| Jesus, Eternal God! Jesus, King of Kings! Jesus, Lord of Lords! Jesus, Judge of the living and the dead! Jesus, Hope of the hopeless! Jesus, Comforter of the mournful! Jesus, Glory of the poor! Jesus, condemn me not according to my deeds! Jesus, cleanse me according to Thy mercy! Jesus, take from me despondency! Jesus, enlighten the thoughts of my heart! Jesus, make me ever mindful of death! Jesus, Son of God, have mercy on me! Kontakion 10 Wishing to save the world, O Sunrise of the East, Thou didst come to the dark Occident of our nature, and didst humble Thyself even to the point of death. Therefore Thy Name is exalted above every name, and from all the tribes of heaven and earth, Thou dost hear: Alleluia! Ekos 10 King Eternal, Comforter, true Christ! Cleanse us from every stain as Thou didst cleanse the Ten Lepers, and heal us as Thou didst heal the greedy soul of Zacchaeus the publican, that we may cry to Thee with compunction and say: Jesus, Treasury Incorruptible! Jesus, Unfailing Wealth! Jesus, Strong Food! Jesus, Inexhaustible Drink! Jesus, Garment of the poor! Jesus, Defender of widows! Jesus, Protector of orphans! Jesus, Helper of toilers! Jesus, Guide of pilgrims! Jesus, Pilot of voyagers! Jesus, Calmer of tempests! Jesus, God, raise me who am fallen! Jesus, Son of God, have mercy on me! Kontakion 11 Tenderest songs I, though unworthy, offer to Thee, and like the woman of Canaan, I cry to Thee: O Jesus, have mercy on me! For it is not my daughter, but my flesh violently possessed with passions and burning with fury. So grant healing to me who cry to Thee: Alleluia! Ekos 11 Having previously persecuted Thee Who art the Light that enlighteneth them that are in the darkness of ignorance, Paul experienced the power of the voice of divine enlightenment, and understood the swiftness of the soul’s conversion to God. Likewise, enlighten the dark eye of my soul, as I cry: Jesus, my most mighty King! Jesus, my most powerful God! Jesus, mine Immortal Lord! Jesus, my most glorious Creator! |
| One of the most significant projects to develop out of the AEOM was the Orthodox Study Bible, a publication of the New King James Version of the Psalms and the New Testament, with Orthodox commentary and prayers and a lectionary. 408 Although Gillquist and the editors chose to use the New King James Version in order to be able to publish through Thomas Nelson in a way that avoided copyright issues, the criticisms centered not on the failure to provide an actual Orthodox translation based on a group of Orthodox scholars, but on the commentary and prayers the editors inserted. Ephrem Lash, a noted translator of Orthodox liturgical texts, critiqued the study bible on several points. 409 Lash not only highlighted translation difficulties with the New King James Version, he expressed concern about the feel of the publication, noting that prayers to the Theotokos (Mary, the Mother of God) were omitted, the lectionary contained errors, and the commentary at one point included a blanket statement against any and all spontaneity in the early church. The latter point might be marshaled to demonstrate that the former EOC clergymen had overzealously worked to put their past behind them, since EOC parishes did utilize spontaneity at times, especially regarding prophecies and disciplines they believed came to them from God in order to lead their congregants. The lack of Marian devotion, however, does possibly show that the former EOC members had yet to come to terms fully with Orthodox liturgies and prayer life. Despite critiques such as these, The Orthodox Study Bible has sold over 75,000 copies and received the endorsement of the Standing Conference of Orthodox Bishops in America (SCOBA). 410 In 1992, on the eve of the study Bible " s publication, Gillquist even claimed, «I will not say that there were, and in some cases still are, no barriers or obstacles to be overcome [for Western intra-Christian converts entering Orthodoxy]. I will say dogmatically, however, that the wedding of these two cultures has worked.» 411 THE JOSEPH ALLEN AFFAIR |
| Based on the Septuagint and the Patriarchal text NEW TESTAMENT also known as THE CHRISTIAN GREEK SCRIPTURES with extensive introductory and supplemental material The EOB (Eastern-Orthodox Bible) New Testament is presented in memory of Archbishop Vsevolod of Scopelos († 2007) Ecumenical Patriarchate of Constantinople and in honor of His Beatitude Metropolitan Jonah Primate of the Orthodox Church in America ABOUT THE EOB NEW TESTAMENT PURPOSE The EOB New Testament was prepared for personal study and liturgical use in English-speaking Orthodox Christian communities. Its format and font are designed to make both activities accessible and rewarding. Every attempt has been made to offer an accurate and scholarly translation of the Greek text, free of the theological bias that has affected most other translations of the New Testament, including the NIV (2 Thess. 2:15) and NAB (Matt. 5:32). Another intention of this translation is to foster interest in learning the Greek language (biblical, patristic and modern), which is why many footnotes make reference to the underlying Greek vocabulary. The purpose of this edition is also to make the reader aware of possible textual variants by footnoting all significant instances where the Patriarchal Text (PT) may not agree with the Textus Receptus (TR), the Majority Text (MT) or the Critical Text (CT). In several instances, the footnotes will provide references to specific manuscripts. Until the publication of the EOB, the King James and New King James versions have been the preferred translations, partly because they are based on the Textus Receptus (TR) which is a Byzantine-type text that is close to the normative ecclesiastical text of the Greek-speaking Orthodox Churches. The Textus Receptus (Latin: “received text”) is the name subsequently given to the succession of printed Greek texts of the New Testament which constituted the translation base for Luther " s original German Bible. The TR was also used for the translation of the New Testament into English by William Tyndale, for the King James Version, and for most other Reformation-era New Testament translations throughout Western and Central Europe. |
| All the feuding among the Greek-Americans was exacerbated by their differing intense political views, with some siding with the Royalists back in Greece (supporters of King Constantine I, King Alexander I, and King George II), and others supporting Eleftherios Venizelos, the Prime Minister (from 1910 to 1915, then from 1917–1920, then for one month in 1924, and finally from 1929–1932). In 1930, Metropolitan Damaskinos of Corinth was sent as an exarch by the Ecumenical Patriarchate to bring to an end the feuding among the Greek-Americans. Through his strength of character and shrewd diplomacy, Metropolitan Damaskinos managed to unite nearly all the Greek parishes under the leadership of a new Archbishop from Corfu, the dynamic and visionary Athenagoras (Spyrou) (1886–1972), who was Metropolitan Damaskinos’s personal choice for the position. The regional bishoprics were eliminated (the bishops became auxiliaries to Archbishop Athenagoras), and the autonomous status of the Greek Archdiocese was lost, as all the Greek churches in America were brought under the direct supervision of the Ecumenical Patriarchate. In 1933, Archbishop Athenagoras approached Metropolitan Platon of the Russian-American Metropolia with the idea of founding a pan-Orthodox seminary in America. Metropolitan Platon was open to this possibility, but after his death in the next year, his successor, Metropolitan Theophilus, rejected the idea. With that, Athenagoras worked on his own to establish a seminary for the Greek Orthodox in America. Thus, in 1937, the Holy Cross Greek Orthodox Theological School was opened in Pomfret, Connecticut. It was moved to a prime site in Brookline, Massachusetts, overlooking the city of Boston, in 1946. Archbishop Athenagoras served in America until his installation as Patriarch of Constantinople in 1949. He did much to bolster the financial foundation of his Archdiocese, and to make Orthodoxy more visible in America. Other highlights of his period of leadership were the founding of the charitable organization called the Ladies’ Philoptochos Society, the establishment of a national periodical called The Orthodox Observer, and the founding of Saint Basil’s Teachers’ College in Garrison, New York, along with the founding of the theological school in Pomfret. |
| Revised Version(1885): “After seventy years be accomplished for Babylon.” Rotherham’s The Emphasised Bible (3rd ed., 1897): “That as soon as there are fulfilled to Babylon seventy years.” American Standard Version(1901): “After seventy years are accomplished for Babylon.” New American Standard Version(1973): “When seventy years have been completed for Babylon.” New International Version (1978): “When seventy years are completed for Babylon.” The New Jerusalem Bible(1985): “When the seventy years granted to Babylon are over.” Other translations give expression to the same thought in other words: SmithGoodspeed’s The Complete Bible (1931): “As soon as Babylon has finished seventy years.” Byington’s The Bible In Tiring English (1972): “As soon as Babylon has had a full seventy years.” The Anchor Bible(John Bright: Jeremiah. 2nd ed., 1986): “Only when Babylon’s seventy years have been completed.” Tanakh. The Holy Scriptures(The Jewish Publication Society, 1988): “When Babylon’s seventy years are over.” The Revised English Bible(1989): “When a full seventy years have passed over Babylon All these translations express the same thought, namely, that the seventy years refer to the Babylonian supremacy, not to the Jewish captivity nor to the desolation following the destruction of Jerusalem in 587 B.C.E. That this is what the Hebrew text meant to say is supported by the fact that it is in agreement with Jeremiah’s prophecy at Jeremiah 25:11 years’ servitude. As long as the Babylonian king held supremacy, other nations had to serve him. The New World Translation, however, is not the only translation that renders the preposition l e by “at” in Jeremiah 29:10 Some other translations, too, use the preposition “at” in this text. The best known is the King James Version (KJV), originally published in 1611, which for more than three centuries remained the Authorised Version (AV) for Anglican and many other Protestant churches. In the course of time this translation has acquired an authority and sanctity of its own. This is also reflected in modern revisions of KJV. A recent example is the New King James Version (NKJV), published in 1982. Although the language has been modernized, the editors have endeavoured to retain the text of the old venerable KJV as far as possible. The progress made in the last two centuries, especially by the discoveries of numerous ancient manuscripts of the Bible, is at best reflected in the footnotes, not in the running text. That this very conservative version retains the preposition “at” in Jeremiah 29:10 not to be wondered at. |
| F. Schmidt, Persepolis I. Chicago: University of Chicago Press, 1953, p. 224.) The absolute chronology of the later Persian kings thought not to have existed is today firmly established by numerous astronomical cuneiform texts extant from this period. In passing, the Watch Tow’er Society’s application of the 490 year " s is basically as historically unsound as are those of the others mentioned in this section. The dating of the 20th year of Artaxerxes I to 455 B.C.E. instead of 445 is in direct conflict with a number of historical sources, including several astronomical texts. When, therefore, The Watchtower of July 15, 1994, p. 30, claims that, “Accurate secular history establishes 455 B.C.E. as that year,” this is grossly misleading. (Cf. the similar misstatement in Awake!, June 22, 1995, p. 8.) No secular historian today would date the 20th year of Artaxerxes I to 455 B.C.E. (For a refutation of the idea, se the web essay referred to in footnote 14 on page 82 above.) World Translation (NW), which is based on the Hebrew Masoretic text (MT). The Greek Septuagint version (LXX) says: “and they will serve among the nations,” instead of: “and these nations will have to serve the king of Babylon.” In Jeremiah 25:112 of the LXX, for some unknown reason, all references to Babylon and king Nebuchadnezzar are omitted. There are many differences between JerMT and JerLXX. JerLXX is about oneseventh shorter than JerMT, which contains 3,097 more words than JerLXX. A number of modem scholars hold that JerLXX was translated from a Hebrew text that was earlier than the text tradition represented by JerMT, arguing that JerMT represents a later revision and expansion of the original text, either by Jeremiah himself, his scribe Baruch, or some later editor(s). Thus, with respect to Jeremiah’s prediction that the Babylonian king Nebuchadnezzar would attack and destroy the kingdom of Judah, these scholars often find it difficult to believe that Jeremiah was able to give such concrete and specific forecasts. |
| This is expressed by the words, in fortitude, and not in confusion, because hope does not deceive them; of which the apostle says, But hope makes not ashamed. Romans 5:5 A psalm also says, For they that hope in You shall not be put to shame. But now the Song of Songs is a certain spiritual pleasure of holy minds, in the marriage of that King and Queen-city, that is, Christ and the Church. But this pleasure is wrapped up in allegorical veils, that the Bridegroom may be more ardently desired, and more joyfully unveiled, and may appear; to whom it is said in this same song, Equity has delighted You; Song of Songs 1:4 and the bride who there hears, Charity is in your delights.Song of Songs 7:6 We pass over many things in silence, in our desire to finish this work. Chapter 21.– Of the Kings After Solomon, Both in Judah and Israel. The other kings of the Hebrews after Solomon are scarcely found to have prophesied, through certain enigmatic words or actions of theirs, what may pertain to Christ and the Church, either in Judah or Israel; for so were the parts of that people styled, when, on account of Solomon " s offense, from the time of Rehoboam his son, who succeeded him in the kingdom, it was divided by God as a punishment. The ten tribes, indeed, which Jeroboam the servant of Solomon received, being appointed the king in Samaria, were distinctively called Israel, although this had been the name of that whole people; but the two tribes, namely, of Judah and Benjamin, which for David " s sake, lest the kingdom should be wholly wrenched from his race, remained subject to the city of Jerusalem, were called Judah, because that was the tribe whence David sprang. But Benjamin, the other tribe which, as was said, belonged to the same kingdom, was that whence Saul sprang before David. But these two tribes together, as was said, were called Judah, and were distinguished by this name from Israelwhich was the distinctive title of the ten tribes under their own king. For the tribe of Levi, because it was the priestly one, bound to the servitude of God, not of the kings, was reckoned the thirteenth. |
| Все прежние переводы литургии св. Златоуста на английский язык сделаны были духовными лицами англиканской епископальной церкви. Чтобы ближе познакомиться с православною церковью, они прибегали к всевозможным средствам; в то время как одни из них путешествовали по востоку, чтоб в самом центре православной жизни лучше высмотреть и освоиться с особенностями православной церкви, другие занялись изучением истории церкви первых веков, изданием творений св. отцов, актов соборных, изучением истории православной церкви в России, ее учреждений, способов управления, и т. д.; иные же из них занялись, наконец, переводом Богослужения православной церкви на родной язык, или даже– сравнительным изложением и оценкой всех дошедших до настоящего времени литургий первенствующей церкви. Первый из подобных обширных трудов принадлежит John Glen King, бывшему во второй половине прошлого столетия капелланом англиканской церкви в Петербурге. Живя долгое время в нашей столице, он хорошо ознакомился с нашим славяно-русским языком, что дало ему возможность заняться переводом Богослужения православной церкви на язык английский, именно с славянского языка, и затем изучить самую историю Русской церкви. Плодом его занятий является изданный им в Лондоне в 1772 году большой том (около 500 страниц in-quarto) под следующим заглавием: «The Rites and ceremonies of the Greek Church, in Russia; containing an account of the doctrine, worship and discipline». Книга эта, которая, нужно сказать, пользуется большей популярностью между англиканскими геологами, не только Англии, но и Америки, составляет нечто в роде православно-церковной энциклопедии на английском языке. Изложив в кратком виде историю введения в России Христианства при св. Владимире, он переходит к раскрытию догматов греко-славянской церкви; затем, описав внешний и внутренний вид православного храма со всеми его принадлежностями для Богослужения, он останавливается на самом Богослужении. Раскрыв первоначально теорию, так сказать, Богослужения, его общую схему, он излагает или лучше предлагает в переводе частные виды православного Богослужения: вечерню, утреню, литургию св. Иоанна Златоустог о, все таинства и т. д. Свой труд King заключает изложением краткой истории русской церкви до реформы Петра и учреждения Св. Синода. Эта книга снабжена несколькими рисунками церковных облачений, сделанными впрочем весьма неудачно. King посвятил свою книгу императрице Екатерине II. |
| Whence in Latin this word (quærit) receives a preposition and becomes acquirit (acquires), the meaning of which is plain enough; although even without the addition of the preposition quærere is understood as acquirere, whence gains are called quæstus. Chapter 7.– Of the Disruption of the Kingdom of Israel, by Which the Perpetual Division of the Spiritual from the Carnal Israel Was Prefigured. Again Saul sinned through disobedience, and again Samuel says to him in the word of the Lord, Because you have despised the word of the Lord, the Lord has despised you, that you may not be king over Israel. 1 Samuel 15:23 And again for the same sin, when Saul confessed it, and prayed for pardon, and besought Samuel to return with him to appease the Lord, he said, I will not return with you: for you have despised the word of the Lord, and the Lord will despise you that you may not be king over Israel. And Samuel turned his face to go away, and Saul laid hold upon the skirt of his mantle, and rent it. And Samuel said to him, The Lord has rent the kingdom from Israel out of your hand this day, and will give it to your neighbor, who is good above you, and will divide Israel in two. And He will not be changed, neither will He repent: for He is not as a man, that He should repent; who threatens and does not persist. He to whom it is said, The Lord will despise you that you may not be king over Israel, and The Lord has rent the kingdom from Israel out of your hand this day, reigned forty years over Israel – that is, just as long a time as David himself – yet heard this in the first period of his reign, that we may understand it was said because none of his race was to reign, and that we may look to the race of David, whence also is sprung, according to the flesh, Romans 1:3 the Mediator between God and men, the man Christ Jesus. 1 Timothy 2:5 But the Scripture has not what is read in most Latin copies, The Lord has rent the kingdom of Israel out of your hand this day, but just as we have set it down it is found in the Greek copies, The Lord has rent the kingdom from Israel out of your hand; that the words out of your hand may be understood to mean from Israel. Therefore this man figuratively represented the people of Israel, which was to lose the kingdom, Christ Jesus our Lord being about to reign, not carnally, but spiritually. |
| In 1079, construction of the new Cathedral in the Norman Romanesque style began and was completed several decades later (this is the same Cathedral which dominates the city today). Beyond a doubt, the rebuilding of the Cathedral greatly contributed to a revival of veneration of the holy martyr. As was recorded by a historian in about 1140, there was a huge number of wonderful miracles and signs at that time. It was remarkable that though the saint’s main relics were lost, believers kept flocking to Hereford throughout the medieval period, seeking healing of body and soul and asking for consolation—and the prayers of many of them were answered. It is known that Hereford for a long time preserved the tradition of frequent reading of two of the most recognized versions of Ethelbert’s Life at services. On his feast-day (May 20, the commemoration of his martyrdom) antiphons in honor of the saint were sung at Hereford every year; part of a collection of hymns to the saint (to be sung at the service to him) were also found in the 13th-century Catholic breviary of Hereford. St. Ethelbert was widely venerated until the Reformation, when the official veneration of saints in England was prohibited. In about 1200 the Cathedral received a tiny relic, thought to be a tooth of St. Ethelbert, and this was venerated by many of the faithful. From the end of the 13th century, now Catholic Hereford had two patron-saints: the Martyr Ethelbert and the Catholic Bishop Thomas Cantelupe of Hereford who died in 1282. In spite of the bloody Reformation and its disastrous consequences, today the popular and liturgical veneration of Holy King Ethelbert has been restored. Hereford Cathedral, already some 1000 years old, standing in the picturesque city of Hereford near the River Wye, is dedicated to the Mother of God and St. Ethelbert the Martyr to this day. It is one of only a few English Cathedrals dedicated to an early local saint. The holy king is remembered in several places within the Cathedral, especially in a memorial column (referred to as “St. Ethelbert’s shrine” in the Cathedral guides) with beautiful panels vividly relating the story of the life and veneration of the saint of God. This moving shrine-column, installed not long ago, stands at the entrance to the attractive 13th-century Lady Chapel built in the early English style. A statue of St. Ethelbert as the church’s main patron stands on the right of the high altar; a 14th-century window in the Cathedral depicts the king’s figure. The Cathedral choir’s sculptures comprise, among others, one of St Ethelbert, and finally, there is also a Victorian tile showing the martyrdom of Ethelbert. |
|
|
