stepsШаги/StepsShagi / Steps2412-94102782-1765The Russian Presidential Academy of National Economy and Public AdministrationMILAQTsteps-1043Research ArticleМИФ, ПОЛИТИКА, ИДЕОЛОГИЯ В КУЛЬТУРАХ ВОСТОКАMYTH, POLITICS, IDEOLOGY IN THE CULTURE OF THE ORIENTВизантийское мученичество Даниила и трех отроков как текстовое свидетельство Мф 27:53The Byzantine martyrdom of Daniel and the three youths as textual evidence of Matt 27:53https://orcid.org/0000-0002-7998-6575СомовА. Б.SomovA. B.

Алексей Борисович Сомов, PhD старший научный сотрудник, Лаборатория востоковедения и компаративистики, Школа актуальных гуманитарных исследований, Институт общественных наук; доцент; консультант переводческих проектов

119571, Москва, пр-т Вернадского, д. 82 

105066, Москва, Токмаков пер., д. 11 

119334, Москва, Андреевская наб., д. 2 

Alexey Borisovich Somov, PhD Senior Researcher, Center for Oriental Studies, School for Advanced Studies in the Humanities, Institute for Social Sciences; Assistant Professor, Faculty of Theology; Translation Consultant

119571, Moscow, Prospekt Vernadskogo, 82 

105066, Moscow, Tokmakov Lane, 11 

119334, Moscow, Andreevskaya Emb., 2 

absomov@yandex.ruРоссийская академия народного хозяйства и государственной службы при Президенте РФ ; Свято-Филаретовский институт ; Институт перевода БиблииРоссияThe Russian Presidential Academy of National Economy and Public Administration ; St. Philaret’s Orthodox Christian Institute ; Institute for Bible TranslationRussian Federation202507092025113158176Copyright © Сомов А.Б., 20252025Сомов А.Б.Somov A.B.This work is licensed under a Creative Commons Attribution 4.0 License.https://steps.ranepa.ru/jour/article/view/1043

Статья посвящена исследованию экзегетических и текстологических проблем в Мф 27:53. Сам этот стих принадлежит к большой секции Евангелия от Матфея, повествующей о событиях во время смерти Иисуса на кресте и Его воскресения (27:45–53). В Мф 27:52–53 речь идет о том, что в момент смерти Иисуса не только сотряслась земля, разодралась храмовая завеса и раскололись скалы, но также открылись гробницы и воскресли некие святые праведники, которые после Его воскресения пришли в Иерусалим, где их многие видели. Стих Мф 27:53 не вполне ясен, здесь используется редкое слово ἔγερσις ‘воскресение’, а выражение μετὰ τὴν ἔγερσιν αὐτοῦ («по воскресении Его») нарушает структурную целостность этого стиха и создает проблемы в его понимании. Некоторые библеисты поддерживают идею о том, что этого выражения изначально не было в тексте Матфея и оно по некоторым богословским причинам попало туда позже. В статье обсуждается вероятность как того, что это выражение было в тексте Евангелия изначально, так и того, что оно было добавлено переписчиками. Вероятность позднейшей вставки подкрепляется древними текстами: как рукописями Нового Завета, так и косвенными текстовыми свидетелями в цитатах и аллюзиях древних авторов. К таким свидетельствам можно отнести и малоизу­ ченное мученичество Даниила и трех отроков, по-видимому, ранневизантийского происхождения. Здесь практически цитируется Мф 27:52–53, но выражение «по воскресении Его» отсутствует. Этот факт можно было бы рассматривать как дополнительное доказательство того, что данное выражение отсутствовало в изначальном тексте Мф 27:53, но наш анализ показывает, что пропуск этих слов в легенде о мученичестве Даниила и трех отроков, скорее всего, обусловлен внутренними причинами, связанными с композицией и богословием этого предания. Это указывает на необходимость не только текстологического анализа свидетельств греческого Нового Завета, но также и их тщательного контекстуального и богословского исследования.

The article is devoted to a study of exegetical and textual problems in Matt 27:53. This verse belongs to a large section of the Gospel of Matthew that recounts the events at the time of Jesus’ death on the Cross and his resurrection (27:45–53). 27:52– 53 deals with the fact that at the time of Jesus’ death, not only the earth shook, the temple veil was torn and the rocks split, but also the tombs were opened, and certain holy righteous ones were raised up and came to Jerusalem after the resurrection of Jesus and appeared to many. The meaning of 27:53 is not entirely clear: the word ἔγερσις ‘resurrection’, which is unique for the New Testament, is used here, then, the expression μετὰ τὴν ἔγερσιν αὐτοῦ (“after his resurrection”) breaks the structural integrity of this verse and creates problems in understanding it. Several biblical scholars support the idea that this expression was not originally in Matthew’s text, but that it appeared there later for some theological reasons. The article discusses the likelihood that this expression was in Matthew originally, as well as that it was added later by the scribes. The possibility that it was inserted into the text of the Gospel is supported by textual evidence from some ancient texts, both New Testament manuscripts and indirect textual evidence in quotations and allusions from ancient authors. Such evidence includes the little-known early Byzantine martyrdom of Daniel and the Three Youths. In Greek recensions of this legend Matt 27:52– 53 is quoted, but the expression “after his resurrection” is missing. This fact might be regarded as further evidence that this expression was absent from the original text of Matt 27:53, but our analysis demonstrates that this omission in the legend of the martyrdom of Daniel and the Three Youths is most likely due to internal reasons related to its composition and theology. This fact indicates that conclusions about the textual evidence of the New Testament should be drawn not only at the textual level, but also after a thorough contextual and theological investigation of the textual evidence itself.

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The authors declare that there are no conflicts of interest present.