| 3614 Boismard, Prologue, 48–49; Morris, John, 103–4; survey of background in Coloe, Temple Symbolism, 31–63; against Barrett, John, 165. Jesus thus becomes the new temple (Jerusalem was God " s tabernacling-place, κατασκνωσις–Tob 1:4); see comment on 2:19–21; 4:21–24; 7:37–39; 10:36; 14:2–3; and cf. Brown, Community, 49; Painter, John, 57; cf. commentators on the hidden manna and ark under Rev 2:17. 3615 Stuart, «Examination,» 311; Hoskyns, Gospel, 148; Gaston, Stone, 209; contrast Barrett, John, 165. 3616 Sir 24:8 ; the parallel is widely noted (Harris, «Origin»; Vos, «Range,» 404; Haenchen, John, 1:119; Gaston, Stone, 209; Glasson, Moses, 66; Hoskyns, Gospel, 148; cf. Barrett, John, 166). Cf. Bar 3:37 ; Philo Alleg. Interp. 3.46 and Congr. 116 (the tabernacle represents Wisdom); Posterity 122 (the λγος θεος ενοκει among those who contemplate eternal things); cf. T. Levi 2:11; 5:2; 6:5; the name in Did. 10.2. 3618 On the sukkah recalling the wilderness cloud of glory, hence God " s sheltering presence, in rabbinic texts, see Rubenstein, «Sukkah» Isa 4suggests an eschatological cloud of glory for a new exodus (even more emphatic in Tg. Isa. 4:5). 3619 Wis 12:1; See further Isaacs, Spirit, 23. Isaacs suggests that Philós doctrine of immanence may reflect dependence on biblical tradition as well as on the language of the Stoa (Spirit, 29). 3620 «Abot R. Nat. 1 A; b. Yoma 4a (early Tannaitic attribution); Num. Rab. 11:6; Pesiq. Rab. 21:6; cf. Urbach, Sages, 1(citing m. »Abot 3:2, the oldest comment on the Shekinah); Abelson, Immanence, 143–45; with the Word, 146–49. Wisdom has glory in Wis 9:11, and functioned as God " s glory or Shekinah in the wilderness, guiding the righteous and being a covering by day and flame of stars by night (Wis 10:17; cf. Exod 13:21). 3621 4Q504 4.2–6; Num. Rab. 12:3; 14:22; Song Rab. 3:11, §2; Pesiq. Rab. 5:7, 9; 7:4; Tg. Neof. on Exod 25:8; cf. Urbach, Sages, 1:51–53; for transferral of the idea to synagogues, see Lev. Rab. 11:7; glory is associated with booths in the wilderness, but again only rarely (b. Sukkah lib, attributed to R. Eliezer vs. R. Akiba). Some Amoraim sought to harmonize the universality of God " s presence with its localization in the tabernacle (e.g., Pesiq. Rab Kah. 1:2; Num. Rab. 12:4; Song Rab. 3:10, §1; Pesiq. Rab. 5:7). On glory and the tabernacle, see Exod 40:32–36; 1 Kgs 8:10–11; Boismard, Prologue, 144. |
| 2196 Diogenes Laertius 8.2.59, citing Satyrus " s citation of Gorgias, who claimed to be a witness. 2201 Bultmann, Tradition, 228–29; cf. our comments on the transferral of sayings under sayings, above. 2204 Ibid., 288. He provides evidence for miracles as propaganda in the romances (pp. 252–89), and argues that the propandistic style of the romances is limited to the third century C.E. (p. 288; I suspect the roots of this style are earlier). 2206 See Lown, «Miraculous.» Luke locates his miracle at Nain, an insignificant village, does not report the young man " s revelations about the afterlife, and is otherwise similarly unadorned, favoring its primitive character and authenticity over embellished pagan accounts (Harris, «Dead,» 299). 2207 Pélaez del Rosal, «Reanimacion,» may well be right that Philostratus read Luke; against Theissen, Stories, 277. For significant contrasts between Philostratus and Luke here, see Harris, «Dead,» 301–3. Narrative techniques in 1 Kgs 17:17–24 may have influenced Lukés composition (cf. Pélaez del Rosal, «Reanimacion»; Brodie, «Unravelling»; Hill, Prophecy, 53), but he did not simply compose it from this source (Harris, «Dead,» 299–301; Witherington, Women, 76; against Drury, Tradition, 71). 2208 Blackburn, «ΑΝΔΡΕΣ,» 199–204. Resuscitation stories were not uncommon; cf. the claim for Empedocles in Diogenes Laertius 8.2.59; 4 Bar. 7:19–20 (a resuscitation «in order that they might believe,» my transi.); rabbis in b. B. Qam. 117a; Abraham in T.Ab. 14:11–14; 18:9–11A; 14:7B. 2210 A prayer in text 42.12 of the Aramaic incantation bowls (Isbell, Bowls 101); Sir 31:17; 38:9 ; Jas 5:14–15; m. Ber. 5:5; b. Ber. 60b; Gen. Rab. 53:14; cf. synagogue prayers, especially the eighth benediction when applied to physical infirmities (cf. p. Ta c an. 2:2, §7; Song Rab. 7:2, §3). This appears to be a transcultural phenomenon; see Mbiti, Religions, 55. 2215 See Urbach, Sages 1:101; Safrai, «Home,» 764–66; b. Bek. 44b; Pesah. 11 lab; Git. 68b-70b; Šabb. 66b-67a; 108b–111a; cf. perhaps Vermes, Jesus the Jew, 63; 1 En. 7:1; 8:3; Brayer, «Psychosomatik.» The rabbis were apparently familiar with and sometimes surpassed some Greek medicine (cf. Newmyer, «Medicine»; idem, «Climate»); many ancient health practices were superstitious, but others, like food, rest, and exercise (Plutarch Advice About Keeping Well, Mor. 122B-137E) were prudent. Mixing magical and medical counsel was standard in antiquity, e.g., in Egyptian medicine (Jordan, Egypt, 157). |
| 5759 Jesus» «finding» the man implies that he sought the man (cf. 1:43; 2:14; 4:23), but the contrast between this text and 9may suggest that humans sought by Jesus remain morally responsible for embracing or rejecting him. 5760 E.g., Sophocles Phi1. 481–86,1032–1033; Appian R.H. 1.10; Cornelius Nepos 17 (Agesilaus), 8.1. 5761 Ellis, Genius, 88; Strombeck, «Grace,» 106–7; contrast Hoskyns, Gospel 265. Even if one reads Sirach " s prologue as Joshua ben Sirach " s grandson being in Egypt thirty-eight years, it is doubtful that statement alludes to the exodus. 5762 Cf. John 9:1 ; Mark 5:25 ; Luke 13:11; Acts 3:2; Gen. Apoc. 20.20; Γ. Job 26:1; 27:6/9; 28:1; Philostratus Vit. Apol1. 3.38; 6.43; Epid. inscr. 1; Lake and Cadbury, Commentary, 45; see esp. Theissen, Stories, 51–52. 5763 Demonstrations were an essential component of miracle stories (e.g., Mark 1:31, 44; 2:11–12; 5:43 ; IG 4.951; Lucian Philops. 11; Philostratus Vit. Apol1. 4.45 in Bultmann, Tradition, 225, 232–33; Theissen, Stories, 66). 5764 Safrai, «Home,» 735–36. 5765 Ibid., 744; Jeffers, World, 68. 5766 Theissen, Stories, 66, cites Lucian Philops. 7; Lex. 12; Abdic. 5; Ver. hist. 1.40; 2.41; Charon 7; Asin. 12; Antiphanes Metragyrtes frg. 154; P.S.I. 4.435 and other sources, including invocations in magical papyri (e.g., PGM 3.35–36; 12.58, 81) and accounts in the Gospels (in which Mark not surprisingly dominates). 5767 E.g., the claim in Lysias Or. 24.10–12, Hippocrates knows that some purported cures for lameness were useless (Airs, Waters, Places 22.1–36). 5768 Beck, Paradigm, 87, compares Jesus» abrupt responses to those needing signs that he will grant (2:4; 4:48; cf. also 3:3). 5769 Although θλω (5:6) recurs later in the chapter (5:21, 35, 40), its usage here is determined only by the need of the statement (as in 6); it is probably not related closely to the more theological or christological uses. 5770 See 11:24; Mark 5:39 ; Acts 3:5; 2 Kgs 5:5–7; Philostratus Vit. Apol1. 4.45 (Theissen, Stories, 55). |
| 5683 Whitacre, John, 115. It is, of course, possible at the end of the first century that John " s ideal audiencés primary knowledge of Herod Antipas may stem from the gospel tradition. 5684 Horsley, Galilee, 214–15. Tilborg " s connection with the imperial administration in Ephesus (Ephesus, 100–101) at most informs some of John " s audience on an affective leve1. 5685 Παις (4:51) is equivalent to υις in 4:46, not useful for distinguishing sources (cf. its affectionate use as «child,» e.g., in CIJ 1:369, §505). 5686 For examples of petitions for others, see Theissen, Stories, 49 (citing 1QapGen 20.21–22; Philostratus Vit. Apol1. 3.38; Strabo 17.801), who also notes that the motif of faith is absent in many of these cases (excepting Strabo 17.801). 5687 B. Ber. 34b, bar.; the comparison is often noted (e.g., Moore, Judaism, 377 n. 6; Dibelius, Tradition, 150). Rabbis affirmed that God could do anything, including surmount great distances (Gen. Rab. 59:11). 5690 Higgins, Historicity, 22–26; Hunter, John, 54; Smith, John (1999), 125. Dodd, Tradition, 194–95, also regards this as possible. 5694 So Epid. inscr. 3 and 4, in Grant, Religions, 56–57. Theissen, Stories, 49, notes that the motif of faith is sometimes absent, but also notes that the convincing of skeptics by a miracle is a frequent motif (p. 56, citing 2 Kgs 5:11; Epid. inscr. 3,4,9, 36, 37; Lucian Abdic. 5). 5695 Theissen, Stories, 51, cites S7G 3 1173; Epid. inscr. 48; Philostratus Vit. Apol1. 1.9; 4.1; Tacitus Hist. 4.81; Suetonius Vesp. 7; Dio Cassius 65.8. 5696 Theissen, Stories, 58–59, cites, e.g., Philostratus Vit. Apol1. 3.38; 4.10, 45; 7.38; Lucian Philops. 11; IG 4.128. 5697 Theissen, Stories, 67–68, citing Lucian Philops. 16; Diogenes Laertius 8.67 (also cited in Bultmann, Tradition, 225). 5699 Brown, John, 1:191, regards πιστεω with the dative as less firm a commitment than πιστεω εις. The former, however, appears in Jesus» summons to faith for eternal life (6:40; 8:24; 12:46; and most significantly, 20:31); the latter usually implies commitment but not in every case (2:23; 8:30). |
| 7562 Interestingly, later rabbis also relate Jesus» execution to his miracle-working, there called magic (b. Sanh. 43a), as Stauffer, Jesus, 103, points out; but the tradition is late and may well be secondary on this point. 7564 Xenophon Cyr. 7.2.15 assumes his audiencés knowledge of the common story of Croesus and the Delphic oracle (cf. Herodotus 1.46–48; Xenophon does this elsewhere, cf. Brownson, «Introduction,» x); 2 Chr 32seems to assume knowledge of the story preserved in 2 Kgs 20:12–21. 7566 On a Jerusalem ossuary, see CJ/2:264, §1261; 2:265, §1263; 2:290, §1311. See also Sipre Deut. 281.1.2. 7569 E.g., CI] 2:139, §935; 2:140, §938. Lazarus also appears in Hebrew [CP] 3:183), but Λζαρος explicitly translates , Eleazar, in CIJ2:123, §899 (undated, from Joppa in Palestine). Vermes, Jesus the Jew, 190–91, argues that «Lazarus» is a Galilean form because Galileans typically dropped the open-ing gutteral in Aramaic. By this period, however, the form was probably more widely distributed. 7570 Yamauchi, Stones, 121; cf. Finegan, Archeology, 240. For a more contemporary excavation re-port of a Second Temple period tomb from Bethany, see Loffreda, «Tombe» (also including Byzantine data); the hospitium of Martha and Mary in Bethany is Byzantine (Taylor, «Cave»). 7571 Witherington, Women, 104; Haenchen, John, 2:57. There is no need to see the verse as a later addition to the text (cf. 1:40); it may point the reader forward to Jesus» passion (ODay, «John,» 685–86). 7572 Theissen, Stories, 49, cites, e.g., Acts 9:36; h. Ber. 34b; Lucian Philops. 11; Philostratus Vit. Apol1. 4.10. 7577 So Malina and Rohrbaugh, John, 195, noting that he also missed the funeral (though messengers would not have reached him in time to announce this). 7579 Burial on the day of death was the Jewish custom (Watkins, John, 259; cf. 11:17, 39; Acts 5:6–10). 7580 Barrett, John 391; Morris, «Jesus,» 42. The trip from the Jordan plain (10:40) to the hills around Bethany (11:1) would take longer than the downhill trip from Bethany to the plain; Bethany is nearly 2,700 feet above sea level, and the Jordan plain roughly 1,100 feet below it (LaSor, Knew, 51). |
| Begg, «Fall» Begg, Christopher. «Ahaziah " s Fall (2 Kings 1): The Version of Josephus.» Sefarad 55 (1995): 25–40. Begg, «Gedaliah» Begg, Christopher. «The Gedaliah Episode and Its Sequels in Josephus.» JSP 12 (1994): 21–46. Begg, «Illness» Begg, Christopher. «Hezekiah " s Illness and Visit according to Josephus.» EstBib 53 (1995): 365–85. Begg, «Jehoahaz» Begg, Christopher. «Jehoahaz, King of Israel, according to Josephus.» Sefarad 55 (1995): 227–37. Begg, «Jehoshaphat» Begg, Christopher. «Jehoshaphat at Mid-Career according to AJ 9,1–17.» RB 102 (1995): 379–402. Begg, «Josiah» Begg, Christopher. «The Death of Josiah: Josephus and the Bible.» Ephemerides theologicae lovanienses 64 (1988): 157–63. Begg, «Jotham» Begg, Christopher. «Jotham and Amon: Two Minor Kings of Judah according to Josephus.» Bulletin for Biblical Research 6 (1996): 1–13. Begg, «Nahum» Begg, Christopher. «Josephus and Nahum Revisited.» Revue des études juives 154 (1995): 5–22. Begg, «Portrait» Begg, Christopher. «Josephus» Portrait of Jehoshaphat Compared with the Biblical and Rabbinic Portrayals.» BN78 (1995): 39–48. Begg, «Putsch» Begg, Christopher. «Josephus " s Version of Jehús Putsch (2 Kgs 8,25–10,36).» Antonianum 68 (1993): 450–84. Begg, «Sheep» Begg, Christopher. «The Identity of the Three Building Sheep in 1 Enoch 89,72–73.» Ephemerides theologicae lovanienses 64 (1988): 152–56. Begg, «Uzziah» Begg, Christopher. «Uzziah (Azariah) of Judah according to Josephus.» EstBib 53 (1995): 5–24. Begg, «Zedekiah» Begg, Christopher. «Josephus " s Zedekiah.» Ephemerides theologicae lovanienses 65 (1989): 96–104. Belkin, Philo Belkin, Samue1. Philo and the Oral Law: The Philonic Interpretation of Biblical Law in Relation to the Palestinian Halakah. Harvard Semitic Series 11. Cambridge: Harvard University Press, 1940. Bell, «Pliny» Bell, A. A. «Pliny the Younger: The Kinder, Gentler Roman.» Classical Bulletin 66 (1990): 37–41. Belleville, «Born» Belleville, Linda L. " " Born of Water and Spirit»: John 3:5 .» Trinity Journal NS 1 (1980): 125–41. |
| Differences between Early Christian and Pagan Miracle Stories. An analysis of the miracle stories collected by Theissen 2238 shows that some motifs (especially those intrinsic to miracle narrations in any setting) were widespread. At the same time, such an analysis will reveal that some other NT miracle motifs exhibit rare, perhaps only coincidental, parallels. Likewise, some fairly typical (or at least unobjectionable) accounts of pagan miracle workers have few early Christian parallels: Musaeus, Calais, Zetes, Abaris, and a Hyperborean magician in Lucian could fly, 2239 but the only NT parallel (Acts 8:39) specifically borrows OT language ( Ezek 8:3; 11:1, 24 , where, however, it was visionary; cf. 1 Kgs 18:12). One account reports that Pythagoras taught in two places at the same time; 2240 the instant travel of John 6and the sudden disappearance of the postresurrection Lord (Luke 24:31) are the closest parallels one can adduce to this, but represent transcending the limits of location, not of time. Love-magic, 2241 a continual fast, 2242 a fifty-seven-year nap, 2243 magicians» self-transformation into animal forms, 2244 and revealing golden thighs 2245 are among the sorts of miracles unparalleled in the Gospels, which generally stress healings and exorcisms as benevolent acts of compassion. 2246 Some scholars have also pointed to «matter-of-fact restraint» rather than amplification in most miracle stories in the canonical gospels. 2247 The diverse accounts show a framework of thought that strikes many modern readers as similar primarily because all of them differ starkly from modern Western prejudice against miracles. Further, although pagans naturally understood Jesus» works as those of a (possibly malevolent) magician ( Mark 5:15–17 ), 2248 Jesus» miracles have little in common with magic, especially the magic elaborately documented for us in the third-century magical papyri. 2249 Pagan magicians typically sought to coerce deities or spirits by incantations; Jesus simply commanded as God " s authoritative agent. 2250 (Pagans themselves understood the difference; thus, for example, magic turned Lucius into an ass, but Isis " s transformation of him back into a human is portrayed as counter to magic. 2251 Jewish rabbis also had to seek to distinguish the two.) 2252 |
| 7658 Cf, e.g., m. Sank 6:6; Móed Qat. 1:5; Pesah. 8:8; b. Sank 47b; p. Móed Qat. 1:5, §§4–5; Hachlili and Killebrew, «Necropolis,» 172. One year was also a traditional Greek period for mourning (Euripides Alc. 336; cf. 430–431; Roman women for a brother or father ten months, Plutarch Cor. 39.5; but cf. in unrelated cultures as well, e.g., Gelfand, «Disorders,» 160). 7659 According to R. Johanan (third century C.E.), even God says prayers (b. Ber. 7a); but such a view was not likely widespread in the first century. 7660 Theissen, Stories, 65, citing, e.g., 1 Kgs 17:21; b. Ber. 34b; Hag. 3a. Like speeches, prayers could be inserted into preexisting historical narratives even if the narrator had no access to the actual speech (1Macc 7:36–38). Opposition to petitionary prayer (cf. Van der Horst, «Maximus») must have been exceptiona1. 7661 Healings in the setting of the believing community may have differed from apostolic and prophetic healings in this respect (Jas 5:14). 7665 A corpse is resuscitated in 4 Bar. 7:19–20 «in order that they might believe» (να πιστεσωσιν). Other texts are more frivolous, e.g., raising a person one had earlier struck dead (Γ. Ab. 14:14A; b. B. Qam. 117a). Greco-Roman tradition also reported both speech (Xenophon Cyr. 6.3.10; Ps.-Callisthenes Alex. 2.21) and signs (Eunapius Lives 459) for the sake of bystanders. 7666 For an emphasis on loud speech so the crowds could hear, see Josephus Ant. 4.40. One mortal " s prayer could divinely constitute a sign to another (Homer Od. 20.111, 120). 7667 Fenton, John, 125. One might compare the sort of story in which witches would seek to summon a corpse by name (but could accidentally procure someone else of the same name lying nearby; Apuleius Metam. 2.30), but John does not seek to evoke magic (magical texts usually designate which person of a particular parentage, e.g., PCM 36.82–83), nor is recuscitation the same as stealing a corpse. 7670 Safrai, «Home,» 777, citing m. Ki1. 9:4; Μα " α. S. 5:12; t. Ned. 2:7; Sem. 12:10. Amoraim also understood m. Naz. 9as requiring burials with limbs unbent (Safrai, «Home,» 780–81). |
| While Moses had to veil his face “because the people were afraid to come near him” ( Ex. 34.30 ), “When a man turns to the Lord, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another” ( 2Cor. 3.17–18 ). The experience uniquely given to Moses in the Old Testament is offered to all Christians. In the passages examined above, Orthodoxy understands the “splendor” or “glory” to be a real light with a physical manifestation, rather than metaphors for inward experiences – even though the light is at the same time supernatural: St. Gregory Palamas cites St. Basil of Caesarea to this effect, making clear that the manifestation of divine light had a specific historical moment which was at the same time an eschatological moment – the apostles on Mount Tabor “Were privileged to see with their eyes a foretaste of his advent” (Palamas 1988:252–3); that is, of his coming in glory at the end of the world. Most closely associated with deification in Orthodox teaching is the transfiguration or metamorphosis: when Jesus was transfigured on the mountain, the dazzling light emanating from him was experienced by the three apostles, St. Peter, St. James, and St. John ( Mt. 17.1–8 ; Mk. 9.2–8 ; Lk. 9.28–36 ). On the mountain (in Orthodox tradition, Mount Thabor), Christ was transfigured, shining with a supernatural brilliance ( Mt. 17.1–8 ; Mk. 9.2–8 ; Lk. 9.28–36 ). He manifested God’s glory, the uncreated light, to three chosen disciples. It continued to affect them throughout their lives, transforming them. St. Peter and St. John wrote in their own words, in their epistles, of their experience of the glory, an experience which marks their writings. The persecutor Saul was transformed into St. Paul the apostle through a manifestation of this same uncreated light (Acts 9.3–7; 22.6–8; 26.13–18). The liturgical poetry of the Feast of the Transfiguration bears witness to the historical circumstances of the event. The disciples, especially St. Peter, had been scandalized at the prospect of the Messiah, his master, submitting to death. Christ allowed the divinity to shine through the flesh in order that the disciples might be able to bear the crucifixion, by knowing Christ’s divinity (Ware 1990: 477–88). It brings together the texts relating to the history of salvation, by which God revealed himself to the human race. In the biblical texts for Vespers, the events prefiguring and prophesying the transfiguration are read. They are the texts about Moses and Elijah in which their encounters with the divine glory are narrated (Ware 1990: 472–4; see Ex. 24.12–18; 33.11–23; 34.4–6, 8; I Kgs. 19). |
| 4332 See Dan 2:47 ; 1Tim 6:15 ; 2Macc 13:4; 3Macc 5:35; 1 En. 9:4; 84:2; 3 En. 22:15; 25:4; text 67.2 (Isbell, Bowls, 147); Philo Decalogue 41; Spec. Laws 1.18; m. «Abot 3:1; t. Sanh. 8:9; Sipra Sav M.D. 98.8.5; »Abot R. Nat. 25, 27 A; " Abot R. Nat. 1, §1 B; 27, §56 B; 29, §61 B; b. Ber. 28b; 32b-33a, bar.; 62b; Sanh. 38a, bar.; p. Meg. 1:9, §17; Gen. Rab. 8:7; 12:1; 14:1; Exod. Rab. 2:2; 6:1; 20:1; Lev. Rab. 18:1; 33:3; Num. Rab. 1:4; 4:1,20; 8:3; 14:3; 15:3; 18:22; Lam. Rab. 1:16, §50; Ruth Rab. 2:3; Ecc1. Rab. 2:12, §1; 4:17, §1; 5:10, §2; 9:15, §7; 9:18, §2; 12:1, §1; 12:7, §1; Esth. Rab. 3:15; Song Rab. 1:12, §1; 7:5, §3; Pesiq. Rab. 13:7; 15.preamble; 23:8; Dio Chrysostom Or. 2, On Kingship 2, §75; cf. Deut 10:17 ; Ps 136:2–3 ; Book of the Dead spell 185E (206); the phrase is rooted in titles of suzerain rulers (Ezra 7:12; Ezek 26:7 ; Dan 2:37 ; T. Jud. 3:7; Plutarch Pompey 38.2). 4333 Schnackenburg, John, 1:319, also finds reference to Jesus» continuing signs (2:11); Jonge, Jesus, 59, emphasizes Jesus» «permanent contact with God in heaven.» 4334 Cf. T. Ab. 20(Death to Abraham; Death had previously made his claim of truth emphatic by adding the first-person pronoun, T. Ab. 16A, cf. 18:6A), but this may represent Christian alteration; the double Amen of m. Sotah 2is an affirmation after, rather than before, a statement; that in an apparent synagogue inscription is uncertain and late (cf. Nebe, «Inschrift»). 4335 On the single μν " s very likely authenticity and sense, see Keener, Matthew, 54,181. In contrast to the prefatory μν, «I say to you» is not unique to the Jesus tradition (see Keener, Matthew, 182; also Wise, «General Introduction,» 264; Matt 3:9; Acts 5:38; 1Cor 7:12 ; cf. Rev 2:24). 4336 It functions as a solemn confirmation after a blessing also in the Scrolls, e.g., 4Q286 frg. 5, line 8; frg. 7,1.7; 2.1,5,10, and perhaps 6; 4Q287 frg. 5, line 11; 4Q289 frg. 2, line 4 (and perhaps frg. 1, line 2); 4Q509 1.7; 4Q511 frg. 63,4.3; after a curse in Num 5:22 . A cognate term could precede a statement, adding the emphatic meaning «truly» (Ruth 3:12; 1 Kgs 8:27; 2 Kgs 19:17; 2 Chr 6:18; Job 9:2; 12:2; 19:4–5; 34:12; 36:4 ; Ps 58:2 ; Isa 37:18). |
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