| 10982 A probably later tradition, purportedly stemming from the late first century, claims that though all the seas were ink and the earth scrolls, R. Eliezer and R. Joshua, teachers of R. Akiba, believed it would not be enough to record all the Torah that they had learned, and they had understood at most a drop of what there was to understand about Torah. 10983 The number of books actually available in John " s day would have been limited in any case, but estimates remained hyberbolic. One widespread Jewish story offers an estimate on the number of books then in circulation; Demetrius of Phalerum reportedly sought to collect for Ptolemy all the books in the world (Let. Aris. 9), which came to over 200,000, reaching for 500,000 (Let. Aris. 10). The point is that the author provided only a small selection of Jesus» works; 10984 Jesus is further praised by what the author must leave unsaid (cf. Heb 11:32). What John does include, however, is sufficient to summon his audience to deeper faith and was selected for that purpose (20:30–31). 10963 Cf, e.g., Hunter, John, 197; Minear, «Audience,» 348; Blomberg, Reliability, 37–39. «Siblings» here refers to believers, at least (though not necessarily exclusively) in the Johannine circle of believers (cf. Brown, John, 2:1110). 10966 Carson, John, 684, though allowing that it may refer to the elders of the Ephesian church; Köstenberger, John, 195. Cf. 3:11; the apostolic circle in 1:14; 1 John 1:2,4 (though church tradition makes John its final survivor). 10968 As frequently noted, e.g., Bultmann, John, 718. Theodore of Mopsuestia thought that 21was a later editorial addition, but there is no textual evidence for this view (Sinaiticus " s first hand omits and then corrects the verse; Birdsall, «Source»). 10969 This is the only verse in John that Robinson, Trust, 83, thinks must be an addition. Morris, John, 879; but his secondary appeal to the transition from plural to singular in 1 Thess 2may recall Silvanus and Timothy (1 Thess 1:1). 10970 Cullmann, Circle, 2. This might be the «elders of the Ephesian church» (Hunter, John, 198), though we think Smyrna somewhat more likely. 10971 The final verses establish the beloved disciplés authority, but not necessarily against Peter (Kysar, John, 321). Smith, John (1999), 400, thinks 21attests that probably «the Beloved Disciplés witness authorized the Gospel,» though he doubts that he actually wrote it down. 10972 E.g., P.Eleph. 1.16–18; 2.17–18; P.Lond. 1727.68–72; P.Tebt. 104.34–35; P.Co1. 270.1.25–28; BGU 1273.36–40; P.Cair.Zen. 59001.48–52; the Aramaic git from Wadi Murabbáat ca. 72 C.E. (Carmon, Inscriptions, 90–91, 200–201); Cicero Quinct. 6.25; cf. further comments in Epictetus (LCL 1:136–37 η. 1). Prof. Dale Martin, then of Duke University, first pointed out this correspondence with legal documents to me (January 23, 1990). |
| 5 Известные постановления конгрегации пропаганды от 1 Апреля 1890, 13 июня 1891 г. и 10 Мая 1892 г., смотри в Archiv fur kath. Kirchenrecht. Bd. 67. S. 475. Bd. 68. S. 442. cf. Bd. 69. S. 117—120: Die Coelibatspflicht des griechuniretn Klerus in Nordamerica. 6 Относительно России см. у H. Суворова. Курс Церк. Права. Ярославль 1890. Стр. 281. Относительно Сербии см. у Др. Ч. Митровича. О брачним парницама. Београд. 1906. 1. 59. Относительно Черногории чл. 173, 2. консисторского устава. 7 Относительно Австрии § 63. Свода гражданских законов: „Geistliche, welche schon hohere Weihen empfangen, wie auch Ordenspersonen von beiden Geschlechten, welclie feirliche Gelübde per Ehelosigkeit abgelegt haben, können keine giltigen Eheverträge schliessen». Относит. Испании чл. 83, 4. свода гражд. законов 1889 года. 8 Friedberq Kirchenrecht S. 409. Hinschius, System. 1, 162, 163. 9 1 Тим. 3, 2— 6 : Но епископ должен быть непорочен, одной жены муж, трезв, целомудрен, благочинен, честен, страннолюбив, учителен, не пьяница, не бийца, не сварлив, не корыстолюбив, но тих, миролюбив, не сребролюбив, хорошо управляющий домом своим, детей содержащий в послушании со всякою честностью; ибо, кто не умеет управлять собственным домом, тот будет ли пещись о Церкви Божией? Не должен быть из новообращенных, чтобы не возгордился и не подпал осуждению с диаволом. Тит.1:5, 6: Для того я оставил тебя в Крите, чтобы ты довершил недоконченное и поставил по всем городам пресвитеров, как я тебе приказывал: если кто непорочен, муж одной жены, детей имеет верных, не укоряемых в распутстве или непокорности. 10 1 Kop. 7, 8, 9: Ибо желаю, чтобы все люди были, как и я; но каждый имеет свое дарование от Бога, один так, другой иначе. Безбрачным же и вдовам говорю: хорошо им оставаться, как я. Но если не могут воздержаться, пусть вступают в брак; ибо лучше вступить в брак, нежели разжигаться. 11 Лев. 21:7. 8. 14. 15. 12 Быт. 2:18. 22—24. 13 Мф. 19:4. 5: Он сказал им в ответ: не читали ли вы, что Сотворивший вначале мужчину и женщину сотворил их? И сказал: посему оставит человек отца и мать и прилепится к жене своей, и будут два одною плотью. Μρ . 10, 6: В начале же создания, Бог мужчину и женщину сотворил их. |
| The water of the pool of Bethesda, like the ritual water in most of the preceding chapters, is ineffectual, leaving a man paralyzed for thirty-eight years until Jesus comes to heal him. While the water of such a pool would not be used in official Jewish ritual, its significance on a popular level must have been great. We lack multiple attestation of the account, but the healing of the lame (which signifies the messianic era in Isa 35and was not performed by OT prophets) is consonant with the Jesus tradition (Matt 11/Luke 7:22; Matt 15:30–31; 21:14). 5718 More critically in this case, its close knowledge of Jerusalem, confirmed by a pre-70 record from Qumran, as well as the probable attestation of a healing cult at the cite, suggests the authenticity of the basic story. 5719 What we do have multiple attestation for is the frequency of Jesus healing persons, sometimes on the Sabbath ( Mark 3:2–5 ). It is also not surprising that, given Jesus» activity on the Sabbath, we also have controversies between Jesus and other interpreters of biblical Sabbath law. 5720 1. Jesus, Not Bethesda, Heals (5:l-9a) 1A. The Occasion (5:1,9) «After these things» (μετ τατα) is a rather indefinite (though frequent Johannine) chronological marker, 5721 and John " s mention of «a Jewish feast» does not clarify matters substantially beyond this; for him, both Passover (6:4) and Tabernacles (7:2) are called «the Jewish feast.» The unidentified feast of 5has been identified with Purim, 5722 Pentecost, 5723 Tabernacles, 5724 or perhaps Rosh Hashanah, 5725 since many early manuscripts omit the article. If «the feast» is read, Sukkoth is surely in view; 5726 but since no special associations with Sukkoth appear (unlike John 7–9 ), it is probable that the «feast» is simply an explanation for why Jesus has returned to Jerusalem, since he makes the journey to Jerusalem only for the feasts (cf. also 2:13; 10:22–23; 12:12). That John does not specify the particular festival, however, but merely uses it to locate Jesus in Jerusalem is probably deliberate. |
| Воздержание 2–25 . All these poems are located together in A and are taken from or loosely based on Polyanthea, «Abstinentia», as follows: 2: «Mater sanitatis est abstinentia, mater aegritudinis voluptas, sine enim carne & vino cito friget Venus... Hier, in Ep.» (p. 2). 4: «Quid prodest tenuari corpus abstinentia, si animus intumescit superbia? Quid virtutis habet vinum non bibere, & ira & odio inebriari? Hier, ad Celantiam» (ibid.). 5–6: «Per abstinentiam non caro sed carnis vitia extinguenda sunt. Sic necesse est, ut artem continentiae quisque teneat, quatenus non carnem, sed vitia occidat... Greg. lib. 20. moral.» (ibid.). 8: «Incassum per abstinentiam corpus atteritur, si inordinatis moribus dim issa mens vitiis dissipatur. Greg, in pastoral.» (ibid.). 9: «Chordam in cithara si minus tenditur, non sonat: quia nimirum tanto quisque sibimet debet moderamine praeesse, ut ad culpam caro non superbiat: & inde ad effectum rectitudinis in operatione subsistât. Greg. 15 mox super illud Versa est in luctum cithara mea [cf Lam. 5.15 ]» (ibid.). 11–15: «Abstinentia est, quae edenda horam non praevenit, ut fecit Ionathas in favo mellis: non lautiora quaerit edere, ut Israelitae in deserto: non accuratius parare, ut filii Eli in Silo: non ad superfluitatem, ut Sodom itae, non v ile quodlibet ut Esau edulium in fame concupivit. Greg, in ho.» (ibid.). 17: «Qui cib is abstinent, & m ala agunt, daem ones imitantur, quibus culpa adest, & cibus deest. Isido, super Amos Prophetam» (p. 3). 23: «Fames quippe in paucis diebus aufert hominem , & libérât e x hac vita poenali: excessus vero ciborum consumit & putrescere facit corpus humanum & macerat aegritudine diuturna, & tunc eum morte crudeli consum it. Chrys. super Epist. ad Heb. ser. 29» (ibid.). 24: «Semper virtuti cibus jejunium fuit: de abstinentia quoque prodeunt castae cogitationes, rationabiles virtutes, salubria consilia... Leo Papa in ser. de jejuni deci. mensi» (ibid.). 25: «Melior est rationabilis quotidiana cum moderatione refectio, quam per intervalla arduum longum que jejunium. Novit immoderata inedia non solum mentis labefactare constantiam, sed etiam orationem efficaciam reddere lassitudine corporis enervatam. Ioan. Cassian. de inst, mo.» (ibid.). |
| The circumstances of his conversion, I believe, prompted this change. Let us recall that the Lord, when he encountered Saul on the road to Damascus, shouted out to him, “Saul, Saul, why do you persecute me?” When he heard that voice of reproach, Saul immediately recognized the irony of his name, an irony enunciated in Jesus’ very question. He recognized that voice. It was the voice of David wandering in the desert, during that period when he was pursued by Israel’s first king. The great sin of the ancient Saul, as Holy Scripture describes it, was his persecution of the Lord’s Anointed One. When the future Apostle heard that question—”Why do you persecute me?—he was confronted by a massive fact: Just as the ancient Saul had persecuted David, this new Saul was persecuting David’s son! And this persecutor recognized the same voice of reproach. The correspondence between the two cases is clear in the relevant Greek texts. Jesus asks Saul, Ti me diokeis —”Why do you persecute me?” (Acts 9:4; 22:7; 26:14). The identical verb, dioko, appears several more times in reference to the same persecution (Acts 9:5; 22:4,8; 26:11,15; 1 Corinthians 15:9; Galatians 1:13,23; Philippians 3:6; cf. 1 Timothy 1:13). In the Septuagint of 1 Samuel 24:15, David asks Saul, “Whom do you persecute—katadiokeis?” Again, in 1 Samuel 26:18, David inquires of Saul, “Why does my lord persecute (katadiokei) his servant?” This stronger form of the verb, katadioko, is used several more times with respect to Saul’s persecution of David (1 Samuel 23:25,28; 25:29; 26:20). While this verbal correspondence suffices to demonstrate Luke’s intent as the author of Acts, it is also worth considering the Semitic original of Jesus’ question, since we are told he spoke to Saul tei Hebraidi—”in Hebrew” (Acts 26:14). In Hebrew the burden of the question Saul heard from Jesus was essentially the same conveyed in the earlier question of David. David had asked Saul, mi ‘attah rodeph—”Whom do you persecute?” Jesus now asks the new Saul, lamma tirdepeni—”Why do you persecute me?”—’anoki Ieshu’a ‘asher ‘attah rodeph—”I am Jesus whom you are persecuting.” |
| And Noah was six hundred years old when the flood of waters was upon the earth (Gen. 7:6). And Noah lived after the (beginning of the) flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years: and he died (Gen. 9:28-29). The correctness of the inserted words is confirmed by the sum 600 + 350=950. By analogy, Shem was an hundred years old (as the flood came upon the earth) , and begat Arphaxad two years after the (beginning of the) flood (Gen. 11:10); that is, at the age of 102. Further (cf. Gen. 11:12-25), Arphaxad live 135 years and begat Cainan. After 130 years Cainan begat Salah; in 130 year Salah begat Eber; in 134 years Eber begat Peleg: in 130 years Peleg begat Reu; in 132 year Reu begat Serug; in 130 year Serug begat Nahor; in 79 years Nahor begat Terah. It follows that Terah was born in year 2162 + 102 + 135 + 130 + 130 + 134 + 130 + 132 + 130 + 79=3394 from the creation of man. And Terah lived seventy years, and begat Abram, Nahor, and Haran ; the eldest of them was Haran (cf. Gen 11:26-29). Inasmuch as Terah died in Haran at the age of 205, when Abram was 75 (cf. Gen. 11:31-32; 12:4-5), then Terah begat Abram at the age of 205 – 75=130. Abram-Abraham begat Isaac at age 100 (cf. Gen. 17:1-6; 21:5). Isaac begat Jacob at age 60 (cf. Gen. 25:25-26; 35:28); that is, in the year 3394 + 130 + 100 + 60=3554 from the creation of man. Jacob begat Joseph (cf. Gen. 30:22-24). At age 17 Joseph was sold by his brothers into Egyptian slavery (cf. Gen. 37:2-28): Prof. A. P. Lopukhin designates that at age 30, Joseph had been a slave for 13 years. At age 30, Joseph was presented to Pharoah (cf. Gen. 41:14-16, 46); after seven years of plenty and two years of hunger (cf. Gen. 41:25-30; 45:4-11) Joseph sent his brothers to bring his father, giving them wagons, according to the commandment of Pharaoh, and … provision for the way (Gen. 45:21). Jacob, arriving in Egypt with his family, was presented to Pharoah at age 130 (cf. Gen. 47:7-9). It follows that Jacob-Israel (cf. Gen. 32:28) begat Joseph at age 130 – (30 + 7 + 2)=91. And inasmuch as his brothers who came to Egypt at Joseph’s request called themselves Pharoah’s slaves (cf. Gen. 46:33-34; 47:3-4), then the beginning of captivity of the future people of Israel should be considered the year 3554 + 91 + 17=3662 from the creation of man. |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| Assuming human nature in the unity of His Hypostasis, the Son of God by taking flesh became the New Adam, the Progenitor of the new humanity. “Beholding him that was in God’s image and likeness fallen through the transgression, Jesus bowed the heavens and came down, and without changing He took up His dwelling in a Virgin womb: that thereby He might fashion corrupt Adam anew.” St. Irenaeus says that the Son of the Most High became the Son of man in order to make man a son of God. In the new humanity, built upon the foundation of the Incarnation of the Son of God, the unity of our human nature, broken by sin, is restored. Christ Himself named this new humanity the Church. In Chapter 16 of the Gospel of St. Matthew, we read how the Apostle Peter on behalf of all the Apostles confessed the truth of the Incarnation of the Only-begotten Son of God. And Christ responded to him: Upon this rock (obviously meaning, upon the Incarnation, upon the fact that He is the Son of the Living God) I will build My Church; and the gates of hell shall not prevail against it (Matt. 16:16–18). When Christ parted with and said farewell to His disciples, He promised to send them another Comforter, the Holy Spirit, Who would instruct them, would guide (δηγσει) them into all truth, and Who would abide with them forever (cf. John 14:16–17; 15:26; 16:13). This Holy Spirit is continually spoken about in Holy Scripture: that He gives life to the Church, which is the Body of Christ. The Spirit of God lives in the members of the Church (cf. Rom. 8:9, 11, 23, 26; II Tim. 1:14; I Pet. 4:14) and guides them (cf. Rom. 8:14). The Holy Spirit is the single source of all the spiritual gifts which are bestowed upon the membersof the Church (cf. I Cor. 12:4–11). The Church as a whole, as well asin her individual members, lives, thinks and progresses unto perfection through the guidance of the Holy Spirit. It is solely through each man’s bond with the Church that he receives all the means necessary for his moral regeneration. |
| In the book of Exodus, the length of Egyptian slavery is repeated twice (cf. Ex. 12:40-41): Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day (the first of the month—Ex. 12:1-11) it came to pass, that all the hosts of the Lord went out from the land of Egypt . It follows that the exodus of the people of Israel from Egypt took place in the year 3662 + 430=4092 from the creation of man. And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon " s reign over Israel, in the month Zif, which is the second month, that he began to build the house of the Lord (3 Kings 6:1). 1 And the time that Solomon reigned in Jerusalem over all Israel was forty years (3 Kings 11:42; 2 Chron. 9:30). After the death of Solomon, his kingdom was divided into Judea and Israel (cf. 3 Kings 11:30-32; 12:20-24). This event took place in the year 4092 + 480 + (40 – 4)=4608 from the creation of man. Precisely in the year 4608 from the creation of man Rehoboam (son of Solomon) ascended the throne in Judea (cf. 3 Kings 12:17); 14:21; 2 Chron. 12:13), and Jeroboam in Israel (3 Kings 12:20; 14:20). Here and further on the names of the Israelite kings are marked in italics, the length of the reign in round parentheses after the kings’ names, and more reliable underlined dates used in the following calculations of the year of becoming king from the year of the division of Solomon’s kingdoms (from D.S.K.). In the books of Kings and Chronicles come not only the years of the reign of 20 Judean and 20 Israelite kings, but also the agreement in the years of their coming to reign. Thus, Asa became king: after Rehoboam (17) and Abia (3) – 17 + 3=20 years; And in the twentieth year of Jeroboam king of Israel (3 Kings 15:9). In the second variation, the ascent to the throne could have happened at the beginning, thus also at the end of the twentieth year of the reign of Jeroboam , and therefore the year of Aca’s ascent to the throne should be considered year 19.5 with a margin for error of ±0.5 years, that is, 19.5(±0.5) from the D.S.K. |
| But do we see this in actuality? How few of us read their epistles, and how few of us strive to understand them! How often and with what indifference do we abandon the word of God, which is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12), and turn to earthly wisdom, the rudiments of the world (Gal. 4:9; Col. 2:8), which does not in the least reveal to us the divine wisdom hidden throughout the world and in the life of mankind! Doesn't it also happen that these words of the Apostles are even laughed at amongst us, just as they were amongst the sophists and philosophers of Athens, from whom the Apostle Paul departed with a heavy spirit, to preach in other cities (Act. 17:18, 32–33; 18:1 1 Col. 3:1–7)? Aren't the preachers of these words of the Apostles also subjected even now to persecutions, even unto bonds, like the great Apostle of Christ, Paul (2 Tim. 2:9)? Isn't the reason why unbelief is increasing in our time: that we do not want to hear and know about that living, fiery faith, which comes not from opinion or the logic of flesh and blood, but from heavenly, divine revelation (Mt. 16:17), as did the rock, Simon Peter? Is the reason why Christian love is becoming more and more scarce among people that we have completely forgotten Paul, whose mouth was always opened unto the people, and whose heart was enlarged (cf. 2 Cor. 6:11), in order to embrace with tender love all those whom he begot in the Gospels through Christ Jesus (1 Cor. 4:15)? As long as the earth stands, it will stand only on twelve foundations, which are the Apostles of Christ (Rev. 21:14; Eph. 2:20). But if instead of approaching Christ, the Chief Cornerstone, and as lively stones, are built up a spiritual house, an holy priesthood (1 Pet. 2:5), we build upon a foundation other than Jesus Christ, then each one's work will be revealed by fire; and the fire shall try every man's work of what sort it is (1 Cor. 3:11-13), and the fire from which the present world shall perish (cf. 2 Pet 3:7-12) will destroy it more and more, so that new heavens and a new earth, wherein dwelleth righteousness (2 Pet. 3:13) might appear. |
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