| 8613 E.g.,p. Roš Haš. 1:3, §28; Qidd. 1:9, §2 (Tannaitic attribution); Exod. Rab. 31:14; Pesiq. Rab. 10(«according to our Masters»); see Moore, Judaism, 1:406–7. Cf. 3 En. 28:8–9; for accusing angels opposing the wicked, t. Sabb. 17:3; c Abod. Zar. 1(attributed to the same rabbi); Apoc. Zeph. 3:8; 6:17. These could be the same as the ministering angels, as in 3 En. passim; b. Ber. 20b; p. Sanh. 10:2, §7; Gen. Rab. 55:4; Pesiq. Rab Kah. 24:11. In 3 En. 4:6–7, three accusing angels come against Enoch, but in 4:8–10 Enoch is exalted over them by God " s favor. Later Jewish Christianity portrayed the Paraclete in an angelic role; see Daniélou, Theology, 130. 8614 Gen. Rab. 38:7; 84:2; Lev. Rab. 21:10; Ecc1. Rab. 3:2, §2. In b. Sukkah 52b, the evil yetzer tempts in this world, and in the world to come testifies against those he has seduced. 8615 Jub. 48:15–16. He appears as Beliar in Jub. 1:20; cf. Driver, Scrolls, 488, for parallels in the Scrolls. Prince Mastema in Jub. 17:15–18 acts just like Satan in Job. 8616 B. Yoma 20a; Lev. Rab. 21:4; Num. Rab. 18:21; Pesiq. Rab. 45:2; 47:4. This is predicated particularly on the numerical value of ha-Satan: 364. 8617 Cf., e.g., Trites, Witness, 171; Kelly, Peter, 209; Selwyn, Peter, 236; Ladd, Theology, 49 n. 15. 8621 E.g., b. Meg. 15b; cf. Lev. Rab. 23:2; Pesiq. Rab. 15:17; it is frequently opposed to the Attribute of Mercy, both of which regularly argue their case before the Throne (b. c Abod. Zar. 3b; Gen. Rab. 39:6; Pesiq. Rab Kah. 16:4; 19:3; cf. Sipra VDDeho. par. 12.65.2.4; Sipre Num. 8.8.2; Sipre Deut. 26.5.1; 323.4.1; b. Ber. 7a; p. Ta Q an. 2:1, §1 (Tannaitic attribution); Gen. Rab. 12:15; 21:7; 26:6; 33:3; 73:3; 78:8; Exod. Rab. 3:7; 6:1,3; 45:6; Lev. Rab. 29:4; Num. Rab. 9:18; 19:4; Deut. Rab. 4:3; Ecc1. Rab. 4:1, §1; 8:1, §1; Song Rab. 2:17, §1; Pesiq. Rab Kah. 25:2; Pesiq. Rab. 39:1; 40:2; 3 En. 31:1). The case of Dahl and Segal, «Name,» that Philós reversal of the rabbinic connection of divine names with judgment and mercy is earlier than the rabbis, would also suggest that the tradition of two such attributes is earlier. |
| 3411 Bar 4:2 ; 4Q511 frg. 1, lines 7–8; frg. 18, lines 7–8; CI] 1:409, §554 (Hebrew on a bronze lamp in Italy); L.A.B. 9:8; 11:1–2; 15:6; 19:4, 6; 23:10; 33end (legis lumine; MSS: legis lumen); 51:3; 2 Bar. 17:4; 18:1–2; 59:2; Sipre Num. 41.1.2; p. B. Mesi c a 2:5, §2; Hor. 3:1, §2; Sukkah 5:1, §7; Gen. Rab. 26:7; Pesiq. Rab. 8:5; 46:3; cf. L.A.B. 37(the «truth» from the bush illuminabatMoses); Sipre Deut. 343.7.1; Gen. Rab. 3:5; Exod. Rab. 36:3; Num. Rab. 14:10; Deut. Rab. 4:4; 7:3; Ecc1. Rab. 11:7, §1; Pesiq. Rab. 17:7. Torah also appears as fire (m. «Abot2:10; Sipre Deut. 343.11.1; »Abot R. Nat. 43, §121 B– Deut 33:2 ; b. Besah 25b–school of R. Ishmael; Ta c an. 7a; Pesiq. Rab Kah. Sup. 3:2; Jer 23:29 ; Song Rab. 5:11, §6; the Ten Commandments as lightnings in Tg. Neof. on Exod 20:2–3; Tg. Ps.-]. on Exod 20:2–3; Tg. Neof. on Deut 5:6–7 ) or summons heavenly fire (p. Hag. 2:1, §9; Song Rab. 1:10, §2), and specific commandments, such as the Sabbath, appear as light (Pesiq. Rab. 8:4). 3413 The «glory» in Exod 33is described as a «cloud» (34:5), which is depicted elsewhere in the context (33:9,10) in terms similar to the pillar of fire (13:21–22; 14:24; 40:38). 3414 See introduction for a brief treatment of this motif. «Life» occurs 36 times in John, 17 times in Revelation, 14 times in Romans, and 13 times in 1 John (Morris, John, 82). 3415 Although Wheldon, Spirit, 18, is not wrong to associate life with the Spirit in John (cf. 6:63), it is first of all associated with Christ. 3416 E.g., Wis 8:13,17; Sir 4:12; 17:11 ; cf. 1 En. 98:10,14; 2 Bar. 38:2. Greek writers could associate philosophy with living properly (Crates Ep. 6, to students; Cyn. Ep. 56–57–ζην). See also the biblical references in Painter, John, 49. 3417 Bar 3:9; 4:1–2 ; Pss. So1. 14:1–2; L.A.B. 23:10; 2 Bar. 38:2; m. «Abot 2:7 (Hillel: the more Torah, the more life, ; and later in the same text, «he who gains for himself words of Torah, gains for himself the life of the world to come,» ; b. »Abot6:7, bar.; «Abot R. Nat. 34 A (among other things); »Abot R. Nat. 35 B; Sipre Deut. 306.22.1; 336.1.1; b. Hag. 3b; Roš Haš. 18a; p. Ber. 2:2, §9; Exod. Rab. 41:1; Lev. Rab. 29:5; Num. Rab. 5:8; 10:1; 16:24; Deut. Rab. 7:1,3,9; Tg. Ecc1. 6:12. Cf. the tradition of souls departing or being restored at Sinai (usually of Torah bringing Israel life but disobedient nations death), e.g., b. Šabb. 88b; Exod. Rab. 5:9; Lev. Rab. 1:11; Deut. Rab. 1:6; Song Rab. 5:16, §3. The exact sense of Odes So1. 3is slightly more difficult to determine, but may refer to God as the life (cf. Gen. Rab. 1:5; 43:3; Num. Rab. 10:1). |
| 5589 Valerius Maximus 5.3.10–12 (in Harrell, Divorce, 31); on the relative (albeit not complete) seclusion of women in the Greek East (largely excepting Jewish Palestine), see Keener, Paul, 22–24; idem, «Head Coverings,» 443. 5591 The question Τ ζητες (4:27) is Johannine language (1:38; 18:4,7), but if Jesus had answered, he would have probably said with the Father that he «seeks true worshipers to worship God» (4:23). 5594 Cf. Acts 2:37; 10:44; Haenchen, Acts, 353. On the inappropriateness of interrupting persons of higher status, see, e.g., Livy 3.40.5. 5596 Since no well is mentioned in 2:1–11, that passage might use «draw» to imply it, thereby making the common use of «draw» in 2(though technically from the pots themselves) and 4:7,11 also significant. 5600 Besides citations under John 1:39,46 , see Naz. 12b; 15a; 17ab; 18a; 20a; 21 ab; 22ab; 30b; 31 a; 44b; 47b; 50ab; 51ab; 52ab; 53a; 54b; 57a; 61a; 63b; Ned. lib; 23b; 24ab; 33a; 35b; 36b; 47ab; 52b; 60b; 61a; 68a; 69ab; 70a; 72a; 72b; 73a; 75b; 76a; 77a; 91a; Nid. 6ab; 14a; 17a; 20b; 29a; 33b; 34ab; 35ab; 36a; 37a; 41b; 43b; 45a; 46b; 51a; 54b; 55b; 57b; 58a; 59a; Pesah. 3a; 16a; 17a; 23b; 26ab; 55ab; 60a; 80b; 85a; 86a; 89b; 94a; 107b; 108a; Roš Haš. 17b; 23b; 25a; 27a;28ab; 29a; 32ab; Sanh. 5a; 15a; 19a; 23a; 24b; 34a; 38b; 41a; 43a; 45b; 46b; 47ab; 48ab; 55ab; 58b; 59b; 63b; 64a; 65b; 71b; 74b; 77b; 88a; 112a; Šabb. 83b; 87b-88a; 106b; 115a; 122a; 127a; 134b; 136a; 148b; 157a; Sebu. 16a; 21b; 22b; 29ab; 33a; 37ab; 38ab; 40ab; 48ab; Sotah 15b; 16ab; 18b; 25a; 38b; 45a; 48b; Sukkah 25a; 29a; 36a; Ta c an. 2b; 10a; 12a; 13a; 14b; Tamid27b Tern. 2b; 10a; lib; 17a; Yebam. 8a; 14ab; 15ab; 16a; 21b; 22a; 27b; 40b; 65b; 71a; 72a; 80a; 91b; 94a; 97b; 98a; 103ab; 108a; 110b; 114ab; 115a; 117ab; 120a; 121a; Yoma 6b; 40b; 41a; 47a; 48a; 58a; 68b; 82a; 86ab; Zebah. 6ab; 1 lb; 14b; 20b; 21a; 23a; 30b; 31ab; 49b; 54a; 67b; 68b; 80b; 81b; 85b; 89b; 90ab; 91ab; 92b; 93b; 99a; 104b; 105a; 110a; 115a. 5601 The term μτι generally anticipates a negative answer (cf. Danna, « John 4:29 ») but «here suggests indecision» (Whitacre, John, 108–9; cf. Pardini, «Gv 4,29»). The question of 6doubts rather than affirms Jesus» messianic identity, in contrast with the claim in 4:29; the question of 7is much closer. The grammatical construction is not necessarily christological; cf., e.g., 9:8–9,19–20; 21:24. |
| 6500 E.g., t. Roš Haš. 1:13; Pesiq. Rab Kah. Sup. 7:2; p. Roš Haš. 1:3, §43; perhaps also m. Roš Haš. 1(but cf. m. Ta c an. 1:1). Cf. the association instead with his decrees at the New Year (Rosh Hashanah) in Sipre Deut. 40.4.2; p. Roš Haš. 1:3, §§45–46. 6501 B. Ta c an. 25b. 6502 Cf. also the invitation of a sage to drink from the wisdom he offers ( Sir 51:23–24 ; cf. here, e.g., Reim, Studien, 193); wisdom or wise speech (Philo Worse 117; Sib. Or. 1.33–34) and prophecy (Plutarch Obso1. 5, Mor. 41 IF) as a stream or river. Some (e.g., Blenkinsopp, «Quenching,» 44–45; Pancaro, Law, 480–81; Whitacre, John, 193; cf. Turner, Spirit, 62) find wisdom background here; Jeremias, Theology, 159, finds the familiar cry of the seller of water (cf. Isa 55:1). Contrast the fanciful identification with John the Baptist in Thiering, Hypothesis, 191. 6503 Noted by Painter, John, 49. 6504 M. «Abot 1:4; 2:8; Mek. Vay. l:74ff.; Bah. 5:99; Sipre Deut. 48.2.7; 306.19.1; 306.22–25; »Abot R. Nat. 18 A; cf. b. Ta c an. 7a; B. Qam. 17a, 82a; Gen. Rab. 41:9, 54:1, 69:5, 70:8–9, 84:16, 97:3; Exod. Rab. 31(Wisdom); 47:5; Song Rab. 1:2, §3; as a well, Sipre Deut. 48.2.7; Pesiq. Rab Kah. 24:9; for heresy as bad water, m. " Abot 1:11; Sipre Deut. 48.2.5. 6505 Some suggest the Spirit may take here the role the Torah held in early Judaism (e.g., Freed, Quotations, 38). 6506 Gen 1may associate the Spirit more with wind than with water itself. 6507 E.g., p. Sukkah 5:1, §3 and Ruth Rab. 4:8, citing Isa 12:3; Pesiq. Rab. 1:2. People reportedly sang from Isa 12during the water libations (Westcott, John, 123). 6508 E.g., Lightfoot, Gospel, 184; Bowman, Gospel, 323; Lee, Thought, 217; Hunter, John, 84; Barrett, John, 329. Dodd, Interpretation, 350–51, also cites «a somewhat vague tradition» that the Messiah might appear near the time of this festiva1. 6509 Assuming the correctness of the attribution to R. Joshua b. Levi in Pesiq. Rab. 1:2. 6510 Gen. Rab. 70:8. 6511 On the symbolism of Rev 22:1, see, e.g., Ladd, Revelation, 286. |
| 9459 This could echo the close of the Lord " s Prayer (e.g., Bury, Logos-Doctrine, 69) but need not do so. On similar Jewish prayers for deliverance in testing, see Jeremias, Prayers, 105. 9460 Jub. 50:5; Matt 13:19, 38; Eph 6:16; 2 Thess 3:3; for rhetorical use of antonomasia, see comment on 17:12. The other Johannine texts (1 John 2:13–14; 3:12; 5:18–19) are particularly relevant. 9461 E.g., 1QM 14.10 (»). 9462 Diogn. 6 echoes John 17but interprets it in a platonizing direction. 9463 It appears symbolic even in Rev 12:6, where it alludes to the exodus. 9464 E.g., 2 Bar. 44:14; cf. 1 En. 99:2. 9465 E.g., Jub. 22:29; 30:8; 1QS 8.21; 9.6; 1QM 14.12; Wis 18:9; 3Macc 6:3; Exod. Rah 15:24; cf. 1QM 9.8–10; 1Cor 1:2 ; 1 Clem. 1.1. 9466 E.g., Jub. 2:19, 21; 15:27. Among later texts, see, e.g., b. Ber. 33b. 9467 E.g., t. Ber. 5:22; 6:9, 10,13,14; b. Ber. 51a, bar.; 60b; Pesah. 7b; Sabb. 137b; p. Sukkah 3:4, §3; Pesiq. Rah. 3:2; also noted by many commentators (e.g., Hoskyns, Gospel, 502). Some think «sanctify» here is a verbal link with the Lord " s Prayer (e.g., Fenton, John, 176), but it seems to have been a frequent motif in early Jewish prayers. 9468 The sanctification is «worked out in their doing of the truth» (Morris, John, 730). 9469 As Smith, John (1999), 315, notes, the prologue sets the stage for the rest of the Gospel, in-eluding 17:17. Suggit, «LOGOS,» finds a title for Jesus here, citing in support also various early Christian texts. 9470 A later blessing recited before reading Torah praised God for sanctifying Torah (R. Eleazar reports earlier tradition in Pesiq. Rah Kah. Sup. 1:2; cf. Deut. Rab. 11:6); or one praised God again for sanctifying his people by his commandments (b. Ber. lib). God sanctifies the law and delights in those who obey it. 9471 Brown, John, 2:762, parallels Jesus» holiness with the Father (17:11). 9472 Thus Brown, John, 2:761, finds an echo in 17of «holy» Father in 17:11. 9473 As Ridderbos, John, 557, suggests, John " s primary dualism is a moral dualism created by the world " s alienation from God; yet even then it remains the object of God " s saving love. |
| 6761 E.g., Phaedrus 1.2.1–3, 11–31. 6762 E.g., 4 Macc 3:2; 13:1–2; T. Ash. 3:2; 6:5; T. Jos. 7:8; T. Jud. 18:6; Josephus Ant. 1.74; 4.133; 15.88; War 1.243; Philo Abraham 241; Alleg. Interp. 2.49; Creation 165; Good Person 17; Heir 269; Unchangeable 111; cf. Decharneux, «Interdits»; Let. Arts. 211,221–223; T. Jud. 15:2,5; Sim. 3:4; Rom 6:6; 16:18 ; Phil 3:19 . 6763 Odeberg, Gospel 297–301; idem, Pharisaism, 50–52,56; cf. Gen. Rab. 94:8; Wis 1:4. Cf. freedom from the hostile angel in CD 16.4–6; from the Angel of Death in late material in Exod. Rab. 41:7; 51:8; Num. Rab. 16:24; Song Rab. 8:6, §1; from astrological powers in t. Sukkah 2:6; b. Ned. 32a; Šabb. 156a; Sukkah 29a; Gen. Rab. 44:10; Pesiq. Rab. 20:2. 6764 Odeberg, Gospel 296–97; Whitacre, Polemic, 69,75–76; but cf. Schnackenburg, John, 2:208. 6765 Black, Approach, 171, comparing «abed and »abd. 6766 Also, e.g., Num 5:6–7 LXX; 2Cor 11:7 ; Jas 5:15; 1Pet 2:22 . 6767 Cf. the two spirits and ways in Qumran and elsewhere ( Deut 30:15 ; Ps 1:1 ; m. " Abot 2:9; T. Ash. 1:3, 5; Seneca Ep. Luci1. 8.3; 27.4; Diogenes Ep. 30; see further Keener, Matthew, 250, on 7:13–14). Barrett, John, 345, appeals especially to Greek thought here, but he cites for it only Philo and Corp. herm. 10.8. 6768 CPJ 1:249–50, §135; p. Ter. 8:1; Rawson, «Family,» 7; Dixon, Mother, 16; Safrai, «Home,» 750. 6769 They could be divided at inheritance (P.S.I. 903, 47 C.E.). 6770 Cf. abundant references to freedpersons, e.g., P.Oxy. 722 (ca. 100 C.E.); CIL 2.4332; 6.8583; ILS 1578. Such freedom sometimes had strings attached (see, e.g., Horsley, Documents, 4:102–3); cf. the freedwoman who inherited half her master " s debt (CPJ 2:20–22, §148). 6771 E.g., BGL/5.65.164; 5.66–67.165–70. 6772 E.g., P.Cair.Zen. 59003.11–22; P.Oxy. 95; Terence Self-Tormentor 142–144. 6773 For rare examples of disownment, see, e.g., P.Cair.Masp. 67353 (569 C.E.); Isaeus Estate of Menecles 35; 43; especially in hypothetical declamations, e.g., Seneca Controv. 1.1.intr.; 1.6.intr.; 1.8.7; 2.1.intr.; 2.4.intr.; 3.3; Hermogenes Issues 33; 40.20; 41.1–13; Berry and Heath, «Declamation»; in Roman law, see Garnsey and Sailer, Empire, 137; for the revocation of wills, e.g., P.Oxy. 106 (135 C.E.); for the usual (but not certain) presumption of disinherited sons» guilt, see Hermogenes Issues 47.1–6; the disinheritance could be challenged at times if the grounds were inadequate (Hermogenes Issues 38.12–17; Valerius Maximus 7.7.3). For the son being greater than the servant in this Gospel, cf., e.g., John 1:27 . |
| 6967 See Brown, John, 1:360, citing also Ps 90:2 . 6968 Dodd, Interpretation, 95; Freed, «Samaritans Converts,» 252. 6969 See evidence in Odeberg, Gospel, 308–10. 6970 See Harner, I Am, 15–17; Bell, I Am, 195–98 (who sees it also in 8:18,24,28, on pp. 185–94). 6971 Stauffer, Jesus, 176–78; Harner, I Am, 57; Bauckham, God Crucified, 55. For a summary of views, see Kysar, Evangelist, 119–20; for a thorough collection of Jewish sources, see Williams, I Am He (unfortunately too recent for me to treat as fully as it deserves). 6972 See m. Sukkah 4:5; b. Sukkah 45a; 53a, bar. (also Hillel in m. " Abot 1:14, but not clearly at Sukkoth); Marmorstein, Names, 73. Sanders, Judaism, 143,180, says that the divine name was mentioned on the Day of Atonement. 6973 Dodd, Interpretation, 94, 350; Stauffer, Jesus, 91, 179; Harner, I Am, 18, 61; Davies, Land, 295. That Scripture proclaimed God " s character at the festivals (Stauffer, Jesus, 174) may also prove relevant here. 6974 If the Tetragrammaton was uttered with its vowels by priests in the temple (Hayward, Name, 99; Sipre Num. 39.5.1–2), this may have been more widely known (cf. Acts 19:13–14). Normally, however, it was forbidden (Josephus Ant. 2.276; Sir 23:9–10 ; 1QS 6.27–7.1; m. Sanh. 7:5; t. Ber. 6:23; Sent. Sext. 28; cf. the special writing of the Tetragrammaton at Qumran noted in Siegel, «Characters»). 6975 Thus many doubt that the claim stems from Jesus in these particular words (Harner, J Am, 65). 6976 Motyer, Father the Devil, 209; Blomberg, Reliability, 149, 162, suggesting that Jesus merely claims to bear the divine name like some exalted angels or humans. These examples, while real, come from mystical fringes and would not likely have come to the minds of the average hearer of Jesus even in the story world. 6977 Reim, Studien, 260–61. 6978 Stauffer, Jesus, 124, finds Ani Hu from Isa 43 in Mark 14:62 , but that text does not support his claim (cf. Sanders, Jesus and Judaism, 55). 6979 See Keener, Matthew, 66–67,130–31,346–48; Witherington, Christology, 221–28; see our introduction, ch. 7, on Johannine Christology. |
| 2467 For the suffering and triumphant messiahs, see 3 En. 45:5; for a suffering Messiah, see the various views offered in b. Sukkah 52a; p. Sukkah 5:2, §2; Pesiq. Rab. 34:2; 36:1–2, and see data listed in Torrey, «Messiah.» For a messiah suffering for Israel " s sins, cf. Pesiq. Rab. 36:1–2; 37:1. For a servant messiah, cf. 2 Bar. 70:9. The doctrine of two messiahs continued in ninth-century Karaite doctrine (possibly from Essene roots?); cf. Wieder, «Messiahs.» 2468 Driver, Scrolls, 465–66, notes the different exegesis but thinks the rabbinic picture could shed light on the DSS, a proposition which takes too little account of the relative dates of the traditions. Kuhn, «Messias,» 208, points out that the DSS subordinate the political messiah to the priestly one, but rabbinic literature offers no parallel to this (though Jub. 31 and some other texts, may). 2469 See Rosenberg, «Messiah,» who (less accurately) predicates the prominence of Qumran " s Levitic messiah on the decease of the Davidic one. Brownlee, «Servant,» argues that lQIs(a) applies the Suffering Servant of Isa 52–53 to the «anointed» community as a whole (he and Reider, «MSHTY,» debate the Hebrew back and forth on 27–28). 2470 So Vermes, Jesus the Jew, 140; Yamauchi, «Concord,» 165–66 (this seems more reasonable than Berger " s attribution of the doctrine to typology; cf. «Themes»). If a tradition of testing the messiah existed (e.g., Bar Kokhba by his sense of smell, b. Sanh. 93b), it may have arisen the same way (Rivkin, «Meaning,» 397, thinks instead that the Pharisees used this tradition in their opposition to Jesus). 2471 E.g., Tabor, «Messiah.» 2472 Vermes, Religion, 211 n. 1; idem, «Forum»; idem, «Messiah Text»; Bockmuehl, «Messiah»; Abegg, «Hope»; Martone, «Testo»; Abegg, «Introduction to 4Q285»; Evans, «Messianism,» 703. Collins, «Servant,» doubts that 4Q541 (on a suffering sage/priest) is messianic. 2473 Tg. Ps.-J. identifies the servant with the messiah but transfers the sufferings to Israel (Bruce, Books, 145). Even in the mid-second century, Tryphós acquiescence to the suffering Messiah in Justin Dia1. 39 sounds somewhat suspicious (see Higgins, «Belief,» 304). |
| Rough, «Capitals» Rough, Robert H. «A New Look at the Corinthian Capitals at Capernaum.» Studii biblici franciscani liber annuus 39 (1989): 119–28, plates 9–14. Rowe, «Style» Rowe, Galen O. «Style.» Pages 121–57 in Handbook of Classical Rhetoric in the Hellenistic Period, 330 B.C.-A.D. 400. Edited by Stanley E. Porter. Leiden: Brill, 1997. Rowland, « John 1.51 » Rowland, Christopher. « John 1.51 , Jewish Apocalyptic, and Targumic Tradition.» NTS 30 (1984): 498–507. Rowland, «Visions» Rowland, Christopher. «The Visions of God in Apocalyptic Literature.» JSJ 10 (1979): 137–54. Rowley, «Baptism» Rowley, H. H. «Jewish Proselyte Baptism and the Baptism of John.» HUCA 15 (1940): 313–34. Ruager, «Nadveren» Ruager, S. «Johannes 6 og nadveren [ John 6 and the Eucharist].» Tidsskrift for Teologi og Kirke 50, no. 2 (1979): 81–92. Rubenstein, «Dwelling» Rubenstein, Jeffrey. «The Sukka as Temporary or Permanent Dwelling: A Study in the Development of Talmudic Thought.» HUCA 64 (1993): 137–66. Rubenstein, «Libation» Rubenstein, Jeffrey. «The Sadducees and the Water Libation.» JQR 84 (1993–1994): 417–44. Rubenstein, " Sukkah» Rubenstein, Jeffrey L. «The Symbolism of the Sukkah!» Judaism 43 (1994): 371–87. Ruck, «Mystery» Ruck, Carl A. P. «Solving the Eleusinian Mystery.» Pages 35–50 in The Road to Eleusis: Unveiling the Secret of the Mysteries. By Robert Gordon Wasson, Albert Hofmann, and Carl A. P. Ruck. New York: Harcourt Brace Jovanovich, 1978. Ruckstuhl, «Einheit» Ruckstuhl, Ε. Die literarische Einheit des Johannesevangelium: Der gegenwärtige Stand der einschlägigen Forschungen. Studia friburgensia, n.s 3. Freiburg: Herder, 1951. Ruckstuhl, «Jünger» Ruckstuhl, E. «Der Jünger, den Jesus liebte.» Pages 355–401 in Jesus im Horizont der Evangelien. Stuttgarter biblische Aufsatzbände 3. Stuttgart: Katholisches Bibelwerk, 1988. Rüger, «ΝΑΖΑΡΕΘ» Rüger, Hans Peter. «ΝΑΖΑΡΕΘ/NAZAPA ΝΑΖΑΦΝΟΣ/ΝΑΖΩΡΑ10Σ.» ZNW72 (1981): 257–63. Rummel, «Parallels» Rummel, Stan. «Using Ancient Near Eastern Parallels in Old Testament Study.» BAR 3, no. 3 (September 1977): 3–11. |
| 2. 9. Выводы 4. 3. Представления о материи в сочинениях свт. Григория Богослова 4. 3. 1. Обзор литературы 4. 3. 2. Учение о воскресении и об обожении плоти 4. 3. 3. Онтологический статус материи, телесности и плоти 4. 3. 4. Грехопадение Адама как нарушение меры и порядка созерцания 4. 3. 5. Терминология обновления творения 4. 3. 6. Евхаристический реализм 4. 3. 7. Выводы 4. 4. Представления о материи в сочинениях свт. Григория Нисского 4. 4. 1. Обзор литературы 4. 4. 2. Свт. Григорий и его философское знание 4. 4. 3. Творец и творение – различие природ 4. 4. 4. Разнообразие и гармония материального мира 4. 4. 5. Апофатика в богословии материального мира 4. 4. 6. Отрицательные характеристики вещества 4. 4. 7. Антропология свт. Григория 4. 4. 8. Происхождение зла и его действие в природе человека 4. 4. 9. Древо познания и кожаные ризы 4. 4. 10. Восстановление первичной гармонии 4. 4. 11. Изменения природных стихий в природе 4. 4. 12. Анализ контекстов употребления глаголов «μεταποιω» и «λλοιω» и их производных 4. 4. 13. Анализ употребления глагола «μεταστοιχειω» и его производных 4. 4. 14. Анализ терминологии, использованной для описания воскресших тел 4. 4. 15. Выводы 4. 5. Представления о материи в сочинениях свт. Кирилла Александрийского 4. 5. 1. Обзор литературы 4. 5. 2. Творец и творение 4. 5. 3. Учение о космосе и его частях 4. 5. 4. Анализ употребления термина «λη» 4. 5. 5. Учение о материальной природе человека до и после грехопадения 4. 5. 6. Учение свт. Кирилла о животворящем Теле Христа 4. 5. 7. Евхаристический реализм свт. Кирилла 4. 5. 8. Терминология обновления свт. Кирилла 4. 5. 9. Выводы Глава 5. Представления о материи в ареопагитском корпусе и у преп. Максима Исповедника 5. 1. Сакраментально-антропологический аспект учения о материи в Ареопагитиках 5. 1. 1. Краткий обзор литературы 5. 1. 2. Общие определения и свойства материи, согласно Ареопагитикам 5. 1. 3. Негативные свойства материи 5. 1. 4. Антропологические (нравственно-аскетические) аспекты 5. |
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