| 6827 Rhet. Alex. 35,1440b.23–40; 1441a.l-5. 6828 Philostratus Vit. soph. 1.25.544. One could have honorable ancestors but make dishonorable choices (e.g., Isaeus Estate of Dicaeogenes 47). 6829 Isocrates Peace 41–53, quoted in Dionysius of Halicarnassus Isoc. 17. 6830 B. Yoma 71b. A much later tradition has Aaron protest that the people who worshiped the golden calf really were children of the righteous but were simply carried away by the evil impulse (Tg. Ps.-J. on Exod 32:22). 6831 See Odeberg, Pharisaism, 49. 6832 E.g., Jub. 23:10; Sir 44:19–22; 2 Bar. 57:2; T.Ab. 1:3,18; 2:3; 4:6–7; 7:8; 9:2; 13:2; 15:6,9; 16:7, 11; 17:10; 18:1; 20:3,11A; 4:10; 13:5B; m. Qidd.Á.4:4; " Abot R. Nat. 36, §94B; b. B. Bat. 17a. God could have found fault had he wished, however ( Rom 4:2 ; b. c Arak. 17a, bar.) 6833 Gen 18 ; Philo Abraham 107–114; Josephus Ant. 1.200; T. Ab. 1:4–9, 19; 3:7–9; 4:6; 17:7A; 2:3–12; 3:5–6; 4:10; 13:5B; Gen. Rab. 48:9; 50:4; Num. Rab. 10:5; Koenig, Hospitality, 15–20; probably transferred to Job in T. Job 10:1–4. 6834 Including «faithfulness» (πιστς) in testing (1Macc 2:52); cf. commentaries on Rom 4:3 . Nick-elsburg, «Structure,» 87–88, thinks Abraham " s obedient faith is less evident in Testament of Abraham. 6835 E.g., Mek. Nez. 18.36–40; b. Sukkah 49b; Gen. Rab. 38:13; 39:8; 46:1; Num. Rab. 8:9; Pesiq. Rab. 11:4; cf. CD 3.1–2. 6836 E.g., Sipre Deut. 32.2.1; " Abot R. Nat. 12A; 26, §54B; Gen. Rab. 30:8; Song Rab. 1:3, §3; Tg. Neof. 1 on Gen 21:33 ; Bamberger, Proselytism, 176–79. In such Amoraic traditions, surrounding peoples respected Abraham (Gen. Rab. 82:14), and Sarah witnessed through feeding Gentile infants (Gen. Rab. 53:9). 6837 Philo Migration 130, citing Gen 26:5 . The rabbis also based their case on this verse (see Pancaro, Law, 393, largely following Strack-Billerbeck, Kommentar, 3:186). 6838 CD 3.2; in the rabbis, see Urbach, Sages, 1:318; Moore, Judaism, 1:275–76; also Lev. Rab. 2:10. Compare the law-keeping pre-Sinai patriarchs in Jubilees (see comment on John 1:10 ). |
| 5771 See Thatcher, «Sabbath Trick.» 5772 E.g., Sipra Qed.pq. 8.205.2.6; Behor par. 5.255.1.10; Sipre Deut. 54.3.2; " Abot R. Nat. 27A. 5773 On qal vaomer arguments, see comment on John 7:23 ; on «light» and «heavy» commandments, see Keener, Matthew, 179, 530, 551–52. 5774 See also Whitacre, Polemic, 26. Some modern scholars date the institution to Moses (Harrelson, Cult, 32). 5775 Commentators (e.g., Fenton, John, 70; Brown, John, 1:208) cite m. Šabb. 7:2; but differences of interpretation were likely (m. Šabb. 11:1). Carrying the man himself on his mat, by contrast, may not have been work (m. Šabb. 10:5; Michaels, John, 72). 5776 Also, e.g., Brown, John, 1:208. 5777 E.g., t. Šabb. 1:13; see further Abrahams, Studies, 1:129–35; Safrai, «Religion,» 804–7; Sanders, Judaism, 208–11; in Asia Minor, see Trebilco, Communities, 17–18; I also discussed Sabbath practices in general in Keener, Matthew, 353–55. 5778 See Sanders, Jesus to Mishnah, 7–8. 5779 See Sherk, Empire, 252–53, §198 (citing Cestus 177; Nonius Marcellus s.v. Nundinae; lit. 13.2.301–305, §53). Pagans did, however, find their own festivals relaxing (Ps-Dionysius Epi-deictic 1.255). 5780 See, e.g., Horace Sat. 1.9.68–69; Seneca Ep. Luci1. 95.47; Gager, Anti-Semitism, 57; Whittaker, Jews and Christians, 71, citing Meleager in Greek Anth. 5.160 (more fully, citations in Wfaittaker, Jews and Christians, 63–69); Jewish people were also well aware of Roman hostility toward the Sabbath (p. Hag. 2:1, §8). Hellenistic Jews emphasized it (Kraabel, «Judaism,» 142) and created apologetic for it (e.g., Aristobulus frg. 5 in Eusebius Praep. ev. 13.12.9–16). 5781 In addition to biblical warrant in the creation narrative, later tradition provided another sign in creation, a river that flowed only on the Sabbath (e.g., Tg. Ps.-J. on Exod 33:10); Jewish people also kept a Sabbatic year ( Lev 25:4–5 ; Neh 10:31; Safrai, «Religion,» 825–27; t. Ter. 10:10; p. Seb. 8:2, §7; Tacitus Hist. 5.4). 5782 P. Ned. 3:9, §3; cf. Lev. Rab. 3:1. The rabbis regularly extolled the Sabbath (e.g., Gen. Rab. 10:9–11:10; Pesiq. Rab. 23:7–8); some even said the Messiah would come if all Israel kept the Sabbath together (Exod. Rab. 25:12). |
| 3–4 cf Faber: «Grave autem ас репе importabile erat primo ob legum multitudinem. Numerant enim Abulensis q. 1. super 26. cap. Deut. et q. 24. in 1. cap. Ruth, et Lyranus ibid, tredecim supra 600. praecepta Iudaeorum.» 11. 5–6 cf Faber: «Secundo: propter difficultatem ipsorum praeceptorum in cibo, tactu, sacrificiis, caeremoniis, iudiciis.» 11. 7–8 cf Faber: «Tertio, quia umbrae tantum legum et misteriorum novi testamenti erant, unde nec gratiam conferebant, nec vim iustificandi habebant.» 11. 9–10 cf Faber: «Quinto. Multa etiam peccata ex ignorantia invincibili commissa, debebant expiari sacrificio.» 11. 11–12 cf Faber: «Quarto. Gravissimae delinquentibus poenae erant statutae.» 11. 13–16 cf Faber: «Verbi gratia, praeceptum circumcisionis, Sabbathi tarn stricte servandi.» Иго Еллинское. Taken from Faber, ibid., sect. 2 «Iugum gentilium». 11. 9–10 cf Faber: «Iubebantur ... puellam Virginem mactare, ut Laodicenses et Chalcidenses ... Ammonitae pueros Idolo Moloch comburendos immolabant. 4. Reg. Kings 23.10].» 11. 19–20 cf Faber: «Nisi gravius esset Christianorum iugo, non diceret Apostolus: Nolite iugum ducere cum infidelibus, 2. Cor. Published in Bylinin. Иго мира . Taken from Faber, ibid., sect. 3 «Iugum mundi»: «Iugum mundi grave esse testatur Ecclesiasticus c. dicens: Occupatio magna creata est omnibus hominibus, et iugum grave super filios Adam .... Quae sane occupatio grave iugum est filiorum huius saeculi, nec dissimile iugo illi, quod imposuit Pharao Hebraeis, cum occupavit eos perpetuis luti et laterum laborious, nec non in paleis conquirendis, et penso laborum augendo, ne possent respirare, et de sacrificio ас servitio divino cogitare Exod. 5.» Иго греха. Taken from Faber, ibid., sect. 4 «Iugum peccati». 11. 11–42 cf Faber: «Primo comminiscitur eius imperio David fraudes, quibus tegat peccatum suum; vocat Uriam et iubet ire domum ad uxorem, ut sic foetus adulterinus, legitimus 576 Anthony Hippisley credatur quasi prognatus a patre. Deinde cum non iret Urias, inebriavit eum ut ab ebrio obtineret, quod non poterat a sobrio. |
| Ключъ 2. Taken from Faber, Dominica 5 Post Pascha, No. 2 «Cur velit rogari Deus», sect. 7 «Ut habeamus causam agnoscendi miserias nostras». 11. 1–4 cf Faber: «Hebraei dicunt, quatuor potissimum claves Deum sibi réservasse. Primo clavem vitae seu generationis, uti indicat Iacob, cum obiurgatus ab uxore, ut daret ei liberos; respondit: Num pro Deo ego sum, qui privavit te fructu ventris tui? Gen. 30 11. 5–6 cf Faber: «Secundo clavem pluviarum, quas cum vult emittit, quasi ex thesauro suo Deut. 28 Aperiet Dominus thesaurum suum optimum, caelum: ut tribuat pluviam terrae suae in tempore suo.» 11. 7–8 cf Faber: «Tertio clavem alimoniae ad famem depellendam, Psalm. 103 Omnia a te expectant ut des illis escam in tempore. Dante te illis, colligent: aperiente te manum tuam, om nia im plebuntur bonitate. Avertente autem te faciem, turbabuntur, Et Psalm. 144 Aperis tu manum tuam, etc.» 11. 9–10 cf Faber: «Quarto clavem sepulchrorum seu resurrectionis, Ezech. Ecce ego aperiam tumulos vestros et educam vos de sepulchris vestris.» 11. 1 М 2 cf Faber: «Haec similia bona dum sibi reservavit Deus, voluit hominem sibi astringere ut cogeretur ad ipsum recurrere, et continere se in humilitate.» Клятва . Taken from Faber, Dominica 6 Post Pascha, No. 9 «Documenta [on the Gospel for the day, viz. John 15.26–16.4 ]», sect. 2 «Non timenda eiectio e mundo, sed a Deo et Ecclesia, et excommunicatio timenda»: «Memorabile est quod in annalibus Cisterciensium, de viris illustribus eius Ordinis narratur, fuisse anno 1440. Abbatem in monasterio Corbeiensi, qui cum aureum quern amiserat annulum recuperare non posset, furem excommunicavit. Habebat autem Corvum in conclavi cicurem, qui ab eo tempore viribus destituti et tabescere coepit plumasque amittere. Cumque causa ignoraretur: Forte, ait quidam annulum furatus est, etexcom municationem sentit. Itum est igitur ad nidum eius et repertus annulus. Minim dictu: corvus sibi restituais, ubi fur anathemate solutus fuit, revaluit. Factum hoc a Deo, non quod excommunicatio vim in bruta habeat, sed ut inde discerent homines timere excommunicationem, animae supplicium, uti vocat S. August, ep. 75. ad Aux.» |
| 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). |
| 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). |
| 8804 Ascen. Isa. 2(although this text, with much or all of Ascen. Isa. 1–3, may be Christian material). 8807 E.g., Gen. Rab. 20(the Shekinah); 2Macc 7:9; cf. Michael in b. Yebam. 16b (Blau and Kohler, «Angelology,» 588) and an angel in Exod. Rab. 17:4. Applications of the title to Satan (e.g., in Hoskyns, Gospel, 426) appear exceptiona1. 8808 3 En. 29:1; 30:1–2; Mek. Sir. 2.112–115; b. Ber. 16b-17a; Yoma 77a; Pesiq. Rab Kah. 23:2; Exod. Rab. 32:3; Lev. Rab. 29:2; Ruth Rab. proem 1; Pesiq. Rab. 17:4. For their opposition to Israel, see 3 En. 26:12; Sipre Deut. 315.2.1; Gen. Rab. 77:3; Exod. Rab. 21:5; Lev. Rab. 21:4; Deut. Rab. 1:22–23; Song Rab. 2:1, §3; 8:8, §1; for their eschatological judgment, see 1QM 15.13–14; Pesiq. Rab Kah. 4:9; 27:2; Song Rab. 8:14, §1. 8809 Jub. 15:31–32; 35:17; 49:2–4; cf. 1QM 14.15–16; 15.13–14; 17.5–8; T. So1. 6:4; 8:10. This image probably develops the OT demythologization of national deities as angels in YHWH " s court (in 11QMelch, see Kobelski, «Melchizedek,» 123); cf. a δαμων or guardian spirit of a nation in pagan thought (Plutarch Fort. Rom. 11 , Mor. 324B). 8812 Cf. the language of Sammael dwelling in, and clinging to, Manasseh in Ascen. Isa. 2(of uncertain date); more relevant, no place remains for Satan in heaven (Rev 12:8). 8814 Glasson, Moses, 77–78, comparing Assumption of Moses with John 14:30 . Ben Azzai also claimed that one who died while obeying a commandment, as opposed to being engaged in some more frivolous matter, would be rewarded CAbot R. Nat. 25A; cf. Akibás martyrdom in p. Sotah 5:5, §4). 8815 The devil often appears as accuser before God " s throne; see, e.g., Rev 12:10; Jub. 1:20; 48:15, 18; 3 En. 14:2; 26:12; Gen. Rab. 38:7; 84:2; Exod. Rab. 18:5; 31:2; lev. Rab. 21:2; Ecc1. Rab. 3:2, §2; with other angels 1 En. 40:17; 3 En. 4:8–10; Apoc. Zeph. 3:8; 6:17; and the very sense of «Satan» in Hebrew (cf. 1 Chr 21:1; Job 1:6–2:7 ; Zech 3:1–2). The exception, in later tradition, was the Day of Atonement (b. Yoma 20a; Lev. Rab. 21:4; Num. Rab. 18:21; Pesiq. Rab. 45:2; 47:4). |
| 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). |
| 8613 E.g.,p. Roš Haš. 1:3, §28; Qidd. 1:9, §2 (Tannaitic attribution); Exod. Rab. 31:14; Pesiq. Rab. 10(«according to our Masters»); see Moore, Judaism, 1:406–7. Cf. 3 En. 28:8–9; for accusing angels opposing the wicked, t. Sabb. 17:3; c Abod. Zar. 1(attributed to the same rabbi); Apoc. Zeph. 3:8; 6:17. These could be the same as the ministering angels, as in 3 En. passim; b. Ber. 20b; p. Sanh. 10:2, §7; Gen. Rab. 55:4; Pesiq. Rab Kah. 24:11. In 3 En. 4:6–7, three accusing angels come against Enoch, but in 4:8–10 Enoch is exalted over them by God " s favor. Later Jewish Christianity portrayed the Paraclete in an angelic role; see Daniélou, Theology, 130. 8614 Gen. Rab. 38:7; 84:2; Lev. Rab. 21:10; Ecc1. Rab. 3:2, §2. In b. Sukkah 52b, the evil yetzer tempts in this world, and in the world to come testifies against those he has seduced. 8615 Jub. 48:15–16. He appears as Beliar in Jub. 1:20; cf. Driver, Scrolls, 488, for parallels in the Scrolls. Prince Mastema in Jub. 17:15–18 acts just like Satan in Job. 8616 B. Yoma 20a; Lev. Rab. 21:4; Num. Rab. 18:21; Pesiq. Rab. 45:2; 47:4. This is predicated particularly on the numerical value of ha-Satan: 364. 8617 Cf., e.g., Trites, Witness, 171; Kelly, Peter, 209; Selwyn, Peter, 236; Ladd, Theology, 49 n. 15. 8621 E.g., b. Meg. 15b; cf. Lev. Rab. 23:2; Pesiq. Rab. 15:17; it is frequently opposed to the Attribute of Mercy, both of which regularly argue their case before the Throne (b. c Abod. Zar. 3b; Gen. Rab. 39:6; Pesiq. Rab Kah. 16:4; 19:3; cf. Sipra VDDeho. par. 12.65.2.4; Sipre Num. 8.8.2; Sipre Deut. 26.5.1; 323.4.1; b. Ber. 7a; p. Ta Q an. 2:1, §1 (Tannaitic attribution); Gen. Rab. 12:15; 21:7; 26:6; 33:3; 73:3; 78:8; Exod. Rab. 3:7; 6:1,3; 45:6; Lev. Rab. 29:4; Num. Rab. 9:18; 19:4; Deut. Rab. 4:3; Ecc1. Rab. 4:1, §1; 8:1, §1; Song Rab. 2:17, §1; Pesiq. Rab Kah. 25:2; Pesiq. Rab. 39:1; 40:2; 3 En. 31:1). The case of Dahl and Segal, «Name,» that Philós reversal of the rabbinic connection of divine names with judgment and mercy is earlier than the rabbis, would also suggest that the tradition of two such attributes is earlier. |
| 6107 Also Hooker, Message, 109; see further Keener, Matthew, 420–22. The Qur " an (7.203) later echoes this refusal (Wansbrough, Studies, 7). 6108 Michaels, John, 102, regards this clause as a probable aside, suggesting others in 6:33, 46, 50, 58. 6109 Strachan, Gospel, 120. Rabbis could also tell a parable about a king setting his seal on some-one, representing God " s special protection for Noah (Gen. Rab. 32:8). 6114 Scholars have often cited 1QS 4.4 to parallel John " s phrase (Albright, «Discoveries,» 169; Driver, Scrolls, 520; Charlesworth, «Comparison,» 415). Cf. also 4Q491, MS A, frg. 10, co1. 2, line 14 (for the eschatological battle; cf. 4Q491 MS C, frg. 11, co1. 1); for the conjunction of verb and noun, as here and in 9:4, see Philostratus Hrk. 17.6. 6116 Freed, Quotations, 15. Schuchard, Scripture, 33–46, prefers Ps 78 (77LXX) with its context in the old Greek version. Greeks also conflated texts (e.g., Maximus of Tyre Or. 41.3, probably blending Homer II. 14.80 and 12.327). 6117 Swancutt, «Bread from Heaven,» also contends that John reads Ps 78 in John 6in the context of Isa 54–55 (Smith, John 153), from which John explicitly quotes in 6:45; «seek» (6:26) could also allude to Isa 55:6; and Isa 55may have echoes. 6119 E.g., 2Chron 23:18 ; CD 1.13; 5.1; 7.10–11; 11.18, 20; 1QS 8.14–17; 4Q266 frg. 11, 2.4–5; cf. m. Git. 9:10; Sanh. 10:1; Mek. Pisha 1.76–77; Sipre Deut. 56.1.2b; p. Meg. 1:5, §1; Sukkah 2:10, §1; 3:5, §1; Ta c an. 3:11, §5; 3 En. 5:14; 18:7, 18, 24; 28:4, 9, 10; 31:2; cf. Fitzmyer, «Quotations» (who rightly argues that Qumran formulas are closer to those in the NT than rabbinic ones are); cf. Deissmann, Studies, 249–50, for the legal use of such a phrase in Hellenistic papyri, but Greek forms are not close (Alexander, «Ipse Dixit,» 119–20). For «said» instead of «written,» see, e.g., CD 4.19–20; CD-B 19.15; lQpHab 6.2; m. «Abot 1:18; 2:13; Mek. Pisha 1.70–71; »Abot R. Nat. 36A (and normally the rabbis); cf. related formulas in 1QM 11.5–6; CD 4.13; 5.8; 6.7–8,13; 7.8,14; 8.9, 14; 9.7–9; 10.16. |
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