| Thus, the goal of our life is deification, because it is written: Be ye therefore perfect, even as your Father which is in heaven is perfect (Matt. 5:48). Prayer and Holiness —We do not know what God looks like, as we read in John 1:18, No man hath seen God at any time. This is true, but we can meet with Him in prayer. Go into your room, into your chamber, into your heart, and above all, truly think of Whom you will speak, and then say as I, an old man, teach you: " I thank you, O Lord, for leading me to speak with You; me... the greatest sinner of all! " And then stand and speak with God. After all, what does He want from us? That we should cast away from within us all the sin that defiles us. At midnight or even noon, because we sin throughout the day, enter into the depth of your soul and speak with Him who forgiveth all thine iniquities (cf. Ps. 103:2). And then say: " Forgive me, O Lord, forgive me, for I did not know that they occur before Your eyes! I was after all dead-hearted and did not think about You. " Do that throughout the day and learn to stand before God, for thus will you cleanse yourself and prepare for the coming Judgment. And again you will see not only your smallness and the abundance of your sins, but the also goodness of God, Who desires not the death of the ungodly, as that the ungodly should turn from his way and live (Ez. 33:11). All prayers are beautiful, and it is good that you read both the Book of Hours and in the Supplicatory Canon to the Most Holy Mother of God. But if you have little time, stand before God as I taught you, and speak to Him from all the fullness of your heart. Do this and begin to feel God! And you will realize that everything that you do, you do before God! And again, remember that when your prayers cease, then sin begins! Even the cessation of prayer itself is sin. Indeed, God said, " Be holy! " 2 And I have never heard of such a thing as saints who did not pray,. Even the Apostle Paul said to pray " without ceasing " ! 3 Without ceasing—not from time to time. |
| On Preparation for Holy Communion. “We must raise the standard” Anastasia Rahlina , Bishop Pachomy (Bruskov) On September 11, 2013, the Council of Bishops of the Russian Orthodox Church discussed a project to compile a document entitled, “On preparation for Holy Communion”. The Orthodox Church as whole provides no definitive guidelines on individual preparation to receive the Body and Blood of Christ at the Holy Eucharist. Different Local Churches have their own traditions, but Orthodox teaching leaves no doubt that communicants must take care to prepare themselves for this great Mystery, that they might not approach the divine trapeza unworthily. Bishop Pachomy (Bruskov) of Pokrov and Nicholaevsk. By way of introduction, let’s take a passage from the Epistle of the Apostle Paul to the Corinthians (1 Cor. 11:24–30): And when he had given thanks, he brake it, and said, take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. If we keep this passage in mind when we prepare ourselves for Communion, we know at least that preparation is necessary. But how do we best prepare ourselves? After all, if the Lord should mark all our iniquities, who would stand?(cf Ps. 103:3). Are we ever really prepared to receive the Body and Blood of Christ? Let’s begin with the practice in the Russian Orthodox Church of always going to confession before Communion. Bishop Pachomy (Bruskov) of Pokrov and Nicholaevsk has offered his insights to Pravoslavie.ru correspondent Anastasia Rahlina. |
| 1247 Sambursky, «Gematria»; Stambaugh and Balch, Environment, 103, citing Cicero Inv. 2.40.116; Hengel, Hellenism, l:80ff.; Lieberman, Hellenism, 47–82. Some may also reflect Babylonian sources (Cavigneaux, «Sources»). 1248 Judith 16:7; Josephus War 1.353; 2.155–158; Ag. Ap. 1.255; 2.263; Pesiq. Rab. 20(cf. Greek Phlegethon; cf. the Elysian plain and Acherusian lake in Sib. Or. 2.337–338, probably Christian redaction; Apoc. Mos. 37:3). 1249 E.g., Artapanus in Eusebius Praep. ev. 9.27.3; Sib. Or. 2.15 (Poseidon); 2.19 (Hephaistos); 3.22 (Tethys); 3.110–116, 121–155, 551–554, 588 (euhemeristic; cf. similarly Let. Aris. 136; Sib. Or. 3.723; 8.43–47); 5.334 (personification; cf. also 7.46; 11.104, 147, 187, 205, 219, 278; 12:53, 278; 14.56, 115); T. Job 1.3 (cornucopia); 51:1/2 (perhaps allusion to Nereus, also in Sib. Or. 1.232); cf. (not Greek) Ishtar as an evil spirit in Text 43:6–7, perhaps 53:12, Isbell, 103; cf. art (some of it in Palestinian synagogues) in Goodenough, Symbols, vols. 7–8 (and Dura Europos synagogue, vols. 9–11, and 12:158–183). 1250 The clear examples are few (even Egyptian use may have been more common; cf. «Biblés Psalm»), despite apologetic protestations to the contrary (e.g., Josephus Ag. Ap. 1.165; 2.257). 1252 E.g., Martin, Colossians, 18–19; Knox, Gentiles, 149; Wilson, Gnostic Problem, 259. Although an Egyptian provenance for the Testament of Solomon is possible, I would favor an Asian provenance, given its date (cf. also Artemis in 8:11, etc.), and stress the magical-mystical nature of some of Judaism in Asia. 1253 So Kennedy, Epistles, 14, 22; Robinson, Redating, 294. Palestine had its Pharisees and Essenes, but had even more Am Háarets. 1258 Cf. CD 5.6–8; lQpHab 9.6–7. Others also believed that profaning the temple could bring judgment, although not applying it to this time (Pss. So1. 1:8; 2:1–10; Josephus War 5.17–18; cf. the ambiguous evaluation of Tannaitic sources in Goldenberg, «Explanations»). 1263 Grant, Gods, 51; Stambaugh and Balch, Environment, 121–22; Conzelmann, «Areopagus,» 224; van de Bunt-van den Hoek, «Aristobulos»; cf. Renehan, «Quotations.» Jewish and early Christian texts often followed the Greek practice (instilled in school memorization exercises) of citing or alluding to Homer (e.g., Ps.-Phoc. 195–197; Syr. Men. 78–93; Josephus Ant. 1.222; Sib. Or. 3.401–432, passim; 3.814; 5.9; 2 Bar. 10:8; Tatian 8; cf. Rahmani, «Cameo») or other poets (Acts 17:28; 1Cor 15:33 ; Tit 1:12 ; Justin 1 Apo1. 39; Theophilus 2.37; Athenagoras 5–6; cf. Manns, «Source»), or proverbs originally based on them. |
| 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 ). |
| 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). |
| 5644 Homer I1. 13.624–625; Od. 6.207–208; 14.57–58; Euripides Cyc1. 355; Apollonius of Rhodes 2.1131–1133; 3.193; Greek Anth. 7.516. 5645 Tob 5:10–15; 7:8–9; 10:6–10; Ps.-Phoc. 24; m. " Abot 1:5, 15; 3:12; t. Demai 3:9; b. Ber. 63b; Luke 7:36; Acts 16:15; see further Koenig, Hospitality, 16. For lodging in synagogues or school-houses, cf. b. Qidd. 29b; p. Meg. 3:3, §5. Abraham provided the supreme example (Gen. Rab. 48:9; 50:4; Num. Rab. 10:5; Song Rab. 1:3, §3), though sometimes transferred to other figures (T. Job 10:1–4). Among early Christians, e.g., Rom 12:13 ; 1Tim 3:2 ; 1Pet 4:9 ; Heb 13:2. 5649 Talbert, John, 118, citing especially Josephus War 3.459; 7.70–71; cf. War 4.112–113; 7.100–103,119. 5651 E.g., Aeschylus Supp1. 26; Euripides Herc. fur. 48; Aristophanes Frogs 738, 1433; Epictetus Diatr. 1.22.16; Plutarch Borr. 7, Mor. 830B; Arrian Ind. 21.2; 36.3; Pausanias 2.20.6; 4.34.6; 9.26.8; Athenaeus Deipn. 7.288f. 5652 Pausanias 1.40.3 (Artemis); 8.31.2 (Kore); the mother goddess in Orphic Hymns 14.8; 27.12; 74.4. 5653 Dionysius of Halicarnassus R.A. 12.1.8; Josephus Life 244,259; OGIS 90; CPJ 1:185–86, §38; 2:31, §151. Especially Heracles (Demosthenes Or. 60, Funeral Speech §8). 5657 See more fully Longenecker, Christology, 142–43. The title may function in something of a messianic sense in Isa 19:20; cf. «the Lord " s salvation» in Τ Dan 5:10; human deliverers in Judg 3:9, 15 ; 1Sam 10LXX; Neh 9:27. 5658 For special love for onés native land, see also, e.g., Seneca Ep. Lucil 66.26; Menander Rhetor 2.4, 392.8–9; Iamblichus V.P. 32.214. 5659 Davies, Land, 329; Brown, Community, 39; Schnackenburg, John, 1:462; Van Belle, «Faith.» The term applies most easily to onés place of origin, not onés citizenship (Philostratus Hrk. 44.1). 5661 More peripheral, first-time readers might have taken such language philosophically (Anaxagoras called heaven his «fatherland» in Diogenes Laertius 2.7; cf. the world in Musonius Rufus 9, p. 68.15–16, 25; citizenship in the world, ibid. 68.21–22; Diogenes Laertius 2.99; 6.2.63, 72; Seneca Ep. Luci1. 28.4; Marcus Aurelius 12.36), but the sense is clear after reading the Gospel as a whole. |
| 6380 " Abot R.Nat. 40 A. 6381 E.g., Hesiod Op. 719–721; Pindar Pyth. 2.76; Horace Sat. 1.4.81–82; Martial Epigr. 3.28; Dio Chrysostom Or. 37.32–33; Marcus Aurelius 6.30.2; Josephus Ant. 13.294–295; 16.81; War 1.77,443; Philo Abraham 20; Spec. Laws 4.59–60; Sib. Or. 1.178; T. Ab. 12:6–7 Β; 1QS 7.15–16; 4Q525 frg. 2, co1. 2.1; Sipre Deut. 1.8.2–3; 275.1.1; " Abot R. Nat. 9,40A; 16, §36 B; Pesiq. Rab Kah. 4:2; b. c Abod. Zar. 3b; c Arak. 15a; 16a; Pesah. 118a; Sanh. 103a; Ta c an. 7b; p. Péah 1:1; Tg. Ps.-Jon. on Gen 1:16 ; Tg. Neof. 1 on Lev 19:18 ; Tg. Qoh. on 10:11. 6382 The term παρρησα used here and in 7can also apply to boldness in witness (Acts 4:13,29, 31; 28:31; 2Cor 3:12 ; Eph 6:19 ). 6383 In general, see our introduction; on this passage, cf., e.g., Haenchen, John, 2:7–8. 6384 Brown, John, 1:307. 6385 Meeks, Prophet-King, 45–46, following Glasson. 6386 " Abot R. Nat. 38A; b. Pesah. 26a; cf. Matt 21:23; 24:1; Acts 2:46; more sources in Liefeld, «Preacher,» 191; Safrai, «Temple,» 905. Later tradition that apostates were unwelcome to bring offerings (Tg. Ps.-J. on Lev 1:2 ), however, may reflect the sort of antipathy some would feel if Jesus was «leading astray» the people (7:12). 6387 An uneducated peasant might be a more credible prophet on the popular level (Aune, Prophecy, 136, on Joshua ben Anania, Josephus War 6.301), but not for the elite (elites might even wrongly think someone unlearned on the basis of unkempt appearance; Philostratus Vit. soph. 1.24.529). An honest commoner was of course better than a dishonest rhetor (Aeschines Timarchus 31); but because encomium biography often praised education, this deficiency would be viewed as unusual (Malina and Rohrbaugh, John, 152–53, citing Menander Rhetor Treatise 2.371.17–372.2). Although some rhetoricians refused to speak extemporaneously (Plutarch Demosthenes 8.3–4; 9.3), extemporaneous speaking was common (see, e.g., Kennedy, Classical Rhetoric, 103), so this is not the basis for the crowd " s surprise. |
| ζουπανα, Einflußbereich eines upans: DeAdmImp 30,91.105.106. ξουπνος, (slav. upan) Anführer, Statthalter, Herrscher bei den Südslaven: DeAdmImp 29,67; 32,120; 34,8. Anna II 184,23; III 139,3. RacPoiem I 26; II 333. Kinnam 103,11. μγας ζ. τς Σερβας GeorgTorn 343,18. id. AChiland 4,1 (а.1198). id. DemChom 1,1 (=PitParal 2).– Kr (+ VIII 416), Мог II, Solov 444f, Stam. ζουπονιν, τ (fr. jupon, ital. giupone, venez. zipon) Jacke, Weste, Wams: DelAn I 476, 27–477,1. ζιπονι SchreinFin 66,4.– Kr, Duc (ζουπνι), LexPont, KahAbend 556. ζορα, (ital. usura) Wucher: SchoIArK I 3,2 (18b).– Kr (+ X XII 373), Stam, KahAbend 556, (GianKypr). ξορβα, rundes Haus mit gewölbtem Dach ? σπτια λπλινθα, ζορβαι πονομζονται AIv 52,433 (a.1104), cf. р.224, διρχεται ες τν δρν τν χοντα ζορβαν πρς τν ζαν AXer 5,16 (а.1056).– Vgl. τ σορβα Dem. ζορρα s. ζορ ζουρβοειδς wie eine ζορβα:κκλησα ΑΙν 52,429 (а.1104). ζουρουμπς s. ζαρναβς ζουφς, Ysop, Würzkraut, Origanum hirtum: σσωπος Ps.-Galen XIV 563f.– ζοφα Duc. ζοφερα, Finsternis, Dunkelheit: RegelFont 256,8 (G. Torn.). JoApokBees 86,1. ζοφερμορφος von dunkler Gestalt, finster. δγματα EustrHeirm 127,24 (And. Cret.). ζοφερτης, Dunkelheit·. Sophon., CAG XXIII 1,79,30.–Tgl, Stam. ζοφζω verfinstern: VAndR 3294 v.l. pro ζοφνω. ζοφομηνα, Neumond: Suda ζ 108. LudwAnek 31,30; 209,8. NicHerRh 663.– LS. ζοφοποιω verdunkeln: Theorian 224D.– Vgl. -ποιος KumN. ζοφς (= ζοφερς) finster: ζοφτερα τ περιεστηκτα PsalmKat 1180,3 (Didym.). τ ζοφτατα ντρα Theodoret, Graec. affect. curat. (SC 57) 10,3. ζοφς=σιφλς (?) EustIl 972,38. ζοφουργς Finsternis verursachend: ατα EustrTheot 30,48 (Jo. Maurop.). ζοφοφθρος die Dunkelheit vertreibend: μερα TheodosDiac 225. ζοφοφρος Finsternis bringend, verdunkelnd: γνσις Rom 21 1,2.– KumN. ζοφνω verfinstern: VAndR 3294.3392.– Кт, GianKypr; LS -ω. ζοχον, τ Gänsedistel, Sonchus oleraceus: (Ps.-)Galen XIV 561. Ideler II 264,18. EustIl 972,39. -ιν Moschion 237 с.156 adn. ζωχον ErmAnecd 263. MillLex 264,250. ζωχν BoissAn II 406. id. DelAn II 297,9. Hippiatr II 193, 1.– Duc + App. I, KukLao II 303, Pankal s.v. τσχος. |
| 14 Resch VII 73,1 (cf. 74,5) I 177, 2 VII 90, 5 VII 55, 7 VII 90, 5 Апокалипсис Иезекииля VII 94, 2 Апокалипсис Софонии Предания Матфея II 45, 4; VII 82, 1 Неизвестные неканонические тексты I 94, 5; IV 41, 1 Athenaeus (Афиней) 7, 282 Aristobulos (Аристобул, иудейский экзегет, 1 век до н.э.) I 72, 4; I 150, 1–2; V 97, 7; 99, 3; 107, 1–4; VI 32, 5; 137, 4; (ps. — ) Hecataios (эллинистическое иудейское подражание историку Гекатею) V 113, 1 Barnabae Epistula (псевдо–Варнава, раннехристианский автор Послания Варнавы, ок. 160 г.) 1, 5, 2, 2–3 II 31, 2 II 35, 5 6, 8–10 V 63, 2–6 VI 65, 2 II 67, 3 10, 11–12 V 51, 4–6 III 89, 1 21, 5–6.9 II 84, 3 Basilides (Василид, александрийский гностик сер. 2 века и его сын Исидор) См. Афонасин Е.В. Античный гностицизм. Фрагменты и свидетельства. СПб., 2002, с. 273–287 I 146, 1–4; II 10, 1–3; 27, 2; 36, 1; 112,1 — 114,1; III 1,1 — 4,3; IV 81,1 — 87,2; 153,1; 165,3; V 3,2 — 4,1; 74, 3; VI 53, 2–5; VII 106,4 Carpocrates (Карпократ гностик и его сын Епифан) III 5,2 — 8,3 Clemens Rom. (Климент Римский, римский епископ, ок. 90–99 г.) Epistula ad Corinthios 1, 2 cq. IV 105, 1 — 110, 1; 111, 1 sq. 46, 2–3 III 107, 2 48, 5–6 VI 65, 4 II Epistula ad Corinthios, 12, 2 III 92, 2 Didache ( Дидахе) III 36, 5 I 100, 4 Enoch (книга Еноха) 16, 3 Euangelium Aegypt. (Евангелие от Египтян) III 45, 3; 63–64; 93, 1; cf. Excerpta ex Theodoto 67 Euangelium Hebraeiorum (Евангелие от Евреев) II 45, 5; V 96, 3 Epiphanius, Panarion (Епифаний Кирский, Панарион) 45, 2 III 34, 1 Eusebius (Евсевий Кесарийский) Preparatio Euangelica X 11, 20–23 I 103, 2–5 Ezerkiel (Эзеркиель, александрийский иудей II в до н.э., писал драмы на греческом языке на библейские сюжеты) I 155, 1–7; 156, 1–2 Heracleon Gnosticus (Гераклеон, гностик, последователь Валентина, автор комментария на Евангелие от Иоанна), fr. 50 Völker IV 72, 4; cf. Eclogae propheticae 25, 1; cf. IV 89, 2 Hermas (Герма, христианский автор 2 века) Visiones pastoris ( Видения Пастыря) VI 131, 2–3 III 4, 5 I 181, 1 II 55, 3 |
| 7497 Guthrie, Orpheus, 271, contrasting John and the Orphies with the common Greek deification of cult founders. 7499 E.g., m. c Abod. Zar. 3(Proklos to R. Gamaliel); Gen. Rab. 61:7. Such language could refer to cultural artifacts, as in the usage of «our Vergil» (Seneca Ep. Luci1. 84.3; 86.15, though he disagrees with him in 86.16). 7500 Pancaro, Law, 517–22, argues that it is viewed negatively only to the extent that it has been usurped by Pharisaic interpretation. 7501 See Philo Sacrifices 9; Orphica, long version, 25–41 (not in the short version); Meeks, Prophet-King, 103–6; Runia, «God»; comment on 1:1c. See here Meeks, «Agent,» 56. In the Scrolls, Melchizedek (11Q13 2.10) may be among the «gods» of Ps 82:1 ; perhaps 4Q491 C, frg. 11, speaks of a messianic ruler who is (line 18) among the gods. 7504 Cf. Hill, Prophecy, 55–56, following Boismard; Schuchard, Scripture, 59–70; Stevens, Theology, 34; more generally, Jonge and Van Der Woude, «1 lQMelchizedek,» 312; Freed, Quotations, 63. Jungkuntz, « John 10:34–36 ,» 565, argues that Scripture cannot be kept from fulfillment (10:35), it spoke of one who would be both human and God, hence Jesus is the judge (from Ps 82 ) par excellence. 7505 Jonge and Van Der Woude, «1 lQMelchizedek,» 313. 11Q13 2.10 may place Melchizedek in the divine council of Ps 82 (while 11Q13,2.11–12 refers the unjust judges of Ps 82to Belial and his lot); perhaps (the text is unclear) 4Q181 frg. 1, lines 3–4, may employ similar language for proselytes. 7506 M. " Abot 3:15. Later rabbis contended that one who teaches his neighbor Torah is as if he begot him (e.g., b. Sanh. 19b). 7507 The date and pervasiveness of the tradition is the view " s greatest weakness. Yet Hill, Prophecy, 55, wrongly doubts that the tradition is in view here by doubting whether contemporary Judaism called the law God " s word (cf., e.g., Ps 119:9 )! 7508 Sipre Deut. 306.28.2; Lev. Rab. 4:1; Num. Rab. 16:24; Song Rab. 1:2, §5; Pesiq. Rab. 1:2; 14:10. The later texts tend to state the whole legend more explicitly, suggesting some development; but in all these texts the psalm addresses Israe1. |
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