| 5876 L.A.E. 51:1–2; 2 En. 33:1–2 J; Mek. Šabb. 1.38ff.; cf. T. Ab. 19:7A; 7:16B; Barn. 15.8; Bacchiocchi, «Typologies»; Johnston, «Sabbath»; perhaps (but probably not) Jub. 50:9. Some commentators cite this tradition here (Hunter, John, 56; Pancaro, Law, 508). 5877 This need not narrow down John " s audience; not only Palestinian but much of Diaspora Judaism seems to have accepted future eschatology (e.g., in Rome, CIJ Lcxxxix). 5878 E.g., 1 En. 103:4; probably Pss. So1. 3:12; see further Osborne, «Resurrection,» 931–33. Later rabbis provided exegetical defenses (e.g., Sipre Deut. 329.2.1; b. Pesah. 68a; Sanh. 90b); 2 Bar. 30places the resurrection at the Messiah " s coming, but the wording may suggest Christian influence. Even Philo affirmed future eschatology in terms of Israel " s restoration (Sanders, Jesus and Judaism, 86, cites Philo Rewards 162–172). 5879 See Michaels, John, 75; Smith, John (1999), 138; Ridderbos, John, 199 (rightly questioning the interpolation view that denies any futurist eschatology in John). 5880 Cf. Tg. Ps.-J. on Exod 20:15/18 for God " s dead-reviving thunder at Sinai, and the earlier references cited by the commentators there. In Deut 4:33; 5:24,26 , Israel «lived» even though it heard God " s voice–at the giving of Torah. It is not clear whether John merely reflects such language unconsciously or whether he might engage in an implicit midrash; but the voice of the Lord also raises the dead in 1 Thess 4:16, a passage heavily imbued with Jesus tradition (see Marshall, Thessalonians, 130). 5881 Cf. Sanders, John, 168–69; Fenton, John, 72. 5882 By itself the phrase could imply simply being alive (animals have «in themselves» the breath of «life " –Gen 1LXX), but this is hardly what is meant here. 5883 Sib. Or. 1.20; 3.12; cf. Apoc. Ab. 17(«self-originate,» OTP 1:697); Sib. Or. 3.33 («the existing God,» τν εντα θεν). Also the Christian material in Sib. Or. 8.428 (ατογενητος) and Sent. Sext. 26 (self-moving). 5884 E.g., PGM 1.342–343 calls Apollo (1.298) the «elder-born, self-generating god» (Betz, Papyri, 12); 13.62; Boring et a1., Commentary, 240, cites Iamblichus On the Mysteries 8.2. The «great god» brought himself into being (Book of the Dead spell 17a, part S-2; see further Currid, Ancient Egypt, 36, 99–100). Cf. God " s self-existence in some African traditional religions (Mbiti, Religions, 42–43). |
| 3219 E.g., b. Ned. 39b, bar.; Pesah. 54a, bar.; Gen. Rab. 1:4; Lev. Rab. 14(his spirit); Pesiq. Rab. 33:6; Midr. Pss. 72:17; cf. similarly Vermes, Jesus the Jew, 138; Schoeps, Paul, 150; Urbach, Sages, 1:684. Montefiore and Loewe, Anthology, 586, suggest that the preexistent-messiah tradition may appropriate Christian theology. In Mek. Pisha 1.54–56, all Israel was «fit for the kingship» until David was chosen, which would argue against a préexistent messiah in this stream of Tannaitic tradition (i.e., it may have fallen only to Akibás heirs). 3220 E.g., " Abot R. Nat. 37, §95 B; Gen. Rab. 1:4. Moses appears as preexistent or premeditated in T. Mos. 1and in very late Samaritan tradition (MacDonald, Samaritans, 162–79; cf. 423–24 on the date); cf. Moses» divinity in Philo Sacrifices 9; Exod. Rab. 8:1; Num. Rab. 15:13; based on Exod 7:1. Cf. 2 Clem. 14.1 for the preexistence of the church (2 Clement reflects many Jewish motifs). 3221 We are assuming here that the Similitudes might not be pre-Christian; see 1 En. 48:3,6 (OTP 1cites 1 En. 46:1–2; 48:3; 62:7; 4 Ezra 12:32; 13:26, on 2 Bar. 30:1; the last reference may not imply a préexistent messiah). 3223 Pesiq. Rab Kah. 12:24; Gen. Rab. 8:2; Lev. Rab. 19(«before the Beginning»); Pesiq. Rab. 46:1; Midr. Pss. 90:3; Tg. Neof. 1 on Gen. 3:24 . Ibn Ezra (twelfth century C.E.) concurred with this opinion but did not regard it as literal, observing that one could not calculate years without days nor days before creation (Jacobs, Exegesis, 14–15). 3224 " Abot R. Nat. 31 A (R. Eliezer b. R. Yose the Galilean); b. Šabb. 88b (R. Joshua bar Levi, third century). 3226 Cf. Loewe in Montefiore and Loewe, Anthology, 171: «The pre-existence of the Torah is very often merely tantamount to an expression that God Himself is bound by His own Laws.» Josephus Ag. Ap. 2.154–156 uses the law " s antiquity (albeit not its metaphysical préexistence) apologetically (cf. Ag. Ap. 1.1–29, 196, 215–218, 227; 2.1, 144, 279, 288). 3229 Jub. 2:30; 3:8,10; 6:2,18–19; 7:3; 14:24; 16:21; 22:1–9; 44:4. See Schultz, «Patriarchs,» passim, who contrasts Genesis " s Noahides with Jubilees» (and some later Jewish sources») law keepers; cf. Endres, Interpretation, 3–4 (though Sinai apparently began a new era in Israel " s history; cf. Wintermute in OTP 2:39, following Testuz [if the latter is correct]). |
| 8678 Particularly Brown, summarized by Kysar, Evangelist, 128; Müller, «Parakletenvorstellung,» 57–60, both citing such relationships as Moses-Joshua (cf. also Glasson, Moses, 85); Woll, Conflict, 48, 79–80; Windisch, Spirit-Paraclete, 5. For the continuance of Jesus» work here, cf., e.g., Carson, Discourse, 50; Holwerda, Spirit, 26–27; Mielgo, «Presencia»; Gryglewicz, «Geist»; Martyn, History, 148; Bornkamm, «Paraklet,» 12; Isaacs, «Spirit,» 402–4; Hunt, «Paraclete,» 21. The presence of two paracletes in 14is difficult to miss and is generally recognized (e.g., Becker, Evangelium, 2:471); and Bacon, «Comforter,» 277 (cf. Windisch, Spirit-Paraclete, 22), remarks that the doctrine of heavenly and earthly paracletes is also found in Rom 8 . 8681 Mek. Pisha 1.150–153; cf. «Abot R. Nat. 1 A; »Abot R. Nat. 1, §2 B; the baratta in Pesiq. Rab. 51:2. Joshua appears as Moses " successor also in Sir 46 (διδοχος); T.Mos. 1:7; 10:15; and Elisha as Elijah " s apparently in Sir 48:12 . Some late sources imply diminution of authority (Pesiq. Rab Kah. 24:18). 8683 Foakes Jackson and Lake, «Evidence,» 182; Ehrhardt, Acts, 12–13; Goulder, Acts, 54, 61–62; cf. Gibert, «L " invention.» Tannehill, Luke, and idem, Acts, points out abundant connections between and within the works. Cf. similarly the martyrdom accounts of Acts 7 and Luke 23, and Mart. Po1. 6–8, 19, with Jesus» triumphal entry and execution. 8684 Brawley, Jews, 43; he cites a German work from 1841 that had already noted many of these parallels. 8685 E.g., Pericles and Fabius Maximus, Nicias and Crassus, Demosthenes and Cicero, Alexander and Caesar, etc. On his use of sources and compositional methods, see Pelling, «Plutarch " s Method.» Kee, Miracle, 190, also compares Lukés historiography to Greco-Roman practice on this point; cf. Aune, Environment, 119. 8686 Plutarch Sertorius 1.1. Greco-Roman historians examined parallels in history as signs of a divine plan (e.g., Appian R.H. 7.8.53; Plutarch Demosthenes 3.2); see further comments on 13:23–24. |
| 6047 Blomberg, «Miracles as Parables,» 343; also Brown, John, 1:254. Dodd, Tradition, 197, contends that Mark tells the story mainly from Jesus» perspective, and John from that of the disciples. 6048 On a recovered Galilean fishing boat, see Peachey, «Building»; Riesner, «Neues»; Andifiach, «Barca»; Wachsmann, «Boat»; Stone, «Boat.» 6051 Boring et a1., Commentary, 99–100, cites Isocrates Paneg. 88–89; Dio Chrysostom Or. 3, On Kingship 3, §30. 6053 Smith, Magician, 120, cites Lucian Philops. 13; also the promise of water-walking ability in PGM 1.121. See the citations in Bultmann, Tradition, 236–37 6054 Smith, Magician, 119. Blackburn, «ΑΝΔΡΕΣ,» 190, cites traditions in which Orpheus, Abaris, Epimenides, and Apollonius as well as Pythagoras and Empedocles controlled the elements; cf. also the ancient (deceased) hero Protesilaos (Philostratus Hrk. 13.2–3; but see Maclean and Aitken, Heroikos, lxxix n. 124). 6056 Ibid., «ΑΝΔΡΕΣ,» 192. He also contends that in such traditions the presence of sages like Pythagoras or Apollonius could guarantee a voyagés safety, but such traditions did not describe the sage saving the ship from storm (cf. also Bultmann, Tradition, 237–38, citing as closest Porphyry V.P. 29; Iamblichus V.P. 135). 6057 Cf. Bias in Diogenes Laertes 1.86; Acts 27:22–25; contrast Aristippus in Diogenes Laertes 2.71. 6058 See Theissen, Stories, 101. Prayers for safety at sea were, not surprisingly, common (e.g., Achilles Tatius 3.5). 6059 Theissen, Stories, 65, cites here Jonah 1:14; b. B. Mesi c a 59b; p. Ber. 9(Bultmann, Tradition, 234–35, prefers the latter). In 4Q451 frg. 7, line 3 (in Wise, Scrolls, 259) apparently the Mediterranean Sea would be still because of the eschatological revealer, but his role (like Moses?) and the character of the peace (naturés or humanity " s?) are not yet fully clear. 6060 E.g.,Mek. Pisha 16.165–168; Bes. 4.52ff.; Sipre Deut. 8.1.1; in later texts, p. Ta c an. 1:1, §8; Gen. Rab. 23:6; 55:8; 74:12; 76:5; 84:5; 87:8; Exod. Rab. 2:4; 15:4, 10; 31:2; Lev. Rab. 34:8, bar.; Num. Rab. 3:6, bar.; 13:20; Deut. Rab. 2:23; Song Rab. 4:4, §4; Pesiq. Rab. 10:9. |
| 8076 Dunn, Baptism, 188. One may contrast interpretations in which the foot washing prefigures Christian baptism (Robinson, Studies, 166; cf. Sylvia Mary, Mysticism, 126–27; Moloney, «Reading»). 8078 Thomas, Footwashing, 126–85, argues that the Johannine community probably employed it as a religious rite. Early Christians retained it as part of baptism, and it persists among some German Pietists and some Anabaptists and Pentecostals today (Martin, «Footsteps,» 43), as well as in Catholic Holy Thursday rites (I owe this observation to Joseph Carey). 8079 Thomas, Footwashing, 42–44 (citing Homer II. 16.235; Od. 22.454–480; Strabo Geog. 7.328; Fabius Pictor De jure sacerdotis 16; Pliny Nat. 24.102). 8083 Carcopino, Life, 39–10. The saying in Lucian Demonax 4 also may correlate unwashed feet with ignorance (hence perhaps with lower-class status). 8084 The tradition that Jerusalem " s streets were swept daily (b. Pesah. 7a) may nostalgically exalt old Jerusalem (cf. tamer epideictic representations of cities such as Isocrates Panathenaicus; Panegyricus; Aelius Aristides Oration to Rome); Jerusalem is idealized as early as Utopian imagery in Let. Aris. 116 and, eschatologically, Tob 13:9–18; 5Q15 (see Licht, «Town Plan»). 8087 Aulus Gellius 1.9.8. On Greco-Roman foot washing for hygiene, see Thomas, Footwashing, 44–46; on Jewish foot washing for comfort, see 31–35. 8095 Gen. Rab. 60:8. A donkey owner had to wash a donkey " s feet (Epictetus Diatr. 1.19.5). Cf. Hierocles, p. 58.27–30=Stobaeus Eel 4.25.53 (Van der Horst, «Hierocles,» 157). 8096 Barrett, John, 440, cites Mek. Nez. 1 on Exod 21to argue that Jewish, unlike Gentile, slaves were exempted from such labor (also Beasley-Murray, John, 233); but cf. also comment on 1:27. 8099 See Thomas, Footwashing, 40–41. This may have been limited by some to Gentile slaves only (see note 48). 8103 It was less common in Greco-Roman thought, though not absent even there (see Lincoln, Ephesians, 235, citing Josephus War 4.494; Epictetus Diatr. 1.9.10; 3.24.56; see esp. Good, King). |
| 1108 An eschatological Sabbath is apparently implied in L.A.E. 51(contrast Apoc. Mos. 43:3); possibly T. Ab. 19(cf. 7:16B); Mek. Šabb. 1.38ff.; b. Sank. 97ab; cf. Bacchiocchi, «Typologies»; Johnston, «Sabbath»; Russell, Apocalyptic, 213, 58. In medieval Kabbalah, cf. Ginsburg, Kabbalah, 127. The 7000-year history schema may appear in L.A.B. 28:8, MSS; it is related to the interpretation of days as ages (Pesiq. Rab Kah. 17:4) based on Ps 91 . This is a more probable direct background for Rev 20 than the 1000-year waiting period of Gentile mythology (Plato Rep. 10.621D). 1109 Some have suggested a play on the Lord " s day as eighth day of the week and the day of the Lord as an eighth period in history, superceding the seven-millennium Jewish schema (Shepherd, Liturgy, 78; Cullmann, Worship, 87, following Barnabas; cf. Daniélou, Theology, 396–404.). This may be the case, although the wording may also oppose a custom that had come to be associated with the imperial cult (Deissmann, Light, 358–61; Beasley-Murray, Revelation, 65; Ford, Revelation, 382; cf. t. c Abod. Zar. 1:4). 1112 Ibid., 109. The future evil ruler of Revelation still belongs to the present age, and may typify the successive embodiments of the spirit of antichrist which is already at work (1 John 2:18; cf. 2 Thess 2:7). That «son of perdition» (one destined for destruction) in John 17demythologizes the antichrist assumes (1) John " s acquaintance with the language or tradition of 2 Thess 2:3, and (2) that John considers this application of the image to Judas exhaustive. 1114 In contrast to most apocalyptic works, attributed to heroes of the remote past (cf. Morris, Apocalyptic, 52; Knibb, Esdras, 106–7). 1116 With Beasley-Murray, Revelation, 33–34, even though he does not share our conclusions (35–36). Bernard, John, l:lxiv, attributes the Gospel and Epistles to John the elder, bearer of tradition from John the apostle; but he attributes Revelation to the apostle (lxiv-vi). Ford, Revelation, 28–37, originally attributed the bulk of the Apocalypse to John the Baptist; although she makes as good a case as can be made for this unlikely position, it has not acquired supporters. |
| 916 For inscriptional evidence, cf., e.g., Inscriptions, ed. Carmon, 84, §183; 85, §§184–85. The literary evidence is, of course, pervasive. On the Qumran scriptorium and an evaluation of scholarly discussion on the Qumran «school,» see Culpepper, School, 156–68. 921 Meeks, Prophet-King, 144, cites Justin Dial 52.3 and Josephus Ant. 4.218. Cf. Acts 3:24; and the late reference Lev. Rah. 10cited in Bowman, «Prophets,» 208. 922 E.g., CD 8.20–21 (Baruch, Jeremiahs scribe, is promoted by analogy to Elishás Gehazi); Mek. Pisha 1:150–153; Pesiq. Rab Kah. 16:4; cf. Sipre Num. 93.1.3 (Moses sharing the Spirit). 923 Cf. the early Christian prophetic groups suggested in Aune, Prophecy, 195–98, 207; Hill, Prophecy, 88, although the evidence offered for them (especially in Revelation) is tenuous. 924 Culpepper, School, 188. Kugel and Greer, Interpretation, 53, suggest instead a broader similarity of school-like settings for OT prophet- and wisdom-guilds, which is more probable. 926 Pseudepigraphic devices like unreliable narrators were much less common in antiquity than today (Kurz, Reading Luke-Acts, 169–70). 928 Culpepper, Anatomy, 47. Aristotle praised Homer for his restraint in generally narrating or speaking as others without speaking in his own person (Aristotle Poet. 24.13–14, 1460a). Aristotle probably would have objected to some of Johns asides! 933 Manson, Paul and John, 86, finds them mainly in 1:1–34, 3:22–4:42, 5:1–47, 6:22–71, 7:14–10:39, and 12:20–18:40; Bruce, Documents, 54, however, cites Driver as noting that Burney " s most cogent examples for Aramaic in the Fourth Gospel are in Jesus» speeches. 939 Aune, Environment, 34, 47. For a broader literary structure, cf., e.g., Tolmie, Farewell, 183 (much more convincingly than Westermann, John, 7,63–64). 940 See Tenney, John, 40–41 for a structure based on this recognition. Bruce, Message, 106, outlines the Fourth Gospel according to clues in the prologue, but this use of the prologue is questionable. For suspense in ancient rhetoric, see, e.g., Cicero Verr. 2.5.5.10–11. |
| On March 24, Fr. Feodor arrived at the starting point of the expedition—the city of Harar, located 500 km from Addis Ababa, in the eastern part of the country. This city is perched on a tall cliff and surrounded by a stone wall. Harar is a market city, where traders come from all over Ethiopia. There, Fr. Feodor obtained some traditional Ethiopian clothing—wide capes and long, loose shirts made of home-spun cloth—well-suited for desert travel, since it protects from the sun during the day, and warms the body during cold nights. The official start date was March 25. The expedition extends through deserts and rocky savannas, passing around peaks and crevasses inaccessible to camels. Fr. Feodor is accompanied by local camel drivers and translator-guides who know the local dialects. The route totals 1200 kilometers, and a day " s march is about 30 kilometers. Points along the route include the cities of Addis Ababa, Awash, Harar, Dessie, Mek " ele, and Axum. They will travel through territories inhabited by five little-known tribes, and familiarize themselves with local life and traditions. The expedition is called The Ark of the Covenant, as its final destination is the town of Aksum, where one of the main religious shrines is supposedly kept. Ethiopian tradition holds that the tablet of God " s commandments received by Moses on Sinai are preserved there. Fr. Feodor got his inspiration for the expedition from the legendary 19th century Russian officer, explorer and diplomat Alexander Bulatovich, who played an important role in the Ethiopia " s independence. Pravoslavie.ru/OrthoChristian.com presents below a brief photo report of Fr. Feodor Konyukhov " s expedition, provided by its members and organizers. Addis Ababa. At the Nationa Museum. At the Russian cultural exhibition In the Library of the Russian cultural center Taking with the mayor of Harar At the launch of the expedition With Ethiopian children 6 апреля 2011 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 2646 For the connection among Matt 1:23; 18:20; and 28:20, see Kingsbury, Structure, 69; Ellis, Matthew, 28; Gundry, Matthew, 597. 2647 Matthew " s formula echoes the Jewish formula in later recorded in m. «Abot 3:2,6; Mek. Bah. 11.48–51 (Lauterbach 2:287); other texts also emphasized God " s presence among his people (e.g., Mek. Pisha 14.87,100–101, Lauterbach 1:113–14). God was commonly called «the Omnipresent» (t. Sotah 3–4 has it roughly twenty-four times; cf. also m. »Abot 2:9,13; 3:14; t. Péah 1:4; 3:8; Šabb. 7:22, 25; 13:5; Roš Haš. 1:18; Ta c an. 2:13; B. Qam. 7:7; Sanh. 1:2; 13:1,6; 14:3,10; Sipra VDDen.pq. 2.2.4.2; pq. 4.6.4.1; Sav M.D. par. 98.7.7; Sh. M.D. 99.1.4, 5, 7; 99.2.2, 3; 99.3.9, 11; 99.5.13; Qed. Par. 1.195.2.3; pq. 7.204.1.4; Emor pq. 9.227.2.5; Behuq. pq. 5.266.1.1; 8.269.1.3; Sipre Num. 11.2.3; 11.3.1; 42.1.2; 42.2.3; 76.2.2; 78.1.1; 78.5.1; 80.1.1; 82.3.1; 84.1.1; 84.5.1; 85.3.1; 85.4.1; 85.5.1; and other references listed in Keener, Marries, 150 n. 27). See, e.g., Smith, Parallels, 152. 2650 See Gospel of the Ebionites frg. 6 (Epiphanius Haer. 30.16.4–5 in NT Apocrypha, ed. Hennecke, 1:158); Daniélou, Theology, 67 (the Elkasites), 117 (the image discontinued in the fourth century because of Arian use). Philo regarded God " s angel as the Logos (Names 87; Dreams 1.239). 2652 The Jesus tradition upon which Paul " s words are based (often agreed to be Matt 24l " s source, e.g., Neil, Thessalonians, 101; Wenham, «Apocalypse,» 348) also delegates the use of the trumpet to angels (Matt 24:31). 2653 The anarthrous use may indicate that no particular archangel is in view (Morris, Thessalonians, 144). 2654 As in Apoc. Mos. 22.1–3; perhaps less likely, though plausible, is the suggestion that he constitutes the restrainer of 2 Thess 2:5–7 (cf. T. Dan 6:2; Gen. Rab. 63:14; Ruth Rab. proem 1; Pesiq. Rab. 30:4; Dekor, «Guerre,» 374, notes that he is also Israel " s guardian in 1QM). 2655 Although Jewish literature names many archangels (e.g., Tob 12:15; 1 En. 9:1; 54:6; 1QM 8.15–16; Sib. Or. 2.214–220; Τ Ab. 13:10A; Pesiq. Rab. 46:3), the biblical angels Gabriel (Luke 1:19, 26; 1 En. 10:9; 20:7; 40:9; 2 En. 21:3; 72A; 3 En. 14:4; 17:1–3; b. Sotah 12b; 33a; B. Mesi c a 86b; Gen. Rab. 78:1; Deut. Rab. 5:12; 11:10; Lam. Rab. 3:23, §8; Song Rab. 2:4, §1; 6:10, §1; Pesiq. Rab. 21:9; 35:2; also amulets in Goodneough, Symbols 2:174–88) and Michael (Jude 9; Rev 12:7; 1 En. 20:5; 24:6; 40:9; 2 En. 22:6; 33:10; 3 En. 17:3; 44:10; 1QM 17.6–8; T.Ab. 1:13; 2:1,13–14; 7:11; 8:8, 11; 9:8; 10:1, 12; 11:1; 12:15; 14:12A; 4:4–5, 14; 5:1; 6:6; 7:2; 8:1; 14:7B; L.A.E. 25.2; Apoc. Mos. 3.2; 37.5; 40.1–2; 3 Bar. 11:2; T. So1. 1:7; b. B. Mesi c a 86b; Gen. Rab. 78:1; Exod. Rab. 2:5; Deut. Rab. 5:12; 11:10; Lam. Rab. 3:23, §8; SongRab. 2:4, §1; 6:10, §1; Pesiq. Rab. 21:9; 40:6) are the most frequent. |
| 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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