P. Derek Overfield PhD Thesis - Research@StAndrews:FullText

67 A s,
y4p'
for example, in 1 Cor 6:16 (=Gen 2:24)
4lT)CJ"CV ,ot 060 et, ad.pxa. ~Ca.\I.
68 Eg. Rom 9:15,17, 10:19f. Inaddition A~S' is surely
intended as parallel to yfYflla:Jt'tat. in Rom 15 :9f ~ cf also
Rom 11: 2 !v '>frA(a. 't' A&yS&. T) ypa.cp-?}.
"
69So Thackeray, op.cit., p.24S.
70Cf A. Edersheim, The Life and Times of Jesus the Messiah,
II, London: lSS9~ pp.710ff; B.M. Metzger, liThe Formulas
Introducing Quotations of Scripture in the New Testament
and the Mishnahll, JBL 70 (1951), pp.297-307.
7lThe same however cannot be said for the citation in
5:14 introduced by the same formula: liOn ~ cherche en
vaind'ou elle pouvait provenir. Nous pouvons supposer,
~omme Ie faisait deja Theoderet, que nous avons affaire
a un petit fragment de quelque cantique chretien.
La formule d' ~ntroduction aura, paral t cOlJv~nir a un texte
connu dans l'Eglise ll ; so S.C. Masson, L'Epitre De Saint
Paul Aux Ephesiens, Paris: 1953: pp.20Sf.
72The obvious exception being 6:2 where the author
uSeS the 5th Commandment as the basis for a cate~hetical
ho:nily.
73 lYs&.ps , lJ xa.6fuOoov (5 :14) is to be interpreted as
'Awake 0 sleeper from the sleep of death'. On this cf
B. Noack, "Das Zitat in Ephes 5:14", StudTheol 5 (1952),
pp.63f. Kuhn, op.cit., pp.120f is probably correct in
asserting that Eph 5:14 is part of a baptismal hymn •
It has been argued that 5:14 is a Christian bapt~smal hymn
based upon an Eleusinian Song, as, for example, by
J. Leipoldt, "Darstellungen von Mysterientaufen",
Angelos 1 (1925), pp.46f, but that this is not so
cf G. Wagner, Pauline Baptism a~d the Pagan Mys 7 eries,
Edinburgh: 1967; pp.74f.
74Ellis, Use of the OT, pp.34-7, cites such texts as
1 Cor 2:9, l5:45b; Eph 4:S, 5:14; 1 Tim 5:lSb as
possible evidence that sayings of Jesus or of
Christian prophets were cited with Introductory Formulae
because these traditions were regarded as having the same
ultimate authority as scripture; cf 2 Peter 3:16 which
seems to equate Pauline writings with scripture. We
have already argued that the citation in Eph 4:S was
seen by the author of the epistle as a legitimate use
of scripture and, without wishing to either agree or