he language of the earlier part of the extract is largely derived froma Mal 4), Is 344, The idea of the conflagration of the world at the judgment was somewhat widely current in the 2nd cent. In the last clause there is in language, idea, and context a certain coincidence with 2 P 3! (γῇ καὶ τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται), where, however, the reading (see above, p. 796) is very doubtful. The notion, however, of a disclosure of secret things is inseparable from the notion of the judgment; and the language snd thought of the Homily are in reality nearer to Ro 2 1Co 3" 45 than to 2P 3". Spitta, Der Zweite Brief p. 534n., notices some other coincidences, of which the most striking are Hom. v. (ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη κα θαυμαστή ἐστινὴ || 2P 14; Hom. ix. (ἐξ εἴλικρυ καρδίας) || 2 P 8) (but cf. Is 38, He 10°*); Hom, xiv (ἐπ᾽ ἐσχάτων τῶν ἡμερῶν) || 2 Ῥ 3*(a phrase unique in NT but not uncommon in LXX)
(c) Didaché.—‘ The passage 3, 6-8,’ write (p. 534 n.), ‘shows a very remarkable kinship
υ
Spitta with
ide and 2 Peter. We notice the rare expression γόγγυσος (cf. Jude 35), and especially the twice repeated βλασφημία, αὐθάδης and τρέμων, and we compare 2 P 910) In Did., however, the τρέμων is art of a phrase which cle urly comes from Is 66°, Por αὐθάδης cf. Pr 915, Tit 1’. When the whole
*Comp. Theoph. ad Autol. il 85, ἐν ὀσνόσωνν καλλίω, mal
εἰλιαρινῶ yreun
PETER, SECOND EPISTLE
chapter of the Didaché is read, the idea that we have here a literary link with 2 P vanishes,
(d) Ignatius.—Spitta points out coincidences be- tween ἜΑΣΙ and 2 rte xi. 1, xii. 212 P 3; xiv. 15 " 116, Trall. xiii. 3 (ἐν ᾧ εὑρεθείημεν ἄμωμοι) 12P 3%. The last is the only one in the series which deserves consideration, and about it Spitta himself allows that the phrase of Ign. may very well be ‘stereotyp gewordene Wunschformel.’
(e) Burnabas xv. συνετέλεσεν ἐν δξ ἡμέραις. τοῦτο λέγει ὅτι ἐν ἑξακισχιλίοις ἔτεσιν συντελέσει Κύριος τὰ σύνπαντα. ἡ γὰρ ἡμέρα παρ᾽ αὐτῷ [σημαίνει] χίλια ἔτη. αὐτὸς δέ μοι μαρτυρεῖ λέγων" ᾿Ιδοὺ ἡμέρα Κυρίου ἔσται ὡς χίλια ἔτη! ῶ Ῥ 35, In connexion with this passage of Barnabas it will be convenient to bring together and to discuss the whole group of passages which are alleged to be reminiscences of 2 P 3°.
(i.) Justin, Dial. 81, τὸ οὖν εἰρημένον ἐν τοῖς λόγοις τούτοις, ἔφην" κατὰ γὰρ τὰς ἡμέρας τοῦ ξύλου αἱ ἡμέραι τοῦ λαοῦ μου ἔσονται, τὰ ἔργα τῶν πόνων αὐτῶν παλαιώ- σουσι" (Is 653) νενοήκαμεν ὅτι χίλια ἔτη ἐν μυστηρίῳ μηνύει. ὡς γὰρ τῷ ᾿Αδὰμ εἴρητο, ὅτι ἣ δ᾽ ἂν ἡμέρᾳ φάγῃ ἀπὸ τοῦ ξύλου, ἐν ἐκείνῃ ἀποθανεῖται, ἔγνωμεν αὐτὸν μὴ ἀναπληρώσαντα χίλια ἔτη. συνήκαμεν καὶ τὸ εἰρημένον ὅτι Ἡμέρα Κυρίου ὡς χίλια ἔτη εἰς τοῦτο συνάγειν. There then follows a reference to Rev 20%,
(ii.) Iren. y. 23, 2 (Iren. has given one interpreta- tion of Gn 2" and then proceeds), ‘Quidam autem rursus in millesimum annum reuocant mortem Adz: quoniam enim dies Domini sicut mille anni, non superposuit autem mille annos sed intra eos mortuus est.’
(iii.) In v. 28. 3 Irenzeus is discussing Gn 2'-—‘a narrative of the past and a prophecy of the future’ —7 yap ἡμέρα Κυρίου ὡς χίλια ἔτη" ἐν &€ οὖν ἡμέραις συντετέλεσται τὰ γεγονότα.
(iv.) In Hipp. ἐπ Dan. 23. 24 the τγοταε---ἡμέρα δὲ (yap) Κυρίου (ws) χίλια &rn—are adduced in reference to creation.*
There is no doubt that the final source of the saying is Ps 89(90)*. But the question remains whether the writers just cited take the phrase directly from 2P or whether they borrow it from some source independent of 2 P, to which indeed 2 P may well itself be a debtor for it. Three points must be noticed. (1) In all the writers cited above (except 2 P) the form of the phrase consistently is ἡμέρα Κυρίου. (2) In all of them the saying is used in regard to the mystical in- terpretation of a e in Gn 2—in Barn., Iren. (v. 28. 3), Hipp. in reference to Gn 2" ; in Justin, Tren. (v. 23. 2) in reference to Gn 27. Thus the context in all these is very similar and quite alien from the context in 2 P. (3) That speculations similar to the idea expressed in this saying were current in Rabbinical literature is clear from Schéttgen and Wetstein on 2 P 38, and from Schittgen, Hore Heb. ii. p. 497. And this evidence as to Jewish thought on the matter is carried back into the Ist cent. A.D. (Schiirer, HJP Ui. iii. p. 138 f.) by a passage in the Book of Jubilees (sometimes called the ‘ Little Genesis’), referred to by Hilgenfeld on Barn. xv., which (see Jahrb. f. bibl. Wess. ii. p. 241) runs as follows: ‘And [Adam] lived 70 years less than 1000 years; for a thousand years are as one day according to the heavenly testimony. Therefore it is written con- cerning the tree of knowledge, ‘‘ On the day when ye eat thereof, ye shall die.” Wherefore he fulfilled not the years of that day, but died therein.’ The subject, it will be observed, is the same as that in relation to which Justin and Iren. (v. 23. 2) adduce the saying. The evidence, then, seems clearly to point to the conclusion that the source of the in-