| 3512 Sotades of Maronea (third century B.C.E.) in Stobaeus Anthology 4.34.8 (Boring et al, Commentary, 244); see also on rejected wisdom below. 3514 Especially in apocalyptic circles, e.g., J En. 42:1–3 (Sim.); cf. similar images of the world " s depravity in pagan literature (Ovid Metam. 1.149–150; Fasti 1.247–250; Cicero Quinct. 1.5; perhaps Cicero Mi1. 37.101). Commentators note this theme in Wisdom literature (e.g., Schnackenburg, John, 1:228). 3515 Mek. Bah. 5 (in Urbach, Sages, 1:532); Sipre Deut. 343.4.1; b. c Abod. Zar. 2b; Pesiq. Rab Kah. 2:1; 12:10; Pesiq. Rab Kah. Sup. 1:15; Exod. Rab. 17:2; 30:9; Num. Rab. 14:10; Pesiq. Rab. 15:2; 21:2/3; 30:4; cf. Pesiq. Rab Kah. 2:7; 12:20; also Hengel, Judaism, 1:174–75; Harvey, «Torah,» 1239; Urbach, Sages, 1:327. One may also compare the tradition of the daily bat qol from Mount Horeb condemning the Gentiles for their neglect of Torah (b. " Abot 6:2, bar.; Pesiq. Rab Kah. 15:5; Lam. Rab. proem 2), and a different tradition in which the nations copy (plagiarize?) elements of Torah (p. Sotah 7:5, §1). While comments about Torah are most common in rabbinic literature, the similar idea of the testimonium in L.A.B. 11by which God would judge the world probably indicates that this tradition was not limited to rabbinic circles. 3518 E.g., Mek. Bah. 6.90ff; Sipre Deut. 343.4.1; b. c Abod. Zar. 2b, 64b, bar.; Sanh. 56ab, bar., 59a, bar. (including Tannaitic attribution), 74b; Yebam. 48b; Gen. Rab. 26(including Tannaitic attribution); 34:14; Exod. Rab. 30:9; Deut. Rab. 1:21; Pesiq. Rab Kah. 12:1; cf. Num. Rab. 1:8; Urbach, «Self-Affirmation,» 275–78; Moore, Judaism, 274–75. Proselytes and a few pious Gentile prophets also show that the Gentiles are without excuse (e.g., Lev. Rab. 2:9). 3519 «His own» (neuter) may refer to the land, and «his own» (masculine) to the people; see Brown, John, 1:10; cf. Westcott, John, 8. Although Galilee is Jesus» native land, his «own» land that rejects him is Judea (cf. 4:45; Meeks, Prophet-King, 40); in 10:3–4, 12, Jesus» «own» is redefined as his true flock. M. Smith, Parallels, 153, finds in «his own» an allusion to Jesus» deity because Israel is regularly God " s possession in the Hebrew Bible and Tannaitic literature. |
| 3561 Sipre Deut. 43.8.1; b. Šabb. 31a; Yoma 76a; Exod. Rab. 15:30; Lev. Rab. 10:3; Num. Rab. 16:7; Deut. Rab. 2:24; 10:4; Lam. Rab. proem 2; Lam. Rab. 1:17, §52; SongRab. 2:16, §1; Pesiq. Rab. 15(often in parables); cf. Gen. Rab. 86(modeled after Exod 4:22, but the tradition is attested early in Jub. 19:29). 3562 E.g., " Abot R. Nat. 35, §77; 44, §124 B; Sipra Behuq.pq. 2.262.1.9; Sipre Deut. 43.16.1; 45.1.2; 352.7.1; b. Šabb. 31a, 128a; Pesiq. Rab Kah. 9:5; 14:5; Exod. Rab. 46:4–5; Num. Rab. 5:3; 10:2; Deut. Rab. 1:6; 3:15; Lam. Rab. proem 23; Lam. Rab. 3:20, §7. 3563 Sipre Deut. 96.4.1; cf. similarly Sipre Deut. 308.1.2. The discussion continues in later texts: Israel are God " s children when they obey him (Deut. Rab. 7:9); God begot Israel as an only child, but will treat them as slaves if they disobey (Pesiq. Rab. 27:3; cf. John 8:35 ); Bonsirven, Judaism, 48–49, cites some other revelant texts (including Sipre Num. on 15:41). 3564 E.g., b. Ber. 7a (apocryphal bat qol to R. Ishmael), 19a (Honi the Circle-Drawer, but the antiquity of the tradition is difficult to date); cf. Sukkah 45b (R. Simeon ben Yohai). See especially Vermes on charismatic rabbis, discussed on pp. 270–72 (Vermes, Jesus the Jew, 210–11, citing b. Ta c an. 23b; followed by Borg, Vision, 45; tentatively by Charlesworth, Pseudepigrapha and NT, 82). 3565 See on «the Jews» in the introduction, above; cf. similarly Ellis, Genius, 24. Early Jewish readers, both Christian and non-Christian, probably assumed the idea of future inheritance in sonship language; see Hester, Inheritance, 42. 3566 E.g., m. Sotah 9:15; t. B. Qam. 7:6; Hag. 2:1; Péah 4:21; Sipra Behuq. pq. 8.269.2.15; Sipre Deut. 352.1.2; b. Ber. 30a, bar.; p. Sanh. 10:2, §8; Pesiq. Rab Kah. 24:9; Lev. Rab. 1:3; 7:1; 35:10; see further texts in Marmorstein, Names, 56–58; cf. 3Macc 5:7; 7:6; personal prayer in Jos. Asen. 12:14. Outside 3Macc 6:8, the title appears regularly in prayers, especially in rabbinic texts (Moore, Judaism, 2:202–10; cf. McNamara, Targum, 116ff.), but these probably reflect some early and widespread prayer language (e.g., the Kaddish, adapted no later than Q in the Palestinian Jesus tradition; see Moore, Judaism, 2:213; Smith, Parallels, 136; Jeremias, Theology, 21; Jeremias, Prayers, 98); see esp. Vermes, Jesus and Judaism, 40. «My father» may have sounded strange (Jeremias, Message, 17; idem, Prayers, 57; Israel as a whole applies it in Sipra Qed. pq. 9.207.2.13), but «our Father» certainly did not. For OT usage, see Jeremias, Prayers, 12; for «intertestamental» literature, see ibid., 15–16; nor is the title unique to Judaism and its religious descendants (Mbiti, Religions, 63, 83). |
| 3622 B. Šabb. 33a; Gen. Rab. 97 (NV); Exod. Rab. 2:2; for similar association of glory with the temple, see Pesiq. Rab. 1:2; 32:1. For the Spirit dwelling in God " s temple, see Isaacs, Spirit, 25 (citing Josephus Ant. 8.114 as a Spirit-parallel to rabbinic Judaism " s Shekinah). Sievers, «Shekhinah,» thinks that the Shekinah may have been more universalized after the templés destruction in 70. Naturally God " s glory was also portrayed as dwelling in heaven (1QS 10.3). 3624 Exod 13:21; 40:36–38; Neh 9:12; Ps 78:14 ; Mek. Šir. 3.67 ff.; Pesiq. Rab Kah. Sup. 5:1; cf. Ps 80:1 ; Isa 63:14; Urbach, Sages, 1(citing Sipre Num. 80, 84). Glory, of course, had always been associated with that event (e.g., 2Macc 2:7–8; Pss. So1. 11:2–6). From at least the second century, however, rabbinic tradition indicated that the Shekinah also participated in Israel " s captivity in Egypt and Babylonia (Mek. Pisha 14.87ff.; Mek. Bes. 3.82–83; Sipra Behuq. pq. 6.267.2.6; Sipre Num. 84.4.1; p. Ta c an. 1:1, §10, citing a Tanna; Exod. Rab. 15:16; Num. Rab. 7:10; Lam. Rab. 1:5, §32; cf. Cohen, «Shekhinta»; as late as the Zohar, cited in Siegal, «Israel,» 106). 3625 Abelson, Immanence, 380–82, notes that although kabod («glory») sometimes is identified with Shekinah, they are not always the same; but he feels that δξα in the NT covers the semantic range of both terms (380). Burney, Origin, 36, imports the Aramaic yekara («glory») alongside Shekinah (presence) here. 3627 See Coloe, Temple Symbolism, 11, and passim. Coloe also points to other Johannine passages pregnant with temple symbolism. 3628 E.g., Num. Rab. 20:10; see Kadushin, Mind, 223–26 (against medieval philosophers); cf. Abelson, Immanence, 98–134, followed also by Isaacs, Spirit, 25–26. In one late personification, the departing Shekinah kissed the walls of the temple (Lam. Rab. proem 25). 3629 Kadushin, Mind, 226–29; cf. Abelson, Immanence, on the Shekinah as the «immanent God» (pp. 117–34). 3632 E.g., " Abot R. Nat. 38 A; Sipra Qed. pq. 8.205.2.1; par. 4.206.2.6; Sipre Deut. 258.2.3; 320.2.1; b. Ber. 5b; Roš Haš. 31a; Šabb. 33a, 139a; Yebam. 64a, bar.; Yoma 21b;p. Sanh. 8:8, §1; Deut. Rab. 5:10; 6:14; Ruth Rab. 1:2; cf. Sipre Num. 1.10.3; Urbach, Sages, 1:286–87 (citing Mek. Pisha 5); pagan deities in Ovid Fasti 1.247–250; Plutarch Them. 10.1; so with Wisdom (Wis 1:4; 6:12–25, esp. 6:23; cf. Wis 7:25–26; Babrius 126). The Shekinah was progressively banished from, and then reinvited to, earth CAbotR. Nat. 34 A; Pesiq. Rab Kah. 1:1; Gen. Rab. 19:7; Song Rab. 5:1, §1); because of sin, his tabernacle or temple was necessary to bring his presence (Pesiq. Rab 7:4). For the Shekinah continuing with Israel even when they sin, see Abelson, Immanence, 135–42. |
| 6908 Hesiod Op. 719–721; Livy 44.34.4–5; Horace Sat. 1.4.81–82; Martial Epigr. 3.28; Dio Chrysostom Or. 37.32–33; Lucian A True Story 1; Slander passim; Marcus Aurelius 6.30.2. 6909 1QS 7.15–16; Sib. Or. 1.178; Josephus Ant. 13.294–295; 16.81; Ag. Ap. 2.89; War 1.77, 443, 532, 564; Philo Abraham 20; Spec. Laws 4.59–60; T. Ab. 12:6–7B; Rom 1:30 ; Sipre Deut. 1.8.2–3; 275.1.1; " Abot R. Nat. 9, 40A; 41, §116B; b. c Arak. 15a-16a; B. Bat. 39ab; Pesah. 118a; Sanh. 103a; Ta c an. 7b; Pesiq. Rab Kah. 4:2; Gen. Rab. 79:1; 98:19; Exod. Rab. 3:13; Lev. Rab. 16:6; 26:2; 37:1; Num. Rab. 16:6; Deut. Rab. 5:10; 6:8,14; Ecc1. Rab. 3§1. 6910 Kraeling, John, 11–12. 6911 E.g., Justin Dia1. 69:7; b. Sanh. 43a; 107b. For more detailed discussion, see Klausner, Jesus, 27–28, 49–51, 293; Dalman, Jesus in Talmud, 45–50; Herford, Christianity 50–62; Gero, «Polemic»; Horbury, «Brigand,» 183–95; Stanton, Gospel Truth, 156–58. 6912 E.g., Homer Od. 18.15,406; 19.71; see more detailed comment on John 7:20 . 6913 Stanton, Gospel Truth, 161–62, suggesting that Mark 3and Q attest it independently. (But Mark may follow Q here.) 6914 Deut 4:2; 33:9; 1 Chr 10:13; esp. Ps 119:9, 17, 67, 101, 158 ; John 17:6; 1 John 2:5 ; Jub. 2:28; CD 6.18; 10.14,16; 20.17; 1QS 5.9; 8.3; 10.21; Sib. Or. 1.52–53. See Pancaro, Law, 403–30. 6915 Also, e.g., T.Ab. 11:5B. 6916 E.g., 4 Bar. 5:28. Cf. John 3:3 , where only the righteous will «see» the kingdom. 6917 E.g., Mark 9:1 ; Heb 2:9; Sib. Or. 1.82 (of Adam); Gen. Rab. 21:5; Lev. Rab. 18:1; Pesiq. Rab. 48:2; «taste death " s cup» in Tg. Neof. 1 on Gen 40:23 ; and on Deut 32:1 ; cf. Homer Od. 21.98. A newborn infant who died had merely «tasted life» (IG 14 1607 2171, in Horsley, Documents, 4:40, §12); cf. Longus 1.19; Musonius Rufus 19, p. 122.1. 6918 E.g., Gen 42:2; 43:8; 47:19 ; Num 4:19 ; Deut 33:6; 2 Kgs 18:32; Ps 118:17 ; Ezek 18:17, 21, 28; 33:15 ; L.A.B. 23:10. 6919 Cf. Philo Abraham 51–55; 4 Macc 16:25; Ecc1. Rab. 9:5, §1. In other Jewish traditions, the prophets died (cf. also T. Mos. 1:14–15) but their words endure (Pesiq. Rab Kah. 13:3; Pesiq. Rab. 1:2). Of course, the observation that all great people have died and no one will escape this is a natural one (e.g., Lucretius Nat. 3.1024–1052). |
| 4817 Oddly, some have cited Hermetic language as the background for the NT language (e.g., Reitzenstein, Religions, 453–54; Barrett, John, 206–7; Houlden, Epistles, 89). 4818 E.g., Cleanthes Hymn to Zeus in Stobaeus Ec1. 1.1.12; Epictetus Diatr. 4.10.16; Plutarch Plat. Q. 2.1–2, Mor 1000E-1001C; T.T. 8.1.3, Mor. 718A; Marcus Aurelius 10.1; cf. Vellanickal, Sonship, 360; Kelly, Peter, 50. Plato Statesman 270DE records an ancient tale about the rebirth of the cosmos. 4819 Sib. Or. 3.604, 726; 5.284, 328, 360, 406, 498, 500 (probably second century B.C.E., possibly Egyptian Jewish). 4820 E.g., Philo Decalogue 53, 107; Spec. Laws 1.96, 209; cf. Spec. Laws 3.189. See further Lee, Thought, 47. For sonship language in Philo, see esp. Vellanickal, Sonship, 50–51. See the much fuller comment on 1:12; and documentation in Keener, Matthew, 217, on divine fatherhood. 4822 Philo Cherubim 114; cf. the analogy of death and a second birth in Seneca Ep. Luci1. 102.26; Maximus of Tyre Or. 41.5. Wolfson, Philo, 1:405, cites in this connection also QE 2.46, «second birth»; see further Burnett, «Immortality.» The language of the «regeneration» could suggest the Stoic idea of a cosmic conflagration (cf. Philo Eternity 85; Moses 2.65; cf. Matt 19:28), but writers could also use παλιγγενεσα simply with reference to the coming of spring. 4826 Lev. Rab. 29:12; see various citations in Moore, Judaism, 1:533. Re-creation applies to Moses» call in Exod. Rab. 3:15; other sources in Buchanan, Consequences, 210. 4828 E.g., «Abot R. Nat. 26, §54B; of Abraham and Sarah in Sipre Deut. 32.2.1; »Abot R. Nat. 12A; Song Rab. 1:2, §3; see other citations in Davies, Paul, 119. Amoraim also applied the principle to teaching young men (b. Sanh. 99b). 4830 Also 1QS 4.17–20, 23–26; 1 En. 5:8–9; 10:16; 91:8–11, 17; 92:3–5; 107:1; 108:3; Jub. 50:5; 4 Ezra 7:92; T. Zeb. 9:8, MSS; T. Mos. 10:1. 4831 E.g., Gen. Rab. 89:1; Deut. Rab. 3:11. Rabbinic traditions apply this principle specifically to the evil impulse (p. c Abod . Zar. 4:7, §2; Sukkah 5:2, §2; Pesiq. Rab Kah. Sup. 3:2; Exod. Rab. 30:17; 46:4; Ecc1. Rab. 2:1, §1; 12:1, §1), often in conjunction with Ezek 36 (b. Sukkah 52a; Pesiq. Rab Kah. 24:17; Exod. Rab. 41:7; Deut. Rab. 6:14; Song Rab. 6:11, §1); cf. postmortem elimination of the impulse in L.A.B. 33:3; Gen. Rab. 9:5. A number of commentators (Dodd, Preaching, 34; Schnackenburg, John, 1:370–71), allude to the Jewish doctrine of eschatological purification here. |
| 3351 Sipre Deut. 330.1.1 (trans. Neusner, 2:376); cf. later texts in Gen. Rab. 3:2; 28:2; Deut. Rab. 5:13; p. Ber. 6:1, §6; Deut 33in Targum Onqelos (Memra; cited in Moore, «Intermediaries,» 46); cf. also 1 Clem. 27. Targum Neofiti on the creation narrative emphasizes the creativity of the word of the Lord even more; see Schwarz, «Gen.» 3352 E.g., Mek. Sir. 3.44–45,49–51; 8.88; 10.29–31; Mek. c Am. 3.154–155; Mek. Bah. 11.111–112; Mek. Nez. 18.67–68; t. B. Qam. 7:10; Sipre Num. 78.4.1; 102.4.1; 103.1.1; SipreDeut. 33.1.1; 38.1.3–4; 49.2.2; 343.8.1; " Abot R. Nat. 1, 27, 37 A. In later texts, cf. the translation «by whose word all things exist» in b. Ber. 12a, 36ab, 38b; 40b, bar.; 44b; Sanh. 19a (pre-Tannaitic attribution); p. Pesah 2:5; Gen. Rab. 4:4,6; 32:3; 55(all Tannaitic attributions); Lev. Rab. 3:7; Num. Rab. 15:11; Deut. Rab. 7:6; Ruth Rab. 5:4; Pesiq. Rab. 21:7; Tg. Neof. on Exod 3:14; cf. Urbach, Sages 1:184–213; Marmorstein, Names, 89 (comparing also a Sumerian psalm). 3357 M. «Abot 5:1; »Abot R. Nat. 31 A; 36, §91 B; 43, §119 B; Gen. Rab. 16:1; Montefiore and Loewe, Anthology, 399, §1092, also cite Pesiq. Rab. 108ab; cf. «The Samaritan Ten Words of Creation» in Bowman, Documents, 1–3. 3359 M. «Abot 3:l4; Sipre Deut. 48.7.1; »Abot R. Nat. 44, §124 B; Exod. Rab. 47:4; Pirqe R. E1. 11 (in Versteeg, Adam, 48); Tanhuma Beresit §l, f.6b (in Montefiore and Loewe, Anthology, 170–71, §454; Harvey, «Torah,» 1236); cf. Urbach, Sages, 1:196–201,287. Some later rabbis went so far as to attribute the world " s creation even to specific letters (e.g., p. Hag. 2:1, §16). 3360 Philo Planting 8–10; Heir 206. God is the bonder of creation in 2 En. 48:6; Marcus Aurelius 10.1; cf. Wis 11:25. For the connection between creating and sustaining, cf. John 5:17 . Lightfoot, Colossians, 156, helpfully cites Philo Flight 112 (word); PlantingS (divine law); Heir 188 (word). 3361 Col 1(sustain; hold together) and commentaries (e.g., Lightfoot, Colossians, 156; Kennedy, Theology, 155; Lohse, Colossians, 52; Johnston, Ephesians, 59; Hanson, Unity, 112; Beasley-Murray, «Colossians,» 174); cf. Cicero Nat. d. 2.11.29 (a Stoic on reason); Wis 7(Wisdom " s movement does not contrast with Platós unchanging forms; Plato and others envisioned rapid motion in the pure heavens–see Winston, Wisdom, 182). Cf. 1 Clem. 27A; Sir 43.26 ; cf. Wolfson, Philo, 1:325. |
| 6145 2 Bar 29:8; Mek. Vay. 3.42ff.; 5.63–65. Cf. the manna restored with the ark (2Macc 2:8; cf. 4 Bar. 3:11). 6146 Many commentators, often following Billerbeck, Kommentar, 2:481,4:890,954 (e.g., Dodd, Interpretation, 335; Cullmann, Worship, 96); see further Rev 2:17; probably also 4Q511 frg. 10.9. This image continued in Christian tradition (Sib. Or. 7.149), in which Christ was the holy manna-giver (γλε μαννοδτα, Sib. Or. 2.347). Cf. also the préexistent manna (b. Pesah. 54a; Hoskyns, Gospel, 294, cites Sipre Deut. 355). 6147 E.g., m. " Abot 3:16; 4:16; b. Ber. 34b; Sanh. 98b; see further Feuillet, Studies, 70–72, and our introductory comments on John 2:1–11 ; probably also lQSa (=lQ28a) 2.11–12, 19–21. Kuzenzama, «Préhistoire,» suggests that receiving Torah was the prerequisite. 6148 Lev. Rab. 27:4; Ruth Rab. 5:6; Ecc1. Rab. 3:15, §1; Pesiq. Rab. 31:10; 52:8. Israel would continue to celebrate the exodus in the messianic era but would celebrate the kingdom more (t. Ber. 1:10; b. Ber. 12b). 6150 See, e.g., Glasson, Moses, 15–19, on Isaiah. For exodus typology in the Hebrew Bible, see Daube, Pattern, passim. 6152 E.g., early Amoraic tradition in Pesiq. Rab Kah. 5:8; Num. Rab. 11:2; Ruth Rab. 5:6; Ecc1. Rab. 1:9, §1; in some cases (Exod. Rab. 2:6; Deut. Rab. 9:9) Moses himself would lead Israel in the end time. On the hidden Messiah tradition, see comment on John 8:59 . 6153 E.g., Edersheim, Life, 334; Billerbeck, Kommentar, ad loc; Dodd, Interpretation, 83; Hunter, lohn, 71. 6154 See b. Ta c an. 9a; Num. Rab. 1:2; 13:20; Song Rab. 4:5, §2; Tg. Jon. to Deut 10:6 ; though cf. also Abraham in Gen. Rab. 48:12. Tannaim might recount similar details without the names (Sipre Deut. 313.3.1; 355.6.1). Haggadah also commented on the adjustable flavors of manna (Sipre Deut. 87.2.1; Exod. Rab. 5:9; 25:3), that it fell sixty cubits deep (b. Yoma 76a), that more fell nearer the homes of the righteous (b. Yoma 75a), and that it was préexistent (b. Pesah. 54a). 6155 That the second line repeats the final «gives/gave bread from heaven» fits typical ancient Mediterranean speech forms (πιφορ, ντιστροφ; Anderson, Glossary, 23, 54; idem, Rhetorical Theory 163; Rowe, «Style,» 131; in the NT, see Porter, «Paul and Letters,» 579; Black, «Oration at Olivet,» 86; in the LXX, see Lee, «Translations of OT,» 779), thereby drawing further attention to the contrast. |
| 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. |
| 3146 P. Meg. 1:5, §4; cf. b. Šabb. 104a: prophets reinstituted Moses» forgotten laws (cf. 4 Ezra 14:44–46), but even a prophet could make no innovations after Moses. Cf. Sipre Deut. 11:17, cited in Bonsirven, Judaism, 219: the law would not be altered. 3151 See 4Q176, frg. 1, 4, 14, 24, 31 and line 14, as assembled in Wise, Scrolls, 237 (it is unlikely that the «second» law book is Exod or Deut here). 3153 Sipre Deut. 345.2.2; Pesiq. Rab Kah. 26:9; Exod. Rab. 29:4; Song Rab. 8:11, §2; Pesiq. Rab. 20:2. For Torah as God " s daughter cf. also b. Sanh. 101a; Exod. Rab. 33:1; Num. Rab. 12:4; Song Rab. 3:10, §2; Pesiq. Rab. 20:1. Hengel regards this personification of Torah as God " s daughter as equivalent to Philós identification of Logos as God " s son (Judaism, 1:171). Although this is the usual image in rabbinic sources, Jewish people used imagery flexibly; in a much rarer variant, Torah is the bride and the ark is the bridegroom (p. Ta c an. 2:1, §6), or (more often) Israel is God " s daughter rather than his son (e.g., b. Pesah. 56a; Song Rab. 8:9, §2); one may also compare the personification of repentance as God " s daughter in Jos. Asen. 15:7. 3155 Song Rab. 8:14, §1, attributing the parable to R. Levi, early-third-century Palestine. For Torah as intercessor, cf. also Exod. Rab. 29:4. 3157 Exod. Rab. 30:3; on the Holy Spirit " s analogous exclamations, cf., e.g., Exod. Rab. 27:9. 3161 Martens, «Prologue,» 179, finds no pre-Christian data for «an independent Torah theology» with personalization or hypostatization. 3164 Kümmel, Theology, 280, unfortunately uses the lack of «personification» of Torah in Palestinian Judaism to indicate that Torah is inadequate background for the prologue. Dodd and Bultmann (especially the latter) both show lack of firsthand familiarity with rabbinic sources relevant to the prologue; see Kysar, «Background,» 254. 3166 Cf., e.g., Epp, «Wisdom»; Schoneveld, «Thora»; idem, «Torah»; Casselli, «Torah»; Keener, «Pneumatology,» 240–54; idem, «Knowledge,» 44–71. |
| 3449 Painter, «Christology,» 51: «In the beginning» vs. «came to be» (though cf. 1:14); «was with God» vs. «sent from God» (though this often depicts Christ, too); «was God» vs. «his name was lohn»; «in the beginning with God» vs. «came for a witness»; «all things came to be through him … in him was life … the light of men» vs. «to witness concerning the light.» These parallels are inexact, but the contrast of 1:8–9 is explicit. 3450 Fritsch, Community, 117, who adds that this «could explain how the Evangelist came to know so much about John the Baptist and the Essene-Covenanter background out of which he came.» Longenecker, Ministry, 70, suggests that the «one baptism» of Eph 4shares this polemical context. Cf. Bultmann, Tradition, 165; Morris, John, 88. 3451 Daniélou, Theology, 62. Pseudo-Clementine Recognitions 1.54 warns that some followers of the Baptist proclaimed him the Christ (cited in Michaels, John, 7; cf. Luke 3:15). 3452 Stanton, Gospels, 167; Kysar, «Contributions of Prologue,» 359 n. 32; cf. still more strongly Smalley, John, 127. Taking an exalted self-understanding back to the Baptist himself (Hengel, Leader, 36) is even harder to argue. 3453 Cf. Kysar, «Contributions,» 359 (suggesting «Jewish opponents… arguing that Jesus was the equal of John the Baptist but no more»). His concessions to Bultmann, but with the warning that Bultmann certainly exaggerated, are in his n. 32. 3454 Cf. Fiorenza, Revelation, 195; cf. also Collins, Oracles, 118, who remarks concerning Egyptian oracles that the purpose of the Jewish Sibylline Oracles «was primarily to establish common ground between the Jewish and gentile worlds.» 3455 «Balaam» suggests an oracular connection (Aune, Prophecy, 218; as the greatest pagan prophet, cf. Josephus Ant. 4.104; Sipre Deut. 343.6.1; 357.18.1–2; Exod. Rab. 32:3; Num. Rab. 14:20; Pesiq. Rab. 20:1; as philosopher or sage, Pesiq. Rab Kah. 15:5; Gen. Rab. 65:20; 93:10; Lam. Rab. proem 2), but he also epitomized wickedness in Jewish lore (e.g., «the wicked Balaam» in m. " Abot 5:19; b. c Abod. Zar. 4a; Ber. 7a; Sanh. 105b, 106a; cf. Exod. Rab. 30:20; Num. Rab. 20:6), these traditions supplying details missing in Num 22–25 ; Mic 6:5 : leading Israel to immorality, hence judgment (Josephus Ant. 4.157; LA.B. 18:13; Sipre Deut. 252.1.4; p. Sanh. 10:2, §8; cf. Jude 11; Judith 5:20–21; p. Ta c an. 4:5, §10), greed and eschatological shortsightedness ( 2Pet 2:15 ; Pesiq. Rab. 41:3), folly ( 2Pet 2:15 ; Philo Cherubim 32; Worse 71; Unchangeable 181; Confusion 64, 159; Migration 115–cited by LCL l:xxv; Ecc1. Rab. 2:15, §2), and vanity (Philo Confusion 159; m. " Abot 5:19); cf. Caird, Revelation, 39, who cites Philo Moses 1.292–304; Josephus Ant. 4.126–130 in support of the idea that religious syncretism is in view here. |
|
|
