| Carson, Moo, and Morris, Introduction Carson, D. Α., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992. Cary and Haarhoff, Life Cary, M., and T. J. Haarhoff. Life and Thought in the Greek and Roman World. 4th ed. London: Methuen, 1946. Casciaro Ramirez, ««Himnos»» Casciaro Ramirez, J. M. «Los «himnos» de Qumrân y el »misterió paulino.» Scripta theologica 8 (1976): 9–56. Case, Origins Case, Shirley Jackson. The Social Origins of Christianity. 1923. Repr., New York: Cooper Square, 1975. Casey, «Gnosis» Casey, R. P. «Gnosis, Gnosticism, and the New Testament.» Pages 52–80 in The Background of the New Testament and Its Eschatology: Essays in Honor of Charles Harold Dodd. Edited by W. D. Davies and David Daube. Cambridge: Cambridge University Press, 1964. Casey, «Μρτυς» Casey, Robert R «Μρτυς.» Pages 30–37 in vo1. 5 of The Beginnings of Christianity. Casey, «Simon» Casey, Robert P. «Simon Magus.» Pages 151–64 in vo1. 5 of The Beginnings of Christianity. Casey, «Son of Man» Casey, Maurice. «The Use of Term " Son of Man» in the Similitudes of Enoch.»/S/7 (1976): 11–29. Casselli, «Torah» Casselli, Stephen J. «Jesus as Eschatological Torah.» Trinity Journal NS 18 (1997): 15–41. Casson, Travel Casson, Lione1. Travel in the Ancient World. London: Allen & Unwin, 1974. Cassuto, Exodus Cassuto, Umberto. A Commentary on the Book of Exodus. Translated by Israel Abrahams. Jerusalem: Magnes, 1967. Casurella, Paraclete Casurella, Anthony. The Johannine Paraclete in the Church Fathers: A Study in the History of Exegesis. Beiträge zur Geschichte der biblischen Exegese 25. Tübingen: Mohr, 1983. Catchpole, «Beginning» Catchpole, David R. «The Beginning of Q: A Proposa1.» NTS 38 (1992): 205–21. Catchpole, «Entry» Catchpole, David R. «The Triumphal Entry.» Pages 319–34 in Jesus and the Politics of His Day. Edited by Ernst Bammel and C. F. D. Moule. Cambridge: Cambridge University Press, 1984. Catchpole, Quest Catchpole, David R. The Quest for Q. Edinburgh: T8cT Clark, 1993. |
| Haran, M. «The Passover Sacrifice». SVT23 (1972): 86–116. Jocz. J. «Passover». В ZPEB, 4, c. 605–611. Kuyper, L. J. «Hardness of Heart According to Biblical Perspective». SJT21 (1974): 459–474. Loewenstamm, S. E. «Number of Plagues in Psalm 105 ». Bibl 52 (1971): 34–38. . «An observation on source-criticism of the plague pericope». VT24 (1974): 374–378. Margulis, B. «Plagues tradition in Ps. 105 ». Bibl 50 (1969): 491196. Macintosh, A. A. «Exodus VIII 19, distinct redemption and the Hebrew roots pdhandpdcr. VT2 (1971): 548–555. McCarthy, D. J. «Moses Dealing with Pharaoh: Exodus 7:8–10:27». CBQ 27 (1965): 336–347. . «Plagues and the Sea of Reeds: Exodus 5–14». JBL 85 (1966): 137–158. McKay, J. W. «The Date of Passover and its Significance». ZAW%4 (1972): 435147. Ogden, G. S. «Moses and Cyrus. Literary Affinities between the Priestly Presentation of Moses in Exodus vi-viii and the Cyrus Song in Isaiah xliv 24-xlv 13». VT2S (1978): 195–203. Ramm, B. «The Theology of the Book of Exodus: A Reflection on Exodus 12:12». SWJT20 (1977): 59–68. Riggs, J. R. «The Length of Israel " s Sojourn in Egypt». GJ 12 (1971): 18–35. Wilson, R. R. «The Hardening of Pharaoh " s Heart». CBQ 41 (1979): 18–36. Zevit, Z. «The Priestly Redaction and Interpretation of the Plague Narrative in Exodus». JQR 66 (1976): 193–211. Описание Исхода Brisco, T. «The Sinai Peninsula and the Exodus». SWJT 20 (1977): 23–32. Childs, B. «A traditio-historical study of the Reed Sea Tradition». VT20 (1970): 406–418. Coats, G. W. «An exposition for the wilderness traditions». VT 22 (1972): 288–295. . «History and Theology in the Sea Tradition». ST29 (1975): 141–154. . «The Song of the Sea». CBQ 31 (1969): 1–17. Cohen, C. «Studies in Early Israelite Poetry I: An Unrecognized Case of Three-Line Staircase Parallelism in the Song of the Sea». JANES 7 (1975): 13–17. Craigie, P. C. «Yahweh as a Man of Wars». SJT22 (1969): 183–188. Cross, F. M. Canaanite Myth and Hebrew Epic; Essays in the History of the Religion of Israel. Cambridge, MA: Harvard University Press, 1973, c. 121–144. |
| Затем, отметим термин ll, который сближается с арабским alla=«нечто делать», новоеврейское ll – «обрабатывать». Обычно от него производят существительное all, арамейское melt (W.Gesenius, op.cit., s.587), арабское illa=«причина, повод». Глагол означает «заниматься чем-либо», особенно in malo sensu – о причинении какого-либо зла к.-л. ( Плч.1:22; 2:10; 3:51; 1:12 ) и т.п. При этом признак причинности в этом термине обосновывает употребление последнего в смысле плача, сетования. Существительное all употребляется (напр., Ис.20:3; 21:9; 24:14; 36:17, 19 ) нередко с прямым отношением деяний (Бога) к чудесам ( Ис.12:4 ; Пс.9:12; 76:12 и др. Ср. C.Siegfried und B.Smade, op.cit., s.519). Наконец, термин √pl, араб. fa’ala, означает – «делать», «приготовлять», напр., могилу (ср. Пс.7:16 ). О Боге ( Авв.1:5 ), – иногда о деле истребления врагов истинного богопочитания ( Пс.43:2 ) и др. (ср. подробно у W.Gesenius " а cit. Handwörterbuch, s.646). Существительное pal – напр., о чудесных действиях Бога ( Ис.5:12 ; Авв.1:5; 3:2 ; Иов.36:24 ; Пс.27:4 . Ср. подробно у C.Siegfried und B.Stade, op.cit., s.589). Глагол √br, по существу, заметно выделяется из указанных синонимов. Он служит преимущественным выражением идеи божественного делания ( Ис.40:28; 43:1 ; Пс.148:5 ; Исх.34:10 ; Чис.16:30 ; Иер.31:22 ; Мал.2:10 и др.), а также для обозначения, в строгом смысле, творческой деятельности или, как говорят, – creatio ex nihil [по Деличу (cit. F.Delitzsch. Commentar über die Genesis, s.91), br в форме Pi., как и индийское thwrc – kerent, первоначально означает «резать, рубить, раскалывать, отделять». Предшествующее действию вещество, таким образом, здесь не только не исключается, а непременно предполагается. Однако br – только о деятельности Бога. При этом нигде –с винительным вещества (d.Stoffes). В форме Qal – «творить» (и в отношении природы, истории – Исх.34:10 ; Чис.16:30 и духа – Пс.50:12 ), «призывать в бытие до сих пор не существовавшее». Из этого одного уже видно, что анализируемый термин должен обозначать божественную первоначальность как безусловную, и ее творение – как совершенно новое и Господом Богом установленное. (Ср. F.Delitzsch, op.cit., s.91). Это особенно ясно при употреблении нашего термина в Быт.1 . Ср. C.Keil, cit. Genesis und Exodus, s.19]. |
| Фараон, Моисей и Исход//ТКДА. 1875. 11. С. 249-271; 12. С. 455-472; Нечаев В. П., свящ. (впосл. еп. Виссарион). Толкование на паремии из книг Моисеевых: Исход, Левит, Числа и Второзаконие. М., 1876; Властов Г. Священная летопись. СПб., 1878 2. Т. 2: 2-я и 3-я Книги Моисеевы: Исход и Левит; (рец.: Елеонский Ф. Г.//ХЧ. 1877. Ч. 2. 11/12. С. 709-762); Велтистов В. Н. Песнь Моисея (Втор 31. 1-43)//ПрТСО. 1881. Ч. 27. С. 51-127; Елеонский Ф. Г. История израильского народа в Египте. СПб., 1884; он же. Древнеславянский перевод Исход I, 7 и III, 4//ХЧ. 1905. Т. 219. Ч. 2. 4. C. 486-499; он же. Следы влияния еврейского текста и древних, кроме греческого LXX, переводов на древний слав. перевод книг Бытия и Исход//ХЧ. 1905. Т. 219. Ч. 1. 1. С. 26-38; Глубоковский Н. Н. Путешествие евреев из Египта в землю Ханаанскую: Физико-геогр. очерк. М., 1889; Горский-Платонов А. Вторая книга Моисея «Исход» с объяснениями//ВиР. 1889. Т. 1. Ч. 1. С. 16-34, 115-133, 253-273, 373-397, 513-531, 625-651; Ч. 2. С. 57-72, 209-282, 337-357, 534-554, 579-597, 707-721; 1891. Т. 1. Ч. 1. С. 73-94, 327-344, 563-576, 617-636; Ч. 2. С. 1-21; Савваитский М. И. Исход израильтян из Египта. СПб., 1889; он же. Египетские казни и исход израильтян из Египта: [Речь перед защитой дис. «Исход израильтян из Египта», представленной на соискание степени магистра богословия]//ХЧ. 1890. Ч. 1. 1/2. С. 174-189; Протопопов В. И. Переход евреев через Чермное море. Каз., 1895; Денисов Л. И. Жизнь св. пророка и боговидца Моисея: С прил. обзора содерж. Пятокнижия и династ. очерка Египта времен Исхода. М., 1902; Шпигельберг В. Пребывание Израиля в Египте в свете египетских источников. СПб., 1908; McNeile A. H. The Book of Exodus: With introd. and notes. L., 1908; Дункан Дж. Сирия и Палестина до исхода евреев из Египта по египетским монументам/Пер. с англ.: С. Зверинский//Странник. 1913. 5. С. 663-691; Albright W. F. Archaeology and the Date of the Hebrew Conquest of Palestine//BASOR. 1935. N 58. Apr. P. 10-18; idem. Further Light on the History of Israel from Lachish and Megiddo//Ibid. |
| 1937. N 68. Dec. P. 22-26; idem. The Israelite Conquest of Canaan in the Light of Archaeology//Ibid. 1939. N 74. Apr. P. 11-23; Beer G. Exodus. Tüb., 1939; Garstang J., Garstang J. B. E. The Story of Jericho. L., 1940, 1948 2; Glueck N. The Other Side of Jordan. New Haven, 1940. Camb. (Mass.), 1970 2; Unger M. F. Archeology and the OT. Grand Rapids, 1954; Cassuto U. The Documentary Hypothesis and the Composition of the Pentateuch. Jerusalem, 1961; idem. A Comment. on the Book of Exodus. Jerusalem, 1967; Le D é aut R., Lé cuyer J. Exode//DSAMDH. Vol. 4. Pt. 2. Col. 1957-1995; Noth M. Exodus: A Comment. Phil., 1962; Smith R. H. Exodus Typology in the Fourth Gospel//JBL. 1962. Vol. 81. N 4. P. 329-342; Dani é lou J. Exodus//RAC. Bd. 7. Sp. 22-44; Stuart S. S. The Exodus Tradition in Late Jewish and Early Christian Literature: Diss. Nashville (Tenn.), 1973; Childs B. S. Exodus: A Comment. Phil., 1974; Schmidt W. H. Exodus. Neukirchen-Vluyn, 1974-1999. 6 Bde. (BKAT; 2); Davies G. I. The Way of the Wilderness: A Geographical Study of the Wilderness Itineraries in the Old Testament. Camb., 1979; Herrmann S., Dexinger F., Kuhn H.-W., Schr ö er H. Exodusmotiv//TRE. Bd. 10. S. 732-747; Miller J. M. Recent Archaeological Developments Relevant to Ancient Moab//Studies in the History and Archaeology of Jordan/Ed. A. Hadidi. Amman, 1982. Vol. 1. P. 169-173; Moberly R. W. L. At The Mountain of God: Story and Theology in Exodus 32-34. Sheffield, 1983; Zertal A. Has Joshua " s Altar Been Found on Mt. Ebal?//BAR. 1985. Vol. 11. N 1 (Jan./Feb.). P. 26-43; Bimson J. J., Livingston D. Redating the Exodus//Ibid. 1987. Vol. 13. N 5 (Sep./Oct.). P. 40-53, 66-68; Durham J. I. Exodus. Dallas, 1987. (WBC; 3); Wood B. G. Did the Israelites Conquer Jericho?: A New Look at the Archaeological Evidence//BAR. 1990. Vol. 16. N 2 (Mar./Apr.). P. 44-58; idem. From Ramesses to Shiloh: Archaeological Discoveries Bearing on the Exodus-Judges Period//Giving the Sense: Understanding and Using OT Historical Texts/Ed. |
| Night descends. The watch slumbers at the sealed tomb. Suddenly an underground blow shakes the hill. The stone crashes away. A flash like lightning throws the soldiers to the earth. The tomb is empty. The watch runs in terror. Christ, who descended into the darkness of the nether world, turned out to be stronger than death. In antiquity the Liturgy of Great Saturday, like the other Great Lent Liturgies, was performed in the evening, and for this reason it is begun with vespers. Since the evening service always refers to the next day, and the next day is Pascha, the Liturgy of Great Saturday combines two moments: on the one hand, it is a Passion service, on the other — it begins the Easter feast. These opposing features — sorrow and joy, tears and radiant joy — are miraculously combined during the service. The image of the buried Savior still lies in the center of the church, but the choir is already singing His conquest over death. In the beginning of the service, after the singing of the stichera on “O Lord, to Thee I have cried…” and the small entrance, fifteen Old Testament readings are read before the Shroud. In antiquity the baptism of the catechumens was performed on Great Saturday — persons prepared for accepting Christianity. The lengthy readings allowed enough time to complete the mystery of baptism over many catechumens. Old Testament Readings: 1) Genesis 1:1-13 (creation). 2) Exodus 60:1-16 (the New Testament Church). 3) Exodus 12:1-11 (the establishment of Passover). 4) Jonah chapters 1-4 (the history of the prophet Jonah). 5) Joshua 5:10-15 (the celebration of Passover in Joshua’s time). 6) Exodus 13:20-14:32 (crossing the Red Sea). At the end of this reading the choir sings a multiple of times “For gloriously is He glorified.” 7) Soph. 3:8-15 (calling the heathen to the Church). 8) 3 Kings 17:8-23 (the Prophet Elijah resurrects the youth). 9) Exodus 61:10-11, 62:15 (the New Testament Church). 10) Gen. 22:1-18 (the sacrifice of Isaac). 11) Exodus 61:1-9 (the sermon of the Messiah). 12) 4 Kings 4:8-37 (the prophet Elisias resurrects the youth). 13) Exodus 63:11-64:5 (the repentant prayer). 14) Jeremiah 31:31-34 (the conclusion of the New Testament). 15) Daniel 3:1-51 (the salvation of the three children in the Babylonian furnace). At the end of the readings the choir sings multiple times “O praise ye the Lord and supremely exalt Him unto the ages.” |
| “Blessed are the merciful, for they shall obtain mercy” ( Mt.5:7 ). To be merciful is to be like God, for “The Lord is merciful and gracious, slow to anger and abounding in steadfast love” ( Ps.103:8 ). The Lord passed before Moses and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger and abounding in steadfast love for thousands, forgiving iniquity and transgression and sin...” ( Ex.34:6–7 ). This also is the teaching of Christ in His Sermon on the Mount: ... love your enemies and do good and lend, expecting nothing in return; and your reward will be great, and you will be children of the Most High; for He is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful ( Lk.6:35–36 ). (Exodus.34:6–7) To be merciful does not mean to justify falsehood and sin. It does not mean to be tolerant of foolishness and evil. It does not mean to overlook injustice and iniquity. God is not this way, and does not do this. To be merciful means to have compassion on evil-doers and to sympathize with those who are caught in the bonds of sin. It means to forego every self-righteousness and every self-justification in comparison with others. It means to refuse to condemn whose who do wrong, but to forgive those who harm and destroy, both themselves and others. It is to say with utter seriousness, “forgive us our trespasses as we forgive those who trespass against us” ( Mt.6:12 ). According to Jesus, the spiritual person will be merciful because he himself is in need of mercy. The spiritual person will be merciful because he knows that he himself is a sinful man in need of God’s mercy and help. There is no one without sin, no one who can claim righteousness before God. If one claims to have no sin, says Saint John, he is a liar, and makes God a liar as well ( 1Jn.1:10,2:4 ). The spiritual person, because he is in union with God, acknowledges his sin and his need for forgiveness from God and from men. He cannot condemn others for he knows, but for the grace of Christ, that he himself stands unworthy and condemned. |
| In the same letter, Saint Paul also says: ... Christ our Passover Lamb has been sacrificed. Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth ( 1Cor.5:7–8 ). Of great importance also in the new passover of Christ is the new gift of God’s law, the law not written on tablets of stone, but on human hearts by the very Holy Spirit of God (See 2Cor.3 ; Jer.31:31–34 ; Ezek.36:26–27 ; Joel.2:28–29 ). The giving of the law to Moses on Mount Sinai is fulfilled in the time of the Messiah in the giving of the Holy Spirit to the Disciples of Christ in the upper room on the feast of Pentecost. In the Old Testament, this was the festival of the reception of the law, fifty days after the passover (Acts.2). Thus, once again, in the time of the Messiah, the old event is completed in the new and final one: the exterior law of Moses is completed by the interior law of Christ, the “perfect law, the law of liberty” (Jas.1:25, 2:12), the “law of the Holy Spirit” ( Rom.8:2 ). For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. For God had done (in Christ) what the law (of Moses), weakened by the flesh, could not do: sending His own Son in the likeness of sinful flesh and for sin ... in order that the just requirements of the law (of Moses) might be fulfilled in us, who walk not according to the flesh, but according to the Spirit ( Rom.8:2–4 ; See also 2Cor.3 ; Gal 3–5 ). Thus the apostle John writes: “For the law was given through Moses; grace and truth came through Jesus Christ” ( Jn.1:17 ). Within the total fulfillment and perfection of the passover-exodus of the Old Testament in the time of the Messiah, it must be noted as well that the crossing of the Jordan into the promised land corresponds to baptism in Christ into the Kingdom of God. Also worthy of note is the symbolic fact that the one who actually crossed the Jordan and brought the people into the “land flowing with milk and honey,” was not Moses but Joshua, whose name in Greek is Jesus, thus prefiguring the One Who was to come of the same name, which means Savior, the One Who began His messianic mission of bringing the Kingdom of God by His baptism in the Jordan River. |
| IX. Wherefore we must purify ourselves first, and then approach this converse with the Pure; unless we would have the same experience as Israel, Exodus 34:30 who could not endure the glory of the face of Moses, and therefore asked for a veil; 2Corinthians 3:7 or else would feel and say with Manoah We are undone O wife, we have seen God, Judges 13:23 although it was God only in his fancy; or like Peter would send Jesus out of the boat, Luke 5:8 as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves; Matthew 14:29 or like Paul would be stricken in eyes, Acts 9:3–8 as he was before he was cleansed from the guilt of his persecution, when he conversed with Him Whom he was persecuting– or rather with a short flash of That great Light; or like the Centurion Matthew 8:8 would seek for healing, but would not, through a praiseworthy fear, receive the Healer into his house. Let each one of us also speak so, as long as he is still uncleansed, and is a Centurion still, commanding many in wickedness, and serving in the army of Cæsar, the World-ruler of those who are being dragged down; I am not worthy that you should come under my roof. But when he shall have looked upon Jesus, though he be little of stature like Zaccheus Luke 19:3 of old, and climb up on the top of the sycamore tree by mortifying his members which are upon the earth, Colossians 3:5 and having risen above the body of humiliation, then he shall receive the Word, and it shall be said to him, This day is salvation come to this house. Luke 19:9 Then let him lay hold on the salvation, and bring forth fruit more perfectly, scattering and pouring forth rightly that which as a publican he wrongly gathered. X. For the same Word is on the one hand terrible through its nature to those who are unworthy, and on the other through its loving kindness can be received by those who are thus prepared, who have driven out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle or without employment, so as again to be occupied with greater armament by the seven spirits of wickedness...the same number as are reckoned of virtue (for that which is hardest to fight against calls for the sternest efforts)...but besides fleeing from evil, practise virtue, making Christ entirely, or at any rate to the greatest extent possible, to dwell within them, so that the power of evil cannot meet with any empty place to fill it again with himself, and make the last state of that man worse than the first, by the greater energy of his assault, and the greater strength and impregnability of the fortress. |
| RF also dislikes Winkle’s reference to the literary style of some of Jeremiah’s verses, and in this connection he refers to pages 210, 211 in Winkle’s article; this is very good, for thus he reveals whence he has his ideas about ‘parallelisms’ (cf. RF, pp. 79, 80). Let us just take a look at this, before we move on: RF claimed that 2Chronicles 36:21 genuine Hebrew parallelism, which I disclaimed, showing that this stylistic feature does not occur in Hebrew prose such as the text in question. Nevertheless, Winkle was first to suggest something like that, even though he did not make quite the same claim that RF did, no doubt because he knew better. Winkle wrote the following about 2Chronicles 36:20b In this passage there are two sets of parallel clauses, either beginning with ‘ad or lemallot. Displaying the text according to a quasipoetic style (in order to highlight the parallels) results in the following (my translation): Une 1. And they were servants to him and his sons 2. until (‘ad) the reign of the kingdom of Persia 3. in order to fulfill (lemallot) the word 4. of the LORD in the mouth of Jeremiah 5. until (‘ad) the land had enjoyed its sabbaths 6. (all the days of its desolation 7. it kept sabbath) 8. in order to fulfill (lemallot) seventy years Line 2 completes the thought of line 1, while lines 34 further clarify lines 1 and 2. Line 5, which starts with the same word as line 2, must be parallel to it. After this Winkle quotes three examples of this kind of ‘parallel structure’ (Exodus 16:35 similarity of structure is concerned. However, none of these examples fulfill the criteria for true poetic parallelism such as found in the poetic writings in the Hebrew Bible. Instead of this we may apply to them the words of Professor E. König of Bonn University as found in Hastings’ Dictionaiy of the Bible (Vol. V, p. 116) where he issued a warning against regarding everything rhythmic in Hebrew prose as though it were parallelisms: It must be remembered that the higher form of prose, as employed especially by good speakers, was not without a certain kind of rhythm. |
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