C. B. Amphoux, “Le texte,” in D. C. Parker and C. B. Amphoux, eds., Codex Bezae. Studies from the Lunel
Colloquium, June 1994 (Leiden: Brill, 1996), 341. Unfortunately, I have not been able to see Amphoux’s “Les
contextes de la Parabole des deux fils (Matt. 21:28-32),” Langues orientales anciennes, philologie et linguistique,
3 (1991): 215–48.
Second edition (Stuttgart: Deutsche Bibelgesellschaft, 1994), 45.
Cf. Westcott and Hort, The New Testament in the Original Greek, vol. 2, Appendix, 16; M. J. Lagrange,
Évangile selon saint Matthieu, 3rd ed. (Paris: Leciffre, Gabalda, 1927), 409–10; Metzger, Textual Commentary,
45f; E. Riggenbach, “Zur Exegese und Textkritik zweier Gleichnisse Jesu,” Aus Schrift und Geschichte, Fest-
schrift A. Schlatter (Stuttgart: Calwer, 1922), 17–34; J. Schmid, “Das textgeschichtliche Problem der Parabel
von den zwei Söhnen. Mt 21:28-32,” in N. Adler, ed., Vom Wort des Lebens: Festschrift für Max Meinertz zur
Vollendung des 70. Lebensjahres 19 Dezember 1950 (Münster: Aschendorff, 1951), 75, 83.
J. Schmid, “Das textgeschichtliche Problem”; A. Orbe, Parábolas Evangélicas en san Ireneo, 2 vols.
(Madrid: Catolica, 1972), 2:102.
P. Bacq, De l’ancienne à la nouvelle Alliance selon S. Irénée. Unité du Livre IV de l’Adversus haereses (Paris:
Lethielleux, 1978), 251 n.3.
Cf. Bacq, De l’ancienne à la nouvelle Alliance, 30, 235ff; A. Rousseau, Contre les hérésies, Livre IV (Paris:
du Cerf, 1965), 1:343.
Cf. Hae r. IV.14.2; III.11.8; 23.5, and P. Siniscalco, “La parabola del figlio prodigo (Lc 15:11-22) in Ire-
n e o ,” Studi e materiali di storia delle religioni 38 (1967): 538, 541, 545–50.
Orbe, Parábolas Evangélicas, 1:282f.
Riggenbach proposed that it was, in fact, the mistaken assumption of a correspondence between the
two sons and the two groups that had given rise to the reversal of the order of the two sons in Matt. 21:29-30
(“Zur Exegese und Textkritik zweier Gleichnisse Jesu,” 29–30).
J. Ramsey Michaels, “The Parable of the Regretful Son,” HTR 61 (1968): 15–26, proposes that in its
original form the parable told not of a son who repented and went into the vineyard, but of a son who “went
away regretful.”
Parábolas Evangélicas, 2:103.
E. Riggenbach, “Zur Exegese und Textkritik zweier Gleichnisse Jesu,” 31–32.
“Jesús echaba en cara a los judíos, no que no hicieran (ni hubieran de hacer) penitencia, sino que no
la hicieran saludable, para creer en El. Ireneo señala lo mismo. El pueblo judío hizo luego penitencia, mas no
para terminar creyendo en Jesús; una penitencia sin fe, un llanto sobre las proprias calamidades, de nada les
servía,” Parábolas Evangélicas, 2:103.
J. Schmid, “Das tetxtgeschichtliche Problem,” 78 n.17.
“Parable of the Regretful Son,” 25.
Bacq, De l’ancienne à la nouvelle Alliance, 241.
Cf. Bacq, De l’ancienne à la nouvelle Alliance, 243.
M. W. Holmes, “Codex Bezae as a Recension of the Gospels,” in D. C. Parker and C. B. Amphoux, eds.,
Codex Bezae. Studies from the Lunel Colloquium, June 1994, 151–52. Cf. B. Ehrman’s essay in the same collec-
tion: “The Text of the Gospels at the end of the Second Century,” 95–122.
Irenaeus and Hebrews
Photius, Cod.232 (Migne, PG 103.1103).
Eusebius, Hist. eccl. V.26; trans. G. A. Williams, rev. ed. A. Louth, Eusebius, The History of the Church
from Christ to Constantine (New York: Penguin, 1989), 174.
Luke Timothy Johnson, Hebrews: A Commentary (Louisville: Westminster John Knox, 2006), 3. Cf. B.
F. Westcott, The Epistle to the Hebrews (Grand Rapids: Eerdmans, 1984), lxii–lxiii.
An Introduction to the New Testament (New York: MacMillan, 1900), 33n.2.
Eusebius, Hist. Eccl. III.38.1-3; trans. H. J. Lawlor and J. E. L. Oulton, Eusebius, Ecclesiastical History,
vol. 1, Translation (London: SPCK, 1927), 98.
D. A. Hagner, The Use of the Old and New Testaments in Clement of Rome (Leiden: Brill, 1973), 179.
Hagner, The Use of the Old and New Testaments in Clement of Rome, 194–95.
“1 Clement and the Writings That Later Formed the New Testament,” in The Reception of the New
Testament in the Apostolic Fathers, ed. A. Gregory and C. Tuckett (Oxford: Oxford University, 2007), 152. He
references P. Ellingworth, “Hebrews and 1 Clement: Literary Dependence or Common Tradition?” Biblische
Zeitschrift, ns. 23 (1979): 262–69.
