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Примечания

1

Paula Fredriksen, "Mandatory Retirement: Ideas in the Study of Christian Origins Whose Time Has Come to Go/' in Israel's

God and Rebecca's Children: Christology and Community in Early Judaism and Christianity: Essays in Honor of Larry W.

Hurtado and Alan F. Segal, ed. David B. Capes et al. (Waco, TX: Baylor University Press, 2007), 25.

2

I will be developing this idea further in a forthcoming book, entitled How the Jews Got Religion (New York: Fordham University

Press, 2013).

3

Shaye J. D. Cohen, "The Significance of Yavneh: Pharisees, Rabbis, and the End of Jewish Sectarianism," Hebrew Union College

Annual 55 (1984): 27-53.

4

For one of the best historical descriptions of this process, see R. P. C. Hanson, The Search for the Christian Doctrine of God: The Arian Controversy 318-381 AD (Edinburgh: T & T Clark, 1988).

5

Robert L. Wilken, John Chrysostom and the Jews: Rhetoric and Reality in the Late 4th Century (Berkeley: University of California

Press, 1983).

6

Jerome, Correspondence, ed. Isidorus Hilberg, Corpus Scrip torum Ecclesiasticorum Latinorum (Vienna: Verlag der Osterreichischen Akademie der Wissenschaften, 1996), 55:381-82 (my translation).

7

The era of the "Aryan Jesus" is over, thankfully. Susannah Heschel, The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton: Princeton University Press, 2008).

8

Craig C. Hill, "The Jerusalem Church," in Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts, ed. Matt Jackson—McCabe (Minneapolis: Fortress Press, 2007), 50.

9

Joseph Fitzmyer, The One Who Is to Come (Grand Rapids, MI: Eerdmans, 2007), 9.1 have drawn much on Fitzmyer's exposition for this section.

10

To be sure, the person of the king has a sacralized quality, and moreover, as we see in the case of Saul himself, even an ecstatic or prophetic measure. (Is Saul among the prophets?)

11

For discussion, see A. Y. Collins and J. J. Collins, King and Messiah as Son of God: Divine, Human, and Angelic Messianic Figures in Biblical and Related Literature (Grand Rapids, MI: W. B.

Eerdmans, 2008), 16-19.

12

For a good survey, see Delbert Royce Burkett, The Son of Man Debate: A History and Evaluation (Cambridge: Cambridge University Press, 1999).

13

For the literature supporting this view, see John J. Collins, "The Son of Man and the Saints of the Most High in the Book of Daniel," Journal of Biblical Literature 93, no. 1 (March 1974): 50n2. In his view, the one like a son of man is Michael. He represents Israel, as its heavenly "prince," quite explicitly in chapters 10-12. Collins, accordingly, disagrees with me, thinking that the interpretation in Daniel 7 does not demote him at all. In both chapters 7 and 10-12, for Collins, reality is depicted on two levels. I would only remark that Collins's interpretation is by no means impossible, but I nonetheless prefer the one I have offered in the text for reasons made most clear in my article in the Harvard Theological Review, as well as on grounds of relative simplicity.