| 2455 7: Reu. 6:8; T. Jud. 21:1–2; cf. T. Sim. 5with 1QM. On Melchizedek as eschatological priest, see Puech, «Manuscrit.» 2456 See Jub. 31:12–17 and 31:18–20; cf. similarly T. Iss. 5:7; T. Dan 5:4, 10; T. Naph. 5:3–5; 8:2. Schniedewind, «King,» roots the dual messianic expectation in the Chronicler " s ideal leadership pattern (esp. 1 Chr 17:14). 2458 See Charles, Jubilees, xiv (although we may date Jubilees somewhat earlier than he suggests on xiii). 2459 Higgins, «Priest,» 333; idem, «Messiah,» 215–19; Laurin, «Messiahs,» 52. LaSor, Scrolls, 152ff., argues that the Hebrew idiom supports one messiah, rabbinic scholars seeing two because of their Talmudic background; although there may be more than one «anointed one,» only one is eschatologica1. T. Benj. 11seems to support a figure from both Judah and Levi (perhaps reflecting a Jewish-Christian desire to derive one of Jesus» parents from Levi, cf. Luke 1:5,36). The DSS conflate various anointed figures (e.g.,4Q174 3.10–13; 4Q252 1 5.1,3; 11Q13 2.15–20). 2460 Aune, Prophecy, 123 (citing T. Reu. 6:5–12; T. Levi 18:2–9; 1QS 9.10–11; lQSa 12–17; cf. CD 19.10–11; 20.1); Villalon, «Sources,» 53–63, esp. 63; Burrows, More Light, 297–311 (or maybe three, 311); Joczwiak, «Mesjanizm» (or even three); Jonge, ««Anointed,»» 141–42; Brown, «Messianism,» 54–66. In «Theory,» 56, Brown still thought there were probably two messiahs, but noted that not all texts were clear or represented the same period. 2462 Longenecker, Christology, 114; Driver, Scrolls, 468–69; Priest, «Mebaqqer»; cf. Priest, «Messiah.» Wcela, «Messiah(s),» finds in the Damascus Document (CD 12.23–13.1; 14.19; 19.10–11; 20.1; cf. 7.17–21) one military messiah with a priest who could be an Aaronic messiah (342); 1QS 9.11 has two messiahs, but often a priestly companion to the messiah is in view, and the Damascus Document probably sees both as one individual (347). Smith, «Begetting,» 224, thinks both anointed ones may be «survivals of the same figure,» but is not certain that either is eschatological or messianic. |
| 7638 Tears often moved authorities to action (e.g., Lysias Or. 32.10, §505; Cicero Sest. 11.26; Caesar Gallic W. 1.20). On male authorities being particularly moved by women " s pleas in the ancient Mediterranean world, see Luke 18:2–5; 2Sam 14:1–21; 20:16–22; 1 Kgs 1:11–16; 2:17; Matt 20:20; P.Sakaon 36; Lysias Or. 32.11–18, §§506–511; perhaps Valerius Maximus 8.3; comment on 2:4. 7640 «Come and see» is a familiar invitation formula (see comment on 1:39) but, apart from Johannine style, probably bears no other relation to 1:39, 46 and 4:29. 7642 Jesus presumably weeps in 11because he «shares the sadness of his friends and their neighbors» (Smith, John 225). By ancient Mediterranean standards, mere tears were hardly wildly demonstrative (Virgil Aen. 11.148–150; cf. especially women, e.g., Homer Il. 18.30–31; Aeschylus Cho. 22–31, 423–428). Jewish mourners did not, however, participate in the more masochistic mourning rites of their pagan neighbors (e.g., Deut 14:1 ). 7643 Malina, Windows, 24–25, citing Plutarch Caesar 5.2; 11.3; 41.1; 48.2; Cicero 47.2; Acts 20:37; Lightfoot, Gospel, 229, cites Juvenal Sat. 15.132–133. Cf. also 2 Kgs 8:11–12; Homer I1. 1.348–349, 413; Od. 4.113–119; 16.190–191; 23.231–232; Sophocles Ajax 819–820; Philostratus Hrk. 45.6. Note amplification in Josephus " s hellenized accounts: Moses» prayer with tears for God " s vindication against Korah (Josephus Ant. 4.51); David " s prayers with tears during Absalom " s revolt (Josephus Ant. 7.203; 2Sam 15:23, 30 ). 7644 E.g., Livy 1.26.12; 23.8.4; Dionysius of Halicarnassus R.A. 9.10.1; for rhetoric, see, e.g., Lysias Or. 32.10, §505; Cicero Mi1. 38.105; Rosc. Amer. 9.24; Rab.post. 17.47; Gae1. 24.60; Sest. 11.26; Seneca Controv. 4.pref.6; Menander Rhetor 2.13, 423.30; Philostratus Vit. soph. 1.19.512; 2.1.561; 2.5.574; 2.9.582; 2.10.586; Acts 20:19. Narrators used tears to stir pathos (e.g., Xenophon Eph. 1.11); Polybius 2.56.7 complains about historians who sensationalize with tragic scenes of women " s tears invented to arouse pathos; John may deliberately evoke pathos here. |
| 9571 For bibliography on the Sanhedrin, see Saffai, «Self-Government,» 418 (the section on the Sanhédrin is pp. 379–400). Josephus generally prefers the term συνδριον, «sanhedrin,» «assembly,» in the Jewish Antiquities, and βουλ, «council,» in the Jewish War. The rabbis believed that God supported the decrees of the rabbinic Beth din hagadol, great assembly (Exod. Rab. 15:20), on which Israel rightly depended (Song Rab. 7:3, §1; Lam. Rab. 2:4, §8). 9573 E.g., b. Ber. 3b; Gen. Rab. 74:15; Exod. Rab. 1:13; Pesiq. Rab. 11:3. Some of the «scribes» may have been Pharisees, but Pharisees were not dominant in the Sanhedrin (Brown, Death, 350–52), despite Josephus " s possible favoritism toward them (Josephus Ant. 18.15, 17; cf. Life 1, 12 and Ant. passim; Brown, Death, 353–56). 9575 Cf. Sanders, Figure, 484–87; Josephus War 2.331,336; Ant. 17.160,164; 20.216–217; probably the municipal aristocracy in Ant. 14.91, 163, 167, 180; Life 62. 9580 Brown, Death, 342–43. Levine, Hellenism, 88–90, argues that the Jerusalem Sanhedrin was probably simply an ad hoc group in some texts. 9581 Yamauchi, Stones, 106. Stauffer, Jesus, 118, overestimates their sense of threat at this point when he proposes that the disciples may have gone by different roads to prevent notice (Luke 22:39). 9583 Brown, John, 2:806. Many rivers and wadis in the East fill or overflow during the rainy winter or (sometimes) when winter snows melt in spring (Homer 17. 5.87–88; 13.137; Od. 19.205–207; Apollonius of Rhodes 1.9; Appian R.H. 12.11.76; Livy 44.8.6–7; Herodian 3.3.7; 8.4.2–3; Arrian Alex. 7.21.2). 9588 Lane, Mark, 515. If the press originally belonged to an individual estate rather than a local village, the estate must have been sizeable (cf. Lewis, Life, 127). On the question of the Gethsemane tradition " s historicity, see Green, «Gethsemane,» 268. 9589 Cohn, Trial, 83, though citing a rabbinic tradition that «high priests were wont to engage in undercover activity.» 9592 Passover was a night «watch» (; προφυλακ) for the Lord (Exod 12:42); cf. t. Ketub. 5:5; Lane, Mark, 509; Keener, Matthew, 637. |
| 43. The Meeting of Anna and Joachim, Russia, late 16th century, 32 · 27 cm, Ikonen-Museum Recklinghausen 44. Birth of the Mother of God, Russia, 19th century, 35 · 31 cm, private collection (Belgium) 45. The Annunciation to Mary, Russia (Novgorod), late 15th century, 56.5 · 43 cm, Ikonen-Museum Recklinghausen 46. The Nativity, 16th century, 31 · 26.5 cm, Collection of Jan Morsink (Amsterdam) 47. St Simeon the God-Bearer, Russia, 19th century, 31 · 26.5 cm, private collection (The Netherlands) 48. The Presentation of Christ in the Temple, Russia (Novgorod), late 15th century, 47.8 · 36.2 cm, IkonenMuseum Recklinghausen 49. The Baptism of Christ, Russia, 16th century, 31 · 26.5 cm, private collection (The Netherlands) The Christmas icon is rich in symbolism, elucidating the meaning of Christ’s birth. The black depths of the cave symbolise the darkness surrounding humanity. The child, wrapped in white swaddling clothes, is the divine light. The dark cave, the white swaddling clothes and the coffin are symbols of death. Already from his birth, everything indicates symbolically that Christ has come to conquer death and darkness through his own death. The feast of the Presentation of Christ (2 February) is normally called Candlemas in the Western tradition, because candles used during the Church year are blessed on that day. The oldest representation of this feast dates from the 5 th century, and can be seen on the triumphal arch at the Santa Maria Maggiore Church in Rome. The representation in the icon follows faithfully the account given in Luke 2:22–38. To the right, on a platform by the altar, stands Simeon, an old man from Jerusalem. He bends deeply over the child, which he holds lovingly in his hands. Opposite him stand the Mother of God and Joseph. The Baptism of Christ (6 January) marks the baptism of Christ by St John the Baptist. Early representations of this event are found in the catacombs, but the 5th-century mosaic in the Arian Baptistry in Ravenna is decisive for the iconography. |
| 1958. Vol. 31. N 1. Р. 5-18; О созыве Вселенского Собора//ВРСХД. 1959. 1(52). С. 1-5; Autour de la convocation du concile oecuménique//Le Messager Orthodoxe. 1959. N 6. Р. 9-13; The Interrelelation of the Gospels: Matthew-Luke-Yohn//Studia Evangelica. B., 1959. Bd. 1. S. 129-147. (TU; 73); Что дал русской православной эмиграции Экзархат Вселенского престола?//ВРСХД. 1960. 1(56). С. 9-11; Das Studium des Neuen Testamentes in der Orthodoxen Kirche//Kyrios. N. Y.; B., 1960. Bd. 1. H. 1. S. 22-39; Concile romain et unité chrétienne//Le Messager Orthodoxe. 1961. N 13. Р. 2-8; Paroles orthodoxe autour du Concile//Irénikon. 1961. Vol. 34. Р. 232-237; La présence de l " Église d " orient en occident et son influénce//L " Église en dialogue. P., 1962. Р. 62-102; Préface// Cassian, mgr., Botte B. La Prière des Heures. P., 1963. P. 7-8; La prière dans le Nouveau Testament//Ibid. P. 17-42; Le Jour du Seigneur dans le Nouveau Testament// Botte B. e. a. Le Dimanche. P., 1965. P. 29-41; Толкование на Евангелие от Иоанна//Символ. 1995. 34. С. 15-190; Да приидет Царствие Твое: (Сб. ст.)/Ред.: протопр. Б. Бобринский. П., 2003; Лекции по Новому Завету: Евангелие от Матфея. П., 2003; То же: Евангелие от Марка. П., 2003; То же: Евангелие от Луки. П., 2004; То же: Евангелие от Иоанна. П., 2006; Водою и Кровию и Духом: К пониманию Евангелия от Иоанна. К., 2008. Лит.: List of the Writings of Professors of the Russian Theological Institute in Paris/Ed. L. Zander. P., 1932, 1937, 1947, 1954, 1965; Евлогий (Георгиевский), митр. Путь моей жизни: Восп./Предисл. и послесл.: Т. И. Манухина. П., 1947. М., 1994 2. С. 409, 412, 539, 546; Карташев А. В. Как начинался Богословский ин-т в Париже//ЦВЗЕЕ. 1950. 4. С. 15-17; Алексеев И. К вопросу о новом переводе на рус. язык Евангелия от Матфея//ЖМП. 1954. 2. С. 76-77; Иванов А. И. Новый перевод на рус. язык Евангелия от Матфея//Там же. 4. С. 45-55; 5. С. 38-47; [ Василий (Кривошеин), архиеп.]. Новый рус. перевод Евангелий//ВРЗЕПЭ. 1960. 33/34. С. 120-130; он же. |
| Файл 30005.jpg: Размер: 517x610, 0.32 MPix, 207 Kb. Дата: 2017-10-24, анонимно. Рейтинг изображения: 4 (116) , (2) . Описание: A RARE AND LARGE ICON SHOWING THE MOTHER OF GOD DNEPROVSKAYA Russian, Vetka, mid 19th century Tempera on wood panel. The Mother tenderly embracing her Son, him holding onto the edge of her maphorion. Finely executed in reds on a gold ground. Six selected saints on the borders showing the Evangelists John and Matthew, Mark and Luke, Sts. Irina and Anisia. Vertical crack restored, minimally restored. 44.9 х 38 cm. Файл 30006.jpg: Размер: 950x1100, 1.05 MPix, 525 Kb. Дата: 2017-10-24, анонимно. Рейтинг изображения: 4 (108) , (2) . Описание: Днепровская Пресвятая Богородица. XIX век. 10,4 х 8 см. Муниципальное бюджетное учреждение культуры " Городецкий историко-художественный музейный комплекс " . Файл 31942.jpg: Размер: 1657x2001, 3.32 MPix, 768 Kb. Дата: 2018-06-02, анонимно. Рейтинг изображения: 4 (97) , (2) . Описание: Богоматерь Днепрская с Ангелом-хранителем и преп. Сергием на полях. Вторая половина XIX века. Дерево, левкас, темпера. 34,5 х 27,0 х 1,6 см. Центральный музей древнерусской культуры и искусства имени Андрея Рублева. Файл 32523.jpg: Размер: 497x640, 0.32 MPix, 143 Kb. Дата: 2018-08-30, анонимно. Рейтинг изображения: 3 (96) , (2) . Описание: Икона четырехчастная: «Богоматерь Казанская», «Феодоровская», «Днепрская» и избранные святые: «Великомученика Параскева, Священномученик Антипа, Святой Лонгин, Ангел Хранитель и Святая Матрона». Россия, Гуслицы, вторая половина XIX века. Дерево; левкас, темпера, золочение. 35,7 х 30,5 см. Частное собрание. Файл 34040.jpg: Размер: 1162x1366, 1.59 MPix, 557 Kb. Дата: 2019-07-19, анонимно. Рейтинг изображения: 3 (56) , (2) . Описание: Икона четырехчастная: «Богоматерь Днепрская, Спас Благое Молчание, Богоматерь Тихвинская, Ангел-Хранитель с преподобным Лонгином и мучеником Никитой». Вторая половина XIX века. Материал, техника: дерево, левкас, темпера. 35,5 х 30,5 х 2,7 см. Центральный музей древнерусской культуры и искусства имени Андрея Рублева. |
| Fitzmyer, Scrolls Fitzmyer, Joseph A. The Dead Sea Scrolls: Major Publications and Tools for Study. SBLSBS 8. Missoula, Mont.: Scholars Press, 1977. Flanagan, «Women» Flanagan, Neal M. «The Position of Women in the Writings of St. Luke.» Marianum 40 (1978): 288–304. Flannery, Anguish Flannery, Edward H. The Anguish of the Jews: Twenty-Three Centuries of Anti-Semitism. New York: Macmillan, 1965. Fleddermann, «Flight» Fleddermann, Harry. «The Flight of a Naked Young Man ( Mark 14:51–52 ).» CBQ 41 (1979): 412–18. Fletcher, «Women» Fletcher, Mary-Elsie C. «The Role of Women in the Book of John.» Evangelical Journal 12 (1994): 41–48. Floor, «Spirit» Floor, L. «The Lord and the Holy Spirit in the Fourth Gospe1.» Neotestamentica 2 (1968): 122–30. Flory, «Women» Flory, M. B. «Where Women Precede Men: Factors Influencing the Order of Names in Roman Epitaphs.» Classical Journal 79 (1983–1984): 216–24. Flowers, «Pneumati» Flowers, H. J. «En pneumati hagiö kai puri.» ExpTim 64 (1952–1953): 155–56. Flusser, «Gnosticism» Flusser, David. «Gnosticism.» Pages 637–38 in vo1. 7 of Encyclopaedia judaica. 16 vols. Jerusalem: Keter, 1972. Flusser, «Goddess» Flusser, David. «The Great Goddess of Samaria.» IE/25 (1975): 13–20. Flusser, Judaism Flusser, David. Judaism and the Origins of Christianity. Jerusalem: Magnes Press, Hebrew University, 1988. Flusser, «Mastema» Flusser, David. «Mastema.» Columns 1119–20 in vo1. 11 of Encyclopaedia judaica. 16 vols. Jerusalem: Keter, 1972. Flusser, «Mqst» Flusser, David. « " Mqst m c sy htwrh» wbrkt hmynym. [»Some of the Precepts of the Torah» from Qumran (4QMMT) and the Benediction against the Heretics].» Tarbiz 61 (1992): 333–74. Flusser, «Paganism» Flusser, David. «Paganism in Palestine.» Pages 1065–1100 in Safrai and Stern, Jewish People. Flusser and Safrai, «Hypostasis» Flusser, David, and Shmuel Safrai. «The Essene Doctrine of Hypostasis and Rabbi Meir.» Immanuel 14 (1982): 47–57. Foakes-Jackson and Lake, «Beginnings» Foakes-Jackson, F. J., and Kirsopp Lake, eds. The Beginnings of Christianity. 5 vols. 1920–1933. Repr., Grand Rapids: Baker, 1979. |
| Kysar, John Kysar, Robert. John. Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1986. Kysar, Maverick Gospel Kysar, Robert. John, The Maverick Gospe1. Atlanta: John Knox, 1976. Kysar, «Metaphor» Kysar, Robert. «The Making of Metaphor: Another Reading of John 3:1–15 .» Pages 21–41 in «What Is John?» Readers and Reading of the Fourth Gospe1. Edited by Fernando F. Segovia. SBLSymS 3. Atlanta: Scholars Press, 1996. Kysar, «Polemic» Kysar, Robert. «The Gospel of John and Anti-Jewish Polemic.» Explorations 6, no. 2 (1992): 3–4. Kysar, «Vectors» Kysar, Robert. «Community and Gospel: Vectors in Fourth Gospel Criticism.» Interpretation 31 (1977): 355–66. Lachs, Commentary Lachs, Samuel Tobias. A Rabbinic Commentary on the New Testament: The Gospels of Matthew, Mark, and Luke. Hoboken, N.J.: Ktav, 1987. Lacomara, «Deuteronomy» Lacomara, Aelred. «Deuteronomy and the Farewell Discourse ( Jn 13:31–16:33 ).» CBQ 36 (1974): 65–84. Ladd, Church Ladd, George Eldon. The Young Church. New York: Abingdon, 1964. Ladd, Criticism Ladd, George Eldon. The New Testament and Criticism. Grand Rapids: Eerdmans, 1967. Ladd, Last Things Ladd, George Eldon. The Last Things. Grand Rapids: Eerdmans, 1978. Ladd, «Resurrection» Ladd, George Eldon. «The Resurrection and History.» Religion in Life 32 (1963): 247–56. Ladd, Revelation Ladd, George Eldon. A Commentary on the Revelation of John. Grand Rapids: Eerdmans, 1972. Ladd, Theology Ladd, George Eldon. A Theology of the New Testament. Grand Rapids: Eerdmans, 1974. Lake, «Proselytes» Lake, Kirsopp. «Proselytes and God-Fearers.» Pages 74–96 in vo1. 5 of The Beginnings of Christianity. Lake, «Spirit» Lake, Kirsopp. «The Holy Spirit.» Pages 96–111 in vo1. 5 of The Beginnings of Christianity. Lake, «Twelve» Lake, Kirsopp. «The Twelve and the Apostles.» Pages 37–59 in vo1. 5 of The Beginnings of Christianity. Lake and Cadbury, Commentary Lake, Kirsopp, and Henry J. Cadbury. English Translation and Commentary. Vo1. 4 of The Beginnings of Christianity. |
| Schweizer, «Christ in Colossians» Schweizer, Eduard. «Christ in the Letter to the Colossians.» Review and Expositor 70 (1973): 451–67. Schweizer, Colossians Schweizer, Eduard. The Letter to the Colossians: A Commentary. Translated by Andrew Chester. Minneapolis: Augsburg, 1982. Schweizer, Herkunft Schweizer, Eduard. Ego eimi: Die religionsgeschichtliche Herkunft und theologische Bedeutung der johanneischen Bildreden, zugleich ein Beitrag zur Quellenfrage des vierten Evangeliums. Forschungen zur Religion und Literatur des Alten und Neuen Testaments 56. Göttingen: Vandenhoeck & Ruprecht, 1939. Schweizer, Jesus Schweizer, Eduard. Jesus. Translated by David Ε. Green. New Testament Library. London: SCM, 1971. Schweizer, Matthew Schweizer, Eduard. The Good News according to Matthew. Translated by David Ε. Green. Atlanta: John Knox, 1975. Schweizer, «Parables» Schweizer, Eduard. «What about the Johannine " Parables»?» Pages 208–19 in Exploring the Gospel of John: In Honor of D. Moody Smith. Edited by R. Alan Culpepper and C. Clifton Black. Louisville, Ky.: Westminster John Knox, 1996. Schweizer, «Speeches» Schweizer, Eduard. «Concerning the Speeches in Acts.» Pages 208–16 in Studies in Luke-Acts: Essays in Honor of Paul Schubert. Edited by Leander Ε. Keck and J. Louis Martyn. Nashville: Abingdon, 1966. Schweizer, Spirit Schweizer, Eduard. The Holy Spirit. Translated by Reginald H. and Ilse Fuller. Philadelphia: Fortress, 1980. Scobie, «John» Scobie, Charles Η. H. «John the Baptist.» Pages 58–69 in The Scrolls and Christianity: Historical and Theological Significance. Edited by Matthew Black. London: SPCK, 1969. Scobie, «Origins» Scobie, Charles Η. H. «The Origins and Development of Samaritan Christianity.» NTS 19 (1972–1973): 390–414. Scobie, «Tension» Scobie, Charles Η. H. «North and South: Tension and Reconciliation in Biblical History.» Pages 87–98 in Biblical Studies: Essays in Honor of William Barclay. Edited by J. R. McKay and J. F. Miller. Philadelphia: Westminster, 1976. |
| Календарь Материалы 7 сентября 2014 г. [Встреча с Православием/Богослужение] 25 августа/7 сентября 2014 г. Неделя 13-я по Пятидесятнице. Сретенский монастырь. Великая вечерня, утреня с акафистом Божией Матери. Хор Сретенского монастыря. (MP3 файл. Продолжительность 3:24:30 мин. Размер 147.3 Mb) [Встреча с Православием/Проповеди] Иеромонах Ириней (Пиковский) Виноградник – это жизнь, которую дает Бог на время человеку. Он ограждает жизнь от смерти заповедями как надежной оградой, водружает в качестве сторожевой башни совесть и дает в качестве живительного сока Пречистую «Кровь Агнца Божия, заклавшегося за нас». (MP3 файл. Продолжительность 10:46 мин. Размер 7.8 Mb) [Встреча с Православием/Богослужение] 25 августа/7 сентября 2014 г. Неделя 13-я по Пятидесятнице. Сретенский монастырь. Божественная литургия. Хор Сретенского монастыря. (MP3 файл. Продолжительность 1:18:45 мин. Размер 56.8 Mb) English Edition [Saints. Asceties of Piety. Church Holy Days ] The Vladimir Icon of the Mother of God was painted by the Evangelist Luke on a board from the table at which the Savior ate together with His All-Pure Mother and Righteous Joseph. The Mother of God, upon seeing this image, exclaimed, “Henceforth, all generations shall call Me blessed. The grace of both My Son and Me shall be with this icon.” [News] Schema-Archimandrite Jeremiah (Alekhin), Abbot of the Russian St. Panteleimon’s Monastery on Mt. Athos, has made a visit to the most ancient Russian Athonite monastery—Xylourgou, or the Holy Dormition Skete. [News] On September 3, 2014, the 10th anniversary of the end of the tragedy in Beslan, Archbishop Zosima of Vladikavkaz and Alania served a Divine Liturgy in the gym of School No. 1 in the town of Beslan, reports Pravoslavnaya Ossetia. [News] On August 30, 2014, the great consecration of the Church of the Holy Myrrh-Bearing Women took place at the Orthodox cemetery in Hamburg. [News] The embassy of the Russian Federation in Spain and the Church of Holy Equal-to-the-Apostles Mary Magdalene in Madrid with their joint efforts have collected about 700 kilos of clothes for the refugees, who had to flee to Russia as a result of the armed conflict in the Eastern Ukraine, reports the Korsun Diocese’s press service. [News] The territories of the dependencies of the Convent of St. Olga are suffering from the combat operations, as before, reports the convent’s website. Новости 7 сентября 2014 г. |
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