| 2586 See Hayman, «Monotheism,» though he probably overstates the case for the pervasiveness of dualistic monotheism. Cf. Fauth, «Metatron»; Abrams, «Boundaries»; Alexander, «3 Enoch,» 235. 2587 With Bauckham, God Crucified, 2–4,27–28, who believes Jesus in early Christian texts functions like Wisdom, being within the unique divine identity (26–42). 2588 Pritz, Jewish Christianity, 110; Flusser, Judaism, 620, 624. Barrett, John and Judaism, 48–49, thinks rabbinic teaching on God " s unity reflects some polemic against Christianity. 2590 For detailed argument, see most fully Bauckham, God Crucified, 2–15,26–42; cf. Dunn, Theology of Paul, 35; Wright, Paul, 63–72. 2591 Moore, Judaism, 1:437. Even later Judaism, however, regarded Gentile (as opposed to Jewish) adherence to Trinitarian views as Shittuf (partnership) rather than idolatry (cf. Falk, Jesus, 33–35; Borowitz, Christologies, 32; Berger and Wyschogrod, Jews, 33; Schoeps, Argument, 16–17). 2593 See comment on 1:1–18; further, e.g., Dunn, «John,» 314–16, who finds it pervasive throughout the Gospe1. 2594 Paul modifies Hellenistic (see Nock, Christianity, 34; Koester, Introduction, 1:162; Conzelmann, Corinthians, 145)–both Stoic (Moffatt, Corinthians, 106; Hamerton-Kelly, Pre-existence, 130; Meeks, Christians, 91) and Platonic (cf. Grant, Gods, 48; Horsley, «Formula»)–and Hellenistic Jewish (Lohse, Colossians, 50; cf. Sib. Or. 3.277–278; Grant, Gods, 84–85) language here; his wording probably represents esp. an adaptation of the Shema (Goppelt, Theology, 2:83; Hering, 1Corinthians, 69; Bruce, Corinthians, 80), pervasive use of which is attested early, e.g., the Nash Papyrus (second century B.C.E.); m. Ber. 2:5. 2595 Some have seen elements of an Adam Christology (e.g., Martin, Carmen Christi, 116–18; idem, " Morphë»; Hunter, Predecessors, 43; Johnston, Ephesians, 41; Beare, Philippians, 80; Ridderbos, Paul, 74; Furness, «Hymn»); others have denied it (Glasson, «Notes,» 137–39; Wanamaker, «Philippians»; Bornkamm, Experience, 114) or held that Paul revised an earlier Adam Christology (Barrett, Adam, 71). Regardless of possible allusions to Adam as God " s image (e.g., Philo Creation 69; 4 Ezra 8:44; 9:13; L.A.E. 37:3; 39:3; Apoc. Mos. 10:3; 12:2; 33:5; m. Sanh. 4:5; h. Sanh. 38a, bar.; Gen. Rab. 8:10; Ecc1. Rab. 6:10, §1), Wisdom was God " s image in the ultimate sense (Wis 7:26; Philo Planting 18; Confusion 97; 147; Heir 230; Flight 101; Dreams 1.239; 2.45; Spec. Laws 1.81), which this text distinguishes from the human sense ( Phil 2:7–8 ), especially in presenting Jesus» divinity (cf. Phil 2:10–11 with Isa 45:23). Paul here assumes Christ " s préexistence (Hamerton-Kelly, Pre-existence, 156–68; against Talbert, «Problem»); on other christological hymns stressing Christ " s préexistence, see Martin, Carmen Christi, 19. |
| 2608 Cf. the parallel construction in 1:25; see Sanday and Headlam, Romans, 233–38; Fahy, «Note»; Cullmann, Christology, 313; Cranfield, Romans, 2:467–68; Longenecker, Christology, 138; Ladd, Theology, 421. Those who dissent, noting that this is not Paul " s usual terminology, nevertheless concur that a doxology to Christ as «God» remains the most likely interpretation of the grammar (Hunter, Romans, 90; idem, Paul, 62–63). 2609 See Lightfoot, Notes, 106; Longenecker, Christology, 138–39; Bultmann, Theology, 1:129; but cf. Bruce, Thessalonians, 156–57. 2610 On Tit 2:13 , see Lock, Epistles, 144–45; Harris, «Deity,» 271; Cullmann, Christology, 313; Longenecker, Christology, 138; Bultmann, Theology, 1:129; cf. also 2Pet 1:1 . Greek-speaking Judaism typically extolled the «great» God (see Tob 13:15; 2Macc 3:36; 3Macc 7:2,23; cf. 1 En. 1:3; Epictetus Diatr. 1.16.16–17), esp. in Sib. Or. (1.165,268,282,316,323; 2.27,219; 3.56,71,91,97,162,194,246, 284, 297, 306, 556–557, 565, 575, 584,656–657,665, 671, 687,698, 702, 717, 735, 740, 773, 781, 784, 818; 4.6,25, 163; 5.176, 405). For the «Granville Sharp Rule» applicable here, see Blass, Debrunner, and Funk, Grammar, 144–45, §276, 228, §442; Dana and Mantey, Grammar, 147. 2611 Nock, Christianity, 32–33; Hengel, Son, 77; Ladd, Theology, 416; Longenecker, Christology, 132; idem, Ministry, 97; Bruce, Acts (English), 74; although this title becomes more prominent in Diaspora usage (cf. Schweizer, Jesus, 72; Bultmann, Theology 1:124; Conzelmann, Theology, 82–83), there is no extant stratum of earliest Christianity that completely excludes it. The supposed connection with the Mysteries (cf. Bousset, Kyrios Christos, 128) is weak (Hengel, Son, 77–78; Sheldon, Mysteries, 87–90). 2612 Hengel, Acts, 105; Longenecker, Christology, 121–24; Fee, Corinthians, 839; Ladd, Criticism, 210. Some regard the original meaning of the term as ambiguous (Simon, Stephen, 66; cf. Vermes, Jesus the Jew, 114–20), but a use in early Christian liturgy (eschatological, eucharistie, or both, e.g., Robinson, Studies, 154–57; idem, Coming, 26–27; Conzelmann, Corinthians, 300–301; Cullmann, Christology, 201–2; Hunter, Paul, 65; cf. Did. 10) would constitute a divine invocation (Fee, Corinthians, 838–39; Ladd, Theology, 341, 416–17; for divine usage elsewhere, cf. Marmorstein, Names, 62–63; Betz, Jesus, 108; Bruce, Paul, 117). |
| From failing to follow the eating discipline of fasting we learn how much we are surrounded by food everywhere: at home‚ at work‚ in our cars‚ in front of our TVs even in bed. Through fasting hopefully‚ we’ll be able to start replacing this constant material snacking with spiritual bits that nourish our souls with a much more filling and sustainable food. We can learn to “munch” on a few minutes of the Jesus prayer‚ to get “filled” by the lives of the Saints and “feast” by partaking in the Body of Christ during a Presanctified Divine Liturgy. The heavy schedule of Lenten services puts pressure on our busy schedules and could potentially highlight that we consciously or unconsciously waste a lot of time on frivolous activities. Learning to be better stewards of the time we received from God is a great Lesson of Lent as we become aware that “all things are lawful for me‚ but all things are not expedient: all things are lawful for me‚ but all things edify not” ( 1 Corinthians 10:2’) and that we should “ walk circumspectly‚ not as fools‚ but as wise‚ redeeming the time‚ because the days are evil.” (Ephesians 5:16-17). We can redeem the time that God has provided for us by participating in the timeless experience of the beautiful opportunities of prayer that are set in front of us during Lent. The heightened work of almsgiving we are called to achieve is yet another eye-opener‚ as we try to be more generous with our treasure and often we find out that‚ looking for the smallest bill in our wallet to hand out to a homeless person‚ May not be what Christ would want us to do. Caring for our fellow man reveals a camaraderie in life and in its unavoidable pain that strengthens our relationship in Christ and brings together His Body by realizing that “whether one member suffer‚ all the members suffer with it; or one member be honoured‚ all the members rejoice with it.” (! Corinthians 1’:26) Fasting‚ prayer and almsgiving‚ the three pillars of Lent‚ are great opportunities for self-reflection and action for every Christian that is engaged in his personal growth in Christ. Yes‚ we will stumble and fall through Lent many a time‚ yet‚ by suffering the pain of failing‚ we May learn that every fall is an opportunity to rise “for though the righteous fall seven times‚ they rise again‚ but the wicked stumble when calamity strikes.” (Proverbs 24:16) |
| Устная информация касалась также проблем разделения в церкви; кровосмешения; тяжб в гражданском суде; безнравственности; поведения женщин, которые пророчили в церкви с непокрытой головой; осквернения вечери Господней, а также отрицания воскресения из мертвых (гл. 1–4; 5; 6; 12; 15). Более детальное обсуждение переписки с коринфянами и восстановление нескольких посещений Павла см. во Введении ко 2 Кор. См. также статью «Читая послания». Первое послание к Коринфянам представляет собой самый длинный пасторский документ в Новом Завете и служит важным ключом, раскрывающим толкование трудных пастырских проблем. Оно включает кардинальные ответы на многие жгучие проблемы, которые и ныне, в той или иной мере, возникают в Церкви. Дополнительная литература Prior D., The Message of 1Corinthians, BST (1VP, 1985). Carson D. A., Showing the Spirit: A Theological Exposition of 1Corinthians 12–14 (Baker Book House, 1987). Carson D. A., The Cross and Christian Ministry: An Exposition of Passages from 1Corinthians (IVP/UK/Baker Book House, 1993). Morris L., The First Epistle of Paul to the Corinthians, TNTC (IVP/UK/Eerdmans, 1985). Fee G. D., The First Epistle to the Corinthians, NICNT(Eerdmans, 1987). Содержание 1:1–3 Авторы и адресаты 1:4 – 4:21 Христианский подход к служению в церкви 1:4–9 Благодарение за полноту благословения Христова 1:10–17а Опасность разделения Церкви на почве поклонения христианским учителям 1:17б–2:5 Призыв хвалиться в Господе, а не гордиться человеческой мудростью 2:6– 16 Мудрость, раскрытая Духом 3:1–23 Насущные проблемы коринфян 4:1 –5 Служение и дух критицизма 4:6– 13 Служение и социальный статус служителя 4:14–17 Апостол Павел как духовный отец коринфян 4:18–21 Выбор, который предстоит коринфянам 5:1 – 6:20 Моральные и этические проблемы 5:1–8 Распутное поведение и свод церковных правил 5:9–13 Осуждение Церковью поведения верующих 6:1–8 Судебные тяжбы среди верующих 6:9–20 Против вседозволенности 7:1–40 Проблемы брака 7:1–6 О браке 7:6,7 Дар безбрачия и брака |
| Ради церкви в Коринфе Павел чувствовал себя обязанным показать, что его собственное служение заслуживает похвалы (3:2,3), что он обладает надлежащими познаниями (11:6) и авторитетом (13:10). Он отметил также, что имел опыт видений и получал откровения от Бога (12:1–5), что совершал знамения и чудеса (12:11–13) и мог показать, что Христос говорил через него (13:3,4). Однако совершенно очевидно, что Павел отвергает такие критерии апостольства, в том числе и триумфалистский подход. Основным критерием апостольства он считает служение, которое дает надлежащие плоды (3:2,3) и которое совершается должным образом (т. е. в духе кротости и смирения Христа; 10:1) и сопричастно страданиям Христа (4:8– 12; 11:23–28). Он также возвещает Евангелие Христа как распятого Господа, являя в своем служении пример немощи, в которой Христос был распят, а также силы воскресшего Господа (4:7–12; 12:9,10; 13:3,4). Таким образом, здесь речь идет о двух, в корне отличающихся критериях оценки апостольского служения. Один из них носит «триумфалистский» характер и подчеркивает лишь внешние атрибуты силы и власти, где нет места слабости, и страданиям. Другой же, хотя и подтверждает важность силы и авторитета, подчеркивает, что они сами по себе не принадлежат апостолу, но целиком и полностью опираются на инициативу Бога, Который выбирает, кому из Своих рабов, пребывающих в немощи, даровать силу и проявить ее через юродство проповеди Евангелия (12:9,10; ср.: 1Кор. 1:17–2:5 ). См. также: статью «Читая послания». Дополнительная литература Barnett P., The Message of 2Corinthians, BST (IVP, 1988). Kruse C.G., The Second Epistle of Paul to the Corinthians, TNTC (IVP/UK/Eerdmans, 1987). Carson D. A., From Triumphalism to Maturity: An Exposition of 2Corinthians 10–13 (IVP/UK/Baker Book House, 1986). Hughes P. E., Pauls Second Epistle to the Corinthians, NICNT (Eerdmans, 1961). Martin R. P., 2Corinthians, WBC (Word, 1986). Содержание 1:1–11 Вступление 1:1,2 Приветствия 1:3–11 Благодарности 1:12 – 7:15 Ответ Павла на разрешение кризисной ситуации |
| 10539 Mack, Myth, 308. Likewise, against the unanimous witness of extant evidence, from earliest to latest, he supposes that the resurrection was a late myth originated by Christians not in Jewish Palestine but in northern Syria and Asia [Lost Gospel, 2). Evidence for early tradition for the site of the tomb, the largely Palestinian evidence for Jewish belief in the resurrection, the extreme unlikelihood of a Diaspora movement becoming more Palestinian or Judaized in the anti-Judaism of parts of the Greek East, etc., render his suggestion incredible. 10540 See, e.g., Dibelius, Tradition, 18–20; Gerhardsson, Memory, 299–300; Barrett, Jesus, 1–2; Conzelmann, Corinthians, 251; Hunter, Predecessors, 15–17; Fuller, Formation, 10–11; Webber, «Note»; Fee, Corinthians, 722. 10541 E.g., Dio Cassius 42.11.2–3; Lucan C.W. 1.11; Plutarch Cimon 1.6; 6.6; Achilles Tatius 5.16.1–2; cf. Thom, " Akousmata», 104–5, for the Pythagorean view. Deities also sent phantom images made only of cloud (e.g., Apollodorus Epitome 1.20; 3.5). 10542 Sanders, Figure, 278. Some contended that the particular identity of ghosts was difficult to distinguish, since they interchanged their appearances (Philostratus Hrk. 21.1). 10543 Although the second-century date makes the work " s value here questionable, we may also note postresurrection conversations of Jesus in the antignostic Epistula apostolorum. 10544 Goppelt, Times, 18–19 10545 E.g., Euripides Bacch. 42, 53–54; Plutarch Cicero 14.3; Aelius Aristides Or. 48.41; Apuleius Metam. 11.3; Achilles Tatius 7.12.4; Chariton 2.2.5; 2.3.5; Philostratus Hrk. 2.8; 18.1–2 (see further Maclean and Aitken, Heroikos, xxvi); reports in Grant, Religions, 9–13,123; in unrelated cultures, see Wolf, «Virgin»; Mbiti, Religions, 105–12 passim; for more concrete effects of angelic manifestations in Hellenistic Jewish tradition, see Tob 12:19, 22; 2Macc 3:24–26 (cf. God in 2Macc 3:30). 10546 See further Bartsch, «Inhalt.» 10547 Nilsson, Piety, 106; Diodorus Siculus 5.62.4; 11.14.3–4; Dionysius of Halicarnassus R.A. 8.56.1–3. |
| 1061 Summons to «behold» in the Gospel (e.g., 1:29) may function pleonastically; for pleonasm in ancient rhetoric, see Quintilian 8.3.53–55; 9.3.46–47; Anderson, Glossary, 102; Black, «Oration at Olivet,» 88. 1062 Caird, Revelation, 5. Fiorenza, Revelation, 16, provides other evidence for the intentionality of Revelations Semitic style, which seems to imitate OT Hebraic patterns. In some conditions rhetoricians could value «radical departure from common idiom» (Anderson, Glossary, 48; cf. also λλοωσις, ibid., 16–17). 1065 Trites, Witness, 154–55, observes both similarities and differences between Revelation and John, allowing that the different emphasis may be due either to different authors or to different genre. 1066 See Hill, Prophecy, 85. Allusions to Jesus» parables also occur in other early Christian texts and interpolations; see Bauckham, «Parables.» 1067 Such chronological markers are admittedly not unique to Johannine literature (2 Bar. 22:1; Josephus Life 427; cf. 1 En. 41:1), and in Revelation they usually denote only the sequence of visions («saw,» 4:1; 7:1,9; 15:5; 18:1; «heard,» 19:1). 1068 Of course, Revelations «come» for revelation harks back to Exod 19:24; 24:12; 34:2, esp. in Rev 4:1. (Jewish texts continued to emphasize that Moses could not ascend until God summoned him, e.g., the Ethiopie title of Jubilees; Abot R. Nat. 2, §11 B; cf. L.A.B. 11:2; in later tradition, he ascended all the way to heaven, Pesiq. Rab. 20:4.) The language is imitated or paralleled in other apocalyptic passages (e.g., 1 En. 14:24–25, 15:1; 2 En. 21:3; 3 En. 41:1, 42:1, 43:1, 44:1, 47:1, 48A; b. Hag. 14b; Plutarch Divine Vengeance 33, Mor. 568A). 1069 On Rev 22:20, see Cullmann, Worship, 13; cf. idem, Christology, 201–10. The Aramaic formula appears in 1Cor. 16:22 ; see Fee, Corinthians, 838–39; Longenecker, Christology, 121; cf. Conzelmann, Corinthians, 300–301; Robinson, Studies, 154–57; idem, Coming, 26–27. 1070 The context probably suggests that love for other believers is in view (Beasley-Murray, Revelation, 75; cf. Robbins, «Apocalyptic,» 160), although love for God cannot be excluded. |
| Comfort, «Pericope» Comfort, Philip. «The Pericope of the Adulteress.» Bible Translator 40 (1989): 145–47. Conzelmann, «Areopagus» Conzelmann, Hans. «The Address of Paul on the Areopagus.» Pages 217–230 in Studies in Luke-Acts: Essays in Honor of Paul Schubert. Edited by Leander Ε. Keck and J. Louis Martyn. Nashville: Abingdon Press, 1966. Conzelmann, Corinthians Conzelmann, Hans. 1Corinthians: A Commentary on the First Epistle to the Corinthians. Translated by James W. Leitch. Bibliography and references by James W. Dunkly. Edited by George W. MacRae. Hermeneia. Philadelphia: Fortress, 1975. Conzelmann, Theology Conzelmann, Hans. An Outline of the Theology of the New Testament. Translated by John Bowden. New York: Harper & Row, 1969. Cook, «4Q246» Cook, E. M. «4Q246.» Bulletin of Biblical Research 5 (1995): 43–66. Cook, Dogma Cook, Michae1. Early Muslim Dogma: A Source-Critical Study. Cambridge: Cambridge University Press, 1981. Cook, «Exegesis» Cook, James I . « John 20:19–23 –an Exegesis.» Reformed Review 21, no. 2 (December 1967): 2–10. Cook, «Introduction to Secrets» Cook, Edward. Introduction to the «Book of Secrets.» Pages 174–75 in The Dead Sea Scrolls: A New Translation. By Michael Wise, Martin Abegg Jr., and Edward Cook. San Francisco: Harper San Francisco, 1999. Cook, Muhammad Cook, Michae1. Muhammad. Past Masters Series. General editor Keith Thomas. New York: Oxford University Press, 1983. Cook, «Zenon Papyri» Cook, Rosalie R. E. «Zenon Papyri.» Pages 1300–3 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Cooper, «Wine» Cooper, Karl T. «The Best Wine: John 2:1–11 .» Westminster Theological Journal 41 (1978–1979): 364–80. Coote, Amos Coote, Robert B. Amos among the Prophets: Composition and Theology. Philadelphia: Fortress, 1981. Cope, Scribe Cope, O. Lamar. Matthew: A Scribe Trained for the Kingdom of Heaven. CBQ Monograph 5. Washington, D.C.: Catholic Biblical Association of America, 1976. |
| 9054 Mitchell, «Friends,» 259, citing Cicero Amic. 6.22. Masters also should avoid confiding in servants (Theophrastus Char. 4.2). 9057 Plutarch Flatterer 24, Mor. 65AB (LCL 1:344–45); cf. Flatterer 17, Mor. 59A; Educ. 17, Mor. 13B. Cf. Stowers, Letter Writing, 39. 9063 Aristotle N.E. 9.8.2, 1168b, cited in Stowers, Letter Writing, 58; Witherington, Acts, 205 (on Acts 4:32). Cf. Arius Didymus 11C. 9065 Martial Epigr. 2.43.1–16; Herodian 3.6.1–2; Cornelius Nepos 15 (Epaminondas), 3.4; Iambli-chus V.P. 19.92 (cf. 29.162; 30.167–168; 33.237–240); cf. 1Macc 12and perhaps Ps.-Phoc. 30; Euripides Andr. 585 (but cf. 632–635); Plutarch Bride 19, Mor. 140D; Longus 1.10; Martial Epigr. 8.18.9–10. 9066 E.g., Alciphron Farmers 27 (Ampelion to Euergus), 3.30, par. 3; 29 (Comarchides to Euchaetes), 3.73, par. 2; Fishermen 7 (Thlassus to Pontius), 1.7. 9069 Diogenes Laertius 7.1.125; Plutarch Cicero 25.4. On friendship between good men and the gods, cf., e.g., Seneca Dia1. 1.1.5; on all things belonging to them, Seneca Benef. 7.4.6, cf. Philo Cherubim 84. The maxim is especially cited in works on 1Corinthians (Willis, Meat, 169; Conzelmann, Corinthians, 80; cf. also Fitzgerald, Cracks, 200–201; Grant, Christianity, 102–3). 9070 E.g., people invoked divinities as φλοι, to help them in battle (Aeschylus Sept. 174); cf. a mortal as a «friend» who honors his patron demigod in Philostratus Hrk. 58.1 (the hero is also his friend in 10.2); cf. perhaps Iamblichus V.P. 10.53 (where the friendship is demonstrated by deities» past favors). 9071 This observation (in contrast to some other observations above) may run counter to the suggestion of Judge (Pattern, 38) that w. 13–15 of John 15 «reveal the peculiar combination of intimacy and subordination» characteristic of the patronal relationship. 9073 Maximus of Tyre Or. 19.4; Iamblichus V.P. 33.229. This might involve sharing the divine character (Iamblichus V.P. 33.240). 9074 Crates Ep. 26, to the Athenians (Gyn. Ep. 76–77); cf. likewise Diog. Ep. 10, to Metrocles (Cyn. Ep. 104–5). Cf. Plato Leg. 4.716D (cited in Mayor, James, cxxv); fellowship between mortals and deities in the golden age (Babrius pro1.13). |
| 78. Ориг. Прот. Цел. I, 2, 46–47. 79. Голубев, Обозр. Посл. Кор. 209. 80. «Учение 12 апостолов», гл. 10. 81. ср. 2 Кор 8, 19. Игн. к Филад. 10, Смирн. 11. 82. Уч. 12 ап. 15. Ср. Климент Римский. 1 Кор 44: «почитаем несправедливым лишать служения епископов». 83. ср. Деян 13, 2 и выше стр. 84. Деян 2:4, 11, 13. 85. Деян 10, 44; 19, 6. 86. Lange-Braune, D. Kor.-Br. 235. 87. 1 Кор 14, 4, 5. 12, 16. 88. 1 Кор 14, 14, 15. 89. 1 Кор 14, 16. 90. 1 Кор 14, 2. 91. 1 Кор 14, 14, 15, 16. 92. 1 Кор 14, 28. 93. 1 Кор 12, 10, 30. 94. 1 Кор 14, 13. 95. 1 Кор 14, 4. 96. 1 Кор 14, 10. 97. Иуст. Апол. 1, 9. Ирин. Прот. ер. I, 6. Тер.. Прп. Марк. 5. Ориг. на Исх 13, 2. О мол. 2, на посл. к Рим. 7, 6. Кир. Иер. Огл. 17, 16. Иоанн Златоуст. на 1 Кор бес.29. Григ. Богосл. Сл. 41, на Пятидесятницу. Августин. Сл. 5, на Пятидесятницу. Близко к этому мнение Ляйтфута, что в Коринфе языкоговорение состояло в чудесной способности говорить на древнем еврейском языке, тогда уже не употреблявшемся ( Ligthfoot, Horae hebraicae et talmudicae in ep. priorem ad Corinthios, Opera, 917 sq). 98. Billroth. Commentar zu den Briefen des Paulus an die Korinther, Leipz. 1833, по Lange 200. 99. Аристотель, De arte poeticac. 21. Гален, Exeges. glossar. Hippocr. prooem. Квинтилиан. Inst. orat. 1, 8. 100. Bleek. в Theol. Studien und Kritiken. 1829, S. 17 f. 101. Eichhorn в Allgemein. Biblioth. der biblischer Literatur I, 91 f. и др. 102. Wieseler в Theol. Stud. und Krit. 1838, 378 f. 103. Edwards, A. Commentary of the first epistle to the Corinthians, Lond. 1884, p. 319. 104. У Поллукса, греч. музык. Phetis, Histoire de la musique, t. IV, p. 281. Фивейский. Духовные дарования, 45. 105. У Аристоксена, Плутарха и др. Там же. 106. Плутарх. De musica 36. 107. 1 Кор 12, 31. 108. У Аристоксена и Плутарха. De def. огас. Phetis III, 46. Фивейский 99–100. 109. Деян 2, 4; слав. и рус. провещевати. 110. Ирин. Прот. ер. III, 17, 2. 111. Аристотель. Probl. Фивейский 47. 112. К этому мнению склоняются Schultz, Die Geistesgaben и особенно Фивейский, указ. соч. |
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