122 J. A. Robinson, Ephesians, p. 161.
121In 2 Cor. 3:6–15 ϰαταϱγέω is used repeatedly (vv. 7, 11, 13, 14) of doing away with the law in this sense.
122J. A. Robinson, Ephesians, p. 161.
123See p. 294, n. 102; also p. 106, n. 80.
124Gk. εὶσ ἕνα ϰαινὸν ἅνθϱωπον.
125Cf. H. Schlier, Christus und die Kirche im Epheserbrief, pp. 27–37, where parallels are adduced from the Acts of Philip 122, from Manichaean texts, and from the Naassene doctrine described by Irenaeus (Haer. 1.6.3; 1.28.1) and Hippolytus (Ref. 5.7). But all such parallels are derivative from NT teaching.
126In the Avesta primal man is called Yima (cf. Vedic Yama), while Gaya-maretan (meaning “mortal life”) appears occasionally as the ancestor of the Aryans and the first believer in the teaching of Ahura-mazda. But in the Bundahišn and other Zoroastrian texts of the seventh century A.D. and later Gayōmart plays an important part in the cosmic drama as a heavenly being, primal man, the son of Ohrmazd (Avestan Ahura-Mazda); he battles with Ahriman (Avestan Angra-mainyu), the evil power, for a cycle of 3,000 years, at the end of which he is overcome and killed. From him, after his death, the human race springs up and when, at the end of time, Saosyant (“the savior”) appears to raise the dead, Gayōmart will rise first and be promoted to archangelic rank. This myth had a long career in oral tradition before it received literary form, but it cannot well be dated before the Sassanian era (A.D. 226) and has no bearing on NT teaching. See R. Reitzenstein, Das iranische Erlösungsmysterium, pp. 119, 134; J. M. Creed, “The Heavenly Man,” JTS 26 (1924–25), 113–36.