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Footnotes
1
For difficulties in seeing the historical Peter as a monarchial bishop with authority over
the whole church, see Mc Cue 1974 and especially Brox 1976. Ludwig 1952 deals with
early church exegesis of Matt 16:18-19
2
Nickelsburg 1981, quotation from pp. 595-96
3
Ibid., p. 589
4
Stendahl 1962, 787: "An Aram. fragment to Test.Levi 2:3-5 found at Qumran may give
an astonishing complex of parallels to this passage and even to its connection with the
country around Caesarea Philippi ... "
5
The scholarly debate on Peter is dealt with in Rigaux 1967 and Brown et al 1973
6
Fornberg 1984
7
This is the normal interpretation, see, e.g., Beare 1981, 355-56. According to Basser
1985 such an interpretation of the words "bind" and "loosen" cannot be shown until the
Gaonic period. For a totally different interpretation connected with exorcism see Hiers
1985.
8
Stendahl 1968, xi.
9
Jeremias 1926, 68-69
10
Vogtle 1973, supported by Hahn 1977. See also Kahler 1976.
11
See, e.g., van Cangh and van Esbroeck 1980, 320-21. For the contrary view see Wilcox
1976, 79-81
12
On this see Brown 1966, 302
13
Jeremias 1965a. NT texts are Matt 16:19, Luke 11:52, Rev. 1:18, 3:7, 9:1 and 20:1. In 3
Apoc.Bar. 11:2 Michael is called "the holder of the keys of the kingdom of heaven."
14
Cf. Rev 3:7, "... the true one, who has the key of David, who opens and no one shall
shut, who shuts and no one opens."
15
Dahlberg 1975, 78. This Targumic text reflects a time when it was no longer self-
evident that the keys of the temple had been in the hands of the priests, i.e. a time after
the fall of the temple in A.D. 70. The keys of the temple seem to have been unknown to
the men behind the Babylonian Talmud. The only relevant passage is b. Ta'anit 29a on
how the keys were handed back to God.
16
Nickelsburg in a letter to the author, Sept. 17, 1985
17
Dahlberg, op.cit. 76-77
18
The LXX reads "keys" in plural
19
Gerhardsson 1963, 59
20
Emphasized in Gerhardsson ibid. We may find some support for this idea in a Coptic
Jeremiah apocryphon (published in Kuhn 1970), where we read in ch.29: "He (sc.
Jeremiah) took all the keys and put them in the tower. He said: 'I tell you, tower, receive
the keys of the house of the Lord and keep them until the people returns from captivity.'
Then the stone opened its mouth and received them from him." Cf. ch.41 where we read
how "the pillar" gives back the keys. The earliest Coptic manuscript dates from the 7th
cent. A.D., Kunh op.cit., 104
21
2 Apoc.Bar 10:18, Par.Jer. 4:4, Abot R. Natan A4 and B7, y.Shekalim 6:3, b.Ta'aint 29a,
Pes.Rab. 26:6, Lev.Rab. 19:6, 2 Targ.Ester 1:3 and a Coptic Jeremiah apocryphon (see
Kuhn op.cit., 95). For these texts see Bogaert 1969:1, 234-41 and Gry 1948.
22
Bogaert op.cit., 241. 2 Apoc.Bar and Par.Jer. seem to go back to an early source known
to the author of 2 Macc, thus Nickelsburg 1973.
23
Goldstein 1983, 182-84. See also Jeremias 1965.
24
Thus Bogaert, op.cit., 238
25
This also seems to be taken for granted in the Coptic Jeremiah apocryphon ch.41,
where we read that Jeremiah entered the Holy of Holies. The relevance of these texts
about Jeremiah may be supported by the fact that he is mentioned in Matt 16:14
26
The destruction of the temple in fire is mentioned explicitly in Abot R. Natan B7,
b.Ta'anit 29a and 2 Apoc.Bar 10:19 and is taken for granted in Abot R. Natan A4. For the
symbolism in what happens to the keys cf. Ezek 11:22-23 and 43:1-5 on the glory of the
Lord.
27
The expression "gates of hell" is widely used: Ps 9:14, 107:18, Isa 38:10, Job 38:17, Sir
51:9 Hebrew, Wisd 16:13, 3 Maac 5:51, 4 Ezra 4:7 and Ps.Sol 16:2. See Jeremias 1968,
924-28
28
It is unlikely that Matthew wants to direct the thoughts of the readers to the rock in
Banyas with the cave of Pan and the spring of Jordon as an antitype of the church. This is
argue by, e.g., Immisch 1916; cf. Milik 1955, 405. The symbolism holy rock - temple -
cave - may, however, be the same, Jeremias 1926, 73
29
For the mount of Zion see Isa 2:2-3 (with parallel in Micah 4:1-2), further Ps. 15:1, 24:3
and 99:9, Isa 57:13 and Zech 8:3. It is explicitly described as a rock in Ps 27:4-5, 61:3-5
and Isa 30:29 MT. For Zion-theology see Ringgren 1966, 161-63.
30
1 Enoch 26:1-2, Jub 8:19 and Josephus, War 3.52
31
E.g., Matt 21:42, Luke 20:17, Rom. 9:33, 10:11, Eph. 2:20, 2 Tim 2:19 and 1 Pet 2:4,6
32
Nickelsburg 1981, 596 and a letter to the author, Sept 17, 1985
33
For this text and its relationship to Matt 16:13-20 see O. Betz 1957
34
Schmidt 1933, 100-2 emphasizes the parallelism between Peter and the temple rock.
The possibility that the names Kefas/Peter shall lead the thoughts to the temple rock is
supported by the fact that it cannot be shown conclusively that they were used earlier
than our text. But Fitzmeyer 1979 presents a possible example of kp' as a personal name
in one of the Elephantine papyri.
35
For what follows see Jeremias 1926, a most important work. See further Bohl 1974,
Donner 1977, Schmidt op.cit, Vogt 1974 and Keel 1978, 118-20. For OT times see Keel
op.cit., 179-83
36
Cf. Jeremias op.cit., 66
37
Riesenfeld 1947
38
For what follows see van Cangh and van Esbroeck op.cit
39
Abot R. Natan A4
40
Neusner 1979. For the different gospels and the historical situations taken for granted
see Smith 1979
41
Most of Matthew reflects this emergent Rabbinate. See Fornberg op.cit. and, somewhat
differently, Davies 1964
42
Meier 1979, 100-6, 113-14
43
See H.D. Betz 1985
44
Scholars have often referred to Isa 51:1-2 where Abraham is mentioned as a rock, from
which the Jewish people has been hewn out. We find this metaphor later on in a reworked
form in Pseudo-Philo 23.4. See also a still later text (dependent upon Matthew 16
according to Lampe 1979, 229-30), Jalqut 1 sec. 766 (a quotation from Midrash
Tanchuma to Num 23:9), where we read, "When God looked at Abraham who should
appear, he said, 'Behold, I have found a rock (ptr'), on which I can guild and found the
world.' Thus he called Abraham a rock." The hypothesis that Peter is looked upon as a
second Abraham, thus Chevalier 1982, must be rejected, because the metaphorical use
of the rock is different in Isaiah 51 and Pseudo-Philo compared to Matthew
45
Cf. the central role of the high priest during the Day of atonement: Leviticus 16, Sir
50:1-21 (?) and m. Yoma
46
Cf. Peter's binding of Ananias and Sapphira in sin in Acts 5:1-11
47
Nickelsburg op.cit., 594-95
posted by JAM at 11:38 AM