| 7267 Alciphron Farmers 16 (Pithacnion to Eustachys), 3.19, par. 1–2; this remains common today in some African towns where I have stayed. Either the robber or the homeowner might be bound (Xenophon Anab. 6.1.8; Matt 12:29); a homeowner could kill a thief if he came at night or armed (Cicero Mi1. 3.9; Exod 22:2; Eshnunna 13; cf. Eshnunna 12). 7273 Phaedrus 4.23.16; 2Cor 11:26 ; m. Ber. 1:3; b. c Abod. Zar. 25b; Ber. lia; B. Qam. 116b; Pesiq. Rab Kah. 27:6; Gen. Rab. 75:3; Exod. Rab. 30:24; cf. sources in Friedländer, Life, 1:294–96; Hock, Context, 78 n. 19; Tannaitic sources in Goodman, State, 55. In ancient romances, robbers also carried off young women (Achilles Tatius 2.16.2; 2.18.5; 3.9.3). 7275 E.g., Horace Ep. 1.2.32–33; Apuleius Metam. 8.17; 1 Esd 4:23–24; Sib. Or. 3.380; Josephus Ant. 14.159–160,415,421; 20.5,113,124; Life 105; Treat. Shem 6:1; 7:20; b. Sanh. 108a; Lev. Rab. 9:8. The poor may have been less frequent targets (Dio Chrysostom Or. 7, Euboean Discourse, §§9–10). 7278 MacMullen, Relations, 2, and many sources cited in his notes; he compares the dogs with those outside many contemporary Anatolian villages, «able to tear a man in pieces.» They often targeted wolves (Longus 1.21), but dogs could prove faithful to their masters (Appian R.H. 11.10.64; Sei. Pap. 3:460–63 in 3 B.C.E.; Xenophon Mem. 2.3.9; Plutarch Themistocles 10.6; p. Ter. 8:7; cf. some tamed in Xenophon Eph. 4.6; 5.2; one surprisingly tame in Philostratus Hrk. 2.2). 7280 E.g., Aristophanes Wasps 952; Virgil Georg. 3.406–408; Phaedrus 3.15.1; Babrius 93.3–11; Plutarch Demosthenes 23.4; Valerius Flaccus 1.158–159. 7282 Against the masses (κλπτοα και λωποδτοα, Epictetus Diatr. 1.18.3, though he thinks them just misled; cf. ληστς in 1.18.5) or those who think they control the body (Epictetus Diatr. 2.19.28). 7283 Cicero Phi1. 2.25.62 (rapinas); technically it was the duty of governors to suppress robbers (Plutarch Cicero 36.4). 7284 The exception might be a use for someone deceptive and cunning (Xenophon Cyr. 1.6.27), which could be positive toward onés enemies (1.6.28). That Jesus is a «good thief» here (Derrett, «Shepherd»; cf. Matt 24:43) is highly unlikely; that the lack of identification of Jesus with the thief would make the parable early (Robinson, Studies, 72, who wrongly makes the tradition of Rev 3:3; 16late) is likewise unlikely. |
| 5191 Plato Theaet. 191D; Alexander 14 in Plutarch S.K., Mor. 180D; Fort. Alex. 1.11, Mor. 333A. The seals leave an imprint in soft wax (Plutarch Educ. 5, Mor. 3F). 5192 Apuleius Metam. 10.10; cf. Lyall, Slaves, 148–52. Seals could indicate approval on a legal document, which is what Brown, John, 1:158, sees here; cf. 21:24–25. 5193 E.g., Esth 8LXX; cf. the letter in Chariton 4.5.8. The keeper of the royal signet-ring played an important role in royal courts (Tob 1:22). 5194 E.g., over a wide chronological range, P.Eleph. 1.16–18; 2.17–18; P.Lond. 1727.68–72; P.Tebt. 104.34–35; Rev 5:1. Witnesses might be recalled to testify to the validity of their seals (P.Oxy. 494.31–43; 156–165 C.E.). Seals were also used to identify the contents of merchandise (Carmon, Inscriptions, 108–9, 230–33; cf. perhaps Ps.-Callisthenes Alex. 1.8). 5195 Aelius Aristides Defense of Oratory 340, §112D (επισφραγζεται). A rhetor could also apply this term to his crowning touches of praise (Menander Rhetor 2.3, 380.2). 5196 Jewish tradition acknowledged that even those in error would ultimately acknowledge the truth of God and Moses (e.g., Koran " s family in b. B.Bat. 74a; Num. Rab. 18:20). 5198 B. Sanh. 64a; p. Sanh. 1:1, §4; Gen. Rab. 8:5; Deut. Rab. 1:10; Bonsirven, Judaism, 150. 5200 For Jesus» χερ, «hand,» of authority, see also 10:28; for the Father " s hand, see 10:29; contrast perhaps 7:30,44; 10:39. 5201 That the Father gives the Spirit to Jesus here is frequently maintained and is probably the majority view, e.g., Lightfoot, Gospel, 133; Carson, John, 213; Bruce, John, 97; Turner, Spirit, 59: Whitacre, John, 99; Smith, John (1999), 107. 5202 Lev. Rab. 15:2, noted also by Johnston, Spirit-Paraclete, 14; Carson, John, 213; Turner, Spirit, 59; Hofius, «Geist ohne Mass»; and Bürge, Community, 84, who also notes that the specific expression κ μτρου is foreign to Greek literature in genera1. Musonius Rufus 18B, p. 116.12, applies μετρα negatively to excess (unlimited gluttony); cf. T. Ab. 14:9; 17:7A. |
| 5013 Talbert, Gospel, 56, cites 4 Ezra 5:9–10; 2 Bar. 48:36. Ascent and descent combine in 1 En. 42:1–2. Talbert, «Myth»; Longenecker, Christology, 58–62, show the pervasiveness of the descent-ascent schema in early Christian texts as well as its immediately Jewish origins. 5014 In context, this passage provides the reason for the prayer that God would send down Wisdom from heaven (Wis 9:10). 5015 The rabbis naturally also emphasized that Torah descended from heaven and returned there (Sipre Deut. 307.4.2; " Abot R. Nat. 47, §130B). 5016 Note the interchangeability of π and εκ, as often in John; the leaping forth of Wisdom reflects familiar Mediterranean imagery for a celestial being (e.g., Homer Il. 4.78–79; Apollonius of Rhodes 4.640–641; Ovid Metam. 1.673–674). 5019 Notably, this passage plainly uses εξαποστλλω and πμπω interchangeably, as also εκ and π; the Fourth Gospel also employs these depictions of Jesus» heavenly origin interchangeably (see pp. 316–17). 5020 E.g., b. Šabb. 88b; Lev. Rab. 1:15; Pesiq. Rab. 20:4; 3 En. 15B:2; though cf. the impossibility of such ascents for mortals in b. B. Mesi c a 94a (possibly reflecting early antimystic polemic). For Moses» heavenly ascents in rabbinic texts, see further Meeks, Prophet-King, 205–9, for his ascent at the end of his life, pp. 209–11; in Samaritan literature, 241–46). Angelic opposition to Moses» ascent in later sources (e.g., Exod. Rab. 42:4; Pesiq. Rab. 20:4) may reflect gnostic and other mythical patterns of powers in the heavenlies opposing the soul " s ascent (Schultz, «Opposition»); cf. 1Pet 3:22 . 5021 Aristobulus frg. 4 (Eusebius Praep. ev. 13.13.5); cf. L.A.B. 12:1. Halperin, «Invasion,» compares heavenly-invasion myths (e.g., Isa 14:12–14; his rooting in a model of childhood development is less palatable). For Moses» mystic ascents in various early Jewish sources, see, e.g., Meeks, Prophet-King, 122–25, 141, 156–58. 5023 Meeks, Prophet-King, 295–97; also Aune, Eschatology, 91; Nicholson, Death, 98; Petersen, Sociology, 5. |
| 3642 For various suggested OT associations, see Olsson, Structure, 70–71. Israel " s «beholding» God in Exod 24could be applied to the Shekinah (Lev. Rab. 20:10, citing a third-century Palestinian source). 3645 See comments on the transfiguration in Keener, Matthew, 437, and sources cited there, esp. Moses, Transfiguration Story, passim. 3654 Cf., e.g., Manson, Paul and John, 133; Du Plessis, « Only Begotten«»; Morris, John, 105; Roberts, «Only Begotten»»; Pendrick, «Μονογενς»; cf. Westcott, Epistles, 169–72. 3656 Cf. Dahms, «Monogens» (also arguing from the LXX that the «unique» view has less support than its proponents claim); cf. Athenagoras 10. The phrase also appears in late apocryphal works such as Apoc. Sedr. 9(ed. Wahl, 42). 1 Clem. 25.2 applies it to the phoenix as unique (Bernard, John, 1:23). 3657 The Syriac, ca. 170 C.E.; Coptic, ca. 200 C.E.; Old Latin, late second century C.E. (Roberts, «Only Begotten, " » 3). 3658 Coverdale (1535) and Tyndale (1525), as against «only begotten» in Wycliffe, Rheims, Genevan, Bishops, KJV, etc. (Roberts, «Only Begotten, " » 2). 3660 E.g., Plutarch Ε at Delphi 11, Mor. 389F (LCL 5:226–27); cf. Mor. 423AB, cited by Wicker, «Defectu,» 165. 3662 Heb 1(in the context of 1:3–9); 5:5 (in the context of 5:6); on exaltation and sonship Christology, cf. Longenecker, Christology, 93–98. 3663 Stevens, Theology, 124. Kysar suggests that John fuses the themes of filial obedience (although this is not merely Jewish, as his words could imply) and a Hellenistic ontological conception (Maverick Gospel, 40). 3664 Against Bulman, «Son.» But Bulman, like proponents of the «unique» view, is right to look elsewhere for the term " s source than to Jesus» birth in the Fourth Gospel, which does not mention it (cf. Roberts, «Only Begotten, " » 5). 3665 E.g., Philo Confusion 63 (πρωτγονον, γεννηθες); the title could also apply to pagan deities (Fortuna as Primigeniae, Livy 43.13.5). Scott, Gospel, 201–2, thinks John " s picture of Jesus» sonship derives from Philós portrayal of the Logos; Borgen, «Agent,» 146, compares the two. Ps 89is probably the background for «firstborn» in Heb 1(Lindars, Apologetic, 211) and Col 1(e.g., Ladd, Theology, 418–19). |
| 6812 The contrasting tenses in the two lines of 8allow the interpretation that Jesus «saw» (perfect) the Father in «a préexistent vision» (Brown, John, 1:356); but cf. the present tense in 5:19–20. Bernard, John, 2:310, and Michaels, John, 143, take ποιετε as imperative, hence a challenge to kill him (contrasted with the alternative imperative for true children of Abraham in 8:39). 6813 M. " Abot 5:19; Dibelius, James, 168–74. He even became the model Pharisee (p. Sotah 5:5, §2). 6814 For more detail, see further DeSilva, Honor, 202–6. 6815 See ibid., 194 (citing esp. 4 Macc 13:24–26 and texts in Philo). 6816 Cf., e.g., the «children of the prophets» in 1 Kgs 20:35; 2 Kgs 2:3, 5, 7, 15; 4:1, 38; 5:22; 6:1; 9:1. See more fully under John 13:33 . 6817 4 Macc 9:21 (βραμιαος νεανας). 6818 4 Macc 15(OTP2:560). 6819 Ps.-Phoc. 178; t. Sanh. 8:6; Pesiq. Rab Kah. 11:6; Lev. Rab. 23:12; probably Wis 4:6; cf. Aristotle Po1. 2.1.13,1262a. Children were said to bear the images of their parents ( Gen 5:3; 4 Macc 15:4; LA.B. 50:7; Chariton 2.11.2, 3.8.7; Philostratus Hrk. 52.2; P.Oxy. 37). 6820 Homer Il. 16.33–35. 6821 Lysias Or. 13.65–66, §135 (noting that the defendant " s brothers had all been executed for crimes); cf. Rhet. Alex. 35, 1440b.5–13; in nonlegal contexts, Theophrastus Char. 28.2. Malina and Rohrbaugh, John, 161, rightly note that ancients could infer ancestry from behavior or the reverse. 6822 A rhetorical attack used, when possible, before classical Athenian juries (Aeschines False Embassy 78; Ctesiphon 172). 6823 Lysias Or. 30.1–2, §183; for honorable background, e.g., Aeschines False Embassy 148–150. For honorable birth as a matter of praise, e.g., Xenophon Agesilaus 1.2. 6824 Lysias Or. 10.2, §116; Plutarch Cicero 26.6. 6825 Phaedrus 6. Aristocrats assumed that thieves usually had some dishonest lineage on one side or the other (Sophocles Searchers 280–283). 6826 Philostratus Vit. soph. 2.25.611; cf. Acts 23:6. Pindar praises a victor who is also son of a victor (Ryth. 10.12). |
| Ведущий философ евразийского движения. 9 Франциск Ассизский (1181 или 1182-1226) - основатель «братства» близ Ассизи (Италия), создатель католич. нищенствующего монашеского ордена францисканцев. 10 Интервью было опубликовано в газете «Литовец Европы» (выходящей в Лондоне) 27 февраля 1968 года. 11 Тейяр де Шарден (Teilhard de Chardin) Пьер (1881-1955) -- фр. философ, ученый, католич. теолог, член ордена иезуитов, видел своё призвание в радикальном обновлении христ. вороучения в соответствии с современной наукой. 12 Гирнюс Кястутис (1946?) -- совр. лит. философ, публицист, политолог, живёт в Праге. 13 Свои поэтические произведения А. М. публиковал под псевдонимом А. Ясмантас 14 «Философская мысль Литвы» (Хрестоматия, на лит. яз.), Вильнюс, 1996 г., стр.413. 15 Ильин Иван Александрович (1882-1954) -- рус.религ. философ, представитель неогегельянства. 16 Ср. M. Hirschberg. Die Weisheit Russlands, Stockholm, 1947, стр. 102. 17 Lev Šestov. Kirkegard i egzistencijalnaja filisofija, Paris, 1939, стр. 18-19. 18 Gabriel Marcel. Erniedrigung des Menschen, Frankfurt, M., 1957, стр. 29-30. 19 Ср. J. F. Angelloz. Rainer Maria Rilke, стр.321-22, 1936. 20 Цит. H.J. Flechtner. Selbstbesinnung der Philosophie, стр. 86, 1941. 21 Н. Бердяев. Философия творчества, культуры и искусства. т.2, стр. 18. М., Искусство. 1994. 22 там же, стр.10. А.Мацейна Бердяева цитирует по книге -- Die Weltanschauung Dostoewskijs, стр.13, 1925. 23 Goethes Faust, стр. 9, 1932. 24 Hölderlin und das Wesen der Dichtung, стр. 11, 1937. 25 там же, стр. 11-12. 26 там же, стр.13 27 Religiöse Gestalten, стр. 112, 1947 28 См. Religiöse Gestalten, стр. 114, 1947 г. 29 Ср. Dostojevskij in Deutschland, стр. 193-194, 1931. 30 Здесь автор хочет высказать свое мнение по поводу имеющейся в легенде критики Западной Церкви. Эта критика выражается не в прямом осуждении деяний Церкви или образа жизни руководящих лиц Церкви, но в личном осуждении учения Христа. Великий инквизитор -- кардинал и монах, представляя Западную Церковь, хочет доказать, что он был последователен, отдаляясь от Христа, ибо Христос провозглашал неосуществимые и непосильные для природы человека законы. |
| 8596 Ibid., 101–2; Glasson, Moses, 104–5 (citing John 5:45 ); Windisch, Spirit-Paraclete, 15 (following Billerbeck); Manns, «Paraclet,» 127–31; cf. Bernard, John, 2(following Wetstein); Lee, Thought, 214 (following Schlatter); Westcott, John, 212; Sandmel, Beginnings, 384; in Greek texts, e.g., Aeschines Ctesiphon 37 (taking the laws figuratively as advocates). 8597 Reportedly the Egyptians, lest rhetoric sway judges from the laws» severity (Diodorus Siculus 1.76.1–2). For examples of forensic rhetoric, cf. Cicerós famous defenses or the trial speeches of Isaeus, Lysias, Aeschines, or Demosthenes. 8598 E.g., P.Thead. 15.3, 19 (280–281 C.E.); Chariton 3.4.15; Nin. Rom. frg. 1.A.4; Plutarch Flatterer 20, Mor. 61D; Publicola 2.1 (συνηγορας); Cicero 5.2 (συνηγορεν); 39.5 (βοηθοντος); CPJ 2:84, §157; cf. Epictetus Diatr. 1.27.15; cf. also σμβουλος (Plutarch Mor. 61D; 4 Macc 15:25; cf. Moses in 4 Macc 9:2, contrasted with Antiochus in 9:3; Mattathias " s successor Simeon as a military νρ βουλς in 1Macc 2:65). In Philostratus " s Heroikos a deceased hero can become a σμβουλος, or advisor, counselor, to his mortal clients (4.7; 14.4; 23.18; 35.1; cf. 16.2; Maclean and Aitken, Heroikos, xxix); in Porphyry Marc. 10.189 it is (figuratively) his teachings. 8602 Ladd, Theology, 293; Leaney, «Paraclete,» 61. Cf. the qualifications of Ross, «Lament,» 45–46. 8607 A loanword in rabbinic texts, and appearing in some papyri (Deissmann, Light, 93); cf. 2Macc 4:5. 8608 5. Hag. 13b; p. Roš Haš. 3:2, §6; Lev. Rab. 5:6; 21:10; 30:6. Although none of these references has an attribution before the third century, this may parallel the Greco-Roman dependence on private rather than public prosecutors (Chariton 5.4.9; CPJ 2:64–65, §155; Josephus War 1.637–638; cf. Stambaugh and Balch, Environment, 34; for a relevant social depiction of second-century B.C.E. Roman prosecution, see David, «Eloquentia»).– 8609 5. Yoma 77a; Exod. Rab. 18:5; cf. Apoc. Sedr. 14:1; in 2 En. 33(rec. A), Michael will be an intercessor» for Enoch (in rec. J, a «mediator»). He may also be «the Prince of the World» (contrast John 12:31; 14:30; 16:11 ), who defends the world before the Holy One (3 En. 30:2), and the angel who intercedes for Israel (T. Levi 5:6; he struggled with Jacob in Tg. Ps.-J. on Gen 32:25 ). Cf. Betz, Paraklet, 149–58, for one study on Michael as intercessor. |
| 8969 Cf. 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:3, 4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5; cf. 2Macc 12:43–45. 8970 Num. Rab. 18:20. Other texts are unclear, e.g., Sir 7:16 ; Sipre Num. 40.1.9; Sipre Deut. 311.3.1; 357.6.7; " Abot R. Nat. 16 A; 32, §69B; 37, §95B. Twelve months is a familiar duration (b. Sabb. 33b; Lam. Rab. 1:11–12, §40). 8971 Also Jude 7; Mart. Po1. 11.2. Although Luke does not reject future eschatology in his effort to contextualize for Greek readers (Acts 17:31–32; 23:6; 24:15), as do some Jewish sources (e.g.. Josephus Ant. 18.14, 18; War 2.163; Philo Sacrifices 5, 8), Matthew " s emphases retain more of their original Jewish flavor (cf. Milikowsky, «Gehenna»). 8975 A disciple would normally follow a teacher " s wisdom (e.g., Xenophon Anab. 3.1.5–7), but in view of his Christology, John would undoubtedly expect his informed audience to think of more than this (cf. comment on John 1:27 ). 8977 Because μνω predominates in 13:31–15(thirteen of its fourteen occurrences in the discourse), Boyle («Discourse,» 211) makes 15the pivotal verse, with 15:12–16treating exterior relations (p. 213). But love (concerning God and one another) unites 15:1–17, so the new section (focusing on hate and relations with the world) begins with 15:18. 8978 See Grayston, Epistles, 67. Lacomara, «Deuteronomy,» 77, finds in the καθς of 13and 15a parallel with Pentateuchal commands to imitate God " s ways. 8979 In the Gospels, λελληκα, the first-person perfect active indicative of λαλω, appears only in Jesus» speech in John (6:63; 8:40; 14:25; 15:3,11; 16:1,4,6,25,33; 18:20), underlining the significance of his words. 8980 Aristotle N.E. 8–9 (a fifth of the work) addresses friendship, relating it to the goal of a happy life (Engberg-Pedersen, Paul and Stoics, 74; cf. 77). On enjoying friendship, see Seneca Ep. Luci1. 63. 8981 E.g., b. Yoma 4b; Lev. Rab. 16(purportedly from Ben Azzai); Pesiq. Rab. 21:2/3; 51:4; Urbach, Sages, 1:390–92; Bonsirven, Judaism, 95; see especially the Tannaitic sources in Urbach, Sages, 1:390; most fully, Anderson, «Joy.» In Song Rab. 4:11, §1, public teaching of Torah should generate as much joy as wedding guests experience from beholding a bride (cf. lohn 3:29). |
| Abramovich Roman, dirige el distrito autónomo de Chukotsk. Su fortuna personal alcanza a 3 mil millones, «Sibneft,» – «Russky Aluminy» Petróleo, aluminio. Fridman Mijail 2,2 mil millones – Directivo del consorcio «Alfa-Group.» Petróleo, electrónica, bancos, red comercial. Potanin Vladimir 1,8 mil millones – «Enteros» («Norilsky níkel»), Comunicaciones, bancos, motores, petróleo níquel. Bogdanov Vladimir 1,6 mil millones – «Surgutneftegaz.» Petróleo, gas. Alekperov Vaguit 1,4 mil millones NK «LUCOIL» Deripaska Oleg – 1,1 mil millones–Directivo de «Russky aluminy.» Svolensky Alexandr bancos Según Forbes: 1.Alekperov Vaguit Yusupovich, 48 años Empresa Petrolera NK «LUKOIL» 2. Berezovsry Boris Abramovich, 53 años. Petróleo, TV, Industria automotriz, bancos, transporte. Ganancia anual: 435 000, propiedades: 521 (declaración de ganancias de 1996) 3.Potanin Vladimir Olegovich, 38 años. «INTERROS» Comunicaciones, bancos, níquel, petróleo, motores 4. Vijriaev Rem Ivanovich, 66 años. SA «GAZPROM» mas de mil millones Gas (transporte – exportación, entrada por 1998: 8 mil millones) Química, banco, construcciones 5. Jodorovsky Mijail Borisovich, 53 años «ROSPROM» Banco, Petroleo, abonos, productos alimenticios. 6,7. Cherny Lev y Mikhail, 45 y 47 años. Copropietarios De Trans World Group (TWG) «los reyes del aluminio» Avisos falsos en 1992–1993 (según la evaluación judicial, el fraude sobrepasa los mil millones. Desde 1994 los dos viven en Israel. 8. Bykov Anatoliy Petrovich, 37 años (KRAZ) Aluminio 9. Gusinsky Vladimir Alexandrovich, 46 años «MEDIA-MOST» Medios de información masiva, TV, diarios, revistas, señal de TV (satélite particular, hecho en USA) y 25% de los multimedia israelita Maariv. Es presidente de Congreso Ruso-Hebreo 10. Fridman Mijail Maratovich, 35 años, «ALFA-GROUPP» Petróleo, gran red mercantil «Alfa,» banco. 11. Bogdanov Vladimir Leonidovich, 48 años. «SURGUTNEFTEGAZ» Petróleo, banco. Sueldo por junio-agosto de 1997 por ejemplo, 72 044 080 rublos 007 350) 12. Luzhkov Yuriy Mikhailovich, 62 años. |
| В целом И. И. придерживался типологического метода толкования Свящ. Писания. Изредка обращался также к аллегорическому методу ( Hesych. Hieros. Hom. fest. 2. 10-12; 1. 1. 7; 9. 17. 4-6// Aubineau. 1978-1980. Vol. 1. P. 24, 340, 584). В экзегетических сочинениях И. И. есть некоторое сходство с творениями тех представителей александрийской экзегетической школы, которые критически относились к методам толкования антиохийской традиции. Так И. И. критиковал буквалистический метод толкования Феодора Мопсуестийского, обвинял его в непризнании тесной связи между ВЗ и НЗ. По словам И. И., Феодор был автором сочинения, в котором отрицал наличие в Псалтири пророчеств о Христе (ACO. T. 4. Vol. 1. P. 90). И. И. был убежден, что ветхозаветные откровения о Христе имели целью приблизить людей к познанию Слова, ставшего человеком ( Hesych. Hieros. In Lev. V 16; VII 26//PG. 93. Col. 985AB, 1150B). Христос является средоточием всего Писания, в т. ч. и ВЗ, поэтому тайна Воплощения начинается уже с создания мира (In Ps. magn. 92//PG. 55. Col. 765D). При изъяснении любого фрагмента Свящ. Писания И. И. старался приводить параллельные места как из ВЗ, так и из НЗ. Целостное восприятие Библии представлялось И. И. необходимым условием для правильного понимания смысла Слова Божия (In Lev. VII 25//PG. 93. Col. 1117BC). Принцип согласования характерен для всех его экзегетических творений. «Ветхий и Новый Завет,- говорит он,- сходны между собой, так как они целятся в одну и ту же цель, цель эта - духовная жизнь» (In Ps. magn. 80. 1//PG. 55. Col. 728D). Однако соответствие НЗ и ВЗ не означает тождества между ними. Домостроительство спасения прекращает действие ветхого закона, освещает его в свете новой правды. Поэтому христ. чтение Библии не должно уподобляться иудейскому. ВЗ имеет смысл и вне связи с НЗ, однако этот смысл не может рассматриваться вне христ. учения и жизни, к-рые объясняют его, придавая ему подлинное значение. Поэтому И. И. проводит четкое различие между «буквой» (прямым, непосредственным, историческим смыслом) и «духом» (смыслом, отвлеченным от всего временного и преходящего, относящимся к концу времен): «Одно есть очертание тени, другое - действие истины. |
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