| Battenfield, J. R. «A Consideration of the Identity of the Pharaoh of Genesis 47:11 ». JETS 25 (1972): 77–85. Cassuto, U. «The Story of Tamar and Judah». В Biblical and Oriental Studies. Перевод Israel Abrahams, 2 vols. Jerusalem: Magnes Press, the Hebrew University, 1973, том 1, c. 29–40. Coats, G. W. From Canaan to Egypt: Structural and Theological Contextfor the Joseph Story. Washington: Catholic Biblical Association of America, 1976. . «Redactional Unity in Gen 37–50 ». JBL 93 (1974): 15–21. . «The Joseph Story and Ancient Wisdom: A Reappraisal». CBQ 35 (1973): 285–297. . «Widow " s Rights: A Crux in the Structure of Gen.38 ». CBQ 34 (1972): 461–466. Dahlberg, B. «On Recognizing the Unity of Genesis». TDig 24 (1976): 360–367. Emerton, J. A. «An Examination of a Recent Structuralist Interpretation of Genesis XXXVIII ». IT26 (1976): 79–98. . «Some Problems in Genesis XXXVIII ». VT25 (1975): 338–361. Gevirtz, S. «Of Patriarchs and Puns: Joseph at the Fountain, Jacob at the Ford». HUCA 46 (1975): 33–54. . «The Reprimand of Reuben». JNES 30 (1971): 87–98. Goldin, J. «The Youngest Son or Where Does Genesis 38 Belong». JBL 96 (1977): 27–44. Kitchen, K. A. «Joseph». В New Bible Dictionary. Под ред. J. D. Douglas. London: Inter-Varsity Fellowship, 1962, c. 656–660. Lowenthal, E. I. The Joseph Narrative in Genesis: An Interpretation. New York: Ktav, 1973. Peck, W. J. «Note on Genesis 37, 2 and Joseph " s Character». ExpT82 (1971): 342–343. Rad, G. von. «The Joseph Narrative and Ancient Wisdom». В The Problem of the Hexateuch and Other Essays. Пер. Rev. E. W. Trueman Dicken. Edinburgh and London: Oliver and Boyd, 1966, c. 292–300. Redford, D. B. A Study of the Biblical Story of Joseph ( Genesis 37–50 ). Supplement to Vetus Testamentum 20. Leiden: E. J. Brill, 1970. Seybold, D. A. «Paradox and Symmetry in the Joseph Narrative». В Literary Interpretations of Biblical Narratives. Под ред. Kenneth R. R. G. Louis et al. Nashville: Abingdon, 1974, c. 59–73. Whybray, R. N. «Joseph Story and Pentateuchal Criticism». VT 18 (1968): 522–528. |
| Рабадаш появляется в «Коне и его мальчике», а не в «Серебряном кресле»; Льюис заметил ошибку, когда уже отправил письмо. 25 Porcissimus — шутливое производное or лат. porcus (свинья), вроде «свинейший». 26 Уильям Уордсворт (1770–1850) — английский поэт. 27 БОЛЬНОЙ. Получилось БОГАТЫЙ, а это не так! [в английском SICK (больной) и RICH (богатый) — на письмо действительно получается похоже]. — Примеч. К. Л. 28 Льюис попросил Паулину Бейнс иллюстрировать «Хроники Нарнии», когда увидел ее рисунки к «Фермеру Джайлсу из Хема» Дж. Р. Р. Толкина (1949). 29 Мама Лоренса полагала, что семь Хроник Нарнии надо читать в том порядке, в каком они опубликованы, поскольку думала, что порядок выбран сознательно. Лоренс считал, что их надо читать в хронологической последовательности. 30 Музыкальный фестиваль в Байрейте, Германия, где исполняют оперы Рихарда Вагнера. 31 «Летучий голландец» — опера Рихарда Вагнера. 32 Итальянские поэты Маттео Мария Боярдо (1441–1494), Лодовико Ариосто (1474–1533) и Торквато Тассо (1544–1595). 33 Альберт Великий (1200–1280) — немецкий богослов и философ. Святой Фома Аквинский (12251274) — итальянский богослов. Фичино Марсилио (1433–1499) — итальянский философ. 34 «Беовульф» — древний англосаксонский эпос, датируемый примерно 700 годом н. э. 35 Плутарх (467–120) — греческий философ и биограф. 36 Эдит Несбит (1858–1924) — детская писательница. См. также «Настигнут радостью», гл. 1. 37 См. Числа, 22:21–41. 38 Статьи Льюиса «Утратим ли мы и космосе Бога?»: «Христианский вестник», LXXXI (апрель 1958). 39 Беатрис Поттер (1860–1943) — автор и иллюстратор «Кролика Питера» и других сказок. Льюис а детстве очень любил их (особенно «Бельчонка Наткина»). См. также «Настигнут радостью», гл. 1. 40 Братец кролик — герой «Сказок дядюшки Римуса» Джоеля Чандлера Харриса (1848–1908). 41 Марк Туллий Цицерон (106–43 до н. э.) — римский философ и государственный деятель, Бен [Бенжамен] Джонсон (1572–1637) — английский поэт и драматург. Ланселот Эндрюс (1555–1626) — английский мыслитель. Миссис Хемфри Уорд (1851–1920) — английская писательница и журналистка. 42 |
| Chapter 29 is both a recapitulation of this central section of the first part of the Capita 150 and an outline of what is yet to come. In chapters 30–33 Palamas would continue the discussion of the nature of man and his special place in creation. Then in chapters 34–40 he would add further weight to man " s dignity by elaborating on the triadic character of the divine image. Finally, since saving knowledge includes man " s knowledge of himself and in particular of his need for healing, Gregory would discourse at length on the origin of man " s woundedness and the way to salvation (c. 41–63). Rational Nature (30–33) The next step for Palamas was to consider man in relation to other rational creatures, namely the angels. All rational natures, whether angelic or human, possess life as an essential part of their being, or, in other words, they are immortal. Man possesses life also as an energy or activity which passes on life and animation to his body. This does not apply to angels, because they are incorporeal (c. 30). Irrational animals are distinguished by the fact that they possess life only as an activity animating the body. They are therefore mortal, the soul dying together with the body (c. 31). Further, all rational souls are mutable with respect to good and evil, for they do not possess essential goodness. Palamas would even say that this implies a sort of composition involving the substance and either good or evil which inheres in the substance as a quality (c. 33). Finally, it should, be noted that Palamas placed a special emphasis on the immortality of the human soul, for he not only mentioned it in chapter 30 but he devoted all of chapter 32 to the subject. The Divine Nature and its Triadic Image in Man (34–40) a. The Doctrine of the Capita55 To continue the discussion of saving knowledge, Palamas shifted the focus for a moment to the divine nature and then back again to rational creatures and man. Chapter 34, which concerns the divine nature in its unity, displays a tightly woven fabric of Dionysian theology. It shows the degree to which Palamas had assimilated the doctrine of Pseudo-Dionysius and adapted it to his purposes. 56 Unlike rational creation the divine nature possesses goodness as its substance. The goods that we know from created realities are reflections of the divine goodness, although the divine goodness infinitely transcends the good that we conceive of. In the divine nature there is no distinction of goods, for the divine goodness embraces them all in its unity. The divine goodness is, therefore, both unknown in its transcendence, yet known through its energies directed towards creation. This is the tradition of the Church followed by Palamas in the development of the doctrine of the divine substance and the uncreated energies. |
| In fact, this is not the case. No such ancient copies have been preserved by the Muslims. Over the whole world there is only one Torah, which IS WITH both Jews and Christians, and one book called the Gospel. which IS WITH the Christians. E. Verses which say the Torah and/or the Gospel are good, but the time about which they speak is not clear. In the introduction to this chapter I said that a true study of a subject must include all the verses – all the data relevant to the subject. Some 55 other Quranic passages also speak of the Torah and the Gospel, but since they neither deny or affirm the presence of these books at the time of Muhammad, only their verse references are listed. As an example of this type of passage let us look at the following verse from the Sura of the Women (Al-Nisá) 4:136, 5–6 AH. It reads: «O ye who believe! Believe in God and His apostle, and the book which He has sent to His apostle and the book (Torah) which He sent down from before .» When taken by itself, we cannot tell whether Muhammad is commanding the Muslims to believe in a Torah which is present with them while Muhammad is speaking, or only to believe that God gave Moses a true Torah which was «sent down from before» and could have been changed at a later date. Here are the references, listed from the earliest to the latest: 74:31, 87:18, 25:35, 35:25, 34:23–24, 54:43, 37:114–117, 19:28–29, 21:48, 29:27, 29.46–47, 32:23, 40:53–55, 41:45, 42:15, 45:16–17, 45:28–29, 46:10, 11:16–17, 28:43, 28:48–49, 28:52–53, 23:49, 13:36, 17:2, 17:4–7, 17:55, 6:20, 6:114, 6:124, 98:1, 2:1–5, 2:53, 2:87, 2:121, 2:136, 2:144–145, 2:176, 2:213, 2:285, 3:65, 3:81, 3:84, 3:99, 3:119, 3:183–184, 3:187, 62:5, 4:51, 4:54, 4:131 4:136, 4:150–153, 4:171, 57:25, 5:62, 5:85–86. Every reader is free to look them up and bring one or all of them to the discussion, if he feels that they will change the conclusions. F. Verses stating that the Christians differed and fought each other. F1. The Consultation (Al-Shura) 42:13–14, Late Meccan. |
| What is most significant about the interaction, however, is that while Jesus» own people accuse him of being a «Samaritan» (8:48) or a «Galilean» (7:40–52), the Samaritan woman recognizes Jesus as a «Jew» (4:9), and he agrees (4:22). 5392 This is one of the clues that John " s use of the title «Jews» in the Fourth Gospel is usually an ironic polemical device. Jesus» opponents» right to the title is then undermined by various clues in John " s narrative (see section on «the Jews» in our introduction, ch. 5). 5. The Gift of Living Water (4:10–14) Jesus provides water greater than that of Jacob and greater than Samaritan holy sites. The informed reader will probably think back to «born of water» in 3:5. Whether her tone includes ridicule or not cannot be ascertained on the basis of her respectful address κριε (4:11, 15, 19; cf. 4:49; 5:7; 6:34). 5393 On Jesus addressing her as γυν (4:21), see comment on 2:4. Jesus» identity, which she will later understand (4:25–26) and declare (4:29), is as yet unknown to her, for if she knew, she would ask for his gift (4:10). 5394 5A. Greater Than Our Father Jacob (4:12) Jesus» superiority to Jacob is central to this story. When the Samaritan woman asks whether Jesus can be greater than Jacob (4:12), it is possible that her tone is mocking; 5395 in any case, she recognizes that to provide water the way he claims, Jesus would have to be greater than Jacob who once provided water (according to a later Jewish and perhaps Samaritan tradition, miraculously). 5396 Nevertheless, the informed reader, knowing the true answer, catches John " s irony, a technique the author also applies elsewhere (7:42; 11:50; 18:38; 19:2–3). 5397 At a different well, Jacob provided water for the flocks ( Gen 29:10 ), but Jesus provides water for whoever would drink, perhaps alluding to the Johannine portrait of disciples as Jesus» sheep (10:3–4). Jacob allegedly «gave» this parcel of land to Joseph (4:5,12); 5398 but the «gift» of God (4:10; cf. 3:16,27; perhaps 3:34) is greater. That Jesus has asked the woman to «give» him a drink (4:7) explicitly contrasts with his own gift (4:10), contrasting (or linking) the human weakness he has endured with the great source of divine blessing he remains. She eventually does ask him for his gift (4:15), although asking with the same sort of misunderstanding found in the crowd " s request for bread in 6:34. |
| 266 De virg. IV.9.7; V. Moys. II.222; Adv. Apoll.//GNO. III.1. P. 171; cp. Origen. De principiis, I.1.1–5. 271 De an. et. res.//PG 46. Col. 108A; 148C-149A; De or. Dom. V//Oehler. S. 300.11–17; Or. Cat. 8; In Cant. II//GNO. VI. P. 60.17. 275 См. De op. hom. 21–27; Or. Cat. 8; 26; De an. et resurr. passim; cp. Origen. De principiis, II.10.1–8; III.6.1–9; Contr. Cels. V.17–24; VIII.72. 277 См. свт. Григорий Нисский. De perf. chr.//GNO. VIII.1. P. 174–214; cp. Origen. Series Com. in Matth. 73; Com. in Matth. 11.4; Exhort. ad martyr. 37; 42–43) 282 См. De virg. Praef. 2; De op. hom. Praef.; Ep. 13.4–6; Ep. 29.6; In Hex. Praef., Concl.; C. Eun. I.1.3; I.1.18; II.1.352; Спасский. C. 488; 492; 494; Otis. P. 97–98. 283 См. Basil. Magn. C. Eun. 2.4.4–6, 31; Ep. 214.4; 236.6; Greg. Nazianz. Orat. 29.13; cp. свт. Григорий Нисский. C. Eun. I.1.496; De dif. essen. et hyp. 2–4; Ad Graec.//GNO. III.1. P. 20–21; 32; Ad Abl.//GNO. III.1. P. 40–41; Adv. Apoll.//GNO. III.1. P. 165. 284 См. Basil. Magn. C. Eun. 1.14.2–4; Ep. 234.1; Greg. Nazianz. Orat. 28.5, 17; 38.7; cp. свт. Григорий Нисский. C. Eun. I.1.683; II.1.67–71; II.1.582; Ad Abl.//GNO. III.1. P. 52–53; V. Moys. II.163–164) 285 См. Basil. Magn. De Sp. S. 8.18–20; Greg. Nazianz. Orat. 30.12; 31.16, 28; Orat. 42.15; cp. свт. Григорий Нисский. De dif. essen. et hyp. 4–3; Ad Eust.//GNO. III.1. P. 11–15; Ad Abl.//GNO. III.1. P. 47–52) 287 Greg. Nazianz. Orat. 38.11; 45.7; Carm. dogm. 7; cp. свт. Григорий Нисский. De op. hom. 2–3; Or. Cat. 6. 288 Greg. Nazianz. Orat. 38.12; 45.8; cp. свт. Григорий Нисский. De an. et. res.//PG 46. Col. 108A; 148C-149A; De or. Dom. V//Oehler. S. 300.11–17; Or. Cat. 8. 290 Greg. Nazianz. Orat. 39.13; cp. свт. Григорий Нисский. De op. hom. 2–3; Or. Cat. 22–24; In Cant. VIII//GNO. VI. P. 255; In res. Or. 1//GNO IX. P. 281. 291 Greg. Nazianz. Orat. 38.13; 45.9; cp. свт. Григорий Нисский. Or. Cat. 25–26; C. Eun. III.3.34.1–7; C. Eun. III.3.51–52; C. Eun. III.3.67; Ref. conf. Eun. 179; De tridui spatio//GNO. IX. P. 293. |
| The Feast of Tabernacles (Exod. 23:16; Lev. 23:34–44 ; Num. 29:12–40 ; Deut. 16:13–15 cf. Neh. 8:13–18). This was an eight-day feast beginning the fifteenth day of the seventh month in the religious calendar. Thus the people generally had just enough time to go from their homes to the tabernacle or temple after the Day of Atonement. Its purpose was probably twofold. It was a thanksgiving for the crops already gathered. It was therefore sometimes called the Feast of Ingathering (Exod. 23:16; 34:22). To this feast they would take the tithes of the previous year’s harvest and increase of cattle. It also celebrated God’s care for the Israelites during the forty years of wandering in the desert. Three practices engaged in during the week commemorated the providential care for their fathers. During the week the people dwelt in booths in imitation of their fathers dwelling in tents in the wilderness ( Lev. 23:40–43 ; Neh. 8:14–15). Great candelabra with many lights were erected in the Court of the Women in commemoration of the pillar of fire which guided the people in the wilderness by night. On the last day of the feast a pitcher of water was brought from the pool of Siloam by the multitude and poured out with great ceremony at the foot of the altar in the Court of the Priests in commemoration of the water which the Israelites had received from the Lord out of the rock (Exod. 17:5–6; Num. 20:11 ). John has given an account of one Feast of Tabernacles which Jesus attended (ch. 7). The Scriptures The Jews of New Testament times, including Jesus, regarded the Old Testament as the word of God ( John 10:35 ). At that time they had come to think of their Scripture as composed of three groups of books: the Law, the five books of Moses; the Prophets, including many books of history as well as most of the books of prophecy; and the Writings, including the Psalms and many other books of our Old Testament (Luke 24:44). In their minds the books of the Law came from God through Moses ( John 7:19, 9:28–29 ). Moses was insistent that the commandments and the other things he wrote should be received and kept as coming from God ( Deut. 6:6; 31:9–13, 24–26 ) and from the time of the settlement in the land of Caanan these books of Moses were regarded as God’s law (Josh. 1:8; 8:32–36). There were, however, long periods of neglect of the law. At the time of the captivity the Jews must have been permitted to take with them to Babylon copies of the law and of other treasured books – history and prophecy and the Psalms and books of wisdom. A new interest in the study of the law was stirred during the Babylonian Exile. At that time the Jewish captives, being in a strange land and deprived of their temple and their sacrificial system would gather in groups for a study of the law, the singing of the Psalms and prayer ( Ezek. 8:1 ; Ps. 137 ). |
| 3411 Bar 4:2 ; 4Q511 frg. 1, lines 7–8; frg. 18, lines 7–8; CI] 1:409, §554 (Hebrew on a bronze lamp in Italy); L.A.B. 9:8; 11:1–2; 15:6; 19:4, 6; 23:10; 33end (legis lumine; MSS: legis lumen); 51:3; 2 Bar. 17:4; 18:1–2; 59:2; Sipre Num. 41.1.2; p. B. Mesi c a 2:5, §2; Hor. 3:1, §2; Sukkah 5:1, §7; Gen. Rab. 26:7; Pesiq. Rab. 8:5; 46:3; cf. L.A.B. 37(the «truth» from the bush illuminabatMoses); Sipre Deut. 343.7.1; Gen. Rab. 3:5; Exod. Rab. 36:3; Num. Rab. 14:10; Deut. Rab. 4:4; 7:3; Ecc1. Rab. 11:7, §1; Pesiq. Rab. 17:7. Torah also appears as fire (m. «Abot2:10; Sipre Deut. 343.11.1; »Abot R. Nat. 43, §121 B– Deut 33:2 ; b. Besah 25b–school of R. Ishmael; Ta c an. 7a; Pesiq. Rab Kah. Sup. 3:2; Jer 23:29 ; Song Rab. 5:11, §6; the Ten Commandments as lightnings in Tg. Neof. on Exod 20:2–3; Tg. Ps.-]. on Exod 20:2–3; Tg. Neof. on Deut 5:6–7 ) or summons heavenly fire (p. Hag. 2:1, §9; Song Rab. 1:10, §2), and specific commandments, such as the Sabbath, appear as light (Pesiq. Rab. 8:4). 3413 The «glory» in Exod 33is described as a «cloud» (34:5), which is depicted elsewhere in the context (33:9,10) in terms similar to the pillar of fire (13:21–22; 14:24; 40:38). 3414 See introduction for a brief treatment of this motif. «Life» occurs 36 times in John, 17 times in Revelation, 14 times in Romans, and 13 times in 1 John (Morris, John, 82). 3415 Although Wheldon, Spirit, 18, is not wrong to associate life with the Spirit in John (cf. 6:63), it is first of all associated with Christ. 3416 E.g., Wis 8:13,17; Sir 4:12; 17:11 ; cf. 1 En. 98:10,14; 2 Bar. 38:2. Greek writers could associate philosophy with living properly (Crates Ep. 6, to students; Cyn. Ep. 56–57–ζην). See also the biblical references in Painter, John, 49. 3417 Bar 3:9; 4:1–2 ; Pss. So1. 14:1–2; L.A.B. 23:10; 2 Bar. 38:2; m. «Abot 2:7 (Hillel: the more Torah, the more life, ; and later in the same text, «he who gains for himself words of Torah, gains for himself the life of the world to come,» ; b. »Abot6:7, bar.; «Abot R. Nat. 34 A (among other things); »Abot R. Nat. 35 B; Sipre Deut. 306.22.1; 336.1.1; b. Hag. 3b; Roš Haš. 18a; p. Ber. 2:2, §9; Exod. Rab. 41:1; Lev. Rab. 29:5; Num. Rab. 5:8; 10:1; 16:24; Deut. Rab. 7:1,3,9; Tg. Ecc1. 6:12. Cf. the tradition of souls departing or being restored at Sinai (usually of Torah bringing Israel life but disobedient nations death), e.g., b. Šabb. 88b; Exod. Rab. 5:9; Lev. Rab. 1:11; Deut. Rab. 1:6; Song Rab. 5:16, §3. The exact sense of Odes So1. 3is slightly more difficult to determine, but may refer to God as the life (cf. Gen. Rab. 1:5; 43:3; Num. Rab. 10:1). |
| he will see his offspring and prolong his days (verse 10). (1) that he appeared to Peter, (2) and then tot he Twelve. (3) After that he appeared to more than 500 of the brothers at the same time, most of whom are still living, though some have fallen asleep. (4) Then he appeared to James, (5) then to all the apostles. (1Corinthians 15:3–7.) In addition to the above appearances, Jesus showed himself (6) to Mary Magdalene ( John 20:10–18 ); (7) to one of the other women along with Mary (Matthew 28:8–10); (8) to 2 disciples on the road to Emmaus (Luke 20:24–29); (9) to Thomas one week after the resurection ( John 20:24–29 ); and sometime after this, (10) to seven of his disciples who went fishing (John Chapter 21). This makes a total of ten recorded appearances of Jesus to more than 500 different people over a period of 40 days (Acts 1:3). 1 Language in Thought and Action New York, Harcourt, Brace and World, Inc. 1964, pp. 55–56 2 The root is also used once for «refuge» and twice for «cabinet minister», meanings which are outside of this study. 3 The dates and English names for the Suras are those suggested by Yusuf Ali in his English translation, The Holy Qur " an The American International Printing Co., Washington, D.C., 1946. 17 Since Moses there is only one prophet who fulfills these two requirements. Jesus of Nazareth did about fifty individually recorded miracles of healing and prophecy. In addition, Mark 1:32–34, 3:10 , and 7:53–56; Luke 10:1,17 and Matthew 15:29–31 say that he healed many or all of those who came to him. As for knowing God «face to face», John 1:1,18 , speaking of Jesus as the «Word» of God, says that the «Word» was «in the beginning with God», and after ascending he «is in the bosom of the Father» 18 La Bible, Le Coran, et la science, by Dr. Maurice Bucaille. Edition Seghers, Paris, 1976. Page numbers are from the English translation, The BIBLE, The QUR " AN, And SCIENCE, American Trust Publications, Indianapolis, 1979. p. VIII 20 Old Testament Critics, Thomas Whitelaw, Kegan, Paul, Trench, Trubner, & Co., Ltd., London, 1903, p. 172 |
| 29 . When you are insulted by someone or humiliated, guard against angry thoughts, lest they arouse a feeling of irritation, and so cut you off from love and place you in the realm of hatred. 30 . You should know that you have been greatly benefited when you have suffered deeply because of some insult or indignity; for by means of the indignity self-esteem has been driven out of you. 31 . Just as the thought of fire does not warm the body, so faith without love does not actualize the light of spiritual knowledge in the soul. 32 . Just as the light of the sun attracts a healthy eye, so through love knowledge of God naturally draws to itself the pure intellect. 33 . A pure intellect is one divorced from ignorance and illumined by divine light. 34 . A pure soul is one freed from passions and constantly delighted by divine love. 35 . A culpable passion is an impulse of the soul that is contrary to nature. 36 . Dispassion is a peaceful condition of the soul in which the soul is not easily moved to evil. 37 . A man who has been assiduous in acquiring the fruits of love will not cease loving even if he suffers a thousand calamities. Let Stephen, the disciple of Christ, and others like him persuade you of the truth of this (cf. Acts 7: 60). Our Lord Himself prayed for His murderers and asked the Father to forgive them because they did not know what they were doing (cf. Luke 23: 34). 38 . If love is long-suffering and kind (cf. 1Cor. 13: 4 ), a man who is contentious and malicious clearly alienates himself from love. And he who is alienated from love is alienated from God, for God is love. 39 . Do not say that you are the temple of the Lord, writes Jeremiah (cf. Jer. 7: 4 ); nor should you say that faith alone in our Lord Jesus Christ can save you, for this is impossible unless you also acquire love for Him through your works. As for faith by itself, ‘the devils also believe, and tremble’ (Jas. 2: 19). 40 . We actively manifest love in forbearance and patience towards our neighbour, in genuinely desiring his good, and in the right use of material things. |
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