| On the Thousand Year Reign (Chiliasm) Ch. 16 from The Truth of Our Faith by Elder Cleopa of Romania Archimandrite Cleopa (Ilie) Today and tomorrow we are presenting a series of four articles on the heresy of Chiliasm, or Millennialsm—that is, that Christ will have a literal, earthly kingdom lasting for 1,000 years at the end of time. This belief, popular amongst many Protestants today, arises from a misinterpretation of Scripture, and our saints and holy elders hold for us the key to properly understanding Scripture, and the end times, as far as it is given to us to know. The first article is an excerpt from The Truth of Our Faith: A Discourse from Holy Scripture on the Teachings of True Christianity, by Elder Cleopa of Romania (Greece: Uncut Mountain Press , 2000). Inquirer : There are those who maintain that between the Second Coming of the Lord and the end of the world Christ will reign upon the earth, governing, Himself, along with His elect for a thousand years. What is the truth of the matter, Father? Elder Cleopa: This idea is an ancient one. In the first centuries of Christianity it was endorsed by the so-called Chiliasts or Millenialists. Against them rose the entire ancient Church and its most important representatives. The divine Fathers of the Church indicated in their writings that the one thousand year reign referred to in the book of Revelation signifies an infinite number of years, i.e. a kingdom that shall have no end. This we know well since from Holy Scripture it is clear that the Kingdom of Christ is not of this world (Jn. 18:36). In Holy Scripture it is clearly indicated that the Kingdom of Heaven is also the Kingdom of God or Kingdom of Christ, in so much as both Saint John the Forerunner and Christ Himself called it so. This Kingdom of Christ will be spiritual and will reign over the internal world of man, while externally being revealed in the righteousness, peace and joy of the Holy Spirit (Rom. 14:17). Christ Himself established this kingdom and explained in His parables how it will appear, who it will include and what power it will possess. His reign will not endure for a thousand years, but eternally (Lk. 1:33). Its inhabitants will include all faithful Christians from all the peoples of the world (Ps. 116:1-2), it will reign over all creation, and it will be a kingdom of righteousness (Dan. 7:13-14). It will be a kingdom made up of souls (Mt. 28:18)—souls that have already entered and lived within it in this present life. |
| Photo: orthphoto.net One of the saddest books I read is the Church metrical book, the book containing the list of those baptized, married, and buried (or “hatched, matched and dispatched”, as one person put it). It can be a sad read because of the number of people once baptized and chrismated that no longer walk with the Lord. Most of course continue their journey of faith, but some do not. They began well enough as zealous converts to Orthodoxy, but now have lapsed, and have never been seen in church again. The question arises then, “How is it that a person begins an Orthodox life with all zeal and then falls away?” How does apostasy happen? Certainly it does not happen suddenly. One does not awake one morning, having living as a zealous Orthodox disciple of Jesus for the previous months, look in the mirror and say, “Good heavens! I think I am a Scientologist!” and then lapse from Church. Rather, apostasy occurs as a process, as a kind of drifting away. That is why the author of the Epistle to the Hebrews writes, “We must pay the closer attention to what we have heard lest we drift away from it” (Heb. 2:1). Apostasy is a matter of drifting, of slow retreat from the way of life to which we have been committed. It will be helpful to mark the stages of this drift, so that we can avoid it. The first stage in the drift from Jesus and from Orthodoxy is losing our spiritual edge. For as zealous disciples of the Lord, we retain a certain “edge”, a determination to serve the Lord, to continue growing in His knowledge and love. Every day He has new things to show us, new discoveries. We arise from bed every morning saying, “O Lord, I am Your servant, the son of Your handmaid; You have loosed my bonds” (Ps. 116:16). That is, we begin with an inner dedication to God, offering our life and the coming hours of our day to Him. In the first stage of drifting and apostasy, we lose this dedication. Dawn no longer finds us His servant. We simply arise from bed and look for breakfast. Almost imperceptibly, we retake control of our lives, wresting it from His gentle hands. This process of cooling off is so gradual we scarcely notice. |
| 10. It was this fire which warmed the heart of Cleopas and those with him while the Savior talked after His resurrection. So the angels and ministering spirits partake of the shining of this fire, according to what is said, Who maketh His angels spirits, and His ministers a flaming fire . 58 It is this fire which burns up the beam that is in the inward eye, making the mind clear, that, recovering its natural power of penetration, it may see without interruption the wonderful things of God, according as one says, Open Thou mine eyes, that I may see the wondrous things of Thy law. 59 This fire drives away devils, and destroys sin; but it is the power of resurrection, and the effectual working of immortality, the illumination of holy souls, and the strengthening of rational powers. Let us pray that this fire may reach us also, that always walking in light, we may never for a moment dash our feet against a stone , 60 but shining as lights in the world, may hold forth the word of everlasting life ; 61 that enjoying ourselves among the good things of God we may rest with the Lord in life, glorifying the Father, and the Son, and the Holy Spirit, to whom be glory for ever. Amen. St. Macarius the Great 3 апреля 2015 г. Col. 2:18. Ps. 127:1. This is the Septuagint version of Ps. 91:13. Luke 10:19. Eph. 4:11. Rom. 15:20. 2 Thess. 2:8. Matt . 4:13 The Greek word here is a technical word of the later Greek philosophy. Hesychius gives nous (the intelligence) as its equivalent. So the Septuagint renders Ps. 49:12 and 20. Ps. 116:9 (Septuagint 114:9). Ps. 137:1. Ex. 3:8, etc. A curious recollection of I Cor. 5:8. Prov. ix. 1 8 (LXX). i Cor. xv. 55. Eph. iv. 24. Eph. iv. 22. i Cor. xv. 49. Phil. iii. 21. John iv. 24. Rom. vi. 12. Rom. i. 23. A reminiscence of Ps. xi. 2 " privily " (LXX x. 3). Rom. xiii. 12. Rom. xii. 2. Eph. iv. 17. Rom. viii. 17. Gal. vi. 17. Gal. 5:24. Rom. 8:17. Rom. 8:15. 1 Cor. 3:16. 1 Pet. 2:2. 2 Pet. 1:19. Mai. 4:2. 2 Pet. 1:4. |
| De moderatione in disputando, 36, 173–212. Carmina theologica, 37, 397–522. GREGORIUS NYSSENUS. Oratio catechetica magna, 45, 9–116. De cognitione Dei, 46, 1111–26. ISAAC JUDÆUS. Liber fidei seu de Trinitate et Incarnatione Domini, 33, 1541–6. CÆSARIUS. Dialogi 1–4, 38, 851–1191. AMPHILOCHIUS ICONIENSIS. Fg., 39, 97–118. DIDYMUS ALEX. Fg., 39, 1109–10. EPIPHANIUS.» Expositio fidei, 42, 773–832. Ancoratus, 43; 11–236. De numerorum mysteriis, 507–18. CHRYSOSTOMUS. Catechesis ad illuminandos, 1–2, 49, 223–32; 231–40; 60, 739–42. De perfecta caritate, 56, 279–90. PS.-CHRYSOSTOMUS. De fide, 60, 767–72. De spe, 60, 771–74. De caritate, 60, 773–6; 61, 681–4; 62, 769–72. Homilia de Legislatore, 56, 397–410. THEODORUS MOPSUESTENUS. Fg.,66, 969–1020. PROCLUS. Fg., 65, 885–8. THEODOTUS ANCYRANUS. Expositio symboli nicæni, 77, 1313–48. CYRILLUS ALEXANDRINUS. Homiliæ paschales, 1–30, 77, 401–982. Fragmenta, 76, 1421–54. THEODORETUS. De divina caritate, 82,1497–1522. PS.-JUSTINUS, Quæstiones et responsiones ad Orthodoxos, 6, 1249–1400. Expositio rectæ confessionis, 1207–40. AMPHILOCHIUS SIDENSIS. Fg., 77, 1115–6. GENNADIUS I CP. Fg., 85, 1621–4. TIMOTHEUS III ALEX. Fg., 86, I, 267–70. DIONYSIUS AREOPAGITA, 3–4. JOANNES MAXENTIUS. Fidei professio, 86, I, 89–90. THEODOSIUS ALEX. Fg., 86, I, 285–6. EUSEBIUS ALEX. De caritate, 86, I, 323–28. LEONTIUS ET JOANNES. Collectanea de rebus sacris, 86, II, 2017–2100. PAMPHILUS. Panoplia dogmatica, PGLT, 80. 885–932. LEONTIUS BYZANTINUS. Fg., 86, II, 2003–16. EULOGIUS ALEX. Fg., 86, II, 2939–64. SOPHRONIUS HIER. Fg., 87, III, 4009–12. ANASTASIUS ANTIOCHENUS. De rectis dogmatibus orationes 1–5, 89, 1309–62. Explicatio fidei orthodoxæ [Anastasii et Cyrilli Alexandrini], 89, 1399–1404. MAXIMUS CONFESSOR. Centuriæ 1–4 de caritate. 90, 959–1080. Capitum theologicorum et o_economicorum centuriæ 1–2, 1083–1176. Capita quinquies centena, 1177–1392. Alia, 1401–62. Fg. ex opere 63 dubiorum, 1461–62. Quæstiones ad Theopemptum, 1393–1400. Mystagogia, 91, 657–718. |
| 95. См.: Ин. 14:10. 96. См.: Ин. 16:13. 97. См.: Ин. 11:41–44. 98. См.: Рим. 1:20; Прем. 13:5. 99. См.: Деян. 16:7. 100. См.: Евр. 1:1. 101. См.: Деян. 9:15. 102. См.: 1Тим. 2:7. 103. См.: spir. s. 2. 143. 104. См.: 1Кор. 12:29–30. 105. Цицерон в своем трактате «Лелий, или О дружбе» (21. 80) (см.: More–schini. Р. 259, not. 23). 106. См. у свт. Афанасия Александрийского: с. arian. 1. 22; у свт. Василия Великого: adu. Eun. 1. 23; у свт. Григория Богослова: hom. 23. 4; or. 6. 13. 107. См.: 2Тим. 1:12; 4:8. 108. См.: 1 Фес. 5:8; Еф. 6:10–17. Cp.: exp. ps. 118, 9. 17; 10. 34; 14. 16; expl. ps. 36, 52–57; 37, 43; 38, 32; 43, 1; Abr. 1. 2. 6; Iacob 1. 36; exp. Luc. 2. 29. 109. См.: Мф. 16:18. 110. См.: 1 Kop. 3:10. 111. Пунктуация в цитате дана в соответствии с латинским текстом «О Святом Духе» и текстом Септуагинты. — Примеч. ред. 112. См.: Ин. 1:32, 34. 113. См.: Мк. 1:10. 114. Ср.: sacr. 6. 2. 5. 115. Ср. у Оригена: com. in Ioh. 2. 11. 85; у Тертуллиана: adu. Marcion. 3. 17. 3; 4.18.4. 116. См.: Ин. 16:28; 1Тим. 1:15. 117. См.:Ин. 15:26; 16:7. 118. Подробнее об этом см.: fid. 5. 94–99. 119. См.: Ис. 48:6. 120. См. у Дидима Слепца: spir. s. 20. 121. Cp.: exp. Luc. 7: 92. 122. См.: Исх. 31:18. 123. См.: Ин. 10:30. 124. Cp.: exp. Luc. 7. 92, а также у Дидима Слепца: spir. s. 20. 125. Animalis (греч. ψυχικς) — душевный. Этот термин характерен для антропологии ап. Павла, подробнее см.: Moreschini. Р. 273, not. 2. 126. См.: 1Кор. 2:13–14. 127. См.: Пс. 117:16. 128. См.: 1 Kop. 1:24. 129. См.: Исх. 15:8. 130. См.: Исх. 14: 21–28. 131. См.: Исх. 13:21–22. 132. Cp.: sacr. 1. 6. 22; myst. 3. 13. 133. Дидим Слепец приводит тот же ряд цитат из Священного Писания (см.: spir. s. 53). 134. Ср.: Ис. 66:2. 135. Морескини вслед за Фаллером видит здесь цитату из Исх. 33:22 (см.: Moreschini. Р. 281, not. 1). 136. См.: Лк. 11:20; Мф. 12:28. 137. См.: Пс. 8:4. 138. Ср.: Иов. 10:8. 139. См.: 3Цар. 3:16–27. 140. См.: Гал. 5:22. 141. См.: Быт. 12:4–20. 142. См.: Числ. 11:25. 143. См.: Евр. 3:7–11. |
| βοτρδιον, τ Kronleuchter in Form einer Traube: πολυκνδηλα κα β. το μβωνος HagSoph 460,4; 502,27. ScriptOr 100,7 (βοστρδες v.l.).– (LS, DGE, Kr). βοτρυδσκιον, τ kleine Weintraube: TzetzAr III 729,7. βοτρυηφρος Trauben tragend: Callio 2,25. Prosuch 1,43. GregAntEpit 195,5. EustOp 319,44. BoinAkol 134.– LS, LSSup, Tgl; s. βοτρυ(ο)φ. βοτρος der Trauben: -α πρα Suda β 409.– LS. βοτρυτης, ein Edelstein: MelLap 206,1139 (Melit.).–LS, DGE (-τις). βοτρυκλστης, Traubenpresse: Ληνς, β. BoissAn IV 390,466. βοτρυδορος Trauben schenkend: GregAntRede 398,16. GregAntEpit 130,16; 162,18; 194,20.– LS, Tgl. βοτρυοειδς traubenartig: Oribas XI А 28. Kyran Ι 1,111.116.–LS, DGE, TLG, Stam. βοτρυομτωρ, Mutter der Weintrauben: μπελος Manas 96. βοτρυοχος Trauben haltend: PselPoem 22,104.– DGE. βοτρυοφορω Trauben tragen: Ps.-Epiphan., PG 43,496D. EuchCrypt 185,353,4. EustOp 308,11. GregAntEpit 162,3. als Trauben tragen: θνη AstSoph 119,14.– LS, DGE. βοτρυοφρος Weintrauben tragend: Ps-ChrysPasch 54. SymbGard 27,5. EustΙl 422,32. Melit 2448.– LSSup, Tgl, Stam; s. βοτρυ(η)φ. βτρυς, „Traubé " (Bezeichnung für ein kaiserliches Gewand): κολβιν τριβλτιν... κα βτρυς καλεται DeCerV I 72,18.– (LS, DGE, Stam). βοτρυφρος Trauben tragend: μπελος PselPoem 2,228.– S. βοτρυοφ. βοτρυχτης s. βοστρυχτης βοτρυχδες, τ wie ein Traubenstiel ? β. νρθηξ DelAn II 308,9; -χοειδς νρθηξ 331,20.– (LS). βττης s. βοττις βοττον s. βουττον βουβλα , Kuh: VAndR 3183 app.– Kr, Dem. βουβλειος von Büffeln, Büffel-: LeoTact I 91. NikephStrat 11,20. Hippiatr II 217,16. DelAn II 477,19.– LS, Stam. βουβαλικς von Büffeln, Büffel-: δρματα LeoTact I 91 app. Uran 114,54. ζευγρια EngPatm 50,121 (a.1073). id. MoneKot 338,4.12. ζευγριον MM IV 267 (a.1284). aus Büffelleder: σιρτριν InvPatmos 27.– Kr. βουβλιον, τ Büffel: μικρν Apophth., PG 65,295S. InscrProtob 41,15 (ca.817, βουπλια). AXen 1,155 (a.1089). EngPatm 1,40 (a.1073); 2,6 (a.1079). MichAttDiat 107,1434; 119,1661. Büffel, Ochse (als Schimpfwort): TzetzAr III 783,6. schol. TzetzHist VIII 136.– (LS, DGE), Kr, Privaturk. |
| Ad reginas, 1201–1420. Homiliæ Ephesi habitæ 1–8, 77, 981–1010; 15–16, 1089–96; 20, 1109–12; 21–22, 1111–16. Homilia paschalis 17», 77, 767–93. ACACIUS MELITENES. Homilia Ephesi habita, 77, 1467–72. MEMNON Ephesinus Epistola, 77, 1463–6. EUTHERIUS TYANENSIS, Confutationes quarumdam propositionum (Ps.-Athanasius), 28,1337–94. THALASSIUS. Libellus ad Theodosium, 91, 1471–80. SYNODICON. Adversus trago_ediam Irenæi, 84, 565– 864. Horum scripta insunt: Abbibus, cap. 134. Acacius Melitenus, 83, 213. Antiochenus, 24. Acacius Berrhænsis, 41, 53, 55, 221. Alexander Apamæus, 132. Alexander Hierapolitanus, 54, 57, 58, 64, 65, 69, 93, 94, 96, 100, 102, 104,105,127, 129,135, 136,147, 149, 152. 154. 156, 165, 167, 169, 178, 182. Andreas Samosatenus, 43 59 62, 63, 82, 90, 98, 101, 103, 106. Candidianus, 9, 10, 11. Claudianus, 202. Cyrillus Alex., 1 56, 84, 85, 108,194, 195, 198, 204, 205, 206, 207–12, 214–5, 217–8. Dionysius, 142, 143, 179, 181. Dorotheus, 46, 78, 115, 137. Domitianus quæstor, 125. Ephesina synodus, 220. Epiphanius, 203. Eusebius Dorylæus, 5. Eutherius Tyanensis, 73, 74, 116, 117, 201. Eutyches, 222–3. Helladius, 68; 111, 114,130,144,164, 192, 193. Hermogenes, 131. Hesychius Castabalensis, 157. Hypatia, 216. Irenæus, 21, 42, 75, 89, 118, 186, 190. Isidorus Pelusiota, 6. Joannes Antiochenus, 2, 4,17, 37, 38, 39, 44, 48–50, 76–7, 80, 86, 91, 122–3, 126, 176, 187, 196–7. Joannes comes, 16. Julius, 224. Libianus, 184, 185. Maximinus Anazarbi, 67. 109, 112, 113, 159. Meletius Mopsuestenus, 92, 119, 124, 141, 145, 155, 158, 163, 171, 174, 177. Nestorius, 3, 8, 15, 25. Orientates Ephesini, 7, 12, 13, 14, 18, 19, 22, 23, 26, 27, 28. Orientates legati, 31, 32, 34, 35. Parthenius, 130. Paulus Emesenus, 107. Proclus, 153. Rabbulas Edessenus, 200. Theodoretus, 10,30. 36,40,45,47, 60, 61,66, 70,71, 72, 81, 87, 88, 95, 97, 99, 110, 120, 121, 128, 133, 138, 139, 146, 148, 151, 160, 161, 162, 166, 168, l70, 172. Theodoras Ancyranus, 199. Theodosius II, 16, 29,33, 51,52, 140,188, 189, 191, 219. |
| 3751 Philo may have claimed that God authored only the Ten Commandments by himself, to allow Moses more involvement in authoring other components of the law (Myre, «Caractéristiques»). Gnostics may have developed Philonic thought in constructing their view that God is not the source of all the law (Fallon, «Law»). 3752 See Whitacre, Polemic, 51. Cf. the contrast between Moses the servant and Christ the king of 1in Augustine Tract. Ev. Jo. 3.16. 3755 Greek views seem to have varied (cf., e.g., Xenophon Mem. 1.4.9; Epictetus Diatr. 1.6.19; Plutarch Isis 9, Mor. 354D; Isis 75, Mor. 381B; Chariton 1.14.1; Maximus of Tyre Oration 8.10 in Grant, Religions, 168; PGM 13.62 in Grant, Religions, 47; cf. Plutarch Isis 78, Mor. 383A; Dio Cassius frg. 1.6.3; Hippolytus Haer. 1.16); for deities» selective revelations, see, e.g., Callimachus Hymns 2.9–10 (cf. Acts 10:41); for the danger of seeing them, e.g., Callimachus Hymns 5.98–102,111–116. Cf. some analogous ideas of God " s transcendence in traditional societies (Mbiti, Religions, 64). 3756 1QS 11.20; 2 En. 48:5; " Abot R. Nat. 2, 39 A; Sipra VDDen. pq. 2.2.3.2–3; Tg. Ps.-J. on Gen 16:13 ; Tg. Neof. on Exod 33:23; Tg. Onq. on Exod 33:20,23; see further under «Vision of God» in our introduction. This could apply even despite partial throne revelations (1 En. 14:19,21). 3757 Rissi, «Word,» 401, thinks John 1 " is directed against» those who claim «another and direct access to God» besides Jesus. See in more detail DeConick, Mystics, though she focuses on the Thomas tradition. 3758 Names 7; Creation 69; Spec. Laws 1.47; 2.165; see further Hagner, «Vision,» 82–84; Isaacs, Spirit, 30; Lee, Thought, 17; citing Cherubim 101; Names 2; Rewards 40 as direct parallels, and close parallels in Dreams 1.67; Unchangeable 56; Alleg. Interp. 2.36; Names 9–10; Rewards 44. 3759 Sib. Or. 3.12 (αρατος), 17 (probably pre-Christian); frg. 1, lines 8–11 (date unclear). 3761 Also, e.g., Rom 1:20 ; 1Tim 1:17 ; Aristobulus frg. 4 (second century B.C.E., in Eusebius Praep. ev. 13.13.5, in OTP 2:840); Orphica long version 11–12 (OTP 2:799); a line attributed to Euripides but possibly from a Jewish work in Clement of Alexandria (OTP 2:828, in «Fragments of Pseudo-Greek Poets,» third to second century B.C.E., intr. and trans. H. Attridge, 2:821–30); T. Ab. 16:4A. Cf. the danger of beholding death in T. Ab. 17:9–18:1A; 13:15–14(cf. the Greek Medusa?). |
| 116 Cp.: fid. 2. 24; exc. fratr. 2. 10, а также у Цицерона: epist. 6. 16; у Пруденция: cath. 12. 30. 131 Этот гимн посвящён празднику Пасхи. Именно как hymnus paschalis его обозначает Цезарий Арльский, в его флорилегий включено два стиха из гимна. По мнению X. Савона, последние две строфы должны быть признаны позднейшей вставкой (см.: Hymnes. Р. 401). 135 Метафорическое выражение «смыть преступление» присутствует уже в классическую эпоху (ср. у Цицерона: Mil. 72; Brut. 278; у Тертуллиана : ieiun. 7. 1). В христианской символике омовение обычно связано с водами Крещения или с Кровью Христовой (ср.: Еф.1:7 ). См. также: exp. ps. 118, 2; Abr. 1. 40; Isaac 5. 48; hymn. 1. 16. 150 Древних свидетельств, подтверждающих аутентичность этого гимна, нет. Апостолам Петру и Павлу посвящено одно из стихотворений Пруденция (perist. 12). Свт. Амвросий упоминает, что на ночную службу в честь ап. Петра пришло немного народа (см.: uirgt. 126). 153 Можно усмотреть параллелизм между видом казни, которую претерпел каждый из апостолов, и примененной к ним метафорой: обезглавленный Павел «увенчан», Пётр, взошедший на крест (как триумфатор восходит на Капитолий; ср.: hymn. 3), справляет свой триумф. 155 Мысль о равенстве апостолов Петра и Павла подчеркивается в этом гимне особо. Равными их делает прежде всего мученическая кончина. Ср.: exh. u. 2. 2, где мученичество уравняло мучеников Агриколу и Виталия, господина и слугу. 158 У Петра подчёркивается fides (вера), у Павла – gratia (благодать). Но у свт. Амвросия есть и похвала вере Павла (см.: spir. s. 2. 144158). 164 Образ жертвы, приносимой при основании города, еще языческий, смыкается с евангельскими словами о Петре как о камне, который будет положен в основание Церкви. 165 Имеются в виду три дороги: via Aurelia, via Appia, via Ostiensis (соответственно к базилике св. Петра в Ватикане, базилике св. Павла и общая – к базилике апостолов в катакомбах, в которой их мощи покоились ранее). 170 Две начальные строчки были воспроизведены в надписи среди мозаик церкви San Giovanni Evangelista в Равенне, построенной Галлой Плацидией (см.: Hymnes. Р. 308). Возможна также аллюзия на этот гимн в «Исповеди» блж. Августина (см.: conf. 13. 21. 29). |
| 1247 Sambursky, «Gematria»; Stambaugh and Balch, Environment, 103, citing Cicero Inv. 2.40.116; Hengel, Hellenism, l:80ff.; Lieberman, Hellenism, 47–82. Some may also reflect Babylonian sources (Cavigneaux, «Sources»). 1248 Judith 16:7; Josephus War 1.353; 2.155–158; Ag. Ap. 1.255; 2.263; Pesiq. Rab. 20(cf. Greek Phlegethon; cf. the Elysian plain and Acherusian lake in Sib. Or. 2.337–338, probably Christian redaction; Apoc. Mos. 37:3). 1249 E.g., Artapanus in Eusebius Praep. ev. 9.27.3; Sib. Or. 2.15 (Poseidon); 2.19 (Hephaistos); 3.22 (Tethys); 3.110–116, 121–155, 551–554, 588 (euhemeristic; cf. similarly Let. Aris. 136; Sib. Or. 3.723; 8.43–47); 5.334 (personification; cf. also 7.46; 11.104, 147, 187, 205, 219, 278; 12:53, 278; 14.56, 115); T. Job 1.3 (cornucopia); 51:1/2 (perhaps allusion to Nereus, also in Sib. Or. 1.232); cf. (not Greek) Ishtar as an evil spirit in Text 43:6–7, perhaps 53:12, Isbell, 103; cf. art (some of it in Palestinian synagogues) in Goodenough, Symbols, vols. 7–8 (and Dura Europos synagogue, vols. 9–11, and 12:158–183). 1250 The clear examples are few (even Egyptian use may have been more common; cf. «Biblés Psalm»), despite apologetic protestations to the contrary (e.g., Josephus Ag. Ap. 1.165; 2.257). 1252 E.g., Martin, Colossians, 18–19; Knox, Gentiles, 149; Wilson, Gnostic Problem, 259. Although an Egyptian provenance for the Testament of Solomon is possible, I would favor an Asian provenance, given its date (cf. also Artemis in 8:11, etc.), and stress the magical-mystical nature of some of Judaism in Asia. 1253 So Kennedy, Epistles, 14, 22; Robinson, Redating, 294. Palestine had its Pharisees and Essenes, but had even more Am Háarets. 1258 Cf. CD 5.6–8; lQpHab 9.6–7. Others also believed that profaning the temple could bring judgment, although not applying it to this time (Pss. So1. 1:8; 2:1–10; Josephus War 5.17–18; cf. the ambiguous evaluation of Tannaitic sources in Goldenberg, «Explanations»). 1263 Grant, Gods, 51; Stambaugh and Balch, Environment, 121–22; Conzelmann, «Areopagus,» 224; van de Bunt-van den Hoek, «Aristobulos»; cf. Renehan, «Quotations.» Jewish and early Christian texts often followed the Greek practice (instilled in school memorization exercises) of citing or alluding to Homer (e.g., Ps.-Phoc. 195–197; Syr. Men. 78–93; Josephus Ant. 1.222; Sib. Or. 3.401–432, passim; 3.814; 5.9; 2 Bar. 10:8; Tatian 8; cf. Rahmani, «Cameo») or other poets (Acts 17:28; 1Cor 15:33 ; Tit 1:12 ; Justin 1 Apo1. 39; Theophilus 2.37; Athenagoras 5–6; cf. Manns, «Source»), or proverbs originally based on them. |
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