| 6486 Jub. 16:27, 29; 18:19; 2Macc 10:6–7; cf. Deut 16:14, 15 ; Lev 23:40 . 6487 E.g., Apol1. Κ. Tyre 39 (which suggests that people also visited strangers during the festival, 39–40); Diogenes Laertius 2.68; Willis, Meat, 61. 6488 Cf.Dihle, «Fête.» 6489 E.g., m. Sukkah 5(given its most likely sense); b. Sukkah 51ab, 53a. 6490 See Moore, Judaism, 2:44–45 (comparing the functions of libations among pagans); Ringgren, Religion, 190; Harrelson, Cult, 69; Uval, «Streams»; cf. Zech 14:16–19. 6491 On winter rains, see comment on John 10:23 . 6492 E.g., 1 En. 76:4–13; 2 Bar. 10:11. 6493 Often compared with the eschatological resurrection because rain also brings life, e.g., b. Ber. 29a; 33a; Šabb. 88b; Ta c an. 2ab; 7a; p. Ber. 5:2; Ta c an. 1:1, §2; Gen. Rab. 13:6; 73:4; Deut. Rab. 7:6; Pesiq. Rab. 42:7. 6494 See further Sipre Deut. 41.6.4; thus, in later sources, repentance (Gen. Rab. 13:14), obeying Torah (Num. Rab. 3:12), the temple service ( " Abot R. Nat. 4A), tithing (Pesiq. Rab Kah. 1:4), Sabbath observance (Song Rab. 7:2, §2), or charity (Lev. Rab. 34:14) brings rains. 6495 E.g., 1 En. 101:2; Pss. So1. 17:18; Josephus Ant. 8.318–319; Lev. Rab. 35:10. 6496 Jdt 8:31; Josephus Ant. 14.22; m. Ta c an. 3:8; t. Ta c an. 2:13; " Abot R. Nat. 6A; b. Ta c an. 8a; 19b-20a; 23a-26a; p. Ta c an. 1:4, §1; 3:9, §§6–7; 3:11, §4; cf. 1 Kgs 17:1; 18:41–46; Jas 5:17–18. Among Greeks, e.g., Diogenes Laertius 8.2.59; Iamblichus Bab. St. 10 (Photius Bibliotheca 94.75b); on rainmakers in some traditional societies, see, e.g., Mbiti, Religions, 234–36. 6497 " Abot R. Nat. 4A; b. Ta c an. 19b, bar.; Pesiq. Rab. 52:3; see comment on obedience and rain, above. Greeks might also undergo rituals (cf. Iamblichus V.P. 10.51) or require sacrifice to propitiate a deity who sent drought (Pausanias 2.29.8; Alciphron Farmers 33 [Thalliscus to Petraeus], 3.35, par. 1–2; rejected by Seneca Nat. 4.7.3). 6498 E.g., t. Sukkah 3:18; Ecc1. Rab. 7:14, §3; Song Rab. 7:2, §2. 6499 M. Ta c an. 1:1; b. B. Mesfa 28a (R. Gamaliel); p. Ta c an. 1:1, §§1–10. Prayers for rain appear in the OT (1 Kgs 8:36; cf. Jer 14:22 ); twice in the Amidah (second and ninth benedictions); and in Jdt 8(Johnson, Prayer, 13–14). |
| 29 . Branham W. My Life Story. Edmonton: End Time Message Tabernacle, n.d. 286 p. 30 . Branham W. The Revelation of the Seven Seals. Jeffersonville, Ind.: Spoken Word Publications, n.d. 134 p. 31 . Capps C. Authority in Three Worlds. Tulsa, OK: Harrison House, 1982. 213 p. 32 . Capps C. Releasing the Ability of God. Tulsa, OK: Harrison House, 1978. 178 p. 33 . Capps C. The Tongue – A Creative Force. Tulsa, OK: Harrison House, 1976. 201 p. 34 . Cerullo M. The Miracle Book. San Diego, CA: Cerullo Word Evangelism, Inc., 1984. 121 p. 35 . Copeland K. The Force of Faith. Fort Worth, TX: Kenneth Copeland Publications, 1989. 179 p. 36 . Copeland K. Forces of the Recreated Human Spirit. Fort Worth, TX: Kenneth Copeland Ministries, 1982. 154 p. 37 . Copeland K. Freedom from Fear. Fort Worth, TX: Kenneth Copeland Ministries, 1980. 164 p. 38 . Copeland K. Healed…to Be or Not to Be. Fort Worth, TX: Kenneth Copeland Ministries, 1979. 232 p. 39 . Copeland K. The Laws of Prosperity. Fort Worth, TX: Kenneth Copeland Publications, 1974. 81 p. 40 . Copeland K. The Power of the Tongue. Fort Worth, TX: Kenneth Copeland Publications, 1980. 85 p. 41 . Copeland K. The Troublemaker. Fort Worth, TX: Kenneth Copeland Publications, n.d. 176 p. 42 . Eusebeus (Stephanou), archim. The Baptism in the Holy Spirit: An Orthodox Understanding. Destin, 1997. 34 p. 43 . Hagin K. Authority of the Believer. Tulsa, OK: Faith Library Publications, 1967. 44 . Hagin K. The Believer’s Authority. Tulsa: Faith Library Publications, 1984. 73 p. 45 . Hagin K. Don’t Blame God. Tulsa, OK: Faith Library Publications, 1979. 85 p. 46 . Hagin K. Exceedingly Growing Faith. 2d ed. Tulsa, OK: Kenneth Hagin Ministries, 1988. 98 p. 47 . Hagin K. Having Faith in Your Faith. Tulsa, OK: Kenneth Hagin Ministries, 1988. 74 p. 48 . Hagin K. How to Write Your Own Ticket with God. Tulsa, OK: Kenneth Hagin Ministries, 1979. 71 p. 49 . Hagin K. I Believe in Visions. Old Tappan, NJ: Fleming H. Revell, 1972. 83 p. 50 . Hagin K. I Went to Hell. Tulsa, OK: Faith Library Publications, 1982. 76 p. |
| 34 Григорий Бог., Orat. XXXIII, 16; Леонтий Виз. Contra Nest. et Eutych.,P. G. T. . LXXXVI, col. 1281, Иоанн Дам., Dialect. с. 5, 10, 16, 43, De Fide Orth L. III, c. 6. 35 По Иоанну Дам., акциденцией, по Леонтию Виз., «неотделимой акциденцией», по Тертуллиану «species». Василий Вел. Epist. XXXIV, n, 3–4; Леонтий Виз, Solut. argum. а Severo object., P.G. T . LXXXVI , col: 1917; Иоанн Дaм.,Dialecm., с. 13, 29, 30; De Fide Or., L. I., c. 8, L. III, c. 6. 37 Ср. Григорий Бог., Epist. L. I, P.G.T. XXXVII, col. 180; Иоанн Дам., Dialect., с. 8; De Fide, Orth., L. III, c. 7. 39 Василий Вел., n. 28, Epist. CCXXXVI, n. 6; Adv. Eun. L. 1, n.10, L. II,L. IV, n.1; Леонтий Виз., P.G.T. LXXXVI, Sol. argum. a Sev. Object., col. 1915, 1280, 1281, 1301; Божий, 1917, 1921, 1928, 1945; Cont. nest. et eutich., col. 1277, P.L.T. LXIV, col. 1343, Макс. Исп., Opusc. Theol. et pol., P.G.T. XCI, col. 153, 260; Иоанн Дам., De duabus in Christo, vol. n. 4; Dialect., c. 10, 11, 29, 44, 65 40 См. напр., Василий Вел., Epist, , .. 6; Adv. Eun., L. I, n. 10, L. 11, n. 27, L. IV, .. 1; Григорий Нис. Con. Eun., L. I, col. 320; De can. not., P.G.T.. XLV, col: 18 2; Orat: Catech. Catech., с: 1; бл. Августин, De Trin., L. VIII, с. VI, 11; Максим Ucn.,Opusc. theol. et pol. P.G.T., XCI, col. 153, 260; Иоанн Дам., De Fide Orth., L. III, c. 3, 4, 6, 9; Dialect., c. 30; Федор Абукира, Opusc. disp. 11; Suidas, Lexicon .πστασις. Theorianos, Disp. cum Armen., P.G.T. SXXXIII, col. 132, 133. 41 Ср. Григорий Бог., Orat. XXXIII, n. 16, , n, 8; Леонтий Виз., P.G.T. LXXXVI , col: 1915. (Solut. argum.), col: 1280: (Contra nest: et eutyct) 43 Диодор Тарсийский, стараясь на словах не нарушать традиционной веры в единого Христа, тем не менее явно учит о том, что Сын Божий отличен от Сына Человеческого и только обитает в Нем (P.G.T. ХХХП , col. 1559) ; божественное рождение относится только к Сыну Божию, а рождение от Марии только к сыну Человеческому Ib., col: 1560:1561)... Феодор Мопсуетский учил, что обе природы во Христе личны, но, поскольку Сын Божий вселился в Иисуса κατ " εδοκαν из двух лиц образовалось одно. (De incarn., frag. VN, VIII, P.G.T. LXI. col: 972–976:1013), но это общее «лицо» есть лишь следствие сожительства двух субъектов, которые не перестают быть дbVмя и в соединении; общение свойств отрицается (ib., col. 981, 992–994:998)... Cp. Григорий Бог., Посл., к Клед. I и постановление Алекс. Соб. 362. |
| It comes from the verb shuk, meaning to run, or run after someone, hence, an attraction to someone. 16 The word “heart” in the Old Testament is usually used to express what we call personality, i.e. the center and principle of human life. 17 In this text the author speaks of the spirit (ruach in Hebrew) and not breath (neshmath), but if both words refer to God they are obviously synonymous. 20 The noted Russian theologian Metropolitan Macarius is inclined to accept this view. Cf. Pravoslavnoe dogmaticheskoe bogoslovie, vol.1, St.Petersburg, 1868. p.440–442. 24 It would not be hard to prove that biblical and indeed all forms of Christian theology ascribe identical spiritual properties to both man and God (personality, freedom, will, reason, holiness, wisdom, etc.). In God, of course, they are thought of as absolutes, and are seen to exist in man only in a limited form. 26 In Tobit there is the interesting observation that God made Adam and gave Eve to him as a helper and she became his “wife and support” (Tob.8:6). 34 Acts.14:15. The same expression is used in the prayer of the Jerusalem assembly (Acts.4:24), and in Paul’s speech in the Areopagus (Acts.17:24), and also in Rev.10:6, 14:7. 40 Rom.8:29 . St.Athanasius the Great (Epistle to Serapion 1:24; 4:3) thought that the Holy Spirit was the image of the Son of God, and this view was shared by other Fathers. It seems to me, however, that in the present text the “image of God” must be understood as “the image of the existence of the Son of God.” 47 We say “as a rule” because often a woman possesses more wisdom and will power than the man. In such cases she naturally becomes the real head of the family, or of a whole society; the nature of her influence will be different, however, than that of a man. 48 There is a glimpse on that in one of the last chapters of the book of Isaiah: “For thus says the Lord: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name which shall not be cut off.” ( Is.56:4–5 ). The prophet, of course, is thinking of eunuchs in the literal sense, not of those who voluntarily renounce marriage. Читать далее Источник: Serge S. Verhovskoy. Creation of Man and the Establishment of the Family in the Light of the Book of Genesis//SVTQ. 1964. Vol. 8. 1. P. 5-30. Поделиться ссылкой на выделенное |
| The following Table lists all the poems in the autograph manuscript A (Sin. 659) and indicates their sources where known. The columns provide information as follows: 1–3: location of the first line of the poem in A , B , and C respectively; 4: title of the poem as given in C ; 5: first words of the poem as given in C ; 6: documented sources, where F=Faber and M=Meffreth; for bibliographical details of all sources see Commentary above. Titles and first words of poems that do not occur in C are given, enclosed within square brackets, as they appear in A . For poems that contain numbered and/or titled sections, e.g. the poems День и нощь » and « Стихии четыри » and captions to accompany series of engravings, the series title and the number of sections are given in the Table, but not each section individually. Poems that are deleted in A are not included in the Table; for example, the poems » Фарисей », « Освящение 2» and " Правда началная » on fol. 444 r_v are followed by the same three poems, deleted, on fol. 4 45r» v . It can be seen from the final column of the Table that, while numerous poems have arisen from a progressive, system atic gleaning of the source material, there are disruptions to the contiuity of this material. This is because Simeon did not bind the gatherings of A in the sam e order in which he created them. The gatherings, each consisting of two sheets in 4to, have been indicated as sig. 1, etc in the first colum Nof the Table following Simeon " s own numbering. Numbers in square brackets have been supplied editorially; sig. 5. has been numbered by Simeonon fol. 37 instead of the first page of the gathering (fol. 36); and sig. 31 contains a sheet in 8vo bound in. These gatherings m ay be rearranged to produce two new sequences reflecting the poet " s system atic use of (a) Faber and (b) Meffretth as follow s: (a) sig. 3, 23, 19, 14, 15, 22, 2, 27, 29, 1, 28, 26, 18, 25, 20, 5, 4, 17, 10, 11, 12, 16, 6, 7 , 8, 9, 13, 30, 32, 31, 39; (b) 48, 50, 42, 43, 40, 41. The following gatherings cannot be placed because they contain no overlaps with either Faber or Meffreth: 21, 34, 35, 36, 37, 38, 44, 45, 46, 47, 49, 51, 52. After sig. 52 there are no further signatures. For a fuller explanation see my «zapadnoe vlijanie na vertograd mnogocvetnyj simeona polockogo’, TODRL, vol. 52 (2000) (forthcoming). |
| 259 Pilate was procurator of Judaea for ten years (27–37). Claudius did not become emperor until A.D. 42. The statement here made is therefore inconsistent with the chronology of history: but it agrees with the view, expressed in II, XXXIII. 2ff., that our Lord reached aetatem seniorem, that is, an age between 40 and 50: a view which is largely based on John VIII. 57 : «Thou art not yet fifty years old, and hast thou seen Abraham? » For these words seemed to Irenaeus to show that He could not have been much less than fifty at the time when they were spoken. See C. H. Turner " s art. «Chronology» in Hastings» Dict. of the Bible. 269 This is one of the prophecies which Justin declared the Jews had erased from their Scriptures (Dial. 72) It is quoted several times by Irenaeus: III, XXII. 1 (as from Isaiah); IV, XXXVI. I (as from Jeremiah, to whom Justin had attributed it); 1. I (an allusion only); lv. 3 («alii autem dicentes: Rememoratus . . . causam reddiderunt propter quam passus est haec omnia»); V, XXXI. I (with variations, and no name of author). 272 Justin (Dial. 104) quotes the passage with κνες πολλο (as LXX), but in his comment says: ος κα κνας καλε κα κυνηγος. Jerome, in his Psalter translated from the Hebrew, has “venatores,” apparently after Symmachus or Theodotion (see Field, Origenis Hexapla, ad. loc.). The Arm. is literally “dogs hunter”; but “hunter” is used adjectivally, and the two words signify “hounds.” Why πολλο should have disappeared and “hunter” have taken its place does not seem to be explained by these curious parallels. 284 Ps. LXIX. 21 . – The Arm. probably represents ν δ τ σταυροθναι ατν. The ξος μετ χολς μεμιγμνον in Matt. xxvii. 34 (ξος A etc.; ονον BD etc.) was before crucifixion, when “He would not drink.” “when He asked a drink” on the cross (Joh. xix. 29), they gave Him ξος: but some MSS. add μετ χολς. Cf. Barn. VII, 3, 5; Ev. Petr. 5. 285 As though reading εθυνντων (as some MSS. of LXX) for εθηνοντων: so too in the Arm. Psalter, which in the next verse has after “captive”: “He received booty, he distributed gifts, and gave to the sons of men.” It is possible therefore that here “he received, he gave” is a reminiscence of his own Psalter on the part of the translator. |
| 27 . In controlling your self-esteem, beware of unchastity, so that you do not shun acclaim only to fall into dishonour. 28 . Eschewing self-esteem, look to God, and beware lest you become presumptuous or unchaste. 29 . A sign of self-esteem is an ostentatious manner; of pride, anger and scorn of others. 30 . In cutting out gluttony, beware lest you seek the esteem of others, making a display of the pallor of your face. 31 . To fast well is to enjoy simple food in small amounts and to shun other peoplés esteem. 32 . After fasting until late in the day, do not eat your fill, lest in so doing you build up again what you have pulled down (cf. Gal. 2: 18 ). 33 . If you do not drink wine, do not glut yourself with water either; for if you do you will be providing yourself with the same fuel for unchastity. 34 . Pride deprives us of God " s help, making us over-reliant on ourselves and arrogant towards other people. 35 . There arc two remedies against pride; and if you do not avail yourself of them you will find yourself given a third, far more painful to bear. 36 . Prayer with tears, and having no scorn for anyone, destroy pride; but so do chastisements inflicted against our will. 37 . Chastisement through the trials imposed on us is a spiritual rod, teaching us humility when in our foolishness we think too much of ourselves. 38 . The intellect " s task is to reject any thought that secretly vilifies a fellow being. 39 . Just as the gardener who does not weed his garden chokes his vegetables, so the intellect that does not purify its thoughts is wasting its efforts. 40 . A wise man is one who accepts advice, especially that of a spiritual father counselling him in accordance with the will of God. 41 . A man deadened by the passions is impervious to advice and will not accept any spiritual correction. 42 . He who does not accept advice will never go by the straight path, but will always find himself among cliffs and gorges. 43 . The truly monk-like intellect is one that has renounced the semes and cannot stand even the thought of sensual pleasure. |
| 28 . The person advancing in the spiritual life studies three things: the commandments, doctrine, and faith in the Holy Trinity. 29 . An intellect stripped of the passions has its attention focused on three things: passion-free conceptual images, the contemplation of created beings, and its own light. 30 . The foulest passions are hidden within our souls; they are brought to light only when we scrutinize our actions. 31 . Sometimes the intellect that has attained a partial dispassion will remain undisturbed ; but this is because, in the absence of the things that provoke it, it is not put to the test. 32 . As has been said (cf. Century i, 46), our passions are roused through these three things: the memory, the body’s temperament, and the senses. 33 . The intellect that has shut out the senses, and has achieved a balance in the body’s temperament, has to fight only against its memories. 34 . It is when self-control and spiritual love are missing that the passions are roused by the senses. 35 . Moderate fasting, vigils and psalmody are natural means for achieving a balance in the body’s temperament. 36 . Three things upset the balance of the body’s temperament: lack of restraint in our diet, a change in the weather, and the touch of the demonic powers. 37 . Our memories can be stripped of passion through prayer, spiritual reading, self-control and love. 38 . First shut out the senses through the practice of stillness and then fight against your memories by cultivating the virtues. 39 . Mental evil resides in the misuse of conceptual images; active sin consists in the misuse of material things. 40 . To misuse conceptual images and material things is to use them in a profane and improper manner. 41 . Reprehensible passions chain the intellect, binding it to sensible objects. 42 . The person who is not affected either by material things, or by his memories of them, has attained perfect dispassion. 43 . A saint-like soul helps its neighbour and when ill-treated by him is patient, enduring what it suffers at his hands. |
| 29 . Now that you have renounced the world and material things, renounce evil thoughts as well. 30 . The proper activity of the intellect is to be attentive at every moment to the words of God. 31 . It is God " s task to administer the world and the soul’s task to guide the body. 32 . With what hope will we meet Christ if we are still enslaved to the pleasures of the flesh? 33 . Hardship and distress, whether of our own choosing or providential, destroy sensual pleasure. 34 . The amassing of money fuels the passions, for it leads to increasing indulgence in all kinds of sensual pleasure. 35 . The failure to secure sensual pleasure breeds dejection, while sensual pleasure itself is linked with all the passions. 36 . How God treats you depends upon how you treat your body. 37 . God " s justice is a fair requital for what we have done through our bodies. 38 . Virtue and spiritual knowledge lead to immortality, their absence is the mother of death. 39 . Distress that accords with God’s will puts an end to sensual pleasure, and the destruction of such pleasure is the soul’s resurrection. 40 . Dispassion is a state in which the soul does not yield to any evil impulse; and it can be realized only through Christ’s mercy. 41 . Christ is the saviour of both soul and body, and the person who follows in His footsteps is freed from evil. 42 . If you wish to attain salvation, renounce sensual pleasure and learn self-control, love and how to pray with concentration. 43 . The mark of dispassion is true discrimination; for one who has attained the state of dispassion does all things with discrimination and according to measure and rule. 44 . Our Lord and God is Jesus Christ, and the intellect that follows Him will not remain in darkness (cf. John 12: 46 ). 45 . Concentrate your intellect, keep watch over your thoughts, and fight with any of them that are impassioned. 46 . There are three ways through which thoughts arise in you: through the senses, through the memory, and through the body’s temperament. Of these the most irksome are those that come through the memory. |
| For Jesus» interlocutors to claim that the Lord is «their God» yet not to know him was for them to propagate falsehood (8:54–55), a sin of which Jesus has already accused them for resisting the truth (8:44–46). The biblical covenant motif included the claim that God would be Israel " s God and they would be his people; 6925 in its fullest form, this covenant motif also promised that his people would «know» him, that is, relate to God in covenant (e.g., Jer 31:31–34 ; see introduction, ch. 6; comment on 10:3–4). One could not belong to the covenant while failing to «know» God; and Jesus has already charged that they must not know God, because if they really listened to God they would recognize his agent (8:42–43,47). Jesus did not seek his own glory (8:50); it was his Father who glorified him (8:54). In the total Johannine context, the Father would glorify Jesus through his purpose for him in the cross (12:23–24). Isaiah emphasized that God would not share his glory with any other purported deity (Isa 42:8; 48:11). 6926 If they claim Abraham as their father (8:56)–and Jesus does not deny that Abraham is their father ethnically (8:37) 6927 –then they ought to embrace Jesus» revelation joyfully as their ancestor Abraham did (8:56; cf. 8:39–40). Another witness in advance for Jesus, John the Baptist, in whom Jesus» interlocutors rejoiced for a time (5:35), also rejoiced to see Jesus (3:29). That Abraham had «seen» Jesus» «day» 6928 should not have been surprising–to anyone who believed that Jesus was who he claimed to be (cf. Matt 13:16–17; Luke 2:26). But when did Abraham see Jesus» day? It is unclear if Jesus refers here to a specific Jewish tradition, but if he does, it is interesting that some traditions interpreted Abraham " s laugh ( Gen 17:17 ) as joy in response to God " s revelation. 6929 Others believe that 8alludes to an appearance of the préexistent Logos alongside two angels in Gen 18:2, 13 . 6930 Other suggestions point to more specifically eschatological understandings of Jesus» «day.» Various Jewish traditions emphasized that Abraham saw the future or at least some aspects of it in his vision in Gen 15:12–21 . |
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