| 1074. Ср.: свт. Василий Великий. Против Евномия, III, 1//PG 29, 653 B – 656 A. 1075. Ср. перевод П. К. Христу, предполагающий иную синтаксическую разбивку: «… говорили о подчиненном по причине и следствию, а не по тварному и нетварному или, иначе, низшему и высшему…». 1076. Помимо Священного Писания и святых отцов. 1077. Аналогичное выражение о самом свт. Григории Паламе использует Никифор Григора (История ромеев, XVIII, 6, 5//Vol. 2, p. 899: 19, ed. Bonnae; PG 148, 1160 CD). 1078. 2Тим. 2, 9 (Изд.). Палама намекает и на собственное заключение (Пер.). 1079. Ср.: 2Тим. 1, 12. 1080. 2Тим. 3, 12. 1081. 2Тим. 3, 13. 1082. Ср.: 2Тим. 2, 18. 1083. 2Тим. 2, 17. 1084. 2Тим. 2, 4. 1085. Ср.: Пс.-Дионисий Ареопагит. О небесной иерархии, IV, 1//Vol. 2, p. 20: 13–15 Heil; PG 3, 177 C. 1086. Ср.: свт. Григорий Нисский. На блаженства, 7//Vol. VII/2, p. 150: 25–27 Callahan; PG 44, 1280 B. 1087. Свт. Иоанн Златоуст. О непостижимости Бога (Против аномеев), I, 4//SC 28, p. 116: 192–198 Malingrey; PG 48, 705: 10–17. 1088. Пс.-Василий Великий. Против Евномия, V//PG 29, 769 A 8–9. 1089. Там же, 772 C. 1090. Там же. 1091. Ин. 16, 15. 1092. Теоретически запятая может стоять также после «существуют». По контексту Афанасия запятая, скорее, должна стоять там, где мы ее поставили, но при сокращенной цитате такая пунктуация невозможна. 1093. Свт. Афанасий Великий. Беседа на «Все Мне предано Отцом» [Мф. 11, 27 пар.], 4//PG 25, 216 B. 1094. Цитата не установлена. 1095. Цитата не установлена. Ср., однако: свт. Фотий. Послания, 1//Vol. 1, p. 13: 346–352 Laourdas-Westerink (cf.: p. 12: 317; 13: 361–362)=ep. I, 8, 17//PG 102, 649 A. Ср. также примеч. 278. Конец цитаты ср.: прп. Максим Исповедник. Диспут с Пирром//PG 91, 341 A (ср. выше, примеч. 87). 1096. Сущности и энергии. 1097. Подразумевается: без обожения (авторская ирония). 1098. Ср.: свт. Василий Великий. Против Евномия, III, 1//PG 29, 656 A. 1099. Слово ατομετοχα встречается только у Пс.-Дионисия Ареопагита дважды в трактате О божественных именах (V, 5 и XII, 4//Vol. 1, p. 184: 12; 225: 18 Such la; PG 3, 820 C, 972 B). |
| 2432 Kraeling, John, 52. Some professed signs-prophets also sought kingship in broader Mediterranean culture (Diodorus Siculus 34/35.2.5–6,22–23). 2433 See Freyne, Galilee, 194–95, on Ant. 18.85–87; 20.97–98,169–171; War 2.261–266; Acts 5:36; 21:38; cf. also Crossan, Jesus, 158–68. Horsley and Hanson, Bandits, 110–31, do, however, point out that popular attempts to rule often focused on commoners rather than a revived Davidic dynasty. 2434 Cf. Moore, Judaism, 2:346. Rivkin, «Messiah,» 65, contrasts the set belief in the world to come and the resurrection with the greater flexibility on messianic belief after the revolt. 2436 Sipre Deut. 34.4.3 (resurrection in the messianic era); Ketub. 12:3, §13 (R. Meir); speculation flourished again in the Amoraic period (e.g., b. Meg. 12a). Aberbach, «Hzqyhw,» thinks that «Hezekiah» was sometimes a code-name for R. Judah when some still considered him the messiah. 2437 For groups that emphasized biblical messianic hopes, see Horsley and Hanson, Bandits, 102–10. 4Q521 2,4 1.1, suggests a global or even cosmic (though this may be hyperbole) role for the messiah. 2438 Horsley and Hanson, Bandits, 109. In a later period redemptive work suggested genealogical correctness rather than Davidic descent being primary; cf. Kaufmann, «Idea.» 2439 OTP 2:667. «Lord» is κριος, but the messiah " s king is the «Lord himself» (17:34), who is also Israel " s eternal king (17:46); cf. the distinction also in J En. 48(Sim.) 2440 Pss. So1. 17:21–25 (OTP2:667). Neusner, Beginning, 36, focuses on this aspect of messiahship; Jonge, «Psalms of Solomon,» also sees a scribal element. 2444 Josephus War 6.312–313; Tacitus Hist. 5.13; Suetonius Vesp. 10.4, apply the biblical prophecy of a king from Palestine to Vespasian; paganism could absorb Jewish motifs without objections. See esp. Aune, Prophecy, 76, citing Sib. Or. 3.350–380; Virgil Eel 4.4–10. 2445 1QM 15.1; Jub. 23:13; 2 Bar. 29:3; Τ Mos. 7–8; cf. also Allegro, «History,» 95, on 4QpPs. Such sufferings were sometimes associated with the advent of the messianic era or of the messiah (Sib. Or. 3.213–215, 635–648, probably pre-Christian; possibly 1QH 5; 4 Ezra 6:24; 7:29; 8:63–9:8; m. Sotah 9:15; b. Sanh. 97a; Pesiq. Rab Kah. 5:9; Pesiq. Rab. 36:1); cf. Bonsirven, Judaism, 180–83. Its estimated duration varied widely, e.g., 7 years (b. Sanh. 97a; Song Rab. 2:13, §4; Pesiq. Rab Kah. 5:9; Pesiq. Rab. 15:14/15; 34:1; 36:1–2); 12 parts (2 Bar. 26–30); or 40 years (CD 20.14–15). (In the late Pesiq. Rab. 36Messiah himself suffers seven years to save Israe1.) |
| 916 For inscriptional evidence, cf., e.g., Inscriptions, ed. Carmon, 84, §183; 85, §§184–85. The literary evidence is, of course, pervasive. On the Qumran scriptorium and an evaluation of scholarly discussion on the Qumran «school,» see Culpepper, School, 156–68. 921 Meeks, Prophet-King, 144, cites Justin Dial 52.3 and Josephus Ant. 4.218. Cf. Acts 3:24; and the late reference Lev. Rah. 10cited in Bowman, «Prophets,» 208. 922 E.g., CD 8.20–21 (Baruch, Jeremiahs scribe, is promoted by analogy to Elishás Gehazi); Mek. Pisha 1:150–153; Pesiq. Rab Kah. 16:4; cf. Sipre Num. 93.1.3 (Moses sharing the Spirit). 923 Cf. the early Christian prophetic groups suggested in Aune, Prophecy, 195–98, 207; Hill, Prophecy, 88, although the evidence offered for them (especially in Revelation) is tenuous. 924 Culpepper, School, 188. Kugel and Greer, Interpretation, 53, suggest instead a broader similarity of school-like settings for OT prophet- and wisdom-guilds, which is more probable. 926 Pseudepigraphic devices like unreliable narrators were much less common in antiquity than today (Kurz, Reading Luke-Acts, 169–70). 928 Culpepper, Anatomy, 47. Aristotle praised Homer for his restraint in generally narrating or speaking as others without speaking in his own person (Aristotle Poet. 24.13–14, 1460a). Aristotle probably would have objected to some of Johns asides! 933 Manson, Paul and John, 86, finds them mainly in 1:1–34, 3:22–4:42, 5:1–47, 6:22–71, 7:14–10:39, and 12:20–18:40; Bruce, Documents, 54, however, cites Driver as noting that Burney " s most cogent examples for Aramaic in the Fourth Gospel are in Jesus» speeches. 939 Aune, Environment, 34, 47. For a broader literary structure, cf., e.g., Tolmie, Farewell, 183 (much more convincingly than Westermann, John, 7,63–64). 940 See Tenney, John, 40–41 for a structure based on this recognition. Bruce, Message, 106, outlines the Fourth Gospel according to clues in the prologue, but this use of the prologue is questionable. For suspense in ancient rhetoric, see, e.g., Cicero Verr. 2.5.5.10–11. |
| 13 Wuerthwein E.B. Repentance and Conversion in the Old Testament. II. The Prophetic Concept of Conversion//TDNT. 14 Wuerthwein. Op. cit. 15 Wuerthwein. Op. cit. 16 Wuerthwein. Op. cit. 17 Wuerthwein. Op. cit. 18 Бродович И.А. Книга пророка Осии: введение и экзегезис. Киев, 1901. C. 193–194. Wuerthwein. Op. cit. 19 Подробное объяснение Ос. 3:4–5 см.: Бродович И. А. Книга пророка Осии. C. 122–129. Палладий (Пьянков) , еп. Толкование на книгу святого пророка Осии//Палладий (Пьянков), еп. Толкование на святых пророков Осию и Иоиля. Вятка, 1972. C. 27–28. 20 Буквальный перевод древнееврейского В синодальном переводе выражение пророка смягчено: «как запачканная одежда». 21 Якимов И. С. Толкование на книгу святого пророка Исаии. СПб., 1883. C. 124. Wuerthwein. Op. cit. 22 Wuerthwein. Op. cit. 23 Wuerthwein. Op. cit. 24 Wuerthwein. Op. cit. 25 Wuerthwein. Op. cit. 26 Эти термины встречается в синоптических Евангелиях (16 раз, в том числе — 9 раз в Евангелии от Луки; 8 раз, в том числе — 5 раз у Луки), книге Деяний апостольских (глагол — 5 раз, существительное — 6), 1 раз во 2 послании св. ап. Петра (существительное), 8 раз у св. ап. Павла (1 и 7 раза соответственно глагол и существительное), 12 раз в Откровении (глагол). См.: and in the New Testament. I. The Linguistic Understanding//Wuerthwein. Надо иметь в виду, что употреблением этих терминов не исчерпываются тексты Священного Писания Нового Завета, в которых говорится о понятии покаянии. 27 Meta, noia в восходит к предлогу meta, (имеющего спектр значений: «вслед за», «вместе с», «с помощью чего-либо» и др.) и глаголу (означающего «направлять ум к какому-либо предмету»). BehmJ.//TDNT; BehmJ. , usxavoia. A. Greek Usage//TDNT. 28 Покаяние, каяться//Ринекер Ф., Майер Г. Библейская энциклопедия Брокгауза. Под ред. В.А.Цорна. Paderborn, 2001. Эл. вариант: Изде миссии «Свет на Востоке» на CD ROM «Цитата из Библии», версия 4. 5. 1. 29 Подробнее о влиянии греческого языка LXX на межзаветную литературу на греческом, новозаветные Писания и церковных авторов см. в исследовании: Корсунский И. Н. Перевод LXX: его значение в истории греческого языка и словесности. Сергиев Посад, 1897. С. 527–641. |
| 6949 In the Scrolls, overseers should be between thirty and fifty (CD 14.8–9); Buchanan, «Age,» cites also lQSa 1.13–21. This was the age range for temple service ( Num 4:35 ; cf. 8:24; t. Šeqa1. 3:26); thirty (Luke 3:23) held wider precedent as a transition age ( Gen 41:46 ; 2Sam 5:4 ; Gaius Inst. 1.20); forty was the minimum for a chorgos so that he could be trusted not to corrupt children (Aeschines Timarchus 11–12). 6950 Or at least surprise (Philostratus Hrk. 21.6). 6951 On controversia, see Black, «Oration at Olivet,» 88 (Quintilian 9.2.65–95). 6952 E.g., T. Job 27:2/3 (of Satan); an angelic annunciation in Tob 12:15; T. Ab. 16:11; 17:5A; 13(Death). 6953 E.g., Τ Job 29:4; 31:6/7. 6954 See Painter, John, 37–38; cf. Rabiej, «Jestem»; Probst, «Jésus»; Gwynne, «Invisible Father»; Okorie, «Self-Revelation.» 6955 «I am» appears predicatively in divine (Rev 1:8; 21:6) and equivalent christological (1:17; 2:23; 22:16) speech in Revelation, but never absolutely (Hill, Prophecy, 81). 6956 E.g., Nicholson, Death, 112–13. 6957 E.g., ibid., 112–13; Pancaro, Law, 60; Bell, I Am, 195–98. Some (e.g., Schnackenburg, John, 2:88) take this only as a claim that God utters himself through Jesus the eschatological revealer. 6958 Cf. Harner, I Am, 49–50, noting the use of the definite article in these predicate nominatives despite its relative rareness in Greek. 6959 See further Reinhartz, Word, 34–35. 6960 See most fully Bell, I Am, 27–32. 6961 E.g., Betz and Smith, «De Iside,» 45; Kysar, Maverick Gospel, 42. Some (e.g., Aune, Environment, 52) acknowledge Hermetic and gnostic parallels, but these may depend on Johns language. 6962 Horsley, Documents, 1:19–20, §2; Boring et a1., Commentary, 272–73; Kee, Origins, 62, comparing Isis with the figure of Wisdom; more extensively, Kee, «Isis.» 6963 CIJ 2:54, §802: γ εμι μγας èv ορανω καθμενος. 6964 Carson, John, 58 n. 1. 6965 See Aune, Prophecy, 41,65, and esp. 71. 6966 See in fuller detail Harner, I Am, 18–21 (also, e.g., Pesiq. Rab. 33:7–8); against a Hellenistic origin, see ibid., 26–30. Those who cite Hellenistic backgrounds usually also recognize the Jewish background (Kysar, Maverick Gospel, 43). |
| 2463 CD 12.23–13.1 (albeit with an emended misspelling of o );14.19 (not all the word is clear, but the relevant ending is); 20.1; also the warrior messiah of 1QM 11.7–8. Puech, «Apocalypse,» considers 4Q521 an «apocalypse messianique» (but contrast Bergmeier, «Beobachtungen»); Garcia Martinez, «Textos,» finds a messianic king (4Q252,285, 521), priest (4Q540), and heavenly figure (4Q246). 2464 LaSor, «Messiahs,» 429; Gaster, Scriptures, 392; Bruce, History, 122. Stefaniak, «Poglady,» thinks Qumran stressed eschatology more than messianology; this is probably right, unless the messiah was a Teacher of Righteousness redivivus. 2465 Silberman, «Messiahs,» 82, questioning whether the expectation is even eschatological in the final sense. It is reasonable to surmise that originally the title applied to the first Teacher of Righteousness. 2466 Cf. the priest " s precedence over the «Messiah» in lQ28a 2.19–20; «Moses God " s anointed [Messiah " ]» in 4Q377 2 2.5; 1Q22 11–12 even adds Eleazar to Joshua in Deut 31:7 , to couple priest and ruler figures; see also the «anointed priest» in 4Q376 1 1.1. Some late rabbis also spoke of a priest «anointed for battle,» i.e., an eschatological priest to accompany the troops, along with the Davidic messiah (b. Yoma 73b; Song Rab. 2:13, §4). 2467 For the suffering and triumphant messiahs, see 3 En. 45:5; for a suffering Messiah, see the various views offered in b. Sukkah 52a; p. Sukkah 5:2, §2; Pesiq. Rab. 34:2; 36:1–2, and see data listed in Torrey, «Messiah.» For a messiah suffering for Israel " s sins, cf. Pesiq. Rab. 36:1–2; 37:1. For a servant messiah, cf. 2 Bar. 70:9. The doctrine of two messiahs continued in ninth-century Karaite doctrine (possibly from Essene roots?); cf. Wieder, «Messiahs.» 2468 Driver, Scrolls, 465–66, notes the different exegesis but thinks the rabbinic picture could shed light on the DSS, a proposition which takes too little account of the relative dates of the traditions. Kuhn, «Messias,» 208, points out that the DSS subordinate the political messiah to the priestly one, but rabbinic literature offers no parallel to this (though Jub. 31 and some other texts, may). |
| 6408 Duke, Irony, 73. 6409 Sophocles Ajax 185; Ant. 955–965; similarly being detained by a deity, P.Lond. 23.5–35; 42.9–13; Nilsson, Piety, 172. Cross-cultural anthropological studies indicate hyperarousal and changes in brain activity during possession trances (Goodman, Demons, 20, 126; cf. further examples in Goodman, Henney and Pressel, Trance). 6410 E.g., Homer Od. 18.15,406; 19.71; much less seriously, cf. 23.166,174,264. Crowds were not always as respectful as teachers would like (e.g., Eunapius Lives 460; Acts 2:13); here some are degrading though not yet fully hostile. 6411 Aune, Environment, 56. Boring et a1., Commentary, 283, cites Porphyry De abstinentia 2.42, although this may betray the influence of Christian ideas. 6412 E.g., PGM 1.80–81, 88–90, 164–166, 181–185, 252–253; 2.52–54; 1 En. 65:6; LA.B. 34:2–3; Ascen. Isa. 2:5; b. Sanh. 67b; cf. CD 12.2–3 (false prophets); T. Jud. 23:1; Irenaeus Haer. 1.13.3–4; Aune, Prophecy, 45. Some pagans felt that particular deities enabled magic (cf. Graf, «Initiation»); the use of angels became dominant in medieval Jewish «good» magic (Fass, «Angels»). 6413 See PGM 5.107–109; 13.345; Gager, «Magician»; idem, Moses, 134–61; on God as magician in some late Jewish sources, see Hayman, «Magician.» 6414 Much Jewish teaching condemned magic, e.g., Exod 22:18; Deut 18:10, 14 ; Wis 17:7; Jub. 48:9; 1 En. 65:6; L.A.B. 34; Ps.-Phoc. 149; Ascen. Isa. 2:5; 2 Bar. 60:2; 66:2; m. Sanh. 7:11; Sipra Qed. pq. 6.203.2.2; b. Sanh. 65b-66a, bar.; 67b; Sebu. 15b; p. Hag. 2:2, §5; Roš Haš 3:8, §1. 6415 E.g., Apuleius Metam. 2.5; Smith, Magician, 75–76; Theissen, Stories, 239–42 (though some regard them as charlatans, e.g., Plato Rep. 2.364BC; Plutarch Bride 48, Mor. 145C). 6416 Nevertheless, in late antiquity many Jews increasingly practiced magic or used amulets to defuse it (e.g., PGM 4.1222, 3040–3041; 13.815–818; CIJ 2:62–65, §819; 2:90f, §849; for more detail, see Jacobson, «Vision»; Isbell, «Story»; Kotansky, «Amulet»; Schäfer, «Magic Literature»; Goodenough, Symbols, 2:153–295; 12:58–63; in the rabbis, cf. " Abot R. Nat. 25A; b. Sanh. 65b; Goldin, «Magic»), as did many Christians in a later period (Gitler, «Amulets»). Pagans also incorporated Jewish elements (e.g., PGM 1.298–305; 4.2355–2356; Deissmann, Studies, 321–36). |
| 7 Fr. Fuchs. Die hoeheren Schulen in Constanlinopel. В 475 г. Константинопольская библиотека насчитывала 120000 томов. 8 P.G . 36, 502. См. Salaville “De l’hellénisme au byzantinisme” (“От эллинизма к византизму”), in: EOR , t. 30, 1931. 9 Послания 234, н. 2, P.G . 32, 868. 10 P.G . 150, 1205. 11 Mansi, Coll. concil. VII, col. 116. “Единородный, в двух естествах неслитно, неизменно, нераздельно, неразлучно познаваемый”: συγχ τως, τρ πτως, διαιρ τως, χωπ στος. 12 Т.е. в общении свойств двух природ во Христе в единстве их жизни и в действии в единой ипостаси Слова. 13 Похвальное слово , P.G . 36, 573 В. 14 См. Norden, Die Antike Kunstprosa II, 2, p. 463. 15 Cotidiana vilescunt : Повседневные вещи становятся низкими, – гласит старая поговорка. 16 См. Dorn О. Rousseau, “Les langues liturgiques de l’Orient et de l’Occident”, in: Ienikon , t. 29, 1956. 17 Выражение принадлежит о. Габриэлю Хорну (Pere Gabriel Horn, “Le miroir et la nuée”, R.A.M . 1927). В Притч.1Септуагинта и Вульгата переводят древнееврейское слово ath как π γνωσις (в Синодальном переводе: “познание о Боге” – прим. перев .), Симмах – как γν ω σις. Ориген (Против Цельса, 749) по поводу этого текста говорит о “божественном чувстве” и переводит его как αïσθησις. Святой Григорий Нисский заимствует это слово у Оригена. 18 См. Dvornik, Le schisme de Photius , Paris 1980, ( Unam Sanctam 19). 19 См., напр., тексты святого Василия и святого Григория Нисского, P.G . 29, 497–775; 45, 248–1122; 32, 684–694; 45, 115–136; 32, 325–340. 20 Epist . IX, 1, P.G . 3, 1105 CD. 21 Писания, упомянутые впервые на Константинопольском соборе в 553 г. и прокомментированные епископом Скифопольским Иоанном. 22 Напротив, простодушные монахи с горы Олимп в Вифании при одном имени Платона осеняли себя крестом и шептали анафему эллинскому дьяволу!.. 23 Укажем на весьма яростную реакцию Симеона Фессалоникийского, Диалог против ересей, P.G . 155, 140. 24 См. Congar, “Neuf cents ans apres” в L’Eglise et les Eglises , изд. Chevetogne, I, p. 46; M.D. Chenu, La theologie au XlI s., Vrin, 1957. |
| 7139 Thus many commentators (e.g., Schnackenburg, John, 2:251), following Billerbeck, Kommentar, 2:535. 7141 Abot R. Nat. I A. For Moses as the greatest prophet and teacher, see also T. Mos. 11:16. Moses saved his people (Josephus Ag. Ap. 2.157; Acts 7:35), making Jesus» superiority a useful literary strategy for John (3:17). 7143 Philo likewise speaks of a nation who learned Moses» wisdom as his intimate acquaintances (Unchangeable 148) and of the virtous as acquaintances of the sacred word (Dreams 1.124). The term in all these instances is γνριμος, which he seems to employ as «pupi1.» 7144 Thus he imitated (μιμητς) him (Philo Virtues 66); future rulers could also look to Moses as their model (Virtues 70); cf. Joshua as Moses» disciple in Mek. Pisha 1.150–153; Abot R. Nat. 11, §28B; Baruch as Jeremiah " s in CD 8.20; Mek. Pisha 1.150–153. This is often the language of discipleship. 7145 Philo Spec. Laws 1.345 and 2.88 employ both φοιτητα and γνριμοι. One could fall from being a φοιτητς of Moses (Spec. Laws 2.256). 7148 Cf. the rabbi and father of a synagogue in Rome who is a μαθητς σοφν (CIJ 1:372, §508); cf. the disciple of Torah ([ν]ομομαθης) from Via Appia (CIJ 1:79, §113; 1:136, §193). 7149 So also Culpepper, Anatomy, 175. Cf. Mark 11:31–33 ; Luke 20:7. Changing charges during a trial could count as evidence that the accusers had invented them (Lysias Or. 7.2, §108); inconsistencies could be used to discredit testimony (Dionysius of Halicarnassus Lysias 15; Acts 24:11; Cicero Vat. 1.3; Plutarch Cicero 25.2). Using admissions of ignorance to expose a person as ignorant also would be quite intelligible (Plutarch Cicero 26.6). 7154 Cf. Blomberg, Matthew, 371 η. 76, following Green, Matthew, 205; France, Matthew, 149. For a similar phrase in later rabbinic bans, cf. Carson, «Matthew,» 193. 7155 Cf. Martyn, Theology, 34. Whitacre, John, 246–47, says he becomes explicit about what he really thinks; Culpepper, John, 177, even suggests he is taunting them (which is certainly how they take it, 9:34). |
| 6272 Ibid., 46–47, arguing that earlier rabbinic opinion tended against it; cf. unpardonable sins in 1QS 7.15–17, 22–23 (and possibly 1Q22; 4Q163 frg. 6–7, 2.6–7); Jub. 15:34; p. Hag. 2:1, §9. For deliberate acts of rebellion, see, e.g., CD 8.8; 10.3; p. Sebu. 1:6, §5. Greeks also felt that those who were once good but became bad merited stricter punishment (Thucydides 1.86.1); Pythagoreans treated apostates as dead (Burkert, «Craft,» 18). 6275 Diogenes Laertius 6.2.21; 6.2.36; 6.2.75–76; 6.5.87; 7.1.22; Diogenes Ep. 38; Aulus Gellius 19.1.7–10. 6276 Some MSS include «Christ» here, but probably for harmonistic reasons; «Holy One of God» is the most probable reading (Bernard, John, 1:223; Metzger, Commentary, 215). 6278 E.g.,Tob 12:15; 1 En. 1:3; 10:1; 14:1; 25:3; 84:1; 92:2; 97:6; 98:6; 104:9; 3 En. 1and passim. Three of the five uses of γιος in John apply to the Spirit (1:33; 14:26; 20:22), as often in early Judaism. Witherington, Wisdom, 161, applies the title to incarnate Wisdom, but Johns contemporaries did not limit the title thus. 6281 Cf. Collins, Witness, 56–78; idem, «Twelve,» who thinks the Johannine community is more adequate than apostolic Christianity, a dubious distinction. Anderson, Christology, 249, contrasts a higher view of Peter in Matt 16:17–19; but compare Matt 16with John 6:70 . 6282 Students often competed in Roman schools, but even a younger student might achieve leadership in the class (e.g., Seneca Controv. 1.pref.24); for whatever reasons, Peter «stood out.» 6284 Cf. the relatively rare plural form of «Satans» in ] En. 40:7; 65(though cf. the singular in 1 En. 54:6); more frequently in incantation texts (Incant. Texts 23.3–4; 58.1; 60.10; 66.5). 6285 E.g., CIJ 1:15, §12; 1:26, §33; 1:84, §121; 1:85, §122; 1:270–71, §345; 1:271, §346; 1:272, §347; 1:272, §348; 1:273, §349; 1:274, §350; 1:274–75, §351; 1:455, §636; 1:472, §657; 1:479, §668; 2:46, §791; 2:133–34, §§923–926; 2:190, §1039; 2:196, §§1070, 1072; 2:197, §§1073, 1075; 2:219, §1171; 2:261, §1255; 2:272, §§1280,1282; 2:273, §1283; 2:389, §1465; 2:441, §1533; CP/2:137, §235; for fuller listing of papyri occurrences for Egyptian Jews, see CP/3:180. |
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