| John 6:31/Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven. John 12:38/Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?” John 12:40/Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed. Acts 2:19/Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke. Acts 2:25-26/Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety. Acts 4:26/Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.” Acts 7:14/Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went. Acts 7:27-28/Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.” Acts 7:43/Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god. Acts 8:33/Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away. Acts 13:41/Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.” Acts 15:17/Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.” Rom. 2:24/Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles). Rom. 3:4/Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges. Rom. 3:12/Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.” Rom. 3:13/Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language. Rom. 3:13/Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips. Rom. 3:14/Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew - cursing and “deceit and oppression.” |
| 2 Cor. 4:13/Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense). 2 Cor. 6:2/Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you. Gal. 3:10/Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words. Gal. 3:13/Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow. Gal. 4:27/Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.” 2 Tim. 2:19/Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His. Heb. 1:6/Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43. Heb. 1:12/Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.” Heb. 2:7/Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.” Heb. 2:12/Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.” Heb. 2:13/Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.” Heb. 3:15/Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.” Heb. 3:15; 4:7/Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice! Heb. 8:9-10/Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts. Heb. 9:28/Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.” Heb. 10:5/Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.” Heb. 10:38/Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright. Heb. 11:5/Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.” |
| 4938 Plato Crat. 400BC. Even when the specific language is absent, the concept is frequent: Plato Phaedo 80DE; Epictetus Diatr. 1.1; 1.8–9; 1.9.11–12,16; 3.13.17; 4.7.15; Arrian Alex. 7.2.4; Plutarch Isis 5, Mor. 353A; Marcus Aurelius 3.7; 4.5,41; 6.28; 9.3; Plotinus Enn. 1.5.3; cf. 4 Ezra 7.96; Diogn. 6.7–8. 4939 Let. Aris. 236; L.A.B. 3:10; T. Ash. 2:6; T. Naph. 2:2–3; T. Job 20:3; Apocr. Ezek. 1–2. Often «soul and body» together signified the whole (e.g., 2Macc 7:37; 14:38; Let. Aris. 139; T. Sim. 2:5; 4:8). 4940 E.g., 1 En. 102:5; t. Sanh. 13:2; b. Ber. 10a; 60b; Yoma 20b, bar.; Lev. Rab. 4:8; 34:3; Deut. Rab. 2:37; Pesiq. Rab. 31:2. See especially the Hellenistic dualistic language in Sipre Deut. 306.28.3; later, Gen. Rab. 14:3; Ecc1. Rab. 6:6–7, §1. 4941 E.g., Philo Alleg. Interp. 1.1; Abraham 258; Josephus Ant. 17.354; 18.14,18; War 1.84; 2.154, 163; 7.341–348; T. Ab. 1:24–25A; 4:9; 9:10B; Jos. Asen. 27:10/8; Apoc. Mos. 13:6; 32:4; 33.2. 4942 E.g., 1 En. 22:7; 4 Ezra 7:78; Gen. Rab. 14:9. Some traditions allowed the destruction of both soul and body for the wicked at the final judgment (t. Sanh. 13:4; cf. 1Macc 2:63); Sadducees reportedly denied immortality (Josephus Ant. 18.16). 4944 Snodgrass, «ΠΝΕΥΜΑ,» 195; see also Talbert, John, 77, 98; Maximus of Tyre Or. 10.4; esp. (though later) Porphyry Marc. 19.314–316; 33.516–517. For John, «nature is determined by its origin» (Vellanickal, Sonship, 197–98, citing John " s frequent εναι εκ); cf. 1 En. 15:9–10: celestial spirits (angels) reside in heaven, whereas terrestrial ones (in this case giants born to the evil Watchers) reside on earth. 1QS 3.15–4.26 attributes all actions to either the spirit of truth or the spirit of leading astray. 4945 Philosophers might read this as divinization (Seneca Dia1. 1.1.5; Ep. Luci1. 48.11; Epictetus Diatr. 1.3.3; 2.19.26–27; Plutarch Pompey 27.3; Sent. Sext. 7ab; Marcus Aurelius 4.16; Philostratus Vit. Apol1. 3.18,29; 8.5; Plotinus Virt. 1.2.7), or the soul as the divine part (Plato Rep. 10.61 IDE; Cicero Leg. 1.22.58–59; Tusc. 1.22.52; 1.25.56–1.26.65; Div. 1.37.80; Parad. 14; Seneca Ep. Luci1. 32.11; Epictetus Diatr. 1.1; 1.12; 1.14.6; Marcus Aurelius 2.13,17; 3.5–6,12,18; 5.10.2; 5.27; 12.26; Josephus War 3.372), but in view of God " s Spirit and his peoplés spirit in Ezek 36:25–27 , the issue in John 3is not sameness of spirit (just as flesh begets related but not the same flesh) but likeness and image. |
| Уже Климент Александрийский видит в словах Моисея о пришествии пророка после него (Втор 18. 15, 19) «пришествие совершеннейшего Педагога, Логоса» ( Clem. Alex. Paed. I 7); и в дальнейшем эти стихи христ. толкователи в противовес иудейским комментаторам относили не к Иисусу Навину (что противоречит Втор 34. 9-11 и Числ 12. 6-8), а к Иисусу Христу ( Cypr. Carth. Test. adv. Jud. I 1; ср.: Cyr. Hieros. Catech. XII 17). Описание ритуального заклания жертвенной телицы за убийство человека старейшинами и священниками (Втор 21. 1-7), по мнению Кирилла Александрийского, прообразует осуждение на смерть Иисуса Христа за грехи людские (PG. 69. Col. 645-649b). Среди установлений о праздновании Пасхи есть повеление Господа о заклании Пасхи «из мелкого и крупного скота» (Втор 16. 2); блж. Августин соотносит эти строки с праведными и грешными, под к-рыми он понимает человеческую природу Христа, искупившего и тех и других ( Aug. Quaest. in Deut. 24). Согласно Феодориту Кирскому, стих: «Веселитесь, язычники, с народом Его [и да укрепятся все сыны Божии]» (Втор 32. 43) - прикровенно указывает на служение ангелов во время земной жизни Спасителя: при Его рождении (Лк 2. 13-14), во время искушения в пустыне (Мф 4. 11), после Воскресения (Лк 24. 4-5) и Вознесения (Деян 1. 10-11) (Quaest. 42). Для свт. Иринея Лионского слова «жизнь твоя будет висеть пред тобою» (Втор 28. 66) напоминают о крестных страданиях Иисуса Христа (Adv. haer. I 81). Среди святоотеческих толкований можно выделить места, прообразовательно изображающие Церковь Христову, подчеркивающие значение избранного народа в истории спасения и преходящую силу законодательства Моисея. Участь пленной жены и правила обращения с ней (Втор 21. 10-14), согласно свт. Кириллу Александрийскому, символизируют историческую судьбу евр. народа и синагоги (PG. 69. Col. 649c - 651b), жертвенные камни, воздвигнутые израильтянами у горы Гевал, при переходе через Иордан, на к-рых были написаны слова закона (Втор 27. 1-8), символизируют апостолов и святых Церкви (PG. 69. Col. 664d - 669b). Прощение долгов в 7-й, юбилейный год (Втор 15. 1) указывает на дарование прощения и оставление грехов всем грешникам в конце времен во Христе (PG. 69. Col. 676b). Повеление Моисея положить книгу закона «одесную ковчега завета Господа, Бога вашего» (Втор 31. 26) подтверждает преходящий характер закона и ожидание откровения нового, совершенного закона заповедей Христовых (PG. 69. Col. 676с; ср.: Iren. Adv. haer. IV 16. 2). Слова прор. Моисея: «истинно Он любит народ [Свой]; все святые его в руке Твоей, и они припали к стопам Твоим, чтобы внимать словам Твоим» (Втор 33. 3), согласно блж. Августину, могут быть обращены исключительно к «новому народу, который Господь Христос основывает» (Quaest. 56). Слова из песни Моисея о «народе бессмысленном» (Втор 32. 21), по Оригену, пророчески указывают на буд. призвание др. народов к общению во Христе (Princ IV 1. 3; ср.: Iren. Adv. haer. I 97; Theodoret. Quaest. in Deut. 41). |
| 4969 E.g., Pesiq. Rab. 23:8. Socrates also reportedly compared the soul with winds that are invisible yet yield clear effects (MacGregor, John, 73, cites Xenophon Mem. 4.3). 4970 One could speak similarly of a quickly disappearing pirate (Chariton 2.4.7: ν οκ οδας οδ» οπθεν λθεν οδ» που πλιν πλθεν); a Tanna spoke of inability to see the womb (where one came from) or the grave (where one was going; " Abot R. Nat. 32, §69B). More analogously, a Tanna commented on Dan 12that the righteous, like the stars, are sometimes visible but sometimes invisible (Sipre Deut. 47.2.8). 4971 Ezek 37 figures prominently in 4Q386; 4Q388; 4Q385 frg.2, lines 7–8; and a Dura Europos mural; perhaps Acts 2:2. See, e.g., Chevallier, Souffle, 23; Robinson, «Baptism,» 17; Bruce, Commentary, 54. Some diverse cultures link «spirit» and «wind» (Kaplan and Johnson, «Meaning,» 205; Egyptian language in Görg, «Wehen») or «wind» with the divine (Mbiti, Religions, 70). 4972 Commentators often recognize «wind» and «Spirit» as a double entendre here (e.g., Lightfoot, Gospel, 131; Hunter, John, 38; Sanders, John, 125; Brown, John, 1:131; Johnston, Spirit-Paraclete, 9; Shedd, «Meanings,» 255). 4973 Bernard, John, 2:313, contends that in John κοω with the genitive implies «hearing with appreciation and intelligence» as distinct from the accusative usage. This observation may summarize too simplistically, but a pattern does emerge. Genitive nouns follow this verb in 1:40; 3:8, 29; 4:42, 47; 5:24–25, 28; 6:45, 60; 7:32, 40; 8:38, 40, 47; 9:35, 40; 11:4; 12:34, 47; 14:24; 15:15; 18:37; 19:13. Nouns in the genitive or dative follow in 1:37; 3:29, 32; 4:1, 47; 5:24, 30, 37; 7:32; 8:26, 43; 9:31–32,35; 10:3; 11:4,6,20,42; 12:12,18,29,34,47; 14:28; 19:8,13; 21:7, which account for most of the book " s secondhand reports, and appear theologically significant far more rarely (esp. in 3:29,32; 5:24, 30, 37; 8:26, 43; 10:3; very rarely in the remainder of the book). 4974 «Hear» is also used in its regular narrative sense, which is not specifically theological, probably in 1:37,40; 4:1,47; 6:60; 7:32,40, 51; 9:27,31, 32, 25,40; 11:4,6,20,29,41–42; 12:12,18,29, 34; 14:28; 18:21; 19:8, 13; 21:7. |
| 8790 Epictetus Diatr. 3.13.9–11; probably Let. Arts. 273; cf. Epictetus Diatr. 2.2.3; Seneca Dia1. 7.8.6. 8792 Tob 13:14; 1 En. 1:6–8; 5:7–10; 71:17; 105(contrast 98:11, 15; 99:13; 101:3; 103for the wicked); Jub. 1:15; 23:29–30; 31:20; 1QM 1.9; 12.3 (after the battle); Sib. Or. 2.29; 3.367–380,751–755, 780–782; 5.384–385; T. Jud. 22:2; Lev. Rab. 9:9, bar.; Christian material in Γ. Dan 5:11. Ford, «Shalom,» compares the quietistic pacifism/Divine Warrior picture of Revelation with the Gospel " s picture of Jesus submitting to suffering, in defining Johannine «peace» (cf. 16:33; 20:19,21,26). 8793 This wing of Pharisaism was probably a minority in the first century; see, e.g., Sanders, Jesus to Mishnah, 86, 324. 8794 Cf. the standard rabbinic «Great is peace, for ...» (Sipre Num. 42.2.3; Sipre Deut. 199.3.1; Gen. Rab. 38(Tannaitic attribution); 48:18; 100:8 (Tannaitic attribution); cf. Sipra Behuq. pq. 1.261.1.14). It is associated with keeping the commandments (Sipra VDDen. pq. 16.28.1.1,3) and is a fruit of righteousness (m. Abot 2:7, attributed to Hillel). Cf. AbotR. Nat. 48, §134B; Num. Rab. 21:1. 8796 This joy likewise characterizes the harvest of new believers (4:36; cf. Luke 15:6–7, 9–10, 23–24); cf. the realized eschatology in Abraham " s foretaste of Jesus» day (8:56). In context, 15includes love toward one another. 8799 Many philosophers regarded perfection as superlative (e.g., Seneca Ep. Luci1. 66.8–12) and hence would have to regard Jesus» character, if true deity, as nonsubordinate; but perfection of identity can be easily confused with identity of all that is perfect. For some historic interpretations of 14:28, see, e.g., Whitacre, John, 366–68. For more ontological rankings among pagan philosophers, cf., e.g., Porphyry Marc. 16.269–270 (only God is greater than virtue) 8802 Pagans also regarded fulfilments as confirmations, though they were sometimes deceptive (e.g., Ps.-Callisthenes Alex. 1.9, depending on magic). 8803 This princés «coming» (14:30) may also contrast with his own «coming» back to them after the resurrection (14:3, 28); the antichrist figure of Revelation often parodies God " s Messiah (Rev 13:3–4, 18; 17:8). |
| 4422 E.g., Phaedrus 4.26.17–19; nonattendance was offensive (cf. Xenophon Symp. 1.7; Callimachus Hymns 6, to Demeter; Cicero Fam. 16.9.3; other sources in Keener, Matthew, 519–20). 4424 E.g., b. Ketub. 17b; Ecc1. Rab. 1:3, §1; orators could offer speeches at weddings (Menander Rhetor 2.6, 399.11–405.13). It was praiseworthy to extend hospitality «to sages and their disciples» (Sipre Deut. 1.10.1), and second-century sages apparently felt that they should rank their disciples» seating at banquets (t. Sanh. 7:9); John Chrysostom Hom. Jo. 21 (on 1:49–2:4) thinks Jesus was already becoming well known in Galilee, though he was invited on a par with other guests. Invitations were probably sent in writing by messengers if we may judge from the extant evidence; see Kim, «Invitation.» 4426 Cf. also Toussaint, «Significance,» 47; whereas many stressed moderation (Xenophon Symp. 2.24–26; Seneca Dia1. 9.17.9; Philostratus Vit. soph. 2.11.591), few except neo-Pythagoreans demanded total abstinence (Barth, Ephesians, 2:581; Iamblichus V.P. 3.13; 16.68; 21.97; 24.106–107; 31.188; 32.226, though cf. 21.98; cf. also Tatian frg. 10, in ANF 2:82–83). Rabbis understood fruit «juice» in Torah as wine unless it was more specifically designated (p. Ned. 7:1, §6). 4429 Ferguson, Backgrounds, 80; cf. Plutarch Bride 20, Mor. 140F; Philostratus Hrk. 1.6; Sipra Sh. par. 1.100.1.3; b. c Abod. Zar. 30a; Num. Rab. 10:8; Casson, Travel, 213; Cary and Haarhoff, Life, 95; Ruck, «Mystery,» 41; Safrai, «Home,» 742,748 (citing m. Nid. 2:2; b. Šabb. 77a); Neusner, Beginning, 23; see especially various mixtures in Athenaeus Deipn. 10.426CE, 430A. Wine was supposed to be sold unmixed (Martial Epigr. 1.56; 9.98; cf. Theophrastus Char. 30.5; but one said blessings over either mixed or unmixed, t. Ber. 4:3); water, of course, was normally cheaper (Martial Epigr. 3.56; Horace Sat. 1. 5.88–89). Different kinds of wines existed (e.g., b. c Abod. Zar. 30a; Paul, «Wine»), such as «white wine» (Longus 1.16); for commerce in wine, cf., e.g., Tchernia, «Wine» (on Roman wine in Gaul). |
| 10146 See Jeffers, World, 43–44; Watkins, John, 388. John leaves unstated the irony of a soldier afterward wearing (or perhaps selling) the very tunic Jesus had worn. 10153 Schnackenburg, John, 3:274; Beasley-Murray, John, 347. An allegorical application of νωθεν as a play on the tradition ( Mark 15:38 ) or more likely on John " s vertical dualism (3:3, 7, 31; 19:11) is plausible but difficult to make sense of. 10157 E.g., Homer Od. 11.432–434, 436–439 (even though Clytemnestra also slew Cassandra in 11.422); Euripides Orest. 1153–1154. (The subtext of the Iliad was that male warriors were fighting because of women, such as Helen and Briseis; cf. esp. I1. 9.339–342.) 10159 Pace Barrett, John, 551. Women relatives were typically allowed, e.g, to visit a man in prison (e.g., Lysias Or. 13.39–40, §133). 10162 See, e.g., Josephus Ant. 4.320 (Israelite society); Homer I1. 18.30–31, 50–51; 19.284–285; Sophocles Ajax 580; Euripides Here. fur. 536; Thucydides 2.34.4; Cicero Fam. 5.16.6; Diodorus Siculus 17.37.3; Dionysius of Halicarnassus R.A. 7.67.2; 8.39.1; Livy 26.9.7; Valerius Maximus 2.6.13; Pomeroy, Women, 44; Dupont, Life, 115. Ancients did, however, expect both parents of a crucified person to mourn (Sipre Deut. 308.2.1). 10163 Cf., e.g., Valerius Maximus 5.4.7 (cited in Rapske, Custody, 247); 9.2.1; Polybius 5.56.15 (mob action); Josephus Ag. Ap. 2.267 (on Athenian execution of women); Ovid Metam. 13.497 (among captives; cf. Polybius 5.111.6, in a camp). 10168 Ilan, Women, 53, following Hallett, Fathers, 77–81. «Mary» (and variations) was «easily the most popular woman " s name in lst-century Palestine» (Williams, «Personal Names,» 90–91, 107). If one sister had two names, perhaps she came to use the shared name after marriage removed her from her original home? 10169 One could argue that one Mary in Mark 15is Jesus» mother ( Mark 6:3 ; cf. Matt 13:55; 27:56), but if Jesus was the eldest (or even if he was not), one would expect «mother of Jesus» there unless the passion had somehow terminated that relationship (certainly not Lukés view, Luke 24:10: Acts 1:14). |
| 6799 E.g., in Mek. Bes. 4.52–57 (Shemaya and Abtalion). 6800 E.g., m. " Abot 2:2; Sipra Behuq. pq. 8.269.2.5; Sipre Deut. 8.1.1; Pesiq. Rab Kah. 1:1; 2:5; 5:8; 22:4; Pesiq. Rab Kah. Sup. 5:2; Gen. Rab. 39:3; 44:16; 48:12; 49:11; 70:8; Exod. Rab. 1:4; 15:4; 44:5; Lev. Rab. 31:4; 36:5; Song Rab. 7:6, §1; Pesiq. Rab. 15:9; 27/28:1; Tg. Neof. 1 on Gen 48:20 ; cf. Tg. Neof. 1 on Gen 30:27; 39:5 ; Tg. Ps.-J. on Gen 18:18; 19:29; 21:17 . This included expiation of Israel " s sins (Pesiq. Rab Kah. 23:8; Lev. Rab. 29:7; Deut. Rab. 3:15). 6801 Pesiq. RabKah. 11:6; Lev. Rab. 21:11; 36:5; Num. Rab. 11:2; Pesiq. Rab. 12:5; 15:9. 6802 E.g., " Abot R. Nat. 12, §30; 22, §46B; Gen. Rab. 74:12; Num. Rab. 8:9; cf. individuals» benefits from ancestral merit, p. Ta c an. 4:1, §14; Lev. Rab. 9:2. Amoraim differed as to whether patriarchal merit could eventually run out (p. Sanh. 10:1, §6; Lev. Rab. 36:5). 6803 See Sipre Deut. 329.3.1, following biblical precedent ( Ezek 18:20 ); cf. 2 En. 53:1. Even in Song Rab. 1:2, §3, biblical sacrifices appear preferable to ancestral merits. 6804 Noted also by Marmorstein, Merits, 38. 6805 Cf. protection from judgment on account of the patriarchs in T. Levi 15(possibly a later interpolation); perhaps Moses» virtue and the law (Josephus Ant. 3.322). 6806 Cf. invoking an ancestor in 3 En. 1:3; supplication on the basis of the honor of the patriarchs in CIJ 1:519, §719 (if it means the biblical patriarchs); invoking their merits in prayer in Gen. Rab. 60:2. 6807 For the salvation of all Israel, cf. also b. Hag. 27a; Sanh. 110b; Rom 11:26 . For Abraham " s involvement, see also Justin Dia1. 44.1 ; Williams, Justin, xxxii. 6808 Cf. T. Ab. 14:5–8A; Gk. Apoc. Ezra 2:5. 6809 E.g., Gen. Rab. 35:2. At least as early as 2Macc 15:12, 14, the deceased could intercede for Israe1. 6810 E.g., b. c Erub. 19a; Gen. Rab. 48(third century C.E.). 6811 Gen. Rab. 14:6; Ecc1. Rab. 3:11, §2. Although later rabbis often emphasized Adam " s stature before the fall (Sipra Behuq. pq. 3.263.1.9; " Abot R. Nat. 8, §22B; 42, §116; b. Hag. 12a; Sanh. 38b; Pesiq. Rab Kah. 1:1; 5:3; Gen. Rab. 2:3; 8:1; 12:6; 21:3; 24:2; 58:8; Lev. Rab. 14:1; 18:2; Num. Rab. 13:12; Song Rab. 3:7, §5; Pesiq. Rab. 15:3), perhaps exploiting some Greek imagery (cf. Homer Od. 11.576–577; but cf. Bare, «Taille»; Niditch, «Adam»; 3 En. 9:2; 18:25), some eventually claimed that Abraham " s was greater (Pesiq. Rab. 7:2; cf. Jos. Asen. 1:5/8). |
| 10582 E.g., Homer Od. 13.189–193; see more fully the comment on 8:59. 10583 See Gen 18 ; Tob 5:4–6, 12; 9:1–5; Philo Abraham 114; Sipre Deut. 38.1.4; p. Péah 3:8, §3; Heb 13:2; cf. Luke 24:16, 31. Also Satan in T. Job 6:4; 17:2/1; 23:1; cf. Pesiq. Rab Kah. 26:2. 10584 Sipre Deut. 47.2.8 speaks of the righteous as sometimes unseen but not in the sense of disguised (may be intended corporately). 10585 One need not regard him as a custodian (Brown, John, 2:990). Suggit, «Gardener,» finds here Jesus as a new Adam; but in this Gospel he is likelier Adam " s life giver instead (cf. 20:22). 10586 The term is a NT and LXX hapax legomenon, but the cognate κπος appears in 18:1,26; 19:41; Luke 13:19; and thirty-one times in the LXX; the use of κπος in 19dictates the use of κηπουρς here. Cf. the sacred gardener of Philostratus Hrk. 4.11–12 (though it is third century C.E.). 10587 Strachan, Gospel, 225, argues this on the basis of the term βαστζω (cf. 19:17; but cf. also 10:31), but John uses αρω for Mary " s offer, which need not connote heaviness (2:16; 5:8). It is, however, intrinsically likely given the usual relative weight of men and women. 10588 Stibbe, Gospel, 1, presses the parallel too far in calling it an inclusio. 10589 The parallels should not, however, be pressed as if John expected his audience to catch all of them; to some extent, «Whom/What do you seek?» is merely language characteristic of the author (4:27). 10590 Derrett " s attempt to parallel her with the earlier Miriam who watched over Moses» infant body (Exod 2:3–8; «Miriam») is farfetched. 10591 Most commentators note the parallel here (e.g., Kysar, John, 300; Quast, Reading, 133). 10592 E.g., to Abraham in Gen 22:1 ; Jub. 18:1, 14. 10593 Gen 22:11; 46:2 ; Exod 3:4; 1Sam 3:10 ; Luke 10:41; 22:31; Acts 9:4; 4 Ezra 14:1; 2 Bar. 22:2 ; Apoc. Mos. 41:1; Jos. Asen. 14:4; T. Ab. 14:14; 15:1A; T. Job 3:1; 24:1; 25:9. Such doubling provided rhetorical emphasis (Demetrius 5.267; Pesiq. Rab Kah. 16:4) or endearment (t. Ber. 1:14; Sipra VDDen.par. 1.1.4.3–4). |
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