| M. Bartoli. R., 1992; Peter of John Olivi on the Bible/Ed. D. Flood, G. Gál. St. Bonaventure (N. Y.), 1997; Expositio in Canticum Canticorum/Ed. J. Schlageter. Grottaferrata, 1999. (Collectio Oliviana; 2); On the Acts of the Apostles/Ed. D. Flood. St. Bonaventure (N. Y.), 2001; Quaestiones circa matrimonium/Ed. A. Ciceri. Grottaferrata, 2001. (Collectio Oliviana; 3); Quaestiones de Romano Pontifice/Ed. M. Bartoli. Grottaferrata, 2002. (Collectio Oliviana; 4); Quodlibeta quinque/Ed. S. Defraia. Grottaferrata, 2002. (Collectio Oliviana; 7); Lectura super Proverbia et Lectura super Ecclesiasten/Ed. J. Schlageter. Grottaferrata, 2003. (Collectio Oliviana; 6); Quaestiones de novissimis ex Summa super IV Sententiarum/Ed. P. Maranesi. Grottaferrata, 2004. (Collectio Oliviana; 8); On Genesis/Ed. D. Flood. St. Bonaventure (N. Y.), 2007; Lectura super Lucam et Lectura super Marcum/Ed. F. Iozzelli. Grottaferrata, 2010. (Collectio Oliviana; 5); Lecturae super Pauli Epistolas/Ed. A. Boureau. Turnhout, 2010. (CCCM; 233); Traité des contrats/Ed. S. Piron. P., 2012; Lectura super Apocalypsim/Ed. W. Lewis. St. Bonaventure (N. Y.), 2015; Postilla super Iob/Ed. A. Boureau. Turnhout, 2015. (CCCM; 275); Tractatus de missa/Ed. S. Piron//Oliviana. 2016. Vol. 5. P. 1-39 [Электр. ресурс: http://journals.openedition.org/oliviana/817]; Библиогр.: Gieben S. Bibliographia Oliviana (1885-1967)//CF. 1968. Vol. 38. P. 167-195; Bibliographie (1989-1998)//Pierre de Jean Olivi (1248-1298). 1999. P. 389-400; Lerner R. E. e. a. Notes bibliographiques (2002-2004)//Oliviana. 2003. Vol. 1. P. 2-3; K ö nig-Pralong C. e. a. Bibliographie des travaux récents sur Olivi, 2004-2012//Ibid. 2012. Vol. 4. P. 1-10. Лит.: Ehrle F. Die Spiritualen, ihr Verhältnis zum Franziskanerorden und zu den Fraticellen//ALKGMA. 1885. Bd. 1. S. 509-569; 1886. Bd. 2. S. 106-164; 1887. Bd. 3. S. 553-623; 1888. Bd. 4. S. 1-190; idem. Zur Vorgeschichte des Concils von Vienne//Ibid. 1886. Bd. 2. S. 353-416; 1887. Bd. 3. S. 1-195; idem. |
| 6534 E.g., Sipre Deut. 313.3.1; 355.6.1; b. Pesah. 54a. Many of these texts also particularly link the gift with the merit of Miriam (Sipre Deut. 305.3.1; b. Šabb. 35a; Ta c an. 9a; Num. Rab. 1:2; 13:20; Song Rab. 4:5, §2; but cf. Ecc1. Rab. 1:9, §1). 6535 E.g., Dodd, Interpretation, 350; Hunter, John, 84–85; Schnackenburg, John, 2:155. 6536 Hodges, «Rivers,» 244. 6537 Freed, Quotations, 23; Barrett, «Old Testament,» 156; Grelot, «Rocher»; Bürge, Community, 92; Bienaimé, «L " annonce,» 417–54. Hanson, Gospel, 113–14, rightly notes a number of allusions with primary emphasis on Ezek 47 and Zech 14:8. 6538 Long, Philosophy, 52 (citing Lucretius Nat. 3.136ff.). Cf. Sib. Or. 3.762, where minds (φρνας) are located in the breasts (στθεσι). 6539 Burney, «Equivalent,» 79–80; cf. Freed, Quotations, 24; Beasley-Murray, John, 116–17. 6540 Fee, «Once More»; Blenkinsopp, «Note»; Hodges, «Rivers»; Bernard, John, 1:282; Cortes, «Look»; Horton, Spirit, 131; Augustine Jr. Ev. Jo. 32.2.2; Luther, 8th Sermon on John 7; Ridderbos, John, 273. 6541 Fee, «Once More,» 117; Morris, John, 423–24; Hodges, «Rivers,» 242. But if John is citing Scripture, this is weakened; «my» would not have been a preferred substitute. 6542 Hodges, «Rivers,» 242; Cortés, «Look,» 78–79; but cf. 6as a parallel if the source is Christ. 6543 Fee, «Once More,» 116–17. But 7speaks of giving, not receiving, waters and seems to be the source of believers receiving in v. 39. 6544 Cortés, «Look,» 79; Hodges, «Rivers,» 240. 6545 Barrett, John, 326; Cortés, «Look,» 77; Kuhn, «John vii.37–8,» 65. 6546 Dodd, Interpretation, 349; Brown, John, 1:321–23; Dunn, Baptism, 179–80; Michaels, «Discourse,» 208–9; Menken, «Origin»; Smith, John (1999), 174. Punctuated thus, the two lines are parallel, a «rhythmical couplet» (Bruce, Time, 46; cf. Bruce, John, 181–82; Hoskyns, Gospel, 321). 6547 Brown, John, 1:321; Turner, «Punctuation»; cf. some of the early textual evidence in Bruce, Time, 46. Cf. Odes So1. 30:1–7; church fathers appeared on both sides of the question. |
| 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. |
| 9054 Mitchell, «Friends,» 259, citing Cicero Amic. 6.22. Masters also should avoid confiding in servants (Theophrastus Char. 4.2). 9057 Plutarch Flatterer 24, Mor. 65AB (LCL 1:344–45); cf. Flatterer 17, Mor. 59A; Educ. 17, Mor. 13B. Cf. Stowers, Letter Writing, 39. 9063 Aristotle N.E. 9.8.2, 1168b, cited in Stowers, Letter Writing, 58; Witherington, Acts, 205 (on Acts 4:32). Cf. Arius Didymus 11C. 9065 Martial Epigr. 2.43.1–16; Herodian 3.6.1–2; Cornelius Nepos 15 (Epaminondas), 3.4; Iambli-chus V.P. 19.92 (cf. 29.162; 30.167–168; 33.237–240); cf. 1Macc 12and perhaps Ps.-Phoc. 30; Euripides Andr. 585 (but cf. 632–635); Plutarch Bride 19, Mor. 140D; Longus 1.10; Martial Epigr. 8.18.9–10. 9066 E.g., Alciphron Farmers 27 (Ampelion to Euergus), 3.30, par. 3; 29 (Comarchides to Euchaetes), 3.73, par. 2; Fishermen 7 (Thlassus to Pontius), 1.7. 9069 Diogenes Laertius 7.1.125; Plutarch Cicero 25.4. On friendship between good men and the gods, cf., e.g., Seneca Dia1. 1.1.5; on all things belonging to them, Seneca Benef. 7.4.6, cf. Philo Cherubim 84. The maxim is especially cited in works on 1Corinthians (Willis, Meat, 169; Conzelmann, Corinthians, 80; cf. also Fitzgerald, Cracks, 200–201; Grant, Christianity, 102–3). 9070 E.g., people invoked divinities as φλοι, to help them in battle (Aeschylus Sept. 174); cf. a mortal as a «friend» who honors his patron demigod in Philostratus Hrk. 58.1 (the hero is also his friend in 10.2); cf. perhaps Iamblichus V.P. 10.53 (where the friendship is demonstrated by deities» past favors). 9071 This observation (in contrast to some other observations above) may run counter to the suggestion of Judge (Pattern, 38) that w. 13–15 of John 15 «reveal the peculiar combination of intimacy and subordination» characteristic of the patronal relationship. 9073 Maximus of Tyre Or. 19.4; Iamblichus V.P. 33.229. This might involve sharing the divine character (Iamblichus V.P. 33.240). 9074 Crates Ep. 26, to the Athenians (Gyn. Ep. 76–77); cf. likewise Diog. Ep. 10, to Metrocles (Cyn. Ep. 104–5). Cf. Plato Leg. 4.716D (cited in Mayor, James, cxxv); fellowship between mortals and deities in the golden age (Babrius pro1.13). |
| 3469 Ibid., 20–47, esp. 35–47 on witness for God in Isa 40–55 (cf. also Cothenet, «Témoignage»). On other Jewish texts, see 48–65 (Philo bridges the gap between the OT and Hellenistic use); in rabbinic literature, see 231–39. John " s usage is probably closest to that of Isaiah LXX (cf. Trites, Witness, 112; Caird, Revelation, 18; Boice, Witness, 16). 3470 Cf. Aune, Environment, 81, citing Herodotus Hist. 2.99; Polybius 12.27.1–6; 20.12.8; Lucian Hist. 47 (on autopsia, eyewitness knowledge). 3472 Casey, «Μρτυς,» 35; Franck, Revelation, 52 (on 15:26, though earlier he acknowledges a forensic context for παρκλητος). 3473 Meeks, Prophet-King, 65 (pointing to the parallel between μαρτυρα and κρσις in 8:14, 16); cf. Caird, Revelation, 18. Perhaps as early as Revelation, μρτυς began to take on a meaning it came to acquire more often in patristic literature: martyr (Morrice, «John,» 44; perhaps Abel who μαρτρησας in T. Ab. 11:2B). 3474 E.g., Trites, Witness, 78–127 (79–90 address John " s juridical character; 90–113 address the lawsuit of Jesus» ministry; 113–22 address the postresurrection lawsuit of John 13–17 ; on the Johannine Epistles, see 124–27; Trites " s conclusions are sound). Cf. Burge, Community, 204–5; Harvey, Tria1. John contrasts witness with faithless betrayal (cf. 5:15; 11:46,57; 12:4); the purpose of witness is to reveal the content of the testimony (2:25). 3477 See esp. 2Macc 3:36 (εξεμαρτρει… πσιν); Chariton 4.7.5 (πασιν ανθρπους; though cf. 7:6, where whole cities did come to meet her). 3478 The sense " from God» fits the genitive (cf. παρ θεν in Musonius Rufus 3, p. 38.27; παρ του θεο in Menander Rhetor 2.1–2,370.21–26=εκ θεν in 370.29–371.2) as well as the sending. 3482 See on 1:4–5, above. T. Levi 14declares that God gave the law to «enlighten every person»; the parallel is close, but could depend on John, given the heavy Christian redaction of T. Levi (Bernard, John, 1:13; Brown, John, 1:523; Longenecker, Christology, 12,146). 3485 The «genuine» light of 1contrasts them explicitly; cf. the application of «genuine» to God in the apologetic of Hellenistic Judaism (Best, Thessalonians, 82, cites LXX Exod 34:6; 2 Chr 15:3; Ps 86:15 ; Isa 65and mentions other sources). |
| 6557 Cf. Scott, «Horizons,» 498–99, citing especially Philo Embassy 281; Isa 1:26; 2LXX. 6558 Jub. 8:12; Sib. Or. 5:249–250 (probably late-first- to early-second-century C.E. Egypt); b. Yoma 54b; cf. Ezek 5:5; 38:12 ; Alexander, «Imago Mundi»; Davies, Land, 7. Let. Arts. 83 (cf. 115, μση for seaports also) places it in the midst of Judea, as does Josephus War 3.52. Curiously, 1 En. 18ignores the opportunity to identify where the cornerstone of the earth is located, but this does not mean the tradition was unknown in that period, against Jubilees; 1 En. 26may place the middle of the earth in Jerusalem (26:2–6). On the new Jerusalem image here, see, e.g., Allison, «Water.» 6559 Some of the references in the preceding note; Jub. 8:19; b. Sanh. 37a; Num. Rab. 1:4; Lam. Rab. 3:64, §9; Pesiq. Rab. 10:2; 12:10; cf. Hayman, «Observations»; Schäfer, «Schöpfung»; Goldenberg, «Axis.» For the site of the temple as the «pupil of God " s eye,» cf. b. Ber. 62b; for its elevation, e.g., b. Qidd. 69a; for its identification with the site of the Aqedath Isaac (Mount Moriah), see, e.g., Gen. Rab. 55:7. 6560 T. Kip. 2:14; Lev. Rab. 20:4; Num. Rab. 12:4; Pesiq. Rab Kah. 26:4; cf. Böhl, «Verhältnis.» For a «navel» within a city, see Pindar Dithyramb 4, frg. 75 (possibly on a prominent altar within Athens); cf. Pausanias 10.16.3. 6561 Besides clearer data above, cf. 3 En. 22B:7 (from God " s throne); Odes So1. 6:7–13 (to the temple). Let. Aris. 88–91 speaks of an underground water system beneath the temple, no doubt part of its Utopian idealization of the temple; cf. the possible allusion to the source of universal waters in Josephus Ant. 1.38–39 (perhaps even in Gen 2:10–14 ; cf. Diodorus Siculus 1.12.6; Pausanias 2.5.3). 6562 Gaston, Stone, 211; Hooke, «Spirit,» 377–78; cf. Freed, Quotations, 30; Coloe, Temple Symbolism, 132–33. Some naturally see baptismal associations here (Blenkinsopp, «Quenching,» 48; Cullmann, Worship, 82). 6563 Some commentators also note that κοιλα sometimes functions as the equivalent to καρδα in the LXX; elsewhere in John the term applies to the womb (3:4), which is also abdomina1. |
| 8596 Ibid., 101–2; Glasson, Moses, 104–5 (citing John 5:45 ); Windisch, Spirit-Paraclete, 15 (following Billerbeck); Manns, «Paraclet,» 127–31; cf. Bernard, John, 2(following Wetstein); Lee, Thought, 214 (following Schlatter); Westcott, John, 212; Sandmel, Beginnings, 384; in Greek texts, e.g., Aeschines Ctesiphon 37 (taking the laws figuratively as advocates). 8597 Reportedly the Egyptians, lest rhetoric sway judges from the laws» severity (Diodorus Siculus 1.76.1–2). For examples of forensic rhetoric, cf. Cicerós famous defenses or the trial speeches of Isaeus, Lysias, Aeschines, or Demosthenes. 8598 E.g., P.Thead. 15.3, 19 (280–281 C.E.); Chariton 3.4.15; Nin. Rom. frg. 1.A.4; Plutarch Flatterer 20, Mor. 61D; Publicola 2.1 (συνηγορας); Cicero 5.2 (συνηγορεν); 39.5 (βοηθοντος); CPJ 2:84, §157; cf. Epictetus Diatr. 1.27.15; cf. also σμβουλος (Plutarch Mor. 61D; 4 Macc 15:25; cf. Moses in 4 Macc 9:2, contrasted with Antiochus in 9:3; Mattathias " s successor Simeon as a military νρ βουλς in 1Macc 2:65). In Philostratus " s Heroikos a deceased hero can become a σμβουλος, or advisor, counselor, to his mortal clients (4.7; 14.4; 23.18; 35.1; cf. 16.2; Maclean and Aitken, Heroikos, xxix); in Porphyry Marc. 10.189 it is (figuratively) his teachings. 8602 Ladd, Theology, 293; Leaney, «Paraclete,» 61. Cf. the qualifications of Ross, «Lament,» 45–46. 8607 A loanword in rabbinic texts, and appearing in some papyri (Deissmann, Light, 93); cf. 2Macc 4:5. 8608 5. Hag. 13b; p. Roš Haš. 3:2, §6; Lev. Rab. 5:6; 21:10; 30:6. Although none of these references has an attribution before the third century, this may parallel the Greco-Roman dependence on private rather than public prosecutors (Chariton 5.4.9; CPJ 2:64–65, §155; Josephus War 1.637–638; cf. Stambaugh and Balch, Environment, 34; for a relevant social depiction of second-century B.C.E. Roman prosecution, see David, «Eloquentia»).– 8609 5. Yoma 77a; Exod. Rab. 18:5; cf. Apoc. Sedr. 14:1; in 2 En. 33(rec. A), Michael will be an intercessor» for Enoch (in rec. J, a «mediator»). He may also be «the Prince of the World» (contrast John 12:31; 14:30; 16:11 ), who defends the world before the Holy One (3 En. 30:2), and the angel who intercedes for Israel (T. Levi 5:6; he struggled with Jacob in Tg. Ps.-J. on Gen 32:25 ). Cf. Betz, Paraklet, 149–58, for one study on Michael as intercessor. |
| The rapid transition of officeholders under the Romans may have rendered the usage more fluid as wel1. 3807 Also implied in T. Levi 14(though this could be a later interpolation). Avigad, Jerusalem, 130; idem, «Burnt House,» 71, cites t. Menah. 13:21; b. Pesah. 57.1 alongside archaeological attestation of a priestly name appearing there (Kathros). 3808 P. Ter. 6:1. The early church reportedly made inroads into both communities (Acts 6:7; 15:5). 3809 E.g., Simon, Sects, 24; cf. Baumbach, «Sadduzäerverständnis.» 3810 E.g., for rabbis sending rabbis to other rabbis, p. Ta c an. 3:11, §4; Sanh. 1:2, §10; for messengers to other regions, cf. Pesiq. Rab Kah. 15:5; perhaps CIJ 1:438–39, §611. 3811 2Macc 1:18; Acts 9:1–2; Sanders, Jesus to Mishnah, 255–57. Cf. Josephus Ant. 13.62–69; Safrai, «Relations,» 204–7, citing Josephus Ag. Ap. 1.32–33; Acts 28:21; and numerous other sources. 3812 Cf. Brown, John, 1:43, who also points out their relative scarcity in the NT. Barrett, John, 172, does note that Lévites remain distinct from priests even as late as rabbinic literature (m. Hor. 3:8) and, like Brown, notes their function as police as well as worshipers (citing m. Tamid 7; Mid. 1–2), the former function perhaps being more relevant in our text. 3813 Haenchen, John, 1:143, contrasting this with the OT and 1QS. 3814 See Kraeling, John, 26–27. 3815 Despite Josephus " s portrayal of its later revolt against Rome, the priestly aristocracy clearly sought its own interests from Rome and not just peace for its people (e.g., Sanders, Jesus and Judaism, 315; more harshly, cf. Horsley, «High Priests»). 3816 Cf. Blomberg, Reliability, 76. 3817 Cf. Manson, Sayings, 39 (though doubting that Q is the source here); see Tilborg, Leaders, for an analysis of this typical Matthean redactional tendency. 3818 Mark 1:5 ; Matt 3:5–6; Luke 3:3, 7; Josephus Ant. 18.118. 3819 E.g., Josephus Ant. 20.98, 168, 171 (though the reports are less complete in the earlier War, e.g., War 2.263). 3820 Cf. Schnackenburg, John, 1:291; cf. |
| 3694 Wis 7:22 (μονογενς). Rabbinic texts often identify God as the «unique» or «only» one of the world (e.g., Sipra Sh. M.D. 99.2.3; b. Pesah. 118a–as Abraham was; p. Meg. 1:9, §1; Roš Haš. 1:3, §42; Pesiq. Rab Kah. 4:1; Gen. Rab. 98:13; Num. Rab. 10:5; Song Rab. 1:9, §2, with a second-century attribution, if reliable). 3695 See Harris, Jesus as God, 84–87, also noting that the issue is not Jesus being «begotten» but being the only one of his kind. 3696 E.g., martyrs» hope «full of immortality» (Wis 3:4). In John, cf. fulness of joy (3:29; 15:11; 16:24; 17:13) or of physical bread (6:12; cf. 6:13,26) or water (cf. 2:7, different term). 3697 Emphasizing «a unified cosmos» (Lincoln, Ephesians, 73; cf. Long, Philosophy, 157); cf. the Cynic Diogenes in Diogenes Laertius 6.2.38. Some suspect popular Stoic influence on the use of the term in Pauline epistles, e.g., Benoit, « " Pleromá»; Lyonnet, «Adversaries,» 147–48. 3698 Bury " s references to the Logos being «full» of divine graces (Logos Doctrine, 28–29; cf. Philo Alleg. Interp. 3.77–78; Planting 87–89; Confusion 123) may be relevant as a parallel usage to John 1:14 , though not as a source for it. In Hellenistic Judaism, the omnipresent God (Let. Aris. 131–132; Philo Alleg. Interp. 1.44; 3.4; Confusion 135–136; Names 27; cf. 2 En. 39:5; Cicero Resp. 6.17.17; cf. references in Knox, Gentiles, 163; Moore, Judaism, 1:370–72), the Spirit, and Wisdom fill the cosmos (Wis 1:7; Sir 24:25 ; cf. Sib. Or. 3.701; cf. Bogdasavich, " Pleroma»), but «fulness» does not always appear in a technical sense (e.g., Sir 1:16 ). 3699 E.g., Irenaeus Haer. 1.1.1; Prayer of the Apostle Paul (trans. Dieter Mueller, NHL 28); Gospel of Truth (trans. George W. MacRae, NHL 37). Sandmel, Judaism, 474 n. 5, is among those who dismiss the gnostic sense in John here. It is unlikely elsewhere in the NT as well; cf., e.g., Overfield, «Pleroma»; Arnold, Ephesians, 83–84; Baggott, Approach, 70; Lincoln, Paradise, 146; Hamerton-Kelly, Pre-existence, 183; Yamauchi, Gnosticism, 46; contrast, e.g., Hanson, Unity, 117. |
| 10621 Schnackenburg, John, 3:318; Brown, John, 2:992; McPolin, John, 255; Morris, John, 841; Bruce, John, 389; Carson, John, 644; Whitacre, John, 476; Smith, John (1999), 377. 10622 One could try to distinguish the prohibition for Mary from the invitation to Thomas by suggesting that Mary as a woman might be impure ( Lev 15:19–30 ), but apart from lacking clues in the text, this position would violate Johannine thought about purity as well as about gender (e.g., 2:6; 4:9). 10623 One might sever the first imperative grammatically from the following statement if one could take 20:17 " s γρ as anticipatory («since,» for the following clause) rather than causal (for the preceding; McGehee, «Reading»), but Johannine style makes that suggestion less likely. 10624 Bruce, John, 389; Carson, John, 644. 10625 Cf. McPolin, John, 255. 10626 Schneiders, «Encounter,» 165. 10627 Witherington, Acts, 112–13. 10628 This real presence was, however, stronger than the mere epistolary presence that such language conventions as «absent in body, present in spirit» could imply ( 1Cor 5:3 ; Col 2:5; 1 Thess 2:17; Isocrates Nic. 51–52, Or. 3.37; Seneca Ep. Luci1. 32.1; Achilles Tatius 5.20.5; Stowers, Letter Writing, 60; Funk, «Parousia» 264; cf. Diogenes Laertius 7.1.24; contrast Diogenes Ep. 17). 10629 E.g., Homer I1. 12.15. The Iliad regularly predicts (e.g., I1. 21.110; 23.80–81) but does not narrate Achilles» death. 10630 Homer Il. 6.403; 22.506–507. 10631 E.g., Homer Od. 23.266–284. 10632 Apollonius of Rhodes 3.64, 75, 1135; 4.241–245. Writing after Euripides, this must be expected. 10633 E.g., Ovid Metam. 14.824–828; Diogenes Laertius 8.2.68; Phaedrus 4.12.3; cf. Euripides Iph. au1. 1608, 1614,1622. See more fully Talbert, «Immortals.» 10634 See also 2 En. 67:1–3; Gk. Apoc. Ezra 5:7; more fully, Palatty, «Ascension»; Luke, «Ascension»; Tabor, «Divinity»; Begg, «Disappearance.» 10635 Seealso Jos. Asen. 17:8, MSS; T. Ab. 4:5; 8:1; 15:11; 20:12A; 4:4; 8:1; 10:2B; cf. Jub. 32:20–21. 10636 Because of Heracles» apotheosis, people searched only vainly for his corpse (Diodorus Siculus 4.38.3–5); Romulus «vanished» (Plutarch Camillus 33.7); other deified persons, such as Aeneas, also «disappeared» (φανσθη, Diodorus Siculus 7.5.2; the term applies to Heracles in Lysias Or. 2.11, §191), as did Moses in Josephus Ant. 4.326. Boring et a1., Commentary, 163–64, also compare the first-century B.C.E. traditions of Romulus " s ascension (Livy 1.16.2–8; Ovid Metam. 14.805–851; Vir. illustr. 2.13; Plutarch Numa 11.2–3), even by horses and carriage (Ovid Fasti 2.475–510; cf. 2 Kgs 2:11–18), and Job " s children in T. Job 39:8–40:4. |
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