| 6785 As noted by Dionysius of Halicarnassus Lysias 24; see likewise Cicero Or. Brut. 40.137. Cf. returning the charges in other handbooks: Rhet. Alex. 36, 1442b.6–9; Rhet. ad Herenn. 3.3.6; Hermogenes Issues 39.1–5. 6786 E.g., Xenophon Hel1. 2.3.37. 6787 Thus Cicero Mur. 29.60, dealing softly with Marcus Cato. 6788 E.g., Horace Carm. 4.6. 6789 Dodd, «L " arrière-plan»; idem, More Studies, 46–47; cf. Dozeman, «Sperma» Dodd, More Studies, 41–42, heavily emphasizes the Abraham material here. Contrast Robinson, «Destination,» 123–24 n.1. 6790 For such sarcasm in the face of hostility, see, e.g., Silius Italicus 11.254–255; Matt 23:32; perhaps 1 Kgs 22:15. 6791 Thus Jesus employs parody (see Stibbe, Gospel 118; cf. Rev 13:3, 18; 17:8). Some later philosophers also spoke of hearing and speaking God " s message as if in his presence (Porphyry Marc. 15.258–259, though for him this means undistracted by bodily desires). 6792 See, e.g., Aeschines Timarchus 107; Cicero Pis. 2.3; Verr. 2.2.1.1–2; Agr. 24.63–64; Cat. 1.6.14; perhaps Acts 24:19. 6793 E.g., Rom 4:1 ; Sipre Deut. 311.1.1; 313.1.3; " Abot R. Nat. 23, §46B; 36, §94; b. Ber. 6b; Ned. 32a. Those not his descendants also could greet him with the honorary title «father» (T. Ab. 2:3A; 9:4B); in some sense he was father of the whole world (t. Ber. 1on Gen 17:5 ). Cf. «our fathers» in 6:31. 6794 E.g., Gal 3:7; 4 Macc 6:17, 22; 18:1. Later teachers even emphasized God " s special pre-creation forethought for the patriarchs (Gen. Rab. 1:4, citing Hos 9:10 ). 6795 Many Tannaim probably even denied the use of the phrase to proselytes (m. Bik. 1:4–5; Cohen, «Fathers»). 6796 Augustine Tr. Ev. Jo. 42.5.2 triumphantly reads the stones in that passage as Gentile Christians. 6797 Schnackenburg, John, 2:210. 6798 E.g., Mek. Pisha 16.165–168 (other opinions in 16.169–172); p. Ta c an. 1:1, §8; Gen. Rab. 55:8; 74:12; 76(Jacob " s merit); 84and 87(Joseph " s merit); Exod. Rab. 2:4; 15:10; 23:5; Lev. Rab. 34:8, bar; Num. Rab. 13:20; Song Rab. 4:4, §4; Pesiq. Rab. 10(in prayer); see further Moore, Judaism, 1:537. Some Tannaim suggested they could have used more merit (Sipre Deut. 2.1.1–4); some Amoraim attributed the exodus to the merit of, or faith in, Moses (Exod. Rab. 15:3; 16:1), to righteous acts (Exod. Rab. 1:28; Lev. Rab. 28:4; Num. Rab. 20:22), to the merits of Israelite women (Exod. Rab. 1:12; Num. Rab. 3:6, bar.), or to various factors, including patriarchal merits (Deut. Rab. 2:23). |
| Theologically, the discourse underlines the theme of Jesus» continuing presence with his people. 8046 In place of an eschatological discourse preceding the passion, as in the Synoptic traditions and probably traditions known to the Johannine community (which was, however, also capable of eschatological interpretation; cf. Rev), John treats his audience to an emphasis on the present experience of Jesus» presence through his past return to them. 8047 7995 E.g., Becker, «Abschiedsreden.» For a thorough summary of views on composition and redactional questions, see Segovia, Farewell, 20–47. 8011 Johnston, Spirit-Paraclete, 127. First John has more in common with this discourse than with the rest of the Gospel (perhaps because this discourse focuses on Jesus» message to disciples), though this need not imply the Epistlés author redacting this discourse (Smalley, Epistles, xxix). 8012 " Day, «John,» 770; see further 736–37. Similarly Witherington, Wisdom, 248, who attributes the repetition to sapiential style and «successive discourses given in a short span of time.» 8022 The lack of emphasis may, however, speak against a eucharistie interpretation (pace Moloney, «Reading»). 8024 E.g., Plato Symp.; Xenophon Symp.; Cicero Tusc; Plutarch Dinner; T.T.; Athenaeus Deipn.; Aulus Gellius 7.13. For elements of a mock symposium, see Trimalchiós dinner in Petronius Sat. In a Diaspora Jewish setting, see Letter of Aristaeus (specifically, Hadas, Aristeas, 42–43), which may draw on 1 Esd 3–4 (the latter is not, however, a dinner setting); in the Gospels, Luke 7:36–50; 11:37–54; 14:1–24 (Aune, Environment, 122). 8025 Stauffer, Jesus, 118. Even after a main meal (perhaps occurring here in 13:2) had been finished, people could drink more (Xenophon Cyr. 8.4.9). 8027 E.g„ Homer I1. 13.95–124; Battle of Frogs and Mice 110–112, 132–159; Polybius 15.10; Dionysius of Halicarnassus R.A. 6.6.1–6.9.6; Appian R.H. 8.7.42; 8.17.116; C.W. 4.16.126; Arrian Alex. 3.9.5–7. Such exhortations, however, also occur outside military contexts (e.g., P.Tebt. 703.40–43). |
| 8296 E.g., 1Pet. 5:5 ; t. Meg. 3:24; c Abod. Zar. 1:19; 4 Bar. 5:20; Ps.-Phoc. 220–222; Syr. Men. 11–14, 76–93 (but cf. 170–172); Homer II. 1.259; 23.616–623; Aulus Gellius 2.15; Diodorus Siculus 1.1.4; 2.58.6; Pythagoras in Diogenes Laertius 8.1.22–23. 8300 Among philosophers, cf. Epicurus (Culpepper, School, 107, cites Lucretius Nat. 3.9); Epictetus Diatr. 3.22.82; Nock, Christianity, 30. 8302 E.g., Philostratus Vit. soph. 1.490; 1.25.536, 537; Iamblichus V.P. 35.250; 2 Kgs 2:12; 4 Bar. 2:4, 6, 8; 5:5; t. Sanh. 7:9; Matt 23:9; cf. Gen. Rab. 12(Simeon b. Yohai of the sages of Beth Hillel and Shammai); for Christian usage from the second to fifth centuries, see Hall, Scripture, 50. 8303 E.g., Ahiqar 96 (saying 14A); Sir 2:1 ; Did. 5.2; 1 John 2:1; cf. Babrius pro1.2; Babrius 18.15. This included astronomical and other revelatory wisdom (1 En. 79[esp. MS B]; 81:5; 82:1–2; 83:1; 85:2; 91:3–4; 92:1). 8304 E.g., Jub. 21:21; Tob 4:3,4, 5,12; 1Macc 2:50, 64; 1 En. 92:1; T. Job 1:6; 5:1; 6:1; T. Jud. 17:1; T. Reu. 1:3; T. Naph. 4:1; Pesiq. Rab. 21:6. 8305 E.g., m. B. Mesía 2:11; Ker. 6:9; Sipre Deut. 32.5.12; p. Hag. 2:1, §10; among Gentiles, Theon Progymn. 3. 93–97. 8307 Malina, Windows, 55. One may compare the frequent topic of unity in Greek speeches (e.g., Dionysius of Halicarnassus R.A. 7.53.1; Livy 24.22.17). Some characterized loving one another (φιλλληλους) as more naturally a rural phenomenon that could include sharing resources (Alciphron Farmers 29 [Comarchides to Euchaetes], 3.73, par. 2). 8308 Though Segovia, Relationships, 179, is correct that the Gospel, unlike 1 John, is involved in polemic with the synagogue rather than «intra-church.» 8309 «Commandment(s)» appears frequently in the Johannine Epistles (1 John 2:3–4, 7–8; 3:22–24; 4:21; 5:2–3; 2 John 4–6 ; cf. also Rev 12:17; 14:12); the commandment specifically concerns love (1 John 3:23; 4:21) and accurate faith (1 John 3:23). 8310 It was new in the sense of realized eschatology (1 John 2:8). The Johannine Epistles may employ «from the beginning» meaning «from the beginning of the gospel tradition,» however (1 John 2:24; 3:11; 2 John 6 ), perhaps as a double entendre with the beginning of creation (1 John 1:1; 2:13–14; 3:8). |
| 6920 T. Ab. 8:9A. Cf. Homer Il. 21.107, where Achilles reminds Lycaon that Patroclus was a better man than he and died anyway (then slays him, 21.115–119). 6921 Commonly noted, e.g., Barrett, John, 351; Morris, John, 469. 6922 Q also polemicizes against false claims to descent from «Abraham our father» (Matt 3:9; Luke 3:8). 6923 See further comments by Neyrey, «Shame of Cross,» 126–27; our comments on 5:18. 6924 Publilius Syrus 597; Plutarch Praising, Mor. 539A-547F (esp. 15, Mor. 544D); 2Cor 12:11 ; see our introductory comment on John 5:31–47 . 6925 Also Bar 2:35 . 6926 Some later Jewish traditions allowed him to share it with Israel (Pesiq. Rab Kah. 21:2); see further the comment on 5:44. 6927 The claim is ad hominem (so Michaels, John, 144; Barrett, John, 351), but it does not strictly reject their physical ancestry here; rather, he exhorts them to function as children of Abraham ought (cf. 1Cor 6:6–11 ). 6928 Cf. revelation on the «Lord " s Day,» possibly an eschatological double entendre (cf. Shepherd, Liturgy, 78), in Rev 1(on the noneschatological aspect of the phrase, see Did. 14.1; Deissmann, East, 358–59; Beasley-Murray, Revelation, 65; perhaps also Ign. Magn. 9.1, but cf. Lewis, «Ignatius»). 6929 So Schnackenburg, John, 2:221, citing Jub. 15:17; Targum Onqelos; Philo Names 154, 161, 175; cf. Haenchen, John, 2:29. In Genesis, however, Abraham " s laughter undoubtedly functions as Sarah " s would (18:12–15; cf. 21:6). 6930 Hanson, Gospel, 126–28. 6931 4 Ezra 3:14; 2 Bar. 4:4; L.A.B. 23:6; Apoc. Ab. 9–32; Gen. Rab. 44:12. In Philo, Abraham encounters the Logos (Migration 174, in Argyle, «Philo,» 38; on Philo here, cf. more fully On the Change of Names in Urban and Henry, «Abraham»). 6932 E.g., Hunter, John, 94; Cadman, Heaven, 115; Morris, Studies, 221; Brown, John, 1:360; Bell, I Am, 197. Contrast McNamara, Targum, 144–45. 6933 E.g., b. B. Bat. 16b-17a, bar. Others also receive such visions; e.g., Adam (2 Bar. 4:3; " Abot R. Nat. 31A; 42, §116B; b. Sanh. 38b; Gen. Rab. 21:9; 24:2; Pesiq. Rab. 23:1); Joseph (Tg. Ps.-J. on Gen 45:14 ); Amram (4Q544 lines 10–12; 4Q547 line 7); Moses (Sipre Deut. 357.5.11); and R. Meir (Num. Rab. 9:20). |
| «Уверен, что большая часть Таллинцев рада этому светлому событию. Надеюсь, что созданный нами памятник им понравится», – говорит Олег Жемчугов. Сергей Мянник с ним абсолютно согласен: «Открытие памятника Патриарху – большое событие для Таллина и для всей Эстонии в целом. И, будем надеяться, для России. «Как вы думаете, что этот памятник будет значить для Эстонии и для России?», – спрашиваем мы у Олега Жемчугова. «Он станет символом исторической дружбы наших народов и сближения духовности», – отвечает он. Рейтинг: 10 Голосов: 2 Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты Смотри также Комментарии Анна 11 сентября 2012, 21:16 Очень рада. Но хотелось бы, чтоб и в Москве был памятник Святейшему Патриарху Алексию. Вспоминаю его служение с огромной теплотой. Его молитвенность, духовность. Это всегда чувствовалось. Царствие ему Небесное! zemfort 11 сентября 2012, 11:16 ТаллиН в русской транскрипции пишется с одной " н " . Алексей 10 сентября 2012, 14:56 Очень рад таким событиям. Приятно видеть, что не забывается, а наоборот, приумножается связь с недавним прошлым. Открытие памятника Святейшему Патриарху Алексию тому подтверждение. У меня с Патриархом Алексием один и тот же небесный покровитель - первосветитель Алексий, митрополит Московский. Наверное поэтому упоминание его вызывает во мне особые чувства к Светлейшему. Всегда его поминаю в молитвах как домашних, так и церковных. Светлая память ему, Царство Небесное. Алексей, Киев. Василий 10 сентября 2012, 11:37 Слава Богу. Святейший Патриарх Алексий II много сделал для того, что бы Церковь поднялась с колен. Есть здраво мыслящие люди, а значит есть Надежда на нормальную жизнь. Александръ Храмовъ 10 сентября 2012, 10:16 Слава Богу, что открыли памятник Святейшему! Жаль только, что в последнее время художественное исполнение большинства памятников мягко говоря топорное... Почему для достойного исполнения такой серьезной работы не устраивают достойных исполнителей?! To Rev. Andrй Sikojev 10 сентября 2012, 09:29 Памятники ставят не для " них " , а для " нас " - потомков. Не для Патриарха, для народа. Чтоб мы помнили, знали, чтили. |
| By Jesus» day, however, a nearer context for a Galilean teacher was certainly early Judaism, and whatever the measure of Greek influence on its preference for the language, its most direct source was the Hebrew Bible. The Hebrew Bible recognized God as Israel " s father by adoption in redemption 7904 and Jewish literature in general continued this tradition (e.g., Wis 2:16; 3Macc 5:7; 7:6). Jewish literature regularly calls God Israel " s (occasonally in Diaspora Judaism, humanity " s) «father.» 7905 Jewish tradition also employed this biblical image in prayer, though in a relatively restrained manner (3Macc 6:8). 7906 The form of synagogue Judaism we know from later rabbinic literature commonly calls God «our Father in heaven,» 7907 as scholars conversant in the material regularly point out. 7908 But even Jewish texts not intended for corporate use only rarely designate God as personally «my Father,» 7909 whereas Jesus nearly ahvays did. 7910 Matthew and John, the most explicitly Jewish of the extant gospels, also emphasize Jesus» use of «Father» most frequently. But while «Father» should be clear to John " s primarily Jewish audience and its peripheral Gentile adherents, the titlés significance should have been lost on anyone in the story world. For John, their failure to understand emphasizes their denseness, and appears to stem from a failure to believe. The voice came for their sakes (12:30; cf. 11:42); Jesus did not doubt his own identity (11:42), but they needed testimony and signs to believe (5:34; 10:38). Now the climactic time of Jesus» glorification had come; at the very point where the world system would seem to crush Jesus (12:32–33), the spiritual ruler of the world would be convicted and cast out (12:31). 2D. Judgment on the World " s Ruler (12:31) Jesus came not to judge the world (3:17; 12:47), but the moment of judgment nevertheless arrived in him. The world " s judgment was at hand: the context is Jesus going to the cross (12:32–33); that judgment was coming «now» (12:31) revealed the eschatological significance of the cross in history (cf. 12:27; 13:31, 36; 16:5, 22; 17:5, 13). Jesus» death signaled defeat for the «prince of the world» (12:31; cf. 14:30; 16:11). Another document probably circulating in the same circle of believers as this Gospel depicts Satan being «cast out» from heaven in strikingly similar language, at the time of Jesus» exaltation (possibly on the cross; Rev 12:4, 9). |
| Dawson, Ibid. Dawson, ibid. 168. Young, Biblical Exegesis, 61. Cf. St Gregory of Nazianzus, Panegyric on St Basil, Oration 43.11, discussing the many benefits of education, comments that “from secular literature we have received the principles of enquiry and speculation.” Trans. in Nicene and Post-Nicene Fathers, series 2, vol. 7 (Grand Rapids: Eerdmans, 1983). Cf. M. Fishbane, Biblical Interpretation in Ancient Israel (Oxford: Clarendon Press, 1985), esp. 350-80; J. L. Kugel and R. A. Greer, Early Biblical Interpretation (Philadelphia: Westminster Press, 1986). P. Ricoeur, Essays on Biblical Interpretation (Philadelphia: Fortress, 1980), 51. See the comments by J. Barr, Holy Scripture: Canon, Authority, Criticism (Philadelphia: Westminster, 1983), 70. St Justin Martyr, First Apology, 31.7, ed. by M. Marcovich, PTS 38 (Berlin: De Gruyter, 1994); trans. in Ante-Nicene Fathers, vol. 1 (Grand Rapids: Eerdmans, 1987). St Ignatius of Antioch, Philadelphians, 8.2-9.3, ed. and trans. by K. Lake, The Apostolic Fathers, vol. 1, Loeb Classical Library (Cambridge, MA: Harvard, 1985). St Irenaeus of Lyons, Against the Heresies [=AH], 4.26.1; ed. A. Rousseau et al, Sources chretiennes, 100, 152-3, 210-11, 263-4, 293-4, (Paris: Cerf, 1965-82); trans. in Ante-Nicene Fathers, vol. 1 (Grand Rapids: Eerdmans, 1987). Quintilian, Institutio Oratoria, 6.1.1, ed. and trans. by H. E. Butler, Loeb Classical Library, 4 vols. (Cambridge, MA: Harvard, 1925-30). Cf. St Irenaeus of Lyons, Demonstration of the Apostolic Preaching, 87, trans. J. Behr (New York: SVS, 1997). G. Florovsky, “The Function of Tradition in the Ancient Church,” in his Bible, Church, Tradition: An Eastern Orthodox View (Vaduz: Buchervertriebsanstalt, 1987), 75. Clement of Alexandria, Stromata 6.15.125.3, ed. O. Stahlin, 3 rd ed. rev. by L. Fruchtel, GCS 52 (Berlin: Akademie, 1960); trans. in Ante-Nicene Fathers, vol. 2 (Grand Rapids: Eerdmans, 1987). Vincent of Lerins, Commonitorium, 2, ed. R. S. Moxon (Cambridge Patristic Texts, 1915); trans. in Nicene and Post-Nicene Fathers, series 2, vol. 11 (Grand Rapids: Eerdmans, 1980). |
| 9309 Cf. Schlier, «Begriff,» 269, who says that the Spirit illuminates the work of Jesus in his glory. In Wis 8:3, Wisdom δοξζει, but the object is her own nobility. 9310 John Chrysostom believed that the Spirit would glorify Jesus by performing greater miracles, as in 14(Hom. Jo. 78). 9313 E.g., 1 En. 1:2; 72:1; 74:2; 75:3; Jub. 32:21; 3 Bar. 1:8; 5:1; 6:1; 4 Ezra 4:1; Rev 1:1; b. Ber. 51a; Ned. 20ab; cf. gnostic traditions in Paraphrase of Shem (NHL 308–28) and Hypsiphrone (NHL 453). It also appears in negative polemic ( Gal 1:8 ; Col 2:18), some of which reflects the Prometheus myth (b. Sabb. 88a; Gen. Rab. 50:9; 68:12; 78:2). 9314 T. Mos. 1:14; 3:12; Sipra Behuq. pq. 8.269.2.15; b. Ned. 38a; Acts 7:38; cf. Isaacs, Spirit, 130. Aelius Aristides claimed that Athena passed on what she received from her Father (37.4–7, in Van der Horst, «Acts,» 57). 9316 Cf., e.g., Diogenes Laertius 6.1.11 (Antisthenes); Achilles Tatius 3.10.4; 1Macc 12:23; T. Job 18(OTP 1:847)/18(ed. Kraft, 40). 9317 Diogenes Laertius 6.2.37 (LCL); cf., e.g., Crates Ep. 26–27 (to the Athenians); Anacharsis Ep. 9:12–14 (to Croesus). In early Christian literature, see, e.g., Sent. Sext. 228. See further the comment on 15:15. 9321 In the Q tradition cf. Matt 11:27; Luke 10:22; for Jesus passing to the disciples what he received from the Father, cf., e.g., Luke 22:29. 9322 Cf., e.g., Holwerda, Spirit, 132. Brown (John, 2:728) divides 16:16–33 into a chiasmus: prediction of a test and subsequent consolation (16:16, 31–33); intervening remarks of disciples (16:17–19,29–30); and promise of blessings to be enjoyed by disciples (16:20–23a, 23b-28). But the structure is too general to be clear, and remarks about a test and consolation appear elsewhere in the section (16:20–21). 9324 Pass, Glory, 233 (cf. also Westcott, John, 231–32; Phillips, «Faith,» 89; Derrett, «Seeing»), tentatively suggests a distinction between the two terms here «behold» (for bodily sight) and «see» (for spiritual vision); in view of Johannine usage, however, the terminological distinction cannot hold (see «vision» in our introduction; also Sanchez Navarro, «Acerca»). |
| 5944 See 1 John 2:18 ; see excursus on antichrist figures in Keener, Matthew, 573–75. 5945 Bultmann, John, 270; Hunter, John, 62–63. This interpretation appears as early as Irenaeus Haer. 5.25.3. 5946 The LXX does not claim that Moses «testifies» but he very frequently appears alongside the ark of μαρτριον («testimony»; it contained the law tablets) especially in Exodus, Leviticus, and Numbers, usually in the «tent of witness.» 5947 Cf, e.g., L.A.B. 9:16; 20:5; CIJ 2:81–82, §834; 2:82, §835; probably 2:82, §836; see further Bonsirven, Judaism, 82. Philo uses Moses» life as a paradigm (Mack, «Imitatio,» on Philo Moses 1.158–159); see further the comment on John 6:15 . Early Christians also highly respected him (e.g., Heb 3:5–6; Rev 15:3). 5948 Pesiq. Rab Kah. Sup. 1:20. 5949 Josephus Ant. 4.328; Sipre Deut. 306.24.2. 5950 For Philo, see esp. Meeks, Prophet-King, 103–6. In one Amoraic tradition, perhaps with tongue-in-cheek hyperbole, God even allowed Moses to be stronger than he (p. Ta c an. 4:5, §1)! 5951 Gager, Moses, 18. 5952 E.g., Jub. 1:19; Philo Moses 2.166; 4 Ezra 7:107; L.A.B. 12:8–9; Γ. Mos. 11:17; Sipre Deut. 343.1.2; as an intermediary in other respects, e.g., T. Mos. 1:14; 3:12; Pesiq. Rab. 6:2; 15:3. Pardon comes through Moses in 4QDibrê ham-Méorôt 2.7–12 (in Vellanickal, Sonship, 30). In greater detail, see Meeks, Prophet-King, 118, 137, 160–61, for nonrabbinic Jewish literature; 200–204, for rabbinic literature; 254, for Samaritan tradition. Joshua intercedes for Israel in L.A.B. 21:2–6. 5953 Bernard, John, 1:257; Schnackenburg, John, 2:129; Whitacre, Polemic, 51; see esp. Hafemann, «Moses.» 5954 See Pancaro, Law, 256–57. A prosecutor or accuser was the opposite of an advocate (e.g., Aeschines Ctesiphon 37, where the laws are figuratively onés advocates). 5955 For the law as reprover of God " s people, see 2 Bar. 19:3; Jas 2:9; for a commandment becoming accuser instead of advocate if one sinned, see Pesiq. Rab Kah. 27:6. A third-century rabbi saw Moses as Israel " s accuser on the occasion of the golden calf idol (p. Yoma 7:3, on Exod 32:31). |
| 8914 See, e.g., Morris, John, 669; Barrett, John, 473; Brown, John, 2:660; Ridderbos, John, 516 n. 115. The most frequently cited agricultural parallels (Xenophon Oec. 18.6; 20.11; Philo Dreams 2.64) do not imply pruning without further specification; in a rural setting, one might purify other things (e.g., fountains, Longus 4.1). 8915 E.g., Epictetus Diatr. 4.11.3, 5; Iamblichus V.P. 16.70; Philostratus Hrk. 7.3; Porphyry Marc. 11.204; 15.255–56 (cf. also 23.368; 24.374–76; 26.402–3). 8917 In Rev 15purity accompanies the image of angelic linen; see 19:40; 20:7, 12 and our comment for the significance of linen and white as purity images. 8919 Ovid Metam. 2.29. For drying grapes in the hot sun, see Aelian Farmers 1 (Euthycomides to Blepaeus). 8922 That Gal 5 contrasts the Spirit " s fruit with law-works (cf. Gal 5:4–5,14,18,23; 6:1–2 ) suggests a contrast with traditional Jewish understanding of means of obedience; such a contrast would naturally fit John " s polemic, though abundant other early Christian uses of the image do not require us to limit the image to this purpose. 8923 In one of several interpretations of a text, some Amoraim interpreted a treés fruitfulness as good deeds (Num. Rab. 3:1); in a natural parallel, the results of learning Torah could be compared with fruit (Num. Rab. 21:15). 8926 Epictetus Diatr. 1.15.8. Epictetus Diatr. 1.17.9 may suggest «fruitfulness» as a broader cultural metaphor for utility; certainly it could mean «profit» (cf. e.g., Musonius Rufus 14, p. 92.23). 8931 See Bonsirven, Judaism, 54–55, and citations there. Boring et a1., Commentary, 301, cite, as an example of the «hymnic topos» of dependence on a deity, Aelius Aristides Or. 37.10: people will never «do anything useful without Athena.» 8933 Bruce, John, 309, rightly notes in this connection that Jesus «is the living embodiment of all his teaching.» 8938 For vine grafting, see Columella Rust. 3.9.6–7; 4.29.1–9; Arb. 8.1–5; also Seneca Ep. Luci1. 112.2, who applies it as a moral illustration. Vines could be transplanted in February or as late as the end of March (Seneca Ep. Luci1. 86.20–21). |
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