| Let us then pour oil into these lamps, that the flame become higher, that rich light appear. For not only has this oil great strength now, but even when sacrifices were at their height, it was far more acceptable than they could be. I will have mercy, He says, and not sacrifice. Matthew 12:7; Hosea 6:6 And with good reason; for that is a lifeless altar, this a living; and all that is laid on that altar becomes the food of fire, and ends in dust, and it is poured forth as ashes, and the smoke of it is dissolved into the substance of the air; but here there is nothing like this, the fruits which it bears are different. As the words of Paul declare; for in describing the treasures of kindness to the poor laid up by the Corinthians, he writes, For the administration of this service not only supplies the want of the saints, but is abundant also by many thanksgivings unto God. 2Corinthians 9:12 And again; Whiles they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men; and by their prayer for you, which long after you. Do you behold it resolving itself into thanksgiving and praise of God, and continual prayers of those who have been benefited, and more fervent charity? Let us then sacrifice, beloved, let us sacrifice every day upon these altars. For this sacrifice is greater than prayer and fasting, and many things beside, if only it come from honest gain, and honest toils, and be pure from all covetousness, and rapine, and violence. For God accepts such offerings as these, but the others He turns away from and hates; He will not be honored out of other men " s calamities, such sacrifice is unclean and profane, and would rather anger God than appease Him. So that we must use all carefulness, that we do not, in the place of service, insult Him whom we would honor. For if Cain for making a second-rate offering, having done no other wrong, suffered extreme punishment, how shall not we when we offer anything gained by rapine and covetousness, suffer yet more severely. |
| Like Reuben, wretch that I am, I have planned an unprincipled and lawless act against God Most High, having defiled my bed as he defiled that of his father. (Genesis 35:21; 49:3-4) I confess to Thee, O Christ my King: I have sinned, I have sinned, like Joseph " s brothers of old, who sold the fruit of purity and chastity. (Genesis 37) His brothers gave up righteous Joseph, that sweet soul was sold into slavery, as a type of the Lord; and you, my soul, have sold yourself completely to your vices. (Genesis 37:27-28) Imitate, wretched and worthless soul, righteous Joseph and his pure mind, and do not be wanton with irrational desires, ever transgressing. (Genesis 39:7-23) If Joseph of old also occupied a pit, O Sovereign Lord, yet it was as a type of Thy Burial and Rising. But will I ever offer Thee anything like it? (Genesis 37) Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: Thee, O Trinity, we glorify, the one God: Holy, Holy, Holy art Thou, Father, Son and Spirit, simple Being, Unity ever adored. Now and ever, and to the ages of ages. Amen. Theotokion: From thee, O pure maiden Mother and Virgin, God Who created the worlds and ages was clad in my clay and united to Himself human nature. Ode 6 Eirmos: I cried with my whole heart to the merciful God, and He heard me from the lowest hell and raised my life out of corruption. Refrain: Have mercy on me, O God, have mercy on me. I sincerely offer Thee with a pure intention, O Savior, the tears of my eyes and groans from the depths of my heart, crying: O God, I have sinned against Thee; be merciful to me. (Luke 18:13) You, my soul, have revolted from the Lord like Dathan and Abiram. But with all your heart cry, " Spare! " , that a yawning gulf of the earth may not swallow you. (Numbers 16) Like a stampeding heifer stung to madness, my soul, you have resembled Ephraim. Winged with action, resolve and contemplation, save your life like a gazelle from the noose. (Hosea 4:16) Let Moses " hand assure us, my soul, how God can whiten and cleanse a leprous life. So do not despair of yourself, even though you are leprous. (Exodus 4:6-8) |
| Yet John writes figuratively; of what sort of fruit does the passage speak? In John " s larger usage, one might suppose the fruit of Christian witness (4:36; 12:24), but the immediate context, which bears more weight than John " s usage elsewhere when the usage is so rare (two texts), suggests moral fruit. 8921 This is the most common sense of the metaphor in other traditions about Jesus and John the Baptist with which this Gospel " s first audience may have been familiar (Matt 3:8, 10; 7:16–20; 12:33; Luke 3:8–9; 6:43–44; 13:6–9; probably Mark 11:14; 12:2 ); other early Christian writers also develop it ( Gal 5:22 ; Phil 1:11 ; Eph 5:9 ; Col 1:10; Heb 12:11; Jas 3:18; Jude 12). 8922 In an agrarian society such as ancient Israel " s, the image of fruit bearing naturally proved recurrent, albeit less frequently in the sense of its usage in this passage than one might expect. In Hosea, Israel thought God " s gifts were from other lovers ( Hos 2:5, 8–9 ), and Israel the vine yielded fruit for idolatry (10:1), a fruit of poisonous weeds (10:4). Though his people had sown and reaped sin (10:13), God would make them sow and reap righteousness (10:11–12); God would be the dew and cause Israel to blossom and bear fruit (14:5–7), and he would be the source of their fruit (14:8). One early Jewish text could speak of God " s law bearing fruit in the hearts of the righteous (4 Ezra 3:20). 8923 Greeks also offered such comparisons, although again, perhaps because of the urban setting of much literature preserved for us, moral uses of fruit are less common than one might expect. 8924 Plutarch reports that Socrates wanted to cultivate Alcibiades as a plant so that his «fruit» would not be destroyed. 8925 Given their emphases, it is not surprising that philosophers used the metaphor especially in an intellectual sense. Thus, for example, Epictetus compares figs with «the fruit (καρπν) of human intelligence,» 8926 and Marcus Aurelius expounds on the fruit of reason; 8927 Philo felt that the best fruit of the soul is unforgetful remembering. 8928 On the whole, however, the accepted setting of the vine and the normal agrarian image probably exercised more effect than specific extrabiblical precedent for using fruit as a moral image. |
| Впосл. труды И. М. легли в основу араб. экзегетических сочинений несторианина Абдаллаха ибн ат-Тайиба аль-Ираки ( 1043), широко цитировались в большом сир. сборнике комментариев на Лекционарий «Сад наслаждений» (рукописи с XIII в.; см.: Vost é J. M. Le Gannat Bussa me //RB. 1928. Vol. 37. P. 221-232, 386-419), а также были использованы яковитами Дионисием бар Салиби ( 1171) и Григорием Бар Эвройо ( 1286) (см.: Diettrich. 1902. S. XXXIV-XLI). Соч.: Diettrich M. G. Išo‘dâdh " s Stellung in der Auslegungsgeschichte des Alten Testamentes an seinen Commentaren zu Hosea, Joel, Jona, Sacharja 9-14 und einigen angehängten Psalmen. Giessen, 1902. (BZAW; 6); Schliebitz J. Išo‘dâdh " s Kommentar zum Buche Hiob. Giessen, 1907. (BZAW; 11); The Commentaries of Isho‘ dad of Merv, Bishop of Hadatha (c. 850 A. D.)/Ed., transl. M. D. Gibson; introd. J. R. Harris. Camb., 1911. Vol. 1: The Gospels: Transl.; Vol. 2: Matthew and Mark: Syr. Text; Vol. 3: Luke and John: Syr. Text (рец. на vol. 1-3: Brockelmann C.//ZDMG. 1912. Bd. 66. S. 329-332); 1913. Vol. 4: Acts of the Apostles and Three Catholic Epistles: Transl. and Syr. Text; 1916. Vol. 5: The Epistles of Paul the Apostle: Syr. Text and Transl. 2 pt. (Horae Semiticae; 5-7, 10-11); Euringer S. Des Išo‘dâd von Maru Kommentar zum Hohenlied ediert//Oriens Chr. Ser. 3. 1932. Bd. 7. S. 49-74; Commentaire d " I š o‘ dad de Merv sur l " Ancien Testament/Éd. J.-M. Vosté; éd., trad. C. van den Eynde. Louvain, 1950, 1955. Pt. 1: Genèse. 2 vol.; 1958. Pt. 2: Exode - Deutéronome. 2 vol.; 1963. Pt. 3: Livre des Sessions. 2 vol.; 1969. Pt. 4: Isaïe et les Douze. 2 vol.; 1972. Pt. 5: Jérémie, Ezéchiel, Daniel. 2 vol.; 1981. Pt. 6: Psaumes. 2 vol. (CSCO; 126, 156, 176, 179, 229-230, 303-304, 328-329, 433-434. Syr.; 67, 75, 80-81, 96-97, 128-129, 146-147, 185-186); The Commentary on the Books of the Holy Prophets in a Manuscript in Leningrad: An Epitome of Išo‘dad of Merv/Ed. C. Molenberg. Louvain, 1987. (CSCO; 494. Subs.; 77). Ист.: Assemani. BO. T. 3/1. P. 210-212; Maris, Amri et Slibae De patriarchis Nestorianorum commentaria/Ed. H. Gismondi. R., 1899. T. 1/1. P. 78; 1896. T. 2/1. P. 72. |
| Молитва Манасии (в конце 2 Парал.): «Господь связал море словом повеления Своего, заключил бездну и запечатал ее страшным и славным Своим именем». 321 Ср. Иов 38 и IV Ездры, 52. 322 Пс. 88 (89), 10–11 и 73 (74), 12 сл. 323 Ср. Ис. 27, 1 и 51, 9; Иез. 29 и 32 (Фараон); Пс. 21 (22), 18–22; Пс. 67 (68), 1 (Египет и Эфиопия); Пс. 73, 13 сл.; Пс. Соломона 2, 28 сл. (Помпей); в Пс. 86 Рахаб становится прямо названием Египта. 324 Пс. 73, 19 сл. 325 Уже Вт. 10, 17. Пс. 49, 1 и 135, 2. 326 Ср. в числе многих примеров довольно позднее свидетельство 2 Парал. 28, 23. 327 Пс. 88, 6 сл. Неемия 9, 6. 328 Ам. 5, 8; Ис. 13, 10; Иов 9, 9 ср. Smend, А. Т. Religionsgeschichte 471. 329 Ср. Вт. 32, 8 в перев. LXX. 330 В Пс. 57 (58) боги (елим " , а не судьи) неправедно «судят» сынов человеческих и вовлекают их в беззаконие. 331 Напр., Б. 22, 16; замечательно, что перед тем ангел Господень говорит от лица Бога (в первом лице, 12), а в ст. 16 он же говорит вторично: «Мною клянусь, говорит Ягве»; в Кн. Судей 2, 1 ангел говорит в первом лице в евр. тексте, а в переводе LXX вставлено: «говорит Господь». 332 Philo, Leg. alleg., III, 61–2. 333 См. Hermann Schultz (Alttestamentliche Theologie, 1885 стр. 564), который сам признает «ein Wahrheitsmoment» в таком мнении. 334 См. особенно Б. 28, 16 сл. 335 Ср. Robertson Smith, The old Testament in the jewish Church, 243: the worship of the one Iehovah, who was Himself addressed in old times by the title of Baal or Lord, practically fell into a worship of a multitude of local Baalim, so that a prophet like Hosea can say, that the Israelites, though still imagining themselves to be serving the national God... have really turned from Him to deities who are no gods . 336 Smend (42 сл.) указывает на особенно тесную связь между Мал " ак " Ягве и главною святыней Израиля – ковчегом завета. Он напоминает также, что Мал " ак " в древнейших памятниках является всегда в единственном числе, за исключением Б. 28, 12 и 32, 2 (=Е); лишь впоследствии малаким " делаются синонимом бене елогим. Но и он допускает, что различение между Ягве и Его малак " ом вызвано потребностью согласовать единство местопребывания Ягве (на Синае) с Его появлением во многих местах. Мы думаем, что если с самим ковчегом связывалось представление о Мал " ак " Ягве, то тем более с теми местными святилищами, самое основание которых связывалось с его явлением. 337 |
| Реплика из к/фильма «Иван Васильевич меняет профессию» (1973, реж. Л. Гайдай, по пьесе М. Булгакова «Иван Васильевич»). «Когда власть перестаёт осознавать себя слугой народа, народ становится её добычей» ( Sicre J.L. “Con los pobres de la tierra”. Madrid, 1984. P. 282). Когда мольба о помощи обращена к Богу в невыносимых обстоятельствах, Танах часто использует глаголы с корнем : Исх. 2:23, Суд. 3:9,15; 6:6-7; 10:10, 1 Цар. 7:8-9; 12:10, Ион. 1:5, Авв. 1:2 и др. Скандрольо квалифицирует веру этих господ не только как лицемерную, но и как идолопоклонническую: Scandroglio M. “Essi divorano la carne del mio popolo” (Mi 3,3). Il discernimento profetico di Michea sulla società del suo tempo. In: Benzi G., Scaiola D., Bonarini M. (edd.). La profezia tra l’uno e l’altro Testamento. Studi in onore del prof. Pietro Bovati in occasione del suo settantacinquesimo compleanno. Roma, 2015. P. 267 (вся статья – р. 259-271). Идолопоклонство, с точки зрения автора этой статьи, состоит в «культивировании иллюзии» общения с Богом, который, по убеждению этих «богомольцев», только и должен, что защищать их и благословлять, невзирая на все их безобразия. «Дегенерация веры в Израиле проявляется, среди прочего, в стремлении трансформировать самого YHWH в некоего идола, в инструмент для удовлетворения собственных желаний» (Ibid. P. 269). В общем-то, такую веру, где Богу отводится роль «золотой рыбки» на посылках или «палочки-выручалочки», и нельзя назвать верой в Бога, скорее это вера в самих себя – она сродни вере тех, кто весной 2020 года пытался украсить главный храм Вооружённых сил РФ скандальными мозаиками с изображениями живых и здравствующих руководителей страны. Эти мозаики вполне наглядно показали, каким богам служат их создатели. Ср.: Jaruzelska I. The Officials in the Kingdom of Israel in the Eighth Century B.C. in the Books of Amos, Hosea and Micah. PJBR 1 (2000). P. 21 (вся статья – р. 9–24). Источник: Богослов.Ru Комментарии ( 0): Написать комментарий: Правила о комментариях |
| 16. O remarkable and wonderful disaster! O injury more noble than security! O prophecy, He has smitten, and He will bind us up, and revive us, and after three days He will raise us up, Hosea 6:1–2 portending indeed, as it did, a greater and more sublime event, yet no less applicable to Gorgonia " s sufferings! This then, notorious to all, even to those afar off, for the wonder spread to all, and the lesson was stored up in the tongues and ears of all, with the other wonderful works and powers of God. But the following incident, hitherto unknown and concealed from most men by the Christian principle I spoke of, and her pious shrinking from vanity and display, do you bid me tell, O best and most perfect of shepherds, pastor of this holy sheep, and do you further give your assent to it, since to us alone has this secret been entrusted, and we were mutual witnesses of the marvel, or are we still to keep our faith to her who is gone? Yet I do think, that as that was the time to be silent, this is the time to manifest it, not only for the glory of God, but also for the consolation of those in affliction. 17. She was sick in body, and dangerously ill of an extraordinary and malignant disease, her whole frame was incessantly fevered, her blood at one time agitated and boiling, then curdling with coma, incredible pallor, and paralysis of mind and limbs: and this not at long intervals, but sometimes very frequently. Its virulence seemed beyond human aid; the skill of physicians, who carefully examined the case, both singly and in consultation, was of no avail; nor the tears of her parents, which often have great power, nor public supplications and intercessions, in which all the people joined as earnestly as if for their own preservation: for her safety was the safety of all, as, on the contrary, her suffering and sickness was a common misfortune. 18. What then did this great soul, worthy offspring of the greatest, and what was the medicine for her disorder, for we have now come to the great secret? Despairing of all other aid, she betook herself to the Physician of all, and awaiting the silent hours of night, during a slight intermission of the disease, she approached the altar with faith, and, calling upon Him Who is honoured thereon, with a mighty cry, and every kind of invocation, calling to mind all His former works of power, and well she knew those both of ancient and of later days, at last she ventured on an act of pious and splendid effrontery: she imitated the woman whose fountain of blood was dried up by the hem of Christ " s garment. |
| 1. Genesis 2. Exodus 3. Leviticus 4. Numbers 5. Deuteronomy These five books were written by the Prophet Moses. They describe the creation of the world and man, the fall into sin, God’s promise of a Saviour of the world, and the life of people in the first times. The majority of their contents is an account of the law given by God through Moses. Jesus Christ Himself calls them the laws of Moses (cf. Luke 24:44). II. The books of history, which primarily contain the history of the religion and life of the Hebrew people, preserving faith in the true God, are the following: 6. Joshua 7. Judges, and as a supplement, the book of Ruth. 8. First and Second Kings, as two parts of the same book. 9. Third and Fourth Kings 10. First and Second Chronicles (additional). 11. First and Second Books of Ezra and Nehemiah 12. Esther III. The books of wisdom, which are composed mainly of teachings about faith and spiritual life, are the following: 13. Job 14. The Psalter, composed of 150 psalms or sacred songs, written under the inspiration of the Holy Spirit. A majority of the psalms were written by King David. The Psalter is used for almost every Orthodox service of worship. 15. Proverbs of Solomon 16. Ecclesiastes (Church teachings). 17. Song of Solomon IV. The books of the Prophets, which contain prophecies or predictions about the future, and their visions of the Saviour, Jesus Christ, are the following: 18. Isaiah 19. Jeremiah 20. Ezekiel 21. Daniel 22. Books of the Twelve Prophets, also known as the lesser Prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Zepha-niah, Habakkuk, Haggai, Zechariah, Malachi. These are the canonical books of the Old Testament, meaning that they are undoubtedly true, judging by their origin and by their content. The word «canonica» comes from Greek and means «model, true, correct.» Besides the canonical books, a part of the Old Testament is composed of non-canonical books, sometimes called the Apocrypha among non-Orthodox. These are the books which the Jews lost and which are not in the contemporary Hebrew text of the Old Testament. They are found in the Greek translations of the Old Testament, made by the 70 translators of the Septuagint three centuries before the birth of Christ (271 B.C.). These books have been included in the Bible from ancient times and are considered by the Church to be sacred Scripture. The translation of the Septuagint is accorded special respect in the Orthodox Church. The Slavonic translation of the Bible was made from it. |
| 56 ‘quod si quis non paruerit sciat me quidquid contra edictum meum retentum fuerit, in commissum vindicaturum.’ 58 Ep. iv. 22, vi. 22. 31: delation, vi. 22. 2, 31. 3–5–6–9, arbitriumi udicantis, vi. 22. 5, 31. 12, use of consilium, iv. 22. 3, vi. 22. 5, 31. 12. 59 Relegatio and deportatio in varying degrees replace the death penalty, which was the poena legis for matestas, Tac. Ann. xiv. 50, xv. 71. 60 In the Pisonian trials the method seems mostly to be inquisitorial, with indices, informers, taking the place of delatores, accusers, ibid. xv. 56, 66, 67. 1. But in 69. 1: ‘non crimine non accusatore existente, quia speciem iudicis induere non potest, ad vim dominationis conversus.’ 72 BGU, 611, col. ii. For the Sc. Turpilianum, D. 48. 16. 7, see below, 52, 113 ff. Absentee defendants are in a different category. In an Egyptian cognitio of A.D. 89 the Prefect gives them a second chance of appearance before condemnation in absence, FIRA, iii, no. 169. The lawyers were tender towards them, a year’s grace being allowed them by a rule not later than Trajan, D. 48. 17. 5. See further Lecture Five, p. 114 n. 3. 73 Pliny Ep. x. 96. 3. For the triple citation see D. 48. 1. 10, discussed in Lecture Five, p. 117 n. 3. 81 Callistratus, D. 48. 19. 28. 3. Cf. Sent. Pauli, v. 21. 1: ‘primum fustibus caesi civitate pelluntur. perseverantes autem in vincula publica coniciuntur aut in insulam deportantur.’ 83 Liddell and Scott quote only Hosea 7:2 (Sept.) for the sense of ‘punish’ and the noun form in Hebrews 12:9. Arndt–Gingrich, Lexicon of the N.T. s.v. ‘B’, quote no N.T. parallel for sense ‘whip’. 85 For the association of beatings with the severer penalties, cf. Sent. Pauli, v. 18. 1, 21. 1. 90 D. 48. 22. 7. 11–13. He raises the nice question: ‘an interdicere quis alicui possit provincia in qua oriundus est cum ipse ei provinciae praesit quam incolit.’ 91 D. i. 18. 3. Mommsen made too much of interdum. There were other matters apart from criminal offences in which a man was subject only to his proper authority. A rescript of Pius, D. 48. 2. 7. 4, concerns slaves of a dominus who is refused revocatio in provinciam suam in order to exercise the usual right to defend them. But this provides no parallel for ingenui, who were not pieces of property. |
| 87. Of external warfare I am not afraid, nor of that wild beast, and fullness of evil, who has now arisen against the churches, though he may threaten fire, sword, wild beasts, precipices, chasms; though he may show himself more inhuman than all previous madmen, and discover fresh tortures of greater severity. I have one remedy for them all, one road to victory; I will glory in Christ Philippians 3:3 namely, death for Christ " s sake. 88. For my own warfare, however, I am at a loss what course to pursue, what alliance, what word of wisdom, what grace to devise, with what panoply to arm myself, against the wiles of the wicked one. Ephesians 6:11 What Moses is to conquer him by stretching out his hands upon the mount, Exodus 17:11 in order that the cross, thus typified and prefigured, may prevail? What Joshua, as his successor, arrayed alongside the Captain of the Lord " s hosts? Joshua 5:14 What David, either by harping, or fighting with his sling, and girded by God with strength unto the battle, and with his fingers trained to war? What Samuel, praying 1 Samuel 7:5 and sacrificing for the people, and anointing as king one who can gain the victory? What Jeremiah, by writing lamentations for Israel, is fitly to lament these things? 89. Who will cry aloud, Spare Your People, O Lord, and give not Your heritage to reproach, that the nations should rule over them? Joel 2:17 What Noah, and Job, and Daniel, who are reckoned together as men of prayer, will pray for us, that we may have a slight respite from warfare, and recover ourselves, and recognize one another for a while, and no longer, instead of united Israel, be Judah and Israel, Rehoboam and Jeroboam, Jerusalem and Samaria, in turn delivered up because of our sins, and in turn lamented. 90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary, Lamentations 3:28 because I was filled with bitterness and sought to be silent, understanding that it is an evil time, Micah 2:3 that the beloved had kicked, Deuteronomy 32:15 that we had become backsliding children, Jeremiah 3:14 who are the luxuriant vine, Hosea 10:1 the true vine, all fruitful, all beautiful, springing up splendidly with showers from on high. For the diadem of beauty, Isaiah 62:3 the signet of glory, Ezekiel 28:12 the crown of magnificence has been changed for me into shame; and if anyone, in face of these things, is daring and courageous, he has my blessing on his daring and courage. |
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