| In 12:41, John attributes to Isaiah " s revelation of Christ " s glory both Isaiah quotations (ancients did not speak of two or more Isaiahs), one about a scene of glory in the temple (12:39–40; Isa 6:1–10) and the other about the servant being glorified and lifted in suffering (12:38; Isa 52:13–53:1). Early Christians would have undoubtedly linked Isa 6with 52:13, because both texts use «exalted and lifted up,» as does 57:15. If so, they would have noticed that 6and 57spoke of God, and may have concluded that it was actually Jesus» lifting up by crucifixion that revealed his identity as deity (cf. 8:28). 7963 This fits 12:23–24 and the place of 1:14–18 in the context of John " s whole Gospel: Jesus» death is the ultimate theophany. 2. Preferring Their Own Glory (12:42–43) But not everyone loved the divine glory that Isaiah saw (12:41); some preferred their own (12:43; cf. 5:41, 44; 7:18), hence feared to confess Jesus openly, though as rulers they could have influenced many people and so brought Jesus glory. Their failure to confess Jesus openly resembles the healed man " s parents in 9but contrasts starkly with the boldness of the witness, John the Baptist, in 1:20. «Loving» onés own honor, like loving the world (1 John 2:15) or onés life ( John 12:25 ), demonstrated inadequate love for God and his agent. The sample «ruler» John has in mind is Nicodemus (3:1), but he would ultimately come out into the open as a disciple of Jesus (19:39); this fact indicates that John still has hope even for some of the leaders of the people who were persecuting the believers. But the price of coming out could be severe, including some sort of excommunication, as here (9:22; 16:2), and potentially death, perhaps from Roman governors (cf. 12:24–26; 16:2). One would clearly have to love God " s honor more than onés own. The specific mention of rulers recalls Nicodemus, but may also respond to and refute the implicit assurance behind the Pharisees earlier question: «Surely none of the rulers or Pharisees has believed in him!» (7:48). (John " s use of «ruler» is interesting; some aristocrats may favor Jesus, but the Pharisees on the whole oppose him. This emphasis may reflect elements of John " s audiencés milieu, appearing opposite of the pre-70 situation depicted in Acts.) 7964 |
| Wénin A. Lhomme biblique: Lectures dans le premier Testament. Paris: Cerf, 2009. 224 p. Wevers J. W. Text History of the Greek Exodus. Göttingen: Vandenhoeck & Ruprecht, 1992. 280 p. Wihunowitz-Moellendorff U., von. Geschichte der griechischen Sprache. Berlin: Weillinannsche Buchhandlung, 1927. 46 s. Wills L.M. The Jewish Novel in the Ancient World. New York: Cornell University Press, 1995. 288 p. The Wisdom Texts from Qumran and the Development of Sapiential Thought/Ed. by Ch. Hempel, A. Lange, and H. Lichtenberger. Leuven: Peeters, 2002. 502 p. Wolf H.M. A Solution to the Immanuel Prophecy in Isaiah 7:14–8:22//Journal of Biblical Literature. 1972. 4. P. 449–456. Wooden R.G. The Role of the Septuagint in Hebrews: an Investigation of its Influence with Special Consideration to the Use of Hab 2:3–4 in Heb 10:37–38//Catholic Biblical Quarterly. 2005. 3. P. 492–494. Workman J.C. The Text of Jeremiah; or, A Critical Investigation of the Greek and Hebrew, With the Variations in the LXX Retranslated into the Original and Explained. Edinburgh: T&T Clark, 1889. 398 p. Wright B.G. Praise Israel for Wisdom and Instruction: Essays on Ben Sira and Wisdom, the Letter of Aristeas and the Septuagint. Leiden: Brill, 2008. 334 p. Yahuda A.S. Language of the Pentateuch in Its Relation to Egyptian. Oxford: University Press, 2003. 368 p. Young E.J. The Immanuel Prophecy: Isaiah 7:14–16//Westminster Theological Journal. 1953. 15. P. 97–124. Idem. The Immanuel Prophecy: Isaiah 7:14–16 (Second Article)//Westminster Theological Journal. 1953. 16. P. 23–50. Zerwick M. Biblical Greek, Illustrated by Examples. Roma: E.P.I.B., 1963. 185 p. Zimmermann F. The Book of Wisdom: Its Language and Character//The Jewish Quarterly Review. New Series. Vol. 57.1966. 1. P. 1–27. Mπομης П. Oι Kaννες, της, Εκκλησας περ του Καννος της Aγας Γρας. 2η κδ. Aθνα: Αποστολικ Διακονα, 1991. 197 σελ. [Ципор М. Перевод книги Бытия Септуагинты. Рамат-Ган: Университет Бар-Илан, 2005] , - , -. . |
| At the Great Entrance, we are not far from hearing the hymn of the Seraphim, which the Prophet Isaiah and the beloved disciple John heard (Isaiah 6:1, Rev. 4:8): “Holy, holy, holy, Lord of hosts; heaven and earth are full of your glory…” And our response to this holiness is that of Isaiah: “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty”. Our sense of sinfulness does not come from measuring the distance between our conduct and some sort of morality or law; it is only in the presence of God Himself, the only Holy One, that we come to know how sinful we are. And, indeed, in that moment we feel like murderers and adulterers. For the deeper we enter into the infinite holiness and presence of God, the more sinful we feel by comparison. This is why we identify with a murderer and adulterer in Psalm 50. The psalm is not merely an expression of penitence and self-disgust. It is the overwhelming holiness of God that is the source of profound repentance, and it is particularly related to the coming of the Holy Spirit. The recitation of Psalm 50 is a preparation for the epiclesis, when we call on the Holy Spirit to change the bread and wine into Christ’s Body and Blood. And so in Psalm 50 the priest says, “Create a clean heart in me, O God, and renew a right Spirit within me. Do not cast me out from your presence, and do not take your Holy Spirit from me.” In the Liturgy of St Basil the Great, the priest prays that God will not, because of his own sins, “withhold the grace of the Holy Spirit from the Gifts here spread forth”. It is because of this sense of being in the presence of holiness that Psalm 50 is far from being morbid and morose. We are reminded that repentance finds its fulfilment not in looking back on our sins in despair, but in looking forward with hope and faith; not in looking down into the pits of hell, but in looking up to God in heaven. We are called to become what God wants us to be: holy. God says to His people: ‘Be holy, because I am holy’ (Lev. 11:44). And St Peter writes, ‘just as he who called you is holy, so be holy in all you do’, and goes on to quote Leviticus: ‘for it is written: “Be holy, because I am holy”.’ (1 Peter 1:15-16). St Paul calls the Christians ‘holy ones’ or ‘saints’ (γιοι). We are reminded of this calling to be holy just before Communion when the priest elevates the Body of Christ and exclaims: “the Holy Things for the holy”. |
| This same passage, in fact, is one of those quoted in the Gospel as applying to Jesus. In Matthew 12:15–18 we read, «Jesus...withdrew from there, and many followed him and he healed them all...This was to fulfill what was spoken by the prophet Isaiah, My servant whom I have chosen, My beloved with whom My soul is well pleased, I will put My Spirit upon him, and he shall proclaim justice to the Gentiles. ... " « And the passage goes on in verse 22 to say that Jesus healed a blind and dumb demoniac , following which all the people said, »Can this be the Son of David?» the Messiah? Whether Isaiah wrote his words about Muhammad or about Jesus each reader will have to decide, but because of the two witnesses we can be 99% sure that the conversation recorded in the above hadith really took place. Why just 99%? Because there is the slight possibility that someone invented it to support a doctrine. But even if that were true, it shows that someone in the Muslim community was quoting Isaiah as the true Word of God . The «Paraclete» as a prophecy of Muhammad (Ahmad)? On pages 102–106 of his book comparing the Bible and the Qur " an, Dr. Bucaille has a lengthy treatment of the Biblical verses in John, Chapters 14–16, which mention that a «Paraclete» will come. Except for his discussion of Genesis Chapter 1 and the genealogies, no other verses of the Bible are dealt with in such detail. In these four pages, after claiming to have quoted all the relevant verses, Dr. Bucaille makes six attacks or criticisms against the validity of this Biblical passage. For example, he maintains that some material was suppressed from the Gospel, that other words were added, that Greek words are wrongly used, and that most translations are in complete error. These are very serious attacks, and Dr. Bucaille pursues them with a fine-tuned literary skill which gives the impression that there is great scholarly support for his ideas. Therefore, we are going to consider each one of these six criticisms, plus a seventh false claim. |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| 7932 Xenophon Mem. 1.1.4 (divine direction); Boring et a1., Commentary, 292–93, cites Plutarch Oracles at Delphi 21. 7935 McNeil, «Quotation,» and Whitacre, John, 318, also cite Targumic support for a use of Isa 9relevant to this passage, but cf. Chilton, «John xii34.» 7936 E.g., 1 En. 41:1; 2 Bar. 40:3; Midr. Pss. 72:17; cf. Pss. So1. 17:4; see introduction to Christol-ogy; Keener, Matthew, 487–88 and sources cited there. 7937 E.g., 1QS 2.16; 3.13,24,25; 1QM 1.1,9, 11, 13; 3.6; 13.14–15; 4Q176 frg. 12, 13, co1. 1, lines 12, 16; frg. 10–11, 7–9, 20, 26, line 7 (Wise, Scrolls, 235); 4Q298 frg. 1, co1. 1, line 1; 4Q548 lines 10–15. The parallel between Qumran and NT usage (also Luke 16:8; 1 Thess 5:5) is often noted, e.g., Charlesworth, «Comparison,» 414; Vellanickal, Sonship, 36; Wilcox, «Dualism,» 95. The stereotypical expression «sons of light» is the only point at which the Gospel and the Johannine Epistles fail to observe the distinction between Jesus as God " s «son» (υις) and others as his «children» (τκνα, τεκνα, παιδα; see Snodgrass, «ΠΝΕΥΜΑ,» 197 η. 54). 7944 With Michaels, John, 218. See comment on 3:14. Tg. Isa. 52:13–53:4, however, speaks of the Messiah " s strength (52:13) and of only Israel " s sufferings (53:3–4). 7948 Evans, «Isaiah 6:9–10,» also noting that church fathers found in it a predestinarian emphasis. Hollenbach, «Irony,» suggests that the language is ironic because Isaiah " s Judah and John " s «Jews» do not wish to turn or see. 7950 In the NT as a whole, it appears 26 times, especially in Luke-Acts (15 times); and 61 times in the LXX. 7951 E.g., T. Dan 2:2, 4; T. Jos. 7:5; T. Levi 13(associated with hardness, as here); Seneca Ep. Luci1. 50.3; Benef. 5.25.5–6; Epictetus Diatr. 1.18.4; 2.20.37; 2.24.19; 4.6.18; Marcus Aurelius 4.29. For classical parallels, see Renehan, «Quotations,» 20 (though noting that the NT source is the OT– «Quotations,» 21). 7953 Perhaps referring to Sinai. In 2 En. 65:2, eyes to see and ears to hear constituted part of the divine image in humanity. |
| Faith in the Resurrection of Christ is the essence of the apostolic preaching and teaching, the foundation of the Church and of her services and theology. In the Holy Scriptures the Resurrection is the central theme, in the Old Testament as well as in the New Testament. The Resurrection is spoken of in two mutually connected meanings: as the general resurrection of the dead at the end of the history of mankind (cf. Isaiah 26:19), and as Christ’s Resurrection, foretold by the Old Testament prophets (cf. Psalm 15:10), and confirmed through the preaching of the Holy Apostles (cf. Acts 2:23-24). The Old Testament, with its language and prototypes, in many places talks about resurrection. The prophet David speaks about it in his Psalms (Psalm 15:9; 16:15). The greatly suffering Job with faith in the resurrection cries out to God: For I know that my Redeemer lives and that in my flesh I shall see God. (Job 19:25-27) The prophet Jonah is a prototype of Christ’s three day resurrection. (cf. St. Matthew 12:40) The most well-known vision of the resurrection of the dead in the Old Testament is given in the book of the prophet Ezekiel: he, inspired by the Spirit of God, sees how the dry bones come to life and how each one puts on human flesh. (cf. Ezekiel 37:1-10) That vision filled the hearts of all believing Jews of the Old Testament and it was inseparable from the faith in the coming of the Messiah and in His Resurrection (cf. Isaiah 53:10). The New Testament is, on the other hand, entirely centered in the mystery of the Cross and Resurrection of Christ. This is confirmed by the Holy Evangelists’ emotive description of the last events from Christ’s life that happened in Jerusalem: His judgment before Pilate, His Crucifixion, His death on the Cross, but also His glorious Resurrection (cf. St. Matthew 27-28; St. Luke 23-24)/The first ones who were made worthy to become witnesses of Christ’s Resurrection were the myrrhbearing women (cf. St. Mark 16:1-2), and then the Holy Apostles and the fullness of the ancient Church. |
| On Thursday evening, the Matins service of Holy Friday is served. This service is also called the Service of the Twelve Gospels, because there are twelve Gospel passages relating to the Lord’s passion and crucifixion. In the Russian tradition, the candles held lit during this service are taken home, the flame used to light the icon lamps as a blessing. On Friday morning The Great [Royal] Hours are served. Icon of the Crucifixion About the Icon: The Crucifixion of Our Lord Christ is nailed to the Cross; His right side is pierced and the wound flows with blood and water. The Theotokos is depicted on the left with a halo. The three women depicted together with the Theotokos are Saint Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee " s children (Matthew 27:56) Saint John the Beloved Disciple is on the immediate right of the cross. Saint Longinus the Centurion is on the extreme right; he is the Roman centurion mentioned in Saint Mark " s Gospel account of the Crucifixion (Mark 15:39). The Inscription on the top bar of the Cross is the inscription I.N.B.I., the initials of the Greek words meaning " Jesus of Nazareth, King of the Jews. " The Skull at the foot of the Cross. “Golgotha”, the Mount of the Crucifixion, means “the place of the skull. " Tradition relates that the Cross of Christ stood directly above the grave of Adam. Crucifixion of Our Lord. References: First Hour: Zechariah 11:10-13 Galatians 6:14-18 Matthew (27:1-56) Third Hour: Isaiah 50:4-11 Romans 5:6-10 Mark 15:16-41 Sixth Hour: Isaiah 52:13-15, 54:1-12 Hebrews 2:11-18 Luke 23:32-49 Ninth Hour: Jeremiah 11:18-23, 12:1-5, 9:11, 14-15 Hebrews 10:19-31 John 19:23-37 Explanation of the Service: Each of the four Hours bears a numerical name, derived from one of the major daylight hours or intervals of the day as they were known in antiquity: the First (corresponding to sunrise); the Third (midmorning or 9 a.m.); the Sixth (noonday); and the Ninth (mid-afternoon or 3 p.m.). Each Hour has a particular theme, and sometimes even a sub-theme, based upon some aspects of the Christ-event and salvation history. The general themes of the Hours are the coming of Christ, the true light (First); the descent of the Holy Spirit (Third); the passion and crucifixion of Christ (Sixth); the death and burial of Christ (Ninth). |
| Thus, for example, the psalms which refer to the king are sung in the Church in reference to Christ’s exaltation and glorification at the right hand of God. The psalms which refer to Israel’s deliverance are sung in reference to Christ’s redemption of the whole world. The psalms calling for victory over the enemies in battle refer to the only real Enemy, the devil, and all of his wicked works which Christ has come to destroy. Babylon thus signifies the realm of Satan, and Jerusalem, the eternal Kingdom of God. The psalms which lament the innocent suffering of the righteous are sung as the plea of the Lord Himself and all those with Him who are the “poor and needy” who will rise up to rule the earth on the day of God’s terrible judgment. Thus, the psalter remains forever as the divinely-inspired song book of prayer and worship for all of God’s People, and most especially for those who belong to the Messiah whose words the psalms are in their deepest and most divine significance. Liturgical Division of the Psalter (Kathisma) 1. Psalms 1–8 2. Psalms 9–17 3. Psalms 18–24 4. Psalms 25–32 5. Psalms 33–37 6. Psalms 38–46 7. Psalms 47–55 8. Psalms 56–64 9. Psalms 65–70 10.Psalms 71–77 11. Psalms 1–8 12. Psalms 9–17 13. Psalms 18–24 14. Psalms 25–32 15. Psalms 33–37 16. Psalms 38–46 17. Psalms 47–55 18. Psalms 56–64 19. Psalms 65–70 20. Psalms 71–77 Prophets There are sixteen books in the Bible called by the names of the prophets although not necessarily written by their hands. A prophet is one who speaks by the direct inspiration of God; only secondarily does the word mean one who foretells the future. Four of the prophetic books are those of the so-called major prophets: Isaiah, Jeremiah, Ezekiel and Daniel. Most scholars believe that the book of Isaiah is the work of more than one author. It covers the period from the middle of the eighth century before Christ to the time of the Babylonian exile. It tells of the impending doom upon the people of God for their wickedness and infidelity to the Lord. |
| XX. He was baptized as Man – but He remitted sins as God – not because He needed purificatory rites Himself, but that He might sanctify the element of water. He was tempted as Man, but He conquered as God; yea, He bids us be of good cheer, for He has overcome the world. John 16:33 He hungered – but He fed thousands; yea, He is the Bread that gives life, and That is of heaven. He thirsted – but He cried, If any man thirst, let him come unto Me and drink. Yea, He promised that fountains should flow from them that believe. He was wearied, but He is the Rest of them that are weary and heavy laden. Matthew 11:28 He was heavy with sleep, but He walked lightly over the sea. He rebuked the winds, He made Peter light as he began to sink. He pays tribute, but it is out of a fish; yea, He is the King of those who demanded it. John 19:19 He is called a Samaritan and a demoniac; – but He saves him that came down from Jerusalem and fell among thieves; the demons acknowledge Him, and He drives out demons and sinks in the sea legions of foul spirits, Luke 8:28–33 and sees the Prince of the demons falling like lightning. He is stoned, but is not taken. He prays, but He hears prayer. He weeps, but He causes tears to cease. He asks where Lazarus was laid, for He was Man; but He raises Lazarus, for He was God. John 11:43 He is sold, and very cheap, for it is only for thirty pieces of silver; Matthew 26:15 but He redeems the world, and that at a great price, for the Price was His own blood. 1 Peter 1:19 As a sheep He is led to the slaughter, Isaiah 53:7 but He is the Shepherd of Israel, and now of the whole world also. As a Lamb He is silent, yet He is the Word, and is proclaimed by the Voice of one crying in the wilderness. John 1:23 He is bruised and wounded, but He heals every disease and every infirmity. Isaiah 53:23 He is lifted up and nailed to the Tree, but by the Tree of Life He restores us; yea, He saves even the Robber crucified with Him; Luke 23:43 yea, He wrapped the visible world in darkness. He is given vinegar to drink mingled with gall. Who? He who turned the water into wine John 2:1–11 , who is the destroyer of the bitter taste, who is Sweetness and altogether desire. Song of Songs 5:16 He lays down His life, but He has power to take it again; John 10:18 and the veil is rent, for the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise. Matthew 27:51 He dies, but He gives life, and by His death destroys death. He is buried, but He rises again; He goes down into Hell, but He brings up the souls; He ascends to Heaven, and shall come again to judge the quick and the dead, and to put to the test such words as yours. If the one give you a starting point for your error, let the others put an end to it. |
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