| 9054 Mitchell, «Friends,» 259, citing Cicero Amic. 6.22. Masters also should avoid confiding in servants (Theophrastus Char. 4.2). 9057 Plutarch Flatterer 24, Mor. 65AB (LCL 1:344–45); cf. Flatterer 17, Mor. 59A; Educ. 17, Mor. 13B. Cf. Stowers, Letter Writing, 39. 9063 Aristotle N.E. 9.8.2, 1168b, cited in Stowers, Letter Writing, 58; Witherington, Acts, 205 (on Acts 4:32). Cf. Arius Didymus 11C. 9065 Martial Epigr. 2.43.1–16; Herodian 3.6.1–2; Cornelius Nepos 15 (Epaminondas), 3.4; Iambli-chus V.P. 19.92 (cf. 29.162; 30.167–168; 33.237–240); cf. 1Macc 12and perhaps Ps.-Phoc. 30; Euripides Andr. 585 (but cf. 632–635); Plutarch Bride 19, Mor. 140D; Longus 1.10; Martial Epigr. 8.18.9–10. 9066 E.g., Alciphron Farmers 27 (Ampelion to Euergus), 3.30, par. 3; 29 (Comarchides to Euchaetes), 3.73, par. 2; Fishermen 7 (Thlassus to Pontius), 1.7. 9069 Diogenes Laertius 7.1.125; Plutarch Cicero 25.4. On friendship between good men and the gods, cf., e.g., Seneca Dia1. 1.1.5; on all things belonging to them, Seneca Benef. 7.4.6, cf. Philo Cherubim 84. The maxim is especially cited in works on 1Corinthians (Willis, Meat, 169; Conzelmann, Corinthians, 80; cf. also Fitzgerald, Cracks, 200–201; Grant, Christianity, 102–3). 9070 E.g., people invoked divinities as φλοι, to help them in battle (Aeschylus Sept. 174); cf. a mortal as a «friend» who honors his patron demigod in Philostratus Hrk. 58.1 (the hero is also his friend in 10.2); cf. perhaps Iamblichus V.P. 10.53 (where the friendship is demonstrated by deities» past favors). 9071 This observation (in contrast to some other observations above) may run counter to the suggestion of Judge (Pattern, 38) that w. 13–15 of John 15 «reveal the peculiar combination of intimacy and subordination» characteristic of the patronal relationship. 9073 Maximus of Tyre Or. 19.4; Iamblichus V.P. 33.229. This might involve sharing the divine character (Iamblichus V.P. 33.240). 9074 Crates Ep. 26, to the Athenians (Gyn. Ep. 76–77); cf. likewise Diog. Ep. 10, to Metrocles (Cyn. Ep. 104–5). Cf. Plato Leg. 4.716D (cited in Mayor, James, cxxv); fellowship between mortals and deities in the golden age (Babrius pro1.13). |
| Началник . Taken from Faber, Dominica 2 Post Pascha, No. 1 «De Officio Magistrate et subditorum erga se muto». The poem summarises the entire sermon, as follows: 11. 1–4 cf Thema: «Iuxta Evangelicam doctrinam, ego illam approbavero rempublicam, in qua Magistrates est velut pastor, cives velut oves.» 11. 5–10 cf sect. 1 «Subditi honorent et ament Magistratum; Magistratus non contemnat subditos»: «Oves venienti pastori de via cedunt: sic subditi debent honorare et amare Magistratum suum. Primo, scriptum enim est Exod. Honora patrem tuum.» 11. 11–12 cf Faber, ibid.: «Secundo, quia personam Dei repraesentant.» 11. 13–20 cf Faber, ibid.: «Vicissim pastor ovem perditam non contemnit, sed quaerit et ponit super humeros suos ac reportât ad caulam: sic Magistratus memores esse humilitatis debent, nec contemnere subditos suos aut quasi canes habere.» 11. 21–32 cf Faber, sect. 2 «Subditi Magistratum timeant; Magistratus gerat se, ut timeatur»: «Oves unicum pastoris sui sibilum aut baculum timent: sic subditi Magistratum timeant; scriptum enim est ad Rom. 13 Si malum feceris, time: non enim sine causa gladium рогтат (Magistratus) Dei enim minister est: vindex in iram ei, qui male agit. ... Vicissim pastor baculum in manu gerit ad coercendas oves, et quandoque in ipsum gregem iacit. Sic Magistratus gerat se ut timeatur. ... Debet tarnen magis inclinatus esse ad clementiam, quam ad severitatem, ideoque gladio uti sicut eques virgula, magis ad terrendum, quam ad feriendum.» 11. 33–40 cf sect. 3 «Subditi obediant suis Superioribus; Magistratus ita praesit, ut audiatur»: «Oves pastoris vocem audiunt, et sequuntur eum. Ita subditi obediant suis superioribus. Sic enim scribit Apostolus ad Rom. 13 Omnis anima potestatibus sublimioribus subdita sit.» 11. 41–48 cf Faber, ibid.: «Vicissim etiam pastor ante oves vadit. Sic Magistratus ita praesit, ut populus incitetur ad prompte obediendum.» 11. 49–56 cf sect. 4 «Subditi sint grati Superioribus; Magistratus vigilet pro subditis»: «Oves praebent pastori suo lac. Pari modo subditi debent esse grati erga superiores suos. ... Vicissim vero paastor pro ovibus vigilat, earum curam agit, etc. Similiter praepositi vigilare pro gregibus debent eosque defendere, quo modo David dum pascebat oves, apprehendebat mentum leonis et ursi, et eruebat oves ex ore ipsorum. 1. Reg. 17.[ 1Sam. 17.34–35 ].» 11. 57–64 cf sect. 5 «Subditi sublevent Magistratum; Magistratus moderetur exactiones»: «Oves praebent lanam pastori, in anno semel aut bis. Sic debent etiam subditi suis facultatifs iuvare Magistratum, onerum gestatione, tributi pensione, etc. ... Vicissim pastor, etsi tondet oves, non excoriât tarnen aut deglubit. Huius igitur exemplo meminerit Magistratus moderari exactiones.» Published in PLDR. |
| 8596 Ibid., 101–2; Glasson, Moses, 104–5 (citing John 5:45 ); Windisch, Spirit-Paraclete, 15 (following Billerbeck); Manns, «Paraclet,» 127–31; cf. Bernard, John, 2(following Wetstein); Lee, Thought, 214 (following Schlatter); Westcott, John, 212; Sandmel, Beginnings, 384; in Greek texts, e.g., Aeschines Ctesiphon 37 (taking the laws figuratively as advocates). 8597 Reportedly the Egyptians, lest rhetoric sway judges from the laws» severity (Diodorus Siculus 1.76.1–2). For examples of forensic rhetoric, cf. Cicerós famous defenses or the trial speeches of Isaeus, Lysias, Aeschines, or Demosthenes. 8598 E.g., P.Thead. 15.3, 19 (280–281 C.E.); Chariton 3.4.15; Nin. Rom. frg. 1.A.4; Plutarch Flatterer 20, Mor. 61D; Publicola 2.1 (συνηγορας); Cicero 5.2 (συνηγορεν); 39.5 (βοηθοντος); CPJ 2:84, §157; cf. Epictetus Diatr. 1.27.15; cf. also σμβουλος (Plutarch Mor. 61D; 4 Macc 15:25; cf. Moses in 4 Macc 9:2, contrasted with Antiochus in 9:3; Mattathias " s successor Simeon as a military νρ βουλς in 1Macc 2:65). In Philostratus " s Heroikos a deceased hero can become a σμβουλος, or advisor, counselor, to his mortal clients (4.7; 14.4; 23.18; 35.1; cf. 16.2; Maclean and Aitken, Heroikos, xxix); in Porphyry Marc. 10.189 it is (figuratively) his teachings. 8602 Ladd, Theology, 293; Leaney, «Paraclete,» 61. Cf. the qualifications of Ross, «Lament,» 45–46. 8607 A loanword in rabbinic texts, and appearing in some papyri (Deissmann, Light, 93); cf. 2Macc 4:5. 8608 5. Hag. 13b; p. Roš Haš. 3:2, §6; Lev. Rab. 5:6; 21:10; 30:6. Although none of these references has an attribution before the third century, this may parallel the Greco-Roman dependence on private rather than public prosecutors (Chariton 5.4.9; CPJ 2:64–65, §155; Josephus War 1.637–638; cf. Stambaugh and Balch, Environment, 34; for a relevant social depiction of second-century B.C.E. Roman prosecution, see David, «Eloquentia»).– 8609 5. Yoma 77a; Exod. Rab. 18:5; cf. Apoc. Sedr. 14:1; in 2 En. 33(rec. A), Michael will be an intercessor» for Enoch (in rec. J, a «mediator»). He may also be «the Prince of the World» (contrast John 12:31; 14:30; 16:11 ), who defends the world before the Holy One (3 En. 30:2), and the angel who intercedes for Israel (T. Levi 5:6; he struggled with Jacob in Tg. Ps.-J. on Gen 32:25 ). Cf. Betz, Paraklet, 149–58, for one study on Michael as intercessor. |
| 3273 See Meeks, Prophet-King, 103–6. It is helpful here to compare the divinization of Plato and other teachers in Hellenistic tradition (e.g., Diogenes Laertius 2.100; 6.2.63; 6.9.104; 8.1.11; 9.7.39; Plutarch Profit by Enemies 8, Mor. 90C; Apol1. 36, Mor. 120D; cf. Cicero Leg. 3.1.1); cf. lawgivers in Musonius Rufus 15, p. 96.24. One may also think of hyperbolic comparisons employed in popular rhetoric; see, e.g., Cicero De or. 1.10.40; 1.38.172; Or. Brut. 19.62. 3274 E.g., Philo Sacrifices 9; cf. Runia, «God.» Cf. explanations of Exod 7in Exod. Rab. 8:1; Num. Rab. 15:13. Cf. Metatron (originally a personification) as a lesser YHWH in 3 En. 12(though he turns out to be Enoch in 3 En. 4:2; Tg. Ps.-J. on Gen 4:24 ; cf. further Scholem, Gnosticism, 43–46); the righteous Messiah, and Jerusalem called by the Lord " s name (b. B. Bat. 75b; cf. Jer 23:6 ; Ezek 48:35 ); and Israel as a god (Gen. Rab. 98:3, fourth-century Amoraim). Yet R. Simeon ben Yohai (late second century) taught that associating God " s name with other gods was worse than denying his existence (b. Sanh. 63a). 3276 Contrast Williamson, «Philo»; Chilton, Approaches, 200–201; their comparisons are nevertheless valuable. 3277 Cf. also Bultmann, John, 33 (rejecting especially Hellenistic and gnostic «polytheistic conceptions and emanationist theories» that neglect the text " s monotheistic sense); Stuart, «Examination,» 42. Greek scholars consistently deride the «a god» translation; cf., e.g., Metzger, «Translation,» 125; and esp. Bruce, Booh, 60 n. 4: those who translate «a god» here «prove nothing thereby save their ignorance of Greek grammar.» 3279 E.g., Josephus Ant. 10.180; cf. Stuart, «Examination,» 42; Bultmann, John, 33; Brown, John, 1:5; Harris, Jesus as God, 287. On Josephus " s general sense for τ θεv, cf. Shutt, «Concept.» 3282 Metzger, «Translation,» 125; cf. Clark, Logos, 21; Sanders, John, 70 (citing the predicate nominative of 1:4). It should be noted, of course, that a writer who wished to emphasize that a predicate noun was definite was free to insert the article (Harner, «Nouns,» 87); and the pattern does not always obtain even in the context ( John 1:8–9 ). |
| 2819 Goppelt, Theology, 1:45. 2820 Ovid Metam. 14.136–144; cf. Aulus Gellius 2.16.10. A more helpful Hellenistic notion would be «immortality» (cf. 1Cor 15:53–54 ), though to some Greeks it would connote apotheosis. 2821 See above, pp. 178–79, 292–93. 2822 Dodd, Interpretation, 14,151; cf. true being in Plato Rep. 6.490AB. 2823 Schedl, History, 1:293; cf. Hos 6:2–3 . 2824 Buchanan, Consequences, 131–34; for Qumran, cf. Schütz, «Knowledge,» 397; and life for a thousand generations in 4Q171 1–2 3.1. 2825 Isis 1, Mor. 351E. 2826 Dodd, Interpretation, 144–50. 2827 Pss. So1. 3:12, using the full expression; cf. 13:11. 2828 M. " Abot 2:7, attributed to Hillel; b. Ber. 28b; Lev. Rab. 13:2; CIJ 1:422, §569 (Hebrew funerary inscription from Italy); 1:474, §661 (sixth-century Hebrew inscription from Spain); 2:443, §1536 (Semitic letters, from Egypt); cf. Abrahams, Studies, 1:168–70; Philo Flight 77. The usage in 1 En. 10(cf. 15:6; 25:6) and Jub. 5(cf. 30:20) is more restrictive, perhaps figurative; the Similtudes, however, seem to follow the ordinary usage (37:4; 58:3,6), and the circles from which 1 En. and Jub. derive probably used «long duration» language to represent eternity as well (CD 7.5–6; cf. Sir 18:10 ); for «eternal life» in the DSS, see also 4Q181 (Vermes, Scrolls, 251–52); Coetzee, «Life,» 48–66; Charlesworth, «Comparison,» 414. «Eternal» occurs with other nouns (e.g., Wis 10:14; 1QS 2.3) far more rarely. 2829 Tob 12:9–10; Ladd, Theology, 255, also cites Pss. So1. 14:7; 2Macc 7:9–14; 4 Ezra 7:137; 14:22); see Manson, Paul and John, 112 n. 1. 2830 Sipre Deut. 305.3.2,3. 2831 4 Macc 17:18, using a cognate of βος rather than of ζω. Cf. T. Ab. 20:14A. 2832 Lake and Cadbury, Commentary, 159; Bultmann, Theology, 2:159; Ladd, Theology, 255–56. See, e.g., Mark 10:17, 30 ; Matt 25:46; Acts 13:46, 48; Rom 2:7; 5:21; 6:22–23 ; Gal 6:8 ; 1Tim 1:16; 6:12 ; Tit 1:2; 3:7 ; Jude 21. 2833 See Filson, «Life,» 114; Simon, «Life.» 2834 Dodd, Studies, 149. 2835 Marcus Aurelius 4.2; Epictetus frg. 3 (LCL 2:442–43; but cf. frg. 4). |
| 3351 Sipre Deut. 330.1.1 (trans. Neusner, 2:376); cf. later texts in Gen. Rab. 3:2; 28:2; Deut. Rab. 5:13; p. Ber. 6:1, §6; Deut 33in Targum Onqelos (Memra; cited in Moore, «Intermediaries,» 46); cf. also 1 Clem. 27. Targum Neofiti on the creation narrative emphasizes the creativity of the word of the Lord even more; see Schwarz, «Gen.» 3352 E.g., Mek. Sir. 3.44–45,49–51; 8.88; 10.29–31; Mek. c Am. 3.154–155; Mek. Bah. 11.111–112; Mek. Nez. 18.67–68; t. B. Qam. 7:10; Sipre Num. 78.4.1; 102.4.1; 103.1.1; SipreDeut. 33.1.1; 38.1.3–4; 49.2.2; 343.8.1; " Abot R. Nat. 1, 27, 37 A. In later texts, cf. the translation «by whose word all things exist» in b. Ber. 12a, 36ab, 38b; 40b, bar.; 44b; Sanh. 19a (pre-Tannaitic attribution); p. Pesah 2:5; Gen. Rab. 4:4,6; 32:3; 55(all Tannaitic attributions); Lev. Rab. 3:7; Num. Rab. 15:11; Deut. Rab. 7:6; Ruth Rab. 5:4; Pesiq. Rab. 21:7; Tg. Neof. on Exod 3:14; cf. Urbach, Sages 1:184–213; Marmorstein, Names, 89 (comparing also a Sumerian psalm). 3357 M. «Abot 5:1; »Abot R. Nat. 31 A; 36, §91 B; 43, §119 B; Gen. Rab. 16:1; Montefiore and Loewe, Anthology, 399, §1092, also cite Pesiq. Rab. 108ab; cf. «The Samaritan Ten Words of Creation» in Bowman, Documents, 1–3. 3359 M. «Abot 3:l4; Sipre Deut. 48.7.1; »Abot R. Nat. 44, §124 B; Exod. Rab. 47:4; Pirqe R. E1. 11 (in Versteeg, Adam, 48); Tanhuma Beresit §l, f.6b (in Montefiore and Loewe, Anthology, 170–71, §454; Harvey, «Torah,» 1236); cf. Urbach, Sages, 1:196–201,287. Some later rabbis went so far as to attribute the world " s creation even to specific letters (e.g., p. Hag. 2:1, §16). 3360 Philo Planting 8–10; Heir 206. God is the bonder of creation in 2 En. 48:6; Marcus Aurelius 10.1; cf. Wis 11:25. For the connection between creating and sustaining, cf. John 5:17 . Lightfoot, Colossians, 156, helpfully cites Philo Flight 112 (word); PlantingS (divine law); Heir 188 (word). 3361 Col 1(sustain; hold together) and commentaries (e.g., Lightfoot, Colossians, 156; Kennedy, Theology, 155; Lohse, Colossians, 52; Johnston, Ephesians, 59; Hanson, Unity, 112; Beasley-Murray, «Colossians,» 174); cf. Cicero Nat. d. 2.11.29 (a Stoic on reason); Wis 7(Wisdom " s movement does not contrast with Platós unchanging forms; Plato and others envisioned rapid motion in the pure heavens–see Winston, Wisdom, 182). Cf. 1 Clem. 27A; Sir 43.26 ; cf. Wolfson, Philo, 1:325. |
| Пророчевство . Taken from Meffreth, Feria 6 Post Iudica. II. 1–10 cf Meffreth: «Dicit B. Augustin, super Gen. Tria sunt, quae faciunt verum Prophetam. Primum est, vt aliquas visiones habeat. Secundum, quod illas visiones intelligat. Tertio, quod illas vision es m anifestare alijs sciât.» II. 11–14 cf Meffreth: «Primum non habuit Nabuchodonosor, quia statuam vidit, vbi supra dixi I.V. Duo vero sequentia non habuit, quia nec intellexit, nec ipsam visionem Danieli ostendere sciuit, ideo Propheta non fuit.» II. 15–18 cf Meffreth: «Duo autem ex his Pharao habuit, quando septem vaccas pulchras, & septem macros, de flumine ascendere vidit, & insuper ipsam visionem Ioseph narrauit, Gen. 41 II. 19–22 cf Meffreth: «Tertium tantum Caiphas habuit. Ipse enim de morte Christi nullam reuelationem habuit, nec intellexit, sed tantum mortem Christi necessarium esse nuntiauit. Ideo Propheta non fuit.» II. 23–30 cf Meffreth: «Balaam fuit Propheta, Num. 24 . cum dixit: Orietur Stella ex Iacob [v. 17], & tamen malus fuit homo, & cultor idolorum & daemonum» (Pars hyem ., p. 335). Просим и неприемлем . Taken from Faber, Dominica 5 Post Pascha, No. 4 «Causae cur interdum non audiantur preces nostrae a Deo». The poem summarises the whole serm on, as reflected in the section headings. 1. 1 cf James 4.3. 1. 5 cf sect. 1 «Defectus fiduciae». 1. 6 cf sect. 3 «Quia non ferventer petimus». 1. 7 cf sect. 2 «Non petim us ea quae convenit». 1. 8 cf sect. 4 «Quia forte in peccatis haeremus». II. 9–10 cf sect. 5 «Quia forte noxia petimus». Просити . Taken from Faber, In Festo S. Nicolai, No. 3 «Unumquemque suis talentis contentum esse debere», sect. 3 «Bonis exten d s industria partis»: «Cogita secundo, auream m ediocritatem esse optimam et tutissimam, quam petebat a Deo Salomon, dum dixit: Duo rogo te, ne deneges mihi antequam moriar, divitias et paupertatem ne dederis mihi, sed tantum victui meo tribue necessaria . Prov. 30 8].» Просити 2 . Taken from Faber, ibid., the passage immediately following: «Paupertas enim fere cupida est et solicita, indeque im patiens et proclivis ad rapiendum. Divitiae vero periculosae sunt et spinae.» |
| 6557 Cf. Scott, «Horizons,» 498–99, citing especially Philo Embassy 281; Isa 1:26; 2LXX. 6558 Jub. 8:12; Sib. Or. 5:249–250 (probably late-first- to early-second-century C.E. Egypt); b. Yoma 54b; cf. Ezek 5:5; 38:12 ; Alexander, «Imago Mundi»; Davies, Land, 7. Let. Arts. 83 (cf. 115, μση for seaports also) places it in the midst of Judea, as does Josephus War 3.52. Curiously, 1 En. 18ignores the opportunity to identify where the cornerstone of the earth is located, but this does not mean the tradition was unknown in that period, against Jubilees; 1 En. 26may place the middle of the earth in Jerusalem (26:2–6). On the new Jerusalem image here, see, e.g., Allison, «Water.» 6559 Some of the references in the preceding note; Jub. 8:19; b. Sanh. 37a; Num. Rab. 1:4; Lam. Rab. 3:64, §9; Pesiq. Rab. 10:2; 12:10; cf. Hayman, «Observations»; Schäfer, «Schöpfung»; Goldenberg, «Axis.» For the site of the temple as the «pupil of God " s eye,» cf. b. Ber. 62b; for its elevation, e.g., b. Qidd. 69a; for its identification with the site of the Aqedath Isaac (Mount Moriah), see, e.g., Gen. Rab. 55:7. 6560 T. Kip. 2:14; Lev. Rab. 20:4; Num. Rab. 12:4; Pesiq. Rab Kah. 26:4; cf. Böhl, «Verhältnis.» For a «navel» within a city, see Pindar Dithyramb 4, frg. 75 (possibly on a prominent altar within Athens); cf. Pausanias 10.16.3. 6561 Besides clearer data above, cf. 3 En. 22B:7 (from God " s throne); Odes So1. 6:7–13 (to the temple). Let. Aris. 88–91 speaks of an underground water system beneath the temple, no doubt part of its Utopian idealization of the temple; cf. the possible allusion to the source of universal waters in Josephus Ant. 1.38–39 (perhaps even in Gen 2:10–14 ; cf. Diodorus Siculus 1.12.6; Pausanias 2.5.3). 6562 Gaston, Stone, 211; Hooke, «Spirit,» 377–78; cf. Freed, Quotations, 30; Coloe, Temple Symbolism, 132–33. Some naturally see baptismal associations here (Blenkinsopp, «Quenching,» 48; Cullmann, Worship, 82). 6563 Some commentators also note that κοιλα sometimes functions as the equivalent to καρδα in the LXX; elsewhere in John the term applies to the womb (3:4), which is also abdomina1. |
| у Вилкера по ссылке, которую уже пару раз давал) от Вифании близ Иерусалима – 1:28, 11Местность Енон, близ Салима упомянута только автором четвертого Евангелия – 3Автор знает о том, что колодец Иакова был глубоким – 4Топография Иерусалима более чем точная Называется точное местоположение Вифезды – 5Упоминается купальня Силоам – 9Упоминается wadi Kidron – 18Упоминается Gabbatha – 19Более чем достаточно мелких подробностей, касающихся строительства храма – сорок шесть лет строительства 2– упоминание о сокровищнице 8– упоминание о портике Соломона 10 Причем, тут сделаю несколько замечаний. Хотя каждый этот случай весьма интересен. Дело в том, что до сих пор в интернете плавает аргумент Штрауса, что никакой купальни Вифезда не существует и автор ее выдумал. Проблема с аргументом в том, что во время Штрауса о ней действительно не знали, но сегодня многое изменилось 8 . Или, например, поток Кедрон, тут употребляется слово, которое мог употребить только очевидец (речь о том, что лощина наполнялась водой только в период дождей) и т.д. Очень серьезные аргументы в пользу того, что автор четвертого Евангелия был не из язычников дает текстологический анализ текста Совершенно очевидный факт, который самого Робинсона привел в замешательство, это то, что автор четвертого Евангелия не зависит от Септуагинты. Так, автор цитирует ВЗ – там, где Септаугинта и еврейский текст согласны (12:38, cf. Is. 53:1, 19:24 , cf. Ps 2210:34 , cf. Ps 82:6, 15:25 , cf. Ps 34и.т.д.) – в некоторых местах, где Септаугинта и еврейский текст не согласны, автор дает свою версию текста Ветхого Завета (очевидно перефраз, или цитирование по памяти) отличную и от Септуагинты и от МТ (12:14–15, cf. Zech 9:9, 12:40, cf. Is. 6:10, 19:36 , cf. Exod 12:46, Num 9:12, 6:31 , cf. Ps 78:24 , Exod 16:4, 15). – но, в значительном количестве случаев там, где Септаугинта и еврейский текст не согласны, автор цитирует еврейский текст против Септуагинты (19:37, cf. Zach. 12:10, 6:45, cf. Is. 54:13, 13:18 , cf. Ps 41:9 ) – В четвертом Евангелии нет случая цитирования ВЗ с Септуагинтой против еврейского текста В Евангелии от Иоанна больше чем во всех синоптических Евангелиях есть подробности, которые в текстологии считаются подробностями очевидца (имеется ввиду упоминание лишних подробностей, типа, кто, где сел, кто во сколько пришел и т.д. |
| 3449 Painter, «Christology,» 51: «In the beginning» vs. «came to be» (though cf. 1:14); «was with God» vs. «sent from God» (though this often depicts Christ, too); «was God» vs. «his name was lohn»; «in the beginning with God» vs. «came for a witness»; «all things came to be through him … in him was life … the light of men» vs. «to witness concerning the light.» These parallels are inexact, but the contrast of 1:8–9 is explicit. 3450 Fritsch, Community, 117, who adds that this «could explain how the Evangelist came to know so much about John the Baptist and the Essene-Covenanter background out of which he came.» Longenecker, Ministry, 70, suggests that the «one baptism» of Eph 4shares this polemical context. Cf. Bultmann, Tradition, 165; Morris, John, 88. 3451 Daniélou, Theology, 62. Pseudo-Clementine Recognitions 1.54 warns that some followers of the Baptist proclaimed him the Christ (cited in Michaels, John, 7; cf. Luke 3:15). 3452 Stanton, Gospels, 167; Kysar, «Contributions of Prologue,» 359 n. 32; cf. still more strongly Smalley, John, 127. Taking an exalted self-understanding back to the Baptist himself (Hengel, Leader, 36) is even harder to argue. 3453 Cf. Kysar, «Contributions,» 359 (suggesting «Jewish opponents… arguing that Jesus was the equal of John the Baptist but no more»). His concessions to Bultmann, but with the warning that Bultmann certainly exaggerated, are in his n. 32. 3454 Cf. Fiorenza, Revelation, 195; cf. also Collins, Oracles, 118, who remarks concerning Egyptian oracles that the purpose of the Jewish Sibylline Oracles «was primarily to establish common ground between the Jewish and gentile worlds.» 3455 «Balaam» suggests an oracular connection (Aune, Prophecy, 218; as the greatest pagan prophet, cf. Josephus Ant. 4.104; Sipre Deut. 343.6.1; 357.18.1–2; Exod. Rab. 32:3; Num. Rab. 14:20; Pesiq. Rab. 20:1; as philosopher or sage, Pesiq. Rab Kah. 15:5; Gen. Rab. 65:20; 93:10; Lam. Rab. proem 2), but he also epitomized wickedness in Jewish lore (e.g., «the wicked Balaam» in m. " Abot 5:19; b. c Abod. Zar. 4a; Ber. 7a; Sanh. 105b, 106a; cf. Exod. Rab. 30:20; Num. Rab. 20:6), these traditions supplying details missing in Num 22–25 ; Mic 6:5 : leading Israel to immorality, hence judgment (Josephus Ant. 4.157; LA.B. 18:13; Sipre Deut. 252.1.4; p. Sanh. 10:2, §8; cf. Jude 11; Judith 5:20–21; p. Ta c an. 4:5, §10), greed and eschatological shortsightedness ( 2Pet 2:15 ; Pesiq. Rab. 41:3), folly ( 2Pet 2:15 ; Philo Cherubim 32; Worse 71; Unchangeable 181; Confusion 64, 159; Migration 115–cited by LCL l:xxv; Ecc1. Rab. 2:15, §2), and vanity (Philo Confusion 159; m. " Abot 5:19); cf. Caird, Revelation, 39, who cites Philo Moses 1.292–304; Josephus Ant. 4.126–130 in support of the idea that religious syncretism is in view here. |
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