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Re: Lordship in the Didache.
Posted: Mon Sep 19, 2016 4:30 pm
by Secret Alias
My thinking is that the Genesis narrative is developed (to use the gnostic idea turned inside out) to give us indirect knowledge of divine realities 'known' by the author. Adonai is the old man. Yahweh the youth.
Re: Lordship in the Didache.
Posted: Mon Sep 19, 2016 9:40 pm
by Secret Alias
As very few people can follow what I am saying typically this might help:
https://books.google.com/books?id=1iE34 ... eh&f=false
My quibble with Ben was that he set up a false dichotomy. If Jesus = Yahweh then there is no either/or (which was present in the OP). I know this gets me 'in trouble' with traditional Marcionite research (epitomized by Stuart at this forum) but they haven't thought through the original prejudices of the source material about Marcion.
If Jesus = Yahweh the 'good god' is Jesus's father (something already implicit in Mark 10). If Jesus = 'the youth' then it makes sense why Irenaeus argues that Jesus was forty nine i.e. no longer a youth but a 'master' (and thus no 'two powers' argument). The Marcionite scholars have to realize that they have been locked into a box established by traditional monotheism/monarchianism. It is enough to read the Pentateuch as if Yahweh is really visiting the Patriarchs and he is 'god's Man' = Ishu. The 'good god' is even then up in heaven and is still speaking on Mount Sinai (the author of the link fails to appreciate that nothing in the vision on Sinai assumes the Man seen by the Israelites is old or young. It makes more intuitive sense that the Israelites finally see the 'man of war' who saved them from Pharaoh on the mountain. Ishu seems particularly warlike also in Deuteronomy 33. The chief evidence for the good god being an old man is from Daniel not the Sinai theophany.
The blind beggar's 'recognition' that Jesus was 'Lord' in the Greek text is awkward. He says
Κύριε, ἵνα ἀναβλέψω
The difficulty in the text is clearly that he says 'Lord' before he receives his sight. But if the gospel was originally written in Hebrew (or Aramaic) for that matter when Jesus asks him 'what do you want me to do?' the response 'give (הָֽבָה) me sight' could be taken to be a play on words on the divine name יָ֥הּ. The verb to give = y'hav יהב. The Greek 'Lord, give me sight' might have been an effort on the part of the original translator to make explicit the subtleties in the Hebrew or Aramaic original.