| 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). |
| 2.2. The New Testament shows that Christ, who did not have to die, because He was without sin, stepped into the sphere of death, humbled Himself, having been obedient even unto death, the death of the Cross (Phil 2:7; 1 Cor 5:7; 1 Pet 3:18) and died for us (1 Thess 5:10; compare with Mark 10:45; Rom 5:6; Heb 2:9). By His Resurrection He conquered the Devil and death and holds the keys of Hell and death (Heb 2, 14-15; Rev 1:17-18). Then Christ had destroyed the power of death over those that believed in Him, i.e. those who were baptised into Christ (Rom 6:3-4) and died with Him for the world and for sin (Rom 7:6; Gal 6:14; Col 2:20). A Christian goes through death in Christ and is separated not from God, but from the world and from sin. The world and sin die within him, because the life of Jesus is opened to those who believe (2 Cor 4:10; 5:1-15; Col 3:3). In other words Christ grants life or raises from the dead. Moreover, this does not happen in the Last Days, but in the same instant, immediately. Everyone who entrusts himself to Christ crosses over from death to life (John 5:24) and will never see death (John 8:51-52), although the whole world already exists in a state of death (Rev 3:2) and is moving towards a second death, to eternal separation from God (Rev 20:14). Christians remain mortal, they die in the physical sense, but they die in Christ (1 Thess 4:16) or fall asleep in Him (Acts 7:60; John 11:11-14; 1 Cor 7:39; 15:6, 18; 51; 1 Thess 4:13-15). Physical death is the last enemy destroyed by Christ (1 Cor 15:26), but He gave us this victory as a potential and death itself continues to afflict the bodily life of a particular individual (Rom 8:9-11). However, it has been deprived of its sting and it cannot separate a Christian from Christ; on the contrary, it brings him closer to Christ (Rom 8:38-39; 2 Cor 5:1-10; Phil 1:20-21). He, having risen from the dead, the firstborn of the dead, calls all the faithful to a new life, resurrecting and transfiguring their bodies, and then the spirit and body will exist in perfect harmony (compare with 1 Cor 15:20; Col 1:12). |
| “Since we have been vouchsafed a larger and more perfect teaching, God having no longer spoken by the prophets, but ‘having in these last days spoken to us by His Son,’ let us show forth a conversation far higher than theirs, and suitable to the honor bestowed on us. Strange would it be that He should have so far lowered Himself, as to choose to speak to us no longer by His servants, but by His own mouth, and yet we should show forth nothing more than those of old. They had Moses for their teacher, we, Moses’ Lord. Let us then exhibit a heavenly wisdom worthy of this honor, and let us have nothing to do with the earth.” Let us have nothing to do with the earth. We will see now how Christians expressed their new life in the elevation of marriage, and the embrace of holy virginity. 2 Corinthians 5:17. McVey (1989), p. 425. These powerful words from Isaiah (LXX) 8:10b, 9a, and again 10b, are chanted as a troparion during the Service of Great Compline. Cf. Essey (1989) The Liturgikon, Engelwood, NJ: Antakya Press, pp. 76-77. Leviticus 26:25. St. Matthew 6:33. St. Matthew 10:28. 2 St. Timothy 3:12. Philippians 1:29. St. Mark 8:34-35. Ephesians 1:3. Philippians 3:20. St. Luke 11:13. 2 Corinthians 4:18. St. John 17:3. St. James 1:25. St. Matthew 5:17-20. St. John Chrysostom, Homily 16 on the Gospel of St. Matthew , Vol. 10, pp. 103-115. This entire homily is devoted to explaining just how Christ did not abolish the Law, but fulfilled it. At the same time Chrysostom would agree with Tertullian who wrote, “The New Testament is compendiously short, and freed from the minute and perplexing burdens of the Law.” Against Marcion, ANF, Vol. 3, p. 349. St. John Chrysostom, Homily 19 on the Statues, NPNF, Vol. 9, p. 469. As an example of this St. John writes, “If under the law it is necessary for a thief to give four-fold, how much more under grace?” Homily 52 on the Gospel of St. Matthew , NPNF, Vol. 10, p. 326. And another example, “If, where the getting of wealth was allowed, and the enjoyment of it, and the care of it, there was such provision made for the [ sic ] succoring the poor, how much more in that Dispensation, where we are commanded to surrender all we have?” St. John Chrysostom, Homily 4 on Ephesians, NPNF, p. 69. |
| 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). |
| 391 Examples of the former are 1:32–33; 6:10–13; 19:38; examples of the latter, 13:26; 18:28; 19:17; see comments on each. 395 Wright, People of God, 410–11. John is distinctive but more like the Synoptics than like other documents (see Smith, John 21–22; Schnelle, Christology, 229). 396 Burridge, Gospels, 220. The second-century Christians who titled the Gospel (κατ ωννην) classified it with the Synoptics (Burridge, Gospeh, 222; cf. Stanton, Gospel Truth, 16–18,98). 397 See Tenney, «Parallels,» although his parallels between 1 Peter and John by themselves cannot carry the case. 399 Culpepper, Anatomy, 222–23. Davies, Rhetoric, 255–59, thinks Johns audience may have known the Synoptic accounts, but some material John presupposes is absent from the Synoptics. 400 Culpepper, Anatomy, 216–18. This would not, however, be significant for our present purposes if we posited an original Galilean audience for the Gospel (see on provenance, below). 402 E.g., Westcott, John, liii-lxiii; for the last discourses, cf. ibid., lxiii-lxvi; Morris, Studies, ch. 2, «History and Theology in the Fourth Gospel,» 65–138; Lea, «Reliability»; Blomberg, «Reliable»; Wenham, «Enigma»; idem, «View»; Moloney, «Jesus of History.» 403 Albright, «Discoveries,» 170–71. Scholars today generally recognize early and Palestinian traditions in John (Brown, Essays, 188–90). 407 Our sources suggesting that pre-70 tradition explains these «rivers» are themselves post-70, but the tradition would probably not be known to most members of John " s audience unless they had visited Jerusalem before 70. 408 Despite corrections on some points, Dunn, «John,» 299, thinks that «its main findings» will endure. 410 On Jesus» birth before 4 B.C.E., see, e.g., Keener, Matthew, 102; discipleship could continue for many years (e.g., Eunapius Lives 461). Streeter, Gospels, 419–24, suggests that John " s chronology, while perhaps imperfect, is all we have, since Mark does not offer one. 412 He argues against the gnostics that Christ was over fifty when he died, though baptized around the age of thirty (2, ch. 22); although this exceeds John " s chronology considerably, it is probably rooted in the Fourth Gospel (8:56–57, with Lk 3:23 ). |
| 8247 Plutarch Cimon 3.1–3; Plutarch claimed that he sometimes merely observed similarities that God had created (Plutarch Demosthenes 3.2). Historical comparisons predate Plutarch as a technique of Greek historiography (e.g., Polybius 10.2.8–13). 8248 Cf. Hengel, Mark, 52, who argues that the comparison exalts the guarantor of the Johannine tradition over «the guarantor of the Markan-Synoptic tradition.» For Mark " s dependence on Peter, see Hengel, «Problems,» 238–43; for possible qualified egalitarian sentiments also in Petrine tradition, see, e.g., 1Pet 5:1–6 . 8251 Ibid., 81 (contrasting even Alcibiades, where Socrates, in exemplary manner, does not become aroused–Plato Symp. 217–218); Tilborg, Ephesus, 149. 8254 Ibid., 33–34, noting especially the competition between this disciple and Peter against the notion that the disciple was among the Twelve. Yet who but one of the Twelve could be laid most effectively against Peter? 8255 Ibid., 89. Note also the view that the Johannine «school,» while respecting the author " s anonymity, wove reports about the beloved disciple into the narrative to honor him (Michaels, John, xxi-xxii). Bruns, «Ananda,» improbably seeks to derive John " s role from that of Gotamás disciple in Indian Buddhism. 8260 Also Culpepper, School, 266. Westcott, John, 194, contrasts «bosom» as «the full fold of the robe» (13:23) with «breast,» Jesus» «actual body,» after John leans back. 8261 L.A.B. 19:16. Thus texts also spoke, e.g., of a «favorite» maid (Chariton 1.4.1, πρ πντων φλην; cf. Jos. Asen. 2:6/11; 10:4/6). 8262 E.g„ Musonius Rufus 11, p. 80.26 (title); Let. Aris. 49; î. Eph. 1944; CPJ 1.xix; CIJ l:lxvii. 8263 Hunter, John, 137; for Jesus seeking to win Judas back, see Whitacre, John, 335 (citing John Chrysostom Hom. Jo. 72.2). By contrast, Stauffer, Jesus, 116, connects the bitter herbs in which the bread was dipped with a curse (citing Deut 29:18–19 ), thereby prefiguring Judas " s betraya1. The charosheth, «or sauce in which the herbs, bread and meat were dipped,» may be a Passover meal allusion from the tradition ( Mark 14:20 ; Watkins, John, 307). |
| 6980 Also Carson, John, 58, though his citation of Mark 13is probably less persuasive. 6981 Despite our skepticism on Mark 14 (above), see the supporting evidence in Stauffer, Jesus, 190–95; Freed, «Eg Eimi» (1:20; Acts 13:24–25; Mark 13:6; 14:61–62 ). Theissen, Gospels, 152–53, reads Mark 13especially in the context of early Christian prophets (Origen Cels. 7.9). 6982 On the irony here, see Stibbe, Gospel, 117. 6983 E.g., Longenecker, Christology, 7. 6984 Some dialogues involved increasingly intense conflict, culminating in violence or a threat of war (Thucydides 5.87–113, climaxing in 5.112–113). Cf. Malina and Rohrbaugh, John, 147–48, on violent responses to shameful loss in a public challenge-and-riposte setting. 6985 See Haenchen, Acts, 353. In contrast to normal lectures (Plutarch Lect. 11, Mor. 43BC; Aulus Gellius 8.10; 12.5.4; 16.6.1–4; 18.13.7–8; 20.10.1–6; t. Sanh. 7:10; " Abot R. Nat. 6A; cf. Aulus Gellius 1.26.2; Goodman, State, 79), interrupting the speech of one of higher rank was considered inappropriate (Livy 3.40.5; Diogenes Laertius 7.1.19; cf. Plutarch Lect. 4, Mor. 39CD; 18, Mor. 48AB; 1Cor 14:34–35 ). 6986 Also elsewhere in the ancient Mediterranean world; see Sophocles Ajax 254; Lucian Zeus Rants 36; cf. Lucian The Dead Come to Life, or the Fishermen 1. 6987 Livy 38.21.6. 6988 E.g., Virgil Aen. 1.150; Dionysius of Halicarnassus R.A. 8.59.1; 9.48.2; Pausanias 2.32.2; 8.23.7; Libanius Declamation 36.19; 1 Kgs 12:18. Although stoning was a biblical mode of execution, it was also widespread among earlier Greeks (e.g., Euripides Orest. 442, 625; Arrian Alex. 4.14.3; Cornelius Nepos 4 [Pausanias], 5.3; Polybius 1.69.10, 13; Plutarch Alex. 55.4; Philostratus Hrk. 33.31, 37; Apol1. Κ. Tyre 50; Iamblichus V.P. 35.252). 6989 T. Pisha 4:13. For another stoning in the temple, Brown, John, 1:360, cites Josephus Ant. 17.216. 6990 So also Brown, John, 1:360. 6991 Smith, Magician, 120, citing a long list of ancient references to magical invisibility. 6992 E.g., PGM 1.222–231, 247–262 (esp. 256–257). Cf. Tibullus 1.2.58, though this is farce. |
| 10146 See Jeffers, World, 43–44; Watkins, John, 388. John leaves unstated the irony of a soldier afterward wearing (or perhaps selling) the very tunic Jesus had worn. 10153 Schnackenburg, John, 3:274; Beasley-Murray, John, 347. An allegorical application of νωθεν as a play on the tradition ( Mark 15:38 ) or more likely on John " s vertical dualism (3:3, 7, 31; 19:11) is plausible but difficult to make sense of. 10157 E.g., Homer Od. 11.432–434, 436–439 (even though Clytemnestra also slew Cassandra in 11.422); Euripides Orest. 1153–1154. (The subtext of the Iliad was that male warriors were fighting because of women, such as Helen and Briseis; cf. esp. I1. 9.339–342.) 10159 Pace Barrett, John, 551. Women relatives were typically allowed, e.g, to visit a man in prison (e.g., Lysias Or. 13.39–40, §133). 10162 See, e.g., Josephus Ant. 4.320 (Israelite society); Homer I1. 18.30–31, 50–51; 19.284–285; Sophocles Ajax 580; Euripides Here. fur. 536; Thucydides 2.34.4; Cicero Fam. 5.16.6; Diodorus Siculus 17.37.3; Dionysius of Halicarnassus R.A. 7.67.2; 8.39.1; Livy 26.9.7; Valerius Maximus 2.6.13; Pomeroy, Women, 44; Dupont, Life, 115. Ancients did, however, expect both parents of a crucified person to mourn (Sipre Deut. 308.2.1). 10163 Cf., e.g., Valerius Maximus 5.4.7 (cited in Rapske, Custody, 247); 9.2.1; Polybius 5.56.15 (mob action); Josephus Ag. Ap. 2.267 (on Athenian execution of women); Ovid Metam. 13.497 (among captives; cf. Polybius 5.111.6, in a camp). 10168 Ilan, Women, 53, following Hallett, Fathers, 77–81. «Mary» (and variations) was «easily the most popular woman " s name in lst-century Palestine» (Williams, «Personal Names,» 90–91, 107). If one sister had two names, perhaps she came to use the shared name after marriage removed her from her original home? 10169 One could argue that one Mary in Mark 15is Jesus» mother ( Mark 6:3 ; cf. Matt 13:55; 27:56), but if Jesus was the eldest (or even if he was not), one would expect «mother of Jesus» there unless the passion had somehow terminated that relationship (certainly not Lukés view, Luke 24:10: Acts 1:14). |
| John apparently declares that Jesus lays down his life 7443 «in order that» he might take it again (10:17); on this reading the resurrection «is not a circumstance that follows the death of Jesus but the essential completion of the death of Jesus.» 7444 The term tva could connote result rather than purpose here, 7445 and appears in some unusual senses in John (e.g., 17:3); but given John " s usual practice, it most likely connotes purpose here. 7446 The cross is necessary in part as a precursor to the resurrection. It is also part of Jesus» obedient relationship with his Father (10:17–18; cf. 14:31; 15:10). Even more explicitly than in the Synoptics, in this Gospel Jesus» cross is his choice and not that of his enemies (10:15,17–18; 15:13; 19:30);he acts on behalf of his sheep (10:15),to save them (11:50; cf. 1:29). Divided Response to Jesus (10:19–21) On the division (10:19), see comment on 7:43; 9:16. The unity of the new flock (10:16) would come at the expense of division in the first-century synagogues (cf. Acts 13:42–50; 18:6–8; 19:8–9). Even to listen to Jesus was offensive to some (10:20), just as some of John " s contemporaries probably felt that it was wrong to listen to the Jewish Christians. 7447 Certainly some early second-century rabbis considered even listening to schismatics a dangerous exercise. 7448 (On the charge of demonization, see comment on 7:20; 8:48.) Others, however, were impressed by the miracle (10:21) which had started the current debate (9:1–38). John closes this section by pointedly referring his audience back to the sign on which the following debate commented. 7010 On the relation between vision and epistemology in the chapter, see also Marconi, «Struttura di Gv 9,1–41»; for the language in general, see introduction, ch. 6. 7013 Witherington, Christology, 170–71, cites, e.g., Tob 11:10–14; SIG 2 807.15–18; 1173.15–18; SIG 3 1168. 7016 Witherington, Christology, 170, citing Mark, John, and Q (the Matthean summary and uniquely Markan examples he cites do not add to these). |
| 5714 See Burridge, Gospel, 228. Van der Waal, «Gospel,» 35, argues that the transposition also negates the sequence of feasts in the story world to which 7alludes. 5715 Smith, Composition, 130; Beasley-Murray, John, xliii. 5716 E.g., Judg 1:9; 16:4 ; 2Sam 3:28; 8:1; 10:1; 13:1; 15:1; 21:18; 1 Chr 20:4; 2 Chr 20:1; Tob 11:1; Let. Aris. 179; Xenophon Anab. 6.4.12; cf. 1 En. 89:30; Josephus Life 427; see more fully the comment on John 5:1 . 5717 For a fuller exploration of the pattern, cf. Lee, Narratives, 12–13. 5718 The parallels with Marks story of the paralytic, based on the use of κραβαττς in both ( Mark 2:4, 9, 11–12 ; John 5:8–11 ), are inadequate to suggest a common source (Nunn, Authorship, 18; Schnackenburg, John, 2:96; cf. Mark 6:55 ; Acts 5:15; 9:33). The Markan term can denote «a «poor man " s bed»» (Horsley, Documents, 2:15), which may be why Matthew and Luke change it (Thiselton, «Semantics,» 93)–and why the same term would fit this story, which would be consistent with Mark on Jesus» healing methods. 5719 So Meier, Marginal Jew, 2:681, adding that John «has to " tack on» the motifs of Sabbath and sin (5:9b, 14)» to unite the story with the discourse that follows. 5720 See Witherington, Christology, 66. 5721 John 3:22; 5:14; 6:1; 7:1; 19:38; 21:1 ; cf. 13:7; Rev 1:19; 4:1; 7:9; 9:12; 15:5; 18:1; 19:1; 20:3. Elsewhere in the NT see esp. Luke (Luke 5:27; 10:1; 12:4; 17:8; 18:4; Acts 7:7; 13:20; 15:16; 18:1) but also Mark 16:8 ; Heb 4:8; 1Pet 1:11 ; cf. Mark 16:12 ; in the LXX, e.g., Gen 15:14; 23:19; 41:30 ; Exod 5:1; Num 8:22; 12:16 ; Esth 1:4; 3:1; 1 Esd 1:14; 5:1, 51; Tob 10:14; 1Macc 1:5; 11:54; 13:20; 14:24. 5722 Bowman, Gospel, 36–38, 99–159 (99–109, establishing the possibility, is better than 111–59, drawing parallels between Purim and John 5 ); Watkins, John, 111–12; this would fit between 4and 6(but only assuming a strict and unbroken chronology). 5723 Bruns, Art, 26; Rigato, «Quale»; cf. Brown, John, 1:225, who sees this as possible because of the discussion of Torah in John 5 . |
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