| Сребролюбие 14. Taken from Meffreth, Dominica Oculi, No. 1. 11. 1–8 cf Meffreth: «Item auari similes sunt gryphonibus, qui vt dicit Isidorus lib. 14. ca. 3. custodiunt montes, in quibus sunt gemmae pretiosae, nec eas inde auferre permittunt. Propter hanc causam rarus est illuc hominum aggressus vel accessus. Nam viuos homines deglutiunt, & equitem armatum cum equo rapiunt, vt dicit Glossa super Deut. 14 . Sed tamen de gemmis illis, quas sic custodiunt, ipsi per se nullam vtilitatem sumunt.» 11. 9–14 cf Meffreth: «Sic est de auaris quibusdam, qui thesauros ita cupide custodiunt, vt si quis eis vel modicum quid auferret, ipsum, si possent, viuum déglutirent. Ad tales auaros diuites, pauperes accedere non possum, quia turpiter eos repellunt» (Pars hyem ., p. 257). The rest of the poem appears to be Simeon " s invention. Сребролюбие 15. Taken from Faber, In Festo Purificationis B.M.V., No. 5 «Senes instruuntur exemplo Simeonis», sect. 2 «Vitent avaritiam»: «S. Hieronymus in serm. quodam ait: C um caetera vitia senescente homine senescant, sola avaritia iuvenescit.» Сребролюбие 16. Taken from Marchantius, Candelabrum mysticum, Tractatus 4 «De Sacramento Eucharistiae», Lectio 10, Propositio «Ecce Panis Angelorum factus cibus Viaterum, vere panis Filiorum non mittendus canibus». 11. 1–2 cf Marchantius: «Tertio, per canes intelligi possunt auari.» 11. 2–8 cf Marchantius: «Sicul canis ad odorem cibi aut praedae discurrit, circuit, inquietus est, donee potiatur: ita homo auarus ad odorem lucri, non considerando, an iustum sit, an iniustum.» 11. 9–14 cf Marchantius: «Et sicut canis circa domos pistorum, aut circa pueros in manu panem gerentes frequens est: ita & ille circa sim plices habentes aliquid substantiae versatur, vt decipiat vel attrahat.» 11. 15–20 cf Marchantius: «Et sicut canes libenter cadaueribus pascuntur; ita quidam mortuorum am icorum substantiam iniuste inuolant. & eorum obligationibus, debitis, legatis, testamentis non satisfaciunt.» 11. 21–4 cf Marchantius: «Denique sicut canes viuunt ex rapto, ita quidam ex iniuste acquisito, & instar canum lambentium sanguinem, ipsi pauperum sanguinem sugere quoque videntur, aut eos excoriare, & penitus deuorare.» 11. 25–6 cf Marchantius: «Audiant ergo vocem Angeli Praeconis inclam antis similes, indigne ad Domini conuiuium accedentes: Foris canes [Rev. 22.15]» (pp. 120–1). |
| In Deut. 33. 23). В ветхозаветном апокрифе «Завещание 12 патриархов», сохранившемся на греч. языке (Testamentum XII patriarcharum - CAVT, N 118; II в. до Р. Х.), сказано, что после воскрешения патриархов и праотцов, когда все колена получат особые благословения, колено Н. будет благословлено от «роскоши» (τρυφ - Test. XII Patr. IV 25. 2). В разделе этого апокрифа «Завещание Неффалима», к-рое в оригинале носит подзаголовок «О природной добродетели» (περ φυσικς γαθτητος), что, очевидно, служит характеристикой самого Н., приводится вариант перевода Быт 49. 21: «...и был я легок ногами, как лань, и поручал мне отец мой Иаков всякое и послание и весть, и как серну благословил меня» (Test. XII Patr. VIII 2. 1),- как реминисценция текста благословения по МТ. В апокрифе подчеркивается особая роль Рахили в воспитании Н.: говорится, что его мать Валла родила его «на колени Рахили» (Ibid. VIII 1. 6). Текст «Завещания...» содержит учение об онтологической связи между внешним состоянием и поведением человека и его внутренней жизнью, восходящей к творению человека Богом, Чьи действия уподобляются действиям гончара (Ibid. IX 2. 2, 6). Н. призывает познавать Бога в Его творении и жить по Его закону, отвращаясь от заблуждений язычников (Ibid. VIII 2-3). Действия Бога, Который все сотворил по порядку (ν τξει - Ibid. IX 2. 8), противопоставлены нарушению порядка (ταξα), присущему преступающим закон Божий, т. е. язычникам (Ibid. IX 3. 2-3). Особенность этого текста - в сравнении Н. с прав. Иосифом, о к-ром сам патриарх говорит, что он «был сходен со мною во всем по молитвам Рахили» (Ibid. IX 1. 7-8). Подобно прав. Иосифу, Н. видит пророческие видения и сны, предрекающие дальнейшую судьбу др. колен, в т. ч. и пленение самого Иосифа и судьбу народа «в последние времена» (Ibid. VIII 5-6). Эти видения «исполнятся в свой срок, когда Израилю предстоит много претерпеть» (Ibid. VII 1). В отличие от завещаний др. патриархов о Н. говорится, что перед смертью он «ел и пил в веселии души» (Ibid. IX 2). Сохранившийся в кумран. документах текст «Завещания Неффалима» (4Q215 - DJD. Vol. 22. P. 73-82), датируемый кон. I в. до Р. Х.- нач. I в. по Р. Х., содержит фрагменты, посвященные более подробному изложению генеалогии Н. Эти сведения отсутствуют в греч. тексте «Завещания...», но нашли отражение в позднем средневек. евр. варианте апокрифа, сохранившемся в мидраше «Берешит Раббати» (Bate midrashot/Ed. S. A. Wertheimer. Jerus., 1952. Vol. 1. P. 199-203). Евр. версия этого апокрифа обычно рассматривается как переработка греч. текста; однако наличие большого числа параллелей между ними (напр., упоминание о роли Авраама в происхождении Н.- Test. XII Patr. IX 1. 10) рассматривается в совр. исследованиях как свидетельство того, что оба текста могут восходить к одному источнику ( Hillel. 2007. P. 188-189, 197; Kugler. 2000. P. 603). |
| Когда же услаждение тела доходит и до ума, то и ум тело увлекает вместе с собой к чувству наслаждения] (Hilarius Pictaviensis. Tractatus super psalmos, 62, 3, PL 9, 402). 2566 Paulus beatus inhabitationem corporis sui congemiscit, per incolatum carnis peregrinari se a Deo conquerens ( Rom. VII, 24 ). Quo contra peregrinandum in carne scit sibi esse, ut ei cum Deo sit incolatus: sed tamen melius ei esse dissolvi, et cum Christo esse ( Phil. I, 22–23 ), et Ecclesiastes ait: Et laudavi omnes qui mortui sunt, super omnes qui vivunt usque nunc (Eccle. IV, 2); liberata scilicet per dissolutionem corporis anima, onere atque consortio eam esse infirmis hujus atque periculosae carnis exutam [Блаженный Павел тяжко жалуется на свое телесное жилище и на то, что из-за него он отдаляется от Бога ( Рим. 7:24 ). И тем самым он показывает себя противником удаления от Бога из-за плоти, чтобы душа была заключена в плоть; и лучше иметь «желание разрешится и со Христом быти» ( Фил. 1:23 ). То же говорит Екклесиаст: «И ублажил я мертвых, которые давно умерли, более живых, которые живут доселе» ( Еккл. 4:2 ); под чем надо понимать душу, освобожденную от тела, а также от бремени и соучастия с хрупкой и опасной плотью] (Hilarius Pictaviensis. Tractatus super psalmos, 119, 11, PL 9, 651). 2568 (Sanctus ille) elegit autem non naturali necessitate, sed voluntate pietatis: quia unicuique ad id quod volet via est proposita vivendi, et appetendi atque agendi permissa libertas ( Deut. XXX, 19 ). Et ob id uniuscujusque aut poena aut praemiis affirietur electio [(Святой) избрал это не по естественной необходимости, но исходя из благочестивой воли, потому что всякому предоставлена свобода к тому, что он хочет, – свобода жить, хотеть и действовать. И поэтому каждый выбирает награду или наказание] (Hilarius Pictaviensis. Tractatus super psalmos, 118, 22, 4, PL 9, 641). Velie enim naturae libertas est, quae ad perfectae virtutis beatitudinem cum arbitrii voluntate subsistat [Ибо свобода воли есть природная свобода, которая существует для избрания блаженства за совершенную добродетель] (Hilarius Pictaviensis. |
| Вознесеся Христос 2 Taken from Meffreth, In Festo Ascensionis, where ten reasons are given why, «ex parte nostrae» (from our point of view), Christ ascended into heaven. 11. 13–22 cf Meffreth: «Prima vt fidem nostram quae est, de non visis, augm entaret, vnde ipse dixit, Ioann. quod Spiritus sanctus adueniens arg u et mundum de iustitia eorum , scilicet qui credunt, vt Augu. dicit. Ipsa quippe fidelium comparatio, infidelium est vituperatio: vnde subdit: Quia ad Patrem vado, & iam non videbitis me. Beati namque qui non viderunt & crediderunt, erit igitur vestra iustitia, de qua mundus arguitur, quia in me, quern non videtis, creditis.» 11. 23–6 cf Meffreth: «Secunda, vt spem nostram su bleu aret, vnde & ipse dixit, Ioan. Si abiero & preparauero vobis locum, iterum veniam & accipiam vos ad meipsum, vt, vbi ego sum & vos sitis. Per hoc enim, quod Christus humanam naturam assumptam in coelo collocauit, dedit nobis spem illuc perueniendi, quia vbi fuerit corpus, illuc congregabuntur & aquilae, vt dicitur Matth. 11. 27–30 cf Meffreth: «Tertia vt charitatem inflammaret, secundum illud Apostoli Colossenses 3.[l–2] Quae sursum sunt quaerite, vbi Christus est in dextera Dei sedens, quae sursum sunt sopite, non quae super terram.» 11. 31–4 cf Meffreth: «Quarta, vt per hoc reuerentiam nostram ad ipsum am pliaret. Dum enim in coelum ascendit iam non existimamus eum sicut hominem terrenum, sed sicut Deum coelestem, ad maiorem sibi reuerentiam exhibendam prouocamur.» 11. 35–8 cf Meffreth: «Quinta, vt viam eundi in coelum nobis demonstraret, secundum illud Micheae. A scendit iter pandens ante eos [cf AV: «The breaker is come up before them " ].» 11. 39–42 cf Meffreth: «Sexta, vt coelu m nobis reseraret. Deut. 28 Aperiet tibi Dominus thesaurum suum optimum, id est, coelum.» 11.43–6 cf Meffreth: «Septima, vt locum nobis in regno Patris sui prepararet, secundum quod ipse promisit loan. Vado, inquit, parare vobis locum, &c. vt vbi ego sum & vos sitis.» 11. 47–52 cf Meffreth: «Octaua vt patrem pro nobis interpellaret, secundum illud 1. loan. 2.[l–2] Aduocatum habemus apud Patrem Iesum Christum iustum, & ipse est propitiatio pro peccatis nostris» 11. 53–6 cf Meffreth: «Nona vt in coelo sedens quasi Deus, & Dominus nobis inde Spiritum sanctum & diuina dona donaret, vnde dixit loan. 16. Nisi ego abiero, paracletus non veniet ad vos, & dum assumptus fuero mittam eum vobis» 11. 57–60 cf Meffreth: «Décima, vt ipse ascendens in coelum desiderium nostrum post se traheret & prouocaret» (Pars aest., pp. 132–3). |
| 3561 Sipre Deut. 43.8.1; b. Šabb. 31a; Yoma 76a; Exod. Rab. 15:30; Lev. Rab. 10:3; Num. Rab. 16:7; Deut. Rab. 2:24; 10:4; Lam. Rab. proem 2; Lam. Rab. 1:17, §52; SongRab. 2:16, §1; Pesiq. Rab. 15(often in parables); cf. Gen. Rab. 86(modeled after Exod 4:22, but the tradition is attested early in Jub. 19:29). 3562 E.g., " Abot R. Nat. 35, §77; 44, §124 B; Sipra Behuq.pq. 2.262.1.9; Sipre Deut. 43.16.1; 45.1.2; 352.7.1; b. Šabb. 31a, 128a; Pesiq. Rab Kah. 9:5; 14:5; Exod. Rab. 46:4–5; Num. Rab. 5:3; 10:2; Deut. Rab. 1:6; 3:15; Lam. Rab. proem 23; Lam. Rab. 3:20, §7. 3563 Sipre Deut. 96.4.1; cf. similarly Sipre Deut. 308.1.2. The discussion continues in later texts: Israel are God " s children when they obey him (Deut. Rab. 7:9); God begot Israel as an only child, but will treat them as slaves if they disobey (Pesiq. Rab. 27:3; cf. John 8:35 ); Bonsirven, Judaism, 48–49, cites some other revelant texts (including Sipre Num. on 15:41). 3564 E.g., b. Ber. 7a (apocryphal bat qol to R. Ishmael), 19a (Honi the Circle-Drawer, but the antiquity of the tradition is difficult to date); cf. Sukkah 45b (R. Simeon ben Yohai). See especially Vermes on charismatic rabbis, discussed on pp. 270–72 (Vermes, Jesus the Jew, 210–11, citing b. Ta c an. 23b; followed by Borg, Vision, 45; tentatively by Charlesworth, Pseudepigrapha and NT, 82). 3565 See on «the Jews» in the introduction, above; cf. similarly Ellis, Genius, 24. Early Jewish readers, both Christian and non-Christian, probably assumed the idea of future inheritance in sonship language; see Hester, Inheritance, 42. 3566 E.g., m. Sotah 9:15; t. B. Qam. 7:6; Hag. 2:1; Péah 4:21; Sipra Behuq. pq. 8.269.2.15; Sipre Deut. 352.1.2; b. Ber. 30a, bar.; p. Sanh. 10:2, §8; Pesiq. Rab Kah. 24:9; Lev. Rab. 1:3; 7:1; 35:10; see further texts in Marmorstein, Names, 56–58; cf. 3Macc 5:7; 7:6; personal prayer in Jos. Asen. 12:14. Outside 3Macc 6:8, the title appears regularly in prayers, especially in rabbinic texts (Moore, Judaism, 2:202–10; cf. McNamara, Targum, 116ff.), but these probably reflect some early and widespread prayer language (e.g., the Kaddish, adapted no later than Q in the Palestinian Jesus tradition; see Moore, Judaism, 2:213; Smith, Parallels, 136; Jeremias, Theology, 21; Jeremias, Prayers, 98); see esp. Vermes, Jesus and Judaism, 40. «My father» may have sounded strange (Jeremias, Message, 17; idem, Prayers, 57; Israel as a whole applies it in Sipra Qed. pq. 9.207.2.13), but «our Father» certainly did not. For OT usage, see Jeremias, Prayers, 12; for «intertestamental» literature, see ibid., 15–16; nor is the title unique to Judaism and its religious descendants (Mbiti, Religions, 63, 83). |
| 508 E.g., Xenophon Mem. 1.2.3; Seneca Ep. Luci1. 108.4. Writers cared about both the words and «deeds» of characters (e.g., Xenophon Cyr. 5.1.1; Mem. 1.5.6; 4.4.10; on this pairing see further Keener, Matthew, 255, 540; the apparently contrary statement of Eunapius Vit. soph, intro. 452–453 refers in context to casual activities only–cf. Xenophon Symp. 1.1). 509 Josephus Life 8; Ag. Ap. 1.60; 2.171–173, 204. Josephus " s statements on Jewish literacy, like that in m. " Abot 5:21, may reflect the literate elite, with much of the population learning Torah orally (Horsley, Galilee, 246–47); but there were undoubtedly reasons others considered Judeans a «nation of philosophers» (Stern, Authors, 1:8–11,46–50; Gager, Anti-Semitism, 39), and «the synagogue was a comparatively intellectual milieu» (Riesner, «Synagogues,» 209). Philo (Boccaccini, Judaism, 192–94) and Pseudo-Aristeas (Boccaccini, Judaism, 194–98) also stress memory, blending Greek language with Jewish memorial traditions concerning God " s historic acts. 511 Sipre Deut. 48.1.1–4; Goodman, State, 79; cf. Sipre Deut. 4.2.1; 306.19.1–3; b. Ber. 38b; p. Meg. 4:1, §4; Gerhardsson, Memory, 113–21,127–29,168–70; Zlotnick, «Memory.» 512 See documentation in Keener, Matthew, 25–29. Greek and Roman philosophers also could do the same (Philostratus Vit. soph. 1.22.523), even using poetry to reinforce their teaching for early students (Seneca Ep. Luci1. 108.9–10), though not advanced ones (ibid. 108.12; poetry and song involved memorization, Apollodorus 1.3.1; Seneca Controv. 1.pref.2,19). 513 E.g., t. Yebam. 3:1; Mek. Pisha 1.135–136; Sipre Deut. 48.2.6; " Abot R. Nat. 24 A; Pesiq. Rab Kah. 21:5; b. Sukkah 28a; p. Šeqa1. 2:5; cf. m. c Ed. 1:4–6; Sipra Behuq. pq. 13.277.1.12; see further Moore, Judaism, 1:99; Urbach, Sages, 1:68; Gerhardsson, Memory, 122–70; idem, Origins, 19–24; Riesenfeld, Tradition, 14–17. When the proper attribution was unknown, this was sometimes stated (p. Ter. 8:5). 514 This distinction between «net» and «chain» transmission (D. C. Rubin, «Transmission,» Chap. T, 1989) was pointed out to me by Margaret Bradley, a Duke student researching memory from a psychological perspective. |
| 4832 Sipre Deut. 45.1.2; " Abot R. Nat. 16A; b. B. Bat. 16a; Ber. 5a; Qidd. 30b, bar.; Sukkah 52b; Pesiq. Rab Kah. 4:6; Pesiq. Rab Kah. Sup. 3:2; Lev. Rab. 35:5; Pesiq. Rab. 41:4; cf. 2Macc 2:23; T. Ash. 3:2; Aristotle Po1. 3.11.4, 1287a. 4836 Often noted, e.g., Sylvia Mary, Mysticism, 64; White, Initiation, 70 (though White, p. 252, sees Hellenistic background in John 3:3 ); Watkins, John, 74; Malina and Rohrbaugh, John, 82 (citing b. Yebam. 22a; 48b; 62a; 97b; Bek. 47a). Lightfoot, Talmud, 3:265, noted this in regard to John 3in the seventeenth century. 4840 In practice, freed slaves converted to Judaism were forbidden lest they view Judaism as less than holy (Cohen, Law, 148–49). Moreover, the emphasis on embracing proselytes fully (Kern-Ulmer, «Bewertung»; Bamberger, Proselytism, 145–61; McKnight, «Proselytism,» 840–41) may not have always translated into practice (cf., e.g., m. Hor. 3:8; Sipre Deut. 253.2.2; Bamberger, Proselytism, 161–69; McKnight, «Proselytism,» 841–42; Keener, Spirit, 146–47; 4Q279 frg. 1, line 6). 4841 Cf., e.g., Jeremias, Jerusalem, 324. Further on legal status, see Hoenig, «Conversion,» 54–55. 4842 Gaius Inst. 1.59; this remained true even after the adoptive tie was broken. Cf. also blood siblings in Mbiti, Religions, 276. 4843 Gaius Inst. 1.127–128. Cf. the loss of agnatic ties by change of status in 1.161; the invalidation of a will through status change in 2.147. 4846 Sallust Speech of Gaius Cotta 3; cf. Cicero Att. 6.6.4. Accepting citizenship in one place terminated it elsewhere (Cornelius Nepos 25 [Atticus], 3.1). 4849 L.A.B. 20:2; 27:10. For Philo, ascending to the pure realm of spirit as Moses did could produce a «second birth» (QE 2.46). 4850 Jos. Asen. 8:9/8:10–11. Some also think the prayer for the regeneration of catechumens in Apos. Con. 8.6.6 reflects an earlier Jewish prayer, but this is unclear. 4854 n Abraham: Gen. Rab. 44:12; 48:6; Exod. Rab. 38:6; cf. Apoc. Ab. 20:2–5. Abraham " s exaltation appears in earlier sources without reference to this motif (e.g., T. Ab. 9:6–15A; 8:2–12:15B; cf. T. Mos. 10:8–9), which may reflect broader Hellenistic currents about exalted deities (cf. also Eph 1:21–22 ). |
| 2 Cor. 4:13/Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense). 2 Cor. 6:2/Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you. Gal. 3:10/Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words. Gal. 3:13/Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow. Gal. 4:27/Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.” 2 Tim. 2:19/Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His. Heb. 1:6/Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43. Heb. 1:12/Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.” Heb. 2:7/Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.” Heb. 2:12/Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.” Heb. 2:13/Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.” Heb. 3:15/Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.” Heb. 3:15; 4:7/Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice! Heb. 8:9-10/Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts. Heb. 9:28/Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.” Heb. 10:5/Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.” Heb. 10:38/Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright. Heb. 11:5/Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.” |
| 3362 B. Ned. 32a, bar.; Pesah. 68b; Gen. Rab. 4(R. Meir, second century); Exod. Rab. 37:4; Pesiq. Rab. 21:21; perhaps 1 En. 2(cosmic law in the Ethiopie; the Aramaic here is illegible); 72:2; 73:1: 74:1; 76:14; 78:10; 79:1–2; 1QM 10.12–13. This identifying of creative Wisdom and Torah «corresponded in an astonishing way with the Stoic idea of the world nomos and the moral law ordering the life of the individual» (Hengel, Judaism, 1:170; see comments on natural law in our introductory chapter on the prologue). 3363 M. " Abot 1:2; b. Ned. 32a, bar., R. Judah; p. Ta c an. 4:2, §13; Deut. Rab. 8:5; thus Resh Lakish (third-century Palestine) declared that had Israel not accepted Torah, God would have returned creation to nonexistence (b. c Abod. Zar. 3a, 5a; Šabb. 88a; echoed by later rabbis in Exod. Rab. 40:1; 47:4; Num. Rab. 2:6; Ruth Rab. proem 1); Israel " s existence also depends on observing Torah (Mek. c Am. 1.6–7). For practicing the cosmic law, cf. similarly Hengel, Judaism, 1:170. 3364 B. Sanh. 113b, bar.; p. c Abod. Zar. 2:1, §1; Pesiq. Rab Kah. 19:6; Pesiq. Rab Kah. Sup. 1:11; cf. m. " Abot 1:2, 18; perhaps Isa 51:16; Rom 9:22–23 ; 2Pet 3:9 . This could apply specifically to Israel (e.g., L.A.B. 44:6–8; b. Ta c an. 3b, third century; Exod. Rab. 2:5; Num. Rab. 1:3; Deut. Rab. 7:7, bar.; Song Rab. 7:1, §1; Pesiq. Rab. 11:5), to Moses and David (Sipre Deut. 26.1.1), or the patriarchs (Sipra Behuq. pq. 8.269.2.5; Lev. Rab. 36:5) such as Abraham (e.g., Gen. Rab. 12:9, Tannaitic; Ruth Rab. proem 7; Pesiq. Rab Kah. Sup. 1:20) or Jacob (Gen. Rab. 96 MSV, Tannaitic); or the sages (Targum to 1 Chr 4:23). The merit of the righteous also preserved localities (e.g., b. Ta c an. 21b). 3365 «Abot R. Nat. 31, §66; Gen. Rab. 1:4, 10; 12(fourth century); Lev. Rab. 23(fourth century); Song Rab. 5:11, §4; Pesiq. Rab. 4:3; 21:21; cf. Co1. 1:15–16; Davies, Paul, 171 (who seeks to press the earlier m. »Abot 1into use). R. Akiba reportedly said this especially of Song of Songs (Song Rab. 1:11, §11), perhaps to keep it canonized. Some thus said that the world was created on the merit of Torah (Num. Rab. 13:15–16; 14:12), and that Torah was greater than creation (reportedly third-century Palestinian source in Exod. Rab. 47:5; Pesiq. Rab. 21:21; 51:1). |
| 3520 Besides references above, see, e.g., b. c Abod. Zar. 2b; Lam. Rab. 3:1, §1. The language here is Jewish, not gnostic; cf. Teeple, Origin, 136 (in Gnosticism the power «is received by its own»). 3521 Sipre Deut. 311.2.1; the school of R. Ishmael according to b. Besah 25b; Pesiq. Rab. 50:2, bar. 3524 Pesiq. Rab. 10:6; 21:7. Presumably this represents Israel " s role as a «kingdom of priests» (Exod 19:6; cf. LXX and 1Pet 2:9 ; transformed into a «kingdom and priests» in Rev 1:6; 5:10; cf. Symmachus; Theodotion; see comments on interpretation in Best, Peter, 107). 3525 B. c Abod. Zar. 3a; Meg. 15b. In late tradition, all generations of Israel, including souls not ye: created, were at Sinai to receive their share of Torah (Exod. Rab. 28:6). In contrast to Gentile sins-Israel " s were like those of an infant kicking the mother in the womb, hence were not judged as an offense (Pesiq. Rab Kah. 9:5). 3526 L.A.B. 44.6–8. In later tradition, had Israel not received Torah at Sinai, God would have destroyed the world then (Pesiq. Rab. 21:4). 3527 Some Amoraim contended that this was Israel " s one unforgivable sin (p. Hag. 1:7, §3). Other traditions declared that God did not hate Israel, though Israel hated him (Sipre Deut. 24.3.1); though Israel had most of humanity " s share of wisdom and Torah, it also had most of the world " s hypocrisy (Esth. Rab. 1:17). 3529 See the reception of Jesus in 4:45; 5:43; of his fulness in 1:16; of his witness in 3:11, 32–33; 5:34; of his representatives in 13:20; of his Spirit by faith in him in 7:38–39; 14:17; 20:22. The aorist may imply a deliberate, single act of rejection (Morris, John, 97), but aorists also can summarize larger periods, and may refer to Israel " s failure to respond to his whole ministry, even if climaxed specifically in the cross. In either case, it certainly refers to the incarnate Christ (Vos, «Range,» 571). 3532 Freed, «Samaritan Converts,» 252, suggests that the «name» Jesus bears is the «I am,» a frequent divine name in both Jewish and Samaritan sources. |
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