| 4166 See Keener, Matthew, 45–51. 4167 Some purist stylists objected to including foreign words in their works; see, e.g., [Virgil] Cata1. 7. 4168 E.g., Gen 37:15 ; Virgil Aen. 7.197; 8.112–114. 4169 Cf. Latinus " s question of the Trojans and subsequent hospitality in Virgil Aen. 7.197,202. 4170 Jewish texts especially speak of «following after» God (rather than onés own desires); see Helfmeyer, «Gott.» 4171 See, e.g., Wis 1:1; Jub. 1:15; 21:2; Matt 6:33; in the DSS, e.g., 1QS 1.1–2; 5:9,11; CD 1.10; 6.6; 4Q185 frg. 1–2, co1. 1, lines 8–12; 4Q416 frg. 2 (with 4Q417 in Wise, Scrolls, 384–85), co1. 3, lines 12–14; cf. Garcia de la Fuente, «Bûsqueda»; «seekers of smooth things,» negatively, 4QpNah. 2.2, 4; 3.3. For Wisdom, e.g., Sir 51:13–14,21 ; Wis 8:2; the law, Sir 35:15 ; for seeking out a prophet, cf. Sipre Deut. 62.1.1; on the application to study of Torah, see CD 6.7, and esp. Culpepper, School, 291–99, with John 5:39; 7 (pp. 298–99). On seeking and «finding» (cf. John 1:41,45 ) God, cf. Wis 1:2; Jub. 1:15; Matt 7:7; a prophet, cf. Sipre Deut. 62.1.1. 4172 Stibbe, Gospel, 1, finds an inclusio between 1and 20:15. For this as Johannine discipleship language, see Collins, Written, 52, 94–127. 4173 For reticence in responding, as in Luke 24:28–29, see, e.g., Bailey, Peasant Eyes, 108. One might protest that another of higher status has no time (Ovid Metam. 5.333–334) and await their assurance to the contrary before proceeding (5.335–336). A teacher might converse in a low-key manner to arouse the hearers» interest to learn more (e.g., Philostratus Hrk. 1.1–5.6). 4174 See Liefeld, «Preacher,» 223, noting Dio Chrysostom as an exception due to his exile. Most of Socrates» students wished to be with him as much as possible (Xenophon Mem. 4.1.1; 4.2.40). Musonius Rufus advocated this approach (11, p. 84.9–14; cf. 6, p. 52.7). 4175 Gerhardsson, Origins, 16–17. 4176 See abundant evidence in Young, Parables, 214; Safrai, «Home,» 762; among Romans, though usually inside, see Jeffers, World, 255. Vermes, Religion, 46, notes some meager evidence for « " wandering Galilean» Bible interpreters.» |
| 4399 If anything, the primary link, as in 7:37–39, is with Sukkoth and an emphasis on the Spirit «dwelling» among believers. 4405 Isaeus Estate of Pyrrhus 79; Estate of Ciron 9, 20. On wedding customs, see Keener, «Marriage,» 685–86; wedding feasts, e.g., in Xenophon Eph. 1.8; 3.5; Philostratus Hrk. 54.8; Matt 22:2; Rev 19:9. 4406 ÓRourke, «Law,» 181. But even in Roman weddings the mother decked the bride out, and the bride separated her toys for childhood deities (Friedländer, Life, 1:234); such frugality as Lucan C.W. 2.352–353 recounts is exceptiona1. Roman weddings were also joyous celebrations (Appian R.H. 3.4.7). 4410 " Abot R. Nat. 4 A; 8, §22 B; cf. also b. Ketub. 17a, in Safrai, «Home,» 758, and Urbach, Sages, 1:608. 4414 Even Romans would honor one who placed the demands of religious rituals above affection for onés family, though this may be because of their emphasis on duty to the state (Valerius Maximus 1.1.10; cf. Deut 13:6–10 ). 4416 E.g., t. Ber. 2:10; 4Q545 line 6; Brown, John, 1:97–98, cites Judg 14:12 ; Tob 11:19. Feasting during the night of the wedding itself may have been the most significant; cf. Eickelman, Middle East, 174, on traditional Middle Eastern weddings (Catullus 61.112, 192–193, insists that Roman weddings must be consummated on the first day). 4417 Safrai, «Home,» 760, citing especially t. Ber. 2:10, which emphasizes the participation of the shoshbinin (see on John 3:29 ) and the participating guests, the «sons of the wedding-canopy» (bene chuppah). Thus Haenchen, John, 1:174, is mistaken in denying that anyone would know the wine was different on the assumption that all guests were coming and going. 4419 E.g., Chariton 3.2.10; Menander Rhetor 2.6, 404.17 (perhaps hyperbolically); cf. Matt 22:3–10; Luke 14:21; Diodorus Siculus 16.91.4; 16.92.1; stele in Sherk, Empire, 33. 4420 E.g., the splendid and costly wedding of Josephus Ant. 13.18–21 (marred by a massacre); Phaedrus 1.6.1. For wedding invitations, see, e.g., P.Oxy. 1487; cf. similarly invitations to other banquets, P.Oxy. 112; 1214; 1485; 2147. An ideal banquet setting might prefer nine or less people (Aulus Gellius 13.11.2–3), but this was irrelevant for weddings. |
| 7345 The Jerusalemite Pharisees Jesus addresses (9:40–10:4), and the probably urban first recipients of the Gospel (cf. Rev 1:4,11), may have thought instead of the more common literary images of flocks (cf., e.g., Keener, Matthew, 452); perhaps Jerusalemites thought of temple flocks (see some commentators on Luke 2:8). 7351 Ovid Metam. 14.778; Statius Achilleid 1.704–708. So also thieves (Catullus 62.34–35; Lewis, Life, 123; Matt 24:43). 7353 Babrius 132.1–4 (presumably the danger of being trapped inside with dogs and shepherds functioned as a deterrent). 7355 Hegesippus claimed that James the Lord " s brother called Jesus θρα (Eusebius Hist. ecc1. 2.23.12–19); if this tradition is independent, it supports the antiquity of the christological title (see Carson, John, 389). Augustine rightly links 10:7–9 with 14and contends that Jesus is the only way to salvation (Tr. Ev. Jo. 47.3.3). 7358 The opportunity for suicide (Epictetus Diatr. 1.9.20; 1.25.21; 2.1.19; 3.8.6); other opportunity (Plutarch Reply to Colotes 3, Mor. 1108D; cf. 1QS 11.9); dreams of closed doors were inauspicious (Chariton 1.12.5). 7361 With, e.g., Bruns, «Shepherd,» 388; too quickly dismissed by Bernard, John, 2:355. Tg. Neof. on Deut 33suggests that Moses would also go forth before his people, leading them in the future world. But the image applied to any shepherd/leader (1 Kgs 22:17; 2 Chr 18:16). 7362 Bailey, «Shepherd Poems,» 7, focuses on the village homés court and thinks animals would have to be led out to pasture even in winter. 7363 Cf. Jesus» present leading in 16:13; future (as a shepherd) in Rev 7:17. In Aeschylus Eumenides 91, Apollo promises that Hermes will guide Orestes safely, like a shepherd (ποιμανων). 7371 Cary and Haarhoff, Life, 110. Winter approaches as Jesus speaks these words in the story world (7:2; cf. 10:22–23), but this would probably exercise little influence on how John " s audience imagines the pasturing. 7374 Longus 3.3 (addressing Lesbos, farther north, but relevant in the Judean hills; shepherds and goatherds generally remained in the hills–Babrius 91.2; Matt 18:12); cf. Babrius 45.2–3. |
| The wilderness was central in Israel " s history (e.g., Hos 2:14 ; ] En. 89:28; Song Rab. 3:6, §1); other Jewish people also applied Isa 40 to salvation. 3876 Many Jewish people awaiting the new exodus in the wilderness 3877 were open not only to renewal movements 3878 but to prophets (e.g., Acts 21:38) 3879 and messiahs (e.g., Matt 24:26) 3880 appearing in the wilderness, and it was appropriate for the Baptist to read theological significance into his requisite exile from population centers. 3881 (Although Mark may emphasize the Baptist " s wilderness existence to prefigure Jesus 3882 and to emphasize the fulfillment of Isa 40:3, 3883 this element of John s ministry was undoubtedly historical–he could have safely drawn crowds there as long as he did nowhere else, 3884 and it afforded him the only place for public baptisms not sanctioned by establishment leaders. 3885 Further, Marks «wilderness of the Jordan» presupposes a tradition familiar with Palestinian topography.) 3886 For the author, a new exodus background may be significant, for it is in an exodus context that his Gospel most frequently mentions the «wilderness» (3:14; 6:31, 49; not clear in 11:54); such an allusion probably would have been intelligible to his audience (Rev 12:6). The «Jordan» (cf. John 1:28 ) might therefore evoke a corporate initiation of God " s people crossing the Jordan into the promised land (Josh 3:6–17). In this Johannine context, however, what is most significant is that the Baptist himself emphasizes his supporting role to Christ rather than requiring the narrator to do so. Such statements throughout the Fourth Gospel would challenge those who appealed to the Baptist as a figure whose stature could rival that of Jesus. The Fourth Gospel also weaves this quotation into its own minor wilderness motif concerning the place of redemption (3:14; 6:31; cf. 11:54). 3887 (Some Jewish texts may have personified God " s «voice»; 3888 Jewish texts used it as a surrogate for God " s speech; 3889 and «voice» becomes a recurrent theological term in John 29; 10:3; 18:37]. Nevertheless, the term in this passage probably simply carries over from the tradition [ Mark 1:3 ; Matt 3:3; Luke 3:4]. Whether John reuses «way» theologically as in 14is open to discussion. Even in other passages the Gospel writers may draw on Isaiahs highway, and probably not on Hellenistic moral instruction.) 3890 John " s witness prefigures that of the Paraclete, who (literally) leads believers «in the way of truth» (16:12–13). |
| 2:11: signs lead to disciples» faith 2:23: signs produce faith of untrustworthy people 4:48: Jesus complains about those who require signs for faith 6:30: crowds demand a sign before faith, although they have already received signs 7:31: many members of the crowds believed Jesus because of his signs 11:47–48: people are believing because of Jesus» signs 12:37: the crowds refused to believe despite Jesus» signs (though even some rulers did believe secretly–12:42) One should also factor in texts which link Jesus» «works» with faith: 10:25: they refuse to believe despite Jesus» works 10:37–38: they should at least believe his works 14:10–11: believe on account of the Father " s works done by Jesus 14:12: those who believe will replicate the same kind of works 2411 Various texts are clear that God provided Jesus» signs or works to produce faith (10:37–38; 11:15, 42; 13:19; 14:10–11, 29; cf. 6:40); texts that indicate the obduracy of those disbelieving despite signs (10:25; 12:37) or despite encountering Jesus himself (6:36,64; 8:46) also fall into this category. Faith as a result of signs is not bad (1:50; 2:11, 22; 10:41–42; 11:45; 12:11; 16:30; 17:21; 20:8), but it must proceed to discipleship (8:30–31; 9:35–38), and is by itself inadequate (2:23–24; 3:2–3; 4:48; 9:18). Demands for signs usually presuppose unbelief (6:30; 7:4–5) or inadequate faith (20:25); often faith must precede signs (4:48,50; 11:40). (The inadequacy of «signs-faith» also appears in the Synoptic tradition: Mark 8:11–12; 15:32 ; Matt 12:38–39; 16:1–4; Luke 11:16, 29.) The ultimate basis of faith is the Spirit-inspired witness to the truth (1:7; 4:39, 41–42; 5:38, 46–47; 15:26–27; 19:35). Saving faith (e.g., 1:12; 3:15–16, 18, 36; 5:24; 6:35, 40, 47; 7:38–39; 8:24; 11:25–27; 12:36, 46; 16:27) normally goes beyond this. It is persevering faith (6:67–69; 8:30–31, 45; 16:30–33), and suggests integrity of heart–and perhaps an initial stage of faith–as a prerequisite (1:47; 3:19–21; 5:38, 44; 10:26; 12:38–43). One passage explicitly distinguishes two levels of faith (4:50, 53) even though the second only implies discipleship. Likewise, though unbelief in general is the essence of sin (16:9), narratives seem to imply that some levels of unbelief may produce greater measures of hostility than others, when such hostility becomes the only way to maintain the unbelief of others (12:9–11 ). The connection between faith and signs is a theme that climaxes, appropriately, in the climax of the Gospel: blessed are those who believe without seeing (20:29), such as the audience which believes on the basis of the apostolic witness (20:31). God ultimately demands a commitment tht runs deeper than mere acceptance of what should be obvious. (See more detailed discussion of «faith» in ch. 7 of the introduction.) 5D. Signs-Faith as a Biblical Allusion |
| E. The Birth of the Messiah. Garden City (N. Y.), 1977; Beckwith R. T. St. Luke, The Date of Christmas and the Priestly Courses at Qumran//RevQ. 1977. T. 9. N 33. P. 73-94; Hollenbach P. W. Social Aspects of John the Baptizer " s Preaching Mission in the Context of Palestinian Judaism//ANRW. 1979. R. 2. Bd. 19. H. 1. S. 850-875; idem. The Conversion of Jesus: From Jesus the Baptizer to Jesus the Healer//Ibid. 1982. R. 2. Bd. 25. H. 1. S. 196-219; Badia L. F. The Qumran Baptism and John the Baptist " s Baptism. Lanham, 1980; Faierstein M. M. Why do the Scribes Say that Elijah Must Come First?//JBL. 1981. Vol. 100. N 1. P. 75-86; Smith D. Jewish Proselyte Baptism and the Baptism of John//Restoration Quarterly. Abilene (Tex.), 1982. Vol. 25. N 1. P. 13-32; Davies S. L. John the Baptist and Essene Kashruth//NTS. 1983. Vol. 29. N 4. P. 569-571; Allison D. C. Elijah Must Come First//JBL. 1984. Vol. 103. N 2. P. 256-258; Fleddermann H. John and the Coming One (Matt 3:11-12/Luke 3:16-17)//SBL.SP. 1984. Vol. 23. P. 377-384; Fitzmyer J. A. More About Elijah Coming First//JBL. 1985. Vol. 104. N 2. P. 295-296; Horsley R. A., Hanson J. S. Bandits, Prophets, and Messiahs. Minneapolis, 1985; Nodet E. Jésus et Jean-Baptiste selon Josèphe//RB. 1985. Vol. 92. N 3. P. 321-348; N 4. P. 497-524; Reicke B. The Historical Setting of John " s Baptism//Jesus, the Gospels and the Church/Ed. E. P. Sanders. Macon, 1987. P. 209-224; Riesner R. Bethany beyond Jordan (John 1. 28): Topography, Theology and History in the Fourth Gospel//Tyndale Bulletin. Camb., 1987. Vol. 38. P. 29-63; Ernst J. Johannes der Täufer: Interpretation, Geschichte, Wirkungsgeschichte. B.; N. Y., 1989; idem. Johannes der Täufer - der Lehrer Jesu? Freiburg i. Br.; Basel; W., 1994; Ottillinger A. Vorläufer, Vorbild oder Zeuge?: Zum Wandel des Täuferbildes im Johannesevangelium. St. Ottilien, 1991; Webb R. L. John the Baptizer and Prophet: A socio-historical study. Sheffield, 1991; idem. John the Baptist and His Relationship to Jesus//Studying the Historical Jesus: Evaluations of the State of Current Research/Ed. |
| 4093 Cf. in Isaacs, Spirit, 47, citing Philo Flight 132; Moses 1.175 for Moses being the Spirit " s «recipient par excellence» and Giants 47 for the Spirit abiding with him longer than with others. 4094 Whitacre, Polemic, 98; see the thesis of Keener, «Pneumatology,» passim. 4095 See, e.g., Mattill, Last Things, 4; Robinson, Studies, 161; Dunn, Baptism, 42; cf. Minear, Kingdom, 135. Tannehill, Sword, 145; idem, Luke, 1:251, connects with the context of division. For authenticity, see Hill, Prophecy, 67. 4096 Ps 1:4 ; Hos 13:3 ; Isa 17:13; cf. Exod 15:7; Jer 4:11–13; 13:24; 15:7 ; Isa 29:5; 33:11; 41:15–16; Zeph 2:2. Cf. Matt 9:38; 13:39; 21:34. Cf. the «threshing-floor» in 4 Ezra 4:30–32. 4097 Isa 26:11; 66:15–16,24; cf. 2 Thess 1:6–7 and many other early Christian sources; cf. Ps 97:3 ; Nah 1:6; Zeph 1(which readers could have taken eschatologically, although historic judgments stood in the foreground); or for noneschatological judgment, e.g., Num 11:1 ; Jer 4:4; 15:14; 17:4; 21:12 ; Ezek 21:31; 22:20–21 . The Semitic expression «wrath burned» is common in the Hebrew Bible, and the cognate appears, e.g., in the Moabite Mesha inscription (ANET 320–21). 4098 Chaff did not burn eternally (Ladd, Theology, 37, cites Isa 1:31; 66:24; Jer 7:20 ); that Q " s fire is unquenchable suggests a particular Jewish image of judgment as eternal (the worst sinners in 4 Macc 9:9; 12:12; t. Sanh. 13:5; probably 1 En. 108:5–6; L.A.B. 38:4; Ascen. Isa. 1:2; 3 En. 44:3; p. Hag. 2:2, §5; Sanh. 6:6, §2; Plutarch D. V. 31, Mor. 567DE). There was no unanimous Jewish view; see the probably first-century dispute in " Abot R. Nat. 41 A; cf. also 36 A. Matthew " s view is more obviously Jewish than Lukés (cf. Milikowsky, «Gehenna»; Goulder, Matthew, 63), though Lukés Hellenistic contextualization does not abandon future eschatology (Acts 17:31–32; 23:6; 24:15; contrast to some extent, e.g., Josephus Ant. 18.14, 18; War 2.163; Philo Sacrifices 5, 8). 4099 In the most common rabbinic view, most sinners endure it temporarily till destruction (cf. 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5) or release (Num. Rab. 18:20; other texts are unclear, e.g., Sir 7:16 ; Sipre Num. 40.1.9; Sipre Deut. 311.3.1; 357.6.7; " Abot R. Nat. 16 A; 32, §69 B; 37, §95 B). Many Jewish storytellers conflated Gehenna with the Greek Tartarus (e.g., Sib. Or. 1.10, 101–103, 119; 4.186; 5.178; 11.138; cf. Gk. Apoc. Ezra 4:22; b. Git. 56b-57a; p. Hag. 2:2, §5; Sanh. 6:6, §2; Apoc. Pet. 5–12; on the relationship between Jewish and Greek concepts, cf. also Serrano, «Sheol»). |
| It is in 6that Jesus explains the nature of his metaphors, explicitly defining the character of «the words I spoke to you.» Others consistently misinterpret Jesus» figurative pronouncements literally (3:4; 6:52; 11:12). It is not the literal flesh (cf. 6:51) that brings life, but the Spirit, 6258 a point also underlined in 3:6. 6259 The Spirit thus joins the Father and Son (5:21; cf. Rom 4:17 ; 1Cor 15:22 ) in giving life (6:63; cf. Rom 8:11 ; 2Cor 3:6 ; 1Pet 3:18 ; perhaps 1Cor 15:45 ). 6260 One may also note that flesh cannot comprehend divine truth adequately (cf. 3:12); elsewhere in the Jesus tradition as well, this comprehension requires a revelation from the Father (Matt 16:17; cf. ll:25–27/Luke 10:21–22). A merely human, «fleshly» perspective on Jesus and his words is inadequate ( 2Cor 5:16 ). 6261 Thus disciples must imbibe his Spirit, not his literal flesh (cf. 20:22); his life is present also in his words (6:68; cf. 15:7). In John, the «flesh» includes the best of human religion (see comment on 3:6), which, as here, profits nothing (φελε οδν; cf. 12:19). (Philosophers used «profit» as a moral criterion, 6262 though this provides merely a specialized example of the more general use.) Only religion birthed from the Spirit of God himself proves adequate for true worshipers (4:23–24). Jesus» words are from the Father (3:34; 12:47–50; 14:10; 17:8), like those of Moses (5:47), and only those taught by the Father would embrace them (6:45; 8:47). It is Jesus» message, his «words,» rather than his literal flesh, that communicates the life he has been promising through the heavenly bread (6:27, 33, 35, 40, 47–48, 51, 53–54, 57); it is those who «come» and «believe» whose hunger and thirst will be quenched (6:35; 7:37–38). They «stumbled» (6:61) and could not understand (6:60) because they did not believe (6:64), hence proved to be not from those the Father gave to Jesus (6:65; see comment on 6:37). Their unbelief or apostasy as uncommitted, unpersevering seekers of Jesus» gifts was of a piece with Judas " s apostasy (6:64), on which see comment on 6:71. (The designation of Judas as «the one who would betray him» appears to be antonomasia, a familiar form of periphrasis.) 6263 That Judas could therefore typify unfaithful professors of Christ suggests the distaste John holds for such persons, people undoubtedly known to John " s audience; ( 1 John 2:18–26). Their very failure to believe confirmed Jesus» warning that only those whom the Father drew would come to him (6:44,65). While this claim would not have qualified as an argument among ancient rhetoricians much better than it would today, 6264 the Johannine Jesus intends it not as an argument but as a warning in obscure language, the sort of riddles found among Mediterranean sages and assumed among sectarian interpreters like those at Qumran, intelligible only to those already inside the circle of understanding. 6265 2. Stumbling or Persevering (6:66–71 ) |
| 10383 E.g., Hodges, «Tomb.» 10384 E.g.,Dibelius, Jesus, 139. 10385 Sanders, Figure, 280. 10386 E.g., Boyd, Sage, 277–78. 10387 Arrian Alex. 4.14.3. 10388 Ancient sources more often than not left women unnamed (see Ilan, «Distribution»), but Mary is abundantly dcoumented in the resurrection traditions ( Mark 16:1 ; Matt 28:1; Luke 24:10). 10389 See Aune, «Problem,» 48. 10390 See Boring et a1., Commentary, 151. 10391 One supposed divine apparition turned out to be a conjured ghost of a gladiator (one of low class; Eunapius Lives 473). Likewise, although the biblical tradition reported only apparitions of angels in dreams, both pagan (e.g., Homer 17. 23.65, 83–85; Euripides Hec. 30–34,703–706; Virgil Aen. I. 353–354; 2.268–297, 772–794; 4.351–352; 5.721–723; Ovid Metam. 11.586–588, 635, 650–673; Apuleius Metam. 8.8; 9.31; Plutarch Bravery of Women, Mor. 252F) and Jewish ( " Abot R. Nat. 40A; Pesiq. Rab Kah. 11:23; p. Hag. 2:2 , §5; Ketub. 12:3, §7; Sanh. 6:6, §2; cf. Acts Paul 11.6) dreams often included apparitions of deceased persons. 10392 In Talbert, Gospel, 41; cf. Plutarch Camillus 33.7. Boring et a1., Commentary, 163–64, cites Romulus " s apotheosis appearance to Proculus Julius in Livy 1.16.2–8; Plutarch Romulus 28; Numa 11. 3; Ovid Fasti 2.500–509 and notes that Justin 1 Apo1. 21 made an apologetic comparison between Jesus» resurrection appearances and pagan understanding of imperial apotheosis. 10393 Sanders, Jesus and Judaism, 320. 10394 Blackburn, «ΑΝΔΡΕΣ,» 193. 10395 He visits both Hades and the world of the living (Philostratus Hrk. 11.7) but visits his wife only in Hades (11.8). Others returned from Hades without immortality (e.g., Antonius Diogenes Thule 109ab). 10396 See Bowersock, Fiction as History, 108–13; even his mid-first-century parallel does not indicate a bodily resurrection (it may simply mean «a brief tryst with his wife,» 112, as in earlier sources; see Petronius Sat. 129.1). 10397 Lucan C. W. 6.667–775; cf. Antonius Diogenes Thule 11 Ob. Resuscitation stories are common (see our introduction to John 11 ), but most simply claim apparent deaths (Bowersock, Fiction as History, 99–100, 104–8; more convincing are OT parallels), which often invite suspense on behalf of characters with whom readers have begun to identify; see, e.g., Xenophon Eph. 3.5–7; Apol1. Κ. Tyre 25–26; Iamblichus Bab. St. 3–6 (Photius Bibliotheca 94.74b-75a). |
| 10594 Because she had already turned in 20:14, Schneiders, «Encounter,» 162–63, thinks the turning of 20symbolizes conversion (shuv; assuming John did not forget what he wrote in 20:14). 10595 Over one hundred uses in Pauline literature alone. 10596 E.g., Tob 5:10; 6:10; 7:3; 2Macc 1:1. 10597 Sipre Deut. 34.5.3 (cf. 34.3.1–3); b. c Abod. Zar. 18a, bar; cf. Matt 23:8. 10598 Burkert, Cults, 45. 10599 E.g., 1Macc 10:18; 12:6, 10, 21; 14:40; cf. Curty, «Propos.» 10600 Euripides Iph. taur. 497–498; Plutarch Many Friends 2, Mor. 93E; Marcus Aurelius 1.14; Ahiqar 49 (co1. 4). Cf. fictive parental language, e.g., Diodorus Siculus 17.37.6. 10601 E.g., CPJ 3:41, §479; Diodorus Siculus 1.1.3. Cf. its use in a conspicuous display of hospitality to a stranger (T. Ab. 2:5B). 10602 E.g., Abraham " s words to Isaac in Jub. 21:25. 10603 Gos. Pet. 12:50–13mentions women (plural) but begins with and names only Mary Magdalene. 10604 This is not because it would be physically impossible, as some have argued; Jerusalem can be cool in April (18:18), and a rock-hewn tomb would remain cool (Craig, «Tomb,» 184). 10605 Dalman, Jesus-Jeshua, 101. Taylor thinks the Markan chronology confirms the Johannine tradition here (Mark, 601); Jeremias observes that one could buy necessary food for Passover even on the Sabbath but pay later (Jeremias, Eucharistie Words, 77; m. Šabb. 23:1). 10606 E.g., Pomeroy, Goddesses, 44; see comment above. 10607 Discrediting opposing witnesses was a standard tactic (e.g., Cicero Pro Scauro 13.29; 17.38). 10608 See, e.g., Josephus Ant. 4.219; m. Yebam. 15:1,8–10; 16:7; Ketub. 1:6–9; t. Yebam. 14:10; Sipra VDDeho. pq. 7.45.1.1; cf. Luke 24:11; Keener, Paul, 162–63; Baumgarten, «Testimony»; Hooker, Mark, 119. Ilan, Women, 227, thinks that in practice the non-Pharisaic legal system «often» required women " s witness; even if this is overstated, women could testify concerning various matters, and some views of lQSa 1.10–11 suggest that Qumran was more open to the practice than Pharisees were (Ilan, Women, 163–66). |
|
|
