| ‘Natural theology and the plurality of worlds: observations on theBrewster-Whewell debate " , Annalsof Science , 34(1997), 221-86. ‘Chlorine substitution and the future of organic chemistry " , Studies in History and Philosophyof Science , 4(1973), 47-94. Главы в книгах ‘Science and the Self: What Difference Did Darwin Make? " , in The Evolution of Rationality:Interdisciplinary Essays in Honor of J Wentzel Van Huyssteen (ed. F.Leron Shults), GrandRapids , Michigan : Eerdmans, 2006, 253-73. ISBN 10: 0-8028-2789-6. ‘Contributions from the History of Science and Religion " , in The Oxford Handbook of Religion andScience (ed. Philip Clayton), Oxford : Oxford University Press, 2006,293-310. ISBN 13: 978-0-19-927927-2 ‘Joining Natural Philosophy to Christianity: The Case of Joseph Priestley " , in Heterodoxy in Early Modern Scienceand Religion (eds.John Brooke and Ian Maclean), Oxford : Oxford University Press, 2005, 319-36.ISBN 0-19-926897-5 ‘Learning from the Past " , in God,Humanity and the Cosmos (ed.Christopher Southgate), London : T & T Clark, 2005, 63-81. ISBN 0567041441 " Concluding Reflections " , in Scienceand Beliefs: From Natural Philosophy to Natural Science, 1700-1900 (eds.David Knight and Matthew Eddy), Aldershot : Ashgate Publishing, 2005, 251-60.ISBN 0-7546-3996-7 ‘ Darwin , Design, and the Unification of Nature " , in Science, Religion, and the HumanExperience (ed. JamesD. Proctor), New York : Oxford University Press, 2005, 165-83. ISBN0-19-517532-8 ‘The Search for Extra-terrestrial Life: Historical and TheologicalPerspectives " , in Actas doForum Internacional: Ciencia, Religiao e Consciencia (ed. Joaquim Fernandes), Porto: Universidad Fernando Pessoa, 2004/5, 271-86. ‘Science and Dissent: Some Historiographical Issues " , in Science and Dissent in England 1688-1945 (ed. Paul Wood), Aldershot :Ashgate Publishing, 2004, 19-37. ISBN 0-7546-3718-2 ‘Can Science Dispense with Religion? " in CanScience Dispense with Religion? (ed.Mehdi Golshani), Tehran , Iran : Institute for Humanities and Cultural Studies,2004, 43-53. |
| In (Hebrews 11:1) said: “ Now faith is confidence in what we hope for and assurance about what we do not see.” (The Holy Bible, 1989) In (Matthew 6:24) “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (The Holy Bible, 1989) Here we understand that on the scale of the degrees of faith, there is no medium range of faith, there is faith or there is no faith at all. In (Matthew 8:10): The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.” When Jesus heard this, he was amazed and said to those following him, “Truly I tell you, I have not found anyone in Israel with such great faith. (The Holy Bible, 1989). Here we realize that faith varies in terms of quantity. In (1 Corinthians 3:1-3) St. Paul. Said: “ I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal. For if there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? ” (The Holy Bible, 1989) Here we can see that St. Paul’s demands of them are not the perfection of holiness, or the possession of power and other advanced levels, but only to maintain the level of faith they have now, and the comprehension of salvation. Faith is a virtue like any other virtue. In the Bible, we see that Christ healed a People from a short distance and a far distance and the level of their faith, for example, in (Matthew 9: 20-22; Mark 5: 25-34; Luke 8: 43-48) we can see the hi-level of faith of the woman who had been suffering from hemorrhages for twelve years, by touched the fringe of clothes of Christ and she has been cured of the disease. And we have seen how often Jesus Christ has said that your faith has healed you (Matthew 9:22; Mark 10:52; Luke 8:48; Luke 18:42). And in (Matthew 17:20) Jesus Christ said: “Because you have so little faith. Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” (The Holy Bible, 1989) |
| 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). |
| — What is the purpose of miracles? For example, why did Christ raise the son of the widow of Nain? — Christ expected a sincere conversion from people, despite knowing about the petrification of their hearts, He assured them of His ministry with miracles (Mark 6:52; 8:17), so that even the Apostles asked about Him, “Who can this be, that even the wind and the sea obey Him?” (Mark 4:41). Besides convincing the unbelievers, Christ’s miracles had a special meaning, also important for us, believers in the Son of God. This special meaning was revealed in patristic interpretations of the Gospel. So, regarding the raising of the son of the widow of Nain (Luke 7:11-16) the Holy Fathers drew attention to the fact that during His earthly Ministry the Savior resurrected the dead three times: besides the son of the widow of Nain, He raised righteous Lazarus of the Four Days (John 11:1-44) and Jairus’ daughter (Mark 5:35-43). The Holy Fathers regarded this as the raising of people’s souls by Christ. The souls that are dead to spiritual life due to their sins. The Savior said about Jairus’ daughter, who was still in her father’s house, that she “is not dead, but sleeping” (Mark 5:39). Thus, the soul dwelling in a sinful sleep has not died yet, it can instantly rise from the sin from God’s touch and walk the righteous path, but one needs to strengthen it with Lord’s meal (Mark 5:42-43). The son of the widow of Nain gets carried out of the city, the prototype of the city of the great King (Matthew 5:35). In order to raise this abysmal soul, God Himself goes to it as he has gone to Nain. The raising of the righteous Lazarus of the Four Days, for the sake of which God goes through the whole country despite the greatest dangers, is the prototype of the raising for righteous life of the souls, the moral state of which is also described in this narration, “Lord, by this time there is a stench!” (John 11:39). That is what the true miracle is: the moral resurrection of the fallen person. If a Person’s Spiritual Eye is not Clouded, They See not a Chain of Accidents, but God Acting Miraculously in Their Life |
| The Church has acquired Thy life-giving side as a chalice, from which gushes forth for us a twofold torrent of forgiveness. and knowledge as a type of the two covenants, Old and New, O our Savior. I am bereft of the bridal hall, I am bereft of the marriage and supper. My lamp has gone out for want of oil, the door has been locked while I was asleep; the supper is eaten; and I, bound hand and foot, am cast outside. (Matthew 25; Luke 14:7-35; Matthew 22:1-14) Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: I confess Thee to be undivided in essence, unconfused in persons, One Triune Divinity, co-enthroned and co-reigning. I sing Thee the great song thrice sung on high. Now and ever, and to the ages of ages. Amen. Theotokion: Thou givest birth and livest a virgin life, and in both remainest a virgin by nature. He Who is born of thee renews the laws of nature, and a womb gives birth without travail. Where God wills, the order of nature is overruled; for He does whatever He wishes. Song 5. Eirmos: Out of the night watching early for Thee, enlighten me, I pray, O Lover of men, and guide even me in Thy commandments, and teach me, O Savior, to do Thy will. Refrain: Have mercy on me, O God, have mercy on me. Troparia: How heavy in character I have become, in soul and body, like Jannes and Jambres in Pharaoh’s bitter service, and my mind has sunk low. But help me, O Lord. (Exodus 7: 11; 2 Tim. 3:8) I, wretch that I am, have rolled my mind in mud. But wash me, O Lord, in the bath of my tears, I pray Thee, and make the robe of my flesh as white as snow. When I examine my actions, O Savior, I see that I have gone beyond all men in sins; for I have sinned with knowledge consciously, and not in ignorance. Spare, spare, O Lord, Thy works. I have sinned; forgive me, for Thou alone art pure by nature, and apart from Thee there is none without defilement. (I Peter 3:21) Being God, for my sake Thou didst take my form, and didst work miracles, healing lepers and bracing paralytics; and Thou didst stop the flow of blood of the woman with hemorrhage, O Savior, through the touch of Thy hem. (Phil. 2:6; Matthew 4:24; Luke 8:43-48) |
| One of the accounts of the Last Judgment gives us the sort of thing we always wanted when we were in school. That is, Jesus tells us what the questions will be which will appear on the final exam. In other words, He informs us that our salvation depends on the degree to which we practice unselfish love: Then the King will say to those at His right hand, “Come, O blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you welcomed Me. I was naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to Me.” Then the righteous will answer Him, “Lord, when did we see Thee hungry and feed Thee, or thirsty and give Thee drink? And when did we see Thee a stranger and welcome Thee, or naked and clothe Thee? And when did we see Thee sick or in prison and visit Thee?” And the King will answer them, “Truly, I say to you, as you did it to one of the least of these my brethren, you did it to Me.” (Matthew 25: 34-40) Jesus posits love, then, as the foundation of Christian social ethics. Elsewhere He extends love’s requirements to a demand that we love others whether they love us or not: You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly Father is perfect. (Matthew 5: 43-8) By requiring that we grow toward the same perfection in love of others as He and the Father have for us, Jesus lays out a spiritual path for us. As we open ourselves to God’s love and at the same time love even those who do not love us, we become by grace what God is by nature. In other words, love represents the explanatory principle of theosis. Only this radically unconditional love can make possible the fulfillment of Jesus’ prayer in the garden before His arrest: |
| М., 1996. С. 448). Известно, что мощи З. были перенесены в К-поль в 415 г. В ряде визант. календарей память З. указывалась 15 или 16 мая, а обретение мощей - 11 февр. В Синаксаре К-польской ц. кон. X в. есть упоминание о 2 храмах во имя некоего св. Захарии, в Атроа и в монастыре Парадисий. И. Делеэ и Р. Жанен полагают, что церковь в Парадисии была освящена во имя З. Храм в Атроа Жанен не упоминает. В BHG приводится еще один день памяти З., которого нет в SynCP,- 30 дек., видимо, указанный в одной из визант. рукописей. По свидетельству паломника Иоанна Фоки (1185), гробницы с мощами З. и Елисаветы находились в ц. св. Иоанна Предтечи, устроенной на месте его темницы в г. Севастии (ППС. 1889. Т. 8. Вып. 2. (Вып. 23). С. 39). В наст. время мощи (или часть мощей) З. пребывают в афонском монастыре Кастамонит ( Meinardus O. A Study of the Relics of Saints of the Greek Orthodox Church//Oriens Chr. 1970. Bd. 54. S. 176). В Римско-католич. Церкви память З. совершается 6 нояб. (в нек-рых Мартирологах указываются даты 6 сент. и 5 нояб.), особенно торжественно в Латеранской базилике в Риме, где, согласно зап. традиции, хранятся мощи З. ( Mariani. Col. 1445). Ист.: BHG, N 1881-1881x; SynCP. Col. 15-16, 155, 169, 366; Νικδημος. Συναξαριστς. Τ. 1. Σ. 85-88. Лит.: Mariani B. Zaccaria//BiblSS. Vol. 12. Col. 1443-1446; Janin. Églises et monastères. P. 133; ΘΗΕ. Τ. 5. Σ. 1198-1199; Nolland J. Luke. Dallas (Tex.), 1989. Vol. 1: 1-9: 20. P. 13-81. (WBC; 35a); Σωφρνιος (Εστρατιδης).Αγιολγιον. Σ. 160; Watson J. F. Zechariah (31)//ABD. Vol. 6. P. 1060-1061; Witherington B. The Birth of Jesus//Dictionary of Jesus and the Gospels/Ed. J. B. Green et al. Downers Grove (Ill.), 1992. P. 60-74; Brown R. E. The Birth of the Messiah. N. Y.; L., 19932. P. 256-285; 367-392; idem. An Introduction to the NT. N. Y.; L., 1997. P. 225-230; Peels H. G. L. The Blood «from Abel to Zachariah» (Matthew 23, 35; Luke 11, 50f.) and the Canon of the OT//ZAW. 2001. Bd. 113. S. 583-601; Murphy C. M. John the Baptist: Prophet of Purity for a New Age. Collegeville (Minn.), 2003. P. 43-90. П. Ю. Лебедев, О. Н. А., О. В. Л. Гимнография З. вспоминается в правосл. богослужении в праздники, посвященные Иоанну Крестителю (Зачатие (23 сент.) и Рождеству (24 июня)) как его отец. В груз. памятниках, отражающих традиции древнего иерусалимского богослужения, память З. вместе с Елисаветой отмечается 26 июня, в рамках многодневного празднования Рождества Иоанна Предтечи ( Garitte. Calendrier Palestino-Géorgien. P. 261; Марр И. Я. Описание груз. рукописей Синайского мон-ря. М.; Л., 1940. С. 139). |
| Like the rest of the Fourth Gospel, John here insists that Jewish believers remain faithful to the God of Israel through fidelity to Jesus, not through satisfying the synagogue leadership (12:42–43). This is because Jesus is God " s faithful agent; he neither spoke (14:10; cf. 16:13) nor acted (5:30; 8:28, 42) on his own (12:49), but only at the Father " s command (12:49; see comment on 5:19). 7989 By again reinforcing the portrait of Jesus as God " s faithful agent, John reminds his hearers that their opponents who in the name of piety opposed a high view of Jesus were actually opposing the God who appointed him to that role. «The Father " s commandment is eternal life» (12:50) is presumably elliptical for «obedience to the Father " s command produces eternal life,» but also fits the identification of the word (1:4), Jesus» words (6:68), and knowing God (17:3) with life. For John, the concept of «command» should not be incompatible with believing in Jesus (6:27; cf. 8:12; 12:25), which is the basis for eternal life (3:15–16; 6:40, 47; 11:25; 20:31); faith involves obedience (3:36; cf. Acts 5:32; Rom 1:5; 2:8; 6:16–17; 15:18; 16:19, 26; 2 Thess 1:8; 1Pet 1:22; 4:17 ). Jesus always obeys his Father " s commands (8:29), including the command to face death (10:18; 14:31); his disciples must follow his model of obedience to his commandments by loving one another sacrificially (13:34; 14:15, 21; 15:10,12). 7803 Matthew " s stirring of «the entire city» (Matt 21:10), however, may invite the reader to compare this event with an earlier disturbance of Jerusalem (Matt 2:3). 7804 Sanders, Jesus and Judaism, 306; Catchpole, «Entry.» In favor of reliability, see also Losie, «Entry,» 858–59. 7805 In view of ancient patronal social patterns, Jesus» numerous «benefactions» would also produce an entourage, seeking favors, that could potentially double as a political support base, exacerbating his threat to the political elite (DeSilva, Honor, 135). 7806 Also for Matthew (Matt 21:10–11); in Luke those who hail him are disciples (Luke 19:37, 39); even in Mark, where «many» participate, those who go before and after him are probably those who knew of his ministry in Galilee ( Mark 11:8–9 ). This may represent a very different crowd from the one that condemned him (Matt 27:20–25; Mark 15:11–14 ; Luke 23:13, 18, 21, 23)–certainly in John, where the condemning «Jews» are the «high priests» (19:6–7, 12–15). |
| Ещё речь может идти об отце Иоанна Крестителя, также убитом, согласно апокрифическому «Протоевангелию Иакова» (гл. 23), или – несмотря на анахронизм – о Захарии, сыне Баруха, убийство которого в 67 г. н. э. описывает Иосиф Флавий в Bell. Jud. 4:5, 4 (334–344) (см. G.P. 226, n. 1, а также: Macpherson J. Zacharias: A Study of Matthew 23, 35//BW, 1897. 1. P. 26–31; Broades J.A. Commentary on Matthew. Grand Rapids, 1990. P. 476–477). Ясно, однако, что сам Ориген связывал Мф.23:35 именно с отцом Иоанна Крестителя, так как в комментарии на этот стих он соотносит его с преданием, согласно которому этот Захария был убит «между храмом и жертвенником» за то, что позволил Марии, уже после рождения Христа, занять то место в храме, где могли находиться только девственницы (CMs. P. 42, 15–43, 33; CMs (l.)//PG 13, 1631–32). Епифаний упоминает имевший хождение у офитов апокриф «Рождение Марии», где также говорилось об убийстве этого Захарии в храме (Panarion. V. 1. P. 290, 19–292, 8). 76 Если принять пунктуацию в PG (13, 884D), то возможен альтернативный перевод этой части фразы: «Мне кажется, что, как в случае с телесными [благами] для сбора плодов недостаточно обработки земли, если этому не содействует [зерно], содержащееся [в ней], а ещё более – Тот, Кто приводит в порядок содержащую его среду, [наделяя её тем] качеством, которого пожелает, и делает её такой, какой захочет...». 79 Очевидное развитие Деян.23:8 : «Ибо саддукеи говорят, что нет воскресения, ни Ангела, ни духа; а фарисеи признают и то, и другое» (ср. Мф.22:23 ). Современные исследователи сомневаются, что саддукеи не признавали существование ангелов, и предпочитают интерпретировать Деян.23:8 иначе, чем Ориген . См.: Bamberger B.J. The Sadducees and the Belief in Angels//JBL. 1963. 4. P. 433–435; Daube D. On Acts 23: Sadducees and Angels//JBL. 1990. 3. P. 493–497; Viviano B.T., Taylor J. Sadducees, Angels, and Resurrection (Acts 23, 8–9)//JBL. 1992. 3. P. 496–498. 80 Вопреки утверждениям его противников (Hier. Ер. 124, 3–4, 7:10, 14; Apol. |
| 4092 Bürge, Community, 55,71–110 (esp. 81–87); Lampe, Seal, 35; Turner, Spirit, 59. They appeal especially to Isa 11(which the rabbis took messianically; Bonsirven, Judaism, 218); Jeremias, Theology, 54–55, appeals to Isa 42(as in Matt 12:18). For the association of the Spirit and Messiah in Qumran texts, see Chevallier, VEsprit, 134–43, though he wrongly attributes this to gnostic influence on the relevant texts; he treats Γ. Levi 18:2–14; T. Jud. 24 but correctly warns, «Ces hymnes sont … une prophétie ex eventu de la venue, de Jésus-Messie accomplissant les Ecritures» (125–33). 4093 Cf. in Isaacs, Spirit, 47, citing Philo Flight 132; Moses 1.175 for Moses being the Spirit " s «recipient par excellence» and Giants 47 for the Spirit abiding with him longer than with others. 4095 See, e.g., Mattill, Last Things, 4; Robinson, Studies, 161; Dunn, Baptism, 42; cf. Minear, Kingdom, 135. Tannehill, Sword, 145; idem, Luke, 1:251, connects with the context of division. For authenticity, see Hill, Prophecy, 67. 4098 Chaff did not burn eternally (Ladd, Theology, 37, cites Isa 1:31; 66:24; Jer 7:20 ); that Q " s fire is unquenchable suggests a particular Jewish image of judgment as eternal (the worst sinners in 4 Macc 9:9; 12:12; t. Sanh. 13:5; probably 1 En. 108:5–6; L.A.B. 38:4; Ascen. Isa. 1:2; 3 En. 44:3; p. Hag. 2:2, §5; Sanh. 6:6, §2; Plutarch D. V. 31, Mor. 567DE). There was no unanimous Jewish view; see the probably first-century dispute in " Abot R. Nat. 41 A; cf. also 36 A. Matthew " s view is more obviously Jewish than Lukés (cf. Milikowsky, «Gehenna»; Goulder, Matthew, 63), though Lukés Hellenistic contextualization does not abandon future eschatology (Acts 17:31–32; 23:6; 24:15; contrast to some extent, e.g., Josephus Ant. 18.14, 18; War 2.163; Philo Sacrifices 5, 8). 4099 In the most common rabbinic view, most sinners endure it temporarily till destruction (cf. 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5) or release (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, §69 B; 37, §95 B). Many Jewish storytellers conflated Gehenna with the Greek Tartarus (e.g., Sib. Or. 1.10, 101–103, 119; 4.186; 5.178; 11.138; cf. Gk. Apoc. Ezra 4:22; b. Git. 56b-57a; p. Hag. 2:2, §5; Sanh. 6:6, §2; Apoc. Pet. 5–12; on the relationship between Jewish and Greek concepts, cf. also Serrano, «Sheol»). |
|
|
