3614 Boismard, Prologue, 48–49; Morris, John, 103–4; survey of background in Coloe, Temple Symbolism, 31–63; against Barrett, John, 165. Jesus thus becomes the new temple (Jerusalem was God " s tabernacling-place, κατασκνωσις–Тов 1:4); see comment on 2:19–21; 4:21–24; 7:37–39; 10:36; 14:2–3; and cf. Brown, Community, 49; Painter, John, 57; cf. commentators on the hidden manna and ark under Rev 2:17. 3615 Stuart, «Examination,» 311; Hoskyns, Gospel, 148; Gaston, Stone, 209; contrast Barrett, John, 165. 3616 Sir 24:8 ; the parallel is widely noted (Harris, «Origin»; Vos, «Range,» 404; Haenchen, John, 1:119; Gaston, Stone, 209; Glasson, Moses, 66; Hoskyns, Gospel, 148; cf. Barrett, John, 166). Cf. Ваг 3:37 ; Philo Alleg. Interp. 3.46 and Congr. 116 (the tabernacle represents Wisdom); Posterity 122 (the λγος θεος ενοκει among those who contemplate eternal things); cf. T. Levi 2:11; 5:2; 6:5; the name in Did. 10.2. 3618 On the sukkah recalling the wilderness cloud of glory, hence God " s sheltering presence, in rabbinic texts, see Rubenstein, «Sukkah» Isa 4suggests an eschatological cloud of glory for a new exodus (even more emphatic in Tg. Isa. 4:5). 3619 Wis 12:1; See further Isaacs, Spirit, 23. Isaacs suggests that Philós doctrine of immanence may reflect dependence on biblical tradition as well as on the language of the Stoa (Spirit, 29). 3620         «Abot R. Nat. 1 A; b. Yoma 4a (early Tannaitic attribution); Num. Rab. 11:6; Pesiq. Rab. 21:6; cf. Urbach, Sages, 1(citing m. »Abot 3:2, the oldest comment on the Shekinah); Abelson, Immanence, 143–45; with the Word, 146–49. Wisdom has glory in Wis 9:11, and functioned as God " s glory or Shekinah in the wilderness, guiding the righteous and being a covering by day and flame of stars by night (Wis 10:17; cf. Exod 13:21). 3621 4Q504 4.2–6; Num. Rab. 12:3; 14:22; Song Rab. 3:11, §2; Pesiq. Rab. 5:7, 9; 7:4; Tg. Neof. on Exod 25:8; cf. Urbach, Sages, 1:51–53; for transferral of the idea to synagogues, see Lev. Rab. 11:7; glory is associated with booths in the wilderness, but again only rarely (b. Sukkah lib, attributed to R. Eliezer vs. R. Akiba). Some Amoraim sought to harmonize the universality of God " s presence with its localization in the tabernacle (e.g., Pesiq. Rab Kah. 1:2; Num. Rab. 12:4; Song Rab. 3:10, §1; Pesiq. Rab. 5:7). On glory and the tabernacle, see Exod 40:32–36; 1 Kgs 8:10–11; Boismard, Prologue, 144.

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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»).

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675 In both, the Isaiah text indicates that Jesus» word hardens the stubborn. On the text in Mark, cf. Evans, «Note.» 676 For esoteric teachings, cf., e.g., 4 Ezra 14:45–47; t. Hag. 2:1; b. Hag. 13a-14b; Pesah. 119a; Šabb. 80b; p. Hag. 2:1, §§3–4; for other private teachings or those understood only within wisdom circles, cf., e.g., Ps.-Phoc. 89–90; various Qumran texts (lQpHab 7.4–5; 1QH 2.13–14; 9.23–24; 11.9–10, 16–17; 12.11–13; 13.13–14; 1QS 8.12; 9.17–19; cf. 1QS 8.1–2; 11.5; 1QM 17.9); Gen. Rab. 8:9; Num. Rab. 9:48; 19(purportedly from ben Zakkai); Pesiq. Rab. 21:2/3; 22:2; perhaps Wis 2:21–22; 7:21; 2 Bar. 48:3; b. Sukkah 49b. In Pythagoreanism, cf. Diogenes Laertius 8.1.15; perhaps Plato in Diogenes Laertius 3.63; others in Eunapius Lives 456. Cf. also the passing on of esoteric books from Moses to Joshua in Γ. Mos. 1(possibly early first century C.E.). 677 Bruce, Documents, 57. Cf. Stein, Method, 27–32. By itself this would not demand authenticity. Goulder, Midrash, 89–92, thinks that Jesus gave some teaching in poetry but Matthew created it in many additional sayings. 678 «Amen» normally confirmed prayers, oaths, curses, or blessings. The Gospel usage in confirming Jesus» words as he speaks them is rare (against Jeremias, Theology, 35,79, it is not unique; see Aune, Prophecy, 165; Hill, Prophecy, 64–66); it is almost certainly authentic (with Aune; Hill; Burkitt, Sources, 18). (Boring, Sayings, 132–33, thinks it continued in early Christian prophetic usage, but even Rev 2–3 avoids it). Cf. Gen 18:13 . 679 Bruce, Documents, 57–58. The introductory «amen» appears about 30 times in Matthew, 13 in Mark, 6 in Luke, and 50 in John (Smith, Parallels, 6). The double form appears rarely, e.g., in the current text of L.A.B. 22:6 (the answer of the people to Joshuás words); 26(response to Kenaz " s curse invocation); PGM 22b.21, 25 (closing an invocation); and as an oath formula in p. Qidd. 1:5, §8. Culpepper, «Sayings,» argues that the double amen sayings in John frequently (though not always) reflect historical material, often «core sayings that generate the dialogue or discourse material that follows» (100).

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1096 Sanders, Jesus and Judaism, 106–7, surveys contemporary Jewish texts in which repentance and eschatology occur together (cf. 92 for John the Baptist); cf. also 1 En. 50:3–5 (in the Similitudes, of uncertain date); Pss. So1. 9:7; T. Ab. 10:14A; 11:10B; m. «Abot 2:10; Yoma 8:8; t. Kip. 4:7; »Abot R. Nat. 39A-40; 15,29, §62B; b. Šabb. 153a; Roš Haš. 16b; Pesiq. Rab Kah. Sup. 3:2, and often in rabbinic literature (where repentance makes one right before the Judge). 1097 Philosophers could describe such a change by other means (Cicero Tusc. 3.27.58), while using this specific term rarely (e.g., Marcus Aurelius 8.10). John " s regeneration language ( John 1:12, 3:3–5 ) indicates the radical transformation of conversion. 1098 See also the conclusions of Hengel, «Throngemeinschaft,» who compares Revelation " s Christology with that of the Gospel and 1 John. 1099 Some commentators think that the emperor was worshiped as Apollo, son of Zeus, in Thyatira (Fiorenza, Revelation, 193); others associate the two (Caird, Revelation, 43, based on numismatic evidence). 1100 The association with a paschal lamb is clear, since his blood delivers his people (7:3) from participation in the plagues. 1101 This was associated with Torah (Sipre Deut. 47.3.2; b. " Abot 6:7; Lev. Rab. 9:3, 25:1, 35:6; Num. Rab. 13:12; Ecc1. Rab. 1.4, §4; also Targumim according to McNamara, Targum, 121) because of its identification with Wisdom in Prov 3:18 . The imagery can be explained without recourse to Torah associations, however (e.g., Prov 11:30; 13:12; 15:4; 4 Macc 18:16; Pss. So1. 14:3–4; in Rev 22:2, Gen 2is explicitly in view), where the end time includes a restored beginning-time paradise, as in some other apocalyptic texts (4 Ezra 8:52; Gk. Apoc. Ezra 2:11; 5:21). 1102 The light in Revelation is probably eschatological, cf. Isa 58:8–10, 60:1–3; Wis 3:7–8, 5:6; 1QM 1.8; 1QH 18.28–29; 1 En. 1:8; 39:7; 50:1; 51:5; 58:2–6; 91:16; 96:3; 108:11–15; 2 En. 65:10; 65A; 3 En. 5:3; 4 Ezra 7:39–44,97; 2 Bar. 10:12; Sib. Or. 2.329 (probably Christian redaction); 4.190–192; in rabbinic literature, cf. Sipre Deut. 47.2.1–2; b. Sank. 100a; and Ya1. Ps. 72 in Abelson, Immanence, 89. On different applications of light imagery, see our commentary on John 1:4–5 , below.

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3400 Sir 50:6–7 (Simon ben Onias like the sun); L.A.B. 51(possibly Samuel); «Abot R. Nat. 25 A and b. Ber. 28b (Johanan ben Zakkai); »Abot R. Nat. 9, §25 Β (Adam as a lamp; p. Šabb. 2:6, §2); 13, §32 Β (R. Eliezer); p. Ta c an. 3:9, §4 (Honi the circle-drawer); Exod. Rab. 15(Daniel " s friends in Dan 3:27 ); Pesiq. Rab. 8(the patriarchs); priests (possibly 4Q504–506); cf. " Abot R. Nat. 24 A and Tg. Ps.-J. on Exod 40(righteous in general); Gen. Rab. 1(righteous deeds). The expression must have been fairly widespread; Anna considers her son Tobias «the light of my eyes» (Tob 10:5); a source may have been 2Sam 21 (cf. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). In the eschatological time, see Wis 3:7–8 (cf. 5:6); Matt 13:43; Rev 22:5; L.A.B. 26:13; 4 Ezra 7:97; 2 En. 65A; Sipre Deut. 47.2.1–2; b. Sanh. 100a; Lev. Rab. 30:2; Ecc1. Rab. 1:7, §9; Abelson, Immanence, 89, cites Ya1. Ps. 72. Cf. a pagan metaphor for a skillful sophist (Eunapius Lives 495) or heroes (Menander Rhetor 2.11, 419.18–20; Philostratus Hrk. 44.5; 45.5). 3405         1 En. 48(from the Similitudes, alluding to Isa 42:6; 49:6); the eschatological high priest in lQSb 4.27; and Amoraic sources in Pesiq. Rab Kah. Sup. 6:5; Gen. Rab. 1:6; 85:1; Pesiq. Rab. 36:1–2; 37:2; kingship in general in Tg. 1 Chr. SM. 3409 1QH 7.24–25; 4 Bar. 9:3; L.A.B. 12:9; L.A.E. 28:2; T. Zeb. 9(paraphrasing Mai 4:2); PGM 4.1219–1222; perhaps 4Q451, frg. 24, line 7; cf. Sib. Or. 3:285; b. Menah. 88b (late second century); Gen. Rab. 3(third century, citing Ps 104:2 ; also in Exod. Rab. 50:1); Gen. Rab. 59(citing Isa 60:19); Num. Rab. 15:2; Pesiq. Rab. 8(citing Ps 27:1; 119:105 ); 21(citing Isa 60:19); Rev 21:23. In rabbinic texts, this often alludes to the Shekinah (the divine presence, closely connected with his glory, although Urbach, Sages, 1:44–47, disputes Abelson " s view of its physical nuances), e.g., Sipre Num. 41.1.1; b. Ber. 60b; the Shekinah of the first exodus is also depicted as light (e.g., Wis 17; 18:1–3; b. Menah. 86b; Exod. Rab. 14:3).

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6869 See Jastrow, Dictionary, 1554. Flusser, «Mastema,» 1119–20, prefers «enmity» or «prince of enmity.» Cf. also the «angels of destruction» () in 1QS 4.12. 6870 Brown, John, 1:358. On the close connection between the deception ( Gen 3 ) and homicide ( Gen 4 ), echoed in Jesus» passion, see Thomas, «Menteur.» 6871 Wis 10:3; 4 Macc 18:11; Jub. 4:2–3, 31–32; 1 En. 22:6–7; Josephus Ant. 1.52–59; L.A.B. 16:2; L.A.E. 23; Apoc. Mos. 2–3; Τ Ben). 7:3–5; Philo Worse32; " Abot R. Nat. 31; 41A; Heb 11:4; 12:24; Matt 23:35; Luke 11:51; Jude 11; 1 Clem. 4.1–7; see further Philo LCL l:xxiv-xxv; Grayston, Epistles, 110; Plummer, Epistles, 82; Sidebottom, James, 89. For Abel " s reward, cf. Ascen. Isa. 9:8; Apoc. Mos. 40:4–5; T. Ab. 13:2–3A; 11:2B. For early Syrian Christian application of Cain (including to Jewish opponents of Jesus), see Niklas, «Söhne Kains» (citing Aphrahat Demonstratio 16.8). 6872 Some later rabbis homiletically associated Satan " s creation with Eve (Urbach, Sages, 1:167), but this view is probably late. 6873         Tg. Ps.-J. on Gen 4:1; 5:3 ; see Reim, «Gotteskinder/Teufelskinder,» citing Tg. Neof. on Gen 4:7 ; Dahl, «Manndraperen»; McNamara, Judaism, 223–24. 6874 John 8:44 " s term for murder appears elsewhere in the NT only at 1 John 3and nowhere in the LXX. 6875 E.g., T. Job 3:6/3(του Σαταν ν ω πατηθσονται ο νθρωποι); Τ. Dan 3:6; cf. 1QS 10.21–22. Satan (T. Job 3:6) or the devil (διβολος, T. Job 3:3/4) or demons are behind idols (cf. Deum 32:17 ; Ps 96 Ваг 4:7 ; 1 En. 19:1; Jub. 1:11; 7:27; 22:17; T. Job 3:3; T. So1. 5:5; 6:4; Sipre Deut. 318.2.1–2; Gen. Rab. 23:6; 24:6; 1Сог 10:20 ; Athenagoras 26; Tertullian Apol 23.5–6). 6876 Phaedrus 1.17.1. 6877 Falsehood and theft also appear together in t. B. Qam. 7:8; cf. John 10:1–10 . 6878 Only three non-Johannine uses of ψεστης appear in the NT; cf. also ψευδς in Rev 2:2; 21:8, of three uses in the NT. 6879 E.g., Lysias Or. 3.39, §99; 4.13, §101; Cicero Mur. 6.13; Quinct. 6.22; Rose. com. 16.46; Dionysius of Halicarnassus Lysias 33; cf. Isaeus Estate of Astyphilus 19. Writers against Jews tell «lies» about them (Josephus Ag. Ap. 2.79, 147, 289); Apion is a prime example of such a liar (Josephus Ag. Ap. 2.85,90,98,111,115,121,122). Perkins, «John,» 966, points out that Qumran " s opponents are misled «by the Man of Lies of Interpreters of Error (lQpHab 2:2; 5:11; CD 20:15; 1QH 2:13–14; 4:10).»

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6861 Hoskyns, Gospel, 343; Lightfoot, Gospel, 197; Hunter, John, 93; Barrett, John, 349. For Satan " s origination of such activity in rabbinic sources, see Odeberg, Gospel, 303. Early Judaism associated sin " s origin with Adam, the devil, and/or the evil yetzer (see Baudry, «Péché»). 6862 On Satan " s involvement in deception, see, e.g., T. Dan 3:6; T. Job 3:6/3:5. 6863 E.g., Wis 2:23–24; Rev 12:9; Tg. Ps.-J. on Gen 3in McNamara, Targum, 121 (Ellul, «Targum,» argues here for the angel of death); 3 Ваг. 9:7 ; Apoc. Ab. 23:1,11; Apoc. Sedr. 5:1–6; contrast 1 En. 69:6); others saw the serpent as his agent (Apoc. Mos. 16:1, 5); for more general evil associations, cf. Horace Sat. 1.8.33–35; Sir 21:2; 1 En. 69:12; Luke 10:19; 2 Bar. 10:8; Incant. Text 2.3–4; 6.8; Exod. Rab. 9:3. 6864 Though sometimes employed thus, T. Mos. 12:4; Incant. Text 20:11–12; perhaps Rom 1:20 ; 1 En. 69:18; T. Mos. 1:12–13; Diogenes Laertius 10.1.75. 6865 Also in L.A.B. 1:1; Hesiod Theog. 452. «From the beginning» appears often in the Palestinian Targum to the Pentateuch (McNamara, Targum, 143) but is a frequent phrase in Johannine texts (6:64; 15:27; 1 John 1:1; 2:7, 13–14, 24; 3:8, 11; 2 John 5–6 ). 6866 Sir 25:24 ; Sib. Or. 2.42–45; L.A.E. 18:1; 35; 38:1–2; 44:1–5; Apoc. Mos. 9; 11:1–2; 14; 31–32; 42–43; Philo Creation 151–152, 165; " Abot R. Nat. 9, §25B; p. Sanh. 2:4, §2; Gen. Rab. 17:8; 21:5; Exod. Rab. 28:2; Lev. Rab. 18:2; 1Tim 2:14 ; perhaps influence from the Greek tradition of Pandora amplified Evés guilt (Hesiod Op. 90–95; cf. Babrius 58). In another line of tradition, he also deceived her sexually (see comment above), but there is no reason to see that idea here. 6867 On other traditions about the devil " s or serpent " s envy, see also Josephus Ant. 1.41; " Abot R. Nat. 1A; b. Sanh. 59b. 6868 In Jubilees, see 11:5,11; 17:16; 18:9; 48:2,9. Yadin, War Scroll 233–34, compares the use of this term in Jubilees with 1QM 13.4, 11; 14.9; Ginsberg, «Scrolls,» 79, compares its use in Jubilees and CD (cf. Driver, Scrolls, 451). Mastemoth in 1QS 3.23 is probably not a proper noun (though associated with Belial and angel of darkness–1QS 1.18,21; 2.19; 3.22) but reflects the same linguistic milieu (cf. also Marcus, «Scrolls,» 12–13). The name may appear in 4QAmram b (Kobelski, «Melchizedek,» 64).

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Заповедь первая . Taken from Faber, Dominica 17 Post Pentecosten, No. 9 «Mysteria [on the Gospel for the day, viz. Matt. 22.35–46]», sect. 4 «Cur praeceptum dilectionis primum et maximum». 11. 1–I0 cf Faber: «Cur praeceptum dilectionis primum et maximum dicitur? Resp. Primo, quia finis praecepti charitas, inquit Apostolus 1. Tim oth. Nec solum praeceptorum omnium finis est charitas, verum etiam omnium sacramentorum et virtutum totiusque religionis Christianae, quae ultim ate eo tendit, ut hominem cum Deo bonorum omnium fonte perfecte coniungat, quod per charitatem solam fieri potest.» 11. 11–14 cf Faber: «Secundo. Quia omnia alia mandata comprehendit... Si vero diligat proximum, legem implevit, Roman. ac proinde malum non operabitur, nec ulla in re offendet proximum.» 11. 15–18 cf Faber: «Tertio. Quia maximum et praestantissimum est, quod Deo dare possumus; Charitas enim radix et fons est omnium bonorum et donorum.» 11. 19–20 cf Faber: «Quarto. Quia Charitas ostendit, quis et quantus sit homo.» 11. 21–4 cf Faber: «Quinto. Quia est vinculum perfectionis sicut nihil prosunt, inquit S. Chrysost. in cap. 3. ad Coloss, sed diffluuni partes navis, si desini tabulata, et contignationes, et ligamenta, quibus inter se devinciantur; ita nec virtutes caeterae aut virtutum opera, nisi in charitate fiant.«» 11. 25–8 cf Faber: «Sexto, quia maximam habet mercedem. Sic enim ait Apost. 1. Cor. 2. Oculuus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se.» Греси противу Духу Святому . Taken from Faber, Dominica 4 Post Pascha, No. 1 «Iniuriae in Spiritum Sanctum quadruplices», sect. 1 «Quidam resistunt Spiritui Sancto». 11. 1–4 cf Faber: «Quidam resistunt Spiritui S... Huiusmodi vero obices numerantur a D Thoma 2.2. q. 14. ar. 2. sex.» 11. 5–8 cf subsect. 1 «qui desperant»: «Resistunt ergo Spiritui S. Primo qui desperant de Dei misericordia.» II. 9–12 cf subsect. 2 «qui praesumunt de misericordia Dei»: «Secundo, qui praesumunt de Dei indulgentia. Hi enim cum ad sua peccata abutantur Dei misericordia, reddunt se ilia indignos.» 11. 13–16 cf subsect. 3 «impoenitentes»: «Tertio, inpoenitentes, qui dolere de peccatis et resurgere ad gratiam nolunt.» 11. 17–20 cf subsect. 4 «obstinati»: «Quarto, obstinati, qui monitis Spiritus S. Ecclesiae et pastorum eius, nec non parentum aliorum que superiorum aures occludunt.» 11. 21–4 cf subsect. 5 «qui impugnant agnitam veritatem»: «Quinto, qui impugnant veritatem sibi perspectam. Quid enim hoc est aliud, quam lucem meridianam excludere et velle in tenebris errare?» 11. 25–8 cf subsect. 6 «qui fraternae gratiae invident»: «Sexto, qui fraternae gratiae invident. Hi enim ligare volunt manus Spiritus S. datori bonorum omnium, ne in alios sit liberalis.»

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Обрезание духовное . Taken from Faber, In Festo Circum cisionis, No. 4 «De spirituali totius hominis circumcisione». The poem summarises the whole sermon, as follows: 11. 1–12 cf Thema: «Causa inter alias una erat, cur instituta a Deo circum cisio fuerit, ut videlicet intelligeremus hominibus adeo depravatis necessarian) esse circum cisionem spiritualem... Id enim praecepit Apostolus ad Col. 3 dicens: Mortificate membra vestra, quaesunt super terram.» 11. 19–34 cf sect. 2 «Oculi». All the exmaples in this part of the poem are Simeon " s own, except the reference to Job (11. 31–2): «Proinde lob sciens oculorum vagorum pericula, eos circum cidit, cum ait: Pepigi foedus cum oculis meis, ut ne cogitarem quidem de virgine [ Job 31.1 ].» 11. 35–44 cf sect. 3 «Nares»: «Nares oblongiores sunt suspiciones et iudicia temeraria, quae omnia subodorantur, rimaniur et diiudicare non verentur etiam longe dissita et occulta.» 11. 45–50 cf sect. 4 «Os»: «Os oblongius habent adinstar equorum et boum, qui nulla temperantiae lege utuntur, nec certis et usitatis diei horis prandent et coenant.» 11. 51–6 cf sect. 5 «Lingua seu loquacitas»: «Labia et linguam incircum cisam habent. Loquarculi, qui earn non custodiunt, sed undique liberam dimittunt ad suam et aliorum perniciem, instar mordacis alicuius canis, qui catena non alligatur sed vagari sinitur.» 11. 57–62 cf sect. 6 «Aures seu curiositas»: «Aures incircumcisas habent et longas nimis curiosuli illi, qui inutilia, noxia et nova semper, et aliorum gesta satagunt audire.» 11. 63–70 cf sect. 7 «Collum seu bibacitas»: «Collum nimis longum aut crassum quinam alii habent nisi peccatores, qui magnis delectantur haustibus?» 11. 71–4 cf sect. 8 «Digiti seu rapacitas»: «Digitos longiores, et incircum cisos habent non fures tantum, ut dicere solemus, sed etiam, qui festinant ditari.» 11. 75–80 cf sect. 10 «Cor seu cogitationes malae»: «Corde incircum ciso sunt, qui malas cogitationes ab eo non extirpant.» 11. 81–6 cf sect. 11 «Venter seu gula»: «Ventrem incircum cisum an non illi habent, qui nihil illi detrahere volunt quantumvis angusto tempore, et rerum penuria instante?» 11. 87–92: this section has no equivalent in Faber. 11. 93–100 cf sect. 12 «Pedes seu superbia»: «Pedes incircum cisos habent superbi, qui pedibus suis composite gradu ambulant, ut dicitur Isai. 11. 107–16 cf sect. 1 «Circumcidendi capilli, hoc est, opes»: «Capilli incircum cisi et longiores sunt opes et divitiae superfluae, cum tenacius retinentur et amaniur... Quemadmodum Ioseph non prius adductus est in conspectum regis Pharaonis, quant longi et horridi eius capilli detonsi essent, Genes. 41.[I4]... Quemadmodum capillis Absalon, quia eos longiores aluit, ad extremum in quercu illaqueatus est et suspensus, 2 Reg. 22.[ 2Sam. 18.9 ].» 11. 117–22 cf sect. 9 «Ungues seu iracundia»: «Ungues longiores, et incircum cisos, habent passionati et iracundi, qui levi verbo irritantur et ungues exserunt in proximos suos.»

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Задняя . Taken from Faber, In Festo Annuntiationis B.V., No. 3 «Quomodo per incamationem roborata sit in hominibus Tides, spes et charitas», sect. 1 «Fides». 11. 1–6 cf Faber: «Praestitit hoc rursum Deus, quo die Verbum саго factum est: tunc enim ostendit non quidem faciem suam, id est, ipsam Divinitatem: quam in caelo solis ostendit Beatis: sed posteriora sua, id est, opera et signa Divinitatis suae clarissima, quae Christus edidit, dum in hoc mundo quasi transiret.» 11. 7–8 cf Faber: «Desiderabat olim Moyses, videre faciem Dei, Exod. Ostende mihi faciem tuam , inquit, ut sciam te. ... Ecce, inquit [Dominus], est locus apud me et stabis supra petram: Cumque transibit gloria mea ропат te in foraminepetrae; et videbis posteriora mea [vv. 21–22]. 11. 9–12 cf Faber: «Et haec videre possunt illi soli, qui in Petra Ecclesiae stant et per foramen fidei prospiciunt.» 11. 13–16 cf Faber: «Videmus igitur nos in Christo primo Dei bonitatem ... sicuti terram perambulat sol, ut undique earn calore et lumine suo foveat, illuminet et foecundet: Sic Christus lumen doctrinae, et calorem gratiae suae omnibus obtulit et obicem non ponentibus impetiit.» 11. 17–20 cf Faber: «Secundo, Dei misericordiam, quia publicanos etiam et peccatores recepit.... Videns item humanum genus a Daemonibus sauciatum, misericordia motus super eo appropinquavit instar optimi illius Samaritani, et alligavit vulnera eius.» 11. 21–24 cf Faber: «Tertio, Dei charitatem, dum seipsum in Sacramento Eucharistiae nobis reliquit, dum pro nostra salute mori non dubitavit, etc.» 11. 25–28 cf Faber: «Quarto, Dei sapientiam, quia vidimus Christum sapientum ora obturantem.» 11. 29– 32 cf Faber: «Quinto, Dei providentiam, quia esurientes innumeros, pauculis panibus liberalissime pavit, et mirabiliter satiavit.» 11. 33–40 cf Faber: «Sexto, Dei potentiam, quia vidimus ... mirabilia innumera patrantem, Daemones coercentem et vincientem, mortem et morbos pellentem, ventis et mari imperantem, integram cohortem uno verbo prostementem; propria virtute a mortuis resurgentem et caelos penetrantem.» 11.41–52 cf Faber: «Septimo, Dei iustitiam, quia ementes et vendentes e templo eiecit, poenitentes vero in templo absolvit. Latronem poenitentem in paradisum assumpsit, impoenitentem vero reliquit; humiles et parvulos suscepit ad se venientes, superbos vero Pharisaeos reiecit. Petrum flentem recepit, Iudam impoenitentem et desperantem deseruit.» 11. 53–56 cf Faber: «Octavo, immensitatem, quia vidimus etiam absentem curasse infirmos, aeque ac praesentem.» 11. 57–60 cf Faber: «Nono, divitias; siquidem cum voluit, pisces subito adduxit, et capiendos praebuit, staterem quoque piscis ore gestum. Deinde divitias gloriae suae ostendit in transfiguratione sua.» 11. 61–66 cf Faber: «Decimo, sanctitatem, dum omni omnino culpa vacuus fuit: Unde dixit: Quis vestrum arguet me de peccato?»

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