| 1247 Sambursky, «Gematria»; Stambaugh and Balch, Environment, 103, citing Cicero Inv. 2.40.116; Hengel, Hellenism, l:80ff.; Lieberman, Hellenism, 47–82. Some may also reflect Babylonian sources (Cavigneaux, «Sources»). 1248 Judith 16:7; Josephus War 1.353; 2.155–158; Ag. Ap. 1.255; 2.263; Pesiq. Rab. 20(cf. Greek Phlegethon; cf. the Elysian plain and Acherusian lake in Sib. Or. 2.337–338, probably Christian redaction; Apoc. Mos. 37:3). 1249 E.g., Artapanus in Eusebius Praep. ev. 9.27.3; Sib. Or. 2.15 (Poseidon); 2.19 (Hephaistos); 3.22 (Tethys); 3.110–116, 121–155, 551–554, 588 (euhemeristic; cf. similarly Let. Aris. 136; Sib. Or. 3.723; 8.43–47); 5.334 (personification; cf. also 7.46; 11.104, 147, 187, 205, 219, 278; 12:53, 278; 14.56, 115); T. Job 1.3 (cornucopia); 51:1/2 (perhaps allusion to Nereus, also in Sib. Or. 1.232); cf. (not Greek) Ishtar as an evil spirit in Text 43:6–7, perhaps 53:12, Isbell, 103; cf. art (some of it in Palestinian synagogues) in Goodenough, Symbols, vols. 7–8 (and Dura Europos synagogue, vols. 9–11, and 12:158–183). 1250 The clear examples are few (even Egyptian use may have been more common; cf. «Biblés Psalm»), despite apologetic protestations to the contrary (e.g., Josephus Ag. Ap. 1.165; 2.257). 1252 E.g., Martin, Colossians, 18–19; Knox, Gentiles, 149; Wilson, Gnostic Problem, 259. Although an Egyptian provenance for the Testament of Solomon is possible, I would favor an Asian provenance, given its date (cf. also Artemis in 8:11, etc.), and stress the magical-mystical nature of some of Judaism in Asia. 1253 So Kennedy, Epistles, 14, 22; Robinson, Redating, 294. Palestine had its Pharisees and Essenes, but had even more Am Háarets. 1258 Cf. CD 5.6–8; lQpHab 9.6–7. Others also believed that profaning the temple could bring judgment, although not applying it to this time (Pss. So1. 1:8; 2:1–10; Josephus War 5.17–18; cf. the ambiguous evaluation of Tannaitic sources in Goldenberg, «Explanations»). 1263 Grant, Gods, 51; Stambaugh and Balch, Environment, 121–22; Conzelmann, «Areopagus,» 224; van de Bunt-van den Hoek, «Aristobulos»; cf. Renehan, «Quotations.» Jewish and early Christian texts often followed the Greek practice (instilled in school memorization exercises) of citing or alluding to Homer (e.g., Ps.-Phoc. 195–197; Syr. Men. 78–93; Josephus Ant. 1.222; Sib. Or. 3.401–432, passim; 3.814; 5.9; 2 Bar. 10:8; Tatian 8; cf. Rahmani, «Cameo») or other poets (Acts 17:28; 1Cor 15:33 ; Tit 1:12 ; Justin 1 Apo1. 39; Theophilus 2.37; Athenagoras 5–6; cf. Manns, «Source»), or proverbs originally based on them. |
| 25 3 Kgd 19:9 ff. 26 Probably an echo of both the chariot in which Elijah ascends into heaven in 4 Kgd 2:11, and of the chariot of the soul in Plato’s Phaedrus (246A-C). 27 Cf. 4 Kgd 2:1ff. 28 Probably commenting on 4 Kgd 1:9–12, but alluding also to 4 Kgd 6:15–17. 29 Cf. 1 Kgd 1:9–20. 30 Cf. Lev. 14:33–42 . 31 Cf. 3 Kgd 17:8–24. 32 Cf. Matt. 17:1–8, Mark 9:2–8 , Luke 9:28–36. 33 Cf. Isa. 53:2. 34 Cf. Psa. 44:3. 35 Cf. John 1:1 . 36 Apophasis: Maximus introduces here the technical terms of apophatic and cataphatic theology. 37 Cf. John 1:14 . 38 This section develops the theme just introduced in the dual interpretation of the radiant garments of the Transfigured Christ as both Scriptures and creation. 39 The Evagrian triad of ascetic struggle (praktike), natural contemplation (physike), and theology was related by Origen to a very similar classification of the categories of philosophy in the prologue to his Commentary on the Song of Songs: see Louth (1981), 57–8. 40 Cf. Denys the Areopagite, Ep. 9.1 (1105D). 41 Literally: in a Greek way. It is in contrast with the later ‘in a Jewish way’: cf. St Paul’s contrast between Greeks/Gentiles and Jews, especially in Rom. 1–3 . 42 Cf. Phil. 3.19 . 43 A metaphor for the Incarnation used by Gregory Nazianzen in Sermon 38.2 (PG 36:313B). Maximus devotes a Difficulty to Gregory’s use of the term (suspected of Origenism?): Amb. 33:1285C-1288A, where the Word’s expressing itself in letters and words is one of the interpretations offered of the metaphor. 44 Cf. Gen. 39:11–12 . 45 This is an important section in which Maximus reworks a fundamental Evagrian theme. For Evagrius, the five modes of contemplation are: 1. contemplation of the adorable and holy Trinity, 2. and 3. contemplation of incorporeal and incorporeal beings, 4. and 5. contemplation of judgment and providence (Centuries on Spiritual Knowledge I.27, in Guillaumont 1958 ). Maximus’ understanding is quite different. See Thunberg (1965), 69–75 and Gersh (1978), 226–7. 46 I do not know where Maximus gets these five secret meanings (or hidden logoi) from. They recall Plato’s ‘five greatest kinds’ (being, rest, motion, sameness and difference: see Sophist 254D-255C), but are evidently not the same. |
| 9054 Mitchell, «Friends,» 259, citing Cicero Amic. 6.22. Masters also should avoid confiding in servants (Theophrastus Char. 4.2). 9057 Plutarch Flatterer 24, Mor. 65AB (LCL 1:344–45); cf. Flatterer 17, Mor. 59A; Educ. 17, Mor. 13B. Cf. Stowers, Letter Writing, 39. 9063 Aristotle N.E. 9.8.2, 1168b, cited in Stowers, Letter Writing, 58; Witherington, Acts, 205 (on Acts 4:32). Cf. Arius Didymus 11C. 9065 Martial Epigr. 2.43.1–16; Herodian 3.6.1–2; Cornelius Nepos 15 (Epaminondas), 3.4; Iambli-chus V.P. 19.92 (cf. 29.162; 30.167–168; 33.237–240); cf. 1Macc 12and perhaps Ps.-Phoc. 30; Euripides Andr. 585 (but cf. 632–635); Plutarch Bride 19, Mor. 140D; Longus 1.10; Martial Epigr. 8.18.9–10. 9066 E.g., Alciphron Farmers 27 (Ampelion to Euergus), 3.30, par. 3; 29 (Comarchides to Euchaetes), 3.73, par. 2; Fishermen 7 (Thlassus to Pontius), 1.7. 9069 Diogenes Laertius 7.1.125; Plutarch Cicero 25.4. On friendship between good men and the gods, cf., e.g., Seneca Dia1. 1.1.5; on all things belonging to them, Seneca Benef. 7.4.6, cf. Philo Cherubim 84. The maxim is especially cited in works on 1Corinthians (Willis, Meat, 169; Conzelmann, Corinthians, 80; cf. also Fitzgerald, Cracks, 200–201; Grant, Christianity, 102–3). 9070 E.g., people invoked divinities as φλοι, to help them in battle (Aeschylus Sept. 174); cf. a mortal as a «friend» who honors his patron demigod in Philostratus Hrk. 58.1 (the hero is also his friend in 10.2); cf. perhaps Iamblichus V.P. 10.53 (where the friendship is demonstrated by deities» past favors). 9071 This observation (in contrast to some other observations above) may run counter to the suggestion of Judge (Pattern, 38) that w. 13–15 of John 15 «reveal the peculiar combination of intimacy and subordination» characteristic of the patronal relationship. 9073 Maximus of Tyre Or. 19.4; Iamblichus V.P. 33.229. This might involve sharing the divine character (Iamblichus V.P. 33.240). 9074 Crates Ep. 26, to the Athenians (Gyn. Ep. 76–77); cf. likewise Diog. Ep. 10, to Metrocles (Cyn. Ep. 104–5). Cf. Plato Leg. 4.716D (cited in Mayor, James, cxxv); fellowship between mortals and deities in the golden age (Babrius pro1.13). |
| 101 Евхаристиа 3. Taken from Faber, Dominica 2 Post Pentecosten, No. 1 «S. Eucharistia coena magna», sect. 3 «Ex epulis selectissimis». 11. 1–6 cf Faber: «Deinde cibus Eucharisticus mira arte confectus est. Nam primo per consecrationem uno verbo et in momento mutatur panis in Corpus Christi.» 11. 7–8 cf Faber: «Secundo, accidentia panis remanent sine subiecto.» 11. 9–14 cf Faber: «Tertio, Christus cum tota sua naturali quantitate est in parva hostia et in quavis eius parte, si frangatur.» Евхаристиа 4. Taken from Faber, ibid., sect. 6 «Ex maximo periculo». 11. 1–6 cf Faber: «Hinc canit Ecclesia: Mors est malis, vita bonis, vide paris sum ptionis quam sit dispar exitus.» 11. 7–14 cf Faber: «Sic mel nocet cholericis, prodest phlegmaticis. Sic eadem columna illuminavit Hebraeos, excoecavit Aegyptios. Exod. 14. ut habetur ex Chaldaeo. Sic ex eodem fonte Hebraei hauriebant aquam claram, Aegyptii vero sanguinem, ut scribit Iosephus. Sic ex eodem flore apis sugit mel, aranea venenum.» 11. 15–16 are not taken from Faber. Евхаристиа 5. Taken from Meffreth, In Festo Corporis Christi, No. 2. 11.1–10 cf Meffreth: «Multa mirabilia sunt in hoc Sacramento, vt dicit Thom: de Argen: in Compend: Theolog: verita: li. 6. Primum est quod ibi est corpus Christi in tanta quantitate, sicut fuit in cruce, & sicut iam est in coelo, nec tarnen excedit terminos illius formae.» 11. 11–14 cf Meffreth: «Secundum quod ibi sunt accidentia sine subiecto.» 11. 15–16 cf Meffreth: «Tertium quod conuertitur ibi panis in corpus Christi, nec etiam annihilatur.» 11. 17–22 cf Meffreth: «Quartum quod corpus non augetur ex multarum hostiarum consecratione, nec minuitur ex multarum hostiarum sumptione.» 11. 23–28 cf Meffreth: «Quintum quod idem corpus in numéro est in locis pluribus sub omnibus hostijs consecratis.» 11. 29–32 cf Meffreth: «Sextum quod quando diuiditur hostia non diuiditur corpus Christi, sed sub qualibet parte totus est Christus.» 11. 33–40 cf Meffreth: «Septimum quando tenetur hostia in manibus, & videtur oculis corpus Christi, nec tangitur nec videtur, sed haec tantum modo circa species sunt.» 11. |
| 3273 See Meeks, Prophet-King, 103–6. It is helpful here to compare the divinization of Plato and other teachers in Hellenistic tradition (e.g., Diogenes Laertius 2.100; 6.2.63; 6.9.104; 8.1.11; 9.7.39; Plutarch Profit by Enemies 8, Mor. 90C; Apol1. 36, Mor. 120D; cf. Cicero Leg. 3.1.1); cf. lawgivers in Musonius Rufus 15, p. 96.24. One may also think of hyperbolic comparisons employed in popular rhetoric; see, e.g., Cicero De or. 1.10.40; 1.38.172; Or. Brut. 19.62. 3274 E.g., Philo Sacrifices 9; cf. Runia, «God.» Cf. explanations of Exod 7in Exod. Rab. 8:1; Num. Rab. 15:13. Cf. Metatron (originally a personification) as a lesser YHWH in 3 En. 12(though he turns out to be Enoch in 3 En. 4:2; Tg. Ps.-J. on Gen 4:24 ; cf. further Scholem, Gnosticism, 43–46); the righteous Messiah, and Jerusalem called by the Lord " s name (b. B. Bat. 75b; cf. Jer 23:6 ; Ezek 48:35 ); and Israel as a god (Gen. Rab. 98:3, fourth-century Amoraim). Yet R. Simeon ben Yohai (late second century) taught that associating God " s name with other gods was worse than denying his existence (b. Sanh. 63a). 3276 Contrast Williamson, «Philo»; Chilton, Approaches, 200–201; their comparisons are nevertheless valuable. 3277 Cf. also Bultmann, John, 33 (rejecting especially Hellenistic and gnostic «polytheistic conceptions and emanationist theories» that neglect the text " s monotheistic sense); Stuart, «Examination,» 42. Greek scholars consistently deride the «a god» translation; cf., e.g., Metzger, «Translation,» 125; and esp. Bruce, Booh, 60 n. 4: those who translate «a god» here «prove nothing thereby save their ignorance of Greek grammar.» 3279 E.g., Josephus Ant. 10.180; cf. Stuart, «Examination,» 42; Bultmann, John, 33; Brown, John, 1:5; Harris, Jesus as God, 287. On Josephus " s general sense for τ θεv, cf. Shutt, «Concept.» 3282 Metzger, «Translation,» 125; cf. Clark, Logos, 21; Sanders, John, 70 (citing the predicate nominative of 1:4). It should be noted, of course, that a writer who wished to emphasize that a predicate noun was definite was free to insert the article (Harner, «Nouns,» 87); and the pattern does not always obtain even in the context ( John 1:8–9 ). |
| 2819 Goppelt, Theology, 1:45. 2820 Ovid Metam. 14.136–144; cf. Aulus Gellius 2.16.10. A more helpful Hellenistic notion would be «immortality» (cf. 1Cor 15:53–54 ), though to some Greeks it would connote apotheosis. 2821 See above, pp. 178–79, 292–93. 2822 Dodd, Interpretation, 14,151; cf. true being in Plato Rep. 6.490AB. 2823 Schedl, History, 1:293; cf. Hos 6:2–3 . 2824 Buchanan, Consequences, 131–34; for Qumran, cf. Schütz, «Knowledge,» 397; and life for a thousand generations in 4Q171 1–2 3.1. 2825 Isis 1, Mor. 351E. 2826 Dodd, Interpretation, 144–50. 2827 Pss. So1. 3:12, using the full expression; cf. 13:11. 2828 M. " Abot 2:7, attributed to Hillel; b. Ber. 28b; Lev. Rab. 13:2; CIJ 1:422, §569 (Hebrew funerary inscription from Italy); 1:474, §661 (sixth-century Hebrew inscription from Spain); 2:443, §1536 (Semitic letters, from Egypt); cf. Abrahams, Studies, 1:168–70; Philo Flight 77. The usage in 1 En. 10(cf. 15:6; 25:6) and Jub. 5(cf. 30:20) is more restrictive, perhaps figurative; the Similtudes, however, seem to follow the ordinary usage (37:4; 58:3,6), and the circles from which 1 En. and Jub. derive probably used «long duration» language to represent eternity as well (CD 7.5–6; cf. Sir 18:10 ); for «eternal life» in the DSS, see also 4Q181 (Vermes, Scrolls, 251–52); Coetzee, «Life,» 48–66; Charlesworth, «Comparison,» 414. «Eternal» occurs with other nouns (e.g., Wis 10:14; 1QS 2.3) far more rarely. 2829 Tob 12:9–10; Ladd, Theology, 255, also cites Pss. So1. 14:7; 2Macc 7:9–14; 4 Ezra 7:137; 14:22); see Manson, Paul and John, 112 n. 1. 2830 Sipre Deut. 305.3.2,3. 2831 4 Macc 17:18, using a cognate of βος rather than of ζω. Cf. T. Ab. 20:14A. 2832 Lake and Cadbury, Commentary, 159; Bultmann, Theology, 2:159; Ladd, Theology, 255–56. See, e.g., Mark 10:17, 30 ; Matt 25:46; Acts 13:46, 48; Rom 2:7; 5:21; 6:22–23 ; Gal 6:8 ; 1Tim 1:16; 6:12 ; Tit 1:2; 3:7 ; Jude 21. 2833 See Filson, «Life,» 114; Simon, «Life.» 2834 Dodd, Studies, 149. 2835 Marcus Aurelius 4.2; Epictetus frg. 3 (LCL 2:442–43; but cf. frg. 4). |
| 6557 Cf. Scott, «Horizons,» 498–99, citing especially Philo Embassy 281; Isa 1:26; 2LXX. 6558 Jub. 8:12; Sib. Or. 5:249–250 (probably late-first- to early-second-century C.E. Egypt); b. Yoma 54b; cf. Ezek 5:5; 38:12 ; Alexander, «Imago Mundi»; Davies, Land, 7. Let. Arts. 83 (cf. 115, μση for seaports also) places it in the midst of Judea, as does Josephus War 3.52. Curiously, 1 En. 18ignores the opportunity to identify where the cornerstone of the earth is located, but this does not mean the tradition was unknown in that period, against Jubilees; 1 En. 26may place the middle of the earth in Jerusalem (26:2–6). On the new Jerusalem image here, see, e.g., Allison, «Water.» 6559 Some of the references in the preceding note; Jub. 8:19; b. Sanh. 37a; Num. Rab. 1:4; Lam. Rab. 3:64, §9; Pesiq. Rab. 10:2; 12:10; cf. Hayman, «Observations»; Schäfer, «Schöpfung»; Goldenberg, «Axis.» For the site of the temple as the «pupil of God " s eye,» cf. b. Ber. 62b; for its elevation, e.g., b. Qidd. 69a; for its identification with the site of the Aqedath Isaac (Mount Moriah), see, e.g., Gen. Rab. 55:7. 6560 T. Kip. 2:14; Lev. Rab. 20:4; Num. Rab. 12:4; Pesiq. Rab Kah. 26:4; cf. Böhl, «Verhältnis.» For a «navel» within a city, see Pindar Dithyramb 4, frg. 75 (possibly on a prominent altar within Athens); cf. Pausanias 10.16.3. 6561 Besides clearer data above, cf. 3 En. 22B:7 (from God " s throne); Odes So1. 6:7–13 (to the temple). Let. Aris. 88–91 speaks of an underground water system beneath the temple, no doubt part of its Utopian idealization of the temple; cf. the possible allusion to the source of universal waters in Josephus Ant. 1.38–39 (perhaps even in Gen 2:10–14 ; cf. Diodorus Siculus 1.12.6; Pausanias 2.5.3). 6562 Gaston, Stone, 211; Hooke, «Spirit,» 377–78; cf. Freed, Quotations, 30; Coloe, Temple Symbolism, 132–33. Some naturally see baptismal associations here (Blenkinsopp, «Quenching,» 48; Cullmann, Worship, 82). 6563 Some commentators also note that κοιλα sometimes functions as the equivalent to καρδα in the LXX; elsewhere in John the term applies to the womb (3:4), which is also abdomina1. |
| 3351 Sipre Deut. 330.1.1 (trans. Neusner, 2:376); cf. later texts in Gen. Rab. 3:2; 28:2; Deut. Rab. 5:13; p. Ber. 6:1, §6; Deut 33in Targum Onqelos (Memra; cited in Moore, «Intermediaries,» 46); cf. also 1 Clem. 27. Targum Neofiti on the creation narrative emphasizes the creativity of the word of the Lord even more; see Schwarz, «Gen.» 3352 E.g., Mek. Sir. 3.44–45,49–51; 8.88; 10.29–31; Mek. c Am. 3.154–155; Mek. Bah. 11.111–112; Mek. Nez. 18.67–68; t. B. Qam. 7:10; Sipre Num. 78.4.1; 102.4.1; 103.1.1; SipreDeut. 33.1.1; 38.1.3–4; 49.2.2; 343.8.1; " Abot R. Nat. 1, 27, 37 A. In later texts, cf. the translation «by whose word all things exist» in b. Ber. 12a, 36ab, 38b; 40b, bar.; 44b; Sanh. 19a (pre-Tannaitic attribution); p. Pesah 2:5; Gen. Rab. 4:4,6; 32:3; 55(all Tannaitic attributions); Lev. Rab. 3:7; Num. Rab. 15:11; Deut. Rab. 7:6; Ruth Rab. 5:4; Pesiq. Rab. 21:7; Tg. Neof. on Exod 3:14; cf. Urbach, Sages 1:184–213; Marmorstein, Names, 89 (comparing also a Sumerian psalm). 3357 M. «Abot 5:1; »Abot R. Nat. 31 A; 36, §91 B; 43, §119 B; Gen. Rab. 16:1; Montefiore and Loewe, Anthology, 399, §1092, also cite Pesiq. Rab. 108ab; cf. «The Samaritan Ten Words of Creation» in Bowman, Documents, 1–3. 3359 M. «Abot 3:l4; Sipre Deut. 48.7.1; »Abot R. Nat. 44, §124 B; Exod. Rab. 47:4; Pirqe R. E1. 11 (in Versteeg, Adam, 48); Tanhuma Beresit §l, f.6b (in Montefiore and Loewe, Anthology, 170–71, §454; Harvey, «Torah,» 1236); cf. Urbach, Sages, 1:196–201,287. Some later rabbis went so far as to attribute the world " s creation even to specific letters (e.g., p. Hag. 2:1, §16). 3360 Philo Planting 8–10; Heir 206. God is the bonder of creation in 2 En. 48:6; Marcus Aurelius 10.1; cf. Wis 11:25. For the connection between creating and sustaining, cf. John 5:17 . Lightfoot, Colossians, 156, helpfully cites Philo Flight 112 (word); PlantingS (divine law); Heir 188 (word). 3361 Col 1(sustain; hold together) and commentaries (e.g., Lightfoot, Colossians, 156; Kennedy, Theology, 155; Lohse, Colossians, 52; Johnston, Ephesians, 59; Hanson, Unity, 112; Beasley-Murray, «Colossians,» 174); cf. Cicero Nat. d. 2.11.29 (a Stoic on reason); Wis 7(Wisdom " s movement does not contrast with Platós unchanging forms; Plato and others envisioned rapid motion in the pure heavens–see Winston, Wisdom, 182). Cf. 1 Clem. 27A; Sir 43.26 ; cf. Wolfson, Philo, 1:325. |
| 3449 Painter, «Christology,» 51: «In the beginning» vs. «came to be» (though cf. 1:14); «was with God» vs. «sent from God» (though this often depicts Christ, too); «was God» vs. «his name was lohn»; «in the beginning with God» vs. «came for a witness»; «all things came to be through him … in him was life … the light of men» vs. «to witness concerning the light.» These parallels are inexact, but the contrast of 1:8–9 is explicit. 3450 Fritsch, Community, 117, who adds that this «could explain how the Evangelist came to know so much about John the Baptist and the Essene-Covenanter background out of which he came.» Longenecker, Ministry, 70, suggests that the «one baptism» of Eph 4shares this polemical context. Cf. Bultmann, Tradition, 165; Morris, John, 88. 3451 Daniélou, Theology, 62. Pseudo-Clementine Recognitions 1.54 warns that some followers of the Baptist proclaimed him the Christ (cited in Michaels, John, 7; cf. Luke 3:15). 3452 Stanton, Gospels, 167; Kysar, «Contributions of Prologue,» 359 n. 32; cf. still more strongly Smalley, John, 127. Taking an exalted self-understanding back to the Baptist himself (Hengel, Leader, 36) is even harder to argue. 3453 Cf. Kysar, «Contributions,» 359 (suggesting «Jewish opponents… arguing that Jesus was the equal of John the Baptist but no more»). His concessions to Bultmann, but with the warning that Bultmann certainly exaggerated, are in his n. 32. 3454 Cf. Fiorenza, Revelation, 195; cf. also Collins, Oracles, 118, who remarks concerning Egyptian oracles that the purpose of the Jewish Sibylline Oracles «was primarily to establish common ground between the Jewish and gentile worlds.» 3455 «Balaam» suggests an oracular connection (Aune, Prophecy, 218; as the greatest pagan prophet, cf. Josephus Ant. 4.104; Sipre Deut. 343.6.1; 357.18.1–2; Exod. Rab. 32:3; Num. Rab. 14:20; Pesiq. Rab. 20:1; as philosopher or sage, Pesiq. Rab Kah. 15:5; Gen. Rab. 65:20; 93:10; Lam. Rab. proem 2), but he also epitomized wickedness in Jewish lore (e.g., «the wicked Balaam» in m. " Abot 5:19; b. c Abod. Zar. 4a; Ber. 7a; Sanh. 105b, 106a; cf. Exod. Rab. 30:20; Num. Rab. 20:6), these traditions supplying details missing in Num 22–25 ; Mic 6:5 : leading Israel to immorality, hence judgment (Josephus Ant. 4.157; LA.B. 18:13; Sipre Deut. 252.1.4; p. Sanh. 10:2, §8; cf. Jude 11; Judith 5:20–21; p. Ta c an. 4:5, §10), greed and eschatological shortsightedness ( 2Pet 2:15 ; Pesiq. Rab. 41:3), folly ( 2Pet 2:15 ; Philo Cherubim 32; Worse 71; Unchangeable 181; Confusion 64, 159; Migration 115–cited by LCL l:xxv; Ecc1. Rab. 2:15, §2), and vanity (Philo Confusion 159; m. " Abot 5:19); cf. Caird, Revelation, 39, who cites Philo Moses 1.292–304; Josephus Ant. 4.126–130 in support of the idea that religious syncretism is in view here. |
| Пророчевство . Taken from Meffreth, Feria 6 Post Iudica. II. 1–10 cf Meffreth: «Dicit B. Augustin, super Gen. Tria sunt, quae faciunt verum Prophetam. Primum est, vt aliquas visiones habeat. Secundum, quod illas visiones intelligat. Tertio, quod illas vision es m anifestare alijs sciât.» II. 11–14 cf Meffreth: «Primum non habuit Nabuchodonosor, quia statuam vidit, vbi supra dixi I.V. Duo vero sequentia non habuit, quia nec intellexit, nec ipsam visionem Danieli ostendere sciuit, ideo Propheta non fuit.» II. 15–18 cf Meffreth: «Duo autem ex his Pharao habuit, quando septem vaccas pulchras, & septem macros, de flumine ascendere vidit, & insuper ipsam visionem Ioseph narrauit, Gen. 41 II. 19–22 cf Meffreth: «Tertium tantum Caiphas habuit. Ipse enim de morte Christi nullam reuelationem habuit, nec intellexit, sed tantum mortem Christi necessarium esse nuntiauit. Ideo Propheta non fuit.» II. 23–30 cf Meffreth: «Balaam fuit Propheta, Num. 24 . cum dixit: Orietur Stella ex Iacob [v. 17], & tamen malus fuit homo, & cultor idolorum & daemonum» (Pars hyem ., p. 335). Просим и неприемлем . Taken from Faber, Dominica 5 Post Pascha, No. 4 «Causae cur interdum non audiantur preces nostrae a Deo». The poem summarises the whole serm on, as reflected in the section headings. 1. 1 cf James 4.3. 1. 5 cf sect. 1 «Defectus fiduciae». 1. 6 cf sect. 3 «Quia non ferventer petimus». 1. 7 cf sect. 2 «Non petim us ea quae convenit». 1. 8 cf sect. 4 «Quia forte in peccatis haeremus». II. 9–10 cf sect. 5 «Quia forte noxia petimus». Просити . Taken from Faber, In Festo S. Nicolai, No. 3 «Unumquemque suis talentis contentum esse debere», sect. 3 «Bonis exten d s industria partis»: «Cogita secundo, auream m ediocritatem esse optimam et tutissimam, quam petebat a Deo Salomon, dum dixit: Duo rogo te, ne deneges mihi antequam moriar, divitias et paupertatem ne dederis mihi, sed tantum victui meo tribue necessaria . Prov. 30 8].» Просити 2 . Taken from Faber, ibid., the passage immediately following: «Paupertas enim fere cupida est et solicita, indeque im patiens et proclivis ad rapiendum. Divitiae vero periculosae sunt et spinae.» |
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