| 10. The Aramaic Targums Robert Hayward 11. Biblical interpretation in Qumran Jonathan G. Campbell 12. The Septuagint Kristin De Troyer 13. Biblical interpretation in Greek Jewish writings William Horbury 14. Scripture in the Jerusalem temple Robert Hayward 15. The political and legal uses of scripture James W . Watts 16. Modern editions of the Hebrew Bible E. Tov Part III. The New Testament: 17. The New Testament Canon Joseph Verheyden 18. The New Testament text and versions David Parker 19. The " Apocryphal " New Testament Keith Elliott 20. The Old Testament in the New Testament Dale C. Allison Part IV. Biblical Versions other than the Hebrew and the Greek: 21. The Latin Bible P.-M. Bogaert 22. The Syriac versions of the Bible Peter Williams 23. The translation of the Bible into Coptic Wolf-Peter Funk Part V. The Reception of the Bible in the Post-New Testament Period: 24. The interpretation of the Bible in the second century James Carleton Paget 25. Gnostic and Manichean interpretation Winrich Löhr 26. Origen Gilles Dorival 27. Eusebius Michael J. Hollerich 28. Jerome Adam Kamesar 29. Augustine Carol Harrison 30. Syriac exegesis J. F. Coakley 31. Figurative readings: their scope and justification Mark Edwards 32. Traditions of exegesis Frances Young 33. Pagans and the Bible Wolfram Kinzig 34. Exegetical genres in the Patristic era Mark Elliott 35. The Bible in doctrinal development and Christian councils Thomas Graumann 36. The Bible in liturgy Gerard Rouwhorst 37. The Bible in popular and non-literary culture Lucy Grig Select bibliography Indices. Комментарии ( 0): Написать комментарий: Правила о комментариях Все комментарии премодерируются. Не допускаются комментарии бессодержательные, оскорбительного тона, не имеющие своей целью плодотворное развитие дискуссии. Обьём комментария не должен превышать 2000 знаков. Републикация материалов в комментариях не допускается. Просим читателей обратить внимание на то, что редакция, будучи ограничена по составу, не имеет возможности сканировать и рассылать статьи, библиограммы которых размещены в росписи статей. Более того, большинство этих статей защищены авторским правом. На просьбу выслать ту или иную статью редакция отвечать не будет. |
| In the Old Testament, the 2d and 3d books of Maccabees, and the entire New Testament, except for the Gospel of Matthew, were written in Greek. Besides this, the Gospel of Matthew, and all the Books of the Old Testament which are not accepted by the Jewish canon, only survived in Greek, while their Hebrew and Aramaic originals were lost. The first translation of the Holy Scripture known to us was the translation of all the books of the Old Testament from Hebrew into Greek, which was completed by the so-called 70 (to be more exact, 72) interpreters in the 3d century BC. oly scripture Demetrius Phalareus, the learned noble of the Hellenistic Egyptian King Ptolemaios Philadelphus, set a goal to gather all the books, existing in the whole world at the time, in the capital of his king. Judea at that time (284–247 BC) was subject to the Egyptian kings, and Ptolemaios Philadelphus ordered the Jews to send all their existing books to the Alexandrian library, together with their Greek translation. Probably none of the contemporaries understood that this desire of the king and his noble, typical of bibliophiles, to compile the most complete collection of books, would have such an important significance for the spiritual life of mankind. The Judean high priests treated this task with great seriousness and awareness of their responsibility. In spite of the fact that, by that time, the entire Hebrew nation was concentrated in the single tribe of Judas, and the Judeans could boldly fulfill the wishes of the Egyptian king themselves, however, fully justly and sacredly longing for the participation of all Israel in this task, the spiritual leaders of the Hebrew nation proclaimed a fast and intense prayer among all the people, and called upon the 12 tribes to choose 6 interpreters from each of them, so that they could jointly translate the Holy Scripture into Greek, the language then most widespread. This translation, which in this way became the fruit of the mutual effort of the Old Testament Church, received the title the Septuagint, i.e. the Seventy, and became the most authoritative narration of the Holy Scripture of the Old Testament for Orthodox Christians. |
| Christ the Savior in the Sermon on the Mount quotes, though without any references, the words from the book of Tobit (compare Tob. 4with Math. 7:12 and Luke 4:31, Tob. 4with Luke 14:13), from the book of Sirach (comp. 28with Math. 6and Mark 2:25 ), from the Book of the Wisdom of Solomon (comp. 3with Math. 13:43). The Apostle John in his Revelations takes the words and images from the book of Tobit (comp. Rev. 21:11–24 with Tob. 13:11–18). In Apostle Paul’s Epistles to the Romans (1:21), to the Corinthians ( 1Cor. 1:20–27; 2:78 ), to Timothy ( 1Tim. 1:15 ), we find the words of the Prophet Baruch. Apostle James has many phrases in common with the book of Jesus, Son of Sirach. The Epistles to the Hebrews of the Apostle Paul and the Book of the Wisdom of Solomon are so similar, that some moderately negative critics considered them to be the works of one and the same author. All the countless legions of the Christian martyrs of the first centuries were inspired for their exploit by the holiest example of the Maccabees’ martyrs, which is described in the second book of Maccabees. Metropolitan Anthony absolutely precisely determines: «The holy books of the Old Testament are divided into canonical, which are recognized by Christians and Jews, and non-canonical, which only the Christians recognize, but which the Jews have lost» (The Experience of the Christian Orthodox Catechism, page 16) All this unquestionably testifies to the high authority and Divine inspiration of the holy books of the Bible, which are incorrectly, or to be more precise, ambiguously called non-canonical. We discussed this question in detail, because Protestantism obediently following the Judean canon, rejects all the books, rejected by the Jews. The Language of the Bible The Holy Scripture was originally written in 3 languages: Hebrew, Aramaic, and Greek. The greater part of the Old Testament is written in Hebrew. The following were written in Aramaic: in the Old Testament, chapters 2–8 of the book of the Prophet Daniel, chapters 4–8 of the 1 st book of Ezra and the book of Sirach; and in the New Testament, the Gospel of St. Matthew. |
| Jerus., 1991; idem. Obodas the God in a Nabatean-Arabic Inscription from the Vicinity of Oboda and a Review of Other Nabatean Inscriptions//The Nabateans in the Negev/Ed. R. Rosenthal-Heginbottom. Haifa, 2003. P. 101-105; Starcky J. Petra et la Nabatene//Supplement au Dictionnaire de la Bible. P., 1966. Vol. 7. Col. 886-1017; Miller J. I. The Spice Trade of the Roman Empire, 29 B. C. to A. D. 641. Oxf., 1969; Parr P. J. The Nabataeans and North-West Arabia//Bull. of the Institute of Archaeology of the University of London. 1970. Vol. 8/9. P. 193-242; Winnett F. V., Reed W. L. Ancient Records from North Arabia. Toronto, 1970; Meshorer Y. Nabataean Coins. Jerus., 1975; Milik J. T. Origines des Nabateens//Studies in the History and Archaeology of Jordan/Ed. A. Hadidi. Amman, 1982. Vol. 1. P. 261-265; Charbel A. Matteo 2, 1-12: I Magi nella Cornice del Regno nabateo//Studia Patavina. 1985. Vol. 32. P. 81-88; Knauf E. A. Die Herkunft der Nabataer//Petra: Neue Ausgrabungen und Entdeckungen/Hrsg. M. Linder. Münch., 1986. S. 74-86; Graf D. E. Qura " Arabiyya and Provincia Arabia. P., 1988. P. 171-211; idem. Rome and the Saracens: Reassassing the Nomadic Menace. Leiden, 1989. P. 341-400; idem. The Origin of the Nabataeans//Aram. 1990. Vol. 2. P. 45-75; idem. Nabateans//ABD. Vol. 4. P. 970-973; The Documents from the Bar Kokhba Period in the Cave of Letters. Jerus., 1989. Vol. 2: Greek Papyri, with Aramaic and Nabatean signatures and subscriptions/Ed. N. Lewis; 2002. Vol. 3. [Pt. 1]: Hebrew, Aramaic and Nabatean-Aramaic Papyri/Ed. Y.Yadin, J. C. Greenfield, A. Yardeni, B. Levine; Wenning R. Das Ende des nabataischen Konigreichs//Arabia Antiqua: Hellenistic Centres around Arabia/Ed. A. Invernizzi, J.-F. Salles. R., 1993. P. 81-103; Bowersock G. W. Roman Arabia. New ed. Camb. (Mass.), 1994; Tantlevskij I. R. The Two Wicked Priests in the Qumran Commentary on Habakkuk. Kraków, 1995; idem. The Historical Background of the Qumran Commentary on Nahum//Hellenismus: Beitr. zur Erforschung von Akkulturation und politische Ordnung in den Staaten des hellenistischen Zeitalters/Hrsg. |
| 661 E.g., Townsend, «Speeches»; Schweizer, «Speeches»; Dibelius, Studies, 138–85; idem, Paul, 11; idem, Tradition, 16–18. 665 Cf. Dodd, Preaching, 17–19; Martin, «Evidence,» 59; Payne, «Semitisms»; Ehrhardt, Acts, 1. Torrey, Composition, first argued for Aramaic sources throughout the first half of the book, especially in the speeches, but he may have underestimated the extent to which Koine, Semitic or «Jewish Greek,» and translation Greek overlap (cf. LXX; Jos. Asen.; «Jewish Greek» in Turner, «Thoughts,» 46; Nock, «Vocabulary,» 138–39; though for Rome contrast Leon, Jews, 92); further, an intentional Septuagintalizing (Hengel, Acts, 62; De Zwaan, «Language») or Semitizing to fit the character of his speakers, and perhaps the character of Acts 1–12 as a whole, is plausible. (Aune, Environment, 117, regards it as equivalent to Lukés contemporaries» Atticizing style; by contrast, Most, «Luke,» protests that this form of translation Greek differs from the LXX and reflects Luke following Hebrew sources.) 668 Hengel, Acts, 61. With regard to Paul " s speeches, an interested traveling companion could have learned from Paul " s recollections the gist of those speeches he missed (Robertson, Luke, 228). 669 Nor do even most conservative biblical apologists today, including in the words of the Johannine Jesus; cf. Wenham, Bible, 92–95; Feinberg, «Meaning,» 299–301 (the exact voice, but not words, of Jesus); Bock, «Words,» 75–77; cf. Edersheim, Life, 203. 671 Bauckham, ««Midrash,»» 68; thus L.A.BI:s careful treatment of the Decalogue may provide a closer analogy than his composition of speeches. 673 Ridderbos, John, 382–83, cites Luke 19as implying that the Synoptics also recognize a fuller ministry outside Galilee, but the verse may refer simply to Galilean pilgrims present for the festiva1. 674 As plain as Mark " s Messianic Secret has been since Wrede, its interpretation is no more obvious today than John " s. Wrede, Secret, 228, explains it as a Markan cover for the fact that Jesus did not claim messiahship before the resurrection. Burkill, Light, 1–38, argues that it is pre-Markan and may go back to Jesus (Ellis, «Composition,» shows that Q also contained the motif). Longenecker, Christology, 70–73, argues that messiahship could be publicly confirmed only at the resurrection. Cullmann, State, 26, thinks Jesus avoided the title because of its political overtones. Theissen, Stories, 64,68–69, 141–42, compares the secrecy commands to prohibitions against revealing formulas in magical texts. Hooker, Message of Mark, 61, explains the secret as hiding Jesus» identity from those who will not believe. Jesus» danger from the authorities (see Rhoads and Michie, Mark, 87) could also explain the secret on a literary leve1. The Johannine version of the theme is addressed in more detail on John 3:4 , below. |
| Human D. J. Psalm 132 and its compositional context (s). 2017. P. 75. Иоанн Златоуст, святитель. Беседы на псалмы. Москва, 2003. С. 469-475. Разумовский Григорий, протоиерей . Объяснение священной книги Псалмов. Москва, 2002. С. 881. Генри М. Толкование книг Ветхого Завета. Псалмы. 2007. С. 576. Schreiner D. B. Double Entendre, Disguised Verbal Resistance, and the Composition of Psalm 132. 2018. P. 20-33. Хотя слово «место» () употребляется в Св. Писании более 400 раз в различных контекстах, ряд исследователей считает, что в версиях истории Девтерономиста и Хрониста оно указывает на храм, построенный Соломоном (см. 3Цар. 8:29, 30, 35; 2 Пар. 6:20, 21, 26, 40; 7:12, 15; Пс. 23:3; 26:8). См. Barbiero G. Psalm 132: A Prayer of «Solomon». 2013. P. 243. Knowles M. D. The flexible rhetoric of retelling: The choice of David in the texts of the psalms. 2005. P. 238. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 60. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 58. Слово «светильник» () напоминает «неугасимые лампады» семисвечника, которые священники поддерживали горящими в храме день и ночь (Исх. 27:20-24; Лев. 24:2-4). В литературе мудрости «светильник» служил метафорой для описания счастливой семейной жизни и продолжения рода. «Светить» означало жить, «угаснуть» – умереть (см. Прит. 13:9; 20:20; Иов 18:5-6; 21:17). Avioz M. The Davidic Covenant in 2 Samuel 7: Conditional or Unconditional? Munster, 2012. P. 50. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 65. Ibid. P. 53. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 85. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 61. Ibid. P. 87. Koehler L. and al. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 3. Leiden, 1996. P. 1034. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 87. |
| Ярославль, 1872, с. 55. 33 Fitzmyer J. A. The Contribution of Qumran Aramaic to the Study of the New Testament//New Testament Studies, 20,1974. Статья в несколько переработанном виде была опубликована затем в книге Fitzmyer J. A. A Wandering Aramean: Collected Aramaic Essays, 1979. p. 92–93. 36 Hengel М. The Son of God: The Origin of Christology and the History of Jewish-Hellenistic Religion. Philadelphia, 1976, p. 45. 37 Смирнов А., прот. Мессианские ожидания и верования иудеев около времени рождества Христова/Ветхозаветные апокрифы. М., 2001, сс. 413–752; с. 418–419. 39 Волнин А. К. Мессия по изображению пророка Исаии. Опыт библейско-богословского и критико-экзегетического исследования пророчеств Исаии о лице Мессии. Киев, 1908, с. 269. 46 цит. по: Григорий(Чуков), митр. Мессианские представления иудеев потаргуму Ионафана, сына Узиелова. Машинопись. Ленинград, 1926,с.56–57. 49 Греческое слово Ναζωραος, использованное евангелистом Матфеем, могло также напоминать (будучи сходным по звучанию) о служении назореев (евр. ), дававших обет посвящения Богу. Впрочем, жизнь Мессии, представлявшая полное и всецелое служение Богу и исполнение Его воли, намного превосходила обеты ветхозаветных назореев. 68 выражение «сыны Сифовы» в данном случая означает самоназвание племён сутий, обитавших в Палестине во время вхождения евреев в землю обетованную. 70 Abegg M. G. The Messiah at Qumran: Are We Still Seeing Double?//Dead Sea Discoveries, 1995, June, Vol. 2, #2, pp. 125–144; p. 133. 71 Most W. G., Rev. Messianic Prophecies Lectures. 75 Корсунский И. Н. Новозаветное толкование Ветхого Завета. М., 1885, III + 327 + X с.; с. 79, прим. 3. 81 Lennox R. The Servant of Yahweh in the Old Testament//Theology Today, 1958, Vol. 15, #3, October, p. 315. 82 Орфанитский И. А. Пророчество Исаии о страданиях и прославлении Раба Иеговы (Ис. 52:13, 53:12)//Христианское чтение, 1881,11 –12, с. 604. 83 Систематизация приводится по работе: France R. Т. Servant of the Lord, Servant of the Lord/New Bible Dictionary. |
| The Bible in Aramaic. Leiden, 1968. Vol. 4A; Ginsburg C. D. The Song of Songs and Coheleth: Transl. from the Original Hebrew, with a Comment., Historical and Critical. N. Y., 1970r; Vajda G. Deux commentaires karaïtes sur l " Ecclésiaste. Leiden, 1971; Johnson R. F. A Form-Critical Analysis of the Sayings in the Book of Ecclesiastes: Diss. Emory, 1973; Leanza S. L " esegesi di Origene al libro dell " Ecclesiaste. Reggio Calabria, 1975; Sawyer J. F. A. The Ruined House in Ecclesiastes 12: A Reconstruction of the Original Parable//JBL. 1975. Vol. 94. P. 519-531; Knobel P. S. Targum Qohelet: A Linguistic and Exegetical Inquiry: Diss. Yale, 1976; Fox M. V. Frame-Narrative and Composition in the Book of Qohelet//Hebrew Union College Annual. Cincinnati, 1977. Vol. 48. P. 83-106; idem. Qohelet and His Contradictions. Sheffield, 1989; Hyvärinen K. Die Übersetzung von Aquila. Lund, 1977; Sheppard G. T. The Epilogue to Qôhéléth as Theological Commentary//CBQ. 1977. Vol. 39. P. 182-189; Lauha A. Kohelet. Neukirchen-Vluyn, 1978; Savignac J., de. La sagesse du Qohéléth et l " épopée de Gilgamesh//VT. 1978. Vol. 28. N 3. P. 318-323; Seybold K. //TDOT. 1978. Vol. 3. P. 313-320; Loader J. A. Polar structures in the Book of Qohelet. B.; N. Y., 1979; Monti D. V. Bonaventure " s Interpretation of Scripture in His Exegetical Works: Diss. Chicago, 1979; Witzenrath H. H. Süss ist das Licht: Eine literaturwissenschaftliche Untersuchung zu Koh 11, 7 - 12, 7. St. Ottilien, 1979; Gilbert M. La description de la vielliesse en Qohelet XII 1-7 est-elle allegorique?//Congress Volume: Vienna, 1980/Ed. J. A. Emerton. Leiden, 1981. P. 96-109. (VTS; 32); Murphy R. E. Qohelet Interpreted: The Bearing of the Past on the Present//VT. 1982. Vol. 32. N 3. P. 331-337; idem. Ecclesiastes. Dallas (Tex.), 1992. (WBC; 23A); Schoors A. Kethib-Qere in Ecclesiastes//Studia P. Nater oblata. Leuven, 1982. Vol. 2: Orientalia Antiqua/Ed. J. Qaegebeur. P. 214-222; idem. The Peshitta of Koheleth and Its Relation to the Septuagint//After Chalcedon: Stud. |
| 4256 Cf. also the use of a person " s name when praising that person in an encomium, even by wordplays (Theon Progymn. 9.49–55). Contrast Stock, «Peter.» 4257 «Building» represents people-of-God language in the Hebrew Bible (Ruth 4:11; Ps 51:18; 69:35; 147:2 ; Jer 1:10; 24:6; 31:4, 28 ); cf. esp. Jeremias, Theology, 168; also Ladd, Theology, 109–10). Some connect the saying with the Abraham saying of Isa 51:1–2 (although the rare rabbinic parallels they cite, such as Yalqut Shim " oni 1.766; Exod. Rab. 15:7, are late; cf. Gen. Rab. 44:21); cf. Cullmann, «Πτρος, Κηφς,» 106; Bruce, Time, 60; Ford, «Abraham»; Manns, «Halakah»; Chevallier, «Pierre»; Siegel, «Israel,» 108; contrast Arnéra, «Rocher.» Jesus and his teachings, of course, represent the ultimate foundation in the gospel tradition (Matt 7:24–27; Luke 6:47–49), but his witnesses provide the next layer of the structure ( Eph 2:20 ). 4258 As in Mark 11:9 ; Matt 21:9; Luke 19:38; the Hallel was sung during Passover season (m. Pesah. 5:7; 9:3; 10:5–7; especially mentioned in connection with Sukkoth, e.g., m. Sukkah 3:10; 4:8; t. Sukkah 3:2; Gen. Rab. 41:1); cf., e.g., Stendahl, Matthew, 65; Michaels, John, 207; Jeremias, Eucharistic Words, 255–56. 4259 Cullmann, Peter, 18, and especially primary references in n. 11; cf. n. 12. Cullmann holds that «Petros» was also an Aramaic name (e.g., Gen. Rab. 92:2; Exod. Rab. 52:3; contrast Meier, Matthew, 181; Williams, «Personal Names,» 104), but Paul " s letters indicate that «Kephas» was the earlier name (Cullmann, Peter, 19 n. 14; contrast Edersheim, Life, 360). The pun indicates identity between Petros and Petra (Cullmann, «Πτρα,» 98; idem, «Πτρος, Κηφας,» 106; Brown, «Rock,» 386; Richardson, Theology, 309; contrast Lampe, «Petrusnamen). 4261 Smith, Magician, 147, doubts that all Jesus» disciples were Jewish, contending that «Galileans with pure Greek names like Philip are dubious.» 4262 Palestinian inscriptions in CIJ; cf. also, e.g., Josephus Ag. Ap. 1.255; Hengel, Judaism and Hellenism, 1:252; Freyne, Galilee, 172–73; Goodman, State, 88, 175; Meyers, «Judaism and Christianity,» 77–78; Davies, «Aboth,» 138–51. For some nuancing in the other direction, cf. also Vermes, Jesus and Judaism, 26; Sandmel, «Theory»; Feldman, «Hellenism.» |
| Marsh, John Marsh, John. Saint John. Westminster Pelican Commentaries. Philadelphia: Westminster, 1968. Marshall, «Criticism» Marshall, I. Howard. «Historical Criticism.» Pages 126–38 in New Testament Interpretation: Essays on Principles and Methods. Edited by I. Howard Marshal1. Grand Rapids: Eerdmans, 1977. Marshall, Enmity Marshall, Peter. Enmity in Corinth: Social Conventions in Paul " s Relations with the Corinthians. WUNT 2d series, 23. Tübingen: J. C. B. Möhr (Paul Siebeck), 1987. Marshall, Interpretation Marshall, I. Howard, ed. New Testament Interpretation: Essays on Principles and Methods. Grand Rapids: Eerdmans, 1977. Marshall, Kept Marshall, I. Howard. Kept by the Power of God: A Study in Perseverance and Falling Away. London: Epworth, 1969. Repr., Minneapolis: Bethany Fellowship, 1974. Marshall, Origins Marshall, I. Howard. The Origins of New Testament Christology. 2d ed. Downers Grove, 111.: InterVarsity, 1990. Marshall, «Son of Man» Marshall, I. Howard. «The Synoptic Son of Man Sayings in Recent Discussion.» NTS 12 (1965–1966): 327–51. Marshall, «Son or Servant» Marshall, I. Howard. «Son of God or Servant of Yahweh? A Reconsideration of Mark i.l1. " NTS 15 (1968–1969): 326–36. Marshall, Thessalonians Marshall, I. Howard. 1 and 2 Thessalonians. New Century Bible. Grand Rapids: Eerdmans, 1983. Martens, «Law» Martens, John W. «Unwritten Law in Philo: A Response to Naomi G. Cohen.» JJS 43 (1992): 38–45. Martens, «Prologue» Martens, Ray F. «The Prologue of the Gospel of John: An Examination of Its Origins and Emphases.» Doctor of Sacred Theology diss., Lutheran School of Theology at Chicago, 1974. Martin, Carmen Christi Martin, Ralph P. Carmen Christi. Cambridge: Cambridge University Press, 1967. Martin, Colossians Martin, Ralph P. Colossians and Philemon. New Century Bible. Grand Rapids: Eerdmans, 1978. Martin, «Epithet» Martin, T. W. «Assessing the Johannine Epithet «the Mother of Jesus.»» CBQ 60 (1998): 63–73. Martin, «Evidence» Martin, R. A. «Syntactical Evidence of Aramaic Sources in Acts i-xv.» NTS 11 (1964–1965): 38–59. |
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