8028 See esp. Lacomara, «Deuteronomy,» 66–67,82; also Smith, John (1999), 265. This may suggest that early readers educated enough to contemplate such distinctions may have viewed the discourse as deliberative rhetoric, though Kennedy, Interpretation, 73–85 (see esp. 77), makes a case for epideictic rhetoric; and one could identify even elements of forensic rhetoric (questioned by Burridge, «Gospels and Acts,» 519, because it «is not a single speech»). But John 13–17 does not fit expected patterns for any «rhetorical» speech (rightly Stamps, «Johannine Writings,» 618). 8030 Cf., e.g., Xenophon Apo1. 30; Aune, Prophecy, 178; many references in Malina and Rhorbaugh, John, 221–22. People also believed that deities sometimes warned people in advance of their own death (e.g., Plutarch Alc. 39.1–2; but contrast Xenophon Symp. 4.5). 8034 Jub. 36:1–11; 4Q542 (on which see Falk, «4Q542»); Tob 4:3–21; 14:3–11; 1Macc 2:49–69; Testament of the Twelve Patriarchs; 2 En. 2:2; p. Ketub. 12:3, §§12–13; Ta c an. 4:2, §8; Tg. Onq., Tg. Seof. 1, and Tg. Ps.-J. on Gen 49 (in each case the most expansive part of the Targum); Bauckham, Jude, 131–35; in conjunction with deathbed visions, e.g., p. c Abod. Zar. 3:1, §2; Sotah 9:16, §2; Tg. Neof. on Gen 49:1 ; Tg. Ps.-J. on Gen 49:1 . On testaments, see further McNamara, Judaism, 89–92; Kolenkow, «Testament»; Collins, «Testamentary Literature»; in the rabbis, cf. Saldarini, «Deathbed Scenes.» T. Ab. may be a nontestament because of Abraham " s refusal to die, hence failure to prepare (see Kolenkow, «Role»; cf. T. Ab. 15:7–10). 8035 E.g., Plato Phaedo; Xenophon Cyr. 8.7.6–28; Babrius 47; cf. Menander Rhetor 2.15, 430.9–434.9. These differ from the farewell speech genre (propemptikon) in which one wishes farewell to a traveler (Menander Rhetor 395.4–30; Stowers, Letter Writing, 55–56). 8037 Testaments typically sought to provide for those left behind, which Jesus does especially through the Paraclete; see Müller, «Parakletenvorstellung.» 8042 Neusner, «Death-Scenes,» rightly notes the similarity of structure but divergence in other respects between Jesus» and rabbinic farewell scenes.

http://azbyka.ru/otechnik/world/the-gosp...

1590 Feldman, «Antiquities,» also suggests that some of L.A.R " s traditions sound closer to those later preserved in the rabbis than to Josephus. 1591 Martin Abegg in Wise, Scrolls, 355, on 4Q389 frg. 3 (though the text is fragmentary, making the parallel less clear). 1592 Cf. also, e.g., the story told by Judah ha-Nasi in b. Sank 9lab (cf. Mek. Sir. 2), which appears in more elaborate form in Apocr. Ezek. 1–2, a document which may have been in circulation by the late first century c.E. (assuming that the Clement quote represents this document; cf. comparisons in OTP 1:492,494). 1593         Jub. 4:30; Gen. Rab. 19:8; Pesiq. Rab. 40:2. These were the results of an unpublished study in Essene and Pharisaic haggadic (with some halakic) trajectories from common Judaism. 1596         Jub. 7:20–25; Finkelstein, Making, 223–27; Schultz, «Patriarchs,» 44–45, 48–49, 55–56; Mek. Bah. 5; b. c Abod. Zar. 64b; Sanh. 56a; 59a; 74b; Yebam. 48b; Gen. Rab. 26:1; 34:14; Exod. Rab. 30:9; Deut. Rab. 1:21. 1598         Jub. 4:17–23; 10:17; Gen. Apoc. 2.19; 1–3 Enoch; T. Ab. 11:3–10B; contrast Gen. Rab. 25:1; on Jubilees special Enoch traditions, cf. VanderKam, «Traditions,» 245. Cf. perhaps also Noah haggadah (Jub. 10:17; Gen. Rab. 26:6; 28:8; 29:1, 3; 36:3; more positive in b. Sanh. 108a), especially his birth (Gen. Apoc. co1. 2; extraordinary birth narratives apply especially to Moses in b. Sanh. 101a; Sotah 12a; Exod. Rab. 1:20,23,26: Lev. Rab. 20:1; Pesiq. Rab. 43:4; also in Philo Moses 1.3, §9; Josephus Ant. 2.217–37, but not in Jub. 47:1–8). 1599         Jub. 4:22; 5:1; 7:21; 2 Bar. 56:10–15; T. Reu. 5:5–6; CD 2.16–18: Philo Unchangeable 1; rare in rabbis except perhaps Gen. Rab. 31:13. 1601         Jubilees» and Qumran " s continuance of the old solar calendar (see Morgenstern, «Calendar»; Marcus, «Scrolls,» 12), possibly influential in the second century B.c.E. (Wirgin, Jubilees, 12–17, 42–43; for a consequent pre-Hasmonean dating, see Zeitlin, ««Jubilees,»» 224), naturally created a rift with the lunar-based temple service and Pharisaism (Noack, «Pentecost,» 88–89; Brownlee, «Jubilees,» 32; Baumgarten, «Beginning»; cf. Jub. 2:9–10; 6:17, 32–38). Rivkin, «Jubilees,» even argues that Jubilees was written against the Pharisee-scribes because they had created their own calendar. This may also indicate why the sun is extolled (Jub. 2:12; 4:21; cf. 1QS 10.1–5; CD 10.15–16; cf. Smith, «Staircase,» who may go too far, given synagogue zodiacs and Josephus " s astrological interpretations of temple imagery).

http://azbyka.ru/otechnik/world/the-gosp...

9394 Schulz, Evangelium, 213. 9395 See Aune, Prophecy, 124, citing 2Macc 15:14; cf. 1Sam 7:8; 12:23; 15:11 ; Jer 7:16; 11:14; 14:11; 15:1; 37:3; 42:2,4, 20 . 9396 Schnackenburg, John, 3:198, cites the use of parting prayers in Gen 49 ; Deum 32 ; Jub. 1:19–21; 10:3–6,20–22; 36:17; cf. 1 En. 91; 4 Ezra 8:20–36,45; 2 Bar. 48:1–24; 84–85. 9397 See Minear, «Audience,» 343. 9398 See Schnackenburg, John, 3:198, on their «form and function.» 9399 Also Painter, John, 59. 9400 Appold, Motif, 199, suggests connections «with the worship experiences of the Johannine church» (cf. 4:23–24); but the hymns in Revelation, which differ considerably from this prayer, may be more revealing. 9401 Also Tob 3:11–12; 4Q213 frg. 1, co1. 1, line 8; 4 Bar. 6:5; Jos. Asen. 11:19/12:1; f. Ber. 3:14; Pesiq. Rab. 3:5; p. Ber. 4:6; Carson, Discourse, 175; see comment on 4:35. Prayer toward Jerusalem was, however, normative as we11: 1 Kgs 8:44; Dan 6:10; 1 Esd 4:58; m. Ber. 4:5–6; t. Ber. 3:14; for standing in prayer, see, e.g., Matt 6:5; Luke 18:11; p. Ber. 1:1, §8; Lachs, Commentary, 210. 9402 Homer /. 7.178, 201; Xenophon Cyr. 6.4.9; Virgil Aen. 2.405–406 (because she could not lift her hands); 12.195; Silius Italicus 1.508; Chariton 8.7.2; cf. some (albeit only some) traditional cultures in Mbiti, Religions, 84. PGM 4.585 reports closing eyes for prayer, but some parts require the eyes to be open (PGM 4.625; cf. Iamblichus V.P. 28.156); the magical papyri require many different magical gestures. 9403 E.g., Judaism frequently associates God with «heaven» (e.g. 1 Esd 4:58; Tob 10:13; Jdt 6:19; 1Macc 3:18, 50, 60; 4:24; 3Macc 7:6; 1 En. 83:9; 91:7). Greeks also sometimes located Zeus in heaven (Achilles Tatius 5.2.2; cf. Seneca Dia1. 12.8.5). As a circumlocution for God, see comment on John 3:3 . 9404 Ezra 9:5; Lam 2:19; 3:41 ; Isa 1:15; 1 En. 84:1; Jub. 25:11; Ps 155:2; 1 Esd 9:47; 2Macc 3:20; 14:34; 15:12, 21; 3Macc 5:25; 4 Macc 4:11; Sib. Or. 3.559–560, 591–593; 4.162–170; Josephus Ant. 3.26,53; 4.40; Ag. Ap. 1.209; 3.26; T. Mos. 4:1; Mek. Pisha 1.38; t. Móed Qat. 2:17. Cf. also 1Tim 2:8 ; 1 Clem. 29.1; Acts John 43.

http://azbyka.ru/otechnik/world/the-gosp...

2449         Sib. Or. 3.652–656; cf. the Potter " s Oracle and Collins " s note on Sib. Or. 3 in Sibylline Oracles, 356; Egyptian expectation in Frankfurter, Religion in Egypt, 244. Cf. the oracle about a coming ruler in Josephus War 6.312, perhaps followed by Tacitus Hist. 5.13 (Horsley and Hanson, Bandits, 110). 2450 Black, «Messiah» (cf. similarly Jeremias, Theology, 50), against Charles (who is followed by Barrett, Spirit, 43–44). 2451 Evans, «Messianism,» 701–2, finds thirty Qumran texts describing «anointed» individuals, with the royal Messiah probably in CD 12.23–13.1; 14.19 (=4Q266 frg. 18, 3.12); 19.10–11; 20.1; 1QS 9.11; lQSa 2.11–12,14–15, 20–21; 4Q252 frg. 1 5. 3–4; 4Q381 frg. 15.7; 4Q382 frg. 16.2; 4Q458 frg. 2, 2.6; 4Q521 frg. 2 4, 2.1; 4Q521 frg. 7.3. 2452 E.g., 1Macc 14:41–42, with the functions of ruler, priest, commander, and possibly prophet sought for Simon Maccabeus. 2453 See the Wicked Priest of lQpHab 8.8–10; 9.4–7; 11.5–6; 12.5; and the role of Zadokites in the community. The view that the Teacher of Righteousness is modeled after Judas Maccabee (Eisenman, Maccabees, 35) has not garnered much support. 2454 Evans, «Messianism,» 703, lists οτ precedent for the two messiahs ( Jer 33:15–18 ; Hag 2:1–7 ; Zech 4:11–14; 6:12–13; 4Q254 frg. 4 alludes to Zech 4:14). 2455 7: Reu. 6:8; T. Jud. 21:1–2; cf. T. Sim. 5with 1QM. On Melchizedek as eschatological priest, see Puech, «Manuscrit.» 2456 See Jub. 31:12–17 and 31:18–20; cf. similarly T. Iss. 5:7; T. Dan 5:4, 10; T. Naph. 5:3–5; 8:2. Schniedewind, «King,» roots the dual messianic expectation in the Chronicler " s ideal leadership pattern (esp. 1 Chr 17:14). 2457         Jub. 31:18–20; see Noack, «Qumran and Jubilees,» 201. 2458 See Charles, Jubilees, xiv (although we may date Jubilees somewhat earlier than he suggests on xiii). 2459 Higgins, «Priest,» 333; idem, «Messiah,» 215–19; Laurin, «Messiahs,» 52. LaSor, Scrolls, 152ff., argues that the Hebrew idiom supports one messiah, rabbinic scholars seeing two because of their Talmudic background; although there may be more than one «anointed one,» only one is eschatologica1. T. Benj. 11seems to support a figure from both Judah and Levi (perhaps reflecting a Jewish-Christian desire to derive one of Jesus» parents from Levi, cf. Luke 1:5,36). The DSS conflate various anointed figures (e.g.,4Q174 3.10–13; 4Q252 1 5.1,3; 11Q13 2.15–20).

http://azbyka.ru/otechnik/world/the-gosp...

3666 Cf. Dionysius of Halicarnassus RA. 3.1.3 (μονογενς). Bernard, John, 1:23, Hoskyns, Gospel 149, and Roberts, «Only Begotten, " » 8, cite, e.g., Judg 11:34 ; Ps 35:17 ; Jer 6:26 ; Amos 8(cf. similarly Tob 3:15; 6:10, 14; 8:17; Luke 7:12; 8:42; 9:38; cf. Plato Tim. 31); technical exceptions include Heb 11:17; Josephus Ant. 20.19–22. They also cite non-Jewish examples in Plautus Captives 1.147,150; Aegeon Comedy of Errors 5.1.329; cf. similarly Du Plessis, ««Only Begotten,»» 30 n. 5 (on Plautus). 3667 Bernard, John, 1:23–24, and Roberts, «Only Begotten, " » 8, cite examples in Psalms (22:21; 25:16; 35:17). 3669 Sir 36:12 (πρωτγονος); Pss. So1. 18:4; 4 Ezra 6(also «only begotten,» OTP 1:536); cf. Jub. 19:29. Israel was beloved to God like an only child (Simeon ben Yohai in Exod. Rab. 52:5; Lev. Rab. 2:5; later rabbis, Song Rab. 5:16, §3; Israel as an only daughter, Song Rab. 2:14, §2; 3:11, §2). «Son» usually represents Israel in rabbinic parables (Johnston, Parables, 587). 3670 Ваг 3:36–37 (γαπημνω); Pss. So1. 9(λας, öv γπησας); Jub. 31:15, 20; 4 Ezra 5:27; Rom 11:28 ; " Abot R. Nat. 43, §121 B; Sipre Deut. 344.1.1; 344.3.1; 344.5.1; Song Rab. 2:1, §1; 2:1, §3; Tg. Isa. 1:4. Sipre Deut. 97.2 interprets Deut 14as declaring that «every individual Israelite is more beloved before [God] than all the nations of the world» (trans. Neusner, 1:255). Different rabbis applied the title «most beloved [of all things]» variously to Torah, the sanctuary, or Israel (Sipre Deut. 37.1.3); for some rabbis, God " s love for Israel was the heart of Torah (Goshen Gottstein, «Love»). 3671 E.g., R. Ishmael (3 En. 1:8); Esdram (Gk. Apoc. Ezra 1[ed. Wahl, 25] ); articular if the article for «holy prophet» includes this, the κα being epexegetical); Sedrach (Apoc. Sedr. 3[ed. Wahl, 39]). Early Christian texts naturally transfer the title to Jesus ( Магк 1:11; 9:7 ; Matt 3:17: 17:5; Luke 3:22; Ерн 1:6 ; Acts Paul 3:11Paul and Thecla 1; Gk. Apoc. Ezra 4[ed. Wahl, 30]). Ancients regarded being the «beloved of the gods» (θεοφιλς) a special privilege (Plutarch Lycurgus 5.3, LCL 1:216–17).

http://azbyka.ru/otechnik/world/the-gosp...

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. 2441 See Wittlieb, «Bedeutung.» 2442 Collins, «Son of Man.» 2443 See Beckwith, « Daniel 9 .» 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.) 2446 Cf.,e.g.,S/fc. Or. 3.46–50. 2447 Cf., e.g., Villiers, «Messiah»; Horsley, «Groups»; Evans, «Messianism,» 700; in the Diaspora, see Goldstein, «Composition,» according to whose interpretation messianic imagery is prominent. Glasson, Advent, 8–13, notes that Judaism diverged even on the messiah " s origin from heaven or from earth, though pre-Christian Judaism mainly held to the earthly view (cf. 15–23 on 1 Enoch). For wisdom associations with the messiah, see Witherington, Christology, 180. 2448 Wächter, «Messianismus,» stresses this political aspect of Jewish expectations, distinguishing them from the early Christian view defined by Jesus» mission. That Jesus did not inaugurate an earthly kingdom is one of the primary objections to his followers» messianic claim for him in contemporary Jewish scholarship; cf. Berger and Wyschogrod, «Jewish Christianity,» 18–19; Klausner, Jesus, 414; Borowitz, Christologies, 21.

http://azbyka.ru/otechnik/world/the-gosp...

10669 Freyne, Galilee, 195. He attributes the lack of early Roman persecution of Jesus» followers to Galilean-Judean differences (p. 196), but is it not possible that they simply did not view Jesus» disciples as a threat (18:36–38)? 10670 Safrai, «Home,» 734; cf. Aristophanes Wasps 154–155. 10671 Cf. different views on the nature of the resurrection body in early Judaism (Ferguson, Backgrounds, 439–40). 10672 Cook, «Exegesis,» 4. 10673 E.g., Homer Od. 4.795–803, 838–839; Boring et a1., Commentary, 306, cites Hom. Hymn, Hymn to Hermes 145–146. Laurin, John, 258, speculates on «molecular displacement,» an image not likely to have crossed the minds of John " s audience. 10674 Cf. Tholuck, John, 452–53. 10675 Witherington, Wisdom, 342. 10676 Cook, «Exegesis,» 4. 10677 E.g., Jub. 12:29; 18:16; 19:29; 21:25; Gen. Rab. 100:7. It appears commonly in tomb inscriptions as well (Goodenough, Symbols, 2:108). 10678 For situation-appropriate words of «peace,» see, e.g., Tob 12(at an angelophany). On the efficacy of such words, cf. 1QS 2.9 10679 Mbiti, Religions, 85. 10680 So also others, e.g., Lightfoot, Gospel, 335; Haenchen, John, 2:210; Cook, «Exegesis,» 5. 10681 Also Cicero Verr. 2.5.1.3; Seneca Controv. 1.4.2. Likewise, wounds could be displayed in corpses to stir indignation (Ovid Fasti 2.849; Plutarch Caesar 68.1). 10682 E.g., Ovid Metam. 13.262–267; Fasti 2.696–699 (in this case deceptively); Plutarch Alex. 50.6; Arrian Alex. 7.10.1–3; Dionysius of Halicarnassus R.A. 7.62.3; Livy 45.39.17; Valerius Maximus 7.7.1; cf. Sallust Letter of Gnaeus Pompeius 1–2; Caesar C.W. 1.72; Silius Italicus 9.350–351; Valerius Maximus 3.2.24; or citing dangers one had faced, e.g., Aeschines False Embassy 168–169; Cicero Cat. 4.1.2; 1Сог 15:30 . Cf. also bruises as marks of athletic exertion (Maximus of Tyre Or. 3.4). 10683 E.g., Homer Od. 19.467–473; P.Ry1. 174.6–7; P.Lond. 334.6; P.Oxy. 494.31; Philostratus Hrk. 12.4. 10684 E.g., 2 Bar. 50:2–4; Gen. Rab. 95:1; Ecc1. Rab. 1:4, §2; for very literalistic understandings of the resurrection, Osborne, «Resurrection,» 933, cites 2Macc 7:10–11; 14:46; Sib. Or. 4.176–82. This idea probably is assumed in Matt 5but appears less probable in 1Сог 15:35–44, 50 .

http://azbyka.ru/otechnik/world/the-gosp...

5118 E.g., T. Ab. 11:1, 3B (Enoch is the heavenly prosecutor, ελγξων τς αμαρτας); 2 Bar. 19(the law as light). The sense of «prosecute» would fit the «judgment» of 3:18–19 (cf. 16:8–11) 5120 E.g., Tobit went in the ways of αληθεας and righteousness (Tob 1:3); Israel is summoned to ποισαι … λθειαν (Tob 13:6). Usually in the LXX «do the truth» means «to act loyally,» «to keep faith» (Brown, John, 1:135), though some later texts may apply it to specific practices (Grayston, Epistles, 49). Westcott, John, 57, remarks that «doing the truth» appears in rabbinic texts. As many early observers of the Scrolls noted (e.g., Albright, «Discoveries,» 169; Sanders, John, 131), it is also familiar in Essene-type circles (e.g., Jub. 36:3), especially from Qumran (e.g., 1QS 1.5– ; cf. also 5.3; 8.2; 9.17). 5121 lQpHab. 7.10–11; cf. 12.4–5. God will punish evildoers, distinguishing them from those who do good (4Q417 frg. 2,1.7–8,17–18, with 4Q418, in Wise, Scrolls, 381). 5124 E.g., Isocrates Demon. 17, 48, Or. 1; Demosthenes 3 Olynthiac 14; 2 Philippic 1; Diogenes Laertius 6.2.28; 6.2.64; Quintilian 1.pref.14; Epictetus Diatr. 1.25.11; 2.9.13; Seneca Ep. Luci1. 20.2; Dia1. 4.28.6–8; Juvenal Sat. 2.9–10,20–21; 14.38–40; Dionysius of Halicarnassus R.A. 7.33.3; 9.10.3; 9.47.4; 11.1.4; 11.58.3; Diodorus Siculus 9.9.1; Cornelius Nepos frg. 3.1; Aulus Gellius 17.19; Herodian 1.2.4; Josephus Ag. Ap. 2.169, 292. 5125 Cf. Smith, John (1999), 108. The passage recapitulates some themes from 1:19–36 (Quast, Reading, 26). Source criticism on 3:22–36, as on the rest of the Gospel, seems unlikely to yield any consensus; but for one suggestion, see Klaiber, «Zeuge.» 5126 So, e.g., White, Initiation, 250; Longenecker, Ministry, 70. See esp. Rensberger, Faith, 52–61; and comment on 1:6–8. 5127         Pace Ellis, World, 62, the «Jew» of 3:25, and not the disciples of John, represents common Judean Judaism. 5129 See Talbert, John, 105, who suggests the chiastic frame for 3:22–4in Jesus» relation to Judea (3:22a; 4:3); Jesus baptizing (3:22b; 4:2) and the partial competition between John " s disciples and those of Jesus (3:26; 4).

http://azbyka.ru/otechnik/world/the-gosp...

8324 Probably the direct source for most Jewish teachings on love of neighbor (Barrett, John, 452). 8325 Cf. Hillel " s exhortation to love humanity in m. " Abot 1:12; others in T. Iss. 7(text B); cf. rabbinic examples in Dutheil, «Aimeras.» Despite the ethnic perspective of Jubilees, love of neighbors appears to cross ethnic lines at least among nations descended from Abraham in Jub. 20:2; 36:4. Boer, Morality, 62–72, argues (against some) that Greek sources reveal little evidence of universal love of neighbor. 8326 One Tannaitic tradition may harmonize these emphases: love him if he acts like your people ( " Abot R. Nat. 16 A). 8327 E.g., CD 6.20–21 (though also advising help of strangers); cf. 1QS 8.4, 13; 9.21–22. Boismard, «Epistle,» 159, also notes this characteristic of community cohesion in Josephus (Josephus War2.119) and Philo (in Eusebius Praep. ev. 8.11.2). 8328 Flusser, Judaism, 27–28, contrasting the Scrolls and early Christianity. Flusser (p. 483) sees the Essene doctrine as a reaction against the trend toward love of humanity attested in later rabbinic sources. 8329 Cf., e.g., Menander Rhetor 2.3,384.23–25, which advocates both internal community cohesion and like treatment of strangers. 8330 Kelber, «Metaphysics,» 152–53. His claim that the Gospel is anti-Jewish is addressed in our introduction, ch. 5, under «The Jews,» pp. 214–28. 8333 Less relevant are 9:30; 16:30; this is a matter of Johannine style, though often significant (fourteen times in 1 John, including 1 John 2:3–5; 3:10,16; 4:2,9–10 ); in 1 John it is often a criterion by which believers may test themselves (1 John 2:3, 5; 3:19, 24; 4:13, 17; 5:2; cf. 3:10). 8334 Xenophon Mem. 1.2.3; Quintilian 1.2.26; Philostratus Vit. Apol1. 5.21; Josephus Life 11; Kirschner, «Imitatio»; for an extreme example, see Seneca Controv. 9.3.12–13. Rabbis» behavior might even function as legal precedent (t. Piska 2:15–16; Sipre Deut. 221.1.1; p. B. Mesfa 2:11, §1; Nid. 1:4, §2; Sanh. 7:2, §4; Yebam. 4:11, §8), and in an entertaining illustration one later rabbi hid under his master " s bed to learn from his private ways (b. Ber. 62a).

http://azbyka.ru/otechnik/world/the-gosp...

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; Deum 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).

http://azbyka.ru/otechnik/world/the-gosp...

  001     002    003    004    005    006    007    008    009    010