| 5992 Cf. Beasley-Murray, Revelation, 132–33; Aune, Revelation, 397; Malina and Rohrbaugh, John, 126–27. Cereals were central to the diet (e.g., Lewis, Life, 68; Thucydides 4.26.5). 5993 Brown, John, 1:233. Fish symbols were common both in Judaism and paganism (Good-enough, Symbols, 5:3–30), but a symbolic interpretation here would be forced; fish constituted a staple of the Galilean diet (Neusner, Beginning, 23; elsewhere in Horsley, Documents, 5:99; P.Oxy. 520 in Lewis, Life, 136; on the staples, see Keener, Matthew, 246; further P.Lond. 7.1930; P.Cair.Zen. 1.59.004; 59.006 in Cook, «Zenon Papyri,» 1301). 5995 Bultmann, Tradition, 234–36, prefers Hellenistic parallels in Origen Cels. 1.68 and later Christian sources to Amoraic texts (b. Ta c an. 24b-25a; Šabb. 33b); cf. Bousset, Kyrios Christos, 103. 5997 Blackburn, «ΑΝΔΡΕΣ,» 192, finds only a third-century C.E. parallel referring to Indian sages. But see Grant, «Feedings.» 6000 E.g., p. Hor. 3:2, §10, bar. Compare also the late traditions about multiplying oil for the light in the Maccabean period (cf. Maller, «Hanukkah»). 6001 God sovereignly feeds all humanity (Bonsirven, Judaism, 13, cites b. Pesah. 118a). Some considered the creation of food, however, to be a rare miracle (b. Šabb. 53b). 6002 E.g., CD 13.1–2. Yadin, War Scroll, 59, compares the language of the War Scroll with 1Macc 3:55; Josephus War 2.578. 6004 Safrai, «Religion,» 802; cf. Jub. 22:6. On the importance of blessings, see, e.g., m. Ber. passim; b. Ber. 39a; Grassi, World, 67. 6005 Early Christians probably adapted some standard Jewish prayers (e.g., 1Tim 4:4–5 ; Did. 10.3; Apos. Con. 7.26.4; cf. Sib. Or. 4.25–26; Jub. 22:6; Josephus War 2.131; m. Ber. 6:1–8:8; b. Ber. 35a, bar.; Pesiq. Rab Kah. 28:2), though probably not the Decalogue (Kimelman, «Note»). Cf. «Blessed are you, my God» in 1QS 11.15; similarly, Eph 1:3 ; 1Pet 1:3 . Even in a later period, however, rabbis disputed the most appropriate ways to say grace (Gen. Rab. 91:3). 6006 Safrai, «Religion,» 802, citing m. Ber. 6:1–6. Breaking bread was the custom with which Jewish meals traditionally opened (Goppelt, Theology, 2:12); John " s omission of specific mention of this practice may play down potential sacramental allusions (Bernard, John, 1:179), though other eucharistie terms appear (Dodd, Tradition, 201–3). |
| 4077 The dove could represent Aphrodite (Plutarch Isis, Mor. 379D; Ovid Metam. 13.673–674; Statius Thebaid 5.58,63; Helen or her daughters in Lycophron Alex. 86–87,103; for Athene disguising herself as a bird, see Homer Od. 3.371–372; 22.239–240), was sacred in some Syrian religion (Lucian Syr. d. 54, in Grant, Religions, 119), and in artwork often symbolized the realm of a goddess, which was transferred to wisdom and hence to the Spirit in later Christian art (Schroer, «Geist»). For a survey of uses in pagan art, see Goodenough, Symbols, 8:27–37; for Christian material, 8:37–41, and other Jewish material, 8:41–46. 4078 4 Ezra 5:26; LA.B. 39(23:7); b. Šabb. 49a, 130a; Exod. Rab. 20:6; Song Rab. 2:14, §§1–2. Johnston, Parables, 595, cites Mek. BeS. 3:86ff.; 7:27ff. but notes that it is not frequent enough to constitute a standard metaphor. Although Augustine applied it to the Spirit (Tract. Ev. Jo. 6.13.1), he noted some applied it to the church (6.11.2). 4079 B. Ber. 3a; cf. Abrahams, Studies, 1:47. One may compare the prophetic doves of Dodona (alluded to in Sib. Or. 1.242–252; the term is different from here). 4080 Abrahams, Studies, 1:48–49 (followed by Barrett, Spirit, 38; cf. Taylor, Mark, 160–61), cites only Gen. Rab. 2 and Ya1. Gen. 1(where the interpretation seems dominated more by exegetical principles than by standard tradition); Lachs, Commentary, 47, adds b. Hag. 15a (or the Spirit as an eagle in t. Hag. 2:5). A link with the Spirit naturally became common in early post-Synoptic Christian tradition, however (Odes So1. 24:1; 28:1; and the interpolation in T. Levi 18). The Hebrew Bible does sometimes portray God as a bird (e.g., Ps 91:3–4 ). 4081 E.g., Lane, Mark, 57. 4082 Against the arguments of Odeberg, Gospel, 33–36; Lightfoot, Gospel, 104; Dahl, «History,» 136, which effectively assume that the Johannine community would more readily read the Jacob narrative through late rabbinic tradition on the Hebrew than through the LXX. 4083 Gen 8:8–12 ; cf. 4 Bar. 7(which develops from Gen 8 the image of messenger-birds); Augustine Tract. Ev. Jo. 6.19.2–4; pace Bürge, Community, 57. Johnston, Spirit-Paraclete, 20, suggests a combination of Gen 8:8–9 and Isa 11:1–2. Writing on Mark 1:10 , Garnet, «Baptism,» connects the dove with Noah, Noah with Enoch, and Enoch with the Son of Man; but this scheme of associations is too complex, and the last two links are particularly tenuous. In early Christian literature, see 1Pet 3:20–21 ; cf. 2Pet 3:6 ; Matt 24:38. For a connection with Gen 1and its eschatological interpretation in the DSS, see Allison, «Baptism.» |
| 9738 For somewhat evasive answers, cf. also Luke 22:67–68. Jesus talks more in John than in Mark, but cf. the variant Socratic tradition in which Socrates remained silent instead of answering his accusers (Maximus of Tyre Or. 3.4, 7; cf. Xenophon Mem. 4.8.4). 9739 Diogenes Laertius 3.63; 8.1.15; Aulus Gellius 13.5.5–12; even some rhetorical teachings were inappropriate for the general public or novices (Dionysius of Halicarnassus Lit. Comp. 25). Unwritten teachings provided «insiders» a superior status (see Botha, «Voice»). 9740 E.g., lQpHab 7.4–5, 13–14; 1QH 2.13–14; 9:23–24; 11:9–10, 16–17; 12:11–13; 1QS 8.1–2, 12; 9:13,17–19; cf. 1QS 5.11–12; 11.3–5; 1QM 3:9; 17.9; 4 Ezra 14:45–47. 9741 E.g., b. Pesah. 119a; Pesiq. Rab. 22:2; especially regarding the throne-chariot (t. Hag. 2:1; b. Hag. 13a, bar; 14b, bar; Sabb. 80b; p. Hag. 2:1, §§3–4; cf. 4Qsl40) and creation mysticism (m. Hag. 2:1; t. Hag. 2:1, 7; Nat. 39A; b. Hag. 15a, bar.; p. Hag. 2:1, §15; Gen. Rab. 1:5, 10; 2:4; Pesiq. Rab Kah. 21:5; 2 En. 24:3). 9742 Sandmel, Judaism, 476 n. 48, suggests a polemic against Gnosticism here, but this is improbable; see our introduction, pp. 168–69. More persuasive would be the possibility of apologetic against the charges of political subversion, as in Acts 26(see Malherbe, «Corner,» 203). 9743 See our introduction; in other periods Romans also expressed concern over associations (e.g., Livy 39.15.11; Dig. 47.22.1; Judge, Pattern, 47–48), and even some earlier Greeks mistrusted the morality of some cult associations (Foucart, Associations religieuses, 153–77). Stauffer, Jesus, 122, reads distrust of secret associations into the high priest " s interrogation. 9746 Cf. the alleged danger of contamination from even excess exposure to minuth a few decades after John (see, e.g., Herford, Christianity, 137–45,388; Moore, Judaism, 2:250; Dalman, Jesus, 36–37). 9747 «Hour» and «darkness» in Luke 22would have fit John " s usage but perhaps not his Christology (with Jesus controlling the passion). In some cases, «Why did you not take me then?» could suggest a rhetorical appeal to a statute of limitations (Hermogenes Issues 44.10–12) but here refers simply to their secretive behavior. |
| 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). |
| 258 Pesiq. Rab Kah. 4(«the rabbis» on Solomon); Gen. Rab. 43:3; Exod. Rab. 10:4; Pesiq. Rab. 49:5; cf. Artapanus on Pharaoh " s behavior toward Moses in light of 1Sam 18:17, 21–25 (Eusebius Praep. ev. 9.27.7). Genre conventions also could dictate amplifications; Joseph and Aseneth, a Hellenistic romance, incorporates features ideal in such romances. 260 Jub. 11:14–15; Liv. Pro. 19 (Joad) (§30 in Schermann " s Greek text); Josephus Ant. 8.231; LA.B. 40(on Pseudo-Philo in general, cf. Bauckham, ««Midrash,»» 67); Plutarch Alex. 20.4–5 (questioning Chares» report). 264 L.A.B. 12:2–3 (Aaron " s sin with the golden calf). T. Job 39:12–13 (OTP)I " 39:9–10 (Kraft), 40:3/4 seems concerned to soften God letting Job " s children die for his test. 265 Jub. 13:17–18 (conflict between Lot " s and Abram " s servants), 14:21–16:22 (omitting Sarah " s problems with Hagar, though they surface in 17:4–14), 29(omits Jacob " s fear); T. Zeb. 1:5–7 (Zebulon did not act against Joseph). On Jubilees (e.g., Abram passing off his sister as his wife), see Wintermute, «Jubilees,» 35–36; Josephus, cf. Aune, Environment, 108; in Greco-Roman literature, see Shuler, Genre, 50 (following Cicero Part. or. 22). The same tendency of tradition may be noted in the Chronicler " s omission not only of David " s but also Solomon " s sins reported in Samuel-Kings (cf., e.g., Williamson, Chronicles, 236). 266 CD 4:20–5(David " s polygamy); Jub. 19:15–16 (Rebekah, in light of current morality); 27:6–7 (how Jacob could leave his father); 28:6–7 (Jacob " s sororal polygyny); 30:2–17 (Simeon and Levi); 41 (Judah and Tamar both made more innocent, though Tamar " s deed is interpreted as deathworthy); lQapGen 20.10–11 (Sarah rather than Abraham proposes the pretense that she is his sister); Jos. Asen. 23 (Levi and Simeon); Γ. Jud. 8–12 (whitewashing Judah, and to a lesser extent Tamar, though Judah confesses it as a lesser sin; cf. the improvement of both in Tg. Neof. 1 on Gen 38:25 ; Tg. Ps.-J. on Gen 38:25–26 ); Τ Iss. 3(cf. Gen 49:15 ); Tg Ps.-J. on Gen 49 (all twelve patriarchs were equally righteous). |
| 10701 Stibbe, «Return,» employing actantial analysis. 10702 Cf. Kallarangatt, «Mission.» 10703 Some taught that God commissioned Torah teachers to offer Torah freely as he did (b. Bek. 29a; Derek Eres 2.4; Dalman, Jesus-feshua, 226; Lachs, Commentary, 180; cf. m. " Abot 1:3; Sipre Deut. 48.2.7; p. Ned. 4:4); in secular contexts, see, e.g., Xenophon Cyr. 8.3.3 (royal gifts). 10704 Cf. Westcott, John, 294. On the usual punctiliar force of aorist imperatives, see Blass, Debrunner, and Funk, Grammar, 172–73, §§335–337. 10705 See Hawthorne, Presence, 236. 10706 See Keener, Spirit, 8–13. 10707 Haenchen, John, 2:211; Sanders, John, 433; Dunn, «Spirit,» 703; Ellis, Genius, 293; Wojciechowski, «Don» (though reading too much from the Targumim, which is then used to connect John 20 with Pentecost); ÓDay, «John,» 846; du Rand, «Ellips.» 10708 Cook, «Exegesis,» 8; Meier, « John 20:19–23 .» On the Spirit and creation, some suggest also Wis 1:7; 12:1. Stauffer, «εμφυσω,» 536–37, notes the association of the Spirit and creation in Ps 104 10709 Turner, Spirit, 90–92, who also notes (p. 92) that Wis 15and Philo on Gen 2show God breathing his own Spirit at the creative event of Gen 2:7 , suggesting new creation here (3:3, 5). 10710 Also Philo Creation 139. The Spirit of God creates or builds creatures in Jdt 16:14; cf. God " s gift of truth by God " s breath (Odes So1. 18:15), etc. Witherington, Wisdom, 343, helpfully compares Jesus with Wisdom here (Wis 7:22–23). 10711 Derrett, «Blow,» suggests an allusion to the Asian custom of catching the dying person " s last breath (attested at times in India and farther east). One might add Roman examples (see Quintilian pref.12; Virgil Aen. 4.684–685; Ovid Metam. 7.861; comment on 19:30), but Jesus is clearly not dying here and the biblical allusion would be far more obvious, especially in view of the rest of the Gospel (cf. 3:8). 10712 Perhaps the writer wanted to avoid the impression that Joseph could have kissed her for less sacred reasons at this point? The breath of life in magical papyri (PGM 12.237, in Grant, Religions, 46) may be influenced by Jewish sources or common ancient Near Eastern roots; cf. Orphic Hymns 30.8. Greek deities could breathe strength into wounded heroes (Homer I1. 15.60–μπνεσησι; 19.159–πνεση). |
| 10576 Also 1 En. 87:2; 90:31–33; 2Macc 3:26; 11:8; Jannes and Jambres fragments in P.Beatty 16; cf. the exception in late Pesiq. Rab. 20:4. 10577 Also 1 En. 71:1; cf. Adam in Gen. Rab. 20:12. For angels» beauty, see also Liv. Pro. 16.2 (Malachi) (Greek §23: ed. Schermann, 73). 10578 Jos. Asen. 10:8–9/10; 14:12; Isaeus Estate of Nicostratus 7; Lysias Or. 13.40, §133; Euripides Alc. 216, 427; Aristophanes Frogs 1337; Ovid Metam. 8.777–778; Valerius Maximus 1.7.7; Seneca Controv. 10.1.1, 4; Plutarch Alex. 49.3; Apollodorus Epitome 1.7, 10; Silius Italicus 11.257–258; Valerius Maximus 2.4.5; Philostratus Hrk. 31.9; 53.9, 11, 17; Herodian 4.2.3; Dupont, Life, 260; death is regularly dark (e.g., Homer I1. 5.22, 47, 310; cf. Homer Od. 11.32–33; death as «black» in Statius Thebaid 4.528; the Styx in Lycophron Alex. 705; see further the comment on 1:4–5). 10579 E.g., p. Roš Haš. 1:3, §27; Ovid Tristia 5.5.8; hence the burial clothes of the righteous (L.A.B. 64:6; cf. T. Ab. 20:10A; L.A.E. 48.1; Apoc. Mos. 40.1–3; b. Ber. 18b; cf. Plutarch R.Q. 26, Mor. 270DE). Gregory the Great Homilies 21 opined that the angel came in white because of joy (Oden and Hall, Mark, 243). But people might prefer either white or dark wool (Seneca Nat. 3.25.4). 10580 Culpepper, John, 85 (on the scenes in ancient literature, see 72–77; in lohn " s Gospel, 77–86). 10581 Homer I1. 4.86–87, 121–124; 5.127–128, 177, 183, 191, 461–162; 5.604, 784–785; 7.58–59; 13.43–45, 69, 215–216, 356–357; 14.136; 16.715–720, 788–789; 17.71–73, 322–326, 551–555, 582–583; 20.79–81; 21.284–286, 599–611; Od. 1.420; 2.267–268, 382–387, 399–401; 4.417–18; 6.21–22; 7.19–20; 8.8, 193–194; Virgil Aen. 1.314–315, 402–406, 657–660; 5.618–620, 645–652; 7.415–416; 9.646–652, 657–658; 12.784–785; Georg. 4.405–414, 440–442; Ovid Metam. 1.676; 11.241–246, 633–643; 14.765–771; Pausanias 3.16.2–3; Achilles Tatius 2.15.4; Apollodorus 2.4.8; 3.8.2; 3.10.7; 3.12.6; 3.13.5; Silius Italicus 7.422–425,435; Eunapius Lives 468; for ghosts, cf. Philostratus Hrk. 21.1 (the closest parallel to lohn 20:14–16 is Hrk. 21.5–6, it but may be derivative). They could also disguise the appearance of mortals (e.g., Homer Od. 13.397–399) and become invisible (Homer II. 5.845). |
| 2586 See Hayman, «Monotheism,» though he probably overstates the case for the pervasiveness of dualistic monotheism. Cf. Fauth, «Metatron»; Abrams, «Boundaries»; Alexander, «3 Enoch,» 235. 2587 With Bauckham, God Crucified, 2–4,27–28, who believes Jesus in early Christian texts functions like Wisdom, being within the unique divine identity (26–42). 2588 Pritz, Jewish Christianity, 110; Flusser, Judaism, 620, 624. Barrett, John and Judaism, 48–49, thinks rabbinic teaching on God " s unity reflects some polemic against Christianity. 2590 For detailed argument, see most fully Bauckham, God Crucified, 2–15,26–42; cf. Dunn, Theology of Paul, 35; Wright, Paul, 63–72. 2591 Moore, Judaism, 1:437. Even later Judaism, however, regarded Gentile (as opposed to Jewish) adherence to Trinitarian views as Shittuf (partnership) rather than idolatry (cf. Falk, Jesus, 33–35; Borowitz, Christologies, 32; Berger and Wyschogrod, Jews, 33; Schoeps, Argument, 16–17). 2593 See comment on 1:1–18; further, e.g., Dunn, «John,» 314–16, who finds it pervasive throughout the Gospe1. 2594 Paul modifies Hellenistic (see Nock, Christianity, 34; Koester, Introduction, 1:162; Conzelmann, Corinthians, 145)–both Stoic (Moffatt, Corinthians, 106; Hamerton-Kelly, Pre-existence, 130; Meeks, Christians, 91) and Platonic (cf. Grant, Gods, 48; Horsley, «Formula»)–and Hellenistic Jewish (Lohse, Colossians, 50; cf. Sib. Or. 3.277–278; Grant, Gods, 84–85) language here; his wording probably represents esp. an adaptation of the Shema (Goppelt, Theology, 2:83; Hering, 1Corinthians, 69; Bruce, Corinthians, 80), pervasive use of which is attested early, e.g., the Nash Papyrus (second century B.C.E.); m. Ber. 2:5. 2595 Some have seen elements of an Adam Christology (e.g., Martin, Carmen Christi, 116–18; idem, " Morphë»; Hunter, Predecessors, 43; Johnston, Ephesians, 41; Beare, Philippians, 80; Ridderbos, Paul, 74; Furness, «Hymn»); others have denied it (Glasson, «Notes,» 137–39; Wanamaker, «Philippians»; Bornkamm, Experience, 114) or held that Paul revised an earlier Adam Christology (Barrett, Adam, 71). Regardless of possible allusions to Adam as God " s image (e.g., Philo Creation 69; 4 Ezra 8:44; 9:13; L.A.E. 37:3; 39:3; Apoc. Mos. 10:3; 12:2; 33:5; m. Sanh. 4:5; h. Sanh. 38a, bar.; Gen. Rab. 8:10; Ecc1. Rab. 6:10, §1), Wisdom was God " s image in the ultimate sense (Wis 7:26; Philo Planting 18; Confusion 97; 147; Heir 230; Flight 101; Dreams 1.239; 2.45; Spec. Laws 1.81), which this text distinguishes from the human sense ( Phil 2:7–8 ), especially in presenting Jesus» divinity (cf. Phil 2:10–11 with Isa 45:23). Paul here assumes Christ " s préexistence (Hamerton-Kelly, Pre-existence, 156–68; against Talbert, «Problem»); on other christological hymns stressing Christ " s préexistence, see Martin, Carmen Christi, 19. |
| 5819 Pesiq. Rab Kah. 2:4; 23:8; b. Sanh. 22a; Gen. Rab. 68:4; Num. Rab. 3:6; Pesiq. Rab Kah. 2:4; Tg. Neof. 1 on Deut 32:4 ; cf. Lev. Rab. 8:1. 5820 Purportedly late-first- or early-second-century tradition in Exod. Rab. 30:9. 5821 Commentators (e.g., MacGregor, John, 173; Schnackenburg, John, 2:101; Barrett, John, 256) cite Philo Alleg. Interp. 1.5, 18; Cherubim 87. Since Greeks felt that true deities needed no rest (Maximus of Tyre Dissertations 15.16.2), emphasizing God " s continuing activity could serve an apologetic function for Diaspora Jews (Aristobulus frg. 5 in Eusebius Praep. ev. 13.12.11; Boring et a1., Commentary, 267). Cf. also the sun, which never «rests» (J En. 72:37). 5822 See the collection of numerous sources in Keener, Matthew, 217–18. 5823 Borgen, «Hellenism,» 107, citing Homer Il. 5.440–441; Philostratus Vit. Apol1. 8.5, 7. 5824 See further Stauffer, Jesus, 206. Blasphemy in the narrowest extant sense of the term required the uttering of God " s name (m. Sanh. 7:5), but it is unclear how widespread this view was in the first century, and the Greek term includes «reviling» (Keener, Matthew, 289–90,651; cf. Sanders, Jesus to Mishnah, 58–60, 64–67). 5825 Smith, Theology, 174. See our introduction on controversies with the minim over ditheism. 5826 Odeberg, Gospel, 203. Cf. the LXX of Deut 13 (13LXX), where one must love God more than a friend «equal to oneself» (in typical Greek language of friendship). 5827 E.g., m. Sanh. 4:5; b. Sanh. 38a, bar., reading with the earlier manuscripts; Sipre Deut. 329.1.1; Pesiq. Rab. 21:6; again, see our introduction on these conflicts. 5828 Kysar, Maverick Gospel, 46. 5829 Ashton, Understanding, 137–40, may be right to understand it in terms of the Johannine life-setting, but it still has a likely referent in the story world. 5830 Also others, e.g., Fenton, John, 71; Lee, Thought, 67; Martin, Carmen Christi, 148–49; cf. Barrett, John, 257 (equality but not independence); my treatment in Keener, «Subordination.» In the heat of the Arian controversy, Gregory of Nazianzus argued against the Son " s subordination here (Hall, Scripture, 78–80); while John does seem to affirm subordination here, it is not in an Arian sense–he denies equality of rank in redemptive activity in some sense but affirms equality of being in another sense (see 1:1,18; 8:58; 20:28; cf. Calvin, John, 1:198–99, on John 5:19 ). The Platonic idea that a perfect or superlative nature cannot be improved was already widespread outside Platonic circles (e.g., Seneca Ep. Lucil 66.8–12). |
| 5522 Urbach, Sages, 1:349, on Sipre Deut. 80; on merit, see also, e.g., b. Roš Haš. 16b. Dwelling in the land could be said to warrant eternal life (t. Šabb. 1:3; Sipre Deut. 333.6.1, R. Meir; b. Ketub. 111a; Pesah. 113a). 5526 Goodman, State, 43, citing especially t. c Abod. Zar. 4/5:3. Israel " s deserts are better than palaces elsewhere (Gen. Rab. 39:8). The baraita in b. Ketub. 110b is far more emphatic, (hyperbolically?) denying the faith of all Diaspora Jews. 5528 B. Ketub. 111a; p.Ketub. 12:4, §8; Gen. Rab. 74:1; 96:5, some texts; 96 (MV); Pesiq. Rab. 1:4; cf. " Abot R. Nat. 26A; Deut. Rab. 2:9. Ancients apparently anticipated underground conduits for travel (Ovid Metam. 5.501–504). For the emphasis on burial in the land, see also Davies, Land, 62–65. 5529 Burial in Eretz Israel was a privilege and reward (Gen. Rab. 36:6; Pesiq. Rab. 1:4). Guardian angels forsook those who left Eretz Israel (Gen. Rab. 68:12). 5531 E.g., m. Kelim 1:8; Seqa1. 8:1. In Pesiq. Rab Kah. 6:4; 15:7, it also sanctified its inhabitants. 5532 E.g., Mek. Pisha 1.44–46; Lev. Rab. 13(attributed to Simeon ben Yohai, second century C.E.). Later tradition united the altars of Adam, Noah, and Abraham on the site (Tg. Ps.-]. on Gen 22:9 ; for Abraham, Tg. Onq. on Gen 22:14 )–even if Jewish interpreters did not, like Samaritans, modify the text of Torah. 5535 E.g., m. Kelim 1:6–9; Mek. Pisha 1.42–50. For the progression of holiness in the biblical tabernacle and temple, see Davies, «Tabernacle,» 498–506; Haran, «Image,» 200–206; Keener and Usry, Faith, 144. 5536 Perhaps in polemic against groups like the Samaritans, some insisted that God had chosen the temple before the creation ( " Abot R. Nat. 37, §95B; but cf. already Wis 9:8; Jub. 3:10). 5540 See CP] 1:80–81; 2:119–36, §§160–229; Dio Cassius R.H. 65.7.2; Hemer, " Ostraka»; Carle-bach, «References.» 5546 E.g., Olsson, Structure, 189. If the dialogue expanded the refutation of these excluded alternatives, it would resemble rhetorical διλμματον (see Cicero Inv. 1.45; Anderson, Glossary, 36). |
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