| He applies a typological analogy to the relation between the Christian faith and pagan philosophy by comparing the people of Israel, who took vessels and ornaments of gold at the time of the exodus from the Egyptians (who could not know how, in the future, all these things could be turned to the service of Christ), with the Greeks, who invented philosophy and the liberal arts (not knowing that they, too, could be turned to the service of Christ): “For what was done at the time of the Exodus was no doubt a type prefiguring what happens now.” 91 Augustine not only sees the problem of the relationship between Christian faith and non-Christian philosophy in its historical dimension but also assigns it some theological features. For him, the full meaning of this relationship can be understood only after the incarnation of Christ. Thus, according to Augustine, the true meaning of philosophy can be achieved only through the Christian understanding of its role as a gift of reason given to humans by God in order to praise God and his creation. This makes Augustine’s position close, in general terms, to that of the Greek Fathers, who, as discussed above, interpreted science in the perspective of Christ. Science as the Handmaiden of Theology in St. Augustine It is clear that Augustine appreciated rational thinking and philosophy in those aspects that were required by religious thought, that is, when reason was applied to problems and objects that had religious relevance. It is interesting to understand Augustine’s treatment of philosophy when it was applied to natural objects with no obvious religious significance. How did he treat empirical research in the material world in which we live? The brief answer is that Augustine did not value these investigations highly. For example, while writing on the shape of the heavens in his Literal Meaning of Genesis, he warns numerous writers against discussions on this topic in terms of the natural sciences because “the sacred writers with their deeper wisdom have omitted them… for they knew the truth, but the Spirit of God, who spoke through them, did not wish to teach men these facts that would be no avail for their salvation.” 92 Thus, according to Augustine, the writers did this for a purpose: “Such subjects are of no profit for those who seek beatitude, and, what is worse, they take up very precious time that ought to be given to what is spiritually beneficial.” 93 Does this mean that Augustine encouraged Christians to proclaim an intentional ignorance with respect to natural phenomena and the attempts to explain them? When speaking about such borderline questions as the cosmological issues involved in the Genesis narrative, Augustine follows the way of caution: saying too much about the meaning and nature of material things is worse than saying nothing. |
| Petersen. Ed. by J.M. LeMon and K.H. Richards. RBS 56. Winona Lake, 2009, pp. 311–332. Britt 2003 – Britt B. Unexpected Attachments: A Literary Approach to the Term хсд in the Hebrew Bible//JSOT 27.3 (2003), pp. 289–307. Brockington 1973 – Brockington L.H. The Hebrew Text of the Old Testament. The Readings Adopted by the Translators of the New English Bible. Oxford Cambridge, 1973. Brodie 2001 – Brodie T.L. Genesis as Dialoguë A Literal, Historical and Theological Commentary. Oxford, 2001. Brown 2005 – Brown R. Translating the Biblical Term «Son(s) of God» in Muslim Contexts//IJFM 224 (2005), pp. 91–96. Brucker 1997 – Brucker R. «Christushymnen» oder «epideiktische Passagen»? Studien zum Stilwechsel im Neuen Testament und seiner Umwelt//FRLANT, 176, Gottingen, 1997. Biihlman Scherer 1973 – Biihlman W., Scherer K. Stilfguren der Bibel//BB 10. Fribourg, 1973. Bultmann 1954 – Bultmann R. Urchristentum. Zurich, 1954. Byron 2004 – Byron J. Paul and the Background of Slavery: The Status Quaestionis in New Testament Scholarship//CBR 3, pp. 116–139. Capps 2000 – Capps D Jesus: A Psychological Biography. St. Louis, 2000. Carson 1983 – Carson D.A. Unity and Diversity within the New Testament//Scripture and Truth. Ed. by D.A.Carson and J.D.Woodbridge. Grand Rapids, 1983, pp. 65–95. Carson 1984 – Carson D.A. Exegetical Fallacies. Grand Rapids, 1984. Carson 1998 – Carson D. A. The Inclusive Language Debatë A Plea for Realism. Leicester, 1998. Cassuto 1967 – Cassuto U. A Commentary on the Book of Exodus. Jerusalem, 1967. Cassuto 1989 – Cassuto U. A Commentary on the Book of Genesis. Part Onë From Adam to Noah. Jerusalem, 1989. Childs 1970 – Childs B.S. Biblical Theology in Crisis. Philadelphia, 1970. Childs 1974 – Childs B.S. The Book of Exodus: A Critical Theological Commentary. Philadelphia, 1974. Childs 1977 – Childs B.S., The Sensus Literalis of Scripturë an Ancient and Modem Problem//Beitrage zur Alttestamentlichen Theologie, Her. von H. Donner und and., Gottingen, 1977. Childs 1979 – Childs B.S. |
| Tüb., 2001; Colautti F. M. Passover in the Works of Josephus. Leiden, 2002; Magness J. The Archaeology of Qumran and the Dead Sea Scrolls. Grand Rapids; Camb., 2002; eadem. Were Sacrifices Offered at Qumran?: The Animal Bone Deposits Reconsidered//The Eucharist - Its Origins and Contexts. Tüb., 2017. Vol. 1. P. 131-155; Pummer R. Early Christian Authors on Samaritans and Samaritanism: Texts, Transl. and Comment. Tüb., 2002; Dahm U. Opferkult und Priestertum in Alt-Israel: Ein kultur- und religionswissenschaftlicher Beitrag. B.; N. Y., 2003; Fischer M., Tal O. A 4th-Century BCE Attic Marble «Totenmahlrelief» at Apollonia-Arsuf//IEJ. 2003. Vol. 53. N 1. P. 49-60; Galley S. Das jüdische Jahr: Feste, Gedenk- und Feiertage. Münch., 2003; Hintermaier J. Die Befreiungswunder in der Apostelgeschichte. B., 2003; Leonhard C. Die älteste Haggada: Übersetzung der Pesachhaggada nach dem palästinischen Ritus und Vorschläge zu ihrem Ursprung und ihrer Bedeutung für die Geschichte der christlichen Liturgie//AfLW. 2003. Bd. 45. N 2. S. 201-231; idem. Die Erzählung Ex 12 als Festlegende für das Pesachfest am Jerusalemer Tempel//JBTh. 2004. Bd. 18. S. 233-260; idem. The Jewish Pesach and the Origins of the Christian Easter: Open Questions in Current Research. B., 2006; idem. «Herod " s Days» and the Development of Jewish and Christian Festivals//Jewish Identity and Politics between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals/Ed. B. Eckhardt. Leiden; Boston, 2012. P. 189-208; idem. Das Laubhüttenfest der Rabbinen und die Heiligung von Zeiten//Heilige, Heiliges und Heiligkeit in spätantiken Religionskulturen/Ed. P. Gemeinhardt, K. Heyden. B.; Boston 2012. S. 249-281; idem. Pesach and Eucharist//The Eucharist - Its Origins and Contexts. 2017. Vol. 1. P. 275-312; idem. Tempelfeste ausserhalb des Jerusalemer Tempels in der Diaspora//Die Makkabäer/Hrsg. P. Bukovec, S. Krauter e. a. Tüb., 2017. S. 123-155; idem. Exodus und Pessach: Transformation durch Interpretation im frühen Christentum und im Judentum//Der immer neue Exodus: Aneignungen und Transformationen des Exodusmotivs. |
| Chavalas, M.W. «The Historian, The Believer, and the ОТ: A Study in the Supposed Conflict of Faith and Reason»./£T5 36 (1993): 145162; Childs, B.S. The Book of Exodus. Philadelphia: Westminster, 1974; Childs, B.S. Introduction to the Old Testament as Scripture. Philadelphia: Fortress, 1979; Christensen, D.L. Deuteronomy 111. WBC. Waco: Word, 1991; Clements, R.E. One Hundred Years of Old Testament Interpretation. Philadelphia: Westminster, 1976; Clements, R.E. «Pentateuchal Problems.» In Tradition and Interpretation, pp. 96124. Ed. by G.W. Anderson. Oxford: Clarendon, 1979; Damrosch, D. «Leviticus.» In The Literary Guide to the Bible, pp. 6677. Ed. by Robert Alter and Frank Kermode. Cambridge: Harvard University Press, 1987; Davies, E.W «A Mathematical Conundrum: The Problem of the Large Numbers in – Numbers I and XXVI.» VT45 (1995): 449469; Dillard, R.B., and Tremper Longman III. An Introduction to the Old Testament. Grand Rapids: Zondervan, 1994; Douglas, M. «The Forbidden Animals in Leviticus. "/50r59 (1993): 323; Driver, S.R. A Critical and Exegetical Commentary on Deuteronomy. 3, d ed. Edinburgh: T. & T. Clark, 1902; Duvshani, M. «The Dynamic Character of the Book of Numbers.» Beth Mikra 24 (1978): 2732; Elwell, W.A., cd. The Concise Dictionary of Theology. Grand Rapids: Baker, 1991; Finegan, J. Light from the Ancient Past: The Archaeological Background ofJudaism and Christianity. Princeton, NJ: Princeton University Press, 1959; Fokkelman, J.P. «Exodus.» In The Literary Guide to the Bible, pp. 5665. Ed. by Robert Altar and Frank Kermode. Cambridge: Harvard University Press, 1987; Freedman, D.N. «The Chronology of Israel and the Ancient Near East.» In The Bible and the Ancient Near East, pp. 203214. Ed. by G.E. Wright. Garden City, NY: Doubleday, 1961; Friedman, R.E. Commentary on the Torah. San Francisco: HarperSan-Francisco, 2001; Garbini, G. History and Ideology in Ancient Israel. New Yoik: Crossroad, 1988; Garstang, John. Joshua-Judges. New York: R.R. Smith, 1931; Gordon, C.H. Ugaritic Literature, pp. 124f. Roma: Pontificium Insti-tutum Biblicum, 1949; |
| Hanson, «Etymologies» Hanson, A. «Philós Etymologies.» JTS NS 18 (1967): 128–39. Hanson, «Exodus» Hanson, Anthony. « John 1.14–18 and Exodus XXXIV.» NTS 23 (1976–1977): 90–101. Hanson, Gospel Hanson, Anthony Tyrrel1. The Prophetic Gospel: A Study of John and the Old Testament. Edinburgh: T&T Clark, 1991. Hanson, «Midrash» Hanson, Α. T. «The Midrash in II Corinthians 3: A Reconsideration.» JSNT 9 (1980): 2–28. Hanson, Unity Hanson, Stig. The Unity of the Church in the New Testament: Colossians and Ephesians. Lexington, Ky.: American Theological Library Association, 1963. Hanson and Oakman, Palestine Hanson, K. C, and Douglas E. Oakman. Palestine in the Time of Jesus: Social Structures and Social Conflicts. Minneapolis: Fortress, 1998. Haran, «Image» Haran, Menahem. «The Priestly Image of the Tabernacle.» HUCA 36 (1965): 191–226. Harding, «Prayer» Harding, Mark. «A Hebrew Congregational Prayer from Egypt.» Pages 145–47 in A Review of the Greek Inscriptions and Papyri Published 1984–85. Vo1. 8 of New Documents Illustrating Early Christianity. Edited by S. R. Llewelyn. Grand Rapids: Eerdmans, 1998. Hare, Persecution Hare, Douglas R. A. The Theme of Jewish Persecution of Christians in the Gospel according to St. Matthew. Cambridge: Cambridge University Press, 1967. Hare, «Rejection» Hare, Douglas R. A. «The Rejection of the Jews in the Synoptic Gospels and Acts.» Pages 27–47 in Antisemitism and the Foundations of Christianity. Edited by Alan T. Davies. New York: Paulist Press, 1979. Hargreaves, «Westcott, India» Hargreaves, Ceci1. «Westcott, India, and «John.»» ExpT 112, no. 10 (2001): 333–35. Harms, «Tradition» Harms, Robert. «Oral Tradition and Ethnicity.» Journal of Interdisciplinary History 10 (1979–1980): 61–85. Harner, Analysis Harner, Philip B. Relation Analysis of the Fourth Gospel: A Study in Reader-Response Criticism. Lewiston, N.Y.: Mellen, 1993. Harner, I Am Harner, Philip B. The «I Am» of the Fourth Gospel: A Study in Johannine Usage and Thought. Facet Books Biblical Series 26. Philadelphia: Fortress, 1970. |
| Assyrian Christians in northeastern Syria have been targeted by ISIS in recent months. More than 200 Assyrian Christians were taken hostage near the village of Hasakah in February, and ISIS forces swept through several predominantly Assyrian Christian villages, forcing thousands of people to leave. There are Christians prepared to fight back. Kino Gabriel is the spokesman for a militia called the Syriac Military Council that was created in January 2013 to defend the Syriac people, who comprise various Christian groups, including Assyrians, Syriac Orthodox, Syriac Catholics, Chaldeans and Maronites. The council fought alongside Kurdish fighters against ISIS around Hasakah in February. “We are working to preserve our existence inside Syria,” Gabriel says. “It’s our homeland. Our ancestors have been here for the last three or four thousand years. If we moved away from here we would lose ourselves, our identity.” He speaks bitterly of the Assad regime, saying it has done nothing but weaken the Syriac people for the past 40 years, preventing them from teaching their language and culture. “For us it’s the same threat by ISIS, by the regime and from all regimes that don’t recognize the differences between peoples,” he says, appealing for international military help. The ISIS assault has been just as fierce in northern Iraq. “In addition to forcing the mass exodus from thousand-year-old villages, [ISIS militants] destroy churches, libraries and monuments to wipe out any trace of these being Christian areas,” says Sajad Jiyad, the director of research at independent research consultancy Integrity in Baghdad. That is what happened in Mosul when ISIS took over the city in June 2014. Earlier, under Saddam Hussein’s despotic rule, the city was a sanctuary, home to tens of thousands of Christians. But in Mosul and other towns in the region, ISIS gave Christians an ultimatum—convert to Islam, pay a tax known as jizya or be killed. Aziz Emmanuel al-Zebari, 65, is a Chaldean Catholic who left Mosul in 2006 and moved to Ankawa, an Assyrian suburb of Erbil, in the Kurdish region of northern Iraq, where a statue of the Virgin Mary watches over the streets outside the Cathedral of St. Joseph. A professor of English at Salahaddin University in Erbil, al-Zebari says more than 125,000 Christians from Mosul and the surrounding Plains of Nineveh have been driven from their homes. He lists a string of Christian towns he says are now deserted: Qaraqosh, Karemlesh, Bartella, Bashiqa, Tel Keppe, Batnaya, Tesqopa, Alqsh, Sharafiya. “For the last nine months the church bells have gone silent and there is not a single Christian in those villages and the city of Mosul,” al-Zebari says. |
| It is not surprising that seeing Jesus walking on the sea would frighten the disciples (6:19). In Mark " s account, they are afraid because they assume Jesus to be a spirit, probably a night spirit 6073 or a spirit of one drowned at sea, 6074 which were thought particularly dangerous. On recognizing him (6:20), they «willed» to «receive» him (6:21), which makes sense on a purely literal level but in the context of the whole Gospel may imply some typical Johannine symbolism (see the comments on «received» in 1:11–12). It contrasts with Jesus» enemies» failure to receive him in 5:43. As after the resurrection, Jesus provides a demonstration of the reality of his epiphany to the disciples (20:27). 6075 Of the four canonical gospels, only John reports that the boat was immediately at land (6:21b); Mark reports instead merely that the wind ceased ( Mark 6:51 ). 6076 Immediacy often, though not always, characterizes miracle reports in antiquity (see also 5:9). 6077 Bultmann compares a hymn in which a ship «reaches its destination with miraculous speed» once Apollo is on board. 6078 Greek tradition could in fact do better than this: in one account, observers reported Pythagoras teaching simultaneously in two different cities! 6079 Rapid teleporting (cf. Acts 8:39) also appeared in Jewish legends, 6080 probably originally rooted in biblical traditions about Elijah (1 Kgs 18:12) and Ezekiel ( Ezek 3:14; 8:3; 11:1, 24; 37:1; 43:5 ). Some have preferred parallels to the exodus event in which God brought his people through the sea, 6081 but, while this fits the Passover and exodus context of the chapter (hence what we should expect to find here), the parallel is not close and John provides at best few clues for this otherwise fertile interpretation. The most analogous phenomenon within the Fourth Gospel itself would be Jesus» sudden appearance in a room behind closed doors (20:19, 26), suggesting that John may close the miracle story proper by alluding forward (albeit not for first-time readers) to the resurrection appearance to the disciples, where Jesus again reveals his divine identity and ultimately is hailed as God by the most skeptical disciple (20:28). The Manna Discourse (6:22–58) |
| «Самым древним из сосудов святого, говорит Евальд (Alterthümer des Volkes Israel, 171), нужно считать стол для хлебов предложений; напротив жертвенник каждений был самый поздний сосуд; первый раз он появился только по занятии земли обетованной. Так как этот жертвенник предназначался собственно для священнической жертвы в ее отличии от обыкновенной (?), то он мог явиться только тогда, когда развилась священническая власть дома Ааронова». Против этого предположения, в настоящем случае, нам достаточно заметить, что все сосуды скинии находятся в такой тесной связи между собою и со всею системою жертвенного ветхозаветного богослужения, что, с устранением какого либо одного из них, перестанут быть понятными назначение святилища и его богослужение. Если же в законодательном описании жертвенник каждений не упомянут в ряду других сосудов святого, то причина этого скрывается частию может быть в истории переписок законодательства Моисея, а частию также в особенном значении самого жертвенника каждений, выделявшегося из ряда других сосудов святого и приближавшегося по своему значению к сосудам святого святых. По крайней мере об этом сосуде употребляются такие выражения, какие о других сосудах святого необычны: он является как бы предваряющим собою ковчег завета и стоит уже на переходе от святого к святому святых, пред лицем ковчега завета, пред лицем завесы святого святых и принадлежит уже давиру ( Исх.30:6, 40:5 , 3Цар.6:22 ). Мало того, апостол Павел ( Евр.9:4 ) представляет этот сосуд, названный им χρυσον ϑυμιατριον, золотая кадильница, стоящим непосредственно во святом святых. Отсюда некоторые древние толкователи Ориген (Homilia 9 in Exodus), Августин (Quaestionum in Exodus. 133:136) и новые исследователи Соси и де-Вогюэ вывели ошибочное заключение, что жертвенник каждений был постоянною принадлежностию второго отделения скинии или святого святых. Дело в том, что в приведенном месте апостол Павел изображает не постоянный вид святилища, а только картину скинии в день Очищения, когда первосвященник, взяв с жертвенника каждений очаг или кадильницу с курившимися угольями, вносил ее во святое святых, по особенному обряду, назначенному для дня Очищения. |
| Longman, Trempcr III. «Form Criticism, Recent Developments in Genre Theory, and the Evangelical.» WTJ47 (1985): 4667. Malamat, Abraham. «Charismatic Leadership in the Book of Judges.» In Magnolia Dei: The Mighty Acts of God: Essays on the Bible and Archaeology in Memory of G. Ernest Wright, pp. 152168. Ed. by P.M. Cross, P.D. Miller, W.E. Lemke. Garden City, NY: Double-day, 1976. Malamat, Abraham. «Israelite Conduct of War in the Conquest of Canaan according to the Biblical Tradition.» In Symposia: Celebrating the Seventy-Fifth Anniversary ofthe Founding ofthe American Schools of Oriental Research (19001975), pp. 3555. Ed. by P.M. Cross. Cambridge, MA: American Schools of Oriental Research, 1979. Manor, Dale W. «A Brief History of Levirate Marriage as It Relates to the Bible.» ResQ 27(1984): 129142. Marincola, John, rev. Herodotus, The Histories. Trans, by A. de Selincourt. Rev. with Introduction and Notes by J. Marincola. London: Penguin Books, 2003. Mattingly, Gerald. L. «The Exodus-Conquest and the Archaeology of Transjordan: New Light and an Old Problem.» GTJ 4 (1983): 245262. Mayes, Andrew D.H. Israel in the Period of the Judges. Naperville, IL: A.R. Allenson, 1974. Mazar, Amihai. «The " Bull Sité – An Iron Age I Open Cult Place.» BASOR 247 (1982): 2742. McCarter, P. Kyle Jr. 1 Samuel. AB 8. Garden City, NY: Doubleday, 1980. McKenzie, John L . The World of the Judges. Englewood Cliffs, NJ: Prentice-Hall, 1966. Meinhold, A. «Die Gattung der Josephgeschichte und des Esther-buches: Diasporanovelle II.» ZAW 88 (1976): 7293. Mendenhall, George E. «The Hebrew Conquest of Palestine.» BA 25 (1962): 6687. Mendenhall, George E. The Tenth Generation: The Origins of the Biblical Tradition. Baltimore: Johns Hopkins University, 1973. Merling, David. «Large Numbers at the Time of the Exodus.» NEASB 44 (1999): 1527. Meyers, Eric M. «The Persian Period and the Judean Restoration: From Zerubbabel to Nehemiah.» In Ancient Israelite Religion: Essays in Honor of Frank Moore Cross, pp. 509–521. Ed. by P.D. Miller Jr., P.D. Hanson, and S.D. McBride. Philadelphia: Fortress Press, 1987. |
| Zu Mal. 2 1–16//ZAW 93, S. 85–90. Scanlin 1988 – Scanlin H.P. What is the Canonical Shape of the Old Testament Text We Translate?//Issues in Bible translation. Ed. by Ph.C. Stine. London New York Stuttgart, 1988, pp. 207–220. Schleiermacher 1977 – Schleiermacher F.D.E. Hermeneutics: The Handwritten Manuscripts. Ed. by H. Kimmerle. Missoula, 1977. Schokel 1988 – Schokel L.A. A Manual of Hermeneutics. The Biblical Seminar, 54. Sheffield, 1998. Schultz 1978 – Schultz D.R. The Origin of Sin in Irenaeus and Jewish Pseudepigraphical Literature//VC 32 (1978), pp. 161–190. Schweizer 1948 – Schweizer A. The Psychiatric Study of Jesus: Exposition and Criticism. Boston, 1948. Seeley 1994 – Seeley D. Deconstructing the New Testament. Leiden New-York, 1994. Segovia 2000 – Segovia F.F. Decolonizing Biblical Studies: A View from the Margins. New-York, 2000. Seleznev 2003 – Seleznev M. Exodus 19.12b – 13b as an Expanded Legal Formula//Orientalia III, Studia Semitica. Moscow, 2003, pp 389–406. Selwyn 1946 – Selwyn E.G. The First Epistle of St. Peter. London: Macmillan, 1946. Sheehan 2005 – Sheehan J. The Enlightenment Bible. Translation, Scholarship, Culture. Princeton, 2005. Skilton 1996 – Skilton J.H. A Glance at Some Old Problems in First Peter//WTJ 58, pp. 1–9. Soulen 2001 – Soulen R.N., Soulen R.K. Handbook of Biblical Criticism. Louisville, 2001. Speiser 1964 – Speiser E.A. The Anchor Bible. Genesis. Introduction, translation and notes by E.A. Speiser. New York, 1964. Steck 1995 – Steck Odil Hannes. Old Testament Exegesis: A Guide to the Methodology. RBS 33. Atlanta, 1995. Stein 1987 – Stein R.H. The Synoptic Problem: an Introduction. Grand Rapids, 1987. Stout 1982 – Stout J. What is the Meaning of a Text?//NLH 14, 1982, pp. 1–12. Strauss 1837 – Strauss D.F. Das Leben Jesu kritisch bearbeitet. Zweite verb. Auflage. 2 vols. Tubingen, 1837. Strickman – Silver 1996 – Ibn Ezra.s Commentary on the Pentateuch, Exodus. Translated and annotated by H.N. Strickman and A.M. Silver. New York, 1996. |
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