| The Apostle Paul compares the union of marriage with the union of Christ and the Church (cf. Ephes. 5:22–32). The union of Jesus Christ with the Church is founded upon the love of Christ for the Church, and on the complete devotion of the Church to the will of Christ. Hence the husband is obliged to love his wife selflessly, and the wife is obliged to voluntarily, lovingly obey her husband. Husbands, says the Apostle Paul, love your wives, even as Christ also loved the church, and gave Himself for it... he that loveth his wife loveth himself ( Eph. 5:25,48 ). Wives, submit yourselves unto your own husbands, as unto the Lord, for the husband is the head of the wife, even as Christ is the head of the church: and He is the Saviour of the body ( Eph. 5:22–23 ). Therefore each spouse, husband or wife, is obliged to preserve mutual love and respect, mutual sacrifice and fidelity. Like all Sacraments, Marriage is given to man in order to help him save his soul. If the husband and wife do not live in a Christian manner the Sacrament of Marriage will not save them. Good Christian family life is the source of personal and public good. The family is the foundation of the Church of Christ. The Mystery of Marriage is not obligatory for all, but individuals who willingly remain unmarried are obliged to lead clean, pure and virgin lives, which, by the teaching of the Word of God, is higher than married life and is one of the greatest spiritual feats (Matt. 19:11–12; I Cor. 7:8,9,26,32,35,37,40). The Mystery of Ordination. Ordination is the Mystery in which a duly appointed man, through the laying on of hands by the bishop, receives the Grace of the Holy Spirit, strengthening him for divine service in the Church of Christ as bishop, presbyter (priest), or deacon. This Mystery is performed only for people selected and consecrated to become clergy. The degrees of the clergy are three: deacon, priest, and bishop. A man ordained deacon receives Grace to assist during the performance of Mysteries. A man ordained priest receives Grace to celebrate the Mysteries. A man ordained bishop receives Grace not only to celebrate the Mysteries, but also to ordain others to celebrate the Mysteries. |
| Оружие . Taken from Faber, Dominica 4 Post Pascha, No. 3 «Itinera aliquot bene praecogitanda», sect. 3 «Iter ad militiam, matrimonium, dignitatem»: «Quare sicut David contra Goliathum pugnaturus, accepit baculum et fundam: ita miles assumat crucem et rosarium, seu orationem, saltern iaculatoriam, qua quinque id est, pauca verba precatoria ad Deum crebro tarnen eiaculetur.» It seems that this edition of Faber has omitted to mention the five stones that David picked up. Оружие 2. Taken from Faber, In Festo Matthiae Apostoli, No. 5 «Commendatur Mansuetudo et Humilitas», sect. 1 «A natura». 11. 1–18 cf Faber: «Alia enim animalia comibus, alia unguibus, alia dentibus, alia calcibus, alia rostris, alia veneno, alia pedum vel pennarum pernicitate instructa sunt. Homo nullo horum armatus est. Voluit ergo Deus ut his omnibus abstineret, nisi urgente necessitate aliunde paratis armis cogeretur se munire.» The remainder of the poem appears to be Simeon " s own invention. Отец Бог. Taken from Faber, Dominica 14 Post Pentecosten, No. 9 «Mysteria [on the Gospel for the day, viz. Matt. 6.24–33]», sect. 3 «Quomodo Deus vocatur Pater noster». 11. 1–6 cf Faber: «Qua ratione Deus vocatur etiam Pater noster? Sic enim semel et iterum appellatur a Christo in hodiemo Evangelio. Resp. Plures etiam ob causas. Primo, Pater noster est creatione. ... Deus dat nobis et infundit animam, formatque et augmentât corpus.» 11. 7–8 cf Faber: «Secundo, pater est educatione. ... Unde Christus se gallinae comparât, quae congregat pullos suos sub alas, ne rapiantur a milvo [Matt. 23.37].» 11. 9–10 cf Faber: «Tertio, pater est instructione et correctione. ... Ipse inspirât bona desideria, ipse mentem intus illuminât, ipse etiam variis modis castigat.» 11. 11–12 cf Faber: «Quarto, pater est dotatione et plurimorum bonorum cumulatione.» 11. 13–14 cf Faber: «Quinto, pater est haereditatis provisione, et quidem caelestis atque aetemae.» Отец Бог 2. Taken from Faber, ibid.: «Certe olim mortales, etiam Iudaei, non fuerunt ausi Deum appellare Patrem; Dominum appellabant, quia nimirum Deus crebro illud intonabat: Ego Dominus " Et nusquam invenitur, inquit August. 1. 2. de serm. Dorn. c. 8. praeceptum populo Israel, ut diceret: Pater noster, ut oraret Patrem Deum sed Dominus eis insinuatus est, tamquam servientibus id est, secundum camem viventibus.» At in lege nova, quia se longe blandiorem ac munificentiorem exhibuit fidelibus, Pater ab iis vocari voluit, ut coleretur, non iam velut Dominus a mancipiis, servili scilicet timoré, sed tamquam Pater a filiis, timoré filiali seu amore.» 1. 10 ’Ветху деньми’ cf Dan. 7.9, 13, 22 . |
| Заслуга. Taken from Faber, In Festo S. Nicolai, No. 7 «Documenta Evangelica [on the Gospel for the day, viz. Matt. 25.14–30]». The poem is based loosely on sect. 1 «Monemur Christo gratias agere: 1 Quia tradidit nobis bona sua»: «Sunt autem mérita ipsius Sacramenta, doctrina, exempla, mérita denique nostra, quae ex ipsius meritis valorem vitae aetemae obtinent. Opera nostra ex se nihil possunt ad vitam aetemam promerendam.» Затвор . Taken from Faber, In Festo Annuntiationis B.V., No. 7 «Propugnacula pudicitiae extructa a Maria Virgine», sect. 1 «Amor solitudinis». 11. 1–8 cf Faber: «Quis est qui nesciat arbores in viis constitutas maximas pati iniurias, a transeuntibus vellicari, baculis impeti, lacerari? Arbores vero in horto clausas, nihil homm pati?» 11. 9–16 cf Faber: «Similiter et fontem omnibus patulum et communem pluribus sordibus conspurcari: signatum contra aut ferreis cancellis septum, limpidissimum semper perseverare?» 11. 17–20 Cf Faber: «Optime igitur S. Martinus dicebat: ’Mulier intra murorum munimenta se contineat, cuius haec prima virtus et consummatio victoriae est, non videri,» refert Sulpit. dial. 2.» 11. 33–44 cf Faber: «Illiusmodi vero erat Dina, quae egressa ad videndas mulieres regionis exterae, quae tunc magno numéro et ornatae ad festum convenerant, (si credimus Iosepho) a Sichern rapta et oppressa est, Gen. 34 Volebat videre tantum; sed visa et ipsa est. Videre voluit mulieres tantum; sed offendit iuvenem.» Затвор 2. This poem immediately follows Затвор in A and is loosely based on the same passage in Faber. Зачатие Христово. The second half of the poem is taken from Faber, ibid., No. 8 «Virginitas Deiparae ante, in, et post partum ostenditur», Thema. 11. 25–28 cf Faber: «Quae illis per imagines et figuras delineata fuerunt, hodie re ipsa demonstrata sunt.» 11. 29–32 cf Faber: «Hodie enim Adam de terra virgine, ut S. Ambrosius serm. 37. de quadrag. loquitur, hoc est, nondum proscissa formatus est, quia Chrisus matre virgine procreatus.» 11. 33–36 cf Faber: «Hodie rubus ardens, sed incombustus visus est, quia ignem ilium alioqui consumentem, Deut. 4 .[?11].» 11. |
| Иерей 3. Based on Meffreth, ibid., immediately following. 11. 1–10 cf Meffreth: «Sed iam pro dolor, his diebus verificatur nimis dictum beati lob cap. 4. [ Job 4.18 ] Ecce, qui serviunt ei, scilicet Deo, non sunt stabiles: & in angelis suis reperit prauitatem. Sunt enim quidam de modernis sacerdotibus Angeli Satanae.» 11. 11–16 cf Meffreth: «Secundi sacerdotes sunt angeli apostatae per superbiam, iuxta illud Eccl. 10 [Ecclus. 10.14] Initium superbiae hominis apostatare a Deo.» 11. 17–32 cf Meffreth: «Quarti sacerdotes sunt Angeli abyssi per auaritiam.» 11. 33–38 cf Meffreth: «Tertio, sacerdotes moderni sunt angeli incubi per luxuriam» (p. 266). Simeon has omitted Meffreth " s first category of evil priests, «Angeli Satanae per discordiam». 11. 36–37 cf Rom. 1.24–27. 1. 40 recalls Meffreth " s fourth category, «Angeli abyssi». Иерей 4. Taken from Meffreth, ibid., the section immediately following: «Sacerdotes spirituales sunt honorandi propter puritatem. Vbi nota; puritas decet eos quinque de causis. P rim a , quia ipsi sunt oculi Ecclesiae, de quibus Psalm. 87 Oculi mei languerunt prae inopia, scilicet luminis. Quod exponit Glossa de discipulis, qui fiierunt maiores ministri Christi. Sed macula in oculo maxime est noxia: macula autem in caeteris membris, si ea deturpat, non tarnen reddit ea inutilia. Possunt enim exercere sua officia multi maculatis pedibus, vt qui recte incedunt. Macula vero in oculo eum inutilem reddit, nec ad sacerdotium promouere poterit, quia dicitur Extra de cor. viti. c. De tua. Qui habet maculam in oculo, quae generat deformitatem, nec ius nec consuetudo admittit. Item modicum pulueris visum oculi impedit, iuxta illud Gregorij: Nequaquam in membro maculam pure considérât oculus, quem puluis gravat. Sic sacerdotes, qui habent in se maculam impuritatis, considerare non possunt maculas subditorum» (p. 267). cf Matt. 6.22–23. Иерей 5. Taken from Meffreth, ibid., immediately following: «Secunda [causa], quia sunt, vt speculum Ecclesiae, quod laici inspiciunt. Ideo possunt dicere illud 1Cor. 4 Spectaculum facti sumus mundo. Sicut de Christo, Sap. 7.[Wisd. 7.26] dicitur. Quod est speculum sine macula, in quo pure lucet Christi imago. Si enim macula fuerit in speculo, illam videt, qui in eo faciem quaerit habere. Sic si fuerit macula in ministris Christi & Ecclesiae, ad earn respiciet populus, & secundum earn se maculabit» (p. 267). |
| Сон . Taken from Faber, Dominica 4 Post Pascha, No. 3 «Itinera aliquot bene praecogitanda», sect. 2 «Iter ad somnum». 11. 1–4 cf Faber: «Quo vadis, cum is vespere cubitum? Nonne ad fratrem mortis, ut dicebat Diogenes? Et quid si forte frater fratrem amplectatur, et tu mane non resurgas? Quam multis id evenit?» 11. 5–10 cf Faber: «Nonne in somno occisus Isboseth. 2. Reg. 4.[ 2Sam. 4.7 ] Holofernes, lud. с. 13 [Judith 13.10]? Sisara. lud. 4.[Judges 4.21]?» 11. 11–12 cf Faber: «In somno attonsus fuit Samson a Daliia et fortitudine spoliatus, Iud. 16.[Judges 16.19].» Сосуд . Taken from Faber, In Festo Matthiae Apostoli, N o. 8 «Documenta Evangelii [viz. Matt. 11.25–30]», sect. 3 «Sectari humilitatem»: «Humiles vasa vacua sunt, superbi vasa repleta. Scimus autem Elisaeum petiisse vacua vasa Kings 4.3], quae impleret oleo. Sic Dydimus Alexandra Magno dixisse fertur: paratus est Deus ad dandam tibi sapientiam, sed non habes, ubi eam recipias.» Союз . Taken from Faber, Dominica 9 Post Pentecosten, No. 6 «Quamobrem erepta nobis sit terra sancta», sect. 1 «Ob ducum defectum et dissidia»: «Nimirum uti Tyrrheus lapis quamvis grandis innatat, comminutus subsidit, Plinio teste 1. 36. cap. 17. Ita concordia retenta fuit terra sancta, discordia pessum iit.» Спаси Бог . Taken from Faber, Dominica 13 Post Pentecosten, No. 3 «Incitamenta ad gratitudinem», sect. 2 «Nihil ea facilius»: «Cum enim quidam S. Antonio Archiepiscopo Florentino donasset fiscellam pomis refertam, spe maioris remunerationis, suscepit blande Archiepiscopus, sed Deo gratias solum dicens, nihil aliud rependit. Abiens ergo qui donaverat, Archiepiscopo detrahere et ingratitudinem eius proclamare coepit. Accersitum eum iubet Episcopus, schedam cui inscriptum erat, Deogratias, ponere in trutinam, ex una parte et in alteram lancem poni fiscellam cum pomis. Mirum, schedula ilia ponderosior fuit et in imum delata est: fiscella in sublime rapta. Vinc. Magnard. in vita eius apud Sur. tom. 3.» Сребреник . Taken from Faber, Dominica 12 Post Pentecosten, No. 10 «Mysteria [on the Gospel for the day, viz. Luke 10. 23–37, the parable of the Good Samaritan]», sect. 2 «Quis sensus parabulae allegoricus»: «Samaritanus quidem iter faciens venit secus eum. Iste est Christus Dominus, Samaritanus, quia custos... Duos denarios dedit stabulario, cum Petro eiusque successoribus dédit potestatem ligandi et solvendi: vel intelligentiam novi et veteris testamenti: vel Dei verbum et Sacramentum: vel duo ilia praecepta, dilectionis Dei et proximi.» Simeon does not mention the Apostolic succession. |
| 3 «Propter exemplum Christi»: «Quem enim primo non animet exemplum ipsius Christi in suarummet legum rigidissima observation praeeuntis? ... Quis igitur non libenter ferat iugum Christi, quod vidit ab ipso et tot millibus Sanctorum eius alacriter portari?» 11. 37–46 cf sect. 4 «Ob charitatis adminiculum»: «In eo enim quod amatur, ait [S. Augustinus de sancta Virginitate], aut non laboratur, aut labor amatur. Ut ergo labor venantium aut piscantium, etc. ipsemet est delectatio laborantibus: sic Deum amantibus iugum Christi. Unde optime idem S. Pater ser. 22. de verbis Apostoli, onus hoc comparât alis avium, quae potius sublevant, quam onerent.» 11. 47–66 cf sect. 5 «Ob considerationem praemii»: «Si enim agricola tolerat labores plurimos ob spem ffugum et messis,... si miles se innumeris exponit vitae periculis ob spem praedae vel gloriae, mercator periculis maris ob spem lucri, et his omnibus sine taedio; quomodo asperum esse potest, pro aetema gloria portare iugum Christi brevi huius vitae curriculo? Obtulit se Iacob ad serviendum pro Rachele septem annis in pastorali munere: Et videbantur illi pauci dies, (inquit Scriptura) prae amoris magnitudiney Gen. 29 . Cur non ergo similiter leve nobis erit iugum id, quod parvo tempore gerimus pro aetema felicitate?» Иго благо, время легко. Taken from Faber, ibid., No. 9 «Mysteria [on the Gospel for the day, viz. Matt. 11.25–30]», sect. 10 «Cur hic humilitatem tantum et mansuetudinem proponit imitandam»: «Nunc ut iugum legis Evangelicae laborantibus suave fiat, suadet illis humilitatem: ut onus tribulationum oneratis leve fiat, suadet illis mansuetudinem.» Иго Иудейское . Taken from Faber, ibid., No. 1 «Quam gravia sint iuga Iudaeorum, Gentilium, Mundi, Peccati, Diaboli», sect. 1 «Iugum legis Iudaicae. Grave erat». 11. 1–2, 17–20 cf Faber: «Cemimus iugum legis Iudaicae, quod tarn grave erat, ut propterea id tollendum a cervicibus Christianorum statuerit S. Petrus et Apostoli in communi concilio, Act. 15 Quid tentatis Deum, inquit, imponere iugum super cervices discipulorum , quod neque patres nostri, neque nos portare potuimus? " 11. |
| И.М. Тарабрин высказал предположение, опираясь на публикацию челобитных Симеона и «Ивашки Емельянова» в «Вестнике Европы» (1828. 17. С. 42–43; текст этих челобитных содержится в рукописных источниках: ГИМ. Син 130 Л. 183; РГБ, F. XVII. 83. Л. 20). что убитый стрельцами брат Симеона Полоцкого иеромонах Исакия есть одно лицо с его братом Иваном Емельяновичем, жившим в Москве при Симеоне в одной с ним келье. Независимо от И.М. Тарабрина такое же предположение выдвинул М.Ю. Гордеев (см.. М.Ю. Гордеев. Новые данные к биографии Симеона Полоцкого : завещание матери просветителя//Славяноведение. 1999. 2. С 42) на основании других материалов, представленных в том числе в названной публикации М.А. Робинсона и Л.И. Сазоновой. И.М. Тарабрину не было известно, что у Симеона Полоцкого было два родных брата по имени Иван (Ян) – «единокровный» (Петровский-Ситнянович) и «единоутробный» (Шеремет). М.Ю. Гордеев полагает, что именно единоутробный брат Симеона Иван Шеремет стал после пострижения в монахи Исакием. Такое предположение на настоящем уровне изученности источников можно считать достаточно достоверным. Черновик челобитной находится в 34-й. сборной, тетради рукописи с листами из разной бумаги и разного формата, что позволяет предположить, что стихотворения, содержащиеся здесь, были написаны в разное время. Лист с черновиком челобитной привлек внимание Симеона возможностью использовать его оборотную сторону, на которой он написал рассуждение в стихах о смерти («Смерть трегуба») и шесть двустиший под общим названием «Монах». Челобитная, по-видимому, навеяла Симеону стихотворные размышления о случившемся и стала для них своего рода прозаическим предтекстом. Лист с черновиком челобитной и стихами на его обороте (л. 279) подклеен в автографе к предыдущему листу. «Христос кокоши Себе...’ (fol. 236) Taken from Faber, In Festo S. Stephani Protomartyris, No. 7 «Documenta et Mysteria [on the Gospel for the day, viz. Matt. 23.34–9]», sect. 7 «Ad Christum confugiendum»: «Videte quo confugiendum sit, cum vagi et dispersi inter insidias tartarei M ilvi degim us; ad alas utique Christi, quas erga nos expandit, sicuti testatur in hodierno Evangelie [cf v. 37 »How often w ould I have gathered thy children together, even as a hen gathereth her chickens under her wings " ].» The image of the eagle has been added by Simeon. |
| 4093 Cf. in Isaacs, Spirit, 47, citing Philo Flight 132; Moses 1.175 for Moses being the Spirit " s «recipient par excellence» and Giants 47 for the Spirit abiding with him longer than with others. 4094 Whitacre, Polemic, 98; see the thesis of Keener, «Pneumatology,» passim. 4095 See, e.g., Mattill, Last Things, 4; Robinson, Studies, 161; Dunn, Baptism, 42; cf. Minear, Kingdom, 135. Tannehill, Sword, 145; idem, Luke, 1:251, connects with the context of division. For authenticity, see Hill, Prophecy, 67. 4096 Ps 1:4 ; Hos 13:3 ; Isa 17:13; cf. Exod 15:7; Jer 4:11–13; 13:24; 15:7 ; Isa 29:5; 33:11; 41:15–16; Zeph 2:2. Cf. Matt 9:38; 13:39; 21:34. Cf. the «threshing-floor» in 4 Ezra 4:30–32. 4097 Isa 26:11; 66:15–16,24; cf. 2 Thess 1:6–7 and many other early Christian sources; cf. Ps 97:3 ; Nah 1:6; Zeph 1(which readers could have taken eschatologically, although historic judgments stood in the foreground); or for noneschatological judgment, e.g., Num 11:1 ; Jer 4:4; 15:14; 17:4; 21:12 ; Ezek 21:31; 22:20–21 . The Semitic expression «wrath burned» is common in the Hebrew Bible, and the cognate appears, e.g., in the Moabite Mesha inscription (ANET 320–21). 4098 Chaff did not burn eternally (Ladd, Theology, 37, cites Isa 1:31; 66:24; Jer 7:20 ); that Q " s fire is unquenchable suggests a particular Jewish image of judgment as eternal (the worst sinners in 4 Macc 9:9; 12:12; t. Sanh. 13:5; probably 1 En. 108:5–6; L.A.B. 38:4; Ascen. Isa. 1:2; 3 En. 44:3; p. Hag. 2:2, §5; Sanh. 6:6, §2; Plutarch D. V. 31, Mor. 567DE). There was no unanimous Jewish view; see the probably first-century dispute in " Abot R. Nat. 41 A; cf. also 36 A. Matthew " s view is more obviously Jewish than Lukés (cf. Milikowsky, «Gehenna»; Goulder, Matthew, 63), though Lukés Hellenistic contextualization does not abandon future eschatology (Acts 17:31–32; 23:6; 24:15; contrast to some extent, e.g., Josephus Ant. 18.14, 18; War 2.163; Philo Sacrifices 5, 8). 4099 In the most common rabbinic view, most sinners endure it temporarily till destruction (cf. 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5) or release (Num. Rab. 18:20; other texts are unclear, e.g., Sir 7:16 ; Sipre Num. 40.1.9; Sipre Deut. 311.3.1; 357.6.7; " Abot R. Nat. 16 A; 32, §69 B; 37, §95 B). Many Jewish storytellers conflated Gehenna with the Greek Tartarus (e.g., Sib. Or. 1.10, 101–103, 119; 4.186; 5.178; 11.138; cf. Gk. Apoc. Ezra 4:22; b. Git. 56b-57a; p. Hag. 2:2, §5; Sanh. 6:6, §2; Apoc. Pet. 5–12; on the relationship between Jewish and Greek concepts, cf. also Serrano, «Sheol»). |
| 9490 Beasley-Murray, John, 302. 9491 Ibid., 307. 9492 Pamment, «17:20–23.» Contrast the oneness (unum) of Stoic writers, who tended toward pantheism (Seneca Ep. Luci1. 95.52). 9493 Cf. Kysar, Maverick Gospel, 100. 9494 See esp. Epp, «Wisdom,» 144. 9495 The Father " s love for the Son before the «foundation of the world» (17:24) is equivalent to «in the beginning» (1:1–2; cf. 9:32; καταβολ in Matt 13:35; Luke 11:50; Heb 4:3; 9:26; it often appears in the NT in predestinarian contexts, such as Rev 13:8; 17:8; Matt 25:34; Eph 1:4 ; 1Pet 1:20 ); they shared glory before the world began (17:5). 9496 Sipre Deut. 97.2 , on Deut 14:2 . 9497 With Beck, Paradigm, 132 (following Kurz, «Disciple,» 102), which he rightly takes (pp. 133–36) as evidence for reader identification with the beloved disciple. 9498 This refers to the experience of the Spirit, not merely to heaven after death (pace, e.g., Witherington, Wisdom, 271). 9499 Even Glasson " s moderately worded connection with Moses» préexistent mission in As. Mos. 1(Moses, 77; cf. Bernard, John, 2:580, based on a few words) is too far from the mark; the preexistence here is divine (Barrett, John, 514), the sort of préexistent glory attributed to Wisdom and Torah (see comment on 1:1–2). 9500 The long discourse of chs. 13–17 concludes with a note that Jesus had «said these things» (18:1), a familiar way for a narrator to close a discourse (Jub. 32:20; 50:13; Musonius Rufus 8, p. 66.26; Acts 20:36; it becomes standard in Matthew–7:28; 11:1; 13:53; 19:1; 26:1; cf. Keener, Matthew, 256). 9501 Cf. 1 En. 90(«Lord of righteousness,» which could be rendered «righteous Lord»). This was appropriate for a ruler (cf. Prov 20:28; 25:5 ); cf. the address to Ptolemy (βασιλε δκαιε) in Let. Arts. 46. 9502 See Painter, John, 61. Cf. Isa 1:27; 56:1; 58:8; 1QS 10.11; 11.2, 5, 9, 12–14; 1QH 4.29–32, 36–37; Przybylski, Righteousness, 37–38; in the LXX and elsewhere, see Stendahl, Paul, 31; Dahl, Paul, 99; Piper, Justification, 90–96; in the rabbis, e.g., Gen. Rab. 33:1; Ruth Rab. proem 1. |
| 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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