| 6417 Raynor, «Moeragenes»; Apuleius Apology; cf. Schmidt, «Einweihung.» 6418 Remus, «Magic.» 6419 Insanity was regarded as possession (Brown, John, 1:312). For this accusation of insanity against some prophets, see 2 Kgs 9:11; Bamberger, «Prophet,» 305; see Keener, Spirit, 23–26. Dionysus as a δαμων (in the nonpejorative classical sense) can cause prophetic madness (Euripides Bacch. 298–299). 6420 Speaking by demons is a capital offense in CD 12.2–3. 6421 Different works might understand demonology differently (see, e.g., Noack, «Qumran and Jubilees,» 200); but cf. the Mishnah, which because of its halakic focus includes few references to demons (m. «Abot 5:6; Yamauchi, «Magic,» 121 says only m. »Abot 5:6; but cf. also Šabb. 2:5; Erub. 4:1); John focuses on seven major signs. 6422 Beasley-Murray, John, 109; Ridderbos, John, 264. This sense of «deed» or «work» (in favor of God " s law) in 7is picked up in 8:39–41. 6423 Arguing from the agreed to the disputed was an established rhetorical practice; e.g., Cicero characterizes the opponents as supporters of Clodius, who was disliked by his audience (Cicero Mi1. 2.3). 6424 Occasionally the Sabbath outranked a festival day on a matter (p. Meg. 1:6, §3; Pesah 4:4). Punishment for breaking the Sabbath sometimes exceeds that for breaking a festival (p. Besah 5:2, §11; Meg. 1:6, §2; Šabb. 7:2, §15). 6425 T. Pisha 5(R. Eliezer, by John " s day); but cf. t. Pisha 4:13. 6426 T. Sukkah 3:1. 6427 T. Šabb. 15:16; p. Roš Haš. 4:3, §3; Matt 12:5. Qumranites may have been stricter; 4Q265 2 2.3 prohibits priests from sprinkling cleansing water on the Sabbath. 6428 See Gen 17:11–14 ; Exod 12:48; Lev 12:3 ; Sir 44:20 ; Jdt 14:10; 2Macc 6:10; 4 Macc 4:25; Josephus Ant. 12.256; 20.44; t. c Abod. Zar. 3:12; Ber. 6:13. Jewish Christians practiced circumcision (Acts 21:21), though apparently only the strictest required it for Gentiles (Acts 15:15). 6429 E.g., m. Ned. 3:11; Šabb. 18:3; 19:1–2; t. Shehitat Hullin 6:2; Mek. c Am. 3.109–110; b. Hu1. 84b, bar.; p. Ned. 3:9, §2; Šabb. 19:3, §3; cf. in doubtful cases (Sipra Taz. pq. 1.123.1.8; p. Yebam. 8:1, §12). Some debated whether this could also apply to the son of a Gentile woman (Gen. Rab. 7:2; Pesiq. Rab Kah. 4:3). Some principles (such as protecting life) could even override circumcision (b. Hul 4b). |
| 6993 Stibbe, «Elusive,» finds sources for Jesus» escapes, linguistic elusiveness, etc., in Wisdom, Isaian, and Markan traditions. 6994 Cf.,e.g., Appian R.H. 4.6. 6995 E.g., Aristophanes Ach. 390; Sophocles frg. of Inachus 8, 26 (Sei. Pap. 3:24–25); Apollo-dorus 2.4.2. 6996 E.g., Homer I1. 16.788–789; 17.551–552; Ovid Metam. 12.598–599; Silius Italicus 9.488. They could also escape by flying over walls (Euripides Bacch. 655, reflecting staging limitations). 6997 E.g., Homer I1. 3.381; 5.23, 344–345; 20.321,443–446; 21.597–598; 24.334–338; Od. 7.14–17, 41–42; 13.189–193; Sophocles Ajax 70, 83–85; Euripides Helen 44–45; Iph. taur. 27–30; Orest. 1629–1636; Apollonius of Rhodes 3.210–213; 4.647–648; Virgil Aen. 1.411–414,439–440; 12.52–53, 416; Ovid Metam. 5.621–624; 12.32–34; 15.538–539; Philostratus Vit. Apol1. 4.16; Apollodorus 3.6.8; Silius Italicus 9.484–485. Mist was also used to conceal horses (Homer Il. 5.776; 8.50) or to rape mortals (Apollonius of Rhodes 1.218; cf. Ovid Metam. 1.601–606); transformations also concealed mortals (Homer Od. 16.454–459; Ovid Metam. 8.851–854, 872–874); cf. temporary invulnerability (Apollodorus 1.9.23). 6998 Mortals could not even render themselves visible again until the deities wished (Virgil Aen. 1.579–581, 586–587; cf. Homer Od. 7.143; 13.352; 16.167–179). 6999 Virgil Aen. 9.657–658. 7000 As in b. Sanh. 98a; Pesiq. Rab Kah. 5:8; Num. Rab. 11:2; Ruth Rab, 5:6; Song Rab. 2:9, §3; Pesiq. Rab. 15:10; Tg. Mic. on 4:8. Also note the more general hidden Messiah expectation in 1 En. 62:7; 4 Ezra 13:52; Justin Dia1. 8.4; cf. Barnard, Justin, 46–47; Shotwell, Exegesis, 72; Higgins, «Belief,» 300; Ford, Revelation, 191: See also comment on 7:27. 7001 Rabbis understood the tabernacles celebrated at this feast as recalling the clouds of glory (Rubenstein, «Sukkah»). 7002 Though Jer 43LXX prefers a more ambiguous passive κατεκρβησαν, perhaps allowing construal as a divine passive but also allowing readers to avoid the Hellenistic connotations with regard to deities or magicians more widely circulated in the time of this translation. |
| 6827 Rhet. Alex. 35,1440b.23–40; 1441a.l-5. 6828 Philostratus Vit. soph. 1.25.544. One could have honorable ancestors but make dishonorable choices (e.g., Isaeus Estate of Dicaeogenes 47). 6829 Isocrates Peace 41–53, quoted in Dionysius of Halicarnassus Isoc. 17. 6830 B. Yoma 71b. A much later tradition has Aaron protest that the people who worshiped the golden calf really were children of the righteous but were simply carried away by the evil impulse (Tg. Ps.-J. on Exod 32:22). 6831 See Odeberg, Pharisaism, 49. 6832 E.g., Jub. 23:10; Sir 44:19–22; 2 Bar. 57:2; T.Ab. 1:3,18; 2:3; 4:6–7; 7:8; 9:2; 13:2; 15:6,9; 16:7, 11; 17:10; 18:1; 20:3,11A; 4:10; 13:5B; m. Qidd.Á.4:4; " Abot R. Nat. 36, §94B; b. B. Bat. 17a. God could have found fault had he wished, however ( Rom 4:2 ; b. c Arak. 17a, bar.) 6833 Gen 18 ; Philo Abraham 107–114; Josephus Ant. 1.200; T. Ab. 1:4–9, 19; 3:7–9; 4:6; 17:7A; 2:3–12; 3:5–6; 4:10; 13:5B; Gen. Rab. 48:9; 50:4; Num. Rab. 10:5; Koenig, Hospitality, 15–20; probably transferred to Job in T. Job 10:1–4. 6834 Including «faithfulness» (πιστς) in testing (1Macc 2:52); cf. commentaries on Rom 4:3 . Nick-elsburg, «Structure,» 87–88, thinks Abraham " s obedient faith is less evident in Testament of Abraham. 6835 E.g., Mek. Nez. 18.36–40; b. Sukkah 49b; Gen. Rab. 38:13; 39:8; 46:1; Num. Rab. 8:9; Pesiq. Rab. 11:4; cf. CD 3.1–2. 6836 E.g., Sipre Deut. 32.2.1; " Abot R. Nat. 12A; 26, §54B; Gen. Rab. 30:8; Song Rab. 1:3, §3; Tg. Neof. 1 on Gen 21:33 ; Bamberger, Proselytism, 176–79. In such Amoraic traditions, surrounding peoples respected Abraham (Gen. Rab. 82:14), and Sarah witnessed through feeding Gentile infants (Gen. Rab. 53:9). 6837 Philo Migration 130, citing Gen 26:5 . The rabbis also based their case on this verse (see Pancaro, Law, 393, largely following Strack-Billerbeck, Kommentar, 3:186). 6838 CD 3.2; in the rabbis, see Urbach, Sages, 1:318; Moore, Judaism, 1:275–76; also Lev. Rab. 2:10. Compare the law-keeping pre-Sinai patriarchs in Jubilees (see comment on John 1:10 ). |
| 6312 Jub. 16:27; m. Git. 3:8; b. B. Mesi c a 28a; Sukkah 33b; Pesah. 34b; p. Git. 3:8, §4; Gen. Rab. 6:5; 35:3. 6313 For comments on John " s geographical symbolism here, see Fortna, «Locale,» 85. Jesus» «walking» (7:1) may suggest the previous context (6:66; Michaels, John, 111), though geographical avoidance represents one characteristic Johannine function of the term (11:54; cf. 10:23; 11:9–10; 21:18). Cf. Jathanna, «Religious,» who finds in 7:1–14 contrasting models for religious behavior. 6314 That Jerusalem stands for the hostile «world» here is often acknowledged (e.g., Haenchen, John, 2:6). 6315 They do not doubt his miracles but want him to use them to become known (ibid.). 6316 For onés «time» (καιρς) as onés appointed hour of death, see 1Macc 9:10; most fully, comment on John 2:4 . 6317 Commentators often observe the parallel between the two pericopes (e.g., Hoskyns, Gospel, 311 ); the pattern appears to some degree also in 4:46–54; 11:1–44 (Malina and Rohrbaugh, John, 68, following Giblin, «Suggestion»). 6318 Jesus also offers the disciples a sign to produce faith (11:15), whereas he resists his natural brothers» suggestion that he provide such (7:3). 6319 See Lewis, Life, 70 (for Egypt, where we have the most evidence). 6320 E.g., Demosthenes Against Stephanus 1.53; cf. DeSilva, Honor, 171–72. 6321 See, e.g., Xenophon Cyr. 8.7.14; DeSilva, Honor, 168 (citing Tob 5:8–14); though cf. Prov 27:10 . 6322 E.g., attributed to a demon in T. So1. 18:15; part of Socrates» tests of endurance in Seneca Ep. Luci1. 104.27; the cause of a young man " s suicide in Valerius Maximus 5.8.3. On the horror of intrafamily violence (though it goes far beyond the depiction of strife here), e.g., Diodorus Siculus 17.13.6; Appian C.W. 4.4.18; R.H. 7.5.28; Lucan C.W. 2.148–151; Ovid Metam. 1.144–148; Seneca Berief. 5.15.3; Josephus War 6.208–212. 6323 Pagans also could experience tension between familial responsibilities and those commissioned by a deity (e.g., the papyrus letter from 168 B.C.E. in Stowers, Letter Writing, 87–88). |
| 3561 Sipre Deut. 43.8.1; b. Šabb. 31a; Yoma 76a; Exod. Rab. 15:30; Lev. Rab. 10:3; Num. Rab. 16:7; Deut. Rab. 2:24; 10:4; Lam. Rab. proem 2; Lam. Rab. 1:17, §52; SongRab. 2:16, §1; Pesiq. Rab. 15(often in parables); cf. Gen. Rab. 86(modeled after Exod 4:22, but the tradition is attested early in Jub. 19:29). 3562 E.g., " Abot R. Nat. 35, §77; 44, §124 B; Sipra Behuq.pq. 2.262.1.9; Sipre Deut. 43.16.1; 45.1.2; 352.7.1; b. Šabb. 31a, 128a; Pesiq. Rab Kah. 9:5; 14:5; Exod. Rab. 46:4–5; Num. Rab. 5:3; 10:2; Deut. Rab. 1:6; 3:15; Lam. Rab. proem 23; Lam. Rab. 3:20, §7. 3563 Sipre Deut. 96.4.1; cf. similarly Sipre Deut. 308.1.2. The discussion continues in later texts: Israel are God " s children when they obey him (Deut. Rab. 7:9); God begot Israel as an only child, but will treat them as slaves if they disobey (Pesiq. Rab. 27:3; cf. John 8:35 ); Bonsirven, Judaism, 48–49, cites some other revelant texts (including Sipre Num. on 15:41). 3564 E.g., b. Ber. 7a (apocryphal bat qol to R. Ishmael), 19a (Honi the Circle-Drawer, but the antiquity of the tradition is difficult to date); cf. Sukkah 45b (R. Simeon ben Yohai). See especially Vermes on charismatic rabbis, discussed on pp. 270–72 (Vermes, Jesus the Jew, 210–11, citing b. Ta c an. 23b; followed by Borg, Vision, 45; tentatively by Charlesworth, Pseudepigrapha and NT, 82). 3565 See on «the Jews» in the introduction, above; cf. similarly Ellis, Genius, 24. Early Jewish readers, both Christian and non-Christian, probably assumed the idea of future inheritance in sonship language; see Hester, Inheritance, 42. 3566 E.g., m. Sotah 9:15; t. B. Qam. 7:6; Hag. 2:1; Péah 4:21; Sipra Behuq. pq. 8.269.2.15; Sipre Deut. 352.1.2; b. Ber. 30a, bar.; p. Sanh. 10:2, §8; Pesiq. Rab Kah. 24:9; Lev. Rab. 1:3; 7:1; 35:10; see further texts in Marmorstein, Names, 56–58; cf. 3Macc 5:7; 7:6; personal prayer in Jos. Asen. 12:14. Outside 3Macc 6:8, the title appears regularly in prayers, especially in rabbinic texts (Moore, Judaism, 2:202–10; cf. McNamara, Targum, 116ff.), but these probably reflect some early and widespread prayer language (e.g., the Kaddish, adapted no later than Q in the Palestinian Jesus tradition; see Moore, Judaism, 2:213; Smith, Parallels, 136; Jeremias, Theology, 21; Jeremias, Prayers, 98); see esp. Vermes, Jesus and Judaism, 40. «My father» may have sounded strange (Jeremias, Message, 17; idem, Prayers, 57; Israel as a whole applies it in Sipra Qed. pq. 9.207.2.13), but «our Father» certainly did not. For OT usage, see Jeremias, Prayers, 12; for «intertestamental» literature, see ibid., 15–16; nor is the title unique to Judaism and its religious descendants (Mbiti, Religions, 63, 83). |
| 4832 Sipre Deut. 45.1.2; " Abot R. Nat. 16A; b. B. Bat. 16a; Ber. 5a; Qidd. 30b, bar.; Sukkah 52b; Pesiq. Rab Kah. 4:6; Pesiq. Rab Kah. Sup. 3:2; Lev. Rab. 35:5; Pesiq. Rab. 41:4; cf. 2Macc 2:23; T. Ash. 3:2; Aristotle Po1. 3.11.4, 1287a. 4836 Often noted, e.g., Sylvia Mary, Mysticism, 64; White, Initiation, 70 (though White, p. 252, sees Hellenistic background in John 3:3 ); Watkins, John, 74; Malina and Rohrbaugh, John, 82 (citing b. Yebam. 22a; 48b; 62a; 97b; Bek. 47a). Lightfoot, Talmud, 3:265, noted this in regard to John 3in the seventeenth century. 4840 In practice, freed slaves converted to Judaism were forbidden lest they view Judaism as less than holy (Cohen, Law, 148–49). Moreover, the emphasis on embracing proselytes fully (Kern-Ulmer, «Bewertung»; Bamberger, Proselytism, 145–61; McKnight, «Proselytism,» 840–41) may not have always translated into practice (cf., e.g., m. Hor. 3:8; Sipre Deut. 253.2.2; Bamberger, Proselytism, 161–69; McKnight, «Proselytism,» 841–42; Keener, Spirit, 146–47; 4Q279 frg. 1, line 6). 4841 Cf., e.g., Jeremias, Jerusalem, 324. Further on legal status, see Hoenig, «Conversion,» 54–55. 4842 Gaius Inst. 1.59; this remained true even after the adoptive tie was broken. Cf. also blood siblings in Mbiti, Religions, 276. 4843 Gaius Inst. 1.127–128. Cf. the loss of agnatic ties by change of status in 1.161; the invalidation of a will through status change in 2.147. 4846 Sallust Speech of Gaius Cotta 3; cf. Cicero Att. 6.6.4. Accepting citizenship in one place terminated it elsewhere (Cornelius Nepos 25 [Atticus], 3.1). 4849 L.A.B. 20:2; 27:10. For Philo, ascending to the pure realm of spirit as Moses did could produce a «second birth» (QE 2.46). 4850 Jos. Asen. 8:9/8:10–11. Some also think the prayer for the regeneration of catechumens in Apos. Con. 8.6.6 reflects an earlier Jewish prayer, but this is unclear. 4854 n Abraham: Gen. Rab. 44:12; 48:6; Exod. Rab. 38:6; cf. Apoc. Ab. 20:2–5. Abraham " s exaltation appears in earlier sources without reference to this motif (e.g., T. Ab. 9:6–15A; 8:2–12:15B; cf. T. Mos. 10:8–9), which may reflect broader Hellenistic currents about exalted deities (cf. also Eph 1:21–22 ). |
| 2577 Also Egyptian deification of Pharaohs (e.g., Bright, History, 38). 2578 Perhaps as early as Philip of Macedon (Diodorus Siculus 16.95.1). Philosophers such as Diogenes the Cynic could mock this practice (Diogenes Laertius 6.2.63; cf. 6.9.104). On divine rulers, see our discussion of emperor worship above under Judaism: relations with the provincial administration. Although divinization is alleged to occur in some other groups» initiations (Eliade, Rites, 71), the common view that it occurred in mystery cults in the NT period (e.g., Reitzenstein, Religions, 70,200; Angus, Religions, 108; Avi-Yonah, Hellenism, 42; Tarn, Civilisation, 354–55) has come under challenge in recent years (see Ferguson, Backgrounds, 239); it is clear, however, in the Hermetica (Reitzenstein, Religions, 70–71; Conzelmann, Theology, 11; Wikenhauser, Mysticism, 179; Ladd, Theology, 260–61) and other gnosticizing (Ménard, «Self-Definition,» 149; Jonas, Religion, 44–45) and later Christian sources (Tatian 7; Taylor, Atonement, 206, cites Irenaeus Haer. preface; Athanasius De Incarnatione 54.3). 2579 Cf. Plato Rep. 10, 61 IDE; Cicero Parad. 14; Resp. 6.24.26 (Scipiós dream); Tusc. 1.24.56–26.65; Div. 1.37.80 (citing a Stoic); Seneca Ep. Luci1. 32.11; Epictetus Diatr. 1.1; 1.9.6–11, 22; 1.14.6; 1.12; 1.17.27; 2.8.10–11; (Ps?)-Plutarch Moon 28, Mor. 943A; Marcus Aurelius 2.13,17; 3.5, 6, 12, 16.2; 5.10.2; 5.27; 12.26. For a historical survey of divinization of humans, cf. Koester, «Being.» 2580 Philo Moses 1.279; Josephus War 3.372 (Urbach, Sages, 1:222); Tabor, «Divinity»; postmortem deification in T. Adam 3:2–3 (possibly Christian material); at the resurrection in Ps.-Phoc. 104; cf. immortality or divine character in Jos. Asen. 16.16; L.A.E. 14.2–3; Pr. Jos. 19; p. Sukkah 4:3, §5. 2581 Holladay, Theios Aner, 236; see Philo Virtues 172. Cf. Lycomedes» use of the term for a benefactor (an apostle) while acknowledging only the true God (Acts John 27 ). 2582 Apoc. Mos. 18.3; cf. Gen 11:4 ; Exod 20:3–5; Isa 14:14; Jub. 10:20; Exod. Rab. 8:2. |
| 675 In both, the Isaiah text indicates that Jesus» word hardens the stubborn. On the text in Mark, cf. Evans, «Note.» 676 For esoteric teachings, cf., e.g., 4 Ezra 14:45–47; t. Hag. 2:1; b. Hag. 13a-14b; Pesah. 119a; Šabb. 80b; p. Hag. 2:1, §§3–4; for other private teachings or those understood only within wisdom circles, cf., e.g., Ps.-Phoc. 89–90; various Qumran texts (lQpHab 7.4–5; 1QH 2.13–14; 9.23–24; 11.9–10, 16–17; 12.11–13; 13.13–14; 1QS 8.12; 9.17–19; cf. 1QS 8.1–2; 11.5; 1QM 17.9); Gen. Rab. 8:9; Num. Rab. 9:48; 19(purportedly from ben Zakkai); Pesiq. Rab. 21:2/3; 22:2; perhaps Wis 2:21–22; 7:21; 2 Bar. 48:3; b. Sukkah 49b. In Pythagoreanism, cf. Diogenes Laertius 8.1.15; perhaps Plato in Diogenes Laertius 3.63; others in Eunapius Lives 456. Cf. also the passing on of esoteric books from Moses to Joshua in Γ. Mos. 1(possibly early first century C.E.). 677 Bruce, Documents, 57. Cf. Stein, Method, 27–32. By itself this would not demand authenticity. Goulder, Midrash, 89–92, thinks that Jesus gave some teaching in poetry but Matthew created it in many additional sayings. 678 «Amen» normally confirmed prayers, oaths, curses, or blessings. The Gospel usage in confirming Jesus» words as he speaks them is rare (against Jeremias, Theology, 35,79, it is not unique; see Aune, Prophecy, 165; Hill, Prophecy, 64–66); it is almost certainly authentic (with Aune; Hill; Burkitt, Sources, 18). (Boring, Sayings, 132–33, thinks it continued in early Christian prophetic usage, but even Rev 2–3 avoids it). Cf. Gen 18:13 . 679 Bruce, Documents, 57–58. The introductory «amen» appears about 30 times in Matthew, 13 in Mark, 6 in Luke, and 50 in John (Smith, Parallels, 6). The double form appears rarely, e.g., in the current text of L.A.B. 22:6 (the answer of the people to Joshuás words); 26(response to Kenaz " s curse invocation); PGM 22b.21, 25 (closing an invocation); and as an oath formula in p. Qidd. 1:5, §8. Culpepper, «Sayings,» argues that the double amen sayings in John frequently (though not always) reflect historical material, often «core sayings that generate the dialogue or discourse material that follows» (100). |
| 508 E.g., Xenophon Mem. 1.2.3; Seneca Ep. Luci1. 108.4. Writers cared about both the words and «deeds» of characters (e.g., Xenophon Cyr. 5.1.1; Mem. 1.5.6; 4.4.10; on this pairing see further Keener, Matthew, 255, 540; the apparently contrary statement of Eunapius Vit. soph, intro. 452–453 refers in context to casual activities only–cf. Xenophon Symp. 1.1). 509 Josephus Life 8; Ag. Ap. 1.60; 2.171–173, 204. Josephus " s statements on Jewish literacy, like that in m. " Abot 5:21, may reflect the literate elite, with much of the population learning Torah orally (Horsley, Galilee, 246–47); but there were undoubtedly reasons others considered Judeans a «nation of philosophers» (Stern, Authors, 1:8–11,46–50; Gager, Anti-Semitism, 39), and «the synagogue was a comparatively intellectual milieu» (Riesner, «Synagogues,» 209). Philo (Boccaccini, Judaism, 192–94) and Pseudo-Aristeas (Boccaccini, Judaism, 194–98) also stress memory, blending Greek language with Jewish memorial traditions concerning God " s historic acts. 511 Sipre Deut. 48.1.1–4; Goodman, State, 79; cf. Sipre Deut. 4.2.1; 306.19.1–3; b. Ber. 38b; p. Meg. 4:1, §4; Gerhardsson, Memory, 113–21,127–29,168–70; Zlotnick, «Memory.» 512 See documentation in Keener, Matthew, 25–29. Greek and Roman philosophers also could do the same (Philostratus Vit. soph. 1.22.523), even using poetry to reinforce their teaching for early students (Seneca Ep. Luci1. 108.9–10), though not advanced ones (ibid. 108.12; poetry and song involved memorization, Apollodorus 1.3.1; Seneca Controv. 1.pref.2,19). 513 E.g., t. Yebam. 3:1; Mek. Pisha 1.135–136; Sipre Deut. 48.2.6; " Abot R. Nat. 24 A; Pesiq. Rab Kah. 21:5; b. Sukkah 28a; p. Šeqa1. 2:5; cf. m. c Ed. 1:4–6; Sipra Behuq. pq. 13.277.1.12; see further Moore, Judaism, 1:99; Urbach, Sages, 1:68; Gerhardsson, Memory, 122–70; idem, Origins, 19–24; Riesenfeld, Tradition, 14–17. When the proper attribution was unknown, this was sometimes stated (p. Ter. 8:5). 514 This distinction between «net» and «chain» transmission (D. C. Rubin, «Transmission,» Chap. T, 1989) was pointed out to me by Margaret Bradley, a Duke student researching memory from a psychological perspective. |
| 6686 For hostile spirits in the air realm, cf., e.g., Incant. Text 17.2; 43.6–7; T. So1. 2:3; 25:3; b. Git. 68b; Hag. 16a, bar.; Num. Rab. 12:3; Deut. Rab. 6:6; Eph 2:2 . Some expected magic spirits (PGM 1.179–182; 4.3043–3044; 12.67), «daemons» (Dillon, Platonists, 288), or deceased souls (Philo Dreams 1.135; Giants 9,12; Pythagoras in Diogenes Laertius 8.1.32; temporarily in Apoc. Zeph. 4:7) in the air realm. 6687 1 En. 10:4–5, 12; Jub. 5:6, 10; 10:7–9; Apoc. Zeph. 6:15. This was in Tartarus (Sib. Or. 1.101–103; L.A.B. 60:3; 2Pet 2:4 ; cf. T. So1. 6:3), probably after the analogy of the Titans (Hesiod Theog. 717–719; cf. Sib. Or. 1.307–323; 2.231). 6688 Cf. 2 En. 7; 1Pet 3:22 ; probably 1 En. 18:14–19:1. 6689 For antithesis in rhetoric, see Anderson, Glossary, 21–22; and our comments on the technique of comparison in John 13:23 . 6690 E.g., Freed, «Eg Eimi.» 6691 E.g., Lightfoot, Gospel, 134–35; Hunter, John, 89; Bell, I Am, 258. Cf. also Exod 3:14; Deut 32LXX. 6692 Stauffer, Jesus, 91, citing purportedly pre-Christian tradition in b. Sukkah 53a. 6693 Cf., e.g., Robert, «Malentendu.» 6694 Miller, «Christology.» 6695 Sanders, John, 224. Haenchen, John, 2suggests substituting «at all» for «beginning,» citing Ps.-Clem. Homilies 6.11. 6696 That «lifting up» includes the cross is nearly always recognized, although many also include the resurrection-ascension, as probably implied here (e.g., Holwerda, Spirit, 11). Pretending to dare onés hearers to act against the speaker " s counsel could be good rhetorical form (Rowe, «Style,» 147, on permissio or epitrope; Porter, «Paul and Letters,» 582), though this may function as a form of rhetorical παρρησα (see comment on 7:4). 6697 Bauckham, God Crucified, 64–65, thinks this passage combines Isaiah " s «lifting up» (52:13) with Isaiah " s «I am he» (41:4; 43:10, 13; 48:12). On Jesus» claim to deity here, see, e.g., Pancaro, Law, 59–63; Brown, John, 1:348. Bowman, Gospel, 267 finds here God on Ezekiel " s throne-chariot. |
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