| In the order of the books of the New Testament, the Gospel of Matthew comes first. Palestine is said to be the place where the Gospel was written. St Matthew wrote in Aramaic, and then it was translated into Greek. The Aramaic text has not survived, but many of the linguistic and cultural-historical peculiarities of the Greek translation give indications of it. The Apostle Matthew preached among people who were awaiting the Messiah. His Gospel manifests itself as a vivid proof that Jesus Christ is the Messiah foretold by the prophets, and that there would not be another (Mt. 11:3). The preaching and deeds of the Savior are presented by the evangelist in three divisions, constituting three aspects of the service of the Messiah: as Prophet and Law-Giver (Ch. 5-7), Lord over the world both visible and invisible (Ch. 8-25), and finally as High Priest offered as Sacrifice for the sins of all mankind (Ch. 26-27). The theological content of the Gospel, besides the Christological themes, includes also the teaching about the Kingdom of God and about the Church, which the Lord sets forth in parables about the inner preparation for entering into the Kingdom (Ch. 5-7), about the worthiness of servers of the Church in the world (Ch. 10-11), about the signs of the Kingdom and its growth in the souls of mankind (Ch. 13), about the humility and simplicity of the inheritors of the Kingdom (Mt. 18:1-35; 19 13-30; 20:1-16; 25-27; 23:1-28), and about the eschatological revelations of the Kingdom in the Second Coming of Christ within the daily spiritual life of the Church (Ch. 24-25). The Kingdom of Heaven and the Church are closely interconnected in the spiritual experience of Christianity: the Church is the historical embodiment of the Kingdom of Heaven in the world, and the Kingdom of Heaven is the Church of Christ in its eschatological perfection (Mt. 16:18-19; 28:18-20). The holy Apostle brought the Gospel of Christ to Syria, Media, Persia, Parthia, and finishing his preaching in Ethiopia with a martyr’s death. This land was inhabited by tribes of cannibals with primitive customs and beliefs. The holy Apostle Matthew converted some of the idol-worshippers to faith in Christ. He founded the Church and built a temple in the city of Mirmena, establishing there his companion Platon as bishop. |
| В Евангелии от Матфея о М. М. впервые сказано как о той женщине, к-рая вместе с Марией , матерью Иакова и Иосии, и матерью сыновей Зеведеевых наблюдала «издали» за распятием Спасителя среди большой группы женщин, последовавших за Христом в Галилее (Мф 27. 56; ср.: Мф 19. 1-2). М. М. названа среди тех, кто «служили Ему» (διακονοσαι); этот глагол, согласно контексту Евангелия, может указывать прежде всего на совершение дел милосердия (Мф 25. 44), т. е. на активное социальное попечение, поэтому иногда окончание этого стиха переводится как «заботились о Нем» ( Albright W. F., Mann C. S. Matthew. Garden City (N. Y.), 1979. P. 349). Особенная роль отведена М. М. в дальнейших событиях: в сцене погребения она представлена отдельно (вместе с «другой Марией») сидящей у гробницы, очевидно, она охраняла неприкосновенность гроба в течение долгого времени (глагол καθμεναι указывает на продолжительный период - Мф 27. 61). По прошествии субботы они вновь приходят к запечатанному гробу, для того чтобы осмотреть (θεωρσαι) его (Мф 28. 1), т. е. засвидетельствовать, согласно с иудейскими обычаями, смерть усопшего. Явившийся им после землетрясения Ангел Господень сказал: «...ибо знаю, что вы ищете Иисуса распятого». Он повелел возвестить ученикам о воскресении Спасителя (Мф 28. 5-7). Т. о., обретение веры в Воскресение становится для М. М. результатом чудесного воздействия свыше. В отличие от сообщения др. Евангелий женщины, не заглядывая внутрь гробницы, поспешно удалились. Основная особенность Евангелия от Матфея состоит в том, что М. М. вместе с «другой Марией» не просто испугалась, а поспешила к ученикам «со страхом и радостью великою» (Мф 28. 8). По дороге воскресший Господь Сам явился женам и, повелевая им не бояться, обращается к ним с призывом поделиться пасхальной радостью с остальными Его «братьями», назначая жен посредниками в передачи вести о Его воскресении (Мф 28. 9-10). Обращенный к М. М. призыв Господа «радоваться» и «не бояться», очевидно, соотносится со словами о страхе и радости из предыдущего стиха (Мф 28. 8). М. М. в этом Евангелии не выделена в особенного свидетеля воскресения Христа, ее постоянно сопровождала «другая Мария». В Евангелии от Марка |
| Самый ранний полный текст Евангелия от Матфея сохранился в унциальных кодексах IV в., Ватиканском и Синайском. Александрийский кодекс дает мало информации для текстологии Евангелия от Матфея, поскольку в нем отсутствуют листы с большей частью текста этого Евангелия (до Мф 25. 6). При реконструкции текста принимают во внимание также нижний слой палимпсеста Codex Ephraemi Rescriptus (в нем сохр. разделы Мф 1. 1-2; 5. 15 - 7. 5; 17. 26 - 18. 28; 22. 21 - 23. 17; 24. 10-45; 25. 30 - 26. 22; 27. 11-46; 28. 15-20), Кодекс Безы (но в нем есть лакуны: Мф 1. 1-20; 3. 7-16; 6. 20 - 9. 2; 27. 2-12) и Вашингтонский кодекс (W). Большое значение для решения текстологических проблем имеют сочинения раннехрист. писателей и св. отцов, поскольку Евангелие от Матфея - одно из самых цитируемых и комментируемых. Однако не все издания патристических трудов подходят для целей текстологии из-за гармонизации библейских цитат с Textus Receptus (см. специальные издания: Ehrman B. D. Didymus the Blind and the Text of the Gospels. Atlanta, 1986; Brooks J. A. The NT Text of Gregory of Nyssa. Atlanta, 1991; Mullen R. L. The NT Text of Cyril of Jerusalem. Atlanta, 1997; Racine J.-Fr. The Text of Matthew in the Writings of Basil of Caesarea. Atlanta, 2004; Muncey R. W. The NT Text of Saint Ambrose. Atlanta, 2008; Cosaert C. P. The Text of the Gospels in Clement of Alexandria. Atlanta, 2008). Символ ап. Матфея (ангел). Миниатюра из Евангелия. Ок. 1330 г. (Bodl. Selden Supra 6) Символ ап. Матфея (ангел). Миниатюра из Евангелия. Ок. 1330 г. (Bodl. Selden Supra 6) Дискуссионным является вопрос о значении для реконструкции текста Евангелия от Матфея ранних копт. переводов. В частности, с 1999 г. ученым стал доступен текст 1-го Евангелия на редком, т. н. среднеегип. диалекте в рукописи из частного собрания Codex Schøyen 2650 (mae2) (1-я пол. IV в.). Текст Евангелия сохранился начиная с Мф 5. 38 и до конца с небольшими лакунами (напр., Мф 10) и повреждениями почти на каждой странице (см. изд.: Coptic Papyri I: Das Matthäus-Evangelium im mittelägyptischen Dialekt des Koptischen (Codex Schøyen)/Ed. |
| 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). |
| Middle Ages, for the first time there was imposed on many minds at once a whole series of untrue propositions and anti-real images. The broadcast of television boosted virtual reality into another revolution. Neil Postman frequently warned his readers that television trivializes all that is noble in humanity, and it does this precisely by eclipsing literature, serious music, and art, which all have an ancient tradition of narrating stories of moral imagination. The late Philip Rieff recognized in television and the mass media, especially modern art, a profound departure from the world of reality and belief, and a disastrous lapse into what he called the “deathworks” of dehumanizing passion and fatalism. Fantasia is essentially an ecclesial term, coming into its own particularly Christian usage in Christ’s expansion of ethics from explicit law into the realm of psychic choice and subjective experience. In the ethos of the Church, fantasia is defined as an enormously troubling problem. “You have heard that it was said to those of old, ‘You shall not commit adultery’”—thus the Lord referred, in the Sermon on the Mount, to the explicit law of the Old Covenant. But then He expanded on that old, smaller ethic with this radical reformulation: “But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27, 28). In the Lord’s formulation, the sin did not have to be committed in what we moderns would call actuality, but only in the virtual precinct of lust. In the same fashion, the passion of anger is called murder by the Lord, because that’s what happens in fantasia. Fantasia is the word used by the Fathers to describe an image that rejects the one reality created by the Holy Trinity. It should not be confused with fantasy as a type of literary imagination. Fantasy literature, like all works of moral imagination, has the potential of telling stories that lead the listener or reader into a deeper moral reflection on reality. |
| Приходы Японской Православной Церкви (версия для печати)/Православие.Ru Приходы Японской Православной Церкви Православие.Ru , 5 июля 2004 г. Епархия Западной Японии Kyoto Annunciation of the Holy Virgin Church 283 -6 Yanagino banba, Nijyo noboru, Nakakyou-ku, Kyoto phone 075-231-2453 e-mail ocj-john@mbox.kyoto-inet.or.jp Toyohashi St. Matthew Church 15-3 Hachyo doori, Toyohashi-shi, Aichi-ken phone 0532-54-04324 Nagoya Annunciation of the Holy Virgin Church 63 Yamahana-cho, Shyouwa-ku, Nagoyashi, Aichi-ken phone 052-751-6760 e-mail nagoyach@fb3.so-net.or.jp Home Page Osaka Protection of the Holy Virgin Church 15-8-1 Yamate-chyo, Suita-shi, Oosaka fu phone 06-388-4512 Kobe Dormition of the Holy Virgin Church 11-4-1 Yamamoto dori, Chyuou-ku, Kobe-shi, Hyogo-ken Tokushima Descent of the Holy Sprit Church 6-3-1 Nishi Niihama, Tokushima-shi, Tokushima-ken Kagoshima St. James Church 39-12 Hiranomachi, Kagoshima-shi, Kagoshima-ken phone 0992-23-7632 Токийская епархия Holy Resurrection Cathedral Nicholai-do, 1-4 chome, Surugadai, Kanda, Chiyoda-ku, Tokyo phone 03-3291-1885 fax 03-3291-1886 email ocj@gol.com Yamate Nativity of our Lord Church 10-28-3 Miyamae,Suginami-ku, Tokyo phone 03-333-4201 Yokohama Protection of the Holy Virgin Church 27 Matsugaoka, Kanagawa-ku, Yokohama-shi, Kanagawa-ken phone 045-323-1771 Odawara Descent of the Holy Spirit Church 1-4-4 Sakae-chyo, Odawara-shi, Kanagawa-ken phone 0465-22-2792 Shizuoka Protection of the Holy Virgin Church 5-9-3 Kasuga, Shizuoka-shi, Shizuoka-ken phone 0542-55-2869 Takasaki Nativity of our Lord Church 726 Shimokotori-chyo, Takasaki-shi, Gumma-ken Maebashi St. Nicholai of Japan Church 22-4-1 Chiyoda-chyo, Maebashi-shi, Gumma-ken phone 0272-32-2737 Ashikaga Ascention of our Lord Church 1236 Oomae-chyo, Ashikaga-shi, Tochigi-ken Епархия Восточной Японии Sendai Annunciation of the Holy Virgin Church 20-4-3 chome, Chyuo, Sendai-shi, Miyagi-ken phone 0222-25-2744 Kushiro Descent of the Holy Spirit Church 35-1-2 chome, Fujimi, Kushiro, Hokkaido phone 0154-41-6857 Sapporo Transfiguration of our Lord Church 16-27-2chome, Nijyou, Fukusumi, Toyohira-ku, Sapporo, Hokkaido phone 011-852-5644 Hakodate Holy Resurrection of our Lord Church 13-3chome,Motomachi, Hakodate-shi, Hokkaido phone 0138-23-7387 Morioka Veneration of the Holy Cross Church 14-2-1chome, Takamatsu, Morioka-shi, Iwate-ken phone 0196-63-1218 Ishimomaki St. John the Evangelist Church 10-4 Sengoku-cho, Ishinomaki-shi,Miyagi-ken 0225-95-1571 Shirakawa Presentation of the Holy Virgin Church 50 Atago-cho, Shirakawa-shi, Fukushima-ken |
| Приходы Японской Православной Церкви HTML-koд для вставки на сайт или в блог: Приходы Японской Православной Церкви Епархия Западной Японии Kyoto Annunciation of the Holy Virgin Church 283 -6 Yanagino banba, Nijyo noboru, Nakakyou-ku, Kyoto phone 075-231-2453 e-mail ocj-john@mbox.kyoto-inet.or.jp Toyohashi St. Matthew Church 15-3 Hachyo doori, Toyohashi-shi, Aichi-ken phone 0532-54-04324 Nagoya Annunciation of the Holy Virgin Church 63 Yamahana-cho, Shyouwa-ku, Nagoyashi, Aichi-ken phone 052-751-6760 e-mail nagoyach@fb3.so-net.or.jp Home Page Osaka Protection of the Holy Virgin Church 15-8-1 Yamate-chyo, Suita-shi, Oosaka fu phone 06-388-4512 Kobe Dormition of the Holy Virgin Church 11-4-1 Yamamoto dori, Chyuou-ku, Kobe-shi, Hyogo-ken Tokushima Descent of the Holy Sprit Church 6-3-1 Nishi Niihama, Tokushima-shi, Tokushima-ken Kagoshima St. James Church 39-12 Hiranomachi, Kagoshima-shi, Kagoshima-ken phone 0992-23-7632 Токийская епархия Holy Resurrection Cathedral Nicholai-do, 1-4 chome, Surugadai, Kanda, Chiyoda-ku, Tokyo phone 03-3291-1885 fax 03-3291-1886 email ocj@gol.com Yamate Nativity of our Lord Church 10-28-3 Miyamae,Suginami-ku, Tokyo phone 03-333-4201 Yokohama Protection of the Holy Virgin Church 27 Matsugaoka, Kanagawa-ku, Yokohama-shi, Kanagawa-ken phone 045-323-1771 Odawara Descent of the Holy Spirit Church 1-4-4 Sakae-chyo, Odawara-shi, Kanagawa-ken phone 0465-22-2792 Shizuoka Protection of the Holy Virgin Church 5-9-3 Kasuga, Shizuoka-shi, Shizuoka-ken phone 0542-55-2869 Takasaki Nativity of our Lord Church 726 Shimokotori-chyo, Takasaki-shi, Gumma-ken Maebashi St. Nicholai of Japan Church 22-4-1 Chiyoda-chyo, Maebashi-shi, Gumma-ken phone 0272-32-2737 Ashikaga Ascention of our Lord Church 1236 Oomae-chyo, Ashikaga-shi, Tochigi-ken Епархия Восточной Японии Sendai Annunciation of the Holy Virgin Church 20-4-3 chome, Chyuo, Sendai-shi, Miyagi-ken phone 0222-25-2744 Kushiro Descent of the Holy Spirit Church 35-1-2 chome, Fujimi, Kushiro, Hokkaido phone 0154-41-6857 Sapporo Transfiguration of our Lord Church 16-27-2chome, Nijyou, Fukusumi, Toyohira-ku, Sapporo, Hokkaido phone 011-852-5644 Hakodate Holy Resurrection of our Lord Church 13-3chome,Motomachi, Hakodate-shi, Hokkaido phone 0138-23-7387 Morioka Veneration of the Holy Cross Church 14-2-1chome, Takamatsu, Morioka-shi, Iwate-ken phone 0196-63-1218 Ishimomaki St. John the Evangelist Church 10-4 Sengoku-cho, Ishinomaki-shi,Miyagi-ken 0225-95-1571 Shirakawa Presentation of the Holy Virgin Church 50 Atago-cho, Shirakawa-shi, Fukushima-ken Также в этом разделе |
| Transfiguration of the Lord. Pokrovsky Monastery in Suzdal. The first half of the XVI century The Transfiguration of Christ is recorded in the first three Gospels (Matthew 17:1-9; Mark 9:2-9; Luke 9:28-36). The fourth does not contain an account of the event, but its author, being one of the three witnesses, is probably referring specifically to it when he says: And the Word was made flesh, and dwelt among us, And we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth (1:14). The holy Apostle Peter also recalls his (as well as James’ and John’s) presence with the Lord on Mt. Tabor: (we) were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount (II Peter 1:16-18). All three Gospel accounts agree in the details of the event as well as its following the rather crucial conversation between Jesus and the disciples on the road to Caesarea of Philippi. The Lord seems to have wanted to get certain matters of great importance clear in the minds of His followers before He entered into His priestly ministry. 1) In answer to His question, Whom do men say that I the Son of Man am ? we have Peter’s confession: Thou art the Christ the Son of the living God (Matthew 16:16), or thou art the Christ (Mark 8:29), or the Christ of God (Luke 9:20); 2) Jesus then foretells His suffering, death and resurrection; 3) He rebukes Peter for his objection that such things could not happen to Him; 4) He exhorts them to bear the cross if they would be true disciples; and 5) He promises that some of those standing there would not taste of death till they have seen the Son of Man coming in His kingdom (Matthew 16:28), or till they have seen the kingdom of God come with power (Mark 9:1), or till they see the kingdom of God (Luke 9:27). The narration of the Transfiguration on the mountain comes immediately after the description of the conversation after six days , although Luke says: about eight days after (both expressions were commonly used for " a week later " ): Jesus’ acceptance of the name of Christ or Son of God, His final great prophecy, His reminder of what the life in Him will consist of, and His promise concerning the kingdom. These things, then, must be understood as linked to the Transfiguration itself and as a preparation of the disciples for it. |
| 2645 As in Did. 7.1–3; Odes So1. 23:22. Various analyses recognize Matthew " s emphasis here on Jesus» centrality and authority (e.g., Meier, Matthew, 371; Brooks, «Design»; Schaberg, Father, 336–37 [emphasizing Jesus as the supreme teacher, not the Trinity]; Parkhurst, «Reconsidered» [connecting Jesus» words here with the worship of 28:17]). On the possible antiquity of the tradition, see Albright and Mann, Matthew, 362. 2646 For the connection among Matt 1:23; 18:20; and 28:20, see Kingsbury, Structure, 69; Ellis, Matthew, 28; Gundry, Matthew, 597. 2647 Matthew " s formula echoes the Jewish formula in later recorded in m. «Abot 3:2,6; Mek. Bah. 11.48–51 (Lauterbach 2:287); other texts also emphasized God " s presence among his people (e.g., Mek. Pisha 14.87,100–101, Lauterbach 1:113–14). God was commonly called «the Omnipresent» (t. Sotah 3–4 has it roughly twenty-four times; cf. also m. »Abot 2:9,13; 3:14; t. Péah 1:4; 3:8; Šabb. 7:22, 25; 13:5; Roš Haš. 1:18; Ta c an. 2:13; B. Qam. 7:7; Sanh. 1:2; 13:1,6; 14:3,10; Sipra VDDen.pq. 2.2.4.2; pq. 4.6.4.1; Sav M.D. par. 98.7.7; Sh. M.D. 99.1.4, 5, 7; 99.2.2, 3; 99.3.9, 11; 99.5.13; Qed. Par. 1.195.2.3; pq. 7.204.1.4; Emor pq. 9.227.2.5; Behuq. pq. 5.266.1.1; 8.269.1.3; Sipre Num. 11.2.3; 11.3.1; 42.1.2; 42.2.3; 76.2.2; 78.1.1; 78.5.1; 80.1.1; 82.3.1; 84.1.1; 84.5.1; 85.3.1; 85.4.1; 85.5.1; and other references listed in Keener, Marries, 150 n. 27). See, e.g., Smith, Parallels, 152. 2648 For Matthean Christology, see esp. Kingsbury, Structure. 2649 See further Benoit, Jesus, 1:47–70, who argues at length for Jesus» deity in the Synoptics. 2650 See Gospel of the Ebionites frg. 6 (Epiphanius Haer. 30.16.4–5 in NT Apocrypha, ed. Hennecke, 1:158); Daniélou, Theology, 67 (the Elkasites), 117 (the image discontinued in the fourth century because of Arian use). Philo regarded God " s angel as the Logos (Names 87; Dreams 1.239). 2651 The parallelism is ascending rather than synonymous; for this comparative figurative use of angels, see 1Sam 29:9 ; 2Sam 14:17, 20; 19:27 ; Zech 12:8; perhaps Gal 1 (contrast Longenecker, Christology, 26–31). |
| 10295 We would therefore question the view attributed to J. D. Crossan by Ostling, «Jesus» (as cited in Craig, «Rise?» 142), namely, that Jesus» corpse was merely covered with a little dirt and probably eaten by wild dogs (being eaten by birds or dogs was the normal fate of the unburied, e.g., Homer Il. 11.395; Aeschylus Supp1. 751–752,801–802; other sources in Keener, Matthew, 582, 695). But this view seems unduly skeptical that Pilate would have accommodated Jewish burial practices, especially if he did not insist on Jesus» guilt. (Even among Greeks, it could seem unthinkable that one would not have at least provided mass graves to enemies slain in battle, e.g., Pausanias 1.32.5.) 10296 See also Green, «Buria1.» On Joseph rescuing Jesus» body from a common burial, cf. also Bammel, «Trial,» 444, though a Jewish execution is improbable. Change of opinion could transform a dishonorable to an honorable burial (Cornelius Nepos 10 [Dion], 10.2–3). 10297 That John intends a connection with Jesus» reputed father (1:45; 6:42) or Jacob " s son (4:5) is unlikely; the name was a common one (see CPJ 3:182–83). 10298 Brown, Death, 1240; Davies and Allison, Matthew, 3:647. Although others might appreciate certain benevolent rich persons (e.g., Homer I1. 6.12–19) and early Christians had some well-to-do patrons, one wonders whether early Christians would fabricate benevolence from establishment insiders such as Joseph or Nicodemus (Jas 2:6–7, though cf. Jas 2:3). 10299 Davies and Allison, Matthew, 3:647. Acts 13can be construed as burial by his enemies among the rulers (13:27) who also sought his execution (13:28), but it is summary language; Luke also knows of Joseph as righteous (Luke 23:50–53). 10303 Sophocles Ant. 43–48; Diodorus Siculus 20.84.3; Plutarch Nicias 6.5–6; Diogenes Laertius 6.2.52; Pausanias 1.32.5; Chariton 4.1.3; Philostratus Hrk. 33.33; cf. Plutarch Solon 21.1. 10304 E.g., ILS 7360a; Sherk, Empire, 234; Cary and Haarhoff, Life, 151–52; for slaves, cf. Buckland, Slavery, 74. |
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