| In his subsequent introduction to the New Testament, 469 Tarazi questions the prevailing idea that the New Testament contains different theological approaches (Pauline, Johannine, synoptic and so on). For Tarazi, the New Testament contains but one view, namely the true gospel which is based on the message of the Old Testament prophets. The organic relation between the Old and New Testaments is clear in the fact that the New Testament represents the only «legitimate» interpretation of the Old Testament. For this reason, the texts of the New Testament have the same authority as those of the Old Testament, and from the moment they were written they were intended by their authors to be read as scripture, conveying to the believers the true message of the gospel of Jesus Christ. Following the tradition of the Church Fathers, Tarazi holds that Old and New Testament do not contain distinct »theologies»; they represent together the one Bible, containing the saving word of God which was revealed through the prophets and which found its ultimate expression in the Incarnation. Another biblical scholar, Daniel Ayuch, Professor of New Testament at the Institute, offers a modern reading of the narrative texts of the New Testament. He stresses the importance of reading the biblical texts in their final shape, and of analysing the level of the reader " s response. In two studies, Ayuch offers a critical and analytical reading of biblical studies in the Orthodox Church and their crucial role in the shaping of the Eastern tradition. 470 Throughout his work, he combines exegetical methods with educative strategies in order to enhance communication between academic circles and parishes. In the field of the Old Testament, Nicolas Abou Mrad, Professor of Old Testament and Biblical Languages at the Institute, has provided new insights on how to read the Bible, especially concerning the relationship between the narratives of the Old and the New Testaments. In «Abraham: typos of the Christian believer», 471 Abou Mrad shows that the idea of the New Covenant, as it is described and presented in the New Testament, is rooted in the story of Abraham, which introduces the reader of the Old Testament to the newness of God " s dealing with humankind, over against the »oldness» of human attempts to imprison God within the framework of «Ancient Near Eastern» religious categories. |
| Seminary. Louisville, 1949. 15. Deissmann, Adolf. «Hellenistic Greek with Special Consideration of the Greek Bible». In The Language of the New Testament: Classic Essays. JSNT supp. series # 60. Edited by Stanley E. Porter, 39–59. Sheffield: JSOT Press, 1991. 16. Durie, D. Greek Grammar: A Concise Grammar of New Testament Greek. Canberra, Australia: privately printed, 1981. 17. Elliott, Wm. E. «Conditional Sentences in the Greek New Testament». Th.D. diss., Grace Theological Seminary, 1981. 18. Fanning, Buist. Verbal Aspect in New Testament Greek. Oxford: Clarendon Press, 1990. 19. Fitzmyer J.A. A Wandering Aramean: Coll. Aramaic Essays. Missoula (Mont.), 1979. 20. Friberg, Timothy. «New Testament Greek Word Order in Light of Discourse Considerations». Ph.D. diss., University of Minnesota, 1982 21. Gingrich F. W. The Greek New Testament as a Landmark in the Course of Semantic Change//JBL. 1954. Vol. 73. P. 189–196. 22. Hill D. Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms. Camb., 1967. 23. Horsley, G. H. R. «The Linguistic and Historical Context of the Greek of the NT: The Evidence of Contemporary Documents». Ph.D. diss., Macquarrie Univ., Australia, 1985. 24. Louw J.P., Semantics of New Testament Greek, Society of Biblical Literature, 1982. 25. Lund N. W. Chiasmus in the New Testament. Chapel Hill, 1942. 26. McKay K. L. A New Syntax of the Verb in New Testament Greek: An Aspectual Approach. Studies in Biblical Greek, 5. New York: Peter Lang, 1994. 27. Morgenthaler R. Statistik des neutestamentlichen Wortschatzes. Zurich, 1958. 28. Moule C. F. D. An Idiom Book of New Testament Greek. Camb., 1963. 29. Moulton J. H., Milligan G. The Vocabulary of the Greek Testament. Illustrated from the Papyri and Other Non-Literary Sources. L., 1930. 30. Mussies, Gerald. «Greek as the Vehicle of Early Chris-tianity». New Testament Studies 29 (1983): 356–69. 31. Palmer, Micheal. Levels of Constituent Structure in New Testament Greek. New York: Peter Lang, 1995. |
| Eventually, so that God’s revelation might be kept in complete faithfulness, by the inspiration of the Lord, several holy people wrote the most important aspects of tradition in books. The Holy Spirit helped them invisibly, so that everything in these written books would be correct and true. All these books, written by the Spirit of God through people sanctified by God, prophets, apostles, and others, are called Holy Scripture, or the Bible. The word «Bible» comes from Greek and means «book.» This name shows that holy books, as coming from God Himself, surpass all other books. The books of the Holy Scripture, written by various people at different times, are divided into two parts, the books of the Old Testament, and those of the New Testament. The books of the Old Testament were written prior to the birth of Christ. The books of the New Testament were written after the birth of Christ. All of these holy books are known by the Biblical word «testament,» because the word means testimony, and the Divine teaching contained in them is the testimony of God to mankind. The word «Testament» further suggests the agreement or a covenant of God with people. The contents of the Old Testament deal mainly with God’s promise to give mankind a Saviour and to prepare them to accept Him. This was accomplished by gradual revelation through holy commandments, prophesies, prefigurations, prayers and divine services. The main theme of the New Testament is the fulfillment of God’s promise to send a Saviour, His Only-begotten Son, our Lord Jesus Christ, Who gave mankind the New Testament, the new covenant. The Old Testament books, if each one is counted separately, number thirty-eight. Sometimes several books are combined into one, and in this form, they number twenty-two books, according to the number of letters in the Hebrew alphabet. The Old Testament books are divided into four sections, the law, history, wisdom literature, and the prophets. I. The books of the law, which constitute the main foundation of the Old Testament, are as follows: |
| Textual criticism of the New Testament has achieved outstanding breakthroughs in the 20th century. Currently, there are over 2,328 manuscripts and manuscript fragments in Greek, coming to us from the first three centuries of Christianity. The most ancient New Testament manuscript, a part of the Gospel of John 18:31-33, 37-38, is the Rylands Library Papyrus P52, dated 117-138 in the era of the reign of emperor Hadrian. Adolf Deissmann acknowledges the possibility of the emergence of this papyrus even under the reign of Emperor Trajan (98-117). It is preserved in Manchester. Another ancient New Testament manuscript is the Papyrus Bodmer , P75. The 102 surviving pages contain the texts of the Gospels of Luke and John. " The editors, Victor Martin and Rodolphe Kasser, date this copy to between 175 and 225 A.D. It is thus the earliest surviving known copy of the Gospel according to Luke available today and one of the earliest of the Gospel according to John " (Bruce M. Metzger. The Text of the New Testament. p. 58). This precious manuscript is located in Geneva. Uncial script on parchment: leather codices with uncial script, (in Latin uncia means inch) letters without sharp corners and broken lines. This script is distinguished by its great refinement and precision. Each letter is disconnected. There are 362 uncial manuscripts of the New Testament. The most ancient of these codices (Codex Sinaiticus, Vaticanus, and Alexandrinus) have already been mentioned. Scholars complemented this impressive collection of ancient New Testament manuscripts with the New Testament text, which consisted of 36,286 excerpts of the Holy Scripture of the New Testament found in the works of the holy fathers and teachers of the Church from the first through fourth centuries. This text is lacking only 11 verses. Scholars of textual criticism in the 20th century did a tremendous job on the collation of all—several thousands of—New Testament manuscripts and identified all textual discrepancies caused by scribal error. An evaluation and typologization was performed. Precise criteria for determining a correct variant were established. For those familiar with this rigorous scientific work, it is obvious that allegations of the distortion of the current holy text of the New Testament are unfounded. In terms of the number of ancient manuscripts and the brevity of time separating the earliest surviving text from the original, no one work of antiquity can be compared with the New Testament. |
| 1929. Bd. 47. S. 83–91; Oesterley W. O. E., Robinson T. H. Hebrew Religion: Its Origin and Development. L., 1930; Sellin E. Alttestamentliche Theologie auf religionsgeschichtlicher Grundlage. Lpz., 1933. 2 Bde; Vischer W. Das Christuszeugnis des Alten Testaments. Zürich, 1934–1942. 2 Bde; Cook S. A. The Old Testament: A Reinterpretation. L., 1936; Koehler L. Theologie des Alten Testaments. Tüb., 1936; Stamm J. J. Erlösen und Vergeben im Alten Testament: eine begriffsgeschichtliche Untersuchung. Bern, 1940; Johnson A. R. The One and the Many in the Israelitic Conception of God. Cardiff, 1942; Scott R. B. Y. The Relevance of the Prophets. N. Y., 1944; Snaith H. The Distinctive Ideas of the Old Testament. L.,1944; Wright G. E. The Challenge of Israel’s Faith. Chicago, 1944; idem. Neo-orthodoxy and the Bible//JBL. 1946. Vol. 14. P. 87–93; idem.God Who Acts: Biblical Theology As Recital. L., 1952; idem. The Old Testament Against Its Environment. L., 19682; idem.The Old Testament and Theology. N. Y., 1969; Rowley H. H.The Relevance of the Bible. N. Y., 1944; idem.The Rediscovery of the Old Testament. Phil., 1946; idem. The Unity of the Bible. L., 1953; idem.The Authority of the Bible//From Moses to Qumran. L., 1963. P. 3–34; Ostborn G. Tora in the Old Testament: A Semantic Study. Lund, 1945; Baab O. J.The Theology of the Old Testament. Nashville, 1949; Elmslie W. A. L. How Came Our Faith: A Study of the Religion of Israel and its ignificance for the Modern World. N. Y., 1949; Procksch O. Theologie des Alten Testaments. Gütersloh, 1950; Rad G. von. Kritische Vorarbeiten zu einer Theologie des Alten Testaments//Theologie und Liturgie/Hrsg. L. Hennig. Kassel, 1952. S. 19–34; idem. Theologie des Alten Testaments. Münch., 1957–1958. 2 Bde; Vriezen T. C. Die Erwählung Israels nach dem Alten Testament. Zürich., 1953; idem. An Outline of Old Testament Theology. Wageningen, 19702; Zimmerli W. Erkenntnis Gottes nach dem Buche Ezechiel. Gött., 1954; idem. Das Alte Testament als Anrede. |
| In reality, there was no “New Testament” when this statement was made. Even the Old Testament was still in the process of formulation, for the Jews did not decide upon a definitive list or canon of Old Testament books until after the rise of Christianity. As I studied further, I discovered that the early Christians used a Greek translation of the Old Testament called the Septuagint. This translation, which was begun in Alexandria, Egypt, in the third century B.C., contained an expanded canon which included a number of the so-called “deuterocanonical” (or “apocryphal”) books. Although there was some initial debate over these books, they were eventually received by Christians into the Old Testament canon. In reaction to the rise of Christianity, the Jews narrowed their canons and eventually excluded the deuterocanonical books-although they still regarded them as sacred. The modern Jewish canon was not rigidly fixed until the third century A.D. Interestingly, it is this later version of the Jewish canon of the Old Testament, rather than the canon of early Christianity, that is followed by most modern Protestants today. When the Apostles lived and wrote, there was no New Testament and no finalized Old Testament. The concept of “Scripture” was much less well-defined than I had envisioned. Photo: http://azbyka.ru EARLY CHRISTIAN WRITINGS The second big surprise came when I realized that the first complete listing of New Testament books as we have them today did not appear until over 300 years after the death and resurrection of Christ. (The first complete listing was given by St. Athanasius in his Paschal Letter in A.D. 367.) Imagine it! If the writing of the New Testament had been begun at the same time as the U.S. Constitution, we wouldn’t see a final product until the year 2076! The four Gospels were written from thirty to sixty years after Jesus’ death and resurrection. In the interim, the Church relied on oral tradition-the accounts of eyewitnesses-as well as scattered pre-gospel documents (such as those quoted in 1 Timothy 3:16 and 2 Timothy 2:11-13) and written tradition. |
| 246 Бродович И. А. Книга пророка Осии: Введение и экзегезис. К., 1901. C. 193–194. Wuerthwein. Μετανοω. 248 Буквальный перевод древнееврейского текста. В синодальном переводе выражение пророка смягчено: «как запачканная одежда». 249 Якимов И. С. Толкование на книгу святого пророка Исаии. СПб., 1883. C. 124. Wuerthwein. Μετανοω. 254 Эти термины встречаются в синоптических Евангелиях (μετανοω – 16 раз, в том числе 9 раз в Евангелии от Луки; μετνοια – 8 раз, в том числе 5 раз в Евангелии от Луки), Книге Деяний апостольских (глагол – 5 раз, существительное – 6 раз), 1 раз во Втором послании св. ап. Петра (существительное), 8 раз в посланиях св. ап. Павла (1 раз глагол и 7 раз существительное), 12 раз в Откровении (глагол) (см.: Wuerthwein E. Μετανοω and μετνοια in the New Testament. I. The Linguistic Understanding//Theological Dictionary of the New Testament. Vol. 4. P. 999). Надо иметь в виду, что употребление этих терминов не исчерпывается текстами Священного Писания Нового Завета, в которых говорится о понятии покаянии. 255 Слово μετνοια состоит из глагола νοω («направлять ум к какому-либо предмету») и предлога μετα– («вслед за, вместе с, с помощью чего-либо» и др.); см.: Behm J. νοω//Theological Dictionary of the New Testament. Vol. 4. P. 948; idem. μετανοω, μετνοια. A. Greek Usage//Theological Dictionary of the New Testament. Vol. 4. P. 976–978. 256 Ринекер Ф., Майер Г. Покаяние, каяться//Библейская энциклопедия Брокгауза/Под ред. В. А. Цорна. Paderborn, 2001. [Эл. вариант: Изд-е миссии «Свет на Востоке» на CD ROM «Цитата из Библии», версия 4. 5. 1]. 257 Подробнее о влиянии греческого языка Септуагинты на межзаветную литературу, новозаветные Писания и сочинения церковных авторов см. в исследовании: Корсунский И. Н. Перевод LXX: Его значение в истории греческого языка и словесности. Сергиев Посад, 1897. C. 527–641. 258 Bertram G. ’Επιστρφω, πιστροφ. 2. In the Old Testament//Theological Dictionary of the New Testament. Vol. 7. P. 722–724; Wuerthwein E. Μετανοω, μετνοια in Hellenistic Jewish Literature. I. The LXX//Theological Dictionary of the New Testament. Vol. 4. P. 989–990; idem. Μετανοω and μετνοια in the New Testament. I. The Linguistic Understanding//Theological Dictionary of the New Testament. Vol. 4. P. 999. |
| Mos. 1. 14; 3. 12; ср.: Гал 3. 19; Philo. De vita Mos. 3. 19; ср.: Евр 8. 6; 9. 15; 12. 21), и даже как ходатай после смерти (Test. Mos. 12. 6). Он - божественный пророк и совершенный учитель мира (Ibid. 11. 16). При этом для «Завещания Моисея» характерно отсутствие какой бы то ни было мессианской фигуры. Лит.: The Assumption of Moses//The Apocrypha and Pseudepigrapha of the Old Testament/Ed. R. H. Charles. Oxf., 1913. Vol. 2. P. 407-424; Licht J. Taxo, or the Apocalyptic Doctrine of Vengeance//JJS. 1961. Vol. 12. P. 95-103; Laperrousaz E.-M., ed. Le Testament de Moïse. P., 1970; Collins J. J. The Date and Provenance of the Testament of Moses//Studies on the Testament of Moses/Ed. G. W. E. Nickelsburg. Camb. (Mass.), 1973. P. 15-32; Goldstein J. A. The Testament of Moses: Its Content, Its Origin and Its Attestation in Josephus//Ibid. P. 44-52; Harrington D. J. Interpreting Israel " s History: The Testament of Moses as a Rewriting of Deuteronomy 31-34//Ibid. P. 59-68; Kolenkow A. B. The Assumption of Moses as a Testament//Ibid. P. 71-77; Nickelsburg G. W. E. An Antiochan Date for the Testament of Moses//Ibid. P. 33-37; Brandenburger E. Himmelfährt Moses. Gütersloh, 1976. (JSHRZ; 5); Collins A. Y. Composition and Redaction of the Testament of Moses 10//HarvTR. 1976. Vol. 69. N 1/2. P. 179-186; Tromp J. The Assumption of Moses: A crit. ed. with comment. Leiden; N. Y., 1993. (SVTP; 10). «Завещание Иова» впервые упоминается в Декрете папы Геласия (Decret. Gelas. 6. 4): Liber qui appellatur Testamentum Job, apocryphus. Текст был издан кард. Анджело Маи в 1833 г. Греч. версия представлена 4 рукописями: Vat. gr. 1238. Fol. 340-349v, 1195 г. (3-й т. Септуагинты, палимпсест, текст находится между Книгами Паралипоменон и «Завещаниями двенадцати патриархов»); Paris. gr. 2658. Fol. 72-97, XI в., и его копией Paris. gr. 938. Fol. 172v-192v, XVI в. (текст находится между «Завещаниями двенадцати патриархов» и «Вопросами и ответами» прп. Анастасия Синаита); Mess. San Salvatore 29. Fol. |
| The Septuagint: The Christian Old Testament. The early Christians were well aware of these discrepancies between the Greek Old Testament and the Hebrew Bible, but almost universally they regarded the Septuagint and translations from it, notably the Old Latin version, as the authoritative text of the Old Testament of their Christian Scriptures. The main reason for this was that the Septuagint was the version of the Old Testament that they were accustomed to using. It was in Greek that Christianity had spread throughout the Mediterranean world, and it was the Septuagint to which Christian preachers and missionaries appealed as the Scripture. The Septuagint is the version quoted and referred to, for the most part, in the New Testament, which is, of course, in the Greek of the first Christian missionaries and Christian communities. The Old Latin version (or versions) was a translation of the Septuagint and remained the principal text of the Scriptures for those who spoke Latin throughout the patristic period. When Christianity established itself among the Armenians, the Copts and the Georgians, the Septuagint formed the basis for their vernacular Old Testament. Even among the Syrians, who spoke a Semitic language, Syriac, their translation, the Peshitta, though naturally a translation of the closely related Hebrew, is not without the influence of interpretations inspired by the Septuagint. The earliest dissenting voice from the primacy of the Septuagint seems to have been the Latin scholar Jerome, whose translation, now called the Vulgate, was inspired by his ideal of Hebrew truth (Hebraica veritas), though even here, despite his shrill defense of the priority of the Hebrew, his version frequently follows the text of the Septuagint. 15: At the Reformation, the Renaissance ideal of ad fontes (“to the sources”) led to Protestant vernacular translations of the Old Testament being based on the Hebrew, and thence to the idea that the Hebrew Bible is the Christian Old Testament. |
| 108 Roberts С. H. Books in Graeco-Roman World and in the New Testament//The Cambridge History of the Bible. Cambridge, 1970. Vol. 1. P. 48–66; Roberts C. Skeat T S. The Birth of the Codex. London, 1983. P. 57–61; Epp E. J., Fee G. D. Studies in the Theory and Method of New Testament Textual Criticism. P. 288. 111 Концепция траекторий, как и многие другие в текстологии Нового Завета, выдвинута Э. К. Колвеллом. См.: Epp Е. J., Fee G. D. Studies in the Theory and Method of New Testament Textual Criticism. P. 93. 112 Эти данные представлены в работе: Clarke К. D. Textual Optimism: A Critique of the United Bible Societies’ Greek New Testament. Sheffield, 1997. P. 76. Увеличение частотности рейтин говой литеры А достигнуто без изменения базового текста GNT 4 , при этом оно не явилось результатом использования каких-либо дополнительных источников греческого текста (на что нет указаний в GNT 4 ). Ясных причин изменения рейтинга не обнаружено (Ibid. Р. 121–153). 113 Все они представлены в подстрочных примечаниях в изданиях: Новый Завет на греческом языке с подстрочным переводом на русский язык. СПб., 2001; Новый Завет на греческом и русском языках. М., 2002. См. также: Алексеев A. A. Greek New Testament, Nestle-Aland, Textus Receptus и русское религиозное сознание// Церковь и время. 1998. 2 (5). С. 111–127. 114 См: Vollständige Konkordanz zum griechischen Neuen Testament: Unter Zugrundelegung aller modernen kritischen Textausgaben und des Textus receptus/In Verbindung mit H. Riesenfeld, H.-U. Rosenbaum, Chr. Hannick, B. Bonsack neu zusammengestellt unter der Leitung von K. Aland. Berlin; New York, 1975–1983. Bd 1–2.; Konkordanz zum Novum Testamentum graece von Nestle-Aland, 26. Auflage und zum Greek New Testament, 2nd Edition. Berlin; New York, 1983. – Ред. Это и другие примечания с пометой – Ред. принадлежат редактору русского перевода. 115 См.: Griechisch-deutsches Wörterbuch zu den Schriften des Neuen Testaments und die früchristlichen Literatur von W. Bauer. 6., völlig neu bearbeitete Auflage, hrsg. von K. Aland und B. Aland. Berlin; New York, 1988. – Ред. |
|
|
