| 1247 Sambursky, «Gematria»; Stambaugh and Balch, Environment, 103, citing Cicero Inv. 2.40.116; Hengel, Hellenism, l:80ff.; Lieberman, Hellenism, 47–82. Some may also reflect Babylonian sources (Cavigneaux, «Sources»). 1248 Judith 16:7; Josephus War 1.353; 2.155–158; Ag. Ap. 1.255; 2.263; Pesiq. Rab. 20(cf. Greek Phlegethon; cf. the Elysian plain and Acherusian lake in Sib. Or. 2.337–338, probably Christian redaction; Apoc. Mos. 37:3). 1249 E.g., Artapanus in Eusebius Praep. ev. 9.27.3; Sib. Or. 2.15 (Poseidon); 2.19 (Hephaistos); 3.22 (Tethys); 3.110–116, 121–155, 551–554, 588 (euhemeristic; cf. similarly Let. Aris. 136; Sib. Or. 3.723; 8.43–47); 5.334 (personification; cf. also 7.46; 11.104, 147, 187, 205, 219, 278; 12:53, 278; 14.56, 115); T. Job 1.3 (cornucopia); 51:1/2 (perhaps allusion to Nereus, also in Sib. Or. 1.232); cf. (not Greek) Ishtar as an evil spirit in Text 43:6–7, perhaps 53:12, Isbell, 103; cf. art (some of it in Palestinian synagogues) in Goodenough, Symbols, vols. 7–8 (and Dura Europos synagogue, vols. 9–11, and 12:158–183). 1250 The clear examples are few (even Egyptian use may have been more common; cf. «Biblés Psalm»), despite apologetic protestations to the contrary (e.g., Josephus Ag. Ap. 1.165; 2.257). 1252 E.g., Martin, Colossians, 18–19; Knox, Gentiles, 149; Wilson, Gnostic Problem, 259. Although an Egyptian provenance for the Testament of Solomon is possible, I would favor an Asian provenance, given its date (cf. also Artemis in 8:11, etc.), and stress the magical-mystical nature of some of Judaism in Asia. 1253 So Kennedy, Epistles, 14, 22; Robinson, Redating, 294. Palestine had its Pharisees and Essenes, but had even more Am Háarets. 1258 Cf. CD 5.6–8; lQpHab 9.6–7. Others also believed that profaning the temple could bring judgment, although not applying it to this time (Pss. So1. 1:8; 2:1–10; Josephus War 5.17–18; cf. the ambiguous evaluation of Tannaitic sources in Goldenberg, «Explanations»). 1263 Grant, Gods, 51; Stambaugh and Balch, Environment, 121–22; Conzelmann, «Areopagus,» 224; van de Bunt-van den Hoek, «Aristobulos»; cf. Renehan, «Quotations.» Jewish and early Christian texts often followed the Greek practice (instilled in school memorization exercises) of citing or alluding to Homer (e.g., Ps.-Phoc. 195–197; Syr. Men. 78–93; Josephus Ant. 1.222; Sib. Or. 3.401–432, passim; 3.814; 5.9; 2 Bar. 10:8; Tatian 8; cf. Rahmani, «Cameo») or other poets (Acts 17:28; 1Cor 15:33 ; Tit 1:12 ; Justin 1 Apo1. 39; Theophilus 2.37; Athenagoras 5–6; cf. Manns, «Source»), or proverbs originally based on them. |
| Псалом 31 есть постельная песнь о необходимости для грешников скорейшего раскаяния пред Богом, чтобы освободиться от тягостных мучений совести и страха наказания Божия, и получением прощения грехов достанут блаженства внутреннего мира и спокойствия души, и явления милости Божией. Псалмопевец прежде всего, на основании собственного опыта, изображает, как блаженно состояние человека, получившего от Бога прощение грехов (ст. 1–2), и как напротив тягостно предшествующее топу состояние грешника, терзаемого совестью в сознании себя под гневом Божиим (ст. 5–5), а затем убеждает согрешающих, чтобы они скорее обращались с покаянною молитвою к Господу (ст. 6), как всегдашнему его защитнику и милостивому вразумителю и спасителю всех прибегающих к Нему (ст. 7–8), а не упорствовали бы в своём удалении от Него (ст. 9), и повторяя кратко начальные мысли псалма о состоянии нечестивых и обращающихся к Господу (ст. 10), призывает всех правых сердцем радоваться о являемой им милости Божией (ст. 11). – Надписание приписывает псалом Давиду и, судя по содержанию, можно с полною уверенностью полагать, что он действительно написан был Давидом в исполнение данного им в 50 Пс.обещания научить беззаконных путям Божиим (ст. 15), вслед за получением от Бога прощения, когда он, собственным опытом изведав всю тяжесть пребывания во грехе под гневом Божиим, тем живее познал сладость благодатного оправдания своего Господом и примирения с своею совестью. Апостол Павел в посл. к Римл. также приписывает его Давиду и при этом, в восхвалении блаженного состояния прощённого Богом грешника, указывает нам пророчеетвенное предызображение благодатного оправдания человечества верою во Христа Спасителя без дел закона (4:6–9). Поэтому в Христианской Православной Церкви Пс.31 , с одной стороны, как песнь покаяния Давидова, издавна причисляется к покаянным псалмам (св. Григорий В. pss. septem.; ср. св. Иустина филос. разг. с Триф. гл. 141), – с другой, как песнь о благодатном оправдании, с древних времён назначен был для пения при совершении таинства крещения (св. Афанасий Алекс. в посл. к Маркелл.; ср. св. Еирилла Иерусал. Оглас. сл. 1:1 и бл. Симеона Солунского о св. таинств. гл. 35), в чине которого и доселе занимает место вслед за погружением крещаемого в воду. |
| These practices naturally lent themselves to moral analogies at times. Thus Statius notes that many squander their youth like a tree, never pruned by the knife, that «luxuriates in growth and wastes its fuitfulness in leaf.» 8913 2B. «Cleansing» (15:2–3) Although καθαιρε (lit., «cleanses») clearly means «prunes» in this analogy (15:2), it is not the most common expression from viticulture, 8914 instead infusing the analogy with an image from Johannine theology (cf. the related καθαρζω in 1 John 1:7–9 ; elsewhere 2Cor 7:1 ; Tit 2:14 ; Heb 9:14,22–23; 10:2). When Jesus speaks of the continued «cleansing» of the branches (15:2) after they have already become «clean» (καθαρο, 15:3), the disciples in the story world and John " s ideal audience might recall 13:10, which implies that the disciples are mostly clean but their feet must still be washed. Greek philosophers could use related expressions for the purity of the heavenly deities and the soul; 8915 they could also apply this language to moral matters. 8916 Jewish tradition emphasized cleansing onés heart (καθρισον καρδαν) from all sin ( Sir 38:10 ). Appealing to his Hellenistic-educated audience, Josephus includes in the Essene initiation oath the promise to keep onés soul pure (ψυχν ... καθαρν) from desiring unholy gain (Josephus War 2.141). The image could involve judgment or difficulty; early Jewish texts also could describe the flood as a «cleansing» of the earth (1 En. 106:17) or speak of the Messiah purging (καθαριε) Jerusalem to restore it in holiness (ν γιασμω, Pss. So1. 17:30). 8917 John may use the term in contrast with merely outward rituals of purification (2:6; 3:25). Jesus had cleansed them through his «word» his entire message (14:23–24), which in the context of the Gospel as a whole communicated Christ " s very person (16:8–15; cf. 1:1–18). 3. Fruit Bearing (15:2, 4–5, 7–8) At least in the northern Mediterranean, the region probably most familiar to most of John " s audience, the vintage arrived in autumn, 8918 at which time the gathered grapes would be trodden to yield their juice. 8919 In Palestine, the grapes ripen in late summer as the shoots stop growing and the bark changes from green to darker shortly before the vintage of August or September. 8920 |
| 4499 Cf. Epictetus Diatr. 2.19.16; 20.11 (τ γρ σο και μν); Martial Epigr. 1.76.11–12; cf. Olsson, Structure, 36. 4503 Cf. Whitacre, Polemic, 84–85, who rightly regards Jesus» response here as a cryptic saying that tests his mother, fitting the misunderstanding motif of this Gospe1. Ancients could follow the story line: Coriolanus acceded to his mother " s request, knowing full well it would cost him his life (Plutarch Cor. 34.2; 36.4). 4504 «Beginning» may also suggest a new creation (cf. 1:1–2; 8:44; Gen 1:1 ; Wis 14:13; cf. the differently worded predestinarian concept in Tob 6:17), but the language is natural enough for the beginning of a particular period in question (e.g., Gen 10:10 ; Sir 51:20 ; £ Ab. 15:14A; 4:13B). That period may also be salvifically significant, referring to the beginning of God " s work among his people (Pss. So1. 8:31–32; 17:30). 4505 Malina and Rohrbaugh, John, 68, following Giblin, «Suggestion,» citing 2:1–14; 4:46–5:1,18; 7:2–10; 11:1–8 (though the conflict does not stem from the compliance in every instance). 4506 On the last, cf. Matthew " s manner of describing healings taking place «that very hour» (Matt 8:13; 9:22; 15:28; 17:18; cf. Luke 7:21; Acts 16:18; 22:13); no less frequent chronological markers in comparable works may suggest that John " s are intended primarily literally rather than symbolically. 4508 Brown, John, 1:99, on the basis of John " s uses of οπω. Salvoni, «Hour,» 240, reads οπω as «nevertheless.» 4509 Cullmann, Time, 44; Salvoni, «Hour,» 237–38; Braun, Jean, 17; Feuillet, Studies, 31 (some including his subsequent exaltation). Holwerda, Spirit, 7 n. 16, does not think Jesus» death is in view in this use of «hour»; Derrett, Law, 242–43, thinks that the «appropriate» time, i.e., when guests are too drunk to notice the miracle, is what is meant. 4513 Cf. Judas Maccabeus in 1Macc 9:10, «if our time (καιρς) has come, let us also die in a manly way for the sake of our brothers» (my trans.) 4514 E.g., Homer/. 15.612–614; 16.441; Xenophon Mem. 4.8.6; Appian C.W. 2.16.116; Silius Italicus 3.134–135. This includes the specific language of «time» (Virgil Aen. 10.503; 11.470; Seneca Ep. Luci1. 69.6) and «day» (Euripides Ale. 24–27, 105, 147; Virgil Aen. 12.150; Phaedrus 4.11.8; Appian C.W. 2.21.149; Apol1. Κ. Tyre 29). It also could apply to the «hour» of marriage in a marital context (Catullus 62.30); could its application to time of a miracle (Eunapius Lives 549, in Boring et a1., Commentary, 250; cf. also Philostratus Hrk. 3.2, 5 in Maclean and Aitken, Heroikos, xxvii-xxix) derive from the present story? |
| 4658 E.g., p. Ta c an. 4:5, §13, which may compare the amount of bird offerings to mikvaot but attributes Jerusalem " s destruction to fornication. 4659 E.g., lQpHab 9.6–7; T. Levi 15:1; T. Mos. 5:4; 6:8–9; see Keener, Matthew, 561, 613. Apocalyptic texts frequently critique the priesthood (see Freyne, Galilee, 187–89). 4662 Witherington, Christology, 115, comparing Neh 13:4–9,12–13. See also Evans, «Action,» opposing Sanders " s view, below. Borg, Conflict, 163–99, emphasizes Jesus» opposition to his contemporaries» understanding of holiness. 4664 Sanders, Jesus and Judaism, 65, cites Mai 3:3; Pss. So1. 8; CD 5.6–8. He doubts that the temple system as a whole was corrupt (Judaism, 90–91), but the complaints are multiply attested in various streams of early Jewish tradition (cf. Josephus Ant. 20.181, 206; lQpHab. 9.4–5; Τ Levi 14:1; 2 Bar. 10:18; t. Menah. 13.21 in Avigad, Discovering, 130; cf. Stauffer, Jesus, 67). 4665 Sanders, Jesus and Judaism, 68. Qumranites applied requirements for ritual purity of the sanctuary even to Eden (4Q265 frg. 7,2.11–17). 4668 A coin from 132 C.E., during the Bar Kokhba revolt, indicates the hope for a restored temple after 70 (Carmon, Inscriptions, 81, 178, §§178–179), as do many texts (e.g., 2 Bar. 4:3; 32:4; t. Roš Haš. 2:9; Šabb. 1:13; p. Ber. 1:5, §5; Gen. Rab. 65:23; Num. Rab. 14:8; 15:10; Lam. Rab. proem 33), and probable indications in the sixth-century Beth Alpha mosaic (Dequeker, «Zodiaque»); cf. also the plea for Jerusalem " s rebuilding in the fourteenth benediction of the Amidah (Oesterley, Liturgy, 65) and surrogate temple features in synagogues (e.g., Friedman, «Features»). Worship probably continued on the site of the temple until 135 (Clark, «Worship»). 4669 E.g., 1 En. 90:28–29; Tob 13:10; 14:5; Sib. Or. 3.657–660,702,772–774. The Aramaic may diverge from the Ethiopie of 1 En. 91:13, but the reconstruction of the Aramaic is problematic, so 1 En. 91probably also refers to the future temple. 4670 11QT cols. 30–45; 4Q174, 3.2; 4Q509, 4.2, 12; 4Q511 frg. 35, line 3; notes in Maier, Scroll 98–116; Yadin, «Scroll,» 41; Lincoln, Paradise, 149; Broshi, «Dimensions.» |
| 2422 Reim, Studien, 261; scholars typically find allusions to OT theophanic language in the formula (e.g., Gwynne, «Invisible Father»; Okorie, «Self-Revelation»). Developing themes would have been common practice; εξεργασα (elaboration) was a standard rhetorical exercise (Anderson, Glossary, 48–49). 2424 Wright, People of God, 341–42, noting the highly speculative nature of modern reconstructions of early Christianity. Burridge, Gospels, 256–58, argues from the Gospels» genre that their focus should be Jesus, not early Christian experience. 2425 Those who radically reject the canonical gospels as sources for historical information should at least admit that they are our only objective sources for reconstructing Jesus (as some classicists, noting some weaknesses of Livy, nevertheless recognize that he cannot be replaced; Foster, «Introduction,» xxxi). 2426 For history of modern Jesus research, see, e.g., Schweitzer, Quest; Thompson, Debate; Witherington, Quest. This research has often led to less rather than greater consensus (e.g., Crossan, Jesus, xxvii-xxviii; Meier, Marginal Jew, 1:3,21–31; Stanton, Gospel Truth, 145). 2427 As Jacob Neusner points out, reductionist, nonsupernaturalist portraits of Jesus cannot suffice to explain the rise of Christianity (Neusner, New Testament, 184). 2428 E.g., Isa 9:7; Jer 23:5 . That the eschatological ruler would be a restoration after the Davidic rule had been cut off was suggested by preexilic prophets (Isa 11:1, the «stump» of Jesse; Amos 9:11). I take the Amos passage as authentic to Amos because of literary connections with the rest of the book (cf. also Asen, «Faith»; von Rad, Theology, 2:138; Soggin, Introduction, 244; Schedl, History, 4:167; other hopes in Williams, «Theology,» 403) against many scholars (Snaith, Amos, 49; Coote, Amos, 122; Ringgren, Religion, 10; Clements, Prophecy, 44). 2429 Pss. So1. 17.21; 4Q252 1 5.1–4; b. Sanh. 97b-98a; p. Sukkah 5:1, §7; Gen. Rab. 88:7; Song Rab. 2:13, §4; Pesiq. Rab. 15:14/15; Tg. Jer 30:9 . See Fitzmyer, Essays, 113–26; Longenecker, Christology, 109–10; Kee, Community, 126, esp. on the DSS. Daly-Denton, «Shades of David,» sees David echoes in John " s Gospel, even though it mentions David only once (7:42; the case may be more persuasive in the Passion Narrative, recalling 2Sam 15–18 ). |
| 5182 Greek religion associated joy especially with Dionysus (Otto, Dionysus, 113,148), suggesting the importance of wine. 5183 Among philosophers, wisdom and virtue rather than bodily pleasure yielded happiness (Cicero Parad. 16–19; Leg. 1.23.60; Tusc. 5.7.19–20; Musonius Rufus 7, p. 58.13; 17 p. 108.7; Iamblichus V.P. 31.196; Seneca Ep. Luci1. 23; 27.3–4; 59.10; Benef. 7.2.3; Dia1. 7; Arius Didymus 6E; also Meeks, Moral World, 46–47; Lutz, «Musonius,» 28; Engberg-Pedersen, Paul and Stoics, 73). Self-knowledge also yielded full joy (Cicero Tusc. 5.25.70). 5184 Josephus Ag. Ap. 2.189; Pesiq. Rab Kah. 27:2; p. Pesah. 10:1. Joy also is associated with living according to wisdom (Wis 8:16); with prayer (Tob 13:1); with worship (Jub. 36:6; Jos. Asen. 3:4); and with living rightly (Let. Aris. 261). The Spirit appears with joy in p. Sukkah 5, cited in Montefiore and Loewe, Anthology, 203. See further comment under John 15:11 . 5185 It is not clear, but at least possible, that this alludes to a motif of eschatological joy (1QM 17.7; Tob 13:10, 13–14; Jub. 23:30; 1 En. 5:7; 25:6; 47:4; 103:3; Pss. So1. 11:3; Sib. Or. 3.619; 2 Bar. 14:13; cf. CIJ 1:472, §656; Sipra Sh. M.D. 99.2.2; cf. t. Sotah 15:10–15 in Anderson, «Joy»); the connection is explicitly with resurrection in T. Jud. 25:4, where it is also contrasted with sorrow (cf. John 16:20 ). But recognizing that Jesus was alive and had provided resurrection life in the present would undoubtedly have gratified the disciples with or without eschatological contemplations! 5187 Loader, «Structure,» thinks it contains the central structure of the Gospel " s Christology. The proposed allusions to Isa 26:12–21 (Hanson, Gospel, 50–54) do not appear persuasive to me. 5188 Michaels, John, 49, comparing 3:13–21 as a reflection on 3:1–12; cf. Smith, John (1999), 102. 3:31–36 may summarize John " s message in the way 12:44–50 does Jesus». 5189 Cf. Ridderbos, John, 148–49, for a list of contacts between this passage and the Nicodemus story. The theological exposition of 3:31–36 parallels that of 3:16–21 (Smith, John 106, thinks both are the evangelist " s comments). |
| 6467 So also Holwerda, Spirit, 17–24; Hunter, John, 82. 6468 So also, e.g., Hunter, John, 83. 6469 Fenton, John, 93, cites Isa 55:6; cf. also Ezek 7:25–26 ; Hos 5:6 ; Amos 8:12; contrast Deut 4:29 ; Jer 29:13 ; Whitacre, John, 191, adds Prov 1:28–31 . 6470 Hunter, John, 83; Köstenberger, John, 137. 6471 Cf. Robinson, Trust, 88; idem, «Destination.» 6472 E.g., Isocrates Nic. 50, Or. 3.37; Paneg. 108, Or. 4; Helen 67–68, Or. 10; Plato Alc. 2, 141C; Theaet. 175A; Laws 9.870AB; Strabo Geog. 6.1.2; 13.1.1; 15.3.23; Plutarch Agesilaus 10.3; Timoleon 28.2; Eumenes 16.3; Bride 21, Mor. 141A; Dio Chrysostom Or. 1, On Kingship 1, §14; Or. 9, Isthmian Discourse, §12; Or. 12, Olympic Discourse, §§11, 27–28; Or. 31.20; Or. 32.35; Or. 36.43; Sextus Empiricus Eth. 1.15; Diogenes Laertius 6.1.2; Athenaeus Deipn. 11.461b; Tatian 1,21,29. 6473 E.g., Josephus War 5.17; Ant. 1.107; 15.136; 18.20; Ag. Ap. 1.201; 2.39; Philo Cherubim 91; Drunkenness 193; Abraham 267; Moses 2.20; Decalogue 153; Spec. Laws 2.18,20,44,165; 4.120; Good Person 94, 98; Contemp1. Life 21; Embassy 145,292. 6474 E.g., Bar 2:13 ; Tob 13:3; Pss. Sol 8:28; Josephus Ag. Ap. 1.33; Jas 1:1. John also applies the expression to the scattering of believers (10:12; 16:32; cf. Acts 8:1,4; 11:19; 1Pet l:l;perhaps Jas 1:1). 6475 Cf. Brown, John, 1:349. 6476 Talbert, John, 145 (following Lindars). Cf. the repetition some scholars find in the discourses of chs. 6, 14–16. 6477 E.g., Westcott, John, 123; Grigsby, «Thirsts.» 6478 The public part of the procession was in the court of women (Safrai, «Temple,» 866–67, 894–95; for women " s participation, Safrai, «Relations,» 198); processions were also central to pagan religious festivals (Grant, Gods, 53; Ferguson, Backgrounds, 151; SEG 11.923 in Sherk, Empire, 58, §32; Xenophon Eph. 5.11; Chariton 1.1.4–5; Dunand, Religion en Egypte, 96,103; Frankfurter, Religion in Egypt, 52–53; Bleeker, Festivals), including carrying sacred objects (Xenophon Eph. 1.2; Philostratus Vit. soph. 2.20.602). |
| 3633 Especially on the clouds of glory in the wilderness or revealed to Moses: Sipre Deut. 305.3.1; 313.3.1; 355.6.1; Gen. Rab. 60:16; Exod. Rab. 45:5; Num. Rab. 19:20; Song Rab. 4:5, §2; SongRab. 7:6, §1; cf. Pesiq. Rab. 10on a later period. 3634 E.g., CD 20.25–26; 1QM 12.12; Sib. Or. 3.282; Lev. Rab. 1:14; Num. Rab. 21:22; Deut. Rab. 6:14; Esth. Rab. 1:4. Some eschatological glory texts refer to a new exodus (e.g., Isa 40:5; 2Macc 2:7–8; Pss. So1. 11:6; Pesiq. Rab Kah. Sup. 5:1). 3635 In classical Greek it often signifies «reputation» or «opinion» (Liddell and Scott, Lexicon, 444). But the NT often takes the sense beyond this, following the LXX " s novel translation of kabod (Harrison, « John 1:14 ,» 28; Holwerda, Spirit, 2–3); others also followed the LXX (e.g., «splendor» in Γ. Job 33:4), and various senses could be used in the same proximity (e.g., honor in 1Macc 14:35; adornment in 1Macc 14:15; the Hebrew means «honor» in Mek. Pisha 1.89–105). 3637 Often pointed out, e.g., Bürge, Community, 132–33; Holwerda, Spirit, 5–8; Bruce, Message, 105; Nicol, «Research,» 16; cf. Whitacre, Polemic, 117; Dodd, «Prologue,» 22 (Christ " s incarnate life and death are the revelation of God " s love); Pamment, «Doxa» (after 2:11, «glory» alludes to God " s revelation of love, echoing Isaiah LXX). 3639 θεομοα is not theologically significant in 1:38; 4:35; 6:5, and in 1and 11does not differ in sense from its synonyms; in this context it is interchangeable with ρω (1:18). 3640 Contrast Brown, Community, 32, on 1 John 1:1–3 (who sees that text as an appeal to eyewitness tradition but refuses to accept the claim implicit in the first person pronoun there). Harrison takes the «us» among whom the Word dwelt as the people of 1rather than the «we» who beheld his glory (Harrison, « John 1:14 ,» 27). A single author could also employ an authorial «we» (Dionysius of Halicarnassus Demosth. 58; cf. perhaps 2Cor 1:6 ). 3641 Against Bousset, Kyrios-Christos, 228. «Beheld» is a natural transition from the prologue to the narrative (Ridderbos, «Prologue,» 195). |
| 6171 Rhetoricians recognized the sort of statement that both began and ended with repetitions, combining επιβολ with επιφορ; see Cicero Or. Brut. 39.135; Anderson, Glossary, 69,111; Rowe, «Style,» 131–32 (under the title συμπλοκ). 6172 Borgen, Bread, 151, suggests that they refuse to interpret the Scriptures christologically. John " s closest parallel to any Maccabean texts is in 6:40, to 2Macc 7(Reim, Studien, 191). 6175 Brown, John, 1:270. From a Diaspora viewpoint, the whole people were «Jews» and Galileans were the Judean frontier; but for the Johannine sense, see our comments on pp. 214–28. 6176 In a town of at most 1,600–2,000 inhabitants (Meyers and Strange, Archaeology, 56), and probably around 500 inhabitants (Stanton, New People, 112; Horsley, Galilee, 193), most people would have assumed that they knew Jesus better than this already (cf. Luke 13:26–28). 6177 If it is significant (οτος appears 217 times in the Gospel) that the use of οτος resembles christological confessions in John (e.g., 1:30,33; 4:29), then it is significant that this crowd " s highest Christology is «son of Joseph» (6:42; cf. 1:45). 6179 Though cf. Carson, Sovereignty, 185, who protests that the contexts of the two passages are very different. 6183 Wiles, Gospel, 110–11; see, e.g., John of Damascus The Orthodox Faith 2.29 (Oden and Hall, Mark, 69). See in greater detail the comment on 3:19–21. 6184 Like some rabbis, John may blend the Greek and Hebrew texts (cf. Freed, Quotations, 18), but a free quotation from the LXX is also possible (e.g., Stevens, Theology, 25; Menken, « John 6,45 »; Schuchard, Scripture, 47–57). Later rabbis could apply Isa 54to the eschatological time when Israel would receive the Spirit (Deut. Rab. 6:14), when God himself would teach all Israel (Pesiq. Rab Kah. 12:21; Gen. Rab. 95:3), though they could also apply it to those who labor in Torah (Exod. Rab. 38:3). 6186 E.g., Socrates Ep. 1; the messianic king in Pss. So1. 17:32. 4Q491 MS C, frg. 11, co1. 1, lines 16–17, may speak of the Messiah (or Qumran " s righteous Teacher?) teaching yet being formally untaught, perhaps implying divine instruction (the context is unclear; God or Wisdom could be the untaught teacher). |
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