83 See p. 270.
83 See p. 270.
84Gk. δυνάμει ϰϱαταιωθῆναι (for ϰϱαταιóω cf. 1 Cor. 16:13, γϱηγοϱεῖτε, στήϰετε . . . , ἀνδϱίζεσθε, ϰϱαταιοῦσθε).
85Gk. εỉς τòν ἔσω ἂνθϱωπον, taking εỉς in the sense of ἐν. M. Barth renders “’to grow’ toward the Inner Man,” the “Inner Man” being the ἀνὴϱ τέλειος of Eph. 4:13. But the other Pauline occurrences of ὁ ἔσω ἂνθϱωπος are against this interpretation (Rom. 7:22; 2 Cor. 4:16).
86Cf. 1 Pet. 3:4, “the hidden man of the heart” (ὁ ϰϱυπτòς τῆς ϰαϱδίας ἂνθϱωπος).
87H. Schlier (Christus und die Kirche im Epheserbrief, p. 32) compares the Naassene teaching quoted by Hippolytus, Ref. 5.7.35-36), where the “stone” of Isa. 28:16 and Dan. 2:45 (cf. p. 306, n. 153 above) is said to be the “inner man” who has fallen from Adamas, the archetypal man above, to be imprisoned in the human body, within the ἓϱϰος ὁδóντων (“enclosure of the teeth”) of which Homer speaks. When R. Reitzenstein remarks that the “inner man,” like the “new man,” is mentioned repeatedly in the Manichaean fragments from Turfan (Das iranische Erlösungsmysterium, p. 153, n. 2), he throws no light on the origin of the Pauline phrases.