11 Audet's suggestion (Didache, 300) that the original student as his spiritual son played a role in later
erreidri odriyel to \pevapa elq tt)p kXotttip, pride (piXapyvpoq pride nepodo^oqoverloaded. The following system of organization10 asserts itself:
3.2
(TeKPOP pov) pr) yipov opylAoq, eK yap tovtup drtocptup KXorral yeppuprai.
3.6 address first warning TeKPOP pov, pr) yipov yoyyvooq, odriyel yap rj opyr) rrpoq top erreidri odriyel elq t^p f3Xao(priplap, pride avdad-qq pride rroprip6<ppup• first reason ipovov, pride ftAuTrjq pride epiOTUibq pride &vpu<6q: en yap tovtwp arraPTUP (3Aao(pr)plai yeppuprai.
As the original Sitz im Leben of the teknon sayings we may posit the Jewish house of study.11 second warning €K yap tovtcop anavTuv (povoi second reason yevvwvTai.
3.3
TeKPOP pou, pr) ylvov erudvpriTriq, Comment ■ 1 This verse constitutes the introduction to the sayings that follow. The teacher speaks to the student. This teacher-student relationship is conceived in a thoroughly patriarchal fashion: the teacher takes the role of the father, and the student is his child. Hence the address,
TeKPOP pov ("my child"), which is constantly repeated in the sayings that follow. The model is the style of address in Jewish sapiential traditions.12 The comprehensive warning to "flee from all evil," <pevye arro rraPToq rropppov13 Kal arro rraPToq opolov avTov,14 precedes the following examples. Ilopripov should probably be taken as neuter, and thus impersonal, here.15 P paraphrases correctly: d7ro16 rraPToq rrpaypaToq rropripov ("from every evil thing").17 The expression d7r6 rraPToq opolov avTov ("from everything like it") clarifies the universality odriyel yap 17 emdvpla rrpoq rr)v rroppelap, pride aiaxpoXoyoq pride vfriX6<pdaXpoq- <ek yap tovtup arraprup poix^lca yevvtivrai.
3.4
TeKPOP pov, pr) yivov olwPOOKorroq, erreidp odriyel elq tt)p eidwAoXarpiav, pride erraoidoq ppde pa'dripaTiKoq pride rrepiKadalpup, pride deXe aura fdXerreiP pride anoveiv en yap tovtwp arraPTorp eidorAoXarpLa yevvarai.
3.5
TeKPOP pov, pr) yipov \fevoTriq, KTtjvoq erri Kpr\pvov ("The seventh is the spirit of procreation and intercourse, with which come sins through fondness for pleasure. For this reason, it was the last in the creation and the first in youth, because it is filled with ignorance; it leads the young person like a blind man into a ditch and like an animal over a cliff"); T. Sim. 4.8, on the rrvevpa rod (pbopov ("spirit of envy"); and so on.
10 Cf. esp. the divisions in Schermann, Elfapostelmoral, 52.
Twelve Patriarchs is somewhat different; it there arises from the fictional situation (or at any rate, that is one occasion for it). For the whole, see
Riesner, /«M.s als Lehrer, 102-10. For early Christian usage, cf. 1 Cor 4:14-15, 17; 2 Cor 6:13; Gal 4:19;
Phil 2:22; 1 Tim 1:2, 18; 2 Tim 1:2; 2:1; Titus 1:4; Phlm 10; 1 John 2:1, 12, 28; 3:7, 18; 4:4; 5:21; 3
John 4. For the patristic period see Bardenhewer, Geschichte, 1.38-46. It is important in this context that the metaphor of the teacher as father and his student as his spiritual son played a role in later times especially in the monastic sphere. Cf. only
Hilarius Emonds, "Abt," RAC 1 (1950) 51-55.
13 For ipevyeiP arro Tipoq (in part "already possible in classical usage . . . , but favored by the Semitic") see
BDF, §149; BDR, §149.1. Cf. 1 Cor 10:14.
14 For opolov avTov cf. BDF, §182(4); BDR, §182(6).
15 Cf. Did. 5.2, as well as 10.5. Is 8.2 different? For the the interpretation as neuter in this passage see
Harnack, Lehre 11, and elsewhere.
16 In the text caro recurs twice more, by mistake.
17 Doctrina differs: ab homine malo et homine simulatore 11 Audet's suggestion (Didache, 300) that the original tradition was oral cannot be proved, of course. The same is true of the idea (p. 312) that the section's original Sitz im Leben was domestic instruction. But Audet himself continues: "However, we should not be too precise about things that can never be veri fied" (ibid.).
12 The student is here (as in Proverbs and Sirach) the vioq or TeKPOP. Cf. Rainer Riesner, /m« als Lehrer:
Eine Untersuchung zum Ursprung der Evangelien-Uberlieferung (Tubingen: Mohr [Siebeck], 1981) 109. The constant address "T6KPa (pov)" in Testaments of the