| One suspects that, in discerning that development, Luke was aided by his opportunities to speak with individual Christians in the Holy Land. In pursuing this path to his narrative, the author of Luke/Acts is very distinctive among the New Testament writers. This organic stricture in Luke/Acts has a permeating quality discernible in other ways. Take, for instance, the story about Herod that follows immediately the account of Jesus endowing the Apostles with “power and authority.” The author, adhering to the sequence established in Mark 6, inserts a story about Herod between the mission of the Apostles and the multiplication of the loaves. But how differently! Whereas Mark deftly uses his long account of Herod’s beheading of John the Baptist to indicate the significant interval between the sending of the Apostles (“So they went out . . .”-6:12) and their return (“Then the Apostles assembled with Jesus”-6:30), Luke has in mind a completely different purpose, conveyed in a peculiar organic narrative: First, Luke had already removed John the Baptist from the story back in 3:19-20. Indeed, he removed John so thoroughly that the Baptist is not even mentioned in the account of Jesus baptism (2:21-22)! Second, Luke joins this story of Herod to the things ( ginomena panta —9:7) the dispersed Apostles are doing. This conjunction ties the present account to the narrative in Acts, which further extends the relationship of the Apostles to Herod’s family. Third, in the introduction of Herod at this point in the Gospel, Luke prepares for Herod’s later appearance at Jesus’ trial (23:6-12). He does this in a curious way: He takes various popular assessments of Jesus (“Elijah” or “one of the old prophets”) and makes them rumors in the Herodian court. In portraying Herod as “weighing” (dieporei) these popular interpretations of Jesus, Luke likely relies on the witness of Johanna, who was tied to the Herodian court (cf. 8:3; 13:31). Luke ends the account with the comment that Herod wished to “see” Jesus, thus setting up the later trial scene, when the king does see Jesus. |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/ Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| The vine image could thus imply a sense of community 8878 the Jewish believers inherited from early Judaism in genera1. Whereas the Eleusinian cult of Demeter, for example, met only annually and did not lead initiates to associate with one another, early Judaism and Christianity were exclusivistic and carried a strong sense of community. 8879 Nevertheless, early Christian literature provides no examples of early Christian communities with the sort of rigid hierarchical structure expected of Qumran Covenanters (e.g., 1QS 5.23–24; 6.2). Most early Jews and Christians associated for common worship and need; formal structures were less rigid than Qumran, but sufficient. If the vine alludes to Israel, the designation «true» (15:1) may forcefully contrast Jesus with Israe1. 8880 One should not overstate the contrast; whereas «true» can exclude any others (17:3), it can also simply contrast with «mere.» «True bread» does not contrast Jesus with Torah but does contrast him with mere manna (6:32, 55); «true light» contrasts him with an inferior though accurate witness (1:9). Such passages may respond to opponents of the Johannine community " s witness who claim that Jesus» way is not «true» (cf. 5:31–32; 7:18; 8:13–17; 19:35; 21:24). John " s «vine» image may function in the same way that Paul " s «olive tree» image does; in both cases, disobedient branches are broken off ( John 15:2, 6 ; Rom 11:17 ), though John, most of whose audience probably already regards itself as Jewish, does not emphasize any grafting on of foreign branches. Here as elsewhere (cf. comment on 3:3–5), for John, «becoming a true Jew and becoming a Christian are one and the same thing.» 8881 2. The Vinedresser " s Pruning (15:1–3) The figure of God as the vinedresser (15:1) is not completely unexpected. Gardeners often belonged to the poorest class (Apuleius Metam. 9.31), such as those who might lease rather than own a vineyard (P.Oxy. 1631.9–13). 8882 Yet not all farmers (γεωργο) were poor, 8883 and in any case, this fact is less significant than other backgrounds for the image; Jesus himself appears as a sort of gardener in 20:15. 8884 Naturally, Greek texts could sometimes portray Dionysus as the ultimate vinedresser (Achilles Tatius 2.3.2). 8885 Far more important, OT images of Israel as God " s vine imply God or his workers as tenders of that vine; Paul speaks of God " s church as his field, his γεργιον ( 1Cor 3:9 ). 2A. A Vinedresser " s Attention |
| In the Prophet Hosea, we find this definition of God: “I am God, and not man.” If God, Who has reason and will, as is clearly reflected in the Bible (3 Kings Kings] 3:28; Job 12:13, 16; Proverbs 3:19-20; Sirach 1:1, 5; 15:18, 42:21; Esaias [Isaiah] 11:2; 28:29; Luke 11:49; Romans 11:33; 14:26; 1 Corinthians 1: 21, 24; 2:7. Will of God: Psalm 106 11; Wisdom 6:4; Mark 3:35; Luke 7:30; Acts 20:27; 1 Peter 2:15; 3:17; 4:2, 19; 1 John 2:17; Romans 1:10; 8:27; 12:2; 1 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 5:17; 6:6; 1 Thessalonians 4:3; 5:18; Hebrews 10:36; Revelation 17:17), is not man, this means that He is a being of another order, located by His nature beyond our world. He, as philosophers and theologians say, is transcendent with respect to the world. This transcendence – that is, God’s natural distinction from the physical world – is described in the Bible by the word “Spirit.” “God is a spirit” (John 4:24. Cf., Genesis 1:2; 6:3; 41:38; Exodus 15:10; 31:3. Numbers 11:29; 23:6; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Kings Samuel] 10:6, 10; 11:6; 16:13; 19:20, 23; 2 Kings Samuel] 23:2; 3 Kings Kings] 18:12; 1 Paralipomena Chronicles] 15:1; 2 Paralipomena Chronicles] 15:1; 20: 14; 24:20; Neemias [Nehemiah] 9:20; Judith 16:14; Job 4:9; 26: 13; 33:4; Psalms 32 50 103 138 142 Wisdom of Solomon 1:7; 9:17; 12:1; Esaias [Isaiah] 11:2; 32:15; 34:16; 42:1; 44:3; 48:16; 61:1; 63:10–14. Ezekiel 11:1, 5; Aggeus [Haggai] 2:5; Zacharias 4:6; 7:12; 2 Esdras 6:37; Matthew 1:20; 3:16; 4:1; 10:20; 12:31–32; 28:19. Mark 1:10, 12; 3:29; 13:11; Luke 1:35, 67; 2:26; 3:22; 4:1, 18; 11:13; 12:10, 12; John 1:32–33; 3:5–6, 8, 34; 6:63; 7:39; 14:17, 26; 15:26; 16:13; 20:22; Acts 1:2, 5, 8, 16; 2:4, 17–18, 33, 38; 5:3, 9; 7:51; 8:29; 9:31; 10:19; 11:12, 28; 13:2, 4; 15:28; 16:6–7; 19:6; 20:22–23, 28; 21:11; 28:25. 1 Peter 1:2, 11–12, 22; 5:5; 8:9, 11, 14–16, 23, 26–27; 11:8; 14:17; 15:13, 16, 19, 30; 1 Corinthians 2:10–14; 3:16; 6:11, 19; 12: 3–4, 8–11, 13; 15:45; 2 Corinthians 1:22; 3:3, 17–18; 5:5; Galatians 3:5, 14; 4: 6; Ephesians 1:13, 17; 2:18. 22; 3:5, 16; 4:30; 5:9; Philippians 1:19; 1 Thessalonians 1:5–6; 4:8; 2 Thessalonians 2:8, 13; 1 Timothy 3:16; 4:1; 2 Timomhy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6:4; 9:8, 14; 10:15, 29; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). |
| 2216 Gager, Anti-Semitism, 107–10; Arnold, Ephesians, 31–32; Goodenough, Symbols, 12:58–63; Hengel, Judaism, 1:241; Gaster, Studies, 1:356–60; even Moses came to be associated with magic (Apuleius Apologia in Stern, Authors, 2:201–5; Gager, Moses, 134–61). Jewish magic influenced Greco-Roman magic (cf. Deissmann, Studies, 277–300,321–36; Knox, Gentiles, 208–11; Koester, Introduction, 1:380–81). Among modern Yemenite Jews, cf. Hes, «Mon,» passim. 2217 Cf., e.g., Text 20.11–12 (Isbell, Bowls, 65); 69.6–7 (150); Pr. Jos. 9–12; T. Sol 18:15–16; b. Git. 68a; Num. Rab. 16:24; Isbell, «Story,» 13; Nock, Conversion, 62–63; MacMullen, Enemies, 103; Tiede, Figure, 170. The name of Israel " s God (in various permutations) outnumbers any other deity in the papyri «by more than three to one» (Smith, Magician, 69); cf. also, e.g., CIJ 1:485, §673; 1:490, §679; 1:517, §717; 1:523, §724; 2:62–65, §819; 2:90–91, §849; 2:92, §851; 2:217, §1168. 2218 On name invocation in general (some references including secret names), see Apuleius Metam. 2.28; Theissen, Stories, 64 (citing Lucian Menippus 9; Philops. 12; Plin. Nat. 28.4.6; PGM 4.1609–1611; 8.20–21); Twelftree, «ΕΚΒΑΛΛΩ,» 376. 2219 M. Sanh. 7:11; p. Hag. 2:2, §5; Roš Haš. 3:8, §1; Sanh. 7:13, §2; Urbach, Sages, 1:97–100, 572: Bietenhard, «νομα,» 270. Note also Wis 17:7; Ps.-Phoc. 149; 1 En. 65(Sim.); Asc. Isa. 2:5; 2 Βαr. 60:2; 66:2; T. Reu. 4:9; cf. Sib. Or. 1.96. The rabbis recognized that not all sorcery was genuine (m. Sanh. 7:11; Sipra Qed. pq. 6.203.2.2; b. Sanh. 67b), although Amoraim stressed the dangers more (e.g., b. Hor. 10a; Sanh. 67b; Šabb. 66b; p. Ketub. 1:1, §2; cf. the amulets and charms in Goodenough. Symbols, 2:153–295), but even when genuine, rabbis stressed its limits (e.g., Gen. Rab. 11:5; Pesiq. Rab. 23:8; 43:6). 2220 See Goldin, «Magic»; Neusner, Sat, 80–81; b. Sanh. 65b; 67b; cf. " Abot R. Nat. 25 A (on R. Eliezer ben Hyrcanus); Basser, «Interpretations.» Such syncretism was not intentional; apparently even Jacob employed pagan fertility rituals in Gen. 30:37–42 , though he trusted that God was the one working through them (31:8–9, 12; cf. 28:15). Cf. also some Jewish polemic in b. Git. 56b-57a which may be rooted in earlier magical tradition (Gero, «Polemic»). Many societies believe that magic can be used either for good or for evil (e.g., Mbiti, Religions, 258–59). |
| 5899 E.g., 2 Bar. 51:1–2; cf. t. Ber. 6:6. For distinction after death, see 1 En. 22:9–11; cf. sources in Keener, Matthew, 129, on Gehinnom, and 710–11, on the resurrection of the dead. 5900 It appears in most streams of NT tradition and is denied in none: Acts 24:15; 2Cor 5:10 ; Rev 20:4–6; Matt 25:46; cf. Matt 5:29–30; 10:28; Luke 11:32; Bernard, John, 1:245. 5901 1QS 4.13–14; Gen. Rab. 6:6; most sinners in t. Sanh. 13:3,4; Pesiq. Rab Kah. 10:4; Pesiq. Rab. 11:5; cf. 2Macc 12:43–45. By contrast, the souls of the wicked will remain in hell on the day of judgment in 1 En. 22:13; 61:5; 108:6; 4 Macc 9:9; 12:12; t. Sanh. 13:5; probably L.A.B. 38:4; Ascen. Isa. 1:2; 3 En. 44:3; t. Ber. 5:31. 5902 Ps 62:12 ; Prov 24:12 ; Sir 16:12,14 ; Matt 16:27; Rom 2:6 ; 2Cor 11:15 ; Rev 22:12; Pesiq. Rab. 8:2; cf. Rhet. ad Herenn. 3.2.3. 5903 It continued in widespread use (Josephus Life 256; Ant. 4.219; b. Sanh. 37b, bar.; p. Git. 4:1, §2; cf. m. Roš Haš. 1:7; 2:6); see further the comment under 8:13. Early Christians also employed this rule; see 2Cor 13:1 ; 1Tim 5:19 ; Matt 18:16. 5904 Boring et al, Commentary, 270–71, cites Cicero Rose. Amer. 36.103. Witnesses confirmed a matter (Dionysius of Halicarnassus Lysias 26), and a claim offered without them might be scathingly contested (Lysias Or. 7.19–23, §110; 7.34–40, §111). 5905 E.g., Lysias Or. 4.5–6, §101; 7.12–18, §§109–110; 12.27–28, §122; 19.24, §154; 29.7, §182; Cicero Quinct. 24.76. Establishing a credible motive was standard procedure for the prosecution (Cicero Rose. Amer. 22.61–62). 5906 E.g., Isaeus Estate of Cleonymus 31–32, §37; Estate of Hagnias 6; Lysias Or. 7.19–23, §110; 7.34–40, §111; 7.43, §112. Cf. the preference for multiple and diverse testimonies, e.g., in Aelius Aristides Defense of Oratory 61, §19D; for challenging the credibility of opposing witnesses, see, e.g., Hermogenes Issues 45.5–10. 5907 Cicero Quinct. 23.75. 5908 The witness of one person was inadequate in many kinds of cases (Boice, Witness, 47, cites m. Ketub. 2:9; Roè Haï. 3:1); self-accusation, by contrast, could invite condemnation (Achilles Tatius 7.11.1; though in early Judaism cf. Cohn, Trial, 98). In some matters, however, onés self-testimony was held reliable (e.g., m. Ketub. 2:10), even against two witnesses (m. Tehar. 5:9). |
| 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). |
| 10087 Crosses also became a natural metaphor for sufferings (e.g., Apuleius Metam. 7.16, cruciatibus; 10.9; cf. Seneca Dia1. 7.19.3) or the pain of grief (Apuleius Metam. 9.31) or anxiety (9.23); for other nonliteral usages, cf. Epictetus Diatr. 3.26.22. John employs βαστζω in a fairly common figurative sense in 16:12, albeit more literally in 10:31; 12:6; 20:15. 10088 Drury, Design, 113. The different term may simply represent literary variation, though αρων may better connote complete remova1. 10090 Tomb architecture changed radically after Jerusalem " s fall (Goodenough, Symbols, 1:84–89; Brown, Death, 938–39). 10091 On the latter, see Brown, John, 2:899; idem, Death, 1279–83; cf. Blinzler, Trial, 251–52; Smith, «Tomb»; Ross, «Church»; Riesner, «Golgotha.» 10094 See, e.g., Brown, Death, 1281–82; cf. Blinzler, Trial, 251–52; for archaeological data, see the notes in Cornfeld, Josephus, 338–40, on Josephus War 5.148–155. 10095 Cf. the kind of cup traditionally called a κρανον, or skull, perhaps due to its shape (Athenaeus Deipn. 11.479–480). 10096 Sanders, Jesus and Judaism, 11. We have borrowed much of the material from Keener, Matthew, 678–79. 10098 Hengel, Crucifixion, 25. Thus, e.g., one man is bound to a fig tree and anointed with honey so that the ants devour him, but this, too, is called a cross (cruciatum); Apuleius Metam. 8.22; cf. Prometheus " s fetters (Martial Epigr. 7; Lucian Prometheus 2). Positions varied, but for evidence for one probably common position, see Tzaferis, «Crucifixion,» 52–53. Before the Roman conquest, following Hellenistic (e.g., Josephus Ant. 12.256) and Persian (Esth 9:25; De Vaux, Israel, 159) practice, Jewish executions had also adopted hanging by crucifixion (e.g., Josephus War 1.97; Ant. 13.380; 4QpNah 1.7–8; Sipre Deut. 221.1.1; p. Sanh. 6:6, §2; cf. 11QT 64); though read back into earlier times (L.A.B. 55:3), Israelites originally hanged corpses posthumously (cf. Gen 40:19 ) only till nightfall, limiting the shame ( Deut 21:23 ; m. Sanh. 6:4). |
| 3614 Boismard, Prologue, 48–49; Morris, John, 103–4; survey of background in Coloe, Temple Symbolism, 31–63; against Barrett, John, 165. Jesus thus becomes the new temple (Jerusalem was God " s tabernacling-place, κατασκνωσις–Tob 1:4); see comment on 2:19–21; 4:21–24; 7:37–39; 10:36; 14:2–3; and cf. Brown, Community, 49; Painter, John, 57; cf. commentators on the hidden manna and ark under Rev 2:17. 3615 Stuart, «Examination,» 311; Hoskyns, Gospel, 148; Gaston, Stone, 209; contrast Barrett, John, 165. 3616 Sir 24:8 ; the parallel is widely noted (Harris, «Origin»; Vos, «Range,» 404; Haenchen, John, 1:119; Gaston, Stone, 209; Glasson, Moses, 66; Hoskyns, Gospel, 148; cf. Barrett, John, 166). Cf. Bar 3:37 ; Philo Alleg. Interp. 3.46 and Congr. 116 (the tabernacle represents Wisdom); Posterity 122 (the λγος θεος ενοκει among those who contemplate eternal things); cf. T. Levi 2:11; 5:2; 6:5; the name in Did. 10.2. 3618 On the sukkah recalling the wilderness cloud of glory, hence God " s sheltering presence, in rabbinic texts, see Rubenstein, «Sukkah» Isa 4suggests an eschatological cloud of glory for a new exodus (even more emphatic in Tg. Isa. 4:5). 3619 Wis 12:1; See further Isaacs, Spirit, 23. Isaacs suggests that Philós doctrine of immanence may reflect dependence on biblical tradition as well as on the language of the Stoa (Spirit, 29). 3620 «Abot R. Nat. 1 A; b. Yoma 4a (early Tannaitic attribution); Num. Rab. 11:6; Pesiq. Rab. 21:6; cf. Urbach, Sages, 1(citing m. »Abot 3:2, the oldest comment on the Shekinah); Abelson, Immanence, 143–45; with the Word, 146–49. Wisdom has glory in Wis 9:11, and functioned as God " s glory or Shekinah in the wilderness, guiding the righteous and being a covering by day and flame of stars by night (Wis 10:17; cf. Exod 13:21). 3621 4Q504 4.2–6; Num. Rab. 12:3; 14:22; Song Rab. 3:11, §2; Pesiq. Rab. 5:7, 9; 7:4; Tg. Neof. on Exod 25:8; cf. Urbach, Sages, 1:51–53; for transferral of the idea to synagogues, see Lev. Rab. 11:7; glory is associated with booths in the wilderness, but again only rarely (b. Sukkah lib, attributed to R. Eliezer vs. R. Akiba). Some Amoraim sought to harmonize the universality of God " s presence with its localization in the tabernacle (e.g., Pesiq. Rab Kah. 1:2; Num. Rab. 12:4; Song Rab. 3:10, §1; Pesiq. Rab. 5:7). On glory and the tabernacle, see Exod 40:32–36; 1 Kgs 8:10–11; Boismard, Prologue, 144. |
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