| 451 Asyndeton also characterizes John " s style (Stamps, «Johannine Writings,» 620, lists 1:40,42, 45; 2:17; 4:6, 7; 5:12, 15; 7:32; 8:27; 9:13; 10:21, 22; 11:35, 44; 20:18); on this style, see Rhet. ad Herenn. 4.30.41; Quintilian 9.3.50; Rowe, «Style,» 136 (including Augustine Serm. 191.19.5); Lee, «Translations of OT,» 779–80 (LXX Job 3:17; 5:10 ; Isa 1:23); Anderson, Glossary, 33–34; also in Rhet. Alex. 36.1442a.l 1–14. 452 In a more technical sense, κακοφανα is «ill-sounding word order» (Anderson, Rhetorical Theory 187). 453 E.g., Kreitzer, John, 5. Other Platonists, however, might find «myth» the best vehicle for allegorical truth (see Maximus of Tyre Or. 4.5–6). 459 MacRae, Invitation, 16, says that whether or not John used the Synoptics, no one doubts that John reinterprets the Jesus tradition. 461 Lindars, John,31. Brodie, Quest, 153–55, emphasizes John " s move from his historical sources to interpretation. 467 Appian R.H. 11.7.41 is skeptical of Platós accuracy (but paradoxically takes the Iliad more seriously, R.H. 12.1.1). Cf. also the quite different portrayal of Musonius Rufus in the collections of Lucius and Pollio (Lutz, «Musonius,» 12–13). 469 Deuteronomy was one of the most popular books, perhaps the most popular book, among early Jewish interpreters, if incidence at Qumran supplies a clue (Cross, Library, 43). Westermann, John, 22–23,67, likewise compares the contrast between the interpretive speeches of Deuteronomy and Joshua, on the one hand, with Exodus and Numbers, on the other; Stuhlmacher, «Theme,» 15, compares John " s use of Jesus tradition with Jubilees or 11QT «updating» the Pentateuch. 470 As rewritings of Deuteronomy, Ashton, Understanding, 472, mentions Jub. 1; L.A.B. 19; 1Q22; Testament of Moses. 11QTemple may function as an eschatological Deuteronomy (Wise, «Vision»); at least 1 lQTemple 51.11–66.11 adapts and often paraphrases Deut (Schiffman, «Paraphrase»). 471 For Moses parallels, see, e.g., Teeple, Prophet; Glasson, Moses; Herlong, «Covenant»; Lacomara, «Deuteronomy»; Ashton, Understanding, 472–76. In this Gospel, however, it is Jesus» disciples who are most analogous with Moses, and Jesus as God " s glory (1:14). |
| 4901 Howard, Gospel, 206, mentions as a possibility that «water» here uses proselyte baptism as an illustration. 4903 See the references in White, Initiation, 66. This is not a novel view; in the early twentieth century Mayor, James, 201, cites earlier sources to this effect. 4906 As noted above, we believe that «baptism in the Spirit» can refer to the whole sphere of the Spirit " s eschatological work among believers and that some early Christian writers applied the phrase to conversion (as here) whereas others (like Luke) could apply it to a subsequent empowerment or empowerments (on a popular level, see Keener, Questions, 17–78; idem, Giver, 52–66,157–68). 4907 We assume that the Gospel as a literary work was meant to be read and heard on multiple occasions, hence not merely interpreted from the vantage point of the first-time reader. 4908 E.g., m. «Abot 1:4; 2:8; Mek. Vay. l:74ff. (ed. Lauterbach, 2:89–90); Bah. 5(237); Sipre Deut. 48.2.7; 306.19.1; 306.22–25; »Abot R. Nat. 18 A. 4909 Michaels, John, 43, thinks the grammar suggests a single entity, but the same construction in 1 John 5points to two, so the matter cannot be decided merely on grammatical grounds. Porsch, Wort, 128–30, objects to the epexegetical reading of the και, noting that this is not the most normal way to read the text because it introduces another complication. The construction may not be decisive, but Johannine usage warrants the reading here. 4910 Bürge, Community, 166; Dunn, Baptism, 192; Bates, «Born,» 235; Snodgrass, «ΠΝΕΥΜΑ,» 192–93; cf. Morris, John, 218. (Ancient rhetoricians apparently did not use this term, which appeared later; see Rowe, «Style,» 143.) Although it is not his own view, Robinson, «Baptism,» 19–20, regards a hendiadys here as clearly possible and notes that it was maintained by Origen, the English Reformers, the Lollards, Calvin, and others. For other possible hendiadys in John, see, e.g., 4:23–24; cf. 12:49; in other early Christian texts, see Blass, Debrunner, and Funk, Grammar, 228, §442.16. |
| 5191 Plato Theaet. 191D; Alexander 14 in Plutarch S.K., Mor. 180D; Fort. Alex. 1.11, Mor. 333A. The seals leave an imprint in soft wax (Plutarch Educ. 5, Mor. 3F). 5192 Apuleius Metam. 10.10; cf. Lyall, Slaves, 148–52. Seals could indicate approval on a legal document, which is what Brown, John, 1:158, sees here; cf. 21:24–25. 5193 E.g., Esth 8LXX; cf. the letter in Chariton 4.5.8. The keeper of the royal signet-ring played an important role in royal courts (Tob 1:22). 5194 E.g., over a wide chronological range, P.Eleph. 1.16–18; 2.17–18; P.Lond. 1727.68–72; P.Tebt. 104.34–35; Rev 5:1. Witnesses might be recalled to testify to the validity of their seals (P.Oxy. 494.31–43; 156–165 C.E.). Seals were also used to identify the contents of merchandise (Carmon, Inscriptions, 108–9, 230–33; cf. perhaps Ps.-Callisthenes Alex. 1.8). 5195 Aelius Aristides Defense of Oratory 340, §112D (επισφραγζεται). A rhetor could also apply this term to his crowning touches of praise (Menander Rhetor 2.3, 380.2). 5196 Jewish tradition acknowledged that even those in error would ultimately acknowledge the truth of God and Moses (e.g., Koran " s family in b. B.Bat. 74a; Num. Rab. 18:20). 5198 B. Sanh. 64a; p. Sanh. 1:1, §4; Gen. Rab. 8:5; Deut. Rab. 1:10; Bonsirven, Judaism, 150. 5200 For Jesus» χερ, «hand,» of authority, see also 10:28; for the Father " s hand, see 10:29; contrast perhaps 7:30,44; 10:39. 5201 That the Father gives the Spirit to Jesus here is frequently maintained and is probably the majority view, e.g., Lightfoot, Gospel, 133; Carson, John, 213; Bruce, John, 97; Turner, Spirit, 59: Whitacre, John, 99; Smith, John (1999), 107. 5202 Lev. Rab. 15:2, noted also by Johnston, Spirit-Paraclete, 14; Carson, John, 213; Turner, Spirit, 59; Hofius, «Geist ohne Mass»; and Bürge, Community, 84, who also notes that the specific expression κ μτρου is foreign to Greek literature in genera1. Musonius Rufus 18B, p. 116.12, applies μετρα negatively to excess (unlimited gluttony); cf. T. Ab. 14:9; 17:7A. |
| 7017 Meier, Marginal Jew, 2:694–96; on the symbolism, see, e.g., Riga, «Blind.» Painter, « John 9 ,» provides a more complex (hence less certain) reconstruction. Brodie, «Elisha,» makes too much of similarities between this miracle story and 2 Kgs 5; idem, Quest, makes too much of other canonical sources. 7020 E.g., p. Ketub. 11:3, §2 (the story concerns a Tanna but is probably Amoraic). Charity was also distributed locally (m. Peah 8:9). 7024 See Mbiti, Religions, 272–75, on mystical scapegoating in traditional African societies. In Shona tradition, witchcraft can produce mental defects in fetuses (Gelfand, «Disorders,» 165); Navajo tradition also connects prenatal experiences with mental illness (Kaplan and Johnson, «Meaning,» 209). 7025 Dionysius of Halicarnassus R.A. 16.3.1. Tiresias " s blindness was judgment from Hera (Ovid Metam. 3.335). 7027 E.g., b. Taan. 21a. See fully Davies and Allison, Matthew, 2:135. All deformities, including blindness, prevented entering the Qumran community (CD 15.14–15; 1QM 7.4–5; lQSa 2.4–9). 7028 T. Ber. 6:3; b. Ber. 58b. The response was to be the same, however, for bad news to oneself (m. Ber. 9:2). 7029 Diodorus Siculus 20.62.2; see also Demosthenes Against Zenothemis 6. The principle also applied to executions by rulers (e.g., Diodorus Siculus 20.101.3; Aulus Gellius 7.4.4) or heroes (Apollodorus 3.16.1; Epitome 1.2–3). Cf. sorcerer " s death by sorcery in Kenyan Luo tradition (Whisson, «Disorders,» 289). 7031 See m. Abot 2:6/7; Sipre Deut. 238.3.1; Abot R. Nat. 27, §56B; b. Abod. Zar. 17b, bar.; Ber. 5a; Sanh. 108b; p. Hag. 2:1, §3; Gen. Rab. 53:5; Targum Rishon to Esther 1:11; other sources in Bonsirven, Judaism, 110; cf. Sanders, Paul and Judaism, 125. A rabbi would not even face execution without having committed at least a minor transgression (Mek. Nez. 18.55ff.). 7032 Homer Il. 6.139; Hierocles p. 48.22–49.9 from Stobaeus Ec1. 1.3.54 (Van der Horst, «Hierocles,» 157–58); Parthenius L.R. 29.2. Some, however, attributed such afflictions directly to human vice apart from the gods (Iamblichus V.P. 32.218). |
| 7046 On «God " s works,» cf. comment on 6:28; Charlesworth, «Comparison,» 415, on 1QS 4.4. John 3also speaks of «manifesting works,» but the parallel is primarily one of idiom rather than of theology (cf. 1 John 3:8 ; Johannine literature employs φανερω frequently: 1:31; 2:11; 7:4; 17:6; 21:1, 14; 1 John 1:2; 2:19, 28; 3:2, 5, 8; 4:9; Rev 3:18; 15:4); the idea in 2is closer. 7049 E.g., Chrysippus contended that Providence did not make sickness but in making good had to allow the bad to be produced (Aulus Gellius 7.1.7–13). 7051 Sipre Deut. 306.30.2, 5, 6. God " s mighty acts could be said to be predestined before creation (Gen. Rab. 5:5). 7052 Martyn, Theology, 28. For the verb «working» with the noun «works,» see also 6:28; Philostratus Hrk. 17.6. 7053 E.g., Homer Il. 2.387; 7.282; 8.529–530; 11.209; 14.259–261; Apollonius of Rhodes 4.1059; Dionysius of Halicarnassus R.A. 9.48.3; Arrian Alex. 1.19.2; Polybius 5.86.1–2; Caesar Alex. W. 1.11; Gallic W. 2.11; Apollodorus Epitome 4.2; Silius Italicus 5.678; 13.254–255; Philostratus Hrk. 58.4; their uncommonness made night attacks all the more devastating (Homer II. 10.100–101; Arrian Alex. 1.4.1); forced dismissal of the Senate (Cicero Earn. 1.2.3). Augustinés interpretation of «night» here as hell (Tract. Ev. Jo. 44.6) is fanciful (Whitacre, John, 238). 7054 Including for the eyes (Tob 11:11–13; CIG 5980, in Deissmann, Light, 135–36; cf. commentaries on Rev 3:18). Proper use of eye salve could help (Epictetus Diatr. 2.21.20; 3.21.21), but use of the wrong substance could produce blindness instead (Diodorus Siculus 22.1.2; Dionysius of Halicarnassus R.A. 20.5.2–3; Appian R.H. 3.9.2). 7056 E.g., Theophrastus Char. 16.14. For magical uses, see esp. Bourgeois, «Spittle,» 8–11 (forwarded to me by Daniel Wallace). 7057 Malina and Rohrbaugh, John, 170, e.g., cite Pliny Nat. 27.75; 28.5,48,61,77; 29.12,32; 32.39; Boring et a1., Commentary, 284, cite SIG 1173 (138 C.E.; magical). On therapeutic uses, see further Galen N.F. 3.7.163 (for skin diseases); Bourgeois, «Spittle,» 11–16. |
| For uses of the term, see 1:32, 33, 38–39; 3:36; 4:40; 5:38; 6:56; 7:9; 8:31, 35; 9:41; 10(cf. v. 38); (11:10); 11:54; 12:24,46; (14:10, 11 [εν]); 14:17, (20 [ν]), 23, 25; (15[ν]); 15:4, 5,6, 7, 9,10,16; (17:21,23,26 [ν]); 21:22, 23. The idea of the new covenant ( Jer 31:31–34 ; Ezek 36:24–28 ) and OT imagery for God " s indwelling (though, more commonly, his resting upon) are probably also relevant; for a complete discussion, see Malatesta, Inferiority, 42–77. 8411 The shift between God being their dwelling place and them being his is not particularly significant, since both communicate the idea of presence and relationship (though cf. also Pesiq. Rab. 21:10). 8412 B. Sank. 22a, attributed to Simon the Pious, says that this is the proper attitude for prayer (in Montefiore and Loewe, Anthology, 345, §907). See Abelson, Immanence, 377–79, for connections between the Holy Spirit and the Shekinah in rabbinic literature. 8414 McNamara, «Resting-Place»; cf. idem, Targum, 142–43. Glasson, Moses, 75, comments reservedly on the view that a paschal tradition is in view (Exod 23has a «place prepared,» but Oesterley " s connections to the paschal liturgy are not particularly convincing); but the woman in the «place prepared» in Rev 12 evokes more of the imagery of Sukkoth. 8415 Cf. the common use of makom, «place,» as a divine title in later rabbinic circles, signifying God " s omnipresence (3 En. 18:24; m. " Abot 2:9,13; 3:14; Sipra VDDen. pq. 2.2.4.2; 4.6.4.1; Sipra Sav M.Dpar. 98.7.7; Sh. M.D. 99.1.4, 5, 7; 99.2.2, 3; 99.3.9, 11; 99.5.13; Sipra Qed. par. 1.195.2.3; pq. 7.204.1.4; Sipra Emorpq. 9.227.1.5; Behuq. pq. 5.266.1.1; Sipre Deut. 1.8.3; 1.9.2; 1.10.4; 2.1.1; 11.1.1; 21.1.1; 24.3.1; 26.4.1; 28.1.1; 32.3.2; 32.5.8; 33.1.1; 37.1.1, 3; 38.1.1, 3; Keener, Marries, 150 n. 27). Patte, Hermeneutic, 25, points out that Torah is a «place» of God " s dwelling, a surrogate for God " s presence in the temple; but this view may have arisen only gradually after 70 C.E. and is less common than the more common use as a title for God. |
| А это свойство ипостасей есть как бы основание и фундамент всех остальных их свойств, отчего оно и называется общим свойством. 110 Обрати внимание, что как термин «единосущный» был привычным для отцов еще до I Вселенского собора, но он этот термин утвердил и преподал всей вселенной, так и Святую Деву Марию иные отцы прежде этого III Вселенского собора называли Богородицей, но Собор, утвердив это сладчайшее имя Девы, преподал его всей вселенной как догматическое определение. Так, первым назвал Деву Богородицей Ориген в своем толковании 33-го стиха 22-й гл. Второзакония (Цепь толковников. Т. 1. С. 15, 54) (Orig. In Deut.//PG 12, 813C). Более того, Сократ (История. Кн. 7, гл. 32) говорит, что сам Ориген , подробно исследовав Послание ап. Павла к римлянам, объяснил, на каком основании Дева называется Богородицей (PG 67, 812B). А Кирилл Александрийский , письменно обращаясь к Несторию, говорит, что и Афанасий Великий называл, и исповедывал Ее Богородицей (см.: Cyr. Alex. Ep. 1//PG 77, 13BD). И Аммон, еп. Адрианопольский, как и Александр Александрийский в письме к Александру Константинопольскому (участнику I Вселенского собора) (Alex. Alex. Ep. ad Alex. Const. 12//PG 18, 568C), назвал Пресвятую Деву Богородицей. Также Василий Великий в слове на Рождество Христово говорит: «Поскольку слух любящих Христа не может принять того, что Богородица некогда перестала быть Девой, этих свидетельств, полагаю, достаточно» (Basil. Magn. In Christi generat. 5//PG 31, 1468B). Григорий Богослов в первом послании к Кледонию пишет: «Если кто не признает Марию Богородицей, то он отлучен от Божества» (Greg. Nazianz. Ер. 101//PG 37, 177C). А в 1-м слове о Сыне, обращаясь к язычникам, он говорит: «Ибо где тебе по твоим меркам познать Богородицу Деву?» (Idem. Or. 29. 4//PG 36, 80A). А Евсевий в книге о жизни Константина (кн. 3, гл. 43) (Euseb. Vita Const. III, 43//PG 20, 1101C–1104A) и Сократ (кн. 7, гл. 32) (Socr. Schol. Hist. eccl. VII, 32//PG 67, 812AB) пишут: «Посему благочестивейшая царица (т. е. Елена) украшала бремя Богородицы (имеется в виду Вифлеем) дивными памятниками». Дионисий Александрийский говорит Павлу Самосатскому: «...Воплотившегося от Святой Девы и Богородицы Марии» (Dion. Alex. Ad Paulum Samosatenum//PG 28, 1562B). А Григорий Неокесарийский , чудотворец, в своем слове на Благовещение говорит следующее: «После этого пророчества Святая Богородица вознесла песнь: Величит душа Моя Господа» (Greg. Thaum. In Annunt. 2//PG 10, 1165D). |
| 3411 Bar 4:2 ; 4Q511 frg. 1, lines 7–8; frg. 18, lines 7–8; CI] 1:409, §554 (Hebrew on a bronze lamp in Italy); L.A.B. 9:8; 11:1–2; 15:6; 19:4, 6; 23:10; 33end (legis lumine; MSS: legis lumen); 51:3; 2 Bar. 17:4; 18:1–2; 59:2; Sipre Num. 41.1.2; p. B. Mesi c a 2:5, §2; Hor. 3:1, §2; Sukkah 5:1, §7; Gen. Rab. 26:7; Pesiq. Rab. 8:5; 46:3; cf. L.A.B. 37(the «truth» from the bush illuminabatMoses); Sipre Deut. 343.7.1; Gen. Rab. 3:5; Exod. Rab. 36:3; Num. Rab. 14:10; Deut. Rab. 4:4; 7:3; Ecc1. Rab. 11:7, §1; Pesiq. Rab. 17:7. Torah also appears as fire (m. «Abot2:10; Sipre Deut. 343.11.1; »Abot R. Nat. 43, §121 B– Deut 33:2 ; b. Besah 25b–school of R. Ishmael; Ta c an. 7a; Pesiq. Rab Kah. Sup. 3:2; Jer 23:29 ; Song Rab. 5:11, §6; the Ten Commandments as lightnings in Tg. Neof. on Exod 20:2–3; Tg. Ps.-]. on Exod 20:2–3; Tg. Neof. on Deut 5:6–7 ) or summons heavenly fire (p. Hag. 2:1, §9; Song Rab. 1:10, §2), and specific commandments, such as the Sabbath, appear as light (Pesiq. Rab. 8:4). 3413 The «glory» in Exod 33is described as a «cloud» (34:5), which is depicted elsewhere in the context (33:9,10) in terms similar to the pillar of fire (13:21–22; 14:24; 40:38). 3414 See introduction for a brief treatment of this motif. «Life» occurs 36 times in John, 17 times in Revelation, 14 times in Romans, and 13 times in 1 John (Morris, John, 82). 3415 Although Wheldon, Spirit, 18, is not wrong to associate life with the Spirit in John (cf. 6:63), it is first of all associated with Christ. 3416 E.g., Wis 8:13,17; Sir 4:12; 17:11 ; cf. 1 En. 98:10,14; 2 Bar. 38:2. Greek writers could associate philosophy with living properly (Crates Ep. 6, to students; Cyn. Ep. 56–57–ζην). See also the biblical references in Painter, John, 49. 3417 Bar 3:9; 4:1–2 ; Pss. So1. 14:1–2; L.A.B. 23:10; 2 Bar. 38:2; m. «Abot 2:7 (Hillel: the more Torah, the more life, ; and later in the same text, «he who gains for himself words of Torah, gains for himself the life of the world to come,» ; b. »Abot6:7, bar.; «Abot R. Nat. 34 A (among other things); »Abot R. Nat. 35 B; Sipre Deut. 306.22.1; 336.1.1; b. Hag. 3b; Roš Haš. 18a; p. Ber. 2:2, §9; Exod. Rab. 41:1; Lev. Rab. 29:5; Num. Rab. 5:8; 10:1; 16:24; Deut. Rab. 7:1,3,9; Tg. Ecc1. 6:12. Cf. the tradition of souls departing or being restored at Sinai (usually of Torah bringing Israel life but disobedient nations death), e.g., b. Šabb. 88b; Exod. Rab. 5:9; Lev. Rab. 1:11; Deut. Rab. 1:6; Song Rab. 5:16, §3. The exact sense of Odes So1. 3is slightly more difficult to determine, but may refer to God as the life (cf. Gen. Rab. 1:5; 43:3; Num. Rab. 10:1). |
| 6500 E.g., t. Roš Haš. 1:13; Pesiq. Rab Kah. Sup. 7:2; p. Roš Haš. 1:3, §43; perhaps also m. Roš Haš. 1(but cf. m. Ta c an. 1:1). Cf. the association instead with his decrees at the New Year (Rosh Hashanah) in Sipre Deut. 40.4.2; p. Roš Haš. 1:3, §§45–46. 6501 B. Ta c an. 25b. 6502 Cf. also the invitation of a sage to drink from the wisdom he offers ( Sir 51:23–24 ; cf. here, e.g., Reim, Studien, 193); wisdom or wise speech (Philo Worse 117; Sib. Or. 1.33–34) and prophecy (Plutarch Obso1. 5, Mor. 41 IF) as a stream or river. Some (e.g., Blenkinsopp, «Quenching,» 44–45; Pancaro, Law, 480–81; Whitacre, John, 193; cf. Turner, Spirit, 62) find wisdom background here; Jeremias, Theology, 159, finds the familiar cry of the seller of water (cf. Isa 55:1). Contrast the fanciful identification with John the Baptist in Thiering, Hypothesis, 191. 6503 Noted by Painter, John, 49. 6504 M. «Abot 1:4; 2:8; Mek. Vay. l:74ff.; Bah. 5:99; Sipre Deut. 48.2.7; 306.19.1; 306.22–25; »Abot R. Nat. 18 A; cf. b. Ta c an. 7a; B. Qam. 17a, 82a; Gen. Rab. 41:9, 54:1, 69:5, 70:8–9, 84:16, 97:3; Exod. Rab. 31(Wisdom); 47:5; Song Rab. 1:2, §3; as a well, Sipre Deut. 48.2.7; Pesiq. Rab Kah. 24:9; for heresy as bad water, m. " Abot 1:11; Sipre Deut. 48.2.5. 6505 Some suggest the Spirit may take here the role the Torah held in early Judaism (e.g., Freed, Quotations, 38). 6506 Gen 1may associate the Spirit more with wind than with water itself. 6507 E.g., p. Sukkah 5:1, §3 and Ruth Rab. 4:8, citing Isa 12:3; Pesiq. Rab. 1:2. People reportedly sang from Isa 12during the water libations (Westcott, John, 123). 6508 E.g., Lightfoot, Gospel, 184; Bowman, Gospel, 323; Lee, Thought, 217; Hunter, John, 84; Barrett, John, 329. Dodd, Interpretation, 350–51, also cites «a somewhat vague tradition» that the Messiah might appear near the time of this festiva1. 6509 Assuming the correctness of the attribution to R. Joshua b. Levi in Pesiq. Rab. 1:2. 6510 Gen. Rab. 70:8. 6511 On the symbolism of Rev 22:1, see, e.g., Ladd, Revelation, 286. |
| 6799 E.g., in Mek. Bes. 4.52–57 (Shemaya and Abtalion). 6800 E.g., m. " Abot 2:2; Sipra Behuq. pq. 8.269.2.5; Sipre Deut. 8.1.1; Pesiq. Rab Kah. 1:1; 2:5; 5:8; 22:4; Pesiq. Rab Kah. Sup. 5:2; Gen. Rab. 39:3; 44:16; 48:12; 49:11; 70:8; Exod. Rab. 1:4; 15:4; 44:5; Lev. Rab. 31:4; 36:5; Song Rab. 7:6, §1; Pesiq. Rab. 15:9; 27/28:1; Tg. Neof. 1 on Gen 48:20 ; cf. Tg. Neof. 1 on Gen 30:27; 39:5 ; Tg. Ps.-J. on Gen 18:18; 19:29; 21:17 . This included expiation of Israel " s sins (Pesiq. Rab Kah. 23:8; Lev. Rab. 29:7; Deut. Rab. 3:15). 6801 Pesiq. RabKah. 11:6; Lev. Rab. 21:11; 36:5; Num. Rab. 11:2; Pesiq. Rab. 12:5; 15:9. 6802 E.g., " Abot R. Nat. 12, §30; 22, §46B; Gen. Rab. 74:12; Num. Rab. 8:9; cf. individuals» benefits from ancestral merit, p. Ta c an. 4:1, §14; Lev. Rab. 9:2. Amoraim differed as to whether patriarchal merit could eventually run out (p. Sanh. 10:1, §6; Lev. Rab. 36:5). 6803 See Sipre Deut. 329.3.1, following biblical precedent ( Ezek 18:20 ); cf. 2 En. 53:1. Even in Song Rab. 1:2, §3, biblical sacrifices appear preferable to ancestral merits. 6804 Noted also by Marmorstein, Merits, 38. 6805 Cf. protection from judgment on account of the patriarchs in T. Levi 15(possibly a later interpolation); perhaps Moses» virtue and the law (Josephus Ant. 3.322). 6806 Cf. invoking an ancestor in 3 En. 1:3; supplication on the basis of the honor of the patriarchs in CIJ 1:519, §719 (if it means the biblical patriarchs); invoking their merits in prayer in Gen. Rab. 60:2. 6807 For the salvation of all Israel, cf. also b. Hag. 27a; Sanh. 110b; Rom 11:26 . For Abraham " s involvement, see also Justin Dia1. 44.1 ; Williams, Justin, xxxii. 6808 Cf. T. Ab. 14:5–8A; Gk. Apoc. Ezra 2:5. 6809 E.g., Gen. Rab. 35:2. At least as early as 2Macc 15:12, 14, the deceased could intercede for Israe1. 6810 E.g., b. c Erub. 19a; Gen. Rab. 48(third century C.E.). 6811 Gen. Rab. 14:6; Ecc1. Rab. 3:11, §2. Although later rabbis often emphasized Adam " s stature before the fall (Sipra Behuq. pq. 3.263.1.9; " Abot R. Nat. 8, §22B; 42, §116; b. Hag. 12a; Sanh. 38b; Pesiq. Rab Kah. 1:1; 5:3; Gen. Rab. 2:3; 8:1; 12:6; 21:3; 24:2; 58:8; Lev. Rab. 14:1; 18:2; Num. Rab. 13:12; Song Rab. 3:7, §5; Pesiq. Rab. 15:3), perhaps exploiting some Greek imagery (cf. Homer Od. 11.576–577; but cf. Bare, «Taille»; Niditch, «Adam»; 3 En. 9:2; 18:25), some eventually claimed that Abraham " s was greater (Pesiq. Rab. 7:2; cf. Jos. Asen. 1:5/8). |
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