The Gospel of John 9783631748930, 9783631751329, 9783631751336, 9783631751343, 3631748930

Table of contents :
Cover
Contents
Introduction
The Fourth Gospel and the Synoptic Gospels
Literary independence of the Fourth Gospel from the Synoptic Gospels
Literary dependence of the Fourth Gospel on the Synoptic Gospels
The Fourth Gospel and the Acts of the Apostles
The Fourth Gospel and other writings
Date of composition
Sequential hypertextuality
Chapter 1. Jn 1 as a sequential hypertextual reworking of Acts 1
1.1. Jn 1:1-18 (cf. Acts 1:1-8b)
1.2. Jn 1:19-34 (cf. Acts 1:8c-10b)
1.3. Jn 1:35-39 (cf. Acts 1:10c-13c)
1.4. Jn 1:40-51 (cf. Acts 1:13d-26)
Chapter 2. Jn 2–4 as a sequential hypertextual reworking of Acts 2–8
2.1. Jn 2:1-12 (cf. Acts 2)
2.2. Jn 2:13-22 (cf. Acts 3:1-4:4)
2.3. Jn 2:23-25 (cf. Acts 4:5-5:33)
2.4. Jn 3:1-2 (cf. Acts 5:34-39)
2.5. Jn 3:3-9 (cf. Acts 5:40-7:1)
2.6. Jn 3:10-21 (cf. Acts 7:2-53)
2.7. Jn 3:22-36 (cf. Acts 7:54-8:1a)
2.8. Jn 4:1-42 (cf. Acts 8:1b-25)
2.9. Jn 4:43-54 (cf. Acts 8:26-40)
Chapter 3. Jn 5–12 as a sequential hypertextual reworking of Acts 9:1-15:9
3.1. Jn 5:1-18 (cf. Acts 9:1-6a)
3.2. Jn 5:19-47 (cf. Acts 9:6b-29)
3.3. Jn 6:1-24 (cf. Acts 9:30-11:1)
3.4. Jn 6:25-71 (cf. Acts 11:2-24)
3.5. Jn 7:1-39 (cf. Acts 11:25-13:4)
3.6. Jn 7:40-8:20 (cf. Acts 13:5-12)
3.7. Jn 8:21-32 (cf. Acts 13:13-25)
3.8. Jn 8:33-59 (cf. Acts 13:26-46f)
3.9. Jn 9 (cf. Acts 13:46g-14:1a)
3.10. Jn 10 (cf. Acts 14:1b-7)
3.11. Jn 11:1-32 (cf. Acts 14:8-13)
3.12. Jn 11:33-45 (cf. Acts 14:14-23)
3.13. Jn 11:46-57 (cf. Acts 14:24-15:4b)
3.14. Jn 12:1-11 (cf. Acts 15:4c-7a)
3.15. Jn 12:12-19 (cf. Acts 15:7b-g)
3.16. Jn 12:20-50 (cf. Acts 15:8-9)
Chapter 4. Jn 13–17 as a sequential hypertextual reworking of Acts 15:10-20:38
4.1. Jn 13:1-17 (cf. Acts 15:10-12)
4.2. Jn 13:18-30 (cf. Acts 15:13-39)
4.3. Jn 13:31-14:7 (cf. Acts 15:40-16:11)
4.4. Jn 14:8-14 (cf. Acts 16:12-32)
4.5. Jn 14:15-20 (cf. Acts 16:33-17:34)
4.6. Jn 14:21-25 (cf. Acts 18:1-8)
4.7. Jn 14:26-31 (cf. Acts 18:9-21)
4.8. Jn 15:1-8 (cf. Acts 18:22-27g)
4.9. Jn 15:9-17 (cf. Acts 18:27h-19:8)
4.10. Jn 15:18-27 (cf. Acts 19:9-16)
4.11. Jn 16:1-15 (cf. Acts 19:17-20:2b)
4.12. Jn 16:16-24 (cf. Acts 20:2c-18a)
4.13. Jn 16:25-33 (cf. Acts 20:18b-31)
4.14. Jn 17 (cf. Acts 20:32-38)
Chapter 5. Jn 18–20 as a sequential hypertextual reworking of Acts 21–26
5.1. Jn 18:1-18 (cf. Acts 21)
5.2. Jn 18:19-32 (cf. Acts 22:1-23:11)
5.3. Jn 18:33-19:3 (cf. Acts 23:12-24:27)
5.4. Jn 19:4-15 (cf. Acts 25:1-12)
5.5. Jn 19:16-24 (cf. Acts 25:13-26:8)
5.6. Jn 19:25-42 (cf. Acts 26:9-17)
5.7. Jn 20:1-18 (cf. Acts 26:18-20)
5.8. Jn 20:19-31 (cf. Acts 26:21-32)
Chapter 6. Jn 21 as a sequential hypertextual reworking of Acts 27–28
6.1. Jn 21:1-8 (cf. Acts 27)
6.2. Jn 21:9-14 (cf. Acts 28:1-10)
6.3. Jn 21:15-25 (cf. Acts 28:11-31)
General conclusions
Bibliography
Primary sources
Israelite-Jewish
Graeco-Roman
Early Christian: New Testament
Secondary literature
Index of ancient sources

Citation preview

Bartosz Adamczewski is Associate Professor of New Testament exegesis at Cardinal Stefan Wyszyński University in Warsaw (Poland). He has published ten books on the relationships between biblical writings themselves, and between them and historical facts.

Bartosz Adamczewski · The Gospel of John: A Hypertextual Commentary

This monograph demonstrates that the Fourth Gospel is a result of highly creative, hypertextual reworking of the Acts of the Apostles. The detailed reworking consists of around 900 strictly sequentially organized thematic, and at times also linguistic correspondences between John and Acts. The strictly sequential, hypertextual dependence on Acts explains John’s modifications of the synoptic material, relocations thereof, additions to it, and many other surprising features of the Fourth Gospel. Critical explanations of such features, which are offered in this study, ensure the reliability of the new solution to the problem of the relationship between John and the Synoptics.

17

Bartosz Adamczewski

The Gospel of John A Hypertextual Commentary stopibhuarly Jewish Sources

European Studies in T heolog y, Philosophy and Histor y of Relig ions Edited by Bartosz Adamczewski

ISBN 978-3-631-74893-0

EST 17_274893 Adamczewski_MP_A5HC 151x214 globalL.indd 1

07.05.18 17:31

Bartosz Adamczewski is Associate Professor of New Testament exegesis at Cardinal Stefan Wyszyński University in Warsaw (Poland). He has published ten books on the relationships between biblical writings themselves, and between them and historical facts.

EST 17_274893 Adamczewski_MP_A5HC 151x214 globalL.indd 1

Bartosz Adamczewski · The Gospel of John: A Hypertextual Commentary

This monograph demonstrates that the Fourth Gospel is a result of highly creative, hypertextual reworking of the Acts of the Apostles. The detailed reworking consists of around 900 strictly sequentially organized thematic, and at times also linguistic correspondences between John and Acts. The strictly sequential, hypertextual dependence on Acts explains John’s modifications of the synoptic material, relocations thereof, additions to it, and many other surprising features of the Fourth Gospel. Critical explanations of such features, which are offered in this study, ensure the reliability of the new solution to the problem of the relationship between John and the Synoptics.

17

Bartosz Adamczewski

The Gospel of John A Hypertextual Commentary stopibhuarly Jewish Sources

European Studies in T heolog y, Philosophy and Histor y of Relig ions Edited by Bartosz Adamczewski

07.05.18 17:31

The Gospel of John

EUROPEAN STUDIES IN THEOLOGY, PHILOSOPHY AND HISTORY OF RELIGIONS Edited by Bartosz Adamczewski

VOL. 17

Bartosz Adamczewski

The Gospel of John A Hypertextual Commentary

Bibliographic Information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the internet at http://dnb.d-nb.de.

Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. 

This publication was financially supported by Cardinal Stefan Wyszyński University in Warsaw.

ISSN 2192-1857 ISBN 978-3-631-74893-0 (Print) E-ISBN 978-3-631-75132-9 (E-PDF) E-ISBN 978-3-631-75133-6 (EPUB) E-ISBN 978-3-631-75134-3 (MOBI) DOI 10.3726/b13686 © Peter Lang GmbH Internationaler Verlag der Wissenschaften Berlin 2018 All rights reserved. Peter Lang – Frankfurt am Main ∙ Bern ∙ Bruxelles ∙ New York ∙ Oxford ∙ Warszawa ∙ Wien All parts of this publication are protected by copyright. Any utilisation outside the strict limits of the copyright law, without the permission of the publisher, is forbidden and liable to prosecution. This applies in particular to reproductions, translations, microfilming, and storage and processing in electronic retrieval systems. This publication has been peer reviewed. www.peterlang.com

Acknowledgements I thank my dear Mother, Jolanta Adamczewska, MSc; my relatives and friends; my Diocese of Warszawa-Praga; and the community of the Catholic Parish of St  Mark in Warsaw for their encouragement, prayers, and spiritual support during my writing this book. My thanks also go to the staff of the Tübingen University Library for their help during my summer bibliographical research. Last but not least, I want to thank Mr Łukasz Gałecki and the members of the staff of the Publisher who helped turn the electronic version of the text into a book.

5

Contents Introduction������������������������������������������������������������������������������������������������������������� 11 The Fourth Gospel and the Synoptic Gospels���������������������������������������������������� 11 Literary independence of the Fourth Gospel from the Synoptic Gospels��������������������������������������������������������������������������������������������� 12 Literary dependence of the Fourth Gospel on the Synoptic Gospels���������� 17 The Fourth Gospel and the Acts of the Apostles����������������������������������������������� 21 The Fourth Gospel and other writings���������������������������������������������������������������� 22 Date of composition����������������������������������������������������������������������������������������������� 23 Sequential hypertextuality������������������������������������������������������������������������������������� 24

Chapter 1.  Jn 1 as a sequential hypertextual reworking of Acts 1���������������������������������������������������������������������������������������������������������������������� 29 1.1. Jn 1:1-18 (cf. Acts 1:1-8b)�������������������������������������������������������������������������������� 29 1.2. Jn 1:19-34 (cf. Acts 1:8c-10b)�������������������������������������������������������������������������� 35 1.3. Jn 1:35-39 (cf. Acts 1:10c-13c)������������������������������������������������������������������������ 39 1.4. Jn 1:40-51 (cf. Acts 1:13d-26)�������������������������������������������������������������������������� 41

Chapter 2.  Jn 2–4 as a sequential hypertextual reworking of Acts 2–8����������������������������������������������������������������������������������������������������������������� 45 2.1. Jn 2:1-12 (cf. Acts 2)����������������������������������������������������������������������������������������� 45 2.2. Jn 2:13-22 (cf. Acts 3:1-4:4)����������������������������������������������������������������������������� 49 2.3. Jn 2:23-25 (cf. Acts 4:5-5:33)��������������������������������������������������������������������������� 53 2.4. Jn 3:1-2 (cf. Acts 5:34-39)�������������������������������������������������������������������������������� 54 2.5. Jn 3:3-9 (cf. Acts 5:40-7:1)������������������������������������������������������������������������������� 56 2.6. Jn 3:10-21 (cf. Acts 7:2-53)������������������������������������������������������������������������������ 58 2.7. Jn 3:22-36 (cf. Acts 7:54-8:1a)������������������������������������������������������������������������� 61

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2.8. Jn 4:1-42 (cf. Acts 8:1b-25)������������������������������������������������������������������������������ 63 2.9. Jn 4:43-54 (cf. Acts 8:26-40)���������������������������������������������������������������������������� 70

Chapter 3.  Jn 5–12 as a sequential hypertextual reworking of Acts 9:1-15:9������������������������������������������������������������������������������������������������������� 73 3.1. Jn 5:1-18 (cf. Acts 9:1-6a)�������������������������������������������������������������������������������� 73 3.2. Jn 5:19-47 (cf. Acts 9:6b-29)���������������������������������������������������������������������������� 76 3.3. Jn 6:1-24 (cf. Acts 9:30-11:1)��������������������������������������������������������������������������� 80 3.4. Jn 6:25-71 (cf. Acts 11:2-24)���������������������������������������������������������������������������� 86 3.5. Jn 7:1-39 (cf. Acts 11:25-13:4)������������������������������������������������������������������������� 91 3.6. Jn 7:40-8:20 (cf. Acts 13:5-12)������������������������������������������������������������������������� 96 3.7. Jn 8:21-32 (cf. Acts 13:13-25)�������������������������������������������������������������������������� 99 3.8. Jn 8:33-59 (cf. Acts 13:26-46f)�������������������������������������������������������������������� 103 3.9. Jn 9 (cf. Acts 13:46g-14:1a)�������������������������������������������������������������������������� 107 3.10. Jn 10 (cf. Acts 14:1b-7)��������������������������������������������������������������������������������� 110 3.11. Jn 11:1-32 (cf. Acts 14:8-13)������������������������������������������������������������������������ 114 3.12. Jn 11:33-45 (cf. Acts 14:14-23)�������������������������������������������������������������������� 118 3.13. Jn 11:46-57 (cf. Acts 14:24-15:4b)��������������������������������������������������������������� 121 3.14. Jn 12:1-11 (cf. Acts 15:4c-7a)����������������������������������������������������������������������� 123 3.15. Jn 12:12-19 (cf. Acts 15:7b-g)���������������������������������������������������������������������� 126 3.16. Jn 12:20-50 (cf. Acts 15:8-9)������������������������������������������������������������������������ 127

Chapter 4.  Jn 13–17 as a sequential hypertextual reworking of Acts 15:10-20:38������������������������������������������������������������������������������������������� 131 4.1. Jn 13:1-17 (cf. Acts 15:10-12)���������������������������������������������������������������������� 131 4.2. Jn 13:18-30 (cf. Acts 15:13-39)�������������������������������������������������������������������� 134 4.3. Jn 13:31-14:7 (cf. Acts 15:40-16:11)������������������������������������������������������������ 139 4.4. Jn 14:8-14 (cf. Acts 16:12-32)���������������������������������������������������������������������� 142 4.5. Jn 14:15-20 (cf. Acts 16:33-17:34)��������������������������������������������������������������� 143 8

4.6. Jn 14:21-25 (cf. Acts 18:1-8)������������������������������������������������������������������������ 146 4.7. Jn 14:26-31 (cf. Acts 18:9-21)���������������������������������������������������������������������� 147 4.8. Jn 15:1-8 (cf. Acts 18:22-27g)���������������������������������������������������������������������� 149 4.9. Jn 15:9-17 (cf. Acts 18:27h-19:8)����������������������������������������������������������������� 151 4.10. Jn 15:18-27 (cf. Acts 19:9-16)���������������������������������������������������������������������� 153 4.11. Jn 16:1-15 (cf. Acts 19:17-20:2b)����������������������������������������������������������������� 155 4.12. Jn 16:16-24 (cf. Acts 20:2c-18a)������������������������������������������������������������������ 157 4.13. Jn 16:25-33 (cf. Acts 20:18b-31)������������������������������������������������������������������ 159 4.14. Jn 17 (cf. Acts 20:32-38)������������������������������������������������������������������������������� 161

Chapter 5.  Jn 18–20 as a sequential hypertextual reworking of Acts 21–26������������������������������������������������������������������������������������������������������� 165 5.1. Jn 18:1-18 (cf. Acts 21)��������������������������������������������������������������������������������� 165 5.2. Jn 18:19-32 (cf. Acts 22:1-23:11)����������������������������������������������������������������� 170 5.3. Jn 18:33-19:3 (cf. Acts 23:12-24:27)������������������������������������������������������������ 174 5.4. Jn 19:4-15 (cf. Acts 25:1-12)������������������������������������������������������������������������ 178 5.5. Jn 19:16-24 (cf. Acts 25:13-26:8)����������������������������������������������������������������� 181 5.6. Jn 19:25-42 (cf. Acts 26:9-17)���������������������������������������������������������������������� 184 5.7. Jn 20:1-18 (cf. Acts 26:18-20)���������������������������������������������������������������������� 189 5.8. Jn 20:19-31 (cf. Acts 26:21-32)�������������������������������������������������������������������� 192

Chapter 6.  Jn 21 as a sequential hypertextual reworking of Acts 27–28������������������������������������������������������������������������������������������������������� 197 6.1. Jn 21:1-8 (cf. Acts 27)����������������������������������������������������������������������������������� 197 6.2. Jn 21:9-14 (cf. Acts 28:1-10)������������������������������������������������������������������������ 200 6.3. Jn 21:15-25 (cf. Acts 28:11-31)�������������������������������������������������������������������� 202

General conclusions����������������������������������������������������������������������������������������� 207

9

Bibliography�������������������������������������������������������������������������������������������������������� 213 Primary sources�������������������������������������������������������������������������������������������������� 213 Israelite-Jewish�������������������������������������������������������������������������������������������������� 213 Graeco-Roman������������������������������������������������������������������������������������������������� 213 Early Christian: New Testament��������������������������������������������������������������������� 214 Secondary literature������������������������������������������������������������������������������������������� 214

Index of ancient sources��������������������������������������������������������������������������������� 237

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Introduction The present monograph is a continuation and development of the ideas presented my earlier book concerning the Fourth Gospel.1 Consequently, the present work presupposes, corrects, and improves the analyses which were described in that book. Since the time of the publication of my earlier monograph on the Fourth Gospel, I have published three monographs on the Synoptic Gospels. I came to the conclusion that the way in which these Gospels illustrate the ideas contained in their main hypotexts (Paul’s letters in the case of the Gospels of Mark and Luke, and the Acts of the Apostles in the case of the Gospel of Matthew) is much more detailed than I had previously thought. My analyses revealed that the sequentially arranged, hypertextual connections between the Synoptic Gospels and their hypotexts can be counted not in tens, but in hundreds.2 Therefore, I supposed that my previous, somewhat superficial, thematic description of the hypertextual relationship between the Fourth Gospel and the Acts of the Apostles as consisting of 43 sequentially arranged, hypertextual links3 should likewise be significantly revised. This monograph shows that my supposition was true.

The Fourth Gospel and the Synoptic Gospels Since the publication of my earlier monograph on the Fourth Gospel in the year 2010, the number of scholars who postulate some kind of direct literary dependence of the Fourth Gospel on the Synoptic Gospels has significantly increased. Moreover, even the scholars who generally argue for literary independence of the Fourth Gospel from the Synoptic Gospels usually allow for some kind of

1 B. Adamczewski, The Gospel of the Narrative ‘We’: The Hypertextual Relationship of the Fourth Gospel to the Acts of the Apostles (Peter Lang: Frankfurt am Main [et al.] 2010). 2 Id., The Gospel of Mark: A Hypertextual Commentary (EST 8; Peter Lang: Frankfurt am Main [et al.] 2014), 31–197; id., The Gospel of Luke: A Hypertextual Commentary (EST 13; Peter Lang: Frankfurt am Main [et al.] 2016), 35–204; id., The Gospel of Matthew: A Hypertextual Commentary (EST 16; Peter Lang: Frankfurt am Main [et al.] 2017), 29–201. 3 Id., Narrative ‘We’, 39–42. Cf. also id., Constructing Relationships, Constructing Faces: Hypertextuality and Ethopoeia in the New Testament Writings (Peter Lang: Frankfurt am Main [et al.] 2011), 159–162; id., Hypertextuality and Historicity in the Gospels (EST 3; Peter Lang: Frankfurt am Main [et al.] 2013), 118–121.

11

acquaintance of the author of the Fourth Gospel with at last some of the Synoptic Gospels, especially the Gospel of Mark and possibly also the Gospel of Luke.4 Therefore, the review of the present state of research on this subject will be presented in two categories: (a) literary independence of the Fourth Gospel from the Synoptic Gospels, including some kind of acquaintance of the author of the Fourth Gospel with the Synoptic Gospels, and (b) literary dependence of the Fourth Gospel on the Synoptic Gospels.

Literary independence of the Fourth Gospel from the Synoptic Gospels The hypothesis of the literary independence of the Fourth Gospel from the Synoptic Gospels still has its strong supporters. They emphasize the evident literary and theological differences between the Fourth Gospel and the Synoptic Gospels. The similarities between the Fourth Gospel and the Synoptic Gospels are usually interpreted by these scholars with the use of the hypotheses of the evangelists’ common use of oral traditions and/or written pre-Gospel sources, especially a hypothetical pre-Johannine passion narrative, as well as the postulated ‘secondary orality’. The Polish exegete Stanisław Mędala has argued that the differences between the Johannine and synoptic descriptions of Jesus’ miracles and passion are so great that the tradition underlying the Fourth Gospel must have been independent from the synoptic tradition.5 According to Gonzalo Rojas-Flores, the differences in symbolic language between the predictions of destroying and rebuilding the temple in three days in Jn 2:19 and in the Synoptic Gospels argue against the dependence of Jn 2:19 on its synoptic parallels, but rather suggest the dependence of Mk 15:29 on a pre-Johannine saying of Jesus.6 However, the Chilean scholar’s argument that Mk 14:58; 15:29 are later developments of more primitive sayings, which are witnessed in Acts 6:14; 7:48,7 is highly questionable.

4 Cf. U. Schnelle, Einleitung in das Neue Testament (UTB 1830; 9th edn., Vandenhoeck & Ruprecht: Göttingen 2017), 578–581, 593. 5 S. Mędala, Ewangelia według świętego Jana: Wstęp – przekład z oryginału – komentarz, vol. 1, Rozdziały 1–12 (NKB NT 4/1; Edycja Świętego Pawła: Częstochowa 2010), 43. 6 G. Rojas-Flores, ‘From John 2.19 to Mark 15.29: The History of a Misunderstanding’, NTS 56 (2010) 22–43 (esp. 36–42). 7 Ibid. 38–40.

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Paul N. Anderson develops his ‘bi-optic’ model of both the Fourth Gospel and the Marcan Gospel as reliable sources in the quest for the historical Jesus.8 In Anderson’s opinion, since some events (the calling of the disciples, the temple incident, and the events related to the feeding of the multitude) are described as cohering in John and dispersed in the Synoptics, the first edition of the Gospel of John should be regarded as an independent witness of the Jesus tradition.9 However, the American scholar himself admits that ‘one could surmise that the Fourth Gospel has harmonized other traditions into a whole’.10 Moreover, his argument that ‘the fact that there are no identical similarities between John and the Synoptics argues strongly against a derivative literary relationship in either direction’11 is in fact rather weak because a derivative literary relationship does not necessarily involve creating ‘identical similarities’. In his recent article, Anderson postulates the existence of ‘some variability between orality and literacy’ in the relationship between the Fourth Gospel and the Synoptic Gospels,12 but on the other hand he claims that ‘the dependence on Synoptics for the bulk of John’s material is unlikely in the extreme’.13 Anderson also argues that the first edition of the Fourth Gospel was an augmentation of and correction to the Gospel of Mark.14 However, the scholar’s claim that John’s placement of the temple cleansing at the beginning of Jesus’ ministry is historically more

8 P. N. Anderson, ‘The Origin and Development of the Johannine Egō Eimi Sayings in Cognitive-Critical Perspective’, JSHJ 9 (2011) 139–206 (esp. 167–187). 9 P. N. Anderson, ‘Incidents Dispersed in the Synoptics and Cohering in John: Dodd, Brown, and Johannine Historicity’, in T. Thatcher and C. H. Williams (eds.), Engaging with C. H. Dodd on the Gospel of John: Sixty Years of Tradition and Interpretation (Cambridge University: Cambridge · New York 2013), 176–202 (esp. 184–200). 10 Ibid. 194. 11 Ibid. Cf. also id., ‘On “Seamless Robes” and “Leftover Fragments” – A Theory of Johannine Composition’, in S. E. Porter and H. T. Ong (eds.), The Origins of John’s Gospel (JohSt 2; Brill: Leiden · Boston 2016), 169–218 (esp. 186, 197); id., ‘The Last Days of Jesus in John: An Introduction to the Issues’, in P. N. Anderson, F. Just, and T. Thatcher (eds.), John, Jesus, and History, vol. 3, Glimpses of Jesus through the Johannine Lens (ECL 18; SBL: Atlanta 2016), 29–42 (esp. 30–32). 12 Id., ‘Seamless’, 184. Cf. also id., ‘Contributions of This Volume and the De-Johannification of Jesus’, in P. N. Anderson, F. Just, and T. Thatcher (eds.), John, Jesus, and History, vol. 3, 507–536 (esp. 531). 13 Id., ‘Seamless’, 191. 14 Ibid. 207–208. Cf. id., ‘Last Days’, 32–33.

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plausible that its Marcan placing shortly before the arrest and trial of Jesus15 is highly questionable.16 Hermann-Josef Stratomeier, considering both similarities and differences between Jn 18:28-40 and its synoptic parallels, has argued for the dependence of this Johannine text on a pre-Johannine passion narrative, whose general outline was similar to that of the postulated pre-Marcan passion narrative, but its detailed content and wording was different from it.17 In the opinion of Peder Borgen, John’s use of pre-synoptic tradition resembles Paul’s use of pre-synoptic tradition.18 However, in the logical construction of his argument, the Norwegian scholar uncritically assumes the independence of the Synoptic Gospels from Paul’s letters. Moreover, his argument that since Jn 13:16 has a parallel in Mt 10:24-25 and Jn 13:20 has a parallel in Mt 10:40, ‘the two gospels probably drew on sayings of Jesus which were clustered together in the tradition’19 is unconvincing because this phenomenon can also be explained by the hypothesis of John’s systematic use of the Matthean Gospel. Likewise, the fact that Jn 3:3.5 displays several agreements with Mt 18:3 (cf. Mk 10:15 par. Lk 18:17) and it exceptionally contains the synoptic phrase ‘kingdom of God’ (and not the usual Johannine phrase ‘eternal life’) is best explained not by Borgen’s hypothesis that ‘John uses a traditional logion’,20 but by the hypothesis of John’s dependence on the Gospel of Matthew and possibly also other Synoptic Gospels. Tom Thatcher has argued that the complex pattern of similarities and differences between the Johannine story Jn 4:43-54 and the parallel synoptic saying (Mk 6:4 parr.) and episodes (Mk 7:24-30 par. Mt 15:21-28; Lk 7:1-10 par. Mt 8:513), if analysed in the context of first-century media culture, is best explained by the hypothesis that the material in Jn 4:43-54 was not directly borrowed and

15 Id., ‘Seamless’, 208. This claim is significantly weakened in id., ‘Last Days’, 34. 16 Cf. J. Zumstein, ‘Story, Plot, and History in the Johannine Passion Narrative’, in P. N. Anderson, F. Just, and T. Thatcher (eds.), John, Jesus, and History, vol. 3, 109–118 (esp. 111–112). 17 H.-J. Stratomeier, Jesus vor Pilatus: Eine Untersuchung zu Komposition, Traditionsge­ schichte und Theologie von Joh 18,28-40 (Tectum: Marburg 2013), 45–51. 18 P. Borgen, ‘The Independence of the Gospel of John: Some Observations’, in id., The Gospel of John: More Light from Philo, Paul and Archaeology: The Scriptures, Tradition, Exposition, Settings, Meaning (NovTSup 154; Brill: Leiden · Boston 2014), 147–164 (esp. 150–155, 160–164). 19 Ibid. 155. 20 Ibid. 158.

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copied from the Synoptic Gospels, but it was influenced by oral performances of the parallel passages which can be found in the Synoptics.21 James D. G. Dunn is of the opinion that the absence of passages closely identical to those in the Synoptic Gospels is the decisive argument against John’s knowledge of the Synoptic Gospels. Therefore, assuming without further proof that John worked in a predominantly oral society and predominantly oral Christian community, Dunn postulates John’s use of the oral tradition concerning Jesus.22 However, the British scholar passes over in silence the relatively long strings of verbal agreement between, for example, Jn 12:8 and Mt 26:11, Jn 13:21 and Mt 26:21, Jn 18:39 and Mk 15:9, as well as Jn 19:2 and Mt 27:29. Moreover, he notes that the Fourth Gospel shares its particular Gospel format (a passion narrative with an extended introduction, beginning with John the Baptist and climaxing in Jesus’ passion and resurrection) with the Gospel of Mark, although John’s interest in Jesus as a revealer could easily have pushed him in the direction of a form which is known from the apocryphal and Gnostic presentations of Jesus, a fact which points to some acquaintance of John with the synoptic literary framework.23 According to Yao Adingra Justin Kouamé, the text of Jn 3:3.5 may have been in some contact with the linguistically similar text Mt 18:3, but the Johannine text displays features of independence and originality.24 Stanley E. Porter argues that since a number of sections of the Gospel material are unique to the Fourth Gospel, and the Fourth Gospel often differs from the Synoptic Gospels in their common material, then even if the Fourth Gospel is at times dependent on the synoptic or synoptic-like material, it is generally not dependent on the same sources as the Synoptic Gospels are.25 However, the scholar’s assumption that virtually every section of the Johannine synoptic-like 21 T. Thatcher, ‘The Rejected Prophet and the Royal Official (John 4,43-54): A Case Study in the Relationship between John and the Synoptics’, in J. Verheyden [et al.] (eds.), Studies in the Gospel of John and Its Christology, Festschrift G. Van Belle (BETL 265; Peeters: Leuven · Paris · Walpole, Mass. 2014), 119–148 (esp. 143–148). 22 J. D. G. Dunn, Neither Jew nor Greek: A Contested Identity (Christianity in the Making 3; William B. Eerdmans: Grand Rapids · Cambridge 2015), 203, 329. 23 Id., ‘John’s Gospel and the Oral Gospel Tradition’, in A. Le Donne and T. Thatcher (eds.), The Fourth Gospel in First-Century Media Culture (LNTS 426; T&T Clark: London · New York 2011), 157–185 (esp. 160–162); id., Neither Jew, 203–206. 24 Y. A. J. Kouamé, Commencement d’un parcours: Une étude exégétique et théologique de Jn 3,1-21 (TGST 216; Pontificia Università Gregoriana: Roma 2015), 163–178 (esp. 178). 25 S. E. Porter, John, His Gospel, and Jesus: In Pursuit of the Johannine Voice (William B. Eerdmans: Grand Rapids · Cambridge 2015), 81–83.

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material must have some hypothetical tradition or source behind it26 is highly questionable. In the opinion of Craig L. Blomberg, it can be argued that in at least ten cases the Marcan version of Jesus’ sayings was dependent on pre-Johannine tradition.27 However, Blomberg’s arguments rely on merely intuitive claims, like the one that a concise version of a proverb is more original than an elaborate one.28 Ulrich Busse argues that the differences between the Johannine accounts of the cleansing of the temple and the baptism of Jesus and their synoptic counterparts can be explained by pointing to John’s literary aims. On the other hand, according to the German scholar the differences in wording between these Johannine and synoptic accounts are too great to postulate verbal literary dependence. Therefore, Busse argues for John’s acquaintance with the synoptic material in the oral form of liturgical readings.29 Michael Labahn is known for his application of the theory of ‘secondary orality’ to the studies on the Fourth Gospel. In a recent article, the German scholar argues that his hypothesis is confirmed by Jn 20:30 and by his analysis of the ancient media world, which was apparently mainly an oral one. Moreover, analysing the relationship between Jn 6 and the thematically corresponding accounts in the Synoptic Gospels, Labahn argues that the differences in the distinct settings and individual wordings show that that the relationship between these texts is not directly a literary one.30 Michael Theobald has recently argued that the passion narrative of the Fourth Gospel is based on a pre-Gospel passion narrative, which was significantly reworked by Mark, so that Mk 11:17c-e is redactionally reworked in comparison to its more original version in Jn 2:16b-d.31 However, his argument is largely based 26 Cf. ibid. 82: ‘in a number of passages […] appears to reflect independent, common tradition’, ‘utilizes a source’. 27 C. L. Blomberg, ‘The Sayings of Jesus in Mark: Does Mark Ever Rely on a Pre-Johannine Tradition?’, in S. E. Porter and H. T. Ong (eds.), Origins, 81–98. 28 Cf. ibid. 87. 29 U. Busse, ‘Johannes und die Synoptiker: Der Beginn der johanneischen Leidensge­ schichte im Formenkreis der Pseudepigraphie’, in M. Ebner, G. Häfner, and K. Huber (eds.), Kontroverse Stimmen im Kanon (QD 297; Herder: Freiburg · Basel · Wien 2016), 180–227 (esp. 204–210). 30 M. Labahn, ‘“Secondary Orality” in the Gospel of John: A “Post-Gutenberg” Paradigm for Understanding the Relationship between Written Gospel Texts’, in S. E. Porter and H. T. Ong (eds.), Origins, 53–80 (esp. 72–79). 31 M. Theobald, ‘Stellt die johanneische Erzählung von der sogenannten “Tempelreinigung” Jesu (Joh 2,13-22) eine Relecture ihrer synoptischen Parallelen dar? Kontroverse

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on the allegedly evident, but in fact highly questionable use of Zech 14:21 MT in Jn 2:16d.32

Literary dependence of the Fourth Gospel on the Synoptic Gospels The hypothesis of the literary dependence of the Fourth Gospel on the Synoptic Gospels has recently become persuasive to a significant number of scholars. They point to evident similarities between numerous fragments of the Fourth Gospel and the Synoptic Gospels. Moreover, they usually argue that literary dependence does not necessarily consist in faithful copying of the source material, but it can also include significant literary reworking thereof. On the other hand, they usually argue for literary dependence of only some fragments of the Fourth Gospel on their thematic and/or linguistic counterparts in the Synoptic Gospels. According to Urban C. von Wahlde, who postulates the presence of three editions in the Fourth Gospel, the author of the third, latest edition of the Fourth Gospel knew and used the Synoptic Gospels. The scholar argues that synoptic-like passages in the Fourth Gospel often do not relate well with their surrounding Johannine contexts, whereas their meaning and relevance is much more evident in their synoptic contexts.33 Steven A. Hunt in his monograph concerning the relationship between Jn 6:1-15 and the Synoptic Gospels has found evidence for John’s use of not only vocabulary and word order, but also redactional tendencies of the Synoptics. On this basis, he has argued that the author of the Fourth Gospel read all three Synoptic Gospels.34 Zbyněk Garský (who previously used the surname Studenovský) in his monograph concerning the relationship between the Fourth Gospel and the Synoptic Gospels argues for a ‘poetic’ or ‘allegorical’ dependence of the Galilean sections of the Fourth Gospel (Jn 2:1-12; 4:43-54; 6:1-7:10; 21:1-25) on all three Synoptic Gospels.35 The Czech scholar performed his intertextual analyses in a mathematically controlled way, based on structural-quantitative linguistics and its

32 33 34 35

in der Forschung – nicht im Text’, in M. Ebner, G. Häfner, and K. Huber (eds.), Kontroverse Stimmen, 228–260 (esp. 238–253). Ibid. 232, 239–242. U. C. von Wahlde, The Gospel and Letters of John, vol. 1, Introduction, Analysis, and Reference (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 369–374. S. A. Hunt, Rewriting the Feeding of Five Thousand: John 6.1-15 as a Test Case for Johannine Dependence on the Synoptic Gospels (StBibLit 125; Peter Lang: New York [et al.] 2011), esp. 281–283. Z. Garský, Das Wirken Jesu in Galiläa bei Johannes: Eine strukturale Analyse der Intertextualität des vierten Evangeliums mit den Synoptikern (WUNT 2.325; Mohr Siebeck:

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procedures of hierarchic denotative text analysis and latent semantic analysis.36 Accordingly, he described Johannine allegorical reworking of a given synoptic text in terms of reworking of not all its elements, but rather its linguistically defined ‘core’.37 Such a mathematically controlled way of analysing intertextual transvalorization of another text is certainly better than using the rather vague terms ‘quotation’, ‘allusion’, and ‘echo’, especially if ‘echo’ is defined as reproducing neither the elements nor the structure of the pre-text.38 However, this procedure can be applied to relatively small fragments of a given text, and its semantic component cannot be strictly controlled. Therefore, analyses of larger textual sequences remain more or less intuitive as concerns defining the main themes of their constitutive elements (for example, ‘old’ vs. ‘new’).39 In his commentary on the Gospel of John, Johannes Beutler has argued for the dependence of the Gospel of John on all three Synoptic Gospels, particularly in the fragments concerning John the Baptist and some miracles (esp. Jn 4:46-54), Jn 6, and the passion and resurrection narrative.40 According to Mark Jennings, Jn 13:31-33 is a thematic reversal of Mk 13:2427, Jn 13:33-38 is a thematical reversal of Mk 13:27-31, and Jn 14:1-3 is a thematical reversal of Mk 13:24-27; 13:1-2. In the opinion of the Australian scholar, these correspondences, even if taken separately they are evidently rather weak, taken cumulatively they could point to John’s knowledge of Mark at least from memory.41 Jennings’s argument from the number of the postulated parallels is certainly persuasive. However, the logic of considering a set of thematic oppositions as pointing to literary dependence can hardly be regarded as convincing, unless the Fourth Gospel is interpreted as a kind of systematic correction or parody of the Gospel of Mark. Wendy E. S. North is of the opinion that John’s reworking of the thematically corresponding Marcan and Lucan accounts in Jn 12:1-8; 20:3-10 is consistent with his creative reworking of earlier materials in his Gospel. Therefore, she argues that

36 37 38 39 40 41

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Tübingen 2012), esp. 297–298, 303–306. See my full review of this monograph in ColT 83 (2013) no. 2, 224–227. Z. Garský, Wirken, 44–77. Ibid. 135–142. Ibid. 34. Cf. ibid. 148–150, 212, 231. J. Beutler, Das Johannesevangelium: Kommentar (Herder: Freiburg · Basel · Wien 2013), esp. 60. M. Jennings, ‘The Fourth Gospel’s Reversal of Mark in John 13,31-14,3’, Bib 94 (2013) 210–236.

the hypothesis of John’s dependence on the Synoptic Gospels is more plausible than the hypothesis of his independence from them.42 Manfred Lang has suggested that John marked his dependence on the synoptic material in Jn 6:10-11.13-15 with the use of the particle οὖν (‘so’).43 Tobias Nicklas has argued that the Johannine accounts Jn 5; 10:22-39 are not simply literary borrowings, but rather ‘new inscenations’ of the thematically corresponding synoptic passages. In the opinion of the German scholar, John verbatim copied some elements of the synoptic accounts, but he also reorganized them, placed them in new contexts, and supplemented them with new elements.44 John Painter, following C. K. Barrett, has noted that the Fourth Gospel begins in a way which resembles that of the Gospel of Mark: with the noun ἀρχή, the verb ἐγένετο, and a reference to John as sent by God. This fact is best explained by the hypothesis of John’s familiarity with the Gospel of Mark.45 On the other hand, Painter has argued that the Fourth Gospel is not a patchwork of fragments of the Synoptic Gospels, and it may also include elements of oral tradition.46 James W. Barker has recently argued for John’s literary dependence on the Gospel of Matthew, which was hitherto regarded as the least plausible candidate for being one of John’s synoptic sources. In Barker’s opinion, the bipartite formula concerning forgiving and retaining sins (Jn 20:23) is a reworking of the structurally and thematically related bipartite Matthean formula concerning binding and loosing (Mt 18:18), together with its Matthean redactional context concerning church discipline (Mt 18). Likewise, in his opinion the scriptural quotation in Jn 12:15 was in fact borrowed from Mt 21:5 because of the common pattern of similarities and 42 W. E. S. North, ‘The Anointing in John 12:1-8: A Tale of Two Hypotheses’, in T. Thatcher and C. H. Williams (eds.), Engaging with C. H. Dodd, 216–230 (esp. 220–230); ead., ‘Points and Stars: John and the Synoptics’, in ead., A Journey Round John: Tradition, Interpretation, and Context in the Fourth Gospel (LNTS 534; Bloomsbury T&T Clark: London [et al.] 2015), 207–219 (esp. 215–218). 43 M. Lang, ‘Andersheit und Musterwissen: Beobachtungen zum Verhältnis Johannes und die Synoptiker anhand von Johannes 6,1-71’, in J. Verheyden [et al.] (eds.), Studies, 189–204 (esp. 197). 44 T. Nicklas, ‘“Du bist nur ein Mensch und machst dich selbst zu Gott” (Johannes 10,33): Das Motiv der Gotteslästerung bei Johannes vor dem Hintergrund der Synoptiker’, in J. Verheyden [et al.] (eds.), Studies, 239–256 (esp. 255). 45 J. Painter, ‘The Prologue as an Hermeneutical Key to Reading the Fourth Gospel’, in J. Verheyden [et al.] (eds.), Studies, 37–60 (esp. 43). 46 Id., ‘The Fourth Gospel and the Founder of Christianity: The Place of Historical Tradition in the Work of C. H. Dodd’, in T. Thatcher and C. H. Williams (eds.), Engaging with C. H. Dodd, 265–284 (esp. 267–270).

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dissimilarities of Mt 21:5 and Jn 12:15 in comparison to Zech 9:9 LXX.47 However, in his discussion of Matthew’s and John’s different attitudes to Samaria,48 the American scholar does not take into consideration the possibility of John’s use of Acts, in which the mission in Samaria is an important element of the Lucan story. In his recent article, Roland Bergmeier argues that numerous particular details of various literary characters in the Fourth Gospel (Mary of Bethany, Nicodemus, etc.) were borrowed from the Synoptic Gospels.49 In the opinion of Michael Chung, John’s use of the literary technique of intercalation in Jn 12:1-2.3-8.9-11 reflects its Marcan use in the thematically corresponding text Mk 14:1-2.3-9.10-11, a fact which points to John’s familiarity with the literary form of the Marcan Gospel.50 Alas, Chung’s argument concerning thematic correspondence between the curious Jewish crowd (Jn 12:9-11) and the Jewish betrayer Judas (Mk 14:10-11)51 is rather unconvincing. Chris Keith has recently presented an interesting argument for John’s literary dependence on the Synoptic Gospels. The British scholar has argued that the intentionally competitive rhetoric of the ‘colophons’ Jn 20:30-31; 21:24-25 suggests that their author was familiar with earlier, similar, book-size textualizations of the Jesus tradition, which were most probably known to him in the form of the Synoptic Gospels.52 In his recently completed and translated commentary on the Gospel of John, Jean Zumstein has argued that the dependence of John on Mark and possibly also Luke does not resemble that of Matthew or Luke on Mark, but it should rather be explained in terms of literary hypertextuality. In the opinion of the Swiss scholar, the implied author of the Fourth Gospel assumed the implied reader’s know­ ledge of at least the Gospel of Mark.53

47 J. W. Barker, John’s Use of Matthew (Fortress: Minneapolis 2015), 37–92. 48 Ibid. 93–106. 49 R. Bergmeier, ‘Das vierte Evangelium in seiner Stellung zwischen Synoptikern und Gnosis’, in id., Zwischen Synoptikern und Gnosis – ein viertes Evangelium: Studien zum Johannesevangelium und zur Gnosis (NTOA 108; Vandenhoeck & Ruprecht: Göttingen 2015), 10–68 (esp. 55–60). 50 M. Chung, ‘A Bracketed Bethany Anointing’, BBR 25 (2015) 359–369 (esp. 368). 51 Ibid. 52 C. Keith, ‘The Competitive Textualization of the Jesus Tradition in John 20:30-31 and 21:24-25’, CBQ 78 (2016) 321–337. 53 J. Zumstein, Das Johannesevangelium (KEK 2; Vandenhoeck & Ruprecht: Göttingen 2016), 46–47.

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Udo Schnelle argues that the common literary genre of the gospel, as well as composition analogies (especially in the passion narrative) point to John’s acquaintance with the Synoptic Gospels, especially the Gospels of Mark and Luke. However, according to the German scholar, John used the synoptic traditions in a highly selective way, reworking them according to his theological aims and supplementing them with other traditions.54

The Fourth Gospel and the Acts of the Apostles The issue of the possible literary relationship between the Fourth Gospel and the Acts of the Apostles has, alas, attracted attention of only few scholars. This fact is really surprising in view of the growing scholarly recognition of John’s dependence on the Synoptic Gospels, including the Gospel of Luke. Stanisław Mędala has argued that there are intriguing similarities in the changing geographic framework of the opening parts of the Fourth Gospel and the Acts of the Apostles (Jerusalem, Judaea, Samaria, Galilee, and the ends of the world). In the opinion of the Polish scholar, these similarities suggest that John resolved to inscribe the history of early Christianity into the history of Jesus. However, in Mędala’s opinion it is also possible that a primitive Johannine document concerning the spreading of Jesus’ teaching was used by Luke in Acts to show the continuity between the activities of Jesus and the Church.55 If, as is consistently argued in this monograph, it was John who used the work of Luke, and not vice versa, then Mędala’s former hypothesis is certainly very insightful. According to Andreas J. Köstenberger, John thematically developed (‘transposed’) many motifs from the Gospel of Mark and possibly also the Gospel of Luke. Moreover, John reworked the two volumes of Luke-Acts into his own twopart work, which consists of the Book of Signs (Jn 1–12) and the Book of Exaltation (Jn 13–20). Accordingly, he reworked the pattern of the Church’s mission in Acts into the pattern of Jesus’ own ministry.56 The latter idea is particularly interesting,

54 U. Schnelle, Einleitung, 577–581, 593. 55 S. Mędala, Ewangelia Jana, vol. 1, 44. 56 A. J. Köstenberger, ‘John’s Transposition Theology: Retelling the Story of Jesus in a Different Key’, in M. F. Bird and J. Maston (eds.), Earliest Christian History: History, Literature, and Theology, Festschrift M. Hengel (WUNT 2.320; Mohr Siebeck: Tübingen 2012), 191–226 (esp. 216, 218–219); id., ‘Johannine Fallacies: Ten Common Misconceptions Regarding John’s Gospel’, in L. D. Chrupcała (ed.), Rediscovering John, Festschrift F. Manns (Analecta 80; Terra Santa: Milano 2013), 1–25 (esp. 8–9).

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although, contrary to Köstenberger’s intention to present John as an eyewitness of Jesus’ life,57 it seriously undermines the historicity of the Johannine story of Jesus. Petrus Maritz has recently argued that John used not only the Synoptic Gospels (including the Gospel of Luke), but also the Acts of the Apostles.58 However, his arguments that the motif of Judas’ greed and ‘fall’ (Jn 12:6) originates from Acts 1:18, and that the allegedly planned stoning of Lazarus (Jn 12:9-11) reflects the stoning of Stephen (Acts 7:54-60)59 are rather weak. More plausible is Maritz’s structural argument that the narrative shift in the Fourth Gospel: John the Baptist → Peter → the disciple whom Jesus loved reflects the similar narrative shift in Acts: Peter → James → Paul.60 Likewise quite plausible is the argument that the story of the Samaritan woman (Jn 4:1-42) reflects the importance of Samaria in Acts.61 Therefore, although Maritz’s arguments for John’s dependence on the Acts of the Apostles are at times quite weak, some of his intuitions are certainly worthy of notice. The suggestions presented by these scholars, although evidently not fully developed, commonly point to the fact that there are some intriguing correspondences in the order of themes and/or geographic locations in the Fourth Gospel and the Acts of the Apostles. The present monograph is devoted to an in-depth analysis of such preliminary suggestions.

The Fourth Gospel and other writings It is difficult to ascertain the direction of the relationship between the Fourth Gospel and the Letters of John if only these works are compared with each other. However, if it is true, as is consistently argued in this monograph, that the Fourth Gospel is a reworking of the Acts of the Apostles, then it can be argued that various motifs from the Letters of John were used in the Fourth Gospel62 in order to illustrate the particular ideas of the Acts of the Apostles.

57 Id., A Theology of John’s Gospel and Letters (BTNT; Zondervan: Grand Rapids 2009), 561–563; id., ‘John’s Transposition’, 219–220. 58 P. Maritz, ‘Judas Iscariot: Ironic Testimony of the Fallen Disciple in John 12,1-11’, in J. Verheyden [et al.] (eds.), Studies, 289–316 (esp. 312–313). 59 Ibid. 312. 60 Ibid. 61 Ibid. 312–313. 62 For arguments suggesting this direction of literary dependence, see U. Schnelle, ‘Die Reihenfolge der johanneischen Schriften’, NTS 57 (2011) 91–113 (esp. 102–110); id., Einleitung, 517–522.

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The same, mutatis mutandis, refers to the dependence of the Fourth Gospel on the Pauline and post-Pauline letters, the writings of Josephus, and the Synoptic Gospels.63

Date of composition The terminus a quo of the composition of the Fourth Gospel is determined, as is consistently argued in this commentary, by its literary dependence on all three Synoptic Gospels and the Acts of the Apostles. The Gospel of Mark was written after the writings of Flavius Josephus, so not earlier than c. ad 100–110, maybe even as late as c. ad 130–135.64 The Lucan Gospel and the Acts of the Apostles were most likely written c. ad 120–140.65 The Gospel of Matthew was probably written c. ad 130–150, most likely c. ad 145–150.66 The terminus ad quem of the composition of the Fourth Gospel is constituted by its use in Justin’s Apologia I67 (cf. 1 Apol. 61.4-5 and Jn 3:3-5, etc.),68 which was

63 For a similar use of other writings in the Synoptic Gospels, see my recent hypertextual commentaries on the Gospels of Mark, Luke, and Matthew. 64 Cf. B. Adamczewski, Mark, 110 n. 12, 158–159 n. 140, 202 n. 17. 65 As concerns the Gospel of Luke, see e.g. C. Mount, Pauline Christianity: Luke-Acts and the Legacy of Paul (NovTSup 104; Brill: Leiden · Boston · Köln 2002), 168: sometime before about ad 130; B. Adamczewski, Luke, 23: c. ad 120–140. As concerns the Acts of the Apostles, see e.g. W. O. Walker, Jr., ‘The Portrayal of Aquila and Priscilla in Acts: The Question of Sources’, NTS 54 (2008) 479–495 (esp. 495): in the middle of the second century ad; R. I. Pervo, Acts: A Commentary, ed. H. W. Attridge (Hermeneia; Fortress: Minneapolis 2009), 5, 20: c. ad 115; id., ‘Acts in the Suburbs of the Apologists’, in T. E. Phillips (ed.), Contemporary Studies in Acts (Mercer University: [s.l.] 2009), 29–46 (esp. 46): c. ad 110–130; K. Backhaus, ‘Zur Datierung der Apostelgeschichte: Ein Ordnungsversuch im chronologischen Chaos’, ZNW 108 (2017) 212–258 (esp. 258): c. ad 100–130. 66 Cf. B. Adamczewski, Matthew, 27. 67 The possible use of the Fourth Gospel in the writings of Ignatius of Antioch and Papias is not taken into consideration here because of the uncertainty of the dating of these writings. All other writings which allude to or quote the Fourth Gospel are usually dated to the second half of the second century ad or later. Cf. T. Nagel, Die Rezeption des Johannesevangeliums im 2. Jahrhundert: Studien zur vorirenäischen Aneignung und Auslegung des vierten Evangeliums in christlicher und christlich-gnostischer Literatur (ABG 2; Evangelische: Leipzig 2000), 473–475. 68 See ibid. 94–116; C. E. Hill, ‘“The Orthodox Gospel”: The Reception of John in the Great Church prior to Irenaeus’, in T. Rasimus (ed.), The Legacy of John: Second-Century Reception of the Fourth Gospel (NovTSup 132; Brill: Leiden · Boston 2010), 233–300

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in turn composed in ad 153 or shortly after that date.69 The palaeographic dating of the earliest known manuscripts of the Fourth Gospel can only suggest that this Gospel was composed before the end of the second century ad.70 Accordingly, the Fourth Gospel was probably written c. ad 140–155, most likely c. ad 150–155.

Sequential hypertextuality In my earlier monograph concerning the relationship between the Fourth Gospel and the Acts of the Apostles, I argued that this relationship can best be explained in terms of sequentially arranged, hypertextual reworking of the Acts of the Apostles in the Fourth Gospel.71 Some recent studies on the relationship between the Fourth Gospel and the Old Testament reveal that the idea of the Fourth Gospel being a hypertext of earlier writings gradually becomes persuasive to biblical scholars. In his recent study on the relationship between the Fourth Gospel and the Greek Pentateuch, Ronald D. Peters first presents Gérard Genette’s concept of literary hypertextuality72 and then proceeds to argue that John’s conscious and deliberate use of the noun σημεῖα creates a hyperlink between the Fourth Gospel and the Septuagint.73 Although Peters’s study is mainly devoted to the use of the

69 70

71 72

73

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(esp. 252–265); P. F. Bartholomä, The Johannine Discourses and the Teaching of Jesus in the Synoptics: A Contribution to the Discussion Concerning the Authenticity of Jesus’ Words in the Fourth Gospel (TANZ 57; Francke: Tübingen 2012), 12–13. Cf. Justin, Apologie pour les chrétiens, ed. C. Munier (SC 507; Cerf: Paris 2006), 28. For the dating of the manuscript 𝔓52, which seems to be the earliest preserved manuscript of the Fourth Gospel, see B. Nongbri, ‘The Use and Abuse of 𝔓52: Papyrological Pitfalls in the Dating of the Fourth Gospel’, HTR 98 (2005) 23–48 (here: 46): ‘any serious consideration of the window of possible dates for 𝔓52 must include dates in the later second and early third centuries’; D. Barker, ‘The Dating of New Testament Papyri’, NTS 57 (2011) 571–582 (here: 575): ‘a date of II or III could be assigned’. The manuscript 𝔓52 is dated to 125–175, but probably to the second half of the second century, by P. Orsini and W. Clarysse, ‘Early New Testament Manuscripts and Their Dates: A Critique of Theological Palaeography’, ETL 88 (2012) 443–474 (esp. 462, 466, 470). B. Adamczewski, Narrative ‘We’, 39–43. According to Genette, hypertextuality can be defined as any relationship uniting a text B (which is in such a case called hypertext) to an earlier text A (which is called hypotext), upon which it grafts itself in a manner that is not that of commentary: G. Genette, Palimpsestes: La littérature au second degré (Seuil: [s.l.] 1982), 13. R. D. Peters, ‘Σημεῖα, Signs, as a Hyperlink between the Fourth Gospel and the Greek Pentateuch’, in L. K. Fuller Dow, C. A. Evans, and A. W. Pitts (eds.), The Language and

notion of signs in both the Pentateuch and the Fourth Gospel, he also interestingly suggests the presence of at least one element of sequentially arranged hypertextuality between the Fourth Gospel and the Greek Pentateuch. Peter argues that just as the Fourth Gospel begins with an allusion to Gen 1:1 LXX, it ends in Jn 20:30-31 and also Jn 21 with an echo of the obituary of Moses, who did signs and wonders (Deut 34:10-12 LXX).74 In a somewhat different way, Brian N. Peterson has argued that the general thematic structure of the Fourth Gospel reflects the general thematic structure of the Book of Ezekiel.75 Peterson does not use the notion of sequentially arranged hypertextuality, but his argument can be described in terms of postulating John’s sequential hypertextual use of the Book of Ezekiel. It is interesting to note that in his review of Peterson’s book, Pieter de Vries agrees with Peterson’s main thesis that John structured his gospel around the four visions of Ezekiel, so that the macrostructure of Ezekiel had a formative influence on the Fourth Gospel.76 On the other hand, Wil Rogan’s review of Peterson’s book is much more negative. Rogan argues that Peterson simply juxtaposes texts from John and Ezekiel, generalizes elements of both texts, posits a parallel, and on that basis asserts literary dependence. In Rogan’s view, Peterson’s parallels are too general to function as proofs of John’s literary dependence particularly on Ezekiel. Moreover, Rogan argues that the hypothesis of literary dependence should be based not on the mere existence of parallels, but on their function in the later text, in this case in the Fourth Gospel.77 These conflicting reviews show that the hypotheses of the existence of a sequentially arranged, hypertextual relationship between the Fourth Gospel and some earlier texts can be persuasive to some scholars, but unconvincing to others. In fact, in modern biblical scholarship high level of ‘visibility’ of references to other texts (defined as quotations, allusions, and echoes, according to the diminishing

74 75 76 77

Literature of the New Testament, Festschrift S. E. Porter (BibInt 150; Brill: Leiden · Boston 2017), 371–397 (esp. 374–377, 385–395). Ibid. 394. B. N. Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Fortress: Minneapolis 2015). P. de Vries, Review of B. N. Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Fortress: Minneapolis 2015), RBL 01/2017 [https:// www.bookreviews.org/pdf/11199_12447.pdf]. W. Rogan, Review of B. N. Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Fortress: Minneapolis 2015), RBL 12/2017 [https:// www.bookreviews.org/pdf/11199_12457.pdf].

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level of ‘visibility’) is usually taken as a token of their communicational significance and authorial intention.78 However, low level of ‘visibility’ of intertextual references does not necessarily mean that they are less significant or less intended by the author, even if in such cases the possibility of demonstrating their existence and meaning with a high degree of scholarly certainty is much more difficult. In fact, scholarly experience with the interpretation of literary texts shows that an analysis of covert allusive structures, which were expressed with the use of barely recognizable, subtle evocations, but in a structurally organized way, may be much more important for discovering the overall meaning of the text, as well as the authorial intention behind it, than an analysis of clearly ‘visible’, but textually isolated quotations.79 Wil Rogan is certainly right in arguing that in order to postulate the existence of a hypertextual relationship to an earlier text, the impact of this earlier text on the later text must be demonstrated. However, Rogan is wrong in suggesting that such impact must be a part of the communicative intention of the author of the later text. In fact, the creation of a literary, even quite loosely planned reworking of an earlier text usually leaves some unconsciously left traces, such as logical inconsistences, surprising features, etc. Therefore, in the analysis of the postulated, sequentially organized, hypertextual relationship between the Fourth Gospel and the Acts of the Apostles several criteria for detecting such a relationship should be taken together into due consideration. In line with the results of previous research on the phenomenon of intertextuality in biblical writings, the following ten criteria should be regarded as particularly important: (a) accessibility of the postulated hypotext to the author of the hypertext, (b) common order of the postulated correspondences between the hypertext and the hypotext, (c) density of the postulated correspondences, (d) thematic similarity of the corresponding fragments, (e) verbal similarity of the corresponding fragments, (f) distinctiveness of the postulated correspondences for both texts, (g) probable intended function of the postulated  correspondences, (h) surprising features in the later text caused by the postulated correspondences to the earlier text, (i) significance of the postulated correspondences for the explanation of the later text, and (j) analogy with the 78 Cf. e.g. P. Foster, ‘Echoes without Resonance: Critiquing Certain Aspects of Recent Scholarly Trends in the Study of the Jewish Scriptures in the New Testament’, JSNT 38.1 (2015) 96–111 (esp. 109). 79 Cf. E. H. Gerber, The Scriptural Tale in the Fourth Gospel: With Particular Reference to the Prologue and a Syncretic (Oral and Written) Poetics (BibInt 147; Brill: Leiden · Boston 2017), 71–79.

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procedures of literary reworking used in other writings composed in the same literary milieu and at roughly the same time.80 The main aim of this monograph consists in analysing the details of the sequential hypertextual reworking of the Acts of the Apostles in the Fourth Gospel. Therefore, allusions to other works in the Fourth Gospel will only be discussed here in a selective way, in order not to overload the analysis with mentioning all possible intertextual references to other writings.

80 For a discussion of these and similar criteria, see e.g. R. B. Hays, Echoes of Scripture in the Letters of Paul (Yale University: New Haven · London 1989), 29–32; D. R. MacDonald, ‘A Categorization of Antetextuality in the Gospels and Acts: A Case for Luke’s Imitation of Plato and Xenophon to Depict Paul as a Christian Socrates’, in T. L. Brodie, D. R. MacDonald, and S. E. Porter (eds.), The Intertextuality of the Epistles: Explorations in Theory and Practice (NTMon 16; Sheffield Phoenix: Sheffield 2006), 211–225 (esp. 212); B. Adamczewski, Luke, 24–32.

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Chapter 1. Jn 1 as a sequential hypertextual reworking of Acts 1 The Johannine story concerning the initial stage of Jesus’ activity, from the opening prologue to the calling of the disciple named Nathanael (Jn 1), is a result of a sequential hypertextual reworking of the Lucan story concerning the initial stage of the activity of the Jerusalem community: from the opening prologue to the calling of the apostle named Matthias (Acts 1).

1.1.  Jn 1:1-18 (cf. Acts 1:1-8b) The opening section Jn 1:1-18, with its main themes of the beginning, the first word and book, all things coming into being through the word, life for humans, light to humans, light shining in darkness, a man who came into being, being sent, being sent from God, being named, bearing witness to Jesus, being true light to humans, the word’s dominion over the world, the believers receiving Jesus and resembling him, becoming flesh, dwelling among the believers, the believers seeing glory, being full of grace, John audibly crying out, John’s statement that Jesus was coming after him, Jesus ranking before John, Jesus giving grace, humans not seeing God at any time, and Jesus explaining the mysteries of the Father, sequentially illustrates the main themes of the corresponding opening section Acts 1:1-8b. The opening Johannine idea of the beginning (ἀρχή: Jn 1:1a) with the use of the motif of the first words of the first book of Scripture, ‘In the beginning’ (ἐν ἀρχῇ: Gen 1:1 LXX),1 thematically illustrates the opening Lucan idea of being the first one (superl. πρῶτος: Acts 1:1a), especially in the context of the use of the verb ἄρχομαι (‘beginning’) in Acts 1:1b. The subsequent scriptural motif of the word (ὁ λόγος), which was in the beginning (Jn 1:1-2), linguistically illustrates the subsequent Lucan idea of the 1 Cf. M. J. J. Menken, ‘What Authority Does the Fourth Evangelist Claim for His Book?’, in J. Krans [et al.] (eds.), Paul, John, and Apocalyptic Eschatology, Festschrift M. C. de Boer (NovTSup 149; Brill: Leiden · Boston 2013), 186–202 (esp. 194–195); J. Frey, ‘Between Torah and Stoa: How Could Readers Have Understood the Johannine Logos?’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), The Prologue of the Gospel of John: Its Literary, Theological and Philosophical Contexts: Papers read at the Colloquium Ioanneum 2013 (WUNT 358; Mohr Siebeck: Tübingen 2016), 189–234 (esp. 221); F. Kunath, Die Präexistenz Jesu im Johannesevangelium: Struktur und Theologie eines johanneischen Motivs (BZNW 212; De Gruyter: Berlin · Boston 2016), 334.

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Scripture-like word/book (ὁ λόγος), which was composed as the first one and which concerned the beginning (ἄρχομαι: cf. Acts 1:1b) of the activity of Jesus (Acts 1:1a). The related, quite surprising idea of the divine word being directed to (λόγος + εἰμί + πρός: cf. Acts 13:15)2 God (θεός: Jn 1:1b-2) illustrates the related Lucan idea of the gospel word/book being dedicated to ‘God-friendly’ Theophilus (Θεό*: Acts 1:1a; cf. Lk 1:3). The particular motif of the divine, life-giving word which was at the beginning and which was directed to God (ἀρχή + λόγος  + ζωή + ἦν πρὸς τόν: Jn 1:1-2.4) was borrowed from 1 Jn 1:1-2.3 The subsequent thought that all things (πάντα) came into being through the word (ὁ λόγος: Jn 1:3; cf. 1:1-2) linguistically illustrates the subsequent Lucan thought that the narrative word/book (ὁ λόγος) was made about all things (πάντα: Acts 1:1a). The particular motif of the divine word which makes other things to be (ἐγένετο: Jn 1:3) was borrowed from Gen 1:3 LXX etc.4 The subsequent para-scriptural thought that the word was the origin of life for humans (Jn 1:4a; cf. Gen 2:7 LXX: ζωή)5 thematically illustrates the subsequent Lucan thought that Jesus began to act for humans (Acts 1:1bc). The subsequent, surprisingly used after, and not before the motif of life (diff. Gen 1:3-2:7),6 para-scriptural thought that the word was light to humans (Jn 1:4b; cf. Gen 1:3 LXX: φῶς)7 with the use of the well-known metaphor of 2 Cf. U. Busse, ‘Theologie oder Christologie im Johannesprolog?’, in J. Verheyden [et al.] (eds.), Studies in the Gospel of John and Its Christology, Festschrift G. Van Belle (BETL 265; Peeters: Leuven · Paris · Walpole 2014), 1–36 (esp. 2); C. Karakolis, ‘The Logos-Concept and Dramatic Irony in the Johannine Prologue and Narrative’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), Prologue, 139–156 (esp. 142 n. 16); J. G. van der Watt, ‘John 1:1 – A “Riddle”? Grammar and Syntax Considered’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), Prologue, 57–78 (esp. 63–67). 3 Cf. U. C. von Wahlde, The Gospel and Letters of John, vol. 1, Introduction, Analysis, and Reference (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 383; L. Devi­ llers, ‘Le prologue du quatrième évangile, clé de voûte de la littérature johannique’, NTS 58 (2012) 317–330 (esp. 327–328). 4 Cf. M. J. J. Menken, ‘What Authority’, 195; C. R. Sosa Siliezar, Creation Imagery in the Gospel of John (LNTS 546; Bloomsbury T&T Clark: London [et al.] 2015), 34–35; C. Karakolis, ‘Logos-Concept’, 143. 5 Cf. C. S. Keener, The Gospel of John: A Commentary (Hendrickson: Peabody. 2003), [vol. 1,] 386; A. J. Köstenberger, John (BECNT; Baker Academic: Grand Rapids 2004), 30. 6 Cf. C. R. Sosa Siliezar, Creation, 39. 7 Cf. A. J. Köstenberger, John, 30; H. Thyen, Das Johannesevangelium (HNT 6; Mohr Siebeck: Tübingen 2005), 72; M. Theobald, Das Evangelium nach Johannes: Kapitel 1–12 (RNT; Friedrich Pustet: Regensburg 2009), 115.

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light as referring to teaching (cf. Rom 2:19; Lk 2:32 etc.) thematically illustrates the subsequent Lucan statement that Jesus began to teach humans (Acts 1:1d). The subsequent statement that light shines in darkness, and that that the darkness did not overtake the light (Jn 1:5) with the use of the scriptural motif of the good light (φῶς) of the day (ἡμέρα) prevailing over the darkness (σκοτ*: Gen 1:2-5 LXX)8 thematically illustrates the subsequent Lucan thought that Jesus was teaching during a long period of time (cf. Acts 1:3) until the glorious day (ἡμέρα) of his ascension (Acts 1:2a).9 The particular motif of the light (φῶς) shining (φαίνω) in the darkness (σκοτία; diff. Gen 1:2-5.18: σκότος) and prevailing over it (Jn 1:5) was borrowed from 1 Jn 2:8. The subsequent, surprisingly introduced10 post-synoptic motif of a man who was sent (ἀποστέλλω: Jn 1:6ab; cf. Mk 1:2 par. Lk 7:27) linguistically illustrates the subsequent Lucan motif of the apostles (ἀπόστολος: Acts 1:2b), that is the ‘sent ones’. The particular motif of the appearance of John (ἐγένετο + Ἰωάννης: Jn 1:6) was borrowed from Mk 1:4.11 The subsequent idea of being sent from God (anarthrous θεός: Jn 1:6b) illustrates the subsequent Lucan remark concerning the Holy Spirit (anarthrous πνεῦμα ἅγιον: Acts 1:2b). In fact, the idea of being sent from (παρά; diff. Acts 10:17: ὑπό) God agrees with the Johannine presentation of the Spirit as sent from (παρά) the Father (Jn 15:26). The subsequent idea of the man being named John (Jn 1:6c; diff. Mk 1:4; Lk 3:2; Mt 3:1: the Baptist simply referred to as Ἰωάννης) thematically illustrates the subsequent Lucan idea of the apostles being chosen (Acts 1:2c). The thematic connection between the motifs of being chosen (ἐκλέγομαι: Acts 1:2c) and being named (ὀνομα*: Jn 1:6c) is post-synoptic (cf. Lk 6:13 etc.). The particular motif of the Baptist whose name was John (ὄνομα + αὐτ* + Ἰωάννης: Jn 1:6c) was borrowed from Lk 1:63 (cf. Lk 1:13). The subsequent, somewhat surprisingly inserted already at this place, repeatedly used idea of bearing witness, so that all might believe, presumably in Jesus 8 Cf. M. C. de Boer, ‘The Original Prologue to the Gospel of John’, NTS 61 (2015) 448–467 (esp. 462). 9 Martinus C. de Boer has rightly argued that Jn 1:1-5 ‘has adopted and adapted the language of creation found in Gen 1.1-5 to serve exclusively christological (vv. 1–2) and soteriological (vv. 3–5) ends’: ibid. 466. In fact, the christological-soteriological thematic structure of Jn 1:1-5 reflects the evangelic-soteriological thematic structure of Acts 1:1-2a. 10 Cf. ibid. 453. 11 Cf. J. Painter, ‘The Prologue as an Hermeneutical Key to Reading the Fourth Gospel’, in J. Verheyden [et al.] (eds.), Studies, 37–60 (esp. 43).

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(Jn 1:7-8; cf. 1:15), with the use of the Lucan motif of being witnesses (μαρτυρ*) to the risen Jesus (Acts 1:8) illustrates the subsequent, thematically related Lucan idea of presenting many convincing proofs of the presence of the risen Jesus (Acts  1:3a-c). The particular motif of bearing witness concerning someone or something (μαρτυρία + μαρτυρέω + περί: Jn 1:7b) was borrowed from 1 Jn 5:9-10. The subsequent motif of being true light to humans (Jn 1:9) thematically illustrates the subsequent Lucan idea of Jesus being visible to humans for forty days (Acts 1:3d).12 The particular motif of the true light (τὸ φῶς τὸ ἀληθινόν: Jn 1:9a) was borrowed from 1 Jn 2:8. The subsequent thought that (a) the word (masc. αὐτός; cf. λόγος: Jn 1:1)13 was in the world, (b) the world was made through him, (c) and the presumably Gentile world did not know him (Jn 1:10) in a sequential way, linguistically and thematically illustrates the subsequent Lucan thought that (a) Jesus was speaking (λέγω) about (b) the kingdom (c) of God (Acts 1:3e). The subsequent thought that not the world, but only the believers received the word and became children of God through faith in him, with Jesus-like authority (ἐξουσία: cf. Mk 1:22.27; 3:15 parr. etc.) and supernatural origin (Jn 1:11-13), thematically illustrates the subsequent Lucan thought that Jesus gathered his believers (Acts 1:4a). The particular motif of the believers being children of God (τέκνα θεοῦ: Jn 1:12) is post-Pauline (cf. Rom 8:16; Phlp 2:15 etc.), but it could have been directly borrowed from 1 Jn 3:1-2.14 The subsequent statement that the word became flesh (Jn 1:14a), a statement which is particularly surprising in the context of (a) the preceding statements concerning the supernatural, and not fleshly origin of the believers (cf. Jn 1:13),15 (b) the Johannine opposition between the flesh and the Spirit (cf. Jn 3:6; 6:63; cf.  also 8:15),16 and (c) normal references to Jesus’ body as σῶμα (Jn 2:21; 12 It should be noted that the previously used motif of light (Jn 1:5) likewise illustrated the Lucan idea of Jesus teaching until the day of his ascension (Acts 1:2a). 13 Cf. J. Frey, ‘Between Torah’, 225–226. 14 Cf. L. Devillers, ‘Prologue’, 326–327; U. C. von Wahlde, ‘Some Insights into the Development of the Johannine Community Derived from the Awareness of the “Contexts” of the Johannine Literature’, in id., Gnosticism, Docetism, and the Judaisms of the First Century: The Search for the Wider Context of the Johannine Literature and Why It Matters (LNTS 517; Bloomsbury T&T Clark: London [et al.] 2015), 187–214 (esp. 209). 15 Cf. K. Wengst, Das Johannesevangelium, vol. 1 (TKNT 4,1; W. Kohlhammer: Stuttgart · Berlin · Köln 2000), 61; U. Schnelle, Das Evangelium nach Johannes (THKNT 4; 5th edn., Evangelische: Leipzig 2016), 57. 16 Cf. C. Petterson, From Tomb to Text: The Body of Jesus in the Book of John (T&T Clark Biblical Studies; Bloomsbury T&T Clark: London [et al.] 2017), 47.

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19:31.38.40; 20:12),17 with the use of the Pauline motif of the Jewish city of Jerusalem regarded as merely flesh (σάρξ: Gal 1:16c-17a; 4:23-25) illustrates the subsequent Lucan idea of being commanded not to separate from Jerusalem (Acts 1:4bc). Likewise, the idea of the word dwelling among (ἐσκήνωσεν ἐν) us (Jn 1:14b) with the use of the scriptural motif of God dwelling in (*εσκήνωσεν ἐν) Jerusalem (1 Chr 23:25; cf. Ezr 7:15; Ps 15[14]:1; Zech 8:3;18 2 Chr 6:2 LXX etc.) illustrates the same Lucan idea of remaining in Jerusalem (Acts 1:4c). Similarly, the idea of the believers seeing the glory of the word (Jn 1:14c) with the use of the scriptural motif of the believers seeing the glory of God in Jerusalem (θεασάμε* + τὴν δόξαν: cf. Tob 13:16 etc.) again illustrates the Lucan idea of the disciples being commanded to remain in Jerusalem (Acts 1:4c). The particular motif of the believers having seen the word (ἐθεασάμεθα + λόγος: Jn 1:14c) was borrowed from 1 Jn 1:1. Likewise, the motif of Jesus as the only begotten (μονογενής) of the Father (πατήρ: Jn 1:14d) was borrowed from 1 Jn 4:9.14. The subsequent motif of being full of grace, which originates from the Father (πατρός: Jn 1:14de),19 with the use of the Pauline motif of gifts of grace (χάρισ*) being related to the Spirit (πνευμα*: 1 Cor 12:4; Rom 1:11; Col 3:16) illustrates the subsequent Lucan motif of the Holy Spirit, presented as the promise of the Father (Acts 1:4d; cf. 1:5b). The particular motif of being full of grace and another gift (πλήρης χάριτος καί: Jn 1:14e) was borrowed from Acts 6:8. For this reason, since in the bipartite phrase πλήρης χάριτος καὶ ἀληθείας (Jn 1:14e)20 the motif of grace corresponds to that of the Holy Spirit (Acts 1:4d.5b), the following motif of philosophy-related truth21 corresponds to the sapiential motif of wisdom in the thematically related, Lucan bipartite phrase πλήρεις πνεύματος καὶ σοφίας (Acts 6:3).

17 The clearly non-Jewish idea of chewing Jesus’ flesh and drinking his blood in Jn 6:51-56 has a particular intertextual function. 18 Cf. A. Kubiś, The Book of Zechariah in the Gospel of John (EBib, ns 64; J. Gabalda: Pendé 2012), 416–418. 19 Cf. U. Busse, ‘Theologie’, 21; A. J. Akala, The Son-Father Relationship and Christological Symbolism in the Gospel of John (LNTS 505; Bloomsbury T&T Clark: London [et al.] 2015), 163. 20 Contrary to the widespread opinion, this phrase does not evidently allude to Exod 34:6. See F. J. Moloney, ‘The Use of χάρις in John 1:14, 16-17: A Key to the Johannine Narrative’, in id., Johannine Studies 1975–2017 (WUNT 372; Mohr Siebeck: Tübingen 2017), 283–305 (esp. 293–295). 21 Cf. J. Ringleben, Das philosophische Evangelium: Theologische Auslegung des Johannesevangeliums im Horizont des Sprachdenkens (HUT 64; Mohr Siebeck: Tübingen 2014), 108.

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From the linguistic point of view, the adjective πλήρης followed by a genitive was used in the Fourth Gospel only once (in Jn 1:14), whereas Luke used it 2 times in his Gospel and 8 times in Acts. The variant with two following nouns in the genitive (as in Jn 1:14) was used by Luke 6 times in Acts. Therefore, it is typically Lucan.22 Accordingly, it was most likely borrowed by John from the Acts of the Apostles, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent, somewhat surprisingly inserted motif of John ( Ἰωάννης) audibly crying out (Jn 1:15a-c; diff. Mk 1:4 parr. etc.: preaching) thematically and linguistically illustrates the subsequent Lucan motif of audibly hearing about John (Acts 1:4e-5a). The subsequent reference to John’s previous statement that Jesus was coming after him (Jn 1:15d-f) with the use of the Matthean motif of John pointing to Jesus as coming after him (ὁ… ὀπίσω μου ἐρχόμενος: Mt 3:11b),23 which is thematically related to the previously used motif of John baptizing merely with water (μέν + βαπτίζω + ὕδατι: Mt 3:11a), illustrates the subsequent Lucan statement that John baptized merely with water (Acts 1:5a). The subsequent idea of Jesus ranking before John24 and giving grace (Jn 1:15g17) thematically illustrates the subsequent Lucan idea of Jesus baptizing not with water, but with the Holy Spirit (Acts 1:5b). In fact, the idea of Jesus being full of grace (Jn 1:14e) already previously illustrated the Lucan idea of the promised Spirit (Acts 1:4d). The particular motif of the contrast between the law (νόμος), which was given through Moses, and the grace (χάρις), which came through Christ (Χριστός: Jn 1:16-17), is post-Pauline (cf. Gal 2:21; 5:4 etc.). The subsequent motif of humans not having seen God at any time (Jn 1:18a)25 thematically illustrates the subsequent Lucan idea of humans not coming to

22 Cf. A. Denaux, R. Corstjens, and H. Mardaga, The Vocabulary of Luke: An Alphabetical Presentation and a Survey of Characteristic and Noteworthy Words and Word Groups in Luke’s Gospel (BTS 10; Peeters: Leuven · Paris · Walpole, Mass. 2009), 509–510. 23 Cf. R. Bergmeier, ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, in id., Zwischen Synoptikern und Gnosis – ein viertes Evangelium: Studien zum Johannesevangelium und zur Gnosis (NTOA 108; Vandenhoeck & Ruprecht: Göttingen 2015), 69–101 (esp. 93). 24 For various possibilities of interpreting Jn 1:15gh, see F. Kunath, Präexistenz, 80–107. 25 Cf. D. van der Merwe, ‘Early Christian Spirituality in the Gospel of John: A Toraic Stimulus’, in L. D. Chrupcała (ed.), Rediscovering John, Festschrift F. Manns (Analecta 80; Terra Santa: Milano 2013), 145–165 (esp. 156–159); C. H. Williams, ‘(Not) Seeing God in the Prologue and Body of John’s Gospel’, in J. G. van der Watt, R. A. Culpepper,

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know the times of the Father (Acts 1:6-7c). The particular motif of no one having ever seen God (θεὸν οὐδείς + ἑώρακεν + πώποτε: Jn 1:18a) was borrowed from 1 Jn 4:12.20. The subsequent idea of Jesus explaining the mysteries of the Father (ὁ πατήρ: Jn 1:18bc) thematically and linguistically illustrates the subsequent Lucan idea of Jesus foretelling the Spirit’s coming at the time mysteriously set by the Father (Acts 1:7d-8b; cf. 1:7b). Therefore, the christological idea of Jesus being the only begotten God26 and being in the bosom of the Father (Jn 1:18b) probably illustrates the Lucan idea of Jesus knowing that the Spirit would come after not many days (Acts 1:5d), although this time was unknown to humans, but was set by the authority of the Father (Acts 1:7b-d). From the linguistic point of view, the verb ἐξηγέομαι, together with the related motif of explaining or describing the actions of God, was used in the Fourth Gospel only once (in Jn 1:18), whereas Luke used it, in similar contexts, once in his Gospel and 4 times in Acts. Therefore, it is typically Lucan.27 Accordingly, it was most likely borrowed by John from the Lucan work, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the work of Luke.

1.2.  Jn 1:19-34 (cf. Acts 1:8c-10b) The section Jn 1:19-34, with its main themes of testimony concerning Jesus, testifying to the Jews coming from Jerusalem, the region outside Judaea, a new period of time, watching Jesus, taking away, not knowing Jesus, looking towards heaven, again not knowing Jesus, and confessing Jesus as the Son of God, sequentially illustrates the main themes of the corresponding section Acts 1:8c-10b. The somewhat surprising presentation of the activity of John the Baptist in terms of a testimony (μαρτυρία) concerning Jesus (Jn 1:19a), a description which significantly differs from the synoptic presentations of the activity of John (Mk 1:2-14 parr.), linguistically and thematically illustrates the Lucan idea of being witnesses (μάρτυρες) to Jesus (Acts 1:8c).

and U. Schnelle (eds.), Prologue, 79–98; O. J. Filtvedt, ‘The Transcendence and Visibility of the Father in the Gospel of John’, ZNW 108 (2017) 90–118 (esp. 99–102). 26 Cf. B. J. Burkholder, ‘Considering the Possibility of a Theological Corruption in John 1,18 in Light of its Early Reception’, ZNW 103 (2012) 64–83. 27 Cf. A. Denaux, R. Corstjens, and H. Mardaga, Vocabulary, 224.

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The subsequent partly non-synoptic account of the Jews ( Ἰουδαῖοι) coming from Jerusalem ( Ἱεροσόλυμα) and repeatedly asking John, who in response gradually gave his testimony, leading away from Jewish messianism (Jn 1:19b27; diff. Mk 1:7-8 parr.), linguistically and thematically illustrates the subsequent Lucan idea of being witnesses gradually, first in Jerusalem and then in all Judaea and Samaria ( Ἰερουσαλήμ + Ἰουδαία: Acts 1:8c). The particular motif of confessing Jesus, and not denying him (ὁμολογέω + ἀρνέομαι: Jn 1:20a-c), was borrowed from Mt 10:32-33 par. Lk 12:8-9. The idea of being the Messiah, Elijah, or the prophet (εἰμί + ὁ χριστός + Ἠλίας + προφήτης: Jn 1:20d-21; diff. Lk 1:17; Mt 11:13-14; 17:12-13 concerning John)28 was borrowed from Mk 8:28-29 parr. and conflated with the testimony of John concerning Jesus (οὐκ εἰμί: Acts 13:25)29 in order to assimilate it to a testimony concerning the risen Jesus (Acts 1:8c). The motif of the quotation from the prophet Isaiah (cf. Is 40:3 LXX),30 which was applied to John (φωνὴ βοῶντος ἐν τῇ ἐρήμῳ + εὐθ* + τὴν ὁδὸν κυρίου + καθώς + Ἠσαΐας ὁ προφήτης: Jn 1:23), was borrowed from Mk 1:2-3,31 conflated with Mt 3:3 (λέγω), and simplified (ἑτοιμάσατε + εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ → εὐθύνατε). The motif of the presence of the Pharisees at John’s baptism (τῶν Φαρισαίων: Jn 1:24) was borrowed from Mt 3:7.32 The motif of John’s prediction of the coming of a stronger one (Jn 1:26-27) was borrowed from Lk 3:16 (ἀποκρίνομαι + ὁ Ἰωάννης + λέγων + τὸν ἱμάντα) and conflated not only with the parallel text Mt 3:11 (ἐγώ + βαπτίζω ἐν ὕδατι + ὁ… ὀπίσω μου ἐρχόμενος), but also, somewhat surprisingly, with Lk 24:36-37 (μέσος + ἕστη* + not knowing Jesus) and Acts 13:25 (οὗ οὐκ εἰμὶ ἄξιος + τὸ ὑπόδημα)33 in order to assimilate it to a testimony concerning the risen Jesus (Acts 1:8c). 28 Cf. J. Frey, ‘Das Vierte Evangelium auf dem Hintergrund der älteren Evangelientradition: Zum Problem: Johannes und die Synoptiker’, in T. Söding (ed.), Johannesevangelium – Mitte oder Rand des Kanons? Neue Standortbestimmungen (QD 203; Herder: Freiburg · Basel · Wien 2003), 60–118 (esp. 95). 29 For a discussion concerning the use of such micro-conflations in ancient literature and in the Gospels, see recently J. W. Barker, ‘Ancient Compositional Practices and the Gospels: A Reassessment’, JBL 135 (2016) 109–121 (esp. 111). 30 Cf. B. G. Schuchard, ‘Form versus Function: Citation Technique and Authorial Intention in the Gospel of John’, in A. D. Myers and B. G. Schuchard (eds.), Abiding Words: The Use of Scripture in the Gospel of John (RBS 81; SBL: Atlanta 2015), 23–45 (esp. 29–30). 31 Cf. J. Frey, ‘Vierte Evangelium’, 95–97. 32 Cf. J. W. Barker, John’s Use of Matthew (Fortress: Minneapolis 2015), 111, 113. 33 Cf. J. Beutler, Das Johannesevangelium: Kommentar (Herder: Freiburg · Basel · Wien 2013), 103.

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The subsequent scriptural motif of the region on the other side of the Jordan, so outside the territory of Judaea (Jn 1:28; cf. Deut 1:1.5 LXX etc.: πέραν τοῦ Ἰορδάνου), by means of the hypertextual procedure of spatial translation34 illustrates the subsequent Lucan remark concerning the end of the earth (Acts 1:8c). The related, surprising remark concerning the otherwise unknown Bethany (Βηθανία) on the other side of the Jordan (Jn 1:28; diff. Mk 11:1.11-12; 14:3 parr.; Jn 11:1.18; 12:1)35 in fact alludes to the Lucan idea of Bethany as the place of Jesus being carried up into heaven (Lk 24:50-51) and to the thematically related scriptural motif of Elijah being taken up (ἀνελήμφθη) into heaven on the other side of the Jordan (2 Kgs 2:7-11 LXX).36 In this way, John illustrated the Lucan placement of the idea of being witnesses to the end of the earth (Acts 1:8c) in the context of Jesus being taken up like Elijah (Acts 1:2.9). The subsequent temporal remark, ‘on the next day’, which opens a new period of time (Jn 1:29a),37 thematically illustrates the subsequent Lucan temporal remark, ‘when he had spoken these things’, which introduces a new action (Acts 1:9a). The subsequent non-synoptic statement concerning John watching (pres. βλέπω) Jesus (Jn 1:29a; diff. Mk 1:9 parr.) linguistically and thematically illustrates the subsequent Lucan remark concerning the disciples watching (pres. βλέπω) Jesus (Acts 1:9b). After the post-Marcan statement concerning Jesus coming to John (Jn 1:29b; cf. Mk 1:9b: ἔρχομαι), the subsequent non-synoptic motif of the lamb of God who takes away (αἴρω) the sin of the world (Jn 1:29de) linguistically illustrates the subsequent Lucan idea of Jesus being taken up (*αίρω: Acts 1:9c). The motif of Jesus in heaven (Acts 1:9c.11d) being metaphorically presented as God’s lamb (Jn 1:29d.36d) may have been borrowed from Rev 5:6.13 etc.38 If this is true, then 34 See G. Genette, Palimpsestes: La littérature au second degré (Seuil: [s.l.] 1982), 431. 35 Cf. J. R. Michaels, The Gospel of John (NICNT; William B. Eerdmans: Grand Rapids · Cambridge 2010), 106–107. 36 Cf. U. Schnelle, Johannes, 76. 37 Cf. J. Zumstein, Das Johannesevangelium (KEK 2; Vandenhoeck & Ruprecht: Göttingen 2016), 98. 38 The direction of possible literary dependence between the Fourth Gospel and the Book of Revelation is difficult to ascertain with the use of purely literary criteria. The Book of Revelation is, similarly to the Fourth Gospel, a result of sequential hypertextual reworking of the Acts of the Apostles; cf. B. Adamczewski, Constructing Relationships, Constructing Faces: Hypertextuality and Ethopoeia in the New Testament Writings (Peter Lang: Frankfurt am Main [et al.] 2011), 130–134. In agreement with the text-critical rule lectio difficilior potior faciliori, the fact that Jn 1:29de is more evidently adapted to Is 53:4-12 LXX suggests that it is a reworking of Rev 5:6.13 etc., and not vice versa.

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this motif was conflated with the thematically related, scriptural, metaphorical motif of the lamb (ἀμνός: Jn 1:29d) who was taken away (αἴρω) from the earth and who bore the sins (ἁμαρτία) of humans (cf. Is 53:4-12 LXX;39 Acts 8:32-33), as well as the motif of Jesus taking away sins (αἴρω + ἁμαρτία: Jn 1:29e), which was borrowed from 1 Jn 3:5. After the repeated motif of Jesus ranking before John (Jn 1:30; cf. 1:15gh),40 which may additionally allude to the idea of Jesus being taken up (Acts 1:9c), the subsequent post-synoptic motif of John not knowing Jesus (Jn 1:31; cf. Lk 7:18-19) thematically illustrates the subsequent Lucan idea of the disciples not seeing Jesus, who was surrounded by a cloud (Acts 1:9d). The subsequent partly non-synoptic idea of John looking at the Spirit descending from heaven (οὐρανός: Jn 1:32; diff. Mk 1:10 par. Mt 3:16: Jesus seeing; Lk 3:22: all people seeing)41 linguistically and thematically illustrates the subsequent Lucan idea of the disciples staring towards heaven (Acts 1:10a). The particular motif of seeing the Spirit descending like a dove (Jn 1:32de; cf. 1:33fg) was borrowed from Mk 1:10 (τὸ πνεῦμα + καταβαῖνον + ὡς περιστεράν + αὐτός + ὁράω)42 and conflated with the parallel text Lk 3:22 (ἐξ οὐρανοῦ + ἐπ᾽ αὐτόν).43 The somewhat surprisingly repeated motif of John not knowing Jesus (Jn 1:33a; cf. 1:31a) thematically illustrates the subsequent, likewise repeated Lucan idea of Jesus departing from the sight of the disciples (Acts 1:10b; cf. 1:9d). The particular motif of John baptizing in water, and Jesus baptizing in the Holy Spirit (βαπτίζω + ἐν ὕδατι + βαπτίζω + ἐν πνεύματι ἁγίῳ: Jn 1:33c.h) was borrowed from Mt 3:11. The concluding motif of confessing Jesus as the Son of God (Jn 1:34) with the use of the motif of Jesus being glorified at the right hand of God (θεός) after his going to heaven (πορεύομαι + εἰς οὐρανόν: 1 Pet 3:22) again thematically illustrates the idea of Jesus going to heaven (Acts 1:10b). The particular motif of having seen and testified that Jesus is the Son of God (Jn 1:34) resulted from a conflation of 1 Jn 1:3 (ἑωρακα* + ὁ υἱός) and 1 Jn 5:10 (μεμαρτύρηκ* + ὁ υἱὸς τοῦ θεοῦ).

39 Cf. M. J. J. Menken, ‘“The Lamb of God” (John 1,29) in the Light of 1 John 3,4-7’, in G. Van Belle (ed.), The Death of Jesus in the Fourth Gospel (BETL 200; Leuven University: Leuven and Peeters: Leuven · Paris · Dudley 2007), 581–590 (esp. 588–590); J. Zumstein, Johannesevangelium, 99. 40 Cf. F. Kunath, Präexistenz, 168–169. 41 Cf. J. Zumstein, Johannesevangelium, 101–102. 42 Cf. R. Bergmeier, ‘Bedeutung’, 93. 43 Cf. ibid.

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1.3.  Jn 1:35-39 (cf. Acts 1:10c-13c) The section Jn 1:35-39, with its main themes of a new idea, two disciples standing, looking at Jesus moving, pointing to Jesus as the lamb of God, following Jesus, Jesus turning to the disciples, having seen, again following Jesus, calling Jesus in a distinctly Jewish way, providing a Greek name, being close to Jesus’ dwelling place, coming to the dwelling place, and dwelling with Jesus, sequentially illustrates the main themes of the corresponding section Acts 1:10c-13c. The temporal remark, ‘on the next day’, which opens a new period of time (Jn 1:35a; cf. 1:29a)44 thematically illustrates the Lucan phrase ‘and behold’, which introduces a new action (Acts 1:10c). The subsequent partly non-synoptic image of two (δύο) disciples, who stood (εἱστήκει) with John (Jn 1:35), linguistically and thematically illustrates the subsequent Lucan idea of two men, who stood (*ειστήκει) by the believers (Acts 1:10c). The particular motif of John and two of his disciples ( Ἰωάννης + τῶν μαθητῶν αὐτοῦ + δύο: Jn 1:35) was borrowed from Lk 7:18.45 The subsequent idea of John looking at (ἐμβλέπω) Jesus walking by (Jn 1:36ab) linguistically illustrates the subsequent Lucan idea of looking at Jesus departing to heaven (Acts 1:11c). The subsequent, repeated motif of pointing to Jesus as the lamb of God (Jn 1:36cd), which in Jn 1:29de linguistically illustrated the Lucan idea of Jesus being taken up (Acts 1:9c), in Jn 1:36d similarly illustrates the subsequent, likewise repeated Lucan idea of pointing to Jesus as taken up (Acts 1:11d). The subsequent motif of following Jesus (Jn 1:37) thematically illustrates the subsequent Lucan idea of Jesus going to heaven (Acts 1:11d), so in the direction in which the disciples were following him with their eyes (cf. Acts 1:10a.11c). The particular motif of the disciples following Jesus (ἀκολουθέω: Jn 1:37c) is post-synoptic (cf. Mk 1:18 parr. etc.). The subsequent, somewhat surprisingly introduced image of Jesus turning to the disciples (Jn 1:38a) in a graphic way illustrates the subsequent Lucan idea of Jesus coming back to the disciples (Acts 1:11e). The subsequent image of Jesus having seen the disciples (θεασα* + αὐτο*: Jn 1:38b) linguistically illustrates the subsequent Lucan idea of the disciples having seen Jesus (Acts 1:11f). The subsequent, repeated idea of following Jesus (Jn 1:38c; cf. 1:37) thematically illustrates the subsequent, likewise repeated Lucan idea of Jesus going to 44 Cf. J. Zumstein, Johannesevangelium, 106. 45 Cf. R. Bergmeier, ‘Anhang’, in id., Zwischen Synoptikern, 140–144 (esp. 142).

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heaven (Acts 1:11g; cf. 1:11d), so in the direction in which the disciples were following him with their eyes (cf. Acts 1:10a.11c). The subsequent idea of the disciples calling Jesus, in response to his question, in a distinctly Jewish way as ‘rabbi’ (Jn 1:38d-f; cf. Mk 9:5; 11:21; 14:45 etc.) thematically illustrates the subsequent Lucan idea of the disciples returning to the distinctly Jewish city of Jerusalem (Acts 1:12a). The subsequent remark, which provides (ὃ λέγεται) the Greek translation of a Hebrew noun (Jn 1:38gh), thematically illustrates the subsequent Lucan remark, which provides (τοῦ καλουμένου) the Greek name of a Jerusalem mountain (Acts 1:12b; cf. Lk 19:29; 21:37: Ἐλαιῶνος; diff. Mk 1:11 etc.: τῶν ἐλαιῶν). The particular, somewhat surprising thought that the Hebrew noun ‘rabbi’ means ‘teacher’ (Jn 1:38gh) was borrowed from Mt 23:8.46 The subsequent non-synoptic thought that Jesus summoned the disciples to come and see his dwelling place (Jn 1:38i-39c), which surprisingly suggests that the place of their meeting Jesus (cf. Jn 1:36-38), namely Bethany on the other side of the Jordan (cf. Jn 1:28), was close to Jesus’ dwelling place (cf. Jn 1:39d-h), by means of the hypertextual procedure of spatial translation illustrates the subsequent Lucan thought that the Mount of Olives (cf. Acts 1:12b), on which the disciples saw Jesus (cf. Acts 1:11c-12b), was close to Jerusalem (Acts 1:12c). This intertextual correspondence between Bethany on the other side of the Jordan (Jn  1:36-38; cf. 1:28) and the Mount of Olives (Acts 1:12b) confirms the fact that the enigmatic Johannine Bethany on the other side of the Jordan (Jn 1:28) in fact refers to Bethany on the Mount of Olives (cf. Mk 11:1) as the place of Jesus being carried up to heaven (Acts 1:9-11; cf. Lk 24:50-51), a place from which the disciples returned to Jerusalem (Acts 1:12; cf. Lk 24:52). The subsequent image of the disciples coming (*ἦλθ) to Jesus’ dwelling place (Jn 1:39d) linguistically and thematically illustrates the subsequent Lucan idea of the apostles coming to the believers’ dwelling place in Jerusalem (Acts 1:13a). The particular ‘christological concentration’, which consists in the substitution 46 Cf. the somewhat surprising definition of the word ‘rabbi’ in L. I. Rabinowitz, ‘Rabbi, Rabbinate’, in EncJud, vol. 17, 11: ‘The title rabbi is derived from the noun rav, which in biblical Hebrew means “great” and does not occur in the Bible […] In any case it lost its significance, and rabbi became simply the title accorded to a sage.’ Therefore, the fact that this noun occurs in Jewish sources as the title for a Jewish interpreter of the law first in the Mishnah (c. ad 200) most probably resulted from the Jewish writers’ borrowing of the noun in this particular meaning from the Gospels of Matthew and John (c. ad 150), in which it refers to the main ‘teacher’, Jesus. Pace B. Chilton, ‘The Gospel according to John’s Rabbi Jesus’, BBR 25 (2015) 39–54.

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of the Lucan idea of the community of the Church (Acts 1:13a) with that of the person of Jesus (Jn 1:39d), is typical of the Gospel of John (cf. Jn 15:5 etc.).47 The subsequent idea of the disciples seeing where Jesus dwells (μένω), and their dwelling (μένω) with him (Jn 1:39d-h; diff. Lk 7:24: departing) linguistically illustrates the subsequent Lucan idea of the disciples dwelling (*μένω) as a community of Jesus’ believers (Acts 1:13c), presumably in the same place in which they were previously staying with him (Acts 1:13b; cf. Lk 22:12-14). The particular motif of the hour at which the two disciples of John came to Jesus (ὥρα: Jn 1:39h) was borrowed from Lk 7:21.48

1.4.  Jn 1:40-51 (cf. Acts 1:13d-26) The section Jn 1:40-51, with its main themes of Andrew and Peter, Philip, calling in an apostolic way, a Semitic toponym, the later-chosen apostle being from the city of Andrew and Peter, finding an apostle in a purely human way, using distinctly Jewish terms, knowing hidden attitudes and actions of the would-be apostle and therefore showing him, confessing Jesus as rabbi, the Son of God, the king of Israel, and a visible sign of God’s priestlystyle choice of the Son of Man, sequentially illustrates the main themes of the corresponding section Acts 1:13d-26. The motif of Andrew (Ἀνδρέας) and Peter (Πέτρος: Jn 1:40-42) linguistically illustrates the Lucan motif of the list of the apostles, in which Peter and Andrew were placed in the first group of four apostles (Acts 1:13d). For this reason, the motifs of referring to Peter first with his Jewish name of Simon and Cephas, which is then translated into Greek as Peter (Jn 1:40-41a.42), and confessing Jesus first as the Jewish Messiah, which is then translated into Greek as Christ (χριστός: Jn 1:41bc; cf. Mk 8:29 etc.), allude to placing in the list of the apostles first the distinctly Jewish Christian names of Peter, John, and James (cf. Gal 2:9), which are then followed by the Greek name of Andrew (Acts 1:13d). The particular motif of Andrew being the brother of Simon Peter (Ἀνδρέας + ὁ ἀδελφός + Σίμων + Πέτρος: Jn 1:40a) was borrowed from Lk 6:14 par. Mt 10:2. The motif of being translated (ὅ ἐστιν μεθερμηνευόμενον) from a Semitic language into Greek (Jn 1:41d) is post-synoptic (cf. Mk 5:41; 15:22.34 etc.). Likewise post-synoptic is the motif of Jesus looking at someone and saying something to him (ἐμβλέψας αὐτῷ + ὁ Ἰησοῦς + λέγω: Jn 1:42bc; cf. Mk 10:21.27 etc.). The motif 47 Cf. U. Schnelle, Einleitung in das Neue Testament (UTB 1830; 9th edn., Vandenhoeck & Ruprecht: Göttingen 2017), 594. 48 Cf. R. Bergmeier, ‘Anhang’, 142.

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of Simon (Σίμων) being a son of Jonah ( Ἰω*) was borrowed from Mt 16:1749 and surprisingly reworked to include the name of John ( Ἰωάννης: Jn 1:42d) in order to allude to the name of John in the list of the apostles (Acts 1:13d). Likewise, the motif of Jesus saying, ‘You are Simon… that is Peter’ (σὺ εἶ + Σίμων + Πέτρος: Jn 1:42d-f), was borrowed from Mt 16:17-1850 (cf. also Mk 3:16 parr. etc.). The motif of the semantic equivalence between the names of Cephas (Κηφᾶς) and Peter (Πέτρος: Jn 1:42ef) was borrowed from Gal 2:7-9. The subsequent, surprisingly introduced motif of Philip (Φίλιππος: Jn 1: 43a-c) linguistically illustrates the placement of the name of Philip as the subsequent element in the list of the apostles (Acts 1:13d-14). The subsequent idea of Jesus saying to Philip, ‘Follow me’ (Jn 1:43de), just as Jesus in an ‘apostolic’ way called Levi (cf. Mk 2:14 parr.: καὶ λέγει αὐτῷ + ἀκολούθει μοι)51 and Peter (cf. Jn 21:19), thematically illustrates the subsequent Lucan idea of being numbered by Jesus among the apostles (Acts 1:15-17). The subsequent post-synoptic motif of the distinctly Semitic toponym of Bethsaida (Βηθσαϊδά: Jn 1:44a; cf. Mk 6:45 etc.) thematically illustrates the subsequent Lucan motif of the distinctly Semitic toponyms of the Jewish city of Jerusalem ( Ἰερουσαλήμ; diff. Acts 1:4: Ἱεροσόλυμα) and the place called Hakeldama (Ἁκελδαμάχ: Acts 1:18-20). The subsequent non-synoptic idea of the later-called Philip being from the city of Andrew and Peter (Jn 1:44b; cf. 12:21), an idea which recalls the synoptic motif of the city of Simon Peter and Andrew from the beginning of the gospel story of the apostles (cf. Mk 1:16.21.29 parr.), illustrates the subsequent Lucan idea of the later-chosen apostle being together with other apostles from the beginning of the gospel story (Acts 1:21-22). The subsequent non-synoptic idea of Philip finding the future disciple Nathanael (cf. Jn 21:2) in a purely human way (Jn 1:45ab) thematically illustrates the subsequent Lucan idea of the believers proposing the would-be apostles in a purely human way (Acts 1:23a).52 The non-synoptic, scriptural name of Nathana-el (Ναθαναήλ: Jn 1:45a; cf. Num 1:8 LXX etc.), which in Hebrew means ‘given has

49 50 51 52

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Cf. J. W. Barker, John’s Use, 113. Cf. ibid. Cf. J. Beutler, Johannesevangelium, 113. Cf. T. L. Brodie, The Quest for the Origin of John’s Gospel: A Source-Oriented Approach (Oxford University: New York · Oxford 1993), 170.

God’,53 semantically corresponds to the Lucan name of one of the proposed ones, namely Matth-ias (Acts 1:23d), whose name in Hebrew means ‘gift of Yahweh’. The subsequent idea of being described by Moses in the Law (Jn 1:45bc) thematically illustrates the Lucan idea of the Pentateuchal name of Joseph (Acts 1:23b). The particular motif of Moses in the law and also the prophets writing about Jesus (γράφω + Μωϋσῆς + ἐν τῷ νόμῳ + καί + οἱ προφῆται: Jn 1:45c) was borrowed from Lk 24:44. The subsequent, introduced in a stylistically awkward way,54 reference to the prophets and to Nazareth (Jn 1:45c-e; cf. ‘Nazareth’ in Mk 1:9; 10:47 alluding to the Davidic prophecy Is 11:1 MT)55 thematically illustrates the subsequent Lucan name of Barsabas (Acts 1:23b), which linguistically evokes that of Barnabas, that is ‘son of prophecy’. The particular motif of Jesus being a son of Joseph ( Ἰησοῦς + υἱός + Ἰωσήφ: Jn 1:45e; cf. 6:42) was borrowed from Lk 3:23. The motif of Jesus being from Nazareth ( Ἰησοῦς + ἀπὸ Ναζαρέτ: Jn 1:45e; cf. 6:42) was borrowed from Mk 1:9 etc. The subsequent, somewhat surprising thought that Jesus is insignificant and rather not good (Jn 1:46) thematically illustrates the subsequent Lucan presentation of the simply named Matthias as opposed to the fully described, righteous Justus (Acts 1:23c-d). The subsequent ideas of Jesus knowing (γινώσκω) the inner attitudes of Nathanael and revealing his previously seen, hidden actions, and therefore pointing to him as a true Israelite (Jn 1:47-48) linguistically and thematically illustrate the subsequent Lucan ideas of God knowing (*γνώστης) the hearts of humans, and therefore revealing the one whom he had previously chosen to be one of the twelve (Acts 1:24). The subsequent idea of Nathanael addressing Jesus in a Jewish way as ‘rabbi’, which in Hebrew means ‘my master’ (Jn 1:49ab), thematically illustrates the subsequent Lucan idea of Matthias taking part in the Jewish Christian service to the Lord (Acts 1:25a; cf. 1:24b). 53 Cf. S. A. Hunt, ‘Nathanael: Under the Fig Tree on the Fourth Day’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies in the Fourth Gospel: Narrative Approaches to Seventy Figures in John (WUNT 314; Mohr Siebeck: Tübingen 2013), 189–201 (esp. 195–196); J. Zumstein, Johannesevangelium, 110 n. 99. 54 Cf. R. A. Culpepper, ‘The Prologue as Theological Prolegomenon to the Gospel of John’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), Prologue, 3–26 (esp. 10–11). 55 Cf. B. Adamczewski, The Gospel of Mark: A Hypertextual Commentary (EST 8; Peter Lang: Frankfurt am Main [et al.] 2014), 38–39, 138.

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The subsequent motif of confessing Jesus as the Son of God (Jn 1:49c), so in a way typical of the Pauline apostleship (cf. Rom 1:4-5 etc.), thematically illustrates the subsequent Lucan idea of apostleship (Acts 1:25b). The subsequent Jewish motif of the king of Israel (Jn 1:49d; cf. Mk 15:32 par. Mt 27:42: βασιλεύς + Ἰσραήλ), which evokes the idea of the twelve tribes of Israel (cf. 2 Sam 5:1-3), thematically illustrates the subsequent Lucan statement concerning Judas, who was numbered among the twelve apostles (cf. Acts 1:26), but who went to his own Jewish place (Acts 1:25bc; cf. 1:17-20). The concluding, quite surprising, introduced in an authoritative Jewish way (‘amen, amen’),56 scriptural motif of a visible sign of God’s priestlystyle choice of the Son of Man, which involved the priest-like angels of God ascending and descending upon him from heaven, like in the sanctuary of Bethel (Jn 1:50-51; cf. Gen 28:12 LXX: τὸν οὐρανόν + καί + οἱ ἄγγελοι τοῦ θεοῦ + ἀναβαίνω + καί  + καταβαίνω + ἐπί),57 illustrates the concluding Lucan scriptural motif of God’s priestlystyle choice of a man, which involved the Jewish apostles casting lots in order to know the will of God (Acts 1:26; cf. Exod 28:30; Lev 16:8 etc.). The particular motif of Jesus saying, ‘Amen, I tell you’ (ἀμὴν λέγω ὑμῖν: Jn 1:51b etc.) is post-synoptic (cf. Mk 3:28 etc.). Likewise post-synoptic is the motif of Jesus as the Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου: Jn 1:51f; cf. Mk 2:10 parr. etc.).58 The motif of the believers seeing heaven opened (ὁράω + τὸν οὐρανόν + ἀνοίγω: Jn 1:51cd) was probably borrowed from Rev 19:11 (cf. also Ezek 1:1 LXX).59

56 Cf. S. Cho, Jesus as Prophet in the Fourth Gospel (NTMon 15; Sheffield Phoenix: Sheffield 2006), 164–169. 57 Cf. J. Zumstein, Johannesevangelium, 113. 58 Cf. J. Beutler, Johannesevangelium, 117. 59 Cf. B. N. Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Fortress: Minneapolis 2015), 58; M. Marcheselli, ‘Echi d’Ezechiele nel vangelo di Giovanni’, in id., Studi sul vangelo di Giovanni: Testi, temi e contesto storico (AnBibSt 9; Gregorian & Biblical: Roma 2016), 213–219 (esp. 218).

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Chapter 2. Jn 2–4 as a sequential hypertextual reworking of Acts 2–8 The Johannine story concerning the first stage of Jesus’ public activity, from the first public sign to the healing of the son of a royal official (Jn 2–4), is a result of a sequential hypertextual reworking of the Lucan story concerning the first stage of the public activity of the Jerusalem community: from the first public sign to the baptism of a royal official (Acts 2–8).

2.1.  Jn 2:1-12 (cf. Acts 2) The section Jn 2:1-12, with its main themes of the third day, a joyous celebration, being there, Jesus being with his disciples, misunderstanding in verbal communication, a model believer persuading other people to do whatever they are told to do, jars for purification of the Jews being there, jars containing twelve to eighteen measures, speaking about the miracle which was done by God, being amazed and speaking to another person, recently drinking inferior wine, being drunk with good wine which was preserved until now, Jesus doing signs in Galilee, Jesus revealing his glory, believing in Jesus and being his disciples, as well as remaining a few days in Capernaum with Jesus’ mother and brothers, sequentially illustrates the main themes of the corresponding section Acts 2. The opening temporal remark concerning the third day (ἡμέρα), so in terms of numerical symbolism: a numerically fulfilled day (Jn 2:1a; diff. Jn 1:29.35.43: the next day), illustrates the opening Lucan temporal remark concerning the fulfilment (ἐν τῷ συμπληροῦσθαι) of a particular day (Acts 2:1a).1 Moreover, since the Lucan phrase ἐν τῷ συμπληροῦσθαι (Acts 2:1a) in Lk 9:51 refers to the day of Jesus’ resurrection and ascension (cf. Lk 24:1-51),2 John illustrated it with the thematically related phrase ‘on the third day’ (τῇ ἡμέρᾳ τῇ τρίτῃ: Jn 2:1a), which alludes to the day of Jesus’ resurrection (cf. 1 Cor 15:4; Lk 18:33).3 Besides, John’s 1 Cf. T. L. Brodie, The Quest for the Origin of John’s Gospel: A Source-Oriented Approach (Oxford University: New York · Oxford 1993), 170. 2 Cf. B. Adamczewski, The Gospel of Luke: A Hypertextual Commentary (EST 13; Peter Lang: Frankfurt am Main [et al.] 2016), 114. 3 Cf. S. Palmer, ‘Repetition and the Art of Reading: καὶ τῇ ἡμέρᾳ τῇ τρίτῃ, “On the Third Day” in John’s Gospel’, in G. Van Belle, M. Labahn, and P. Maritz (eds.), Repetitions and Variations in the Fourth Gospel: Style, Text, Interpretation (BETL 223; Peeters: Leuven · Paris · Walpole, Mass. 2009), 403–417 (esp. 407).

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temporal remark concerning the event happening on the third day (τῇ… ἡμέρᾳ τῇ τρίτῃ: Jn 2:1a) alludes to the scriptural motif of making the covenant at Sinai on the third day (Exod 19:11 LXX),4 which was identified in Judaism with the festival of Pentecost.5 In this way, the Johannine remark concerning the third day indirectly alludes to the Lucan motif of the day of Pentecost (Acts 2:1a).6 The subsequent motif of a wedding celebration (Jn 2:1a) illustrates the subsequent Lucan motif of the festal celebration of Pentecost (Acts 2:1a). Since in early Judaism the festival of Pentecost was thematically related to making covenants (cf. Jub. 6:17-19 etc.),7 John illustrated the Lucan idea of Pentecost (Acts 2:1a) with the motif of celebrating marriage (Jn 2:1a).8 The particular motif of Cana of Galilee (Κανά + τῆς Γαλιλαίας: Jn 2:1.11; 4:46; 21:2) was borrowed from Jos. Vita 86. The subsequent statement that the mother of Jesus was (ἦν) there (Jn 2:1b) with the use of the Lucan motif of the mother of Jesus (ἡ μήτηρ τοῦ Ἰησοῦ) representing the praying community of the believers (Acts 1:14) illustrates the subsequent Lucan statement that all believers together were (ἦσαν) at the same place (Acts 2:1b). The subsequent idea of Jesus and his disciples being invited to the wedding (Jn 2:2) by means of the hypertextual procedure of interfigurality9 illustrates the subsequent Lucan idea of the Spirit filling the believers (Acts 2:2-4a). Since in the Lucan theology it was the risen Jesus who baptized with the Holy Spirit and fire (πνεῦμα ἅγιον + πῦρ: Lk 3:16; cf. Acts 2:33), John illustrated the Lucan idea of Jesus’ Spirit and fire being received by the believers (Acts 2:2-4a) with the idea of Jesus being joyfully present with his disciples, in the context of a wedding

4 Cf. A. Villeneuve, Nuptial Symbolism in Second Temple Writings, the New Testament and Rabbinic Literature: Divine Marriage at Key Moments of Salvation History (AJEC 92; Brill: Leiden · Boston 2016), 131. 5 Cf. J. C. VanderKam, ‘Covenant and Pentecost’, CTJ 37 (2002) 239–254 (esp. 242–243); D. K. Falk, ‘Festivals and Holy Days’, in J. J. Collins and D. C. Harlow (eds.), The Eerdmans Dictionary of Early Judaism (William B. Eerdmans: Grand Rapids · Cambridge: 2010), 636–645 (esp. 638–639). 6 Cf. F. J. Moloney, ‘The First Days of Jesus and the Role of the Disciples: A Study of John 1:19-51’, in id., Johannine Studies 1975–2017 (WUNT 372; Mohr Siebeck: Tübingen 2017), 307–330 (esp. 313–315). 7 Cf. J. C. VanderKam, ‘Covenant’, 241–244; D. K. Falk, ‘Festivals’, 638–639. 8 Cf. A. Villeneuve, Nuptial, 134. 9 See W. G. Müller, ‘Interfigurality: A Study on the Interdependence of Literary Figures’, in H. F. Plett (ed.), Intertextuality (RTT 15; de Gruyter: Berlin · New York 1991), 101–121.

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(Jn  2:2). The particular motif of inviting guests to a wedding (καλέω + εἰς + γάμος: Jn 2:2) is post-synoptic (cf. Lk 14:8; Mt 22:2.9). The subsequent, somewhat surprising image of strong disagreement and misunderstanding in verbal communication between the linguistically distanced ‘woman’ and the protesting Jesus (Jn 2:3-4)10 by means of the hypertextual procedure of transpragmatization11 illustrates the subsequent Lucan idea of speaking in different languages (Acts 2:4bc). The particular motif of strong disagreement (τί ἐμοὶ καὶ σοί: Jn 2:4b) could have been borrowed from Mk 5:7 par. Lk 8:28. The subsequent motif of a model believer persuading other people in a scriptural, diaspora-style way (cf. Gen 41:55 LXX: ὅ + *άν + λέγω + ὑμῖν ποιήσατε)12 to do whatever Jesus tells them (τι + λέγω + ποιήσ*: Jn 2:5) illustrates the subsequent Lucan idea of the believers being enabled by the Holy Spirit to declare (ἀποφθέγγομαι) to the diaspora Jews (Acts 2:4de; cf. 2:5.14), presumably that they should do what the apostles tell them (cf. Acts 2:37-38.40). The subsequent statement that (a) there were (ἦσαν δέ) (b) in that place (c) jars for purification of the Jews ( Ἰουδαῖοι) (d) placed (Jn 2:6a) linguistically and thematically illustrates the subsequent Lucan statement that (a) there were (b) in Jerusalem (d) dwelling (c) devout Jews (Acts 2:5a). Since these Jews were devout (c: Acts 2:5a) and they came to Jerusalem from Gentile countries (Acts 2:5b-8), John deduced that they both practiced and needed Jewish purification (c: Jn 2:6a). The subsequent, somewhat redundant remark that the six Jewish jars contained two or three measures each, which makes twelve to eighteen measures altogether (Jn 2:6b), by means of the hypertextual procedure of interfigurality illustrates the subsequent Lucan thought that the Jews came from six groups of peoples, containing two or three peoples each, which makes fifteen peoples altogether: 1. Parthians and Medes and Elamites; and 2. those inhabiting Mesopotamia, Judaea,

10 Cf. J. Beutler, Das Johannesevangelium: Kommentar (Herder: Freiburg · Basel · Wien 2013), 121; M. L. Coloe, ‘The Mother of Jesus: A Woman Possessed’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies in the Fourth Gospel: Narrative Approaches to Seventy Figures in John (WUNT 314; Mohr Siebeck: Tübingen 2013), 202–213 (esp. 205). 11 See G. Genette, Palimpsestes: La littérature au second degré (Seuil: [s.l.] 1982), 442. 12 Cf. M. Theobald, Das Evangelium nach Johannes: Kapitel 1–12 (RNT; Friedrich Pustet: Regensburg 2009), 213; S. Mędala, Ewangelia według świętego Jana: Wstęp – przekład z oryginału – komentarz, vol. 1, Rozdziały 1–12 (NKB NT 4/1; Edycja Świętego Pawła: Częstochowa 2010), 357; M. J. J. Menken, ‘Genesis in John’s Gospel and 1 John’, in M. J. J. Menken and S. Moyise (eds.), Genesis in the New Testament (LNTS 466; Bloomsbury T&T Clark: London [et al.] 2012), 83–98 (esp. 90–91).

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and Cappadocia; 3. Pontus and Asia; 4. Phrygia and Pamphylia; 5. Egypt and the parts of Libya that is near Cyrene; and 6. visiting Romans (Jews and proselytes), Cretans and Arabs (Acts 2:9-11b). The subsequent account of the servants presumably telling the butler about the miracle which was done by God, because they knew where the wine came from (Jn 2:7-9f), illustrates the subsequent Lucan idea of the believers speaking to others about the mighty deeds of God (Acts 2:11cd). The subsequent image of the butler being amazed and speaking (λέγω) to another person (Jn 2:9g-10a) linguistically and thematically illustrates the subsequent Lucan idea of all people being amazed and perplexed, as well as speaking to one another (Acts 2:12). The subsequent idea of the butler suggesting that the wedding guests, having already been drunk, presumably recently drank inferior wine (Jn 2:10b-d) illustrates the subsequent Lucan idea of suggesting that the believers were drunk with new wine, so presumably that of inferior quality (Acts 2:13). The particular motif of the bridegroom (νυμφίος) related to old and new wine (οἶνος: Jn 2:9g-10d) was borrowed from Mk 2:19-20.22 parr. The subsequent idea of apparently the bridegroom, but in fact Jesus not being drunk with inferior wine (μεθύ*: cf. Jn 2:10cd),13 but preserving good wine until now (Jn 2:10e) by means of the hypertextual procedure of compression14 illustrates the subsequent Lucan elaborate idea of the believers not being drunk, but being in an ecstatic state similar to being drunk, namely being filled with the prophetic Spirit, which was still active until the present day of the Lord (Acts 2:14-21).15 The subsequent statement that Jesus ( Ἰησοῦς) did (ἐποίησεν) the beginning of signs (σημεῖα) in (ἐν) Galilee (Jn 2:11a) linguistically and thematically illustrates the subsequent Lucan statement that God did signs through Jesus in the midst of the Israelites (Acts 2:22).16

13 Cf. H. Förster, ‘Die Perikope von der Hochzeit zu Kana (Joh 2:1-11) im Kontext der Spätantike’, NovT 55 (2013) 103–126 (esp. 112–114). 14 See T. L. Brodie, D. R. MacDonald, and S. E. Porter, ‘Conclusion: Problems of Method— Suggested Guidelines’, in eid. (eds.), The Intertextuality of the Epistles: Explorations in Theory and Practice (NTMon 16; Sheffield Phoenix: Sheffield 2006), 284–296 (esp. 288). 15 Cf. M. D. Goulder, ‘John 1,1-2,12 and the Synoptics’, in A. Denaux (ed.), John and the Synoptics (BENT 101; Leuven University and Peeters: Leuven 1992), 201–237 (esp. 222); T. L. Brodie, Quest, 170. 16 Therefore, the term σημεῖα in Jn 2:11 should be interpreted against its scriptural background. Cf. H. Förster, ‘Der Begriff σημεῖον im Johannesevangelium’, NovT 58 (2016) 47–70 (esp. 49).

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The subsequent summarizing statement that Jesus revealed his glory (Jn 2:11b) by means of the hypertextual procedures of transdiegetization17 and compression illustrates the subsequent Lucan story concerning God revealing the glory of Jesus by raising him up from the power of death (Acts 2:23-36). The subsequent idea of a group of people (a) believing (πιστεύω) in Jesus (b) and being his disciples (Jn 2:11c)18 illustrates the subsequent Lucan idea of a group of people (a) believing (esp. Acts 2:44) in Jesus (b) and forming a group of his disciples (Acts 2:37-45). The concluding, somewhat surprising idea of remaining a few days (ἡμέρα) in Capernaum with Jesus’ mother (μήτηρ), brothers (οἱ ἀδελφοί… αὐτοῦ), and other disciples (Jn 2:12) linguistically and thematically illustrates the concluding Lucan idea of spending much time together (προσκαρτεροῦντες ὁμοθυμαδόν) day by day in the temple and at home (Acts 2:46-47), presumably with Jesus’ mother and brothers, as well as other believers (cf. Acts 1:14). The particular post-Lucan motif of going down to Capernaum (κατ* + εἰς Καφαρναούμ: Jn 2:12a; cf. Lk 4:31), that is to the place of Jesus’ home (οἶκος: Mk 2:1), additionally illustrates the Lucan idea of being not only up there in the temple, which was located on the Temple Mount (cf. Acts 3:1), but also at home (Acts 2:46b).

2.2.  Jn 2:13-22 (cf. Acts 3:1-4:4) The section Jn 2:13-22, with its main themes of going up to the temple, burnt-sacrifice animals, dealing with small money and sitting in the temple, acting violently, scattering small money, saying something to the money-related people, engaging in no commerce, zeal for the things of the Father, demanding a Jewish-style sign from Jesus, a command and prediction concerning Jesus miraculously raising up, building the temple and quickly raising it up, correctively speaking about the temple of Jesus’ risen body, the fact of Jesus being raised from the dead, the disciples recalling the previous saying concerning Jesus being miraculously raised up, as well as believing both the Scripture and the word which Jesus said, sequentially illustrates the main themes of the corresponding section Acts 3:1-4:4. The motif of Jesus going up to the temple (ἀναβαίνω + εἰς + τὸ ἱερόν: Jn 2:1314a) linguistically and thematically illustrates the Lucan idea of going up to the temple (Acts 3:1).19 In order to justify narratively the thought that Jesus went up 17 See G. Genette, Palimpsestes, 419–421. 18 Cf. H. Förster, ‘Die johanneischen Zeichen und Joh 2:11 als möglicher hermeneutischer Schlüssel’, NovT 56 (2014) 1–23 (esp. 8–9). 19 Cf. T. L. Brodie, Quest, 170.

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to the temple (Jn 2:13b-14a; cf. Acts 3:1), although in the Fourth Gospel, similarly to the Acts of the Apostles, it happened at the beginning of the story (diff. Mk 14:1 parr.), John introduced the motif of the Passover (Jn 2:13a) as a festival which required going to Jerusalem (cf. Lk 2:41).20 The particular motif of the Passover being near (ἐγγ*+ πάσχα: Jn 2:13a) was borrowed from Lk 22:1. The subsequent non-synoptic motif of finding in the temple cattle, sheep, and doves (βόες + πρόβατα + περιστεραί: Jn 2:14b; diff. Mk 11:15 parr.: only doves), that is the three kinds of animals which were offered in burnt sacrifices (Lev  1:3-9.10-13.14-17 LXX),21 illustrates the subsequent Lucan motif of the ninth hour (Acts 3:1), that is the time of the afternoon sacrifice (cf. Jos. B.J. 6.423; Ant. 14.65), in which animals were offered as a burnt sacrifice (cf. Exod 29:39.41; Num 28:4.8). The subsequent image of people dealing with small money (κερμα*), who were sitting in the temple (Jn 2:14c), illustrates the subsequent Lucan image of a lame man asking for alms, that is presumably small money, who was carried to the temple (Acts 3:2-3). The subsequent non-synoptic image of threatening to act with a whip, which was in fact made of merely cords (Jn 2:15a-c),22 illustrates the subsequent Lucan image of looking intently and in this way confronting the man (ἀτενίζω + εἰς αὐτόν: cf. Acts 6:15; 13:19) who was aiming at (ἐπέχω) them (Acts 3:4-5a). The subsequent image of scattering small money (Jn 2:15de) illustrates the subsequent Lucan image of giving no money to the man who expected some small money (Acts 3:5bc). The particular motif of Jesus driving all out of the temple and overturning the tables of the money changers, as well as those who sold doves (πάντας + ἐξέβαλεν + τὸ ἱερόν + καὶ… τῶν κολλυβιστῶν + καὶ τὰς τραπέζας + *τρεψεν + καί + τὰς περιστεράς + πωλέω: Jn 2:15b.e.16a), a motif which was surprisingly used by John at the beginning of his story (Jn 2:15-16; diff. Mk 11:18: the cause of killing Jesus), was borrowed from Mt 21:12.

20 It should be noted that in difference to the synoptic story (Mk 10:1; Lk 9:51 etc.), but in agreement with the story of Acts (cf. also Lk 2:41), the main hero of the Fourth Gospel repeatedly goes to Jerusalem. 21 Cf. J. Chanikuzhy, Jesus, The Eschatological Temple: An Exegetical Study of Jn 2,13-22 in the Light of the Pre-70 C.E. Eschatological Temple Hopes and the Synoptic Temple Action (CBET 57; Peeters: Leuven · Paris · Walpole, Mass. 2012), 247. 22 Cf. A. Alexis-Baker, ‘Violence, Nonviolence and the Temple Incident in John 2:13-15’, BibInt 20 (2012) 73–96 (esp. 87–92).

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The subsequent statement that Jesus said (εἶπεν) something to the money-related people (Jn 2:16ab) illustrates the subsequent Lucan statement that Peter said something to the money-expecting man (Acts 3:6a). The subsequent non-synoptic idea of engaging in no commerce (Jn 2:16cd; diff. Mk 11:17 parr.: a cave of robbers) by means of the hypertextual procedure of transmotivation23 illustrates the subsequent Lucan idea of having no silver or gold (Acts 3:6b). The particular motif of not making God’s house into a house of something evil (ποιέω + ὁ οἶκος + μου + οἶκος: Jn 2:16d) was borrowed from Mk 11:17 parr. The subsequent, thematically related idea of zeal for the things of the Father (Jn 2:17; cf. 2:16) with the use of the motif of giving all between the father and the son (Lk 15:31; cf. Jn 16:15; 17:10) illustrates the subsequent, thematically related Lucan idea of giving all that one has (Acts 3:6cd). The particular motif of the disciples later remembering (ἐμνήσθησαν: Jn 2:17a) was borrowed from Lk 24:8. The motif of being written (γεγραμμένον + ἐστίν), presumably in Scripture (Jn 2:17b), was borrowed from Lk 20:17. The quotation, ‘Zeal for your house will consume me’ (ὁ ζῆλος τοῦ οἴκου σου + καταφαγ* + με: Jn 2:17c), was borrowed from Ps 69[68]:10 LXX24 and slightly reworked,25 probably in order to adapt it to the future tense in Mk 11:17 parr. (ὁ οἶκός μου + *εται). The subsequent motif of the Jews demanding a Jewish-style sign ( Ἰουδαῖοι + σημεῖον) from Jesus (Jn 2:18), a motif which was borrowed from 1 Cor 1:22, illustrates the subsequent Lucan idea of identifying Jesus as the Jewish Nazarene (Ναζωραῖος: Acts 3:6e; cf. Lk 18:37-38). The subsequent partly non-synoptic idea of a command and prediction concerning Jesus miraculously raising up (ἐγείρω + αὐτόν: Jn 2:19; diff. Mk 14:58; 15:29 par. Mt 26:61; 27:40: οἰκοδομέω) illustrates the subsequent Lucan idea of a command to rise up (ἐγείρω) and then miraculously raising up (ἐγείρω + αὐτόν)

23 See G. Genette, Palimpsestes, 457. 24 Cf. J. Zumstein, Das Johannesevangelium (KEK 2; Vandenhoeck & Ruprecht: Göttingen 2016), 127 n. 57. 25 Cf. J. Chanikuzhy, Jesus, 275–282; M. Steegen, ‘Finding the “True Place” of God: Comments on the Temple Scene in the Gospel of John’, in J. Verheyden [et al.] (eds.), Studies in the Gospel of John and Its Christology, Festschrift G. Van Belle (BETL 265; Peeters: Leuven · Paris · Walpole, Mass. 2014), 71–87 (esp. 75); B. J. Lappenga, ‘Whose Zeal Is It Anyway? The Citation of Psalm 69:9 in John 2:17 as a Double Entendre’, in A. D. Myers and B. G. Schuchard (eds.), Abiding Words: The Use of Scripture in the Gospel of John (RBS 81; SBL: Atlanta 2015), 141–159 (esp. 154–157).

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in the name of Jesus (Acts 3:6e-7b).26 The particular motif of Jesus saying that he will destroy this temple and in three days restore it (Jn 2:19b-d) was borrowed from Mk 14:58 (λέγω + *λύω + τὸν ναὸν τοῦτον + καί + τρεῖς + ἡμέρα)27 and conflated with Mk 15:29 (*λύω + τὸν ναόν + καί + ἐν τρισὶν ἡμέραις).28 The subsequent motif of building (οἰκοδομέω) the temple and quickly raising it up (Jn 2:20; cf. Mk 14:58; 15:29 par. Mt 26:61; 27:40) illustrates the subsequent Lucan ambiguous, apparently building-style statement that immediately the basements (βάσεις) were made solid (στερεόω), and then the whole body was quickly raised up (Acts 3:7c-10). The surprising idea of forty-six years as the time of the building of the temple (οἰκοδομέω + ὁ ναός: Jn 2:20; diff. Jos. Ant. 15.420-421: one and a half years) most probably resulted from the combination of Josephus’ dating of the beginning of the construction of the temple (20/19 bc: Jos. Ant. 15.380; diff. B.J. 1.401) with Luke’s dating of the beginning of Jesus’ ministry (ad 27/28: Lk 3:1),29 so that it could be calculated that forty-six years elapsed between these two dates.30 The subsequent idea of correctively (δέ) speaking about the temple of Jesus’ risen body (Jn 2:21) illustrates the subsequent Lucan idea of correctively speaking about the glorified body of Jesus as the Holy One (Acts 3:11-14). The subsequent statement concerning the fact of Jesus being raised from the dead (ἐγείρω + ἐκ νεκρῶν: Jn 2:22a) illustrates the subsequent Lucan statement concerning God raising Jesus from the dead (Acts 3:15). The subsequent idea of the disciples recalling the previous saying concerning Jesus being miraculously raised up (Jn 2:22bc; cf. 2:19; cf. also 2:21: ἔλεγεν) 26 It should be noted that the intertextual link between Jn 2:19 and Acts 3:6e-7b, together with the similar link between the command to rise up (ἐγείρω) in Mt 2:13d and the corresponding hypotext Acts 3:6, suggests that the longer reading ἔγειρε καί in Acts 3:6 [A, C et al.] is original. Cf. B. Adamczewski, The Gospel of Matthew: A Hypertextual Commentary (EST 16; Peter Lang: Frankfurt am Main [et al.] 2017), 53 n. 55. 27 Cf. J. Beutler, Johannesevangelium, 127. 28 Cf. J. Chanikuzhy, Jesus, 308. 29 The aorist form οἰκοδομήθη in Jn 2:20, similarly to that in Ezr 5:16 LXX, does not necessarily imply that it refers to the construction of the temple as having already been finished at the narrated time of the story Jn 2:13-22. Cf. A. T. Lincoln, The Gospel According to Saint John (BNTC 4; Hendrickson: Peabody, Mass. 2006), 140; J. F. McHugh, A Critical and Exegetical Commentary on John 1-4, ed. G. N. Stanton (ICC; T&T Clark: London · New York 2009), 208; J. Chanikuzhy, Jesus, 313. 30 Cf. H. Thyen, Das Johannesevangelium (HNT 6; Mohr Siebeck: Tübingen 2005), 178; U. Schnelle, Das Evangelium nach Johannes (THKNT 4; 5th edn., Evangelische: Leipzig 2016), 97.

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illustrates the subsequent Lucan idea of the apostles recalling the fact of someone being miraculously made strong (ἐστερεω*: cf. Acts 3:6e-7) in the name of Jesus (Acts 3:16). The particular motif of the believers, after Jesus was raised up (ἠγέρθη), remembering (ἐμνήσθησαν) the word which Jesus had said (λέγω: Jn 2:22) was borrowed from Lk 24:6-8. The subsequent idea of believing (ἐπίστευσαν) both the Scripture and the word (λόγος) which Jesus said (Jn 2:22de), an idea which is quite surprising because the previous saying concerning the raising up of the temple (Jn 2:19) is not a scriptural quotation, illustrates the subsequent Lucan idea of believing both the Scriptures which concerned Jesus and the word which the apostles said (Acts 3:17-4:4).

2.3.  Jn 2:23-25 (cf. Acts 4:5-5:33) The section Jn 2:23-25, with its main themes of a new point in time, being in Jerusalem, a liturgical festival, the name of Jesus, seeing miracles, signs which Jesus did, being above the believers and knowing all people, having no need of a testimony concerning the man, and knowing what was in the man, sequentially illustrates the main themes of the corresponding section Acts 4:5-5:33. The opening temporal remark ‘when’ (ὡς: Jn 2:23a), which conveys the idea of a new point in time, illustrates the opening Lucan temporal remark ‘on the next day’ (Acts 4:5a). The subsequent remark concerning being in Jerusalem (ἐν… Ιερο*: Jn 2:23a), which is evidently redundant after the preceding account, which was located in the Jerusalem temple (Jn 2:13-22), illustrates the subsequent Lucan remark concerning being in Jerusalem (Acts 4:5b). The subsequent, somewhat surprisingly added remark concerning the Passover as a Jewish liturgical festival (ἑορτή: Jn 2:23a; cf. Lev 23:5-8 LXX; diff. Jn 2:13: simply Passover), a remark which is likewise evidently redundant after the preceding account, temporally located at the time of the Passover (Jn 2:13-22), thematically illustrates the subsequent Lucan remark concerning chief priests (Acts 4:6). The subsequent idea of believing in the name (ὄνομα) of Jesus (Jn 2:23b; diff. 2:22de: Jesus’ word) illustrates the subsequent Lucan dispute concerning the salvific importance of the name of Jesus (Acts 4:7-12). The particular motif of many people, especially Jews, believing (πολλοὶ… ἐπίστευσαν: Jn 2:23b) was borrowed from Acts 4:4; 9:42; 17:12. The subsequent idea of seeing (θεωροῦντες) miracles (Jn 2:23c) illustrates the subsequent Lucan idea of seeing a result of a miracle (Acts 4:13-14).

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The subsequent idea of signs (σημεῖα) that Jesus did (Jn 2:23d), an idea which is quite surprising after the preceding account of only one sign that Jesus did in Jerusalem (Jn 2:13-22), illustrates the subsequent Lucan idea of signs performed through the apostles and through the name of Jesus (Acts 4:15-31; esp. 4:30). The subsequent, surprisingly authoritative, thematically correlated ideas of Jesus (a) not entrusting himself to the believers (αὐτοῖς) (b) and knowing all people (Jn 2:24) illustrates the subsequent Lucan authoritative, thematically correlated ideas of the apostles (a) exercising authority over the believers (b) and aptly naming one of them (Acts 4:32-37; esp. 4:35-37). The subsequent judicial idea of Jesus having no need that anyone should testify concerning the man (Jn 2:25ab) illustrates the subsequent Lucan judicial idea of Peter condemning a man without anyone’s testimony against him (Acts 5:1-3). The subsequent idea of Jesus knowing what (τί) was in (ἐν) the man (ἄνθρωπος: Jn 2:25cd) illustrates the subsequent Lucan ideas of Peter knowing what was in the heart of the condemned man (Acts 5:4-11; esp. 5:4), as well as not being afraid of men (Acts 5:12-33; esp. 5:29).

2.4.  Jn 3:1-2 (cf. Acts 5:34-39) The section Jn 3:1-2, with its main themes of a certain Pharisee, the name of the Pharisee, a leader of the Jews, acting in secret, speaking, addressing in a Jewish way, regarding the activity as originating from God, no one being able to prevail, and supposing that God is with the teacher of the gospel, sequentially illustrates the main themes of the corresponding section Acts 5:34-39. The opening statement concerning a certain man of the Pharisees (Φαρισαῖος: Jn 3:1a) illustrates the opening Lucan statement concerning a certain Pharisee (Acts 5:34a).31 The subsequent remark concerning the name (ὄνομα) of the Pharisee (Jn 3:1b) illustrates the subsequent Lucan remark concerning the name of the Pharisee (Acts 5:34a). The particular motif of Nicodemus as a respected leader of the people of Jerusalem in the times of Jesus (Jn 3:1b) was borrowed from Jos. B.J. 2.451 Lat., which mentions Nicodemus as a father of someone living a few decades later, around ad 66, and having a similar social position. The idea of a relationship of Nicodemus with the Pharisees (Jn 3:1ab) could be deduced from the relationship of Nicodemus’ son with some Pharisees in Jos. B.J. 2.451 (cf. B.J. 2.628; Vita 197). Moreover, the Johannine character of Nicodemus (Jn 3:1-4; 7:50-51; 19:39-42) has

31 Cf. T. L. Brodie, Quest, 116–117, 171.

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many features of the post-synoptic character of Joseph of Arimathea (being a leader of the Jews, coming at a late time, sympathizing with Jesus, waiting for the kingdom of God, opposing the decision of the Sanhedrin, burying the body of Jesus in a rich way, etc.: Mk 15:42-46 parr.; Jn 19:38.40-42).32 The subsequent idea of a leader of the Jews (Jn 3:1c) illustrates the subsequent Lucan idea of a teacher of the Jewish law, who was respected by all the Jewish people (Acts 5:34b).33 The subsequent idea of the Jewish leader acting at night, that is in secret (Jn 3:2a),34 illustrates the subsequent Lucan idea of the Jewish leader ordering to put other people outside for a short time (Acts 5:34cd). The subsequent statement that the Jewish leader spoke (εἶπεν: Jn 3:2b) illustrates the subsequent Lucan statement that the Jewish leader spoke (Acts 5:35). The subsequent idea of addressing Jesus in a Jewish way as ‘rabbi’ (Jn 3:2c) illustrates the subsequent Lucan idea of identifying the apostles in a Jewish way as similar to Theudas and Judas the Galilean (Acts 5:36-37). The subsequent idea of regarding Jesus as coming from God (anarthrous θεοῦ) in his teaching activity (Jn 3:2d) illustrates the subsequent Lucan idea of regarding the apostles’ activity as originating from God (Acts 5:38-39a). The particular motif of one of the Pharisees coming and saying to Jesus that they know that he is a teacher from God (τῶν Φαρισαίων + ἔρχομαι + λέγω + αὐτῷ + οἴδαμεν ὅτι + θεοῦ + διδάσκαλος: Jn 3:1-2d) was borrowed from Mk 12:13-14.35 The subsequent idea of no Jew being able (οὐ* + δύναμαι) to prevail over Jesus with his signs (Jn 3:2e-g) illustrates the subsequent Lucan idea of the Jewish leaders not being able to prevail over the apostles (Acts 5:39bc).

32 Cf. R. Bergmeier, ‘Das vierte Evangelium in seiner Stellung zwischen Synoptikern und Gnosis’, in id., Zwischen Synoptikern und Gnosis – ein viertes Evangelium: Studien zum Johannesevangelium und zur Gnosis (NTOA 108; Vandenhoeck & Ruprecht: Göttingen 2015), 10–68 (esp. 58–59). 33 Cf. T. L. Brodie, Quest, 117. 34 Cf. C. S. Keener, The Gospel of John: A Commentary (Hendrickson: Peabody, Mass. 2003), [vol. 1,] 536; J. Beutler, Johannesevangelium, 135; M. A. Argentino and G. Bonneau, ‘The Function of Social Conflict in the Gospel of John’, in S. E. Porter and H. T. Ong (eds.), The Origins of John’s Gospel (JohSt 2; Brill: Leiden · Boston 2016), 124–141 (esp. 135). 35 Cf. R. Bergmeier, ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, in id., Zwischen Synoptikern, 69–101 (esp. 94).

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The subsequent supposition that God (θεός) is with Jesus (Jn 3:2h) illustrates the subsequent supposition that fighting against the apostles is tantamount to fighting against God (θεο*: Acts 5:39de).

2.5.  Jn 3:3-9 (cf. Acts 5:40-7:1) The section Jn 3:3-9, with its main themes of spiritual regeneration of the believer, seeing the kingdom of God, a complaint of an old man, a fleshly understanding of the word as concerning an old woman, regeneration of the believer first in Jewish terms, regeneration of the believer in terms of the Spirit, being able to enter the kingdom of God, recalling the earlier words of Jesus concerning spiritual regeneration from above, the person born of the Spirit being neither seen nor restricted, and the Jewish leader’s question expressing his doubt concerning these things, sequentially illustrates the main themes of the corresponding section Acts 5:40-7:1. Introduced in an authoritative Jewish way, the motif of spiritual regeneration of the believer, presented in terms of being born from above (Jn 3:3a-d),36 a motif which was probably borrowed from Jas 1:17-18 (ἄνωθεν), illustrates the Lucan motif of spiritual and emotional regeneration of the Jewish apostles after being severely beaten and dishonoured (Acts 5:40-41). The subsequent post-synoptic motif of seeing the kingdom of God (Jn 3:3ef; cf. Mk 9:1 parr.: ὁράω + τὴν βασιλείαν τοῦ θεοῦ; diff. Jn 3:5: entering the kingdom)37 illustrates the subsequent Lucan motif of regarding Jesus as the Messiah (Acts 5:42). The subsequent idea of a complaint concerning being an old man (Jn 3: 4a-d) by means of the hypertextual procedure of transsexuation (in this case, masculinization)38 illustrates the subsequent idea of a complaint concerning presumably old (cf. Lk 2:37; 1 Tim 5:9.11) widows (Acts 6:1). The subsequent idea of a fleshly understanding of the word of Jesus, as though it concerned the womb of an old woman (Jn 3:4e-g),39 illustrates the subsequent

36 Cf. P.-M. Boucher, ‘Jn 3,3.7: Γεννηθῆναι ἄνωθεν (IV): L’adverbe ἄνωθεν dans l’aire dialectale du quatrième évangile’, ETL 88 (2012) 71–93; Y. A. J. Kouamé, Commencement d’un parcours: Une étude exégétique et théologique de Jn 3,1-21 (TGST 216; Pontificia Università Gregoriana: Roma 2015), 75–79. 37 Cf. J. Beutler, Johannesevangelium, 136. 38 See G. Genette, Palimpsestes, 423–424. 39 Cf. M. R. Whitenton, ‘The Dissembler of John 3: A Cognitive and Rhetorical Approach to the Characterization of Nicodemus’, JBL 135 (2016) 141–158 (esp. 152).

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Lucan idea of a fleshly understanding of the gospel, as though it concerned serving old women (Acts 6:2; cf. 6:1). The subsequent, introduced in an authoritative Jewish way, idea of regeneration of the believer first in Jewish terms of being born of water (Jn 3:5a-c; cf. 1:26.31.33; 2:6-7) illustrates the subsequent Lucan idea of a new group of believers, described in typically Jewish terms of being seven in number (Acts 6:3ab). The particular motif of Jesus saying in an authoritative Jewish way that unless one is born again like a child, he cannot enter the kingdom of God (ἀμὴν λέγω + ἐὰν μή + γεν* + οὐ + εἰσελθ* εἰς τὴν βασιλείαν: Jn 3:5a-c) was borrowed from Mt 18:3.40 The subsequent motif of regeneration of the believer in terms of being born of the Spirit (πνεύματος: Jn 3:5c) illustrates the subsequent Lucan motif of the new group of believers being full of the Spirit (Acts 6:3c-6). The subsequent post-synoptic motif of being able (δύναμαι) to enter the kingdom of God (Jn 3:5de; cf. Mk 9:47 etc.: εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ; diff. Jn 3:3: seeing the kingdom) illustrates the subsequent Lucan motifs of joining the messianic group of believers (Acts 6:7) and being full of grace and power (δύναμις: Acts 6:8). The subsequent motif of being born of the flesh (Jn 3:6ab), which was borrowed from Gal 4:23.29 (γεγεννη* + σάρξ) in order to allude to the idea of the Jews not accepting the gospel, illustrates the subsequent Lucan motif of the Jewish opposition against the gospel (Acts 6:9). The subsequent motif of being born of the Spirit (γεννάω + πνεῦμα: Jn 3:6cd), and thus prevailing over being born of the mere flesh (cf. Jn 3:6ab), illustrates the subsequent Lucan motif of the man of the Spirit as prevailing over his Jewish opponents (Acts 6:10; cf. 6:9). The subsequent idea of recalling the earlier words of Jesus concerning spiritual regeneration from above (Jn 3:7; cf. 3:3), words which now refer to his Jewish interlocutors (plur. ‘you’: Jn 3:7; diff. 3:3: ‘someone’), illustrates the subsequent Lucan idea of recalling the earlier words of Stephen and Jesus concerning things superior than the Jewish temple and the Jewish law (Acts 6:11-14). The subsequent, somewhat surprising image of the person born of the Spirit (πνεῦμα) as being neither seen nor restricted (Jn 3:8) illustrates the subsequent Lucan image of the person full of the Spirit (cf. Acts 6:3.5.10) as being similar to an angel (Acts 6:15). The particular motif of not knowing where one goes (οὐκ + οἶδα + ποῦ ὑπάγει: Jn 3:8d-f) was borrowed from 1 Jn 2:11. 40 Cf. J. Zumstein, Johannesevangelium, 133.

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The subsequent idea of the Jewish leader’s (cf. Jn 3:1) question (εἶπεν), which expressed his doubt concerning these things (ταῦτα: Jn 3:9; cf. 3:7), illustrates the subsequent Lucan idea of the Jewish high priest’s question, which expressed his doubt concerning these things (Acts 7:1; cf. 6:11-14).

2.6.  Jn 3:10-21 (cf. Acts 7:2-53) The elaborate monologue Jn 3:10-21, with its main themes of addressing the teacher of Israel, believers who saw the divine things, speaking to the Jewish audience about earthly things, ascending to heaven and descending from heaven, Moses, performing a sign in the wilderness and thus foreshadowing the Son of Man, believing in order to have eternal life, God loving the universe, being self-condemned by disbelief in the Son of God, the light coming, but being rejected by the people, committing evil deeds and avoiding being exposed, as well as the light revealing good deeds of people who in their truth and goodness were mysteriously guided by God, sequentially illustrates the main themes of the corresponding elaborate monologue Acts 7:2-53. The opening motif of addressing, somewhat surprisingly, the teacher of Israel (Jn 3:10) illustrates the opening Lucan motif of addressing the Jewish fathers (Acts 7:2ab), that is the high priest and the leaders of the Jewish people (cf. Acts 6:12.15-7:1). The subsequent, introduced in an authoritative Jewish way, motif of believers (plur.) who saw (ὁράω) the presumably divine things (Jn 3:11), a motif which was borrowed from 1 Jn 1:2 (ἑωράκαμεν + μαρτυροῦμεν), illustrates the subsequent Lucan motif of a Jewish believer who saw God (Acts 7:2c-e). The particular motif of receiving the testimony (τὴν μαρτυρίαν + λαμβάνω: Jn 3:11f) was borrowed from 1 Jn 5:9. The subsequent idea of speaking (εἶπ*) to the Jewish audience about earthly things (*γειος: Jn 3:12) illustrates the subsequent Lucan idea of speaking to Abraham about the land (γῆ) of Israel (Acts 7:3-8c). Therefore, the idea of the Jewish audience not believing (πιστεύω) in earthly things (Jn 3:12ab), and even less in heavenly things (Jn 3:12cd), in fact conveys the post-Pauline idea of the Jews not believing like Abraham (cf. Gal 3:6-14), and consequently not being heirs of Abraham, and even less citizens of the Jerusalem above (cf. Gal 4:2230). The particular motif of earthly and heavenly things (ἐπίγεια + ἐπουράνια: Jn 3:12) is likewise post-Pauline (cf. 1 Cor 15:40; Phlp 2:10).

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The subsequent motif of ascending to heaven and descending from heaven (ἀναβαίνω + εἰς τὸν οὐρανόν + καταβαίνω: Jn 3:13),41 a motif which again alludes to the scriptural text concerning Jacob in Bethel (Gen 28:12 LXX; cf. earlier Jn 1:51), illustrates the subsequent Lucan scriptural story of the suffering and exalted Jacob (Acts 7:8d-16). The para-scriptural thought that it was the Son of Man, and not the angels of God (diff. Jn 1:51), who descended from heaven and ascended to heaven (Jn 3:13) illustrates the Lucan thought that the scriptural story of the suffering and exalted Jacob and Joseph (Acts 7:8-15) in fact refers to the suffering and exalted Jesus (cf. Lk 24:27.32.44-46). The particular idea of humans not ascending to heaven and generally not descending from it (ἀναβαίνω + εἰς τὸν οὐρανόν + καταβαίνω: Jn 3:13ab) was borrowed from Prov 30:4 LXX.42 The subsequent remark concerning Moses (Μωϋσῆς: Jn 3:14a) illustrates the subsequent Lucan story of Moses (Acts 7:17-35). The subsequent idea of (a) Moses performing a sign in the wilderness (ἐν τῇ ἐρήμῳ) (b) and thus (οὕτως) foreshadowing (c) the lifting up of the Son of Man (Jn 3:14a-c) illustrates the subsequent Lucan idea of (a) Moses performing signs in the wilderness (b) and giving himself as an example (οὗτος + ὡς) foretelling (c) the raising up of the prophet Jesus from among his brothers (Acts 7:36-37). The particular motif of lifting up the serpent (ὄφιν) in the wilderness (ἐν τῇ ἐρήμῳ: Jn 3:14a) was borrowed from the scriptural story of Moses setting the serpent on a sign (σημεῖον) in the wilderness (cf. Num 21:5-9 LXX)43 in order to illustrate better the Lucan idea of Moses performing signs in the wilderness (Acts 7:36). The particular motif of exalting Jesus (ὑψόω: Jn 3:14b) was borrowed from Acts 2:33; 5:31. The subsequent idea of the necessity of believing in order to have eternal life (ζωή: Jn 3:15), a motif which was borrowed from Num 21:8 LXX (πᾶς ὁ + ζάω),44 illustrates the subsequent Lucan idea of receiving living (ζάω) words, and nevertheless not believing (Acts 7:38-43). The motif of believing in order to have eternal life (πιστεύω + ἔχω + ζωή + αἰώνιος: Jn 3:15b) was borrowed from 1 Jn 5:13. 41 Cf. S. E. Humble, A Divine Round Trip: The Literary and Christological Function of the Descent/Ascent Motif in the Gospel of John (CBET 79; Peeters: Leuven · Paris · Bristol, Conn. 2016), 54–55. 42 Cf. R. Bergmeier, ‘Bedeutung’, 96. 43 Cf. H. Mardaga, ‘The Repetitive Use of ὑψόω in the Fourth Gospel’, CBQ 74 (2012) 101–117 (esp. 113). 44 Cf. M. Theobald, Johannes: Kapitel 1–12, 263; S. Mędala, Ewangelia Jana, vol. 1, 424; P. Kneubühler, Theologie des Wortes und Sakramentenlehre im Johannesevangelium (Francke: Tübingen 2013), 60.

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The subsequent, somewhat surprising idea of God loving the universe (Jn 3:16) illustrates the subsequent Lucan idea of God regarding not the Jewish temple, but the heaven and the earth, which he made which his hand, as his place of rest (Acts 7:44-50). The particular motif of God giving his Son, in whom there is eternal life (ὁ θεός + υἱός + ἔδωκεν + ζωὴν αἰώνιον: Jn 3:16), was borrowed from 1 Jn 5:11. The subsequent idea of not being condemned by God, but being self-condemned by disbelief in the Son of God (Jn 3:17-18), illustrates the subsequent Lucan idea of opposing God and his Spirit (Acts 7:51). The particular motif of God sending his Son into the world so that it might live through him (ἀπέστ* ὁ θεός + τὸν υἱόν + εἰς τὸν κόσμον ἵνα + δι᾽ αὐτοῦ: Jn 3:17) was borrowed from 1 Jn 4:9. Likewise, the motif of believing in the name of the Son of God (πιστεύω + εἰς τὸ ὄνομα τοῦ + υἱοῦ τοῦ θεοῦ: Jn 3:18e) was borrowed from 1 Jn 5:13. The subsequent motif of judgement consisting in the light coming (ἔρχομαι), but being rejected by the people (Jn 3:19a-c), illustrates the subsequent Lucan idea of the prophets who foretold the coming (ἔλευσις) of the Righteous One, but were persecuted (Acts 7:52a-c). The subsequent idea of committing evil deeds and avoiding being exposed (Jn 3:19d-20) illustrates the subsequent Lucan idea of being betrayers and murderers (Acts 7:52d). The particular motif of the deeds being evil (ἦν + αὐτ* πονηρά + τὰ ἔργα: Jn 3:19d) was borrowed from 1 Jn 3:12.45 The motif of committing evil deeds (φαῦλον + πράσσω: Jn 3:20a) is post-Pauline (cf. 2 Cor 5:10; Rom 9:11). The concluding idea of the light revealing good deeds of righteous people, who in their truth and goodness were mysteriously guided by God (Jn 3:21),46 illustrates the concluding Lucan idea of the revealed law, which was given by directions of angels (Acts 7:53). The particular motif of Jesus’ eschatological judgement consisting in his coming (ἔρχομαι) and inviting righteous people to come to him because they, unlike evil people who are cast away (*έρχομαι) from him, did (ποιέω) good deeds, which are later revealed by him as corresponding to the will of God (Jn 3:19-21), was borrowed from Mt 25:31-46.

45 Cf. U. C. von Wahlde, The Gospel and Letters of John, vol. 1, Introduction, Analysis, and Reference (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 304. 46 Cf. K. Weyer-Menkhoff, Die Ethik des Johannesevangeliums im sprachlichen Feld des Handelns (Kontexte und Normen neutestamentlicher Ethik 5; Mohr Siebeck: Tübingen 2014), 88.

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2.7.  Jn 3:22-36 (cf. Acts 7:54-8:1a) The section Jn 3:22-36, with its main themes of controversy and envy of the Jewish disciples of John against a certain Jew and Jesus, receiving spiritual gifts and a mission from heaven, having stood beside the bridegroom, Jesus increasing, seeing and testifying to the one who comes from heaven and is above all, not accepting the testimony of a witness, accepting the testimony of a witness, being sent by God, speaking the words of God, giving the Spirit, the Father loving the Son and giving all things to the Son, having eternal life by believing in the Son, as well as being disobedient and thus being under God’s wrath, sequentially illustrates the main themes of the corresponding section Acts 7:54-8:1a. The opening, somewhat surprising account of the controversy and envy of the Jewish disciples of John against a certain Jew and Jesus (Jn 3:22-26)47 illustrates the opening Lucan idea of the fury and anger of the Jews against Stephen and his proclamation of Jesus’ gospel (Acts 7:54; cf. 7:56). The otherwise unknown, but linguistically typically Jewish toponyms ‘Ainon’ (‘springs’) and ‘Saleim’ (Jerusalem?) as related to the activity of John (Jn 3:23a; diff. 3:22), the interest of the disciples of John in purification (Jn 3:25; cf. Mk 1:44 par. Lk 5:14: περὶ… καθαρισμοῦ), and their use of the typically Jewish word ‘rabbi’ (Jn 3:26) contribute to the presentation of John and his disciples as devout Jews, in order to illustrate better the Lucan idea of the opposition of Jerusalem Jews against Stephen (Acts 7:54). Likewise, the motif of a controversy which arose (γίνομαι + ζήτησις) between the legally oriented Jews and someone who proclaimed the gospel (Jn 3:25; cf. 3:26) was borrowed from Acts 15:2.7 in order to illustrate better the similar Lucan idea in Acts 7:54. The particular motif of coming and being baptized (παραγίνομαι + βαπτίζομαι: Jn 3:23cd) was borrowed from Mt 3:13. The motif of John being put into prison (φυλακή + ὁ Ἰωάννης: Jn 3:24) was borrowed from Mk 6:17 parr. The motif of all people coming to Jesus (πᾶς + ἔρχομαι + πρὸς αὐτόν: Jn 3:26f) was borrowed from Mk 2:13. From the linguistic point of view, the verb διατρίβω was used in the Fourth Gospel only once (in Jn 3:22), whereas Luke used it 8 times in Acts. Accordingly, it was most likely borrowed by John from the Acts of the Apostles, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. Likewise, the noun ζήτησις as referring to Jewish disputes was used in the Fourth Gospel only once (in Jn 3:25), whereas Luke used it 3 times in Acts (cf. also Tit 3:9). Accordingly, it was probably borrowed by John from the Acts 47 Cf. J. Beutler, Johannesevangelium, 146–147.

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of the Apostles, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent motif of receiving spiritual gifts and a mission from heaven (οὐρανός: Jn 3:27-28) illustrates the subsequent Lucan idea of being full of the Holy Spirit and looking intently into heaven (Acts 7:55ab). The particular motif of John being merely sent before Jesus (ἀποστέλλω + ἔμπροσθεν: Jn 3:28d) was borrowed from Lk 7:27-28 par. Mt 11:10-11.48 The subsequent image of having stood (ἑστ*) beside the bridegroom (Jn 3:29) illustrates the subsequent Lucan image of seeing Jesus, who has stood beside God (Acts 7:55cd). The particular motif of Jesus as the bridegroom (νυμφίος: Jn  3:29a-e) is post-synoptic (cf. Mk 2:19-20 par. Lk 5:34-35 etc.).49 The motif of the believer’s joy having been fulfilled (χαρά + πεπληρω*: Jn 3:29f) was borrowed from 1 Jn 1:4; 2 Jn 12. The subsequent, somewhat surprisingly used idea of Jesus increasing (Jn 3:30) illustrates the subsequent Lucan idea of Jesus being glorified at the right hand of God (Acts 7:55d). The subsequent, somewhat enigmatically expressed idea of seeing and testifying to the one who comes from heaven (οὐρανός) and is above all (Jn 3:31-32c) illustrates the subsequent Lucan idea of seeing and testifying to the Son of Man who is in heaven and is glorified (Acts 7:56).50 The particular motif of witnessing to what one has seen and heard (ὅ + ἑώρακ* καὶ ἤκουσ* + μαρτυ*: Jn 3:32a-c) was borrowed from Acts 22:15, which conveys the idea of having seen and heard the glorified Jesus in heaven (cf. Acts 22:6-7). In this way, John more closely illustrated the Lucan idea of seeing and testifying to the Son of Man who is in heaven and is glorified (Acts 7:56). The subsequent idea of not accepting the testimony of a witness (Jn 3:32d; cf. 3:31-32c) illustrates the subsequent Lucan idea of the Jews rejecting the testimony of Stephen (Acts 7:57-58b). The subsequent idea of accepting the testimony (μαρτυρία) of a witness (Jn 3:33) illustrates the subsequent Lucan idea of Saul receiving the testimony of witnesses (μάρτυρες: Acts 7:58cd). The particular, somewhat surprisingly inserted motif of acknowledging that God is true (ὁ θεὸς ἀληθής: Jn 3:33c) was borrowed from Rom 3:4, which conveys the idea of the guilt of the disbelieving 48 Cf. R. Bergmeier, ‘Bedeutung’, 94. 49 Cf. Z. Garský, Das Wirken Jesu in Galiläa bei Johannes: Eine strukturale Analyse der Intertextualität des vierten Evangeliums mit den Synoptikern (WUNT 2.325; Mohr Siebeck: Tübingen 2012), 144–145. 50 Cf. T. L. Brodie, Quest, 117–118, 171.

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Jews (cf. Rom 3:1-3). In this way, John more closely illustrated the Lucan idea of the guilt of the disbelieving Jew Saul (Acts 7:58cd; cf. 8:1). The subsequent, somewhat enigmatic ideas of (a) someone who was sent by God, (b) speaking the words of God, (c) and giving the Spirit (*δίδωμι + τὸ πνεῦμα), as though while dying (Jn 3:34; cf. 19:30), sequentially illustrate the subsequent Lucan ideas of (a) Stephen (b) invoking presumably God and saying that (c) he gives up his spirit (Acts 7:59). The particular motif of speaking words (ῥήματα + λαλέω) originating from God (Jn 3:34b) is post-Lucan (cf. Acts 5:20 etc.), and it particularly refers to Stephen (cf. Acts 6:11.13). The subsequent motif of the Father loving the Son and giving all things to the Son (ὁ πατήρ + τὸν υἱόν καὶ πάντα + δέδωκεν: Jn 3:35), which in the Johannine language refers to the Father giving all judgement to the Son (cf. Jn 5:20.22; cf. also 6:39: in order not to lose anyone), illustrates the subsequent Lucan motif of praying that the Lord Jesus (cf. Acts 7:59) might not hold the sin against the sinners (Acts 7:60a-c). The subsequent motif of having eternal life by believing in the Son (Jn 3:36ab) illustrates the subsequent Lucan idea of dying as a martyr, having expressed one’s faith in the Lord Jesus (Acts 7:60de; cf. 7:60c). The concluding thought that, in opposition to what was said before (δέ), the one who is disobedient to the Son is under God’s wrath (Jn 3:36c-e) illustrates the concluding Lucan thought that, in opposition to what was said before, Saul was guiltily approving the killing of Stephan (Acts 8:1a). The particular motif of being disobedient (ἀπειθέω: Jn 3:36c) in the Pauline and Lucan writings generally refers to the Jews (cf. Rom 10:21; 15:31; Acts 14:2; 19:9 etc.), and therefore in Jn 3:36c it illustrates the Lucan idea of the guilt of the Jew Saul (Acts 8:1a).

2.8.  Jn 4:1-42 (cf. Acts 8:1b-25) The section Jn 4:1-42, with its main themes of the Pharisees being hostile against the Jewish disciples, leaving Judaea, going through Samaria, coming to the city of Samaria, scriptural traditions related to the heritage of the father of Israel, a simple Samaritan woman coming to Jesus, Jesus alone speaking to the woman, the Samaritan woman listening to the words of Jesus, performing a supernatural sign, the Spirit coming out of a person, leaping, joyful hope realized in the city, a man from the city, men having previously misled the people of Samaria in faith, the man being someone different than he was said to be, calling someone the Lord, saying that he is a prophet, misleading the Samaritans in worship since the time of the ancestors, the Samaritan woman believing Jesus, teaching about spiritual worship of God, speaking about Jesus as Christ, dealing also with a woman, 63

somehow believing in Jesus, seeing the man who did miraculous things, going out, typically Jewish disciples, the disciples hearing that the harvest is ready, sending the disciples, reaping without having laboured, the Samaritans believing in a miracle-related way, the Samaritans truly believing and asking, believing because of the word of Jesus, and the Samaritans confessing Jesus in universalistic terms without any miracles, sequentially illustrates the main themes of the corresponding section Acts 8:1b-25. The opening idea of the Pharisees being hostile against the Jewish disciples of Jesus, who in their baptizing activity resembled the Jewish disciples of John (Jn 4:1-2), illustrates the opening Lucan idea of the Pharisee Saul (cf. Acts 23:6; 26:5) persecuting the Jewish believers in Jerusalem (Acts 8:1b-3). The subsequent idea of leaving Judaea and going to Galilee (Jn 4:3) illustrates the subsequent Lucan idea of being dispersed from Jerusalem (Acts 8:4a; cf. 8:1c).51 The subsequent idea of going through Samaria (διέρχομαι + Σαμαρείας: Jn  4:4) illustrates the subsequent Lucan idea of going through other regions, namely first Judaea and then Samaria (Acts 8:4bc; cf. 8:1c).52 The subsequent idea of coming to the city of Samaria (*έρχομαι + εἰς πόλιν τῆς Σαμαρείας: Jn 4:5ab) illustrates the subsequent Lucan idea of coming to the city of Samaria (Acts 8:5a).53 The otherwise unknown at that time, artificial name Sychar (Συχαρ: Jn 4:5b)54 by means of the hypertextual procedure of internymic deviation55 conceals the name of Shechem (Συχεμ: Gen 12:6 LXX etc.),56 which was rather avoided by the anti-Samaritan Judaeans (cf. Josh 24:1 LXX etc.). In this way, John illustrated the idea of animosity between the Jews and the Samaritans (cf. Lk 9:52-54; Jn 4:9.20). The subsequent motif of scriptural traditions related to the heritage of Jacob, the father of Israel (Jn 4:5c-6),57 illustrates the subsequent Lucan idea of 51 52 53 54

Cf. ibid. 119. Cf. ibid. Cf. ibid., 118, 171. The enigmatic name Maanisakir in Jub. 34:4 (Amanisakir in Jub. 34:7) most probably refers to Mahanayim or another, rather different place: cf. J. L. Kugel, A Walk through Jubilees: Studies in the Book of Jubilees and the World its Creation (JSJSup 156; Brill: Leiden · Boston 2012), 165. 55 See W. G. Müller, ‘Interfigurality’, 104–105. 56 Cf. U. C. von Wahlde, John, vol. 2, Commentary on the Gospel of John (ECC; William B. Eerdmans: Grand Rapids, Mich. · Cambridge 2010), 170–171. 57 Cf. H. Förster, ‘Die Begegnung am Brunnen (Joh 4.4-42) im Licht der “Schrift”: Überlegungen zu den Samaritanern im Johannesevangelium’, NTS 61 (2015) 201–218 (esp. 207–212).

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preaching the Messiah to the Samaritans, presumably in scriptural, pan-Israelite terms (Acts 8:5b). In particular, the motif of Jacob giving a piece of land to Joseph (Jn 4:5c) was borrowed from a scriptural blessing for Joseph (Gen 48:22)58 and reworked to conceal again the name of Shechem (diff. Gen 48:22 LXX). Likewise, the motif of an otherwise unknown at that time Jacob’s well (πηγή: Jn 4:6),59 presumably also given by Jacob to Joseph (cf. 4:5c), was borrowed from a scriptural blessing for Joseph (Deut 33:13 LXX). The subsequent image of a simple Samaritan woman, who used to draw water, coming to Jesus (Jn 4:7ab) illustrates the subsequent Lucan image of Samaritan crowds, that is common Samaritans, turning their attention to Philip (Acts 8:6a). From the linguistic point of view, the noun Σαμάρεια, together with the related motif of preaching the gospel in Samaria, was used in the Fourth Gospel 3 times, but only in the fragment Jn 4:4-7 (which structurally and thematically corresponds to Acts 8:4-6), whereas Luke used it once in his Gospel and, more clearly, 7 times in Acts, in four different fragments (1:18; 8:1-14; 9:31; 15:3). Therefore, it is typically Lucan.60 Its use in both Jn 4:4-7 and Acts 8:5 shows that this noun should be regarded as borrowed in Jn 4:4-7 from Acts 8:5, a fact which linguistically confirms the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent idea of Jesus alone speaking (λέγω) to the simple woman (Jn 4:7c-8) illustrates the subsequent Lucan idea of Philip alone speaking to the crowds (Acts 8:6b). The particular motif of speaking to a woman who drew water from a well which was located outside the city (πόλις + πηγή + ἀντλῆσαι ὕδωρ + λέγω: Jn 4:5-8) was borrowed from Gen 24:13-14 LXX. The subsequent idea of the simple Samaritan woman listening to the words of Jesus (Jn 4:9) illustrates the subsequent Lucan idea of the Samaritan crowds listening to the words of Philip (Acts 8:6c). The subsequent idea of Jesus, being called the Lord (Jn 4:11; diff. 4:9.15 etc.), being perceived by the simple woman as performing a supernatural sign (Jn 4:1012) illustrates the subsequent Lucan idea of the crowds seeing supernatural signs, which were performed by Philip (Acts 8:6de). The particular motif of animosity between the Jews and the Samaritans (Σαμαρῖται: Jn 4:9) was borrowed from

58 Cf. M. Theobald, Johannes: Kapitel 1–12, 308. 59 Cf. H. Förster, ‘Begegnung’, 206. 60 Cf. A. Denaux, R. Corstjens, and H. Mardaga, The Vocabulary of Luke: An Alphabetical Presentation and a Survey of Characteristic and Noteworthy Words and Word Groups in Luke’s Gospel (BTS 10; Peeters: Leuven · Paris · Walpole, Mass. 2009), 555.

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Lk  9:52-54 (cf. also Lk 10:30-37; 17:16-18). The motif of the gift of God (τὴν δωρεὰν τοῦ θεοῦ: Jn 4:10) was borrowed from Acts 8:20.61 The subsequent motif of the Spirit coming out of a person (Jn 4:13-14e; cf. 7:37-39: πίνω + ὕδατος + διψάω + πνεῦμα)62 illustrates the subsequent Lucan motif of spirits (πνεύματα) coming out of many people (Acts 8:7a-c). The subsequent, quite surprisingly used motif of leaping (ἅλλομαι: Jn 4:14f), which normally refers to healed lame people (χωλός: cf. Acts 3:2.8; 14:8.10),63 illustrates the subsequent Lucan idea of lame people being healed (Acts 8:7d). The subsequent idea of the woman’s joyful hope, which would be realized no more by the well outside the city, but close to her home in the city (Jn 4:15), illustrates the subsequent Lucan idea of great joy in the city (Acts 8:8). The subsequent, somewhat surprisingly introduced idea of calling a man (ἀνήρ) from the city (Jn 4:16) illustrates the subsequent Lucan idea of a man in the city (Acts 8:9a). From the linguistic point of view, the adverb ἐνθάδε was used in the Fourth Gospel only 2 times, in the fragment Jn 4:15-16, whereas Luke used it once in his Gospel and 5 times in Acts. Therefore, it is typically Lucan.64 Accordingly, it was most likely borrowed by John from the Lucan work, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the work of Luke. The subsequent idea of the Samaritan woman having previously had five (πέντε) husbands, and now not having a husband (Jn 4:17-18a), with the use of the motif of the people of Samaria having been misled in faith to serve five other gods, and not being in the covenant with Yahweh (Jos. Ant. 9.288-290; cf. 2 Kgs 17:24-41),65 illustrates the subsequent Lucan idea of the man being previously a sorcerer, misleading the people of Samaria in faith (Acts 8:9bc). The motif of having a husband (ἀνήρ) as a metaphor for being in a covenant with God (Jn 4:17-18a) was borrowed from Hos 2:18 LXX etc.66 The subsequent idea of the man not being (εἰμί) truly the husband, so being someone different than he was said (λέγω) to be (Jn 4:18b-d; cf. 4:16c), illustrates 61 Cf. T. L. Brodie, Quest, 118. 62 Cf. S. T. Um, The Theme of Temple Christology in John’s Gospel (LNTS 312; T&T Clark: London · New York 2006), 166–167. 63 Cf. ibid. 163 n. 186. 64 Cf. A. Denaux, R. Corstjens, and H. Mardaga, Vocabulary, 216–217. 65 Cf. M. Theobald, Johannes: Kapitel 1–12, 318; J. Varghese, The Imagery of Love in the Gospel of John (AnBib 177; Gregorian & Biblical: Roma 2009), 130–131. 66 Cf. H. Thyen, Johannesevangelium, 255; S. Mędala, Ewangelia Jana, vol. 1, 451, 463–464.

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the subsequent Lucan idea of the man merely saying that he was someone great, so in fact being someone different than he was said to be (Acts 8:9de). The subsequent ideas of (a) calling someone the Lord (diff. Jn 4:9.15 etc.) (b) and saying (λέγω) that he is (εἰμί) a prophet, presumably coming from God (Jn 4:19), sequentially illustrate the subsequent Lucan ideas of (a) giving heed to someone (b) and saying that he is the great power of God (Acts 8:10). The subsequent idea of the Samaritans wrongly worshipping since the time of the ancestors (Jn 4:20; cf. 4:22)67 illustrates the subsequent Lucan idea of misleading the Samaritans in faith for a long time (Acts 8:11). The particular motif of the Samaritans worshipping (προσκυνέω) God on this mountain (ἐν… ὄρει), located close to Shechem, so presumably Mount Gerizim (Jn 4:20a), was borrowed from Deut 27:12 LXX;68 Jos. Ant. 12.259; 13.74 etc., as well as reworked to avoid again mentioning the Samaritan name of Gerizim. On the other hand, the motif of the Jews saying that the place (τόπος) where people must worship (προσκυνέω) is in Jerusalem (Jn 4:20b-e) was borrowed from Ps 132[131]:7.13 LXX etc. The subsequent idea of the Samaritan woman believing Jesus (πιστεύω + dat.: Jn 4:21ab) illustrates the subsequent Lucan idea of the Samaritans believing Philip (Acts 8:12a). The subsequent idea of teaching about spiritual worship of God (θεός),69 which begins from the Jews, but passes to the Samaritans, and then to the Gentiles, who seek truth (Jn 4:21c-24),70 in an elaborate way illustrates the subsequent Lucan idea of preaching the kingdom of God (Acts 8:12b), presumably first to the Jews, then to the Samaritans, and then to the Gentiles (cf. Acts 1:8). The particular motif of salvation beginning with the Jews (σωτηρία + Ἰουδαῖος: Jn 4:22e) was borrowed from Rom 1:16. The motif of the Spirit being related to 67 Cf. B. Jojko, Worshiping the Father in Spirit and Truth: An Exegetico-Theological Study of Jn 4:20-26 in the light of the Relationships among the Father, the Son and the Holy Spirit (TGST 193; Pontificia Università Gregoriana: Roma 2012), 137–138. 68 Cf. K. Wengst, Das Johannesevangelium, vol. 1 (TKNT 4,1; W. Kohlhammer: Stuttgart · Berlin · Köln 2000), 162. 69 Cf. C. R. Koester, ‘“Spirit” (Pneuma) in Greco-Roman Philosophy and the Gospel of John’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), The Prologue of the Gospel of John: Its Literary, Theological and Philosophical Contexts: Papers read at the Colloquium Ioanneum 2013 (WUNT 358; Mohr Siebeck: Tübingen 2016), 235–250 (esp. 247–249). 70 Cf. J. Ringleben, Das philosophische Evangelium: Theologische Auslegung des Johannes­ evangeliums im Horizont des Sprachdenkens (HUT 64; Mohr Siebeck: Tübingen 2014), 108, 521.

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truth (πνεῦμα + ἀλήθεια: Jn 4:23-24) was probably borrowed from 1 Jn 4:6; 5:6 (cf. also 2 Thes 2:13). The subsequent motif of speaking, first in general-eschatological terms and then in christological terms,71 about Jesus ( Ἰησοῦς) as the Messiah, that is Christ (Χριστός: Jn 4:25-26), illustrates the subsequent Lucan motif of preaching about the name of Jesus Christ (Acts 8:12b). The subsequent, somewhat surprisingly inserted thought that Jesus rather unexpectedly dealt also with a woman (γυνή: Jn 4:27) illustrates the subsequent Lucan thought that Philip baptized also women (Acts 8:12c). The subsequent ideas of (a) leaving the water, which could be used for purification (ὑδρία: cf. Jn 2:6-7); (b) somehow (μήτι) believing in Jesus;72 (c) and encouraging others to see the man who did miraculous things (Jn 4:28-29) illustrate the subsequent Lucan ideas of (a) having been baptized, (b) somehow (cf. Acts 8:16) believing in Jesus, (c) and seeing great miracles that were done by Philip (Acts 8:13a-e). The subsequent idea of going out (ἐξ*: Jn 4:30) illustrates the subsequent Lucan idea of being out of one’s mind (ἐξίστημι: Acts 8:13f). The subsequent idea of (a) the Jewish disciples, who addressed Jesus in a Jewish way as ‘rabbi’, not understanding what they heard from him (b) concerning being sent (c) to work (Jn 4:31-34) illustrates the subsequent Lucan idea of (a) the hearing of the Jerusalem-based (b) apostles (c) concerning Samaria (Acts 8:14a). The particular motif of the Jewish followers of Jesus as persuading him to eat (ἐσθίω: Jn 4:31bc) was borrowed from Mk 3:20-21. The motif of doing the will of God (ποιέω + θέλημα: Jn 4:34c) is post-synoptic (cf. Mk 3:35 par. Mt 12:50 etc.). The motif of the Son being sent (πέμπω) by the Father (Jn 4:34d) was borrowed from Lk 20:23 (cf. Rom 8:3). The subsequent idea of the harvest, presumably consisting in the Samaritans believing the words about Jesus (cf. Jn 4:28-30), being now ready (Jn 4:35-37) illustrates the subsequent Lucan idea of Samaria having received the word of God, and therefore being ready for the apostles’ activity (Acts 8:14b; cf. 8:14c-17).73 The particular motif of the harvest, after several months of awaiting, bringing fruit, as a

71 Cf. H. W. Attridge, ‘The Samaritan Woman: A Woman Transformed’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies, 268–281 (esp. 278). 72 Cf. ibid. 278–279; R. Zimmermann, ‘From a Jewish Man to the Savior of the World: Narrative and Symbols Forming a Step by Step Christology in John 4,1-42’, in J. Verheyden [et al.] (eds.), Studies, 99–118 (esp. 109). 73 Cf. T. L. Brodie, Quest, 118–119.

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metaphor of evangelistic work (θερισμός + καρπός + ἀποστέλλω: Jn 4:35-38), was borrowed from Mk 4:29.74 The subsequent idea of sending (ἀπέστειλα*) the disciples (Jn 4:38a) illustrates the subsequent Lucan idea of sending the apostles (Acts 8:14c). The subsequent motif of reaping, not having laboured, as others did (Jn  4:38b-e), was borrowed from Mk 4:27-29; Lk 19:21-22 par. Mt 25:24.26 (θερι*) and reworked to justify in an allegedly proverbial way (cf. Jn 4:37) such a strange situation, which is particularly surprising against the background of the sayings that the one who sows normally also reaps (1 Cor 9:11; 2 Cor 9:6; Gal 6:7-8). However, in this surprising way John illustrated the subsequent Lucan motif of the apostles merely praying and laying hands in order to bestow the gift of the Holy Spirit (Acts 8:15-17), although they have not laboured to evangelize the Samaritans, as Philip did (cf. Acts 8:5-13).75 The motif of labouring (κοπιάω) in the evangelistic work (Jn 4:38c-e) is post-Pauline (cf. 1 Cor 15:10; Rom 16:6.12 etc.) and post-Lucan (cf. Lk 5:5). The subsequent idea of the Samaritans believing because of the word of the woman (cf. Jn 4:29; diff. 4:42), so in a deficient, miracle-related way (Jn 4:39), illustrates the subsequent Lucan idea of Simon believing in a deficient, miracle-related way (Acts 8:18-23). The subsequent idea of the Samaritans truly believing and asking Jesus to stay with them (Jn 4:40) illustrates the subsequent Lucan idea of Simon truly believing and asking the apostles to pray for him (Acts 8:24). The particular motif of asking Jesus to stay with the believers, so that he stayed with them for more than one day (αὐτόν + μεῖναι + αὐτοῖς + καί + μένω + ἡμέρα: Jn 4:40b-d), was borrowed from Lk 24:29. The subsequent motif of believing because of the word (τὸν λόγον) of Jesus (Jn 4:41) illustrates the subsequent Lucan idea of testifying the word of the Lord (Acts 8:25ab). The concluding idea of the Samaritans confessing Jesus in universalistic terms as the saviour of the world,76 a belief which was no more based on a miracle (Jn  4:42; diff. 4:29.39), illustrates the concluding Lucan idea of preaching the gospel presumably in universalistic terms to many simple Samaritans, with no more miracles performed (Acts 8:25cd; diff. 8:6-7.13). The particular motif of having commonly heard (ἀκηκόαμεν) the essential things about Jesus (Jn 4:42c) 74 Cf. J. Beutler, Johannesevangelium, 166. 75 Cf. T. L. Brodie, Quest, 118–119. 76 Cf. J. R. Michaels, The Gospel of John (NICNT; William B. Eerdmans: Grand Rapids · Cambridge 2010), 270.

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was borrowed from 1 Jn 1:1.3.5. Likewise, the motif of confessing that Jesus is the saviour of the world (σωτὴρ τοῦ κόσμου: Jn 4:42e) was borrowed from 1 Jn 4:14.

2.9.  Jn 4:43-54 (cf. Acts 8:26-40) The section Jn 4:43-54, with its main themes of departing to a half-Gentile country, the prophet not being honoured in his own country, coming to the half-Gentile country, the Galileans having previously come to the festival in Jerusalem, a certain royal official, the son being weak, the son being at the point of death, speaking in scriptural terms about seeing signs and wonders performed by Jesus, the official expressing his faith in the possibility of Jesus’ going down and giving new life, the official believing and changing his previous movement, the official going down, going up with good news concerning receiving new life, a miracle consisting in suddenly and definitively leaving someone, the official believing with his household, Jesus performing a miraculous sign, and coming northward from Judaea to Galilee, sequentially illustrates the main themes of the corresponding section Acts 8:26-40. The opening idea of departing to (εἰς) Galilee (Jn 4:43), which was considered a half-Gentile country (cf. Mt 4:15; Jn 7:52), illustrates the opening Lucan idea of going from Jerusalem to the Gentile city of Gaza (Acts 8:26a-e). The subsequent motif of the prophet (προφήτης) not being honoured in his own country (Jn 4:44), a motif which was borrowed from Mk 6:4 par. Mt 13:57 ( Ἰησοῦς + ὅτι + προφήτης + ἐν τῇ + πατρίδι + τιμ*),77 illustrates the subsequent Lucan image of the road being unfrequented (Acts 8:26f), so presumably with no Jew reading the prophet Isaiah on it (diff. Acts 8:28). The subsequent, somewhat redundantly repeated (cf. Jn 4:43) idea of coming to the half-Gentile country of Galilee (Jn 4:45ab) illustrates the subsequent, somewhat redundantly repeated (cf. Acts 8:26) Lucan idea of going to the Gentile city of Gaza (Acts 8:27ab). The subsequent statement concerning the Galileans having previously come to (ἔρχομαι + εἰς) the festival in Jerusalem (Ιερο*: Jn 4:45c-e) illustrates the subsequent, syntactically postponed Lucan statement concerning a Gentile having previously come to worship in Jerusalem (Acts 8:27ef). The particular motif of Cana of Galilee (Jn 4:46ab), which recalls its earlier use in Jn 2:1-11, where it illustrated the Lucan idea of preaching the gospel to believers from other countries (Acts 2:1-45), in Jn 4:46ab likewise illustrates

77 Cf. U. C. von Wahlde, John, vol. 1, 372.

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the Lucan idea of preaching the gospel to a believer from another country (Acts 8:27c-f). For this reason, it was somewhat surprisingly introduced before the story of the healing of a son of a certain officer in Capernaum (Jn 4:46c-54), which was borrowed from Lk 7:1-10 par. Mt 8:5-13 and reworked to suit the ideas of Acts 8:27c-40. The subsequent, somewhat surprising statement that there was (καί + ἦν) a certain royal [official?] (βασιλι*: Jn 4:46c; diff. Lk 7:2 par. Mt 8:5: centurion)78 illustrates the subsequent Lucan statement that there was a certain official of the queen (βασιλι*) of the Ethiopians (Acts 8:27cd).79 The subsequent motif of (a) the son of the officer, (b) who was ill (c) in the Jewish town of Capernaum (Jn 4:46d), was borrowed from Lk 7:2 par. Mt 8:6 and reworked by substituting the idea of a servant (Lk 7:2 par. Mt 8:6) with that of the son,80 as well his dying (Lk 7:2) or being paralyzed (Mt 8:6) with his being weak (Jn 4:46d). In this way, John illustrated the subsequent Lucan idea of (a) God’s Son’s (b) weakness and humiliation, (c) presented in Jewish, prophetic terms (Acts 8:28-33b). The subsequent idea of asking for a healing of the officer’s son, who was at the point of death (Jn 4:47), was borrowed from Lk 7:2-3 (ἀκούσας + Ἰησοῦς + ἀπ* πρὸς αὐτόν + ἐρωτάω + ἤμελλεν) and reworked to illustrate the subsequent Lucan idea of asking about the fate of God’s Son, whose life was taken from the earth (Acts 8:33c-34). The subsequent idea of Jesus ( Ἰησοῦς) speaking in scriptural terms about seeing signs and wonders (σημεῖα καὶ… τέρατα + ὁράω: cf. Deut 7:19; 29:2 LXX), presumably performed by him (Jn 4:48; cf. 2:23 etc.), illustrates the subsequent Lucan idea of preaching good news about Jesus in scriptural terms (Acts 8:35). The subsequent idea of the official expressing his faith in the possibility of Jesus’ going down (καταβαίνω) and giving new life (Jn 4:49) illustrates the subsequent Lucan idea of the official expressing his faith in the possibility of going down (cf. Acts 8:38cd) and receiving new life from Jesus by being baptized (Acts 8:36). The particular motif of the child in fact not dying (ἀποθνῄσκω + τὸ παιδίον: Jn 4:49c) was borrowed from Mk 5:39. 78 Cf. T. Nicklas, ‘Jesu zweites Zeichen (Joh 4,43-45.46-54): Abgründe einer Glaubensgeschichte’, in J. Verheyden, G. Van Belle, and J. G. van der Watt (eds.), Miracles and Imagery in Luke and John, Festschrift U. Busse (BETL 218; Peeters: Leuven · Paris · Dudley, Mass. 2008), 89–104 (esp. 96–97). 79 Cf. T. L. Brodie, Quest, 119, 171. 80 Cf. S. Betsworth, Children in Early Christian Narratives (LNTS 521; Bloomsbury T&T Clark: London [et al.] 2015), 135.

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The subsequent thought that the official believed the word of Jesus, which concerned the possibility of receiving new life (diff. Lk 7:7.10 par. Mt 8:8.13: being healed) from Jesus, and changed his previous movement (Jn 4:50) was borrowed from Mt 8:8.13 (λόγῳ + εἶπεν + ὁ Ἰησοῦς) and reworked to illustrate the subsequent Lucan thought that the official, presumably having believed the word of Philip, which contained the good news about Jesus (cf. Acts 8:35), stopped his previous movement (Acts 8:38ab). The particular motif of Jesus commanding someone to go (πορεύου: Jn 4:50b) is post-Lucan (cf. Lk 17:19 etc.). The subsequent image of the official going down (καταβαίνω: Jn 4:51a; diff. Lk 7:10 par. Mt 8:13) illustrates the subsequent Lucan image of the official going down and being baptized (Acts 8:38cd). The subsequent idea of meeting the official by going up with good news concerning receiving new life (Jn 4:51b-d; diff. Lk 7:6-10) illustrates the subsequent Lucan idea of going up from baptism (Acts 8:39a). The particular motif of the boy miraculously living again (ὁ παῖς + ζάω: Jn 4:51d) was borrowed from Acts 20:12. The subsequent idea of a miracle consisting in suddenly and definitively leaving someone (Jn 4:52) illustrates the subsequent Lucan idea of a miracle consisting in suddenly and definitively leaving someone (Acts 8:39bc). The motif of the boy being healed at a particular hour (ἐκείνῃ + τῇ ὥρᾳ + ἐν: Jn 4:52-53b) was borrowed from Mt 8:13.81 The motif of the fever miraculously leaving someone (ἀφῆκεν αὐτ* ὁ πυρετός: Jn 4:52d) was borrowed from Mk 1:31 par. Mt 8:15.82 The subsequent idea of the official believing with his household (Jn 4:53) illustrates the subsequent Lucan idea of the official rejoicing (Acts 8:39de), presumably with his servants whom he previously gave orders (cf. Acts 8:38a). The motif of someone believing with his whole household (πιστεύω + καί + οἰκ* + ὅλος: Jn 4:53d) was borrowed from Acts 18:8 (cf. 16:31.34).83 The subsequent, somewhat redundant remark concerning Jesus performing a miraculous sign (Jn 4:54a) illustrates the subsequent Lucan remark concerning Philip being miraculously found in Azotus (Acts 8:40a). The concluding, somewhat surprisingly repeated idea of Jesus coming (ἔρχομαι) northward from Judaea to (εἰς) Galilee (Jn 4:54b; cf. 4:45) illustrates the concluding Lucan idea of Philip coming northward from Azotus, which was located close to Judaea, to Caesarea, which was located close to Galilee (Acts 8:40b-d).

81 Cf. J. Beutler, Johannesevangelium, 175; J. W. Barker, John’s Use of Matthew (Fortress: Minneapolis 2015), 113. 82 Cf. J. W. Barker, John’s Use, 23, 113. 83 Cf. T. L. Brodie, Quest, 119.

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Chapter 3. Jn 5–12 as a sequential hypertextual reworking of Acts 9:1-15:9 The Johannine story concerning the second stage of Jesus’ public activity, from the miraculous raising of a sick man to the issue of Greeks coming to Jesus (Jn 5–12), is a result of a sequential hypertextual reworking of the Lucan story concerning the first stage of Paul’s evangelistic activity: from the miraculous enlightenment and raising of Saul to the issue of Gentiles coming to the Church (Acts 9:1-15:9).

3.1.  Jn 5:1-18 (cf. Acts 9:1-6a) The section Jn 5:1-18, with its main themes of a festival of the Jews; going to Jerusalem; Jerusalem again; sheep, a pool, and five elements in a place surnamed in Hebrew Bethsaida; a great number of weak, blind, and lame people in Jerusalem; coming and approaching the pool; a suddenly occurring, miraculous healing of someone; Jesus overcoming the zeal of the Jews for the law; asking, who it was who caused the miracle; Jesus revealing that it was he who performed the miracle; the Jews persecuting Jesus; and Jesus still working, just as his Father does; sequentially illustrates the main themes of the corresponding section Acts 9:1-6a. The opening motif of an unspecified festival of the Jews,1 presumably in Jerusalem (Jn 5:1a; cf. 5:1b), illustrates the opening Lucan motif of Saul’s Jewish religious zeal in Jerusalem (Acts 9:1a; cf. 8:1.3). The subsequent motif of going to Jerusalem, so presumably to the temple (Jn 5:1b; cf. 2:12-13; 7:10.14; 11:55-56), illustrates the subsequent Lucan idea of going to the high priest (Acts 9:1b). The subsequent, somewhat redundantly repeated remark concerning Jerusalem (Jn 5:2a) illustrates the subsequent Lucan, repeated remark concerning the high priest (Acts 9:2a). The subsequent enigmatic motifs of (a) being related to sheep (προβατ* without a substantive; diff. Neh 3:1.32; 12:39 LXX),2 which in a metaphorical way conveys the idea of Jewish believers (cf. Ezek 34:2-31 LXX; Mk 5:34 parr.; Jn 10:1; 1 Cf. D. Felsch, Die Feste im Johannesevangelium: Jüdische Tradition und christologische Deutung (WUNT 2.308; Mohr Siebeck: Tübingen 2011), 51. 2 Cf. A. J. Köstenberger, John (BECNT; Baker Academic: Grand Rapids, Mich. 2004), 178; H. Thyen, Das Johannesevangelium (HNT 6; Mohr Siebeck: Tübingen 2005), 296–297.

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21:16-17 etc.); (b) a pool, which could serve for Jewish ritual washings (νίπτω: Jn 9:7; cf. Mk 7:3; Jn 13:5-10 etc.); and (c) the number of five (and not four) porticoes (Jn 5:2a.c), which in a symbolic way refers to the Pentateuch (cf. Mk 5:38 parr.; Lk 14:19; 16:28),3 commonly illustrate the subsequent Lucan idea of Jewish synagogues (Acts 9:2a). The likewise enigmatic motifs of (a) a place surnamed (ὁ ἐπιλεγομεν*: cf. Jos. Ant. 13.119-120, 268, 285; diff. Jn 19:13.17: called) in Hebrew (b) Bethsaida (Jn 5:2b 𝔓66, 𝔓75, B et al.),4 which was in fact located at the Lake of Gennesaret east of the Jordan (cf. Jos. Ant. 18.28; Mk 6:45), so on the road from Jerusalem to Syria, commonly illustrate the Lucan idea of Hebrew-speaking synagogues located in the Syrian city of Damascus (Acts 9:2a). The subsequent idea of a great number of people being weak, blind, and lame in Jerusalem (Jn 5:3) illustrates the subsequent Lucan idea of many people, men and women, being bound and led to Jerusalem (Acts 9:2b-e). The subsequent statements that a man, while (ἐν + *ῷ + δέ) he was coming, was merely approaching the pool (Jn 5:5-7), illustrate the subsequent Lucan statement that Saul, while he was going, was approaching Damascus (Acts 9:3a-c). In particular, the motif of the man being ill for thirty-eight years (τριάκοντα καὶ ὀκτὼ ἔτη: Jn 5:5b) was borrowed from the scriptural text concerning the Israelite ‘men of war’ wandering and dying in the wilderness (Deut 2:14 LXX)5 in order to illustrate the Lucan idea of the murderous but misguided activity of the Jew Saul (Acts 9:1-3c). The subsequent motif of a suddenly occurring, miraculous walking (περι*) of the sick man (αὐτός: Jn 5:8-9c) was borrowed from Mk 2:8-9.11-12 (λέγει 3 Cf. H. Thyen, Johannesevangelium, 298; M. Theobald, Das Evangelium nach Johannes: Kapitel 1–12 (RNT; Friedrich Pustet: Regensburg 2009), 375–376. 4 Cf. J. R. Michaels, The Gospel of John (NICNT; William B. Eerdmans: Grand Rapids · Cambridge 2010), 288–289; P. W. Comfort, A Commentary on the Manuscripts and Text of the New Testament (Kregel: Grand Rapids 2015), 254. The reading ‘Bethesda’ resulted from the assimilation of the original, most strongly attested and most difficult reading ‘Bethsaida’ to the context of the declaration that the place was surnamed in this way in Hebrew (Jn 5:2b). In order to achieve such a distinctly Hebrew name, later copyists changed the original name ‘Bethsaida’ into ‘Bet-hesda’, which could be understood in Hebrew or Aramaic as ‘house of mercy’. The readings ‘Bethzatha’ etc. were probably influenced by Jos. B.J. 5.149, 151, 246 (‘Bezetha/Bezatha’). 5 Cf. E. Straub, ‘Alles ist durch ihn geworden: Die Erschaffung des Lebens in der Sabbatheilung Joh 5,1-18’, in A. Dettwiler and U. Poplutz (eds.), Studien zu Matthäus und Johannes / Études sur Matthieu et Jean, Festschrift J. Zumstein (ATANT 97; Theo­ logischer: Zürich 2009), 157–167 (esp. 160); D. Felsch, Feste, 57; J. Zumstein, Das Johannesevangelium (KEK 2; Vandenhoeck & Ruprecht: Göttingen 2016), 213 n. 31.

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αὐτ* + ὁ Ἰησοῦς + ἔγειρε… ἆρον τὸν κράβαττόν σου καὶ περιπάτει + καὶ εὐθ* + αἴρω + τὸν κράβαττον)6 in order to illustrate the subsequent Lucan motif of a suddenly occurring, miraculous enlightenment (περι*) of Saul (Acts 9:3d). The subsequent motif of Jesus overcoming the zeal of the Jews (diff. Mk 2:24 par. Mt 12:2: Pharisees) for the law of the Sabbath (Jn 5:9d-11) was borrowed from the thematically related texts Mk 2:24 (ἔλεγον)7 par. Mt 12:2 (λέγω + οἱ *αῖοι + σάββατον + οὐκ ἔξεστιν), Mt 12:10.12-13 (θεραπεύω + σάββατον  + ἔξεστιν + ποιέω + ὑγιής), and again Mk 2:9 (ἆρον τὸν κράβαττόν σου καὶ περιπάτει) in order to illustrate the subsequent Lucan motif of Jesus overcoming the Jewish zeal of Saul (Acts 9:4). The subsequent idea of asking, who it is (τίς + εἰμί) who caused the miracle, and not knowing who it was (τίς + εἰμί), that it was Jesus ( Ἰησοῦς: Jn 5:12-13), illustrates the subsequent Lucan idea of asking Jesus, who he is (Acts 9:5ab). The subsequent idea of Jesus ( Ἰησοῦς) revealing that it was (εἰμί) he who healed the man (Jn 5:14-15) illustrates the subsequent Lucan idea of Jesus revealing that it was he who performed the miracle (Acts 9:5cd). The particular motif of, after some time, finding someone in the temple (μετά + εὑρίσκω + αὐτόν + ἐν τῷ ἱερῷ: Jn 5:14a) was borrowed from Lk 2:46. The motif of no more sinning (ἁμαρτ*) after the healing (Jn 5:14d) was borrowed from Mk 2:5-10 parr. The subsequent motif of the Jews persecuting Jesus (διώκω + Ἰησοῦς) because of their zeal for the Jewish law of the Sabbath (Jn 5:16) illustrates the subsequent Lucan motif of the Jew Saul persecuting Jesus, presumably because of his Jewish zeal (Acts 9:5e).8 The subsequent idea of Jesus still working, just as his Father does (Jn 5:17-18), illustrates the subsequent Lucan idea of Jesus rising someone up (ἀνίστημι), just as God does (Acts 9:6a; cf. 2:24.32 etc.). The particular motif of Jesus acting in a way similar to God, so in fact making himself equal to God, in the context of a miraculous healing (Jn 5:17-18), was borrowed from Mk 2:7.9 (cf. also Lk 13:14: ἐργάζομαι). The motif of the Jews seeking to kill Jesus (ἐζήτουν + οἱ + αὐτόν + 6 Cf. J. Beutler, Das Johannesevangelium: Kommentar (Herder: Freiburg · Basel · Wien 2013), 183, 187; T. Nicklas, ‘“Du bist nur ein Mensch und machst dich selbst zu Gott” (Johannes 10,33): Das Motiv der Gotteslästerung bei Johannes vor dem Hintergrund der Synoptiker’, in J. Verheyden [et al.] (eds.), Studies in the Gospel of John and Its Christology, Festschrift G. Van Belle (BETL 265; Peeters: Leuven · Paris · Walpole, Mass. 2014), 239–256 (esp. 244). 7 Cf. J. Beutler, Johannesevangelium, 183. 8 Cf. T. L. Brodie, The Quest for the Origin of John’s Gospel: A Source-Oriented Approach (Oxford University: New York · Oxford 1993), 171.

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ἀποκτείνω: Jn 5:18ab) was borrowed from Mk 14:1. The motif of Jesus calling God his Father (πατήρ + ἔλεγεν: Jn 5:18d) was borrowed from Mk 14:36. The motif of Jesus being equal to God (ἴσος + θεῷ: Jn 5:18e) was borrowed from Phlp 2:6.

3.2.  Jn 5:19-47 (cf. Acts 9:6b-29) The section Jn 5:19-47, with its main themes of being shown all that one should do, people marvelling at the works done by the Father and by the Son, the Son raising and reviving sinners from the dead, the believers hearing the word of Jesus and believing that he was sent by God, the believers having eternal life and passing from death to life, the dead soon obeying the life-giving voice of the Son, having life in oneself, a son of man having authority to execute judgement, the dead ones hearing the judging voice of the son of man, the dead ones being judged for doing good or committing evil, not being in a position to do anything of oneself, hearing from the one sending, doing the will of the one sending, another person bearing true witness of Jesus, bearing witness to the truth, being only active for a short period of time, doing miraculous works given by God, having been sent by God, having seen God, the Jews not believing the one who was sent by God, the Scriptures testifying of Jesus, the Jews disbelieving Jesus, not receiving honour from humans, the Jews not loving and not accepting Jesus, the Jews not being able to believe in Jesus’ identity and mission, the Jews receiving honour from one another, rhetorically refraining from accusing the Jews, and invoking Moses as the one whom the Jews do not believe, sequentially illustrates the main themes of the corresponding section Acts 9:6b-29. The idea of Jesus speaking in an authoritative Jewish way about being shown all that (ἅ) he should do (ποιέω: Jn 5:19-20c)9 illustrates the Lucan idea of Saul being told by the Jewish believers what (ὅ) he must do (Acts 9:6b-e). The subsequent idea of people marvelling at the works done by the Father and by the Son (Jn 5:20de) illustrates the subsequent Lucan idea of people marvelling at the miracle done by God and by the risen Jesus (Acts 9:7). The particular motif of people marvelling (θαυμάζω) at the miracles done by Jesus (Jn 5:20e) is post-synoptic (cf. Mk 5:20; Lk 8:25 par. Mt 8:27 etc.). The subsequent idea of the honoured Son raising (ἐγείρω) and reviving the presumed sinners from the dead (Jn 5:21-23) illustrates the subsequent Lucan motif of the risen Jesus (cf. Acts 9:6a) raising the sinful Saul from the ground and 9 Cf. W. R. G. Loader, ‘John 5,19–47: A Deviation from Envoy Christology’, in J. Verheyden [et al.] (eds.), Studies, 149–164 (esp. 155–156).

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reviving him, as though from being dead (Acts 9:8-9).10 The particular motif of God and Jesus raising the dead (ἐγείρω + νεκροί: Jn 5:21) was borrowed from Lk 7:22 par. Mt 11:5. The motif of honouring the father (τιμάω + τὸν πατέρα: Jn 5:23) was borrowed from Exod 20:12 LXX; Mk 10:19 parr. etc. The subsequent, introduced in an authoritative Jewish way, idea of the believers hearing the word (λόγος) of Jesus and believing that he was sent by God (Jn 5:24a-d) illustrates the subsequent Lucan idea of the Jewish disciple Ananias hearing what Jesus said (λέγω) to him and regarding it as a message from the Lord (Acts 9:10). The subsequent idea of the believers having eternal life and passing from death to life (Jn 5:24e-g) illustrates the subsequent Lucan idea of the disciple Ananias being commanded to arise (ἀνίστημι), as though from the dead (cf. Acts 9:6), and going to the Straight Street (Acts 9:11a-d). The subsequent, somewhat surprising, introduced in an authoritative Jewish way, thought that the dead will soon, and in fact now, obey the life-giving voice of the Son of God (Jn 5:25)11 illustrates the subsequent Lucan thought that the apparently ‘dead’ Saul (cf. Acts 9:9) would soon obey the life-giving message of the risen Jesus, brought to him by the Jewish disciple Ananias (Acts 9:11ef; cf. 9:6). The subsequent idea of the Son having life in himself, as a gift from the Father (Jn 5:26), illustrates the subsequent Lucan idea of Ananias having life-giving power in himself, presumably as a gift from God (Acts 9:12). The subsequent idea of a son of man (anarthrous υἱὸς ἀνθρώπου; diff. Jn 1:51 etc.) having authority to execute judgement (Jn 5:27), presumably over the dead ones (cf. Jn 5:28-29), with the use of the scriptural motif of giving authority to the Jewish Son of Man (καί + ἐξουσία + δίδωμι + αὐτῷ + υἱὸς ἀνθρώπου: Dan 7:13-14 LXX)12 illustrates the subsequent Lucan idea of the Jewish man Ananias (cf. Acts 9:12) expressing his verdict on the ‘dead’ Saul (Acts 9:13a). The subsequent idea of the dead ones hearing (ἀκούω) the judging voice of the son of man (Jn 5:28; cf. 5:27) illustrates the subsequent Lucan idea of hearing condemning voices of other Jewish people about the ‘dead’ Saul (Acts 9:13b). The subsequent idea of the dead ones being judged for doing (ποιέω) good or committing evil (Jn 5:29) illustrates the subsequent Lucan idea of the ‘dead’ Saul being judged for doing evil (Acts 9:13c).

10 Cf. T. L. Brodie, Quest, 171. 11 Cf. S. Mihailos, The Danielic Eschatological Hour in the Johannine Literature (LNTS 436; T&T Clark: London · New York 2011), 112–114. 12 Cf. ibid. 116–117; J. Beutler, Johannesevangelium, 195; T. Nicklas, ‘Du bist’, 245–246.

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The subsequent idea of Jesus not being in a position to do anything of himself (Jn 5:30ab) illustrates the subsequent Lucan idea of Saul having authority from the chief priests (Acts 9:14). The subsequent idea of Jesus (a) hearing from the one who sent him,13 (b)  and consequently judging rightly (Jn 5:30c-e), illustrates the subsequent Lucan idea of Ananias (a) hearing from the Lord who sent him to go to Saul (Acts 9:15ab), (b) notwithstanding negative judgements of others concerning Saul (cf. Acts 9:13-14). The subsequent idea of Jesus doing not his own will, but the will of the one who sent him (Jn 5:30fg),14 illustrates the subsequent Lucan idea of Saul being an instrument of the Lord, who chose and sent him (Acts 9:15c). The subsequent idea of another person bearing true witness of Jesus (Jn 5: 31-32) illustrates the subsequent Lucan idea of Saul bearing the name of Jesus (Acts 9:15d). The particular motif of knowing that the witness is true (καὶ οἶδα* ὅτι + μαρτυρία + ἐστίν + ἀληθής: Jn 5:31a.32d) was borrowed from 3 Jn 12.15 The subsequent motif of John as the one who has borne witness to the truth (Jn 5:33-34)16 illustrates the subsequent Lucan idea of Saul acting for the name of Jesus (Acts 9:16ab). The particular motif of bearing witness to the truth (μαρτυρέω + τῇ ἀληθείᾳ: Jn 5:33b) was borrowed from 3 Jn 3. The subsequent motif of John being only active for a short period of time, presumably because of having been imprisoned and killed by the king (Jn 5:35; cf. Mk 6:17-29 etc.), illustrates the subsequent Lucan motif of Saul suffering, not least from kings (Acts 9:16c; cf. 9:15). The metaphorical motif of the believer as a burning lamp, which gives light (λύχνος + καίω + φῶς: Jn 5:35), was borrowed from Mt 5:14-16. The subsequent thought that (δέ) Jesus does miraculous works given to him by God (Jn 5:36a-e) illustrates the subsequent Lucan thought that Ananias performed a miracle (cf. Acts 9:12.18), presumably with the power given to him by Jesus (Acts 9:17a-d; cf. 9:17e-i). The particular motif of bearing witness that the 13 Cf. W. R. G. Loader, ‘John 5,19-47’, 157. 14 Cf. ibid. 15 Cf. M. Theobald, ‘Eine Gemeinschaft von “Zeugen” (von Joh 1:7, 15 bis 3 Joh 12): Beobachtungen zur Genese des Corpus Iohanneum auf der Basis des Prologs’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), The Prologue of the Gospel of John: Its Literary, Theological and Philosophical Contexts: Papers read at the Colloquium Ioanneum 2013 (WUNT 358; Mohr Siebeck: Tübingen 2016), 117–137 (esp. 132–133). 16 Cf. A. D. Myers, ‘“Jesus Said to Them …”: The Adaptation of Juridical Rhetoric in John 5:19–47’, JBL 132 (2013) 415–430 (esp. 422).

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Father has sent Jesus (μαρτυρέω + ὅτι ὁ πατήρ + ἀπέσταλκεν: Jn 5:36ef) was borrowed from 1 Jn 4:14. The subsequent statement, ‘the Father has sent me’ (με + ἀπέσταλκεν: Jn 5:36f), illustrates the subsequent Lucan statement, ‘the Lord has sent me’ (Acts 9:17e). The subsequent motif of Jesus, unlike the Jews, having seen (ὁράω) God (Jn 5:37)17 illustrates the subsequent Lucan motif of Saul having seen the Lord (Acts 9:17f-18). The motif of having the privilege to see the form of God (εἶδος + ὁράω: Jn 5:37d) was borrowed from Gen 32:31 LXX.18 The subsequent motif of the Jews not believing the one who was sent by God, and therefore rejecting the word of God (Jn 5:38), illustrates the subsequent Lucan motif of Saul preaching and confounding the Jews in their synagogues (Acts 9:20-22c). The particular motif of the word of God dwelling in the believers (καί + ὁ λόγος + ἐν ὑμῖν + μένω: Jn 5:38ab) was borrowed from 1 Jn 2:14. The subsequent idea of examining the Scriptures, which testify of Jesus (Jn 5:39), illustrates the subsequent Lucan idea of demonstrating to the Jews, so presumably from the Scriptures, that Jesus is the Messiah (Acts 9:22de). The subsequent idea of the Jews disbelieving Jesus, together with the life which he brings (Jn 5:40), illustrates the subsequent Lucan idea of the Jews rejecting Saul, presumably together with his gospel (Acts 9:23-24). The subsequent idea of Jesus not receiving (λαμβάνω) honour from humans (Jn 5:41; diff. Rev 5:12) illustrates the subsequent Lucan idea of Saul being taken (λαμβάνω) dishonourably out of Damascus (Acts 9:25). The subsequent idea of the Jews not loving and not accepting Jesus, who came in God’s name (Jn 5:42-43), illustrates the subsequent Lucan idea of the Jewish Christians in Jerusalem not welcoming Saul, who presumably came in God’s name (Acts 9:26a-c). The particular motif of Jesus coming in the name of God (ἔρχομαι + ἐν… ὀνόματι: Jn 5:43a) was borrowed from Mk 11:9 parr. The subsequent idea of the Jews not being able to believe (πιστεύω) in Jesus’ identity and mission (Jn 5:44ab; cf. 5:43) illustrates the subsequent Lucan idea of the Jewish Christians being afraid of Saul and not believing that he was a disciple (Acts 9:26de). The subsequent idea of the Jews receiving honour from one another, and not from the only God (Jn 5:44cd), illustrates the subsequent Lucan idea of the Jewish 17 Cf. O. J. Filtvedt, ‘The Transcendence and Visibility of the Father in the Gospel of John’, ZNW 108 (2017) 90–118 (esp. 102–106). 18 Cf. R. Bieringer, ‘“Ihr habt weder seine Stimme gehört noch seine Gestalt je gesehen” (Joh 5,37): Antijudaismus und johanneische Christologie’, in J. Verheyden [et al.] (eds.), Studies, 165–188 (esp. 187–188).

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apostles accepting the mediation of the Jewish apostle Barnabas, and not the Lord’s testimony to Saul (Acts 9:27). The subsequent idea of Jesus rhetorically refraining from accusing the Jews (Jn 5:45ab) illustrates the subsequent Lucan ideas of Saul being with the Jewish apostles, as well as speaking boldly (Acts 9:28). The subsequent motifs of invoking Moses as the one whom the Jews do not believe, and who wrote about Jesus (Jn 5:45c-47), illustrate the subsequent Lucan motif of Saul disputing with hostile Jews, presumably about Jesus in the Scriptures (Acts 9:29; cf. 9:22). The particular motif of the Jews as the ones who should believe in the words of Jesus (ῥῆμα + πιστεύω: Jn 5:47b) was borrowed from Rom 10:16-17.

3.3.  Jn 6:1-24 (cf. Acts 9:30-11:1) The section Jn 6:1-24, with its main themes of going to the other side of the sea, a numerous crowd following Jesus, people seeing signs performed on the sick, going up, the Passover being near, lifting up the eyes, seeing a numerous crowd coming, expressing doubts concerning the possibility of table fellowship with unclean people, knowing what to do in the issue of table fellowship with unclean people, a great number of presumably Romans expecting a meal, being a disciple and a brother, a great number of people expecting a meal from merely one Jew, speaking about preparing the men for a meal, giving food including prepared fish, Jesus commanding the disciples to gather fragments to twelve baskets, Jesus as this one being the foretold prophet, coming to the world, going again to the mountain, the Jewish disciples coming back to the Jewish city, the Jewish disciples perceiving signs of the presence of the risen Jesus, Jesus speaking about his spiritual presence, the disciples wanting to take Jesus to them, the boat quickly coming to the Jewish land, and the Gentile crowd seeking Jesus, sequentially illustrates the main themes of the corresponding section Acts 9:30-11:1. The motif of going to the other, Gentile side of the sea (Jn 6:1; cf. Mk 5:1), a motif which is really surprising in the context of the preceding dispute in Jerusalem (Jn 5:1.14-47),19 illustrates the Lucan idea of going from Jerusalem to the Gentile city of Tarsus, that is to the other side of the Mediterranean Sea (Acts 9:30). The redundantly added remark concerning the Galilean lake as the 19 Cf. J. Zumstein, Johannesevangelium, 243; P. N. Anderson, ‘On “Seamless Robes” and “Leftover Fragments” – A Theory of Johannine Composition’, in S. E. Porter and H. T. Ong (eds.), The Origins of John’s Gospel (JohSt 2; Brill: Leiden · Boston 2016), 169–218 (esp. 172).

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Sea of Tiberias (Jn 6:1; cf. Jos. B.J. 3.57: Τιβεριάς), which alludes to the name of the Roman Caesar (cf. B.J. 4.456), illustrates the Lucan remark concerning the Roman city of Caesarea, which was located on the Mediterranean Sea (Acts 9:30).20 The particular motif of Jesus going to the other side of the sea (*έρχομαι + πέραν τῆς θαλάσσης: Jn 6:1) was borrowed from Mk 5:1. The motif of the Galilean lake as the Sea of Galilee (ἡ θάλασσα τῆς Γαλιλαίας: Jn 6:1) was borrowed from Mk 1:16 par. Mt 4:18 etc. The subsequent motif of a numerous (πολύς) crowd following Jesus (Jn 6:2a) illustrates the subsequent Lucan motif of the growing number of the believers (Acts 9:31; cf. 9:42: πολλοί). The particular motif of a numerous crowd following Jesus (ἠκολούθει… αὐτῷ ὄχλος πολύς: Jn 6:2a) was borrowed from Mk 5:24. The subsequent motif of people seeing signs, which were performed on the sick (ἀσθενέω: Jn 6:2bc), illustrates the subsequent Lucan account of people seeing (esp. Acts 9:35.41) two miracles, which were performed on sick (esp. Acts 9:37) persons (Acts 9:32-43). The subsequent motif of Jesus going up (ἀν*) to the mountain (εἰς τὸ ὄρος: Jn 6:3) with the use of the synoptic motif of the mountain as a place suitable to pray (εἰς τὸ ὄρος + προσεύξασθαι: Mk 6:46 etc.) illustrates the subsequent Lucan idea of Cornelius praying and Peter going up (ἀν*) to the roof to pray (προσεύξασθαι: Acts 10:1-9; esp. 10:9cd). The particular motif of Jesus going up to the mountain and sitting there with his disciples (ἀν* + εἰς τὸ ὄρος + Ἰησοῦς + καί + ἐκεῖ + ἐκάθητο + οἱ μαθηταί + αὐτοῦ: Jn 6:3) was borrowed from Mt 15:29.32.21 The subsequent, quite surprising remark concerning the Passover, that is a festival of the Jews, being near (Jn 6:4; diff. Mk 14:1 parr.) with the use of the synoptic motif of the Passover as a typically Jewish meal (τὸ πάσχα: Mk 14:12.14 parr.) illustrates the subsequent Lucan idea of preparing a ritually clean Jewish meal (Acts 10:10a-d; cf. 10:14). The particular motif of the festival of the Passover being near (δέ + ἐγγ*+ πάσχα + ἡ ἑορτὴ τῶν: Jn 6:4) was borrowed from Lk 22:1.22

20 Cf. T. L. Brodie, Quest, 171. 21 Cf. S. A. Hunt, Rewriting the Feeding of Five Thousand: John 6.1-15 as a Test Case for Johannine Dependence on the Synoptic Gospels (StBibLit 125; Peter Lang: New York [et al.] 2011), 243–244; Z. Garský, Das Wirken Jesu in Galiläa bei Johannes: Eine strukturale Analyse der Intertextualität des vierten Evangeliums mit den Synoptikern (WUNT 2.325; Mohr Siebeck: Tübingen 2012), 183–184; J. W. Barker, John’s Use of Matthew (Fortress: Minneapolis 2015), 111. 22 Cf. S. A. Hunt, Rewriting, 245.

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The subsequent motif of Jesus lifting up his eyes (Jn 6:5a) illustrates the subsequent Lucan account of Peter seeing a vision which came down from heaven (Acts 10:10e-16). The particular motif of Jesus lifting up his eyes (ἐπάρας + τοὺς ὀφθαλμούς: Jn 6:5a) was borrowed from Lk 6:20.23 The subsequent idea of Jesus seeing a numerous crowd, that is presumably also unclean people (cf. Lk 6:17), coming to him (Jn 6:5bc) illustrates the subsequent Lucan idea of messengers from Cornelius coming to Peter (Acts 10:17-18). The particular motif of seeing a numerous crowd (πολὺς ὄχλος) coming to Jesus (Jn 6:5bc) was borrowed from Mk 6:34 par Mt 14:14.24 The subsequent, somewhat surprising idea of Jesus negatively asking the Greek-named Philip, thus expressing his doubts concerning the possibility of table fellowship with the unclean people (Jn 6:5d-f), illustrates the subsequent Lucan idea of Peter still pondering on the vision concerning table fellowship with the Gentiles (Acts 10:19a). The particular motif of asking, how it is possible to buy bread to give the people to eat (Jn 6:5ef), was borrowed from the first Marcan story of the multiplication of bread (ἀγοράσωμεν + ἄρτους + φαγ*: Mk 6:37)25 and conflated with the second one (πόθεν + ἄρτοι: Mk 8:4 par. Mt 15:33).26 The subsequent thought that Jesus only tested Philip, because he in fact knew what he was about to do in the issue of table fellowship with the unclean people (Jn 6:6; cf. 6:5ef), illustrates the subsequent Lucan account of Peter being instructed and knowing what to do in the issue of welcoming the unclean Gentiles (Acts 10:19b-23). The subsequent image of a too great number of presumably Romans (related to the Roman denarii) expecting a meal (Jn 6:7) illustrates the subsequent Lucan image of numerous Romans expecting a common meal with Peter (Acts 10:24; cf. 10:11-15). The particular motif of buying bread for two hundred denarii (διακοσίων + δηναρίων + ἄρτοι: Jn 6:7) was borrowed from Mk 6:37.27 The subsequent motif of being a disciple, a brother of Peter (Jn 6:8), illustrates the subsequent Lucan idea of Peter being no god, but also a human, similarly to Cornelius (Acts 10:25-26). The particular motif of Andrew being one of Jesus’ disciples and the brother of Simon Peter (μαθηταί + αὐτοῦ + Ἀνδρέας + ὁ ἀδελφός + Σίμων + Πέτρος: Jn 6:8) was borrowed from Lk 6:13-14 par. Mt 10:1-2.

23 24 25 26 27

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Cf. ibid. 246. Cf. ibid. 247–248. Cf. Z. Garský, Wirken, 185. Cf. ibid. Cf. S. A. Hunt, Rewriting, 251–252; Z. Garský, Wirken, 186–187.

The subsequent, somewhat redundantly repeated motif of a too great number of people expecting a meal from merely one Jew (Jn 6:9; cf. 6:7) illustrates the subsequent, repeated motif of the Jew Peter meeting numerous people (Acts 10:27), who presumably expected a common meal with him (cf. Acts  10:11-15). The particular motif of having here five loaves of bread and two fish (ὧδε + ἔχω + πέντε + ἄρτους + καὶ δύο: Jn 6:9b) was borrowed from Mt 14:17.28 However, this motif was reworked by conflating it with the scriptural story of the multiplication of loaves of barley bread (ἄρτους κριθίνους: 2 Kgs 4:42 LXX)29 and with the likewise Jewish story of eating prepared fish (Lk 24:42) in order to illustrate the idea of the Jew Peter being ready to have a common meal with others (Acts 10:27; cf. 10:11-15). The subsequent motif of Jesus speaking (λέγω) about preparing the men (ἄνθρωπος) for a meal (Jn 6:10) illustrates the subsequent Lucan idea of Peter speaking about his being prepared to have a common meal with every man (Acts 10:28-35). The particular motif of Jesus ordering the people to recline (ἀναπεσεῖν: Jn 6:10c) was borrowed from Mk 8:6 par. Mt 15:35.30 The motif of much grass (χόρτος) being there (Jn 6:10d) was borrowed from Mk 6:39,31 and the following statement that the people reclined (ἀνέπεσαν: Jn 6:10e) was borrowed from Mk 6:40.32 The motif of the participating men being in the number of about five thousand (ἄνδρες + ὡσ* + πεντακισχίλιοι: Jn 6:10e) was borrowed from Mt 14:21.33 From the linguistic point of view, the somewhat redundantly added noun ἀριθμός was used in the Fourth Gospel only once (in Jn 6:10), whereas Luke used it once in his Gospel and 5 times in Acts (cf. also Rom 9:27; Rev 5:11 etc.). Therefore, it is typically Lucan.34 Accordingly, it was most likely borrowed by John from the Lucan work, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the work of Luke. The subsequent motif of Jesus giving food, including prepared fish (ὀψάριον: Jn 6:11), just as he did to his closest disciples after his resurrection (cf. Jn 21:9-10.13), 28 29 30 31 32 33 34

Cf. S. A. Hunt, Rewriting, 253–254. Cf. ibid. 254–255; Z. Garský, Wirken, 187; J. Beutler, Johannesevangelium, 212. Cf. S. A. Hunt, Rewriting, 256–257. Cf. ibid. 257; Z. Garský, Wirken, 188. Cf. S. A. Hunt, Rewriting, 258; Z. Garský, Wirken, 188. Cf. S. A. Hunt, Rewriting, 259. Cf. A. Denaux, R. Corstjens, and H. Mardaga, The Vocabulary of Luke: An Alphabetical Presentation and a Survey of Characteristic and Noteworthy Words and Word Groups in Luke’s Gospel (BTS 10; Peeters: Leuven · Paris · Walpole, Mass. 2009), 79.

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illustrates the subsequent Lucan idea of the apostles eating with Jesus after his resurrection (Acts 10:36-41; esp. 10:41). The particular statement that Jesus took the loaves and, having given thanks, gave to the people (ἔλαβεν + τοὺς… ἄρτους + καὶ εὐχαριστήσας + *δίδωμι + τοῖς: Jn 6:11a-c) was borrowed from Mt 15:36.35 From the linguistic point of view, the verb διαδίδωμι, usually referring to distributing something to people in need, was used in the Fourth Gospel only once (in Jn 6:11), whereas Luke used it 2 times in his Gospel and once in Acts. Therefore, it is typically Lucan.36 Accordingly, it was probably borrowed by John from the Lucan work, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the work of Luke. The subsequent motif of (a) Jesus commanding the disciples to gather the fragments, so that none of them would be lost, and filling twelve baskets, (b) together the somewhat redundantly repeated, scriptural motif of barley loaves (Jn 6:12-13; cf. 6:9; diff. 6:11: simply ‘loaves’) illustrate the subsequent Lucan idea of (a) Jesus commanding the apostles to preach to the people, so presumably the whole people of Israel, (b) presumably in scriptural terms (Acts 10:42). The particular motif of taking the remaining fragments and filling twelve full baskets (περισσευ* + κλάσματα + δώδεκα κοφίνους: Jn 6:12c-13) was borrowed from Mt 14:20.37 From the linguistic point of view, the verb ἐμπίπλημι, usually referring to filling people with food, was used in the Fourth Gospel only once (in Jn 6:12), whereas Luke used it 2 times in his Gospel and once in Acts (cf. also Rom 15:24).38 Accordingly, it was probably borrowed by John from the Lucan work, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the work of Luke. The subsequent statement concerning Jesus, namely that this (οὗτος) is the foretold prophet (προφήτης: Jn 6:14a-d), illustrates the subsequent Lucan statement concerning Jesus, namely that this one is foretold by the prophets (Acts 10:43a). The particular motif of the presumably foretold prophet (προφήτης: Jn 6:14d) was borrowed from Deut 18:15.18 LXX.39 The subsequent universalistic idea of the prophet coming to the world, so presumably to all people (Jn 6:14e), illustrates the subsequent Lucan universalistic

35 36 37 38 39

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Cf. S. A. Hunt, Rewriting, 264–265. Cf. A. Denaux, R. Corstjens, and H. Mardaga, Vocabulary, 148. Cf. S. A. Hunt, Rewriting, 272. Cf. A. Denaux, R. Corstjens, and H. Mardaga, Vocabulary, 209. Cf. S. Cho, Jesus as Prophet in the Fourth Gospel (NTMon 15; Sheffield Phoenix: Sheffield 2006), 215–216.

thought that everyone who believes in him receives remission of sins through his name (Acts 10:43bc). The subsequent motif of going again to the mountain, that is a place of prayer (Jn 6:15; cf. 6:3; Mk 6:46 par. Mt 14:23), illustrates the subsequent Lucan motif of the Holy Spirit falling again upon the believers (Acts 10:44), just as it happened to the apostles who prayed in the upper room (cf. Acts 1:13-14; 2:1.4). Therefore, the idea of Jesus not allowing the people to make him king (βασιλε*), but withdrawing to the mountain (Jn 6:15), alludes to the Lucan idea of Jesus not allowing the apostles to think about him as restoring the kingdom, but preparing them for the coming of the Holy Spirit (Acts 1:6-8). The particular motif of Jesus going alone to the mountain (ἀν* + εἰς τὸ ὄρος + μόνος: Jn 6:15f) was borrowed from Mt 14:23.40 The subsequent image of the Jewish disciples coming back to the Jewish city of Capernaum (diff. Mk 6:45: Bethsaida on the other side of the lake) and being in darkness without Jesus on the aroused sea (Jn 6:16-18) thematically illustrates the subsequent Lucan idea of the Jewish believers being confused by the fact of the acceptance of the Gentiles (Acts 10:45). The particular motif of evening coming (δέ + ὀψία + γίνομαι: Jn 6:16a) was borrowed from Mt 14:23. The motif of the disciples getting into a boat and going to the other side (ἐμβαίνω + εἰς… πλοῖον + πέραν: Jn 6:17ab) was borrowed from Mk 6:45 par. Mt 14:22,41 and the following motif of a wind (ἄνεμος: Jn 6:18a) was borrowed from Mk 6:48 par. Mt 14:24.42 The subsequent idea of the Jewish disciples perceiving signs of the presence of the risen Jesus, who was walking on the sea and who became close to them (Jn 6:19), illustrates the subsequent Lucan idea of the Jewish believers perceiving signs of the presence of the Holy Spirit in the Gentiles (Acts 10:46a-c). The particular motif of the disciples rowing (ἐλαύνω: Jn 6:19a) was borrowed from Mk 6:48.43 The motif of the disciples having rowed many stadia (σταδίους: Jn 6:19a) was borrowed from Mt 14:24.44 The motif of the disciples seeing Jesus Cf. S. A. Hunt, Rewriting, 279. Cf. Z. Garský, Wirken, 194–195; J. Beutler, Johannesevangelium, 214. Cf. Z. Garský, Wirken, 195. Cf. ibid. 195–196; R. Bergmeier, ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, in id., Zwischen Synoptikern und Gnosis – ein viertes Evangelium: Studien zum Johannesevangelium und zur Gnosis (NTOA 108; Vandenhoeck & Ruprecht: Göttingen 2015), 69–101 (esp. 94). 44 Cf. Z. Garský, Wirken, 196, 198. 40 41 42 43

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walking on the sea (περιπατοῦντα + ἐπὶ τῆς θαλάσσης: Jn 6:19bc) was borrowed from Mk 6:49 par. Mt 14:26,45 and the following motif of the disciples being afraid (φοβ*: Jn 6:19e) was borrowed from Mt 14:26.46 The subsequent motif of Jesus speaking about his spiritual presence (Jn 6:20) illustrates the subsequent Lucan idea of Peter speaking about the presence of the Holy Spirit in the Gentiles (Acts 10:46d-47). The particular motif of Jesus saying to them, ‘I am; do not be afraid’ (λέγει αὐτοῖς + ἐγώ εἰμι μὴ φοβεῖσθε: Jn 6:20), was borrowed from Mk 6:50.47 The subsequent idea of the disciples wanting to take Jesus (αὐτόν) to them (Jn 6:21ab) illustrates the subsequent Lucan idea of the believers asking Peter (αὐτόν) to stay with them (Acts 10:48). The particular motif of Jesus getting to the boat (εἰς τὸ πλοῖον: Jn 6:21b) was borrowed from Mk 6:51.48 The subsequent, quite surprising idea of the boat quickly coming to the Jewish land (Jn 6:21cd; cf. 6:17) thematically illustrates the subsequent Lucan idea of the Jewish apostles in Judaea presumably soon hearing the news (Acts 11:1ab). The subsequent account of the Gentile crowd, being on the other side of the sea and somewhat surprisingly including people from the Roman-sounding Tiberias,49 seeking Jesus (Jn 6:22-24) illustrates the subsequent Lucan statement that the Gentiles, including Romans (cf. Acts 10:1), accepted the word of God (Acts 11:1c). The particular motif of using a small boat (πλοιάριον: Jn 6:22c-24) was borrowed from Mk 3:9.

3.4.  Jn 6:25-71 (cf. Acts 11:2-24) The section Jn 6:25-71, with its main themes of being in a Jewish city, the Jews speaking in Jewish terms, the Jews not understanding signs, the Jews not understanding the significance of the previous eating, doing the works of God, speaking to the Jews and explaining to them the beginning of Scripture, bread which comes down from heaven to be eaten by the Jews and by the whole world, the Jews saying to the Lord that they always want to receive bread of God from heaven, explaining to the Jews for a second time that everything and everyone

45 46 47 48 49

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Cf. ibid. 195. Cf. ibid. 196. Cf. ibid. Cf. ibid. 198. Cf. M. Theobald, Johannes: Kapitel 1–12, 448; F. Zeilinger, Die sieben Zeichenhandlungen Jesus im Johannesevangelium (W. Kohlhammer: Stuttgart 2011), 67. In fact, Tiberias was located on ‘this’, western side of the sea; cf. Jos. B.J. 2.168 etc.

who believes will be accepted and receive eternal life, explaining the same idea to the Jews for a third time, the Jews being persuaded to consume unclean food, the Jews not wanting to hear Jesus’ teaching because of its being hard, the gift of the Spirit preceded by Jesus’ ascension, some Jews not believing, not being able to believe unless it is given by God, many Jewish believers turning back and no longer walking with Jesus, Simon Peter and the twelve remaining with Jesus and confessing Jesus as the Lord who has words of eternal life, having believed in Jesus, the twelve, and an apostolic betrayer of Jesus, sequentially illustrates the main themes of the corresponding section Acts 11:2-24. The idea of finding Jesus on the Jewish side of the sea, presumably in the Jewish city of Capernaum (Jn 6:25a; cf. 6:24.59), illustrates the Lucan idea of Peter coming to the Jewish city of Jerusalem (Acts 11:2a). The subsequent idea of the Jews speaking (λέγω) to Jesus in Jewish terms, ‘rabbi’ (Jn 6:25bc), illustrates the subsequent Lucan idea of the circumcised believers disputing with Peter, presumably in Jewish terms, and speaking to him (Acts 11:2b-3a). The subsequent, introduced in an authoritative Jewish way, idea of the Jews not understanding signs, which were performed by Jesus (Jn 6:26a-e; cf. 6:2.14), illustrates the subsequent Lucan idea of the Jewish believers not understanding the significance of Peter’s going to the Gentiles (Acts 11:3bc; cf. 9:32-10:48). The subsequent idea of the Jews not understanding the significance of the previous eating (ἐφαγ*: Jn 6:26f-27; cf. 6:23) illustrates the subsequent Lucan idea of the Jewish believers not understanding the significance of Peter’s previous eating with the Gentiles (Acts 11:3d). The particular motif of having eaten and being filled (ἐφαγ* + καὶ ἐχορτάσθη*: Jn 6:26fg) was borrowed from Mk 6:42; 8:8. The subsequent motif of doing the works of God (ποιέω + τὰ ἔργα + ὁ θεός), which was borrowed from the beginning of Scripture (Gen 2:2 LXX; cf. 1:1 LXX: ἀρχ*) and referred to the Jews (Jn 6:28), illustrates the subsequent Lucan idea of a Jewish-style explanation from the beginning (ἀρχ*), which was offered to the Jews (Acts 11:4a). The subsequent idea of Jesus speaking (λέγω) to the Jews and explaining to them the idea of God’s work,50 presumably from the beginning of Scripture (Jn 6:29; cf. 6:28; Gen 2:2 LXX), illustrates the subsequent Lucan idea of Peter explaining to the Jews by speaking to them (Acts 11:4bc).

50 Cf. S. Grindheim, ‘The Work of God or of Human Beings: A Note on John 6:29’, JETS 59 (2016) 63–66 (esp. 65–66).

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The subsequent, introduced in an authoritative Jewish way, motif of bread which comes down from heaven to be eaten (φαγ* + ἐκ τοῦ οὐρανοῦ + καταβαίνω) by the Jews and by the whole world (Jn 6:30-33) illustrates the subsequent Lucan motif of authoritatively teaching about food which came down from heaven to be eaten by the Jewish apostle Peter and by everyone (Acts 11:5-7). The particular motif of performing a sign (ποιέω + σημεῖον) like that in the wilderness (ἐν τῇ ἐρήμῳ: Jn 6:30-31) was borrowed from Acts 7:36. The motif of eating manna (μάννα + ἐσθίω), as it is written, ‘He gave them bread from heaven to eat’ (ἄρτον… οὐρανοῦ ἔδωκεν αὐτοῖς + φαγεῖν: Jn 6:31; cf. 6:32), was borrowed from Ps 78[77]:24 LXX51 and reworked to suit the idea of Acts 11:5 (ἐκ τοῦ οὐρανοῦ). The subsequent idea of the Jews saying (λέγω) to the Lord (κύριε) that they always (*οτε) want to have received (aor.; diff. Lk 11:3: pres.) bread of God from heaven (cf. Jn 6:33), that is presumably ritually clean food (Jn 6:34), illustrates the subsequent Lucan idea of the Jew Peter saying to the Lord that he has never (*οτε) eaten (aor.) unclean food (Acts 11:8). The subsequent idea of explaining to the Jews for a second time (cf. earlier Jn 6:32-33), notwithstanding their unbelief in what they have seen (Jn 6:36), that everything and everyone who believes will be accepted and receive eternal life, and will not be driven away (Jn 6:35-40), illustrates the subsequent Lucan idea of explaining to Peter for a second time, notwithstanding his objection concerning what he has seen (cf. Acts 11:8), that everything (and everyone) that God has cleansed, Peter should not discriminate (Acts 11:9). The particular motif of not being hungry and not being thirsty (οὐ + πεινάω + οὐ* + διψάω: Jn 6:35d.f) was borrowed from Is 49:10 LXX (cf. Rev 7:16).52 The motif of the Gentiles who will come (ἥξ*) to Jesus (in the context of common eating: cf. Jn 6:35) and will not be driven away (ἐκβάλλω + ἔξω: Jn 6:37) was borrowed from Lk 13:28-29. The subsequent, somewhat surprising explanation of almost the same idea, including that of coming down from heaven (ἐκ τοῦ οὐρανοῦ: Jn 6:41-42.50-51), to the Jews (Jn 6:41-42) for a third time (Jn 6:41-51) illustrates the subsequent Lucan statement that everything happened three times, and everything was pulled up into heaven (εἰς τὸν οὐρανόν: Acts 11:10). The particular motif of the Jews saying, 51 Cf. J. Heilmann, Wein und Blut: Das Ende der Eucharistie im Johannesevangelium und dessen Konsequenzen (BWANT 204; W. Kohlhammer: Stuttgart 2014), 148 n. 207; B. G. Schuchard, ‘Form versus Function: Citation Technique and Authorial Intention in the Gospel of John’, in A. D. Myers and B. G. Schuchard (eds.), Abiding Words: The Use of Scripture in the Gospel of John (RBS 81; SBL: Atlanta 2015), 23–45 (esp. 30); J. Zumstein, Johannesevangelium, 241. 52 Cf. A. J. Köstenberger, John, 210.

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whether this is not the son of Joseph (καὶ ἔλεγον οὐχ*+ οὗτος + ἐστίν + υἱός + Ἰωσήφ: Jn 6:42b), was borrowed from Lk 4:22. The quotation from the prophets that all will be taught by God (καί + πάντ* + διδακτο* + θεοῦ: Jn 6:45b) was borrowed from Is 54:13 LXX53 and adapted to the Lucan context of speaking about all believers,54 including the Gentiles (cf. Acts 11:9b). The scriptural motif of the Israelites dying in the wilderness (ἐν τῇ ἐρήμῳ + ἀποθνῄσκω: Jn 6:49) was borrowed from Num 14:35 LXX.55 The motif of Jesus giving bread as his body for the believers (ἄρτος + δίδωμι + μου + ὑπέρ: Jn 6:51fg) was borrowed from Lk 22:19. The subsequent, really surprising idea of the Jews being persuaded in an authoritative Jewish way to consume unclean food by eating (φαγ*) and chewing flesh, presumably with blood, as well as drinking (πίνω) blood (αἷμα: cf. Gen 9:4; Num 23:24; Ezek 39:17-19 LXX etc.)56 in order to have eternal life (Jn 6:5259) illustrates the subsequent Lucan idea of the Jew Peter being authoritatively persuaded to go to the unclean Gentiles, presumably in order to eat with them (cf. Acts 11:5-10), and thus bring the message through which all can be saved (Acts 11:11-14). Therefore, the particular idea of Jesus being sent by the Father as a mediator in giving life (Jn 6:57) illustrates the Lucan idea of Peter being sent by God as a mediator in giving salvation (Acts 11:13-14). The eucharistic motif of eating the body of Jesus and drinking his blood (ἐσθίω + πίνω + αἷμα: Jn 6:53-56)57 was borrowed from 1 Cor 11:24-29. The particular motif of chewing and drinking (τρώγω + καὶ πίνω: Jn 6:54ab.56ab) was borrowed from Mt 24:38. The  motif of Jesus teaching in the synagogue in Capernaum (συναγωγή + διδάσκω + Καφαρναούμ: Jn 6:59) was borrowed from Mk 1:21. 53 Cf. S. Petersen, Brot, Licht und Weinstock: Intertextuelle Analysen johanneischer Ichbin-Worte (NovTSup 127; Brill: Leiden · Boston 2008), 215; Z. Garský, Wirken, 205; B. G. Schuchard, ‘Form’, 30–31. 54 Cf. R. Sheridan, Retelling Scripture: ‘The Jews’ and the Scriptural Citations in John 1:1912:15 (BibInt 110; Brill: Leiden · Boston 2012), 168. 55 Cf. H. Thyen, Johannesevangelium, 364. 56 Cf. U. C. von Wahlde, The Gospel and Letters of John, vol. 2, Commentary on the Gospel of John (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 318; J. Heilmann, Wein, 153 n. 221, 203; P. Rytel-Andrianik, Manna – Bread from Heaven: Jn 6:2259 in the Light of Ps 78:23-25 and Its Interpretation in Early Jewish Literature (EST 14; Peter Lang: Frankfurt am Main [et al.] 2017), 100. 57 Cf. M. Theobald, Johannes: Kapitel 1–12, 479–482; E. Kobel, Dining with John: Communal Meals and Identity Formation in the Fourth Gospel and its Historical and Cultural Context (BibInt 109; Brill: Leiden · Boston 2011), 178–182; F. J. Moloney, ‘“He loved them to the end”: Eucharist in the Gospel of John’, in id., Johannine Studies 1975–2017 (WUNT 372; Mohr Siebeck: Tübingen 2017), 427–449 (esp. 431–432).

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The subsequent idea of the Jews not wanting to hear Jesus’ teaching (ὁ λόγος + ἀκούω) because of its being hard, as well as being offended by it (Jn 6:60-61), in a negative way, by means of the hypertextual procedure of transmotivation,58 illustrates the subsequent Lucan idea of the Gentiles hearing Peter’s teaching (cf. Acts 10:44) about soteriological universalism, which was hard to accept by the Jews (Acts 11:15ab; cf. 10:34-43). The particular motif of being hardly able to hear Jesus’ teaching (λόγος + δύναμαι + ἀκούειν: Jn 6:60c-e) was borrowed from Mk 4:33. The motif of the Jewish believers being offended (σκανδαλίζω) by the Gentile believers in the matter of common meals (Jn 6:61d) is post-Pauline (cf. 1 Cor 8:13). The subsequent motif of the gift of the Spirit (πνεῦμα), somewhat surprisingly preceded by the motif of Jesus’ ascension (Jn 6:62-63),59 illustrates the subsequent Lucan motif of the gift of the Holy Spirit, as it was at the beginning, when the Lord spoke about being baptized by John and in the Holy Spirit (Acts 11:15c16; cf. 1:5), that is at the time of Jesus’ ascension (cf. Acts 1:9). The somewhat surprising idea of speaking words which give the Spirit (τὰ ῥήματα + λαλέω + πνεῦμα: Jn 6:63cd) linguistically alludes to Acts 10:44, and thus it illustrates the Lucan idea of Peter’s speaking as immediately preceding the gift of the Spirit (Acts 11:15bc). Likewise, the idea of speaking words which give life (τὰ ῥήματα + λαλέω + ζωή: Jn 6:63c.e) linguistically alludes to Acts 5:20, and thus it again illustrates the Lucan idea of the apostle Peter’s speaking as immediately preceding the gift of the Spirit, and therefore giving life (Acts 11:15bc; cf. 11:18). The particular motif of the Spirit as giving life (τὸ πνεῦμα + ζῳοποιέω: Jn 6:63a) is post-Pauline (cf. 2 Cor 3:6). The subsequent idea of some Jews, especially Judas, not believing (πιστεύω: Jn 6:64) in a negative way illustrates the subsequent Lucan idea of Peter and other apostles believing (Acts 11:17ab). The particular motif of Jesus knowing from the beginning who was the one that would betray him (ὁ + παραδ* + αὐτόν: Jn 6:64c.f) was borrowed from Mt 10:4. The subsequent idea of not being able (δυνα*) to come to Jesus, unless it is given (δίδωμι; diff. 6:44: drawn) to the believer by the Father (Jn 6:65), in a negative way illustrates the subsequent Lucan idea of not being able to act against God, because he gave repentance and life to the believers (Acts 11:17c-18; cf. 11:17a).

58 See G. Genette, Palimpsestes: La littérature au second degré (Seuil: [s.l.] 1982), 457. 59 Cf. F. Kunath, Die Präexistenz Jesu im Johannesevangelium: Struktur und Theologie eines johanneischen Motivs (BZNW 212; De Gruyter: Berlin · Boston 2016), 207–232.

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The subsequent idea of many Jewish believers turning back and no longer walking with Jesus (Jn 6:66) illustrates the subsequent Lucan idea of Jewish believers being scattered because of a persecution (Acts 11:19ab). The subsequent idea of Simon Peter and the twelve remaining with Jesus and confessing Jesus ( Ἰησοῦς) as the Lord (κύριος) who has words of eternal life (Jn 6:67-68) illustrates the subsequent Lucan idea of Jewish believers, presumably led by the apostles who remained with Jesus notwithstanding the persecution (cf. Acts 8:1), preaching the word about Jesus as the Lord (Acts 11:19c-20). The subsequent motif of having believed (πιστεύω) in Jesus as the Holy One of God (Jn 6:69) illustrates the subsequent Lucan idea of having believed in Jesus as the Lord (Acts 11:21). The particular motif of saying, ‘and we have believed and known’ (καὶ ἡμεῖς + πεπιστεύκαμεν + καί + ἐγνώκαμεν: Jn 6:69ab), was borrowed from 1 Jn 4:16. The motif of Jesus being confessed as the Holy One (σύ + εἶ ὁ ἅγιος τοῦ θεοῦ: Jn 6:69c) was borrowed from Mk 1:24 par. Lk 4:34.60 The subsequent idea of Jesus having chosen the twelve (Jn 6:70ab) illustrates the subsequent Lucan idea of the church in Jerusalem (Acts 11:22ab), which mainly included the twelve apostles, who were not scattered by the persecution (cf. Acts 8:1). The particular motif of Jesus having chosen the twelve (δώδεκα + ἐκλέγω: Jn 6:70b) was borrowed from Lk 6:13. The subsequent, surprisingly introduced motif of Judas as an apostolic betrayer of Jesus (Jn 6:70c-71) illustrates the subsequent Lucan idea of Barnabas, who came to Antioch (Acts 11:22c-24), but whose activity in Antioch showed that he was an apostolic betrayer of Paul (cf. Gal 2:13). Therefore, the surprising idea of Judas being a son of Simon (Σίμων: cf. Jn 6:68: Simon Peter), who was the first betrayer of Jesus (‘Simon Iscariot’: Jn 6:71; diff. 12:4; 14:22 etc.: Judas Iscariot), illustrates the Pauline thought that Barnabas imitated Peter, who had first betrayed Paul in Antioch (cf. Gal 2:12-13). The particular motif of Judas being the devil (Jn 6:70c) was borrowed from Lk 22:3. The motif of Judas related to Iscariot as betraying Jesus and being one of the twelve ( Ἰούδας + παραδίδωμι + αὐτόν + εἷς… τῶν δώδεκα: Jn 6:71) was borrowed from Mk 14:10 and conflated with the parallel text Mt 26:14 ( Ἰσκαριώτης).

3.5.  Jn 7:1-39 (cf. Acts 11:25-13:4) The section Jn 7:1-39, with its main themes of Jesus walking in the northern country of Galilee, the time being near, a religious festival of the Jews, the festival of

60 Cf. R. Bergmeier, ‘Bedeutung’, 94.

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Tabernacles, the Jewish ‘brothers’ exhorting Jesus to go to Judaea and reveal himself to the world, Jesus’ time to go to Judaea having not yet come, the presumably Gentile world hating Jesus, the ‘brothers’ going to Judaea, Jesus going there in secret, some Judaeans regarding Jesus as being good whereas others as deceiving the Judaean crowd, Jesus presenting himself as being only instrumentally sent to the Jerusalem temple, unrighteous Jews intentionally seeking to kill Jesus without a just trial, Jewish authorities really seeking to kill Jesus, the Jews agreeing with the authorities concerning Jesus not being the Messiah, Jesus being sent by God, Jesus’ hour of death having not yet come, no one performing more signs that Jesus did, the Jerusalem leaders sending officers to seize Jesus, Jesus being only a short time with the Jews, Jesus going to God who sent him, Jesus coming to a place to which the Jews could not come, Jesus going to a non-Jewish place among the Greeks, the Jews searching for Jesus, but not finding him, the last day, the day being great, Jesus standing and crying out, Jesus speaking, thirsty people coming to Jesus and drinking, someone believing in Jesus, the believers acting in agreement with Scripture, rivers of living water flowing out of the belly, and the Spirit, sequentially illustrates the main themes of the corresponding section Acts 11:25-13:4. The idea of Jesus walking in the northern country of Galilee, and not in Judaea, because the Judaeans sought to kill him (Jn 7:1) illustrates the Lucan idea of Saul living in the northern city of Tarsus, and then in the likewise northern city of Antioch (Acts 11:25-26), presumably because the Jews in Judaea attempted to kill him (cf. Acts 9:29-30). The subsequent temporal remark concerning the time being near (Jn 7:2a) illustrates the subsequent Lucan temporal remark concerning these days (Acts 11:27). The subsequent prophetic idea of a religious festival of the Jews (Jn 7:2a), which was related to Jerusalem (cf. Jn 7:3-8; Zech 14:16-19 LXX: Ιερο* + ἑορτή + σκηνοπηγία),61 illustrates the subsequent Lucan idea of Jewish prophets from Jerusalem (Acts 11:27). The subsequent non-synoptic remark concerning the festival of Tabernacles (Jn 7:2b), which commemorated the wandering of the Israelites outside the land of Israel (cf. Lev 23:42-43),62 illustrates the subsequent Lucan idea of the Jewish prophets coming to the Gentile city of Antioch (Acts 11:27). The subsequent idea of the Jewish ‘brothers’ (ἀδελφοί), who did not believe in Jesus, exhorting him to go to Judaea ( Ἰουδαία) and reveal himself to the world (Jn 7:3-5) illustrates the subsequent Lucan idea of a Jewish prophet indirectly

61 Cf. D. Felsch, Feste, 181. 62 Cf. ibid. 174.

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exhorting Saul to go to Judaea and relieve the Jewish ‘brothers’ from a famine in the whole world (Acts 11:28a-d; cf. 11:29). The subsequent ideas of (a) Jesus’ time to go to Judaea having not yet come, (b) and the presumably Gentile world hating him (Jn 7:6-9) illustrate the subsequent Lucan ideas of (a) the famine coming later, (b) at the time of the Roman emperor Claudius, who was hostile to the Jews (Acts 11:28e; cf. 18:2). The particular motif of the world hating the believers (κόσμος + μισέω + ὑμᾶς: Jn 7:7b) was borrowed from 1 Jn 3:13. The motif of the time having been fulfilled (καιρός + πεπλήρωται: Jn 7:8c) was borrowed from Mk 1:15. The subsequent ideas of (a) the ‘brothers’ (ἀδελφοί) going to Judaea, (b) Jesus going there in secret, (c) as well as some Judaeans regarding Jesus as being good, whereas others as deceiving the Judaean crowd (Jn 7:10-13),63 illustrate the subsequent Lucan ideas of (a) the Antiochene believers sending relief to the ‘brothers’ in Judaea by the Jewish Christian apostle Barnabas (b) and, at the second place, Saul (Acts 11:29-30), (c) as well as the Judaeans’ presumably mixed attitude to Saul coming to Jerusalem with beneficent relief (Acts 12; cf. also 21:20-28). The subsequent idea of Jesus presenting himself as being only instrumentally sent to the Jerusalem temple (Jn 7:14-18) illustrates the subsequent Lucan thought that the relief was sent by the hands of Saul, so that he was only instrumentally sent to Jerusalem (Acts 11:30b). The particular motif of Jesus teaching in the temple (ἱερόν + διδάσκω: Jn 7:14bc) is post-synoptic (cf. Mt 21:23 etc.). The subsequent idea of unrighteous Jews intentionally seeking to kill Jesus without a just trial (Jn 7:19-24)64 illustrates the subsequent Lucan idea of the evil Jewish king Herod trying to mistreat the believers, presumably without a just trial (Acts 12:1). The particular motif of the Jews accusing Jesus of having a demon (δαιμόνιον + ἔχω: Jn 7:20b) was borrowed from Mk 3:22.65 The motif of all people being astonished at the work done by Jesus (πάντες + θαυμάζω: Jn 7:21) is post-synoptic (cf. Mk 5:20 etc.). The subsequent idea of Jewish authorities really seeking to kill Jesus (Jn 7:25) illustrates the subsequent Lucan idea of the Jewish king Herod really killing James (Acts 12:2). The subsequent idea of the Jews agreeing with the Jewish authorities that Jesus was not the Messiah (Jn 7:26-27) illustrates the subsequent Lucan idea of the 63 Cf. J. Heath, ‘“Some were saying, ‘He is Good’” (John 7.12b): “Good” Christology in John’s Gospel?’, NTS 56 (2010) 513–535 (esp. 525–528). 64 Cf. G. L. Parsenios, Rhetoric and Drama in the Johannine Lawsuit Motif (WUNT 258; Mohr Siebeck: Tübingen 2010), 59–61, 80. 65 Cf. J. Beutler, Johannesevangelium, 251.

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Jews being pleased with Herod’s killing of James (Acts 12:3ab). The particular motif of Jesus speaking openly (παρρησίᾳ + λαλέω: Jn 7:26a) was borrowed from Mk 8:32. The subsequent, somewhat redundantly repeated (cf. Jn 7:14-18) idea of Jesus being sent (ἀποστέλλω) by God (Jn 7:28-29) illustrates the subsequent Lucan remark concerning the apostle Peter (Acts 12:3cd; cf. 2:37 etc.: ἀπόστολος). The particular motif of God being true (ἐστίν + ἀληθινός: Jn 7:28h) was borrowed from 1 Jn 5:20. The subsequent, somewhat surprisingly introduced ideas of (a) Jesus’ hour of death having not yet come, (b) and no one performing more signs that Jesus did (Jn 7:30-31; diff. 7:21: only one work) illustrate the subsequent Lucan idea of (a) the days of unleavened bread, which delayed the death of Peter (cf. Acts 12:4), (b) and which were related to the greatest sign of Jesus’ death and resurrection (Acts 12:3e; cf. Mk 14:12 parr.). The motif of the Jews seizing Jesus (πιάζω: Jn  7:30b)66 was borrowed from the structurally and thematically corresponding text Acts 12:4. Likewise, the motif of the Jews violently laying hand on Jesus (ἐπιβάλλω + χείρ: Jn 7:30c) was borrowed from the structurally and thematically corresponding text Acts 12:1. The particular motif of the coming of the hour of Jesus’ death (ἔρχομαι + ὥρα: Jn 7:30d) was borrowed from Mk 14:41. The motif of doing many signs (πολύς + σημεῖα: Jn 7:31d) was borrowed from Acts 2:43; 5:12. The subsequent idea of the Jerusalem leaders sending officers to arrest (πιάζω) Jesus (Jn 7:32)67 illustrates the subsequent Lucan idea of Herod arresting Peter (Acts 12:4a-d). The particular motif of the hostile chief priests and the Pharisees (οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι: Jn 7:32c) was borrowed from Mt 21:45; 27:62. The subsequent idea of Jesus being only a short time with the Jews (Jn 7:33ab) by means of the hypertextual procedure of temporal translation68 illustrates the subsequent Lucan idea of Peter being kept only a short time, until the Passover, in the Jewish prison (Acts 12:4e-6). The subsequent idea of Jesus going, as though through death and resurrection, to God who sent him (Jn 7:33cd) illustrates the subsequent Lucan idea of the apostle Peter going from prison to Jerusalem, thanks to God’s resurrection-like miracle, following an angel, who was sent by the Lord (Acts 12:7-11).

66 Cf. P. J. Bekken, The Lawsuit Motif in John’s Gospel from New Perspectives: Jesus Christ, Crucified Criminal and Emperor of the World (NovTSup 158; Brill: Leiden · Boston 2015), 98. 67 Cf. ibid. 98 n. 98. 68 See G. Genette, Palimpsestes, 431.

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The subsequent idea of Jesus coming (ἔρχομαι) to a place to which the Jews could not come (Jn 7:34) illustrates the subsequent Lucan idea of Peter coming to a locked-up Christian house (Acts 12:12-17f). The subsequent idea of Jesus going to (πορεύομαι + εἰς) a non-Jewish place, probably to the diaspora and to the Greeks (Jn 7:35),69 illustrates the subsequent Lucan idea of Peter going to another place (Acts 12:17gh), presumably to the Gentile city of Antioch (cf. Gal 2:11). The subsequent, somewhat surprisingly repeated (cf. Jn 7:34) idea of the Jews searching for Jesus, but not finding him (*ζητέω + καί + εὑρίσκω: Jn 7:36), illustrates the subsequent Lucan idea of the Jewish king Herod searching for Peter, but not finding him (Acts 12:18-20; esp. 12:19ab). The subsequent idea of things happening on the last day (δέ + *τῇ + ἡμέρᾳ: Jn 7:37a) illustrates the subsequent Lucan idea of things happening on a set day (Acts 12:21a), which was the last day of Herod’s life (cf. Acts 12:23). The subsequent, somewhat surprisingly added idea of the day being great (Jn 7:37a) illustrates the subsequent Lucan idea of Herod presenting himself on that day as magnificent (Acts 12:21-22). The subsequent idea of (a) Jesus standing, as though risen (cf. Jn 20:14.19.26; 21:4), (b) and powerfully crying out (Jn 7:37ab) illustrates the subsequent Lucan idea of (a) the angel of the Lord (b) powerfully striking Herod (Acts 12:23). The subsequent idea of Jesus speaking (λέγω: Jn 7:37c) illustrates the subsequent Lucan idea of the word (λόγος) of God (Acts 12:24). The subsequent scriptural motif of thirsty people coming to Jesus and drinking, presumably without paying (διψάω + καί + πίνω: Jn 7:37d-f; cf. Is 55:1 LXX),70 illustrates the subsequent Lucan idea of Saul returning to Jerusalem and fulfilling the beneficent, graceful service among poor Judaeans (Acts 12:25; cf. 11:29-30). The subsequent, somewhat surprisingly inserted idea of someone believing in Jesus (Jn 7:38a) illustrates the subsequent Lucan idea of members of the Christian community in Antioch (Acts 13:1). The subsequent idea of the believers acting in agreement with Scripture (Jn 7:38b) illustrates the subsequent Lucan idea of the believers ministering to the Lord, fasting, praying, and laying hands in a scriptural way (Acts 13:2-3c). 69 The intended destination of Jesus’ going in Jn 7:35 is consciously unclear; cf. U. Swoboda, ‘Zur Bestimmung des Interrogativpartikels in Joh 7:35’, NovT 58 (2016) 135–154 (esp. 146–152). This unclearness reflects the unclear destination of Peter’s going in Acts 12:17gh. 70 Cf. G. Wheaton, The Role of Jewish Feasts in John’s Gospel (SNTSMS 162; Cambridge University: New York 2015), 131–133.

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The subsequent idea of rivers of living water flowing out (ἐκ) of the belly (Jn 7:38c) illustrates the subsequent Lucan idea of the apostles Barnabas and Saul being released and sent out (ἐκ*) of the community (Acts 13:3d-4a).71 Therefore, the alleged scriptural quotation in Jn 7:38c (diff. Is 48:21; Ps 78[77]:16.20; 105[104]:41; Prov 18:4; Zech 14:8; Ezek 47:1-5 LXX etc.) is in fact artificial. The subsequent idea of the Spirit (τοῦ… πνεύματος) being given to the believers when Jesus was glorified, and the Greeks could come to him (Jn 7:39; cf.  12:20-23), illustrates the subsequent Lucan idea of the Holy Spirit sending Saul to the Gentile countries (Acts 13:4). The particular motif of the believers in the future receiving the Spirit (πνεῦμα + λαμβάνω: Jn 7:39bc) was borrowed from Acts 1:8 etc. The motif of Jesus being glorified ( Ἰησοῦς + δοξάζω: Jn 7:39f) was borrowed from Acts 3:13.

3.6.  Jn 7:40-8:20 (cf. Acts 13:5-12) The section Jn 7:40-8:20, with its main themes of the Jewish crowd listening to the words of Jesus, regarding Jesus as the true prophet, the Jews debating whether Jesus is the Messiah and whether he resembles Jesus, the Jews wanting to arrest Jesus, but no one laying hands on him, the officers not arresting Jesus, the officers listening to Jesus as speaking in a supernatural way, the Pharisees opposing Jesus’ teaching, trying to turn the subordinate officers away from faith in Jesus, regarding the Jewish crowd as not knowing the law and being accursed, a Greek-named Jew, believing in Jesus, speaking against the Pharisees, appealing to Jewish and Roman-style justice, the Pharisees still falsely opposing Jesus, Jesus enabling people not to walk around in darkness, Jesus telling the Pharisees that he knows where he came from and where he goes to, the Pharisees not knowing where Jesus comes from and where he goes to, rightly judging in a legal way that God is with Jesus, the Jews not knowing Jesus and consequently not knowing the

71 Therefore, the later rabbinic, quite surprising idea of bringing spring water from Shiloah to the midst of the temple (diff. Ezek 47:1–12; Zech 14:8: water from the temple; diff. also Jub. 16:29–31) during the festival of Tabernacles (mSuk. 4:9) most probably originated from the Johannine text Jn 7:37–38; 9:7 (using water in the temple and in Siloam apparently on the same day of Tabernacles), which has its own intertextual function, not reflecting any particular Jewish custom. Pace e.g. D. Felsch, Feste, 183–190, 209–210; F. C. Klawiter, ‘“Living Water” and Sanguinary Witness: John 19:34 and Martyrs of the Second Century and Early Third Century’, JTS, ns 66 (2015) 553–573 (esp. 557–558); G. Wheaton, Role, 139–145.

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Father, the temple treasury, Jesus teaching, and no one arresting Jesus, sequentially illustrates the main themes of the corresponding section Acts 13:5-12. The idea of the Jewish crowd listening to the words (λόγος) of Jesus (Jn 7:40a) illustrates the Lucan idea of the Jews in various synagogues listening to the word of God (Acts 13:5-6a). The particular motif of the crowd listening to the word (ὄχλος + ἀκούω + λόγος: Jn 7:40a) was borrowed from Lk 5:1. The subsequent idea of regarding Jesus as the true prophet (*προφήτης: Jn 7:40bc; diff. Mt 14:33 etc.: the Son of God) in a corrective way illustrates the subsequent Lucan idea of finding a false prophet (Acts 13:6b). The subsequent idea of the Jews debating whether Jesus is the Messiah and, surprisingly, whether he resembles Jesus, who was born in a scriptural way from the seed of David in Bethlehem (Jn 7:41-43; cf. Rom 1:3; Lk 2:4-7), illustrates the subsequent Lucan idea of a Jew being named in an Aramaic way Bar-Jesus, so somehow resembling Jesus (Acts 13:6c). The scriptural motif of the Messiah coming from the seed of David (σπέρμα + Δαυίδ: Jn 7:42b) originates from 2 Sam 7:8.12 LXX,72 but it was most probably borrowed from Rom 1:3 (ἐκ… σπέρματος Δαυίδ). Likewise, the scriptural motif of the Messiah coming from Bethlehem, the village of David (Βηθλέεμ + Δαυίδ: Jn 7:42c), originates from Mic 5:1;73 1 Sam 20:6 LXX, but it was most probably borrowed from Mt 2:4-5 (γρα* + Βηθλέεμ + ὁ χριστός) and conflated with Lk 2:4 (Βηθλέεμ + Δαυίδ). The subsequent idea of (a) the Jews wanting to arrest Jesus, (b) but no one laying hands on him (Jn 7:44), illustrates the subsequent Lucan idea of (a) the Jewish false prophet being with the Roman proconsul, (b) who was a wise man and did not arrest Saul (Acts 13:7a). The subsequent idea of the officers not arresting Jesus (Jn 7:45) illustrates the subsequent Lucan idea of the proconsul merely calling Saul to himself (Acts 13:7b). The subsequent idea of the officers listening to Jesus as speaking in a supernatural way (Jn 7:46) illustrates the subsequent Lucan idea of the proconsul seeking to listen to presumably Saul preaching the word of God (Acts 13:7cd; cf. 13:5).

72 Cf. J. Beutler, Johannesevangelium, 259. 73 Cf. C. Heil, ‘Jesus aus Nazaret oder Betlehem? Historische Tradition und ironischer Stil im Johannesevangelium’, in K. Huber and B. Repschinski (eds.), Im Geist und in der Wahrheit: Studien zum Johannesevangelium und zur Offenbarung des Johannes sowie andere Beiträge, Festschrift M. Hasitschka (NTAbh, nf 52; Aschendorff: Münster 2008), 109–130 (esp. 115–116); M. J. J. Menken, ‘Allusions to the Minor Prophets in the Fourth Gospel’, Neot 44 (2010) 67–84 (esp. 78); J. Beutler, Johannesevangelium, 259.

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The subsequent idea of the Pharisees opposing Jesus’ teaching (Jn 7:47) illustrates the subsequent Lucan idea of the Jewish-named magician opposing Saul’s teaching (Acts 13:8ab). The subsequent idea of the Pharisees trying to turn the subordinate officers away from faith in Jesus (Jn 7:48) illustrates the subsequent Lucan idea of the Jewish magician trying to turn the proconsul away from the faith, presumably in Jesus (Acts 13:8cd). The subsequent idea of the Pharisees regarding the Jewish crowd as not knowing the law and being accursed (Jn 7:49) with the use of the negative, Scripture-based motif of Saul (Σαοῦλος) regarding the Hebrew crowd (ὄχλος) as being accursed (ἐπάρατος) and not knowing the law (Jos. Ant. 6.117.120-121; cf. also 1 Sam 14:24.32) illustrates the subsequent Lucan idea of no more using the scriptural name of Saul (Σαῦλος: Acts 13:9a). The subsequent idea of (a) a Greek-named Jew, (b) who believed in Jesus, (c)  speaking (λέγω) against the Pharisees (Jn 7:50) illustrates the subsequent Lucan idea of (a) the Greek-named Jew Paul, (b) having been filled with the Holy Spirit, (c) speaking against the Jewish magician (Acts 13:9-10a). The subsequent idea of Nicodemus appealing to Jewish, in fact Roman-style74 justice (Jn 7:51) illustrates the subsequent Lucan idea of Paul accusing the Jewish magician of being enemy of all justice, presumably in the presence of the Roman proconsul (Acts 13:10b; cf. 13:12). The subsequent idea of the Pharisees still falsely opposing Jesus (Jn 7:52), although contrary to their statement at least the prophet Jonah originated from Galilee (2 Kgs 14:25; cf. Josh 19:13),75 illustrates the subsequent Lucan idea of the Jewish magician not ceasing to pervert the Lord’s straight ways (Acts 13:10c). The fragment Jn 7:53-8:11 was not a part of the original text of the Fourth Gospel.76 This fact is additionally proved by the lack of a thematically related counterpart of Jn 7:53-8:11 in the hypotext of the Acts of the Apostles between Acts 13:10c (reworked in Jn 7:52) and Acts 13:11a (reworked in Jn 8:12). 74 Cf. the Roman legal principle, audi alteram partem, being applied in Jn 7:51. 75 Cf. J. Zumstein, Johannesevangelium, 315. 76 Cf. P. W. Comfort, Commentary, 258–259; C. Keith, ‘The Pericope Adulterae: A Theory of Attentive Insertion’, in D. A. Black and J. N. Cerone (eds.), The Pericope of the Adulteress in Contemporary Research (LNTS 551; Bloomsbury T&T Clark: London [et al.] 2016), 89–113 (esp. 90–93); J. Zumstein, Johannesevangelium, 316–317. For an analysis of distinctively Lucan features of Jn 7:53–8:11, see K. R. Hughes, ‘The Lukan Special Material and the Tradition History of the Pericope Adulterae’, NovT 55 (2013) 232–251 (esp. 238–239).

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The subsequent idea of Jesus being the light of the world, and thus enabling people not to walk around (περι*) in darkness (σκοτ*: Jn 8:12), in a corrective way illustrates the subsequent Lucan idea of Paul causing Elymas to be blind, not to see the sun, and to walk around in darkness (Acts 13:11a-e). The particular motif of being the light of the world (εἰμί + τὸ φῶς τοῦ κόσμου: Jn 8:12c) was borrowed from Mt 5:14.77 The motif of walking in darkness (περιπατέω + ἐν τῇ σκοτίᾳ: Jn 8:12e) was borrowed from 1 Jn 2:11. The subsequent idea of (a) Jesus telling the Pharisees that he knows where he came from and where he goes to, (b) but they do not know where he comes from and where he goes to (Jn 8:13-14), illustrates the subsequent Lucan idea of (a) Paul causing (b) the blind Jew Elymas to seek someone to lead him by the hand (Acts 13:11f). The subsequent idea of rightly judging in a legal way, also in agreement with the foreign (‘your’) Jewish law, that God is with Jesus (Jn 8:15-18) illustrates the subsequent Lucan idea of the proconsul rightly seeing what happened (Acts 13:12a), namely that the Lord God acts in Paul (cf. Acts 13:7.11). The particular motif of doing something according to the flesh (κατὰ… σάρκα: Jn 8:15a) is post-Pauline (cf. 2 Cor 1:17 etc.). The scriptural motif of a testimony of two men (δύο + μαρτυρ*: Jn 8:17b) was borrowed from Deut 19:15 LXX etc.78 The subsequent idea of the Jews not knowing Jesus, and consequently not knowing the Father (Jn 8:19), presumably because of their not believing (cf. Jn 4:42: πιστεύω), in a negative way illustrates the subsequent Lucan idea of the proconsul believing (Acts 13:12b). The concluding, somewhat surprisingly introduced ideas of (a) the temple treasury, (b) Jesus teaching (διδα*), (c) and no one arresting Jesus (Jn 8:20) illustrate the concluding Lucan ideas of (a) the rich proconsul being amazed (b) at Paul’s teaching of the Lord, (c) so presumably not arresting Paul (Acts  13:12cd). The particular motif of Jesus speaking by the treasury in the temple (γαζοφυλάκιον: Jn 8:20b) is post-synoptic (cf. Mk 12:41.43 par. Lk 21:1).

3.7.  Jn 8:21-32 (cf. Acts 13:13-25) The section Jn 8:21-32, with its main themes of Jesus going away to another place, the Pharisees seeking Jesus, the Pharisees dying in their sins, Jesus going to a place to which the Pharisees cannot come, the Jews saying something concerning 77 Cf. J. W. Barker, John’s Use, 113. 78 Cf. R. Sheridan, ‘The Testimony of Two Witnesses: John 8:17’, in A. D. Myers and B. G. Schuchard (eds.), Abiding Words, 161–184.

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Jesus speaking about his journey to the ‘no-go’ place, Jesus speaking to the Jews, the Jews being from down there and Jesus being from up there, Jesus having said something to the Jews, the Jews being about to die in their sins, being called to believe, Jesus referring to himself as ‘I am’, the Jews being about to die in their sins, saying to Jesus ‘Who you are’, Jesus enigmatically saying to them concerning being first and that what he speaks to them, having many things to say and judge concerning the Jews, being sent by God and speaking to the world what he has heard from God, the Jews not recognizing that Jesus spoke about the Father, exalting the messianic Son of Man, realizing that Jesus rightly applies to himself the divine self-reference ‘I am’, Jesus always doing the things that please God, many Jews believing in Jesus because of his speaking to them, Jesus speaking to the Jews who had already believed him, the Jews remaining in Jesus’ word and thus being truly disciples of Jesus, knowing the truth, and being set free by Jesus, sequentially illustrates the main themes of the corresponding section Acts 13:13-25. The opening idea of Jesus going away to another place (Jn 8:21ab) illustrates the opening Lucan idea of Paul setting sail from Paphos to Perga in Pamphylia (Acts 13:13ab). The subsequent idea of the Pharisees seeking Jesus (Jn 8:21c) illustrates the subsequent Lucan idea of the Jerusalem-related John going away from Paul (Acts 13:13c). The subsequent idea of the Pharisees dying in their sins (Jn 8:21d) illustrates the subsequent Lucan idea of John returning to Jerusalem (Acts 13:13d), which was his great sin in Paul’s view (cf. Acts 15:38). The subsequent idea of Jesus going to a place to which the Pharisees cannot come (*έρχομαι: Jn 8:21e-g) illustrates the subsequent Lucan idea of Paul going on from Perga and coming to Pisidia (Acts 13:14), which was a ‘no-go’ territory for the Jerusalem-related John (cf. Acts 13:13; 15:39). The subsequent idea of the Jews (no more the Pharisees: diff. Jn 8:13) saying (λέγω) something concerning Jesus speaking (λέγω) about his journey to the ‘no-go’ place (Jn 8:22) illustrates the subsequent Lucan idea of the Jews in Antioch saying something concerning Paul’s possible speech (λόγος), presumably in the context of his journey to Pisidia (Acts 13:15a-c). The subsequent idea of Jesus speaking (λέγω) to the Jews (Jn 8:23a) illustrates the subsequent Lucan idea of Paul being exhorted to speak to the Jews (Acts 13:15d). The subsequent idea of (a) the Jews being from down there (κατ*) (b) and Jesus being from up there (ἀν*: Jn 8:23b-e) illustrates the subsequent Lucan idea of (b) Paul standing up (a) and motioning down with his hand to the Jews, who presumably sat down (Acts 13:16ab; cf. 13:14). The particular motif of being 100

from the world (ἐκ… τοῦ κόσμου + εἰμί: Jn 8:23de) was borrowed from 1 Jn 2:16; 4:5 and conflated with 1 Jn 4:17 (εἰμί + κόσμος + οὗτος). The subsequent idea of Jesus having said (εἶπ*) something to the Jews (Jn 8:24a) illustrates the subsequent Lucan idea of Paul having said (εἶπ*) something to the Jews (Acts 13:16c). The subsequent idea of the Jews being about to die in their sins (Jn 8:24b) illustrates the subsequent Lucan idea of the Israelites being in need of listening to the life-bringing gospel (Acts 13:16d). The subsequent idea of the Jews being called to believe (πιστεύσ*: Jn 8:24c) illustrates the subsequent Lucan idea of God having chosen the Israelites’ fathers, so presumably Abraham, who believed (Acts 13:17a; cf. Rom 4:3 etc.: ἐπίστευσ*). The subsequent idea of Jesus referring to himself as ‘I am’ (ἐγώ εἰμι: Jn 8:24d) with the use of the well-known scriptural motif of God (θεός) referring to himself as ‘I am’ in Egypt, when he decided to stop the oppression of the Israelites in Egypt and lead them out of (ἐξάγω + ἐκ) that land (γῆ: Exod 3:6-14 LXX),79 illustrates the subsequent Lucan scriptural idea of God exalting the Israelites in the land of Egypt and leading them out of it (Acts 13:17bc). The subsequent idea of the Jews being about to die (ἀποθνῄσκω) in their sins (ἁμαρτίαι + ὑμῶν: Jn 8:24e) with the use of the scriptural motif of the Israelites being about to die in the wilderness (ἐν τῇ ἐρήμῳ) because of their sins (Num 14:27-35 LXX) illustrates the subsequent Lucan scriptural idea of God for forty years putting up with the Israelites in the wilderness (Acts 13:18). The subsequent, somewhat surprisingly introduced idea of (a) the Jews saying (λέγω) to Jesus (αὐτῷ), ‘Who you are (εἶ)’, and Jesus enigmatically saying to them (εἶπεν αὐτ*) as the first item (ἀρχ*), (b) referring to what he speaks (ὅ τι + λαλέω) to them (Jn 8:25),80 with the use of the scriptural motifs of (a) Joshua saying to God’s armed man, ‘Ours you are…?’, and God’s armed man enigmatically saying to him about being the leader (ἀρχ*), who will presumably destroy Jericho and conquer the land of Canaan (Josh 5:13-14 LXX), (b) as well as Joshua referring to what the Lord spoke to the Israelites (Josh 24:27 LXX) when they inherited the land of the Amorites (κατεκληρονόμησ* + τὴν γῆν αὐτῶν: Josh 24:8 LXX), illustrates the subsequent Lucan scriptural idea of (a) God destroying seven nations in the land of Canaan (b) and giving their land as an inheritance (Acts 13:19). 79 Cf. J. Zumstein, Johannesevangelium, 331. Pace H. Förster, ‘Selbstoffenbarung und Identität: Zur grammatikalischen Struktur der “absoluten” Ich-Bin-Worte Jesu im Johannesevangelium’, ZNW 108 (2017) 57–89 (esp. 88). 80 Cf. H. Förster, ‘Überlegungen zur Grammatik von Joh 8,25 im Lichte der handschriftlichen Überlieferung’, ZNW 107 (2016) 1–29 (esp. 14–19, 26).

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The subsequent idea of Jesus having many things to say and judge (κρι*) concerning the Jews (Jn 8:26a-c) illustrates the subsequent Lucan idea of many years passing to the time of judges (Acts 13:20). The subsequent idea of Jesus being sent by God and speaking (λαλέω) to the world what he has heard from God (Jn 8:26d-g) with the use of the scriptural motif of the prophet Samuel speaking to others what he has heard from God (1 Sam 15:16 LXX etc.) illustrates the subsequent Lucan scriptural idea of God giving the prophet Samuel (Acts 13:20b). The subsequent idea of the Jews not recognizing that Jesus spoke about the Father (πατήρ + λέγω: Jn 8:27) with the use of the scriptural motif of Saul, the son of Kish, having an unrecognized father when God appointed him to be king (1 Sam 10:11-12 LXX) illustrates the subsequent Lucan scriptural idea of God giving to the Israelites Saul, son of Kish, as a king (Acts 13:21). The subsequent para-scriptural idea of exalting the messianic Son of Man (Jn 8:28ab) illustrates the subsequent Lucan scriptural idea of raising up David to be king (Acts 13:22ab). The particular motif of exalting the Messiah (ὑψόω: Jn 8:28b) was borrowed from Acts 2:33; 5:31. The subsequent idea of the Jews realizing that Jesus rightly applies to himself the divine self-reference ‘I am’ (ἐγώ εἰμι: Jn 8:28cd; cf. Exod 3:14 LXX)81 illustrates the subsequent Lucan idea of God testifying to the Israelites about David that he is a man after God’s heart (Acts 13:22c-f). The subsequent idea of Jesus always doing the things that please God (τὰ *τά + ποιέω + πάντ*: Jn 8:28e-29) illustrates the subsequent Lucan idea of David doing all the wishes of God (Acts 13:22g). The particular motif of doing the things that please God (τὰ ἀρεστά + αὐτός + ποιέω: Jn 8:29d) was borrowed from 1 Jn 3:22. The subsequent, rather surprising idea of (a) many Jews believing in Jesus82 (b) because of his speaking, presumably to them (Jn 8:30), illustrates the subsequent Lucan idea of (a) Jesus being the promised saviour of Israel (b) and John foretelling him and preaching repentance to all the people of Israel (Acts 13:23-24). The subsequent idea of Jesus speaking (ἔλεγεν) to the Jews who had already believed him (Jn 8:31ab) illustrates the subsequent Lucan idea of John speaking when he was already finishing his presumably effective preaching to the

81 Cf. J. Zumstein, Johannesevangelium, 332. 82 Cf. U. C. von Wahlde, ‘Narrative Criticism of the Religious Authorities as a Group Character in the Gospel of John: Some Problems’, NTS 63 (2017) 222–245 (esp. 245).

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Jews (Acts 13:25ab; cf. 13:24). The particular motif of the Jews having believed (πεπιστευκότ* + Ἰουδαῖοι: Jn 8:31b) was borrowed from Acts 21:20 (cf. 15:5). The subsequent idea of the Jews remaining in Jesus’ word, and thus being truly disciples of Jesus (Jn 8:31cd), illustrates the subsequent Lucan idea of the Jews listening to the statements of John, and thus becoming disciples not of him, but of the one who comes after him (Acts 13:25c-f; cf. 19:1-5). The subsequent idea of the Jews getting to know the truth (Jn 8:32a) illustrates the subsequent Lucan idea of John saying to the Jews that he is in fact not worthy in comparison to Jesus (Acts 13:25g). The particular motif of the believers knowing the truth (γινώσκω + τὴν ἀλήθειαν: Jn 8:32a) was borrowed from 2 Jn 1. The subsequent idea of the Jews being in the future set free by Jesus (Jn 8:32b) in a corrective way illustrates the subsequent Lucan idea of John being like a slave, who unties the sandals of Jesus’ feet (Acts 13:25h).

3.8.  Jn 8:33-59 (cf. Acts 13:26-46f) The section Jn 8:33-59, with its main themes of the Jews being free descendants of Abraham, Jesus speaking about the Jews being made free from sin, the Jews being descendants of Abraham, seeking to kill Jesus, the word of Jesus having no place among the Jews, speaking what one sees, the Jews seeking to kill Jesus, acting in agreement with the scriptural text concerning human sins, not being able to convict Jesus of sin, accusing Jesus of being a demon-possessed Samaritan, Jesus honouring his Father, dishonouring Jesus, someone else seeking Jesus’ glory, Jesus not seeing death forever, being glorified, knowing God and keeping his word, Abraham rejoicing, seeing the day of the fulfilment of the joyful promise, Jesus being less than fifty years old and having seen Abraham, saying and solemnly speaking to the Jews, Abraham coming into being, the divine ‘I  am’ being applied to Jesus, Jewish violent opposition against Jesus in the case of a blasphemy, and Jesus going out from the Jewish realm, sequentially illustrates the main themes of the corresponding section Acts 13:26-46f. The idea of the Jews being free descendants of Abraham (Ἀβραάμ: Jn 8:33a-c) illustrates the Lucan idea of the Jews being men, brothers, and sons of Abraham (Acts 13:26a). The particular motif of the Jews being descendants of Abraham (σπέρμα Ἀβραάμ + εἰμί: Jn 8:33b) is post-Pauline (cf. 2 Cor 11:22; Rom 9:7; Gal 3:29).83 83 Cf. M. S. Wróbel, ‘The Polemic in Jn 8:31–59 in the Context of Jewish and Christian Literature’, Roczniki Biblijne [Biblical Annals] 2 [57] (2010) 15–26 (esp. 23–24).

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The subsequent idea of Jesus speaking (λέγω) in an authoritative Jewish way about the Jews being made free from sin (ἁμαρτία: Jn 8:33d-36) illustrates the subsequent Lucan idea of the word (λόγος) of salvation, presumably salvation from sins (cf. Acts 13:38), being sent to the Jews (Acts 13:26b). The particular motif of everyone who commits sin (πᾶς ὁ ποιῶν τὴν ἁμαρτίαν: Jn 8:34c) was borrowed from 1 Jn 3:4. The motif of being a slave of sin (δοῦλος + εἰμί + τῆς ἁμαρτίας: Jn 8:34d) was borrowed from Rom 6:17.20.84 The motif of the Son making the believers free (ἐλευθερόω: Jn 8:36a) was borrowed from Gal 5:1. The subsequent, repeated idea of the Jews being descendants of Abraham (Jn 8:37ab; cf. 8:33) illustrates the subsequent Lucan idea of those dwelling in Jerusalem (Acts 13:27a). The subsequent idea of the Jews seeking to kill Jesus (Jn 8:37cd) illustrates the subsequent Lucan idea of the Jewish leaders disregarding Jesus (Acts 13:27b). The subsequent idea of the word of Jesus having no place among the Jews (Jn 8:37e) in a negative way, by means of the hypertextual procedure of transvalorization,85 illustrates the subsequent Lucan idea of the voices of the prophets being heard by the Jews every Sabbath, presumably in synagogues (Acts 13:27c). The subsequent, somewhat surprising in its mixing up human senses, idea of speaking what one sees (Jn 8:38ab; diff. 8:40: speaking what one hears)86 illustrates the subsequent Lucan idea of reading aloud (Acts 13:27c). The subsequent idea of the Jews seeking to kill Jesus, and thus opposing both Abraham and God (Jn 8:38c-43), illustrates the subsequent Lucan idea of the Jews condemning Jesus, presumably to death (Acts 13:27d). The subsequent idea of the Jews acting in agreement with the scriptural text concerning violent human sins (Jn 8:44; cf. Gen 3–4: devil, desire, murderer, etc.)87 illustrates the subsequent Lucan idea of the Jews fulfilling the voices of the prophets by condemning Jesus to death (Acts 13:27e). The particular motif of being from the devil (ἐκ + τοῦ διαβόλου + εἰμί: Jn 8:44a) was borrowed from

84 Cf. P. N. Tarazi, The New Testament: An Introduction, vol. 3, Johannine Writings (St Vladimir’s Seminary: Crestwood, NY 2004), 187 n. 34. 85 See G. Genette, Palimpsestes, 483. 86 Cf. M. Marcheselli, ‘Il riferimento ad Abramo in Gv 8,31-59: funzione retorica in un contesto polemico’, RStB 26 (2014), fasc. 1–2, 347–386 (esp. 367). 87 Cf. M. J. J. Menken, ‘Genesis in John’s Gospel and 1 John’, in M. J. J. Menken and S. Moyise (eds.), Genesis in the New Testament (LNTS 466; Bloomsbury T&T Clark: London [et al.] 2012), 83–98 (esp. 91); M. S. Wróbel, ‘John 8:44 as crux interpretum’, in L. D. Chrupcała (ed.), Rediscovering John, Festschrift F. Manns (Analecta 80; Terra Santa: Milano 2013), 403–421 (esp. 410–414); J. Zumstein, Johannesevangelium, 345.

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1 Jn  3:8. The motif of being a murderer (ἀνθρωποκτόνος: Jn 8:44d) like Cain (cf. Gen 4:8) was borrowed from 1 Jn 3:12.15. The subsequent idea of the Jews not being able to convict Jesus of sin (Jn 8: 45-46)88 illustrates the subsequent Lucan idea of the Jews finding in Jesus no cause for death (Acts 13:28a). The subsequent ideas of the Jews not being of God, as well as accusing Jesus of being a demon-possessed Samaritan (Jn 8:47-48) with the use of the motif of Pilate being known for killing many Samaritans in a bloody way (Jos. Ant. 18. 85-87) illustrate the subsequent Lucan idea of the Jews asking Pilate to do away with Jesus, presumably by crucifying him (Acts 13:28bc; cf. 13:29). The particular motif of regarding Jesus as a Samaritan (Σαμαρίτης: Jn 8:48d) probably originates from the Lucan positive descriptions of Jesus dealing with the Samaritans (Lk 10:33-37 etc.). The subsequent idea of Jesus honouring his Father, thus fulfilling the commandment of Scripture (Jn 8:49a-c; cf. Exod 20:12; Deut 5:16 LXX: τιμάω + τὸν πατέρα *ου), illustrates the subsequent Lucan idea of fulfilling all that was written, presumably in Scripture, concerning Jesus (Acts 13:29ab). The subsequent idea of dishonouring Jesus (Jn 8:49d) illustrates the subsequent Lucan idea of dishonourably crucifying Jesus on a tree (Acts 13:29c). The subsequent idea of someone else seeking Jesus’ glory (Jn 8:50) illustrates the subsequent Lucan idea of someone else, presumably Joseph of Arimathea, taking Jesus down from the tree and respectfully laying him in a tomb (Acts 13:29cd; cf. Mk 15:46 par. Lk 23:53). The subsequent idea of Jesus, and anyone who keeps his word, not seeing death forever, although all people die (Jn 8:51-53), illustrates the subsequent Lucan idea of Jesus being risen from the dead (Acts 13:30). The particular motif of anyone how keeps Jesus’ word (*άν + τὸν… λόγον + τηρέω: Jn 8:51b) was borrowed from 1 Jn 2:5. The motif of the believers not tasting death (οὐ μὴ γεύσ* + θανάτου: Jn 8:52h) is post-synoptic (cf. Mk 9:1 parr.). The subsequent idea of Jesus being glorified (Jn 8:54) illustrates the subsequent Lucan ideas of the risen Jesus being seen by many in Jerusalem (Acts 13:31ab). The subsequent idea of knowing God and keeping his word (Jn 8:55) illustrates the subsequent Lucan idea of being witnesses of the risen Jesus (Acts 13:31c). The subsequent scriptural motif of Abraham, the father (πατήρ) of the Jews (ὑμ*), rejoicing (Jn 8:56a) illustrates the subsequent Lucan idea of proclaiming to

88 Cf. D. Estes, The Questions of Jesus in John: Logic, Rhetoric and Persuasive Discourse (BibInt 115; Brill: Leiden · Boston 2013), 79.

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the Jews (ὑμ*) in scriptural terms the good news concerning the promise made to the fathers, so presumably to Abraham (Acts 13:32; cf. Gal 3:8.14). The particular motif of the Abraham-like father rejoicing (ἀγαλλια*: Jn 8:56a) was borrowed from Lk 1:14 (cf. 1:44.47.54-55). The subsequent para-scriptural idea of Abraham seeing the day (ημερ*) of the fulfilment of the joyful promise (Jn 8:56b-d), which consisted in begetting a son and believing in God raising the dead (cf. Rom 4:17-25), illustrates the subsequent Lucan para-scriptural idea of fulfilling the promise to Abraham by today (ημερ*) begetting a son, which metaphorically refers to God raising Jesus from the dead (Acts 13:33). The subsequent idea of (a) Jesus being less than fifty years old (b) and having seen (ὁράω) Abraham, presumably in the afterlife (Jn 8:57; cf. Lk 13:28; 16:23: ὁράω + Ἀβραάμ), with the use of the scriptural motif of (a) being less than fifty years old, so being still in one’s prime (cf. Num 4:3 LXX: πεντήκοντα  + ἔτη; cf. also Num 4:23-47; 8:25),89 illustrates the subsequent Lucan idea of (a) Jesus seeing no corruption, presumably of his body, (b) thanks to being raised from the dead (Acts 13:34-37). The subsequent bipartite idea of (a) Jesus saying (b) and authoritatively speaking to the Jews (Jn 8:58ab) illustrates the subsequent Lucan idea of (a) Paul making known (b) and authoritatively proclaiming to the Jews in scriptural terms (Acts 13:38). The subsequent idea of Abraham coming into being (Jn 8:58c) with the use of the Pauline motif of Abraham believing and thus being justified (Ἀβραάμ + πιστεύω + δικαιόω: cf. Rom 4:2-3) illustrates the subsequent Lucan Pauline-style idea of believing and thus being justified (Acts 13:39). The subsequent scriptural motif of the divine ‘I (ἐγώ) am’ being applied to Jesus (Jn 8:58d; cf. Exod 3:14 LXX: ἐγὼ εἰμί)90 illustrates the subsequent Lucan idea of a scriptural quotation being applied to the miracle-working activity of the divine ‘I’ in Jesus (Acts 13:40-41). The subsequent idea of Jewish violent opposition against Jesus in the case of a blasphemy (Jn 8:59ab) illustrates the subsequent Lucan idea of Jewish vehement opposition against Paul, which included blaspheming (Acts 13:42-45). 89 Cf. A. J. Köstenberger, John, 272. 90 Cf. P. N. Anderson, ‘The Origin and Development of the Johannine Egō Eimi Sayings in Cognitive-Critical Perspective’, JSHJ 9 (2011) 139–206 (esp. 184, 193); F. Kunath, Präexistenz, 272; H. W. Attridge, ‘What’s in a Name? Naming the Unnameable in Philo and John’, in J. Baden [et al.] (eds.), Sibyls, Scriptures, and Scrolls, Festschrift J. J. Collins, vol. 1 (JSJSup 175/1; Brill: Leiden · Boston 2017), 85–95 (esp. 91–93).

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Therefore, the motif of the Jews throwing stones (λίθο* + βάλλω*: Jn 8:59ab) illustrates the Lucan motif of the Jews stoning (λιθοβολέω: Acts 14:5), which according to Acts 14:1 happened in the same way as in Antioch (Acts 13:42-45). The subsequent idea of Jesus going out of the Jewish temple (Jn 8:59cd) illustrates the subsequent Lucan idea of Paul going away from the Jews (Acts 13:46a-f).

3.9.  Jn 9 (cf. Acts 13:46g-14:1a) The section Jn 9, with its main themes of Jesus passing by and seeing a man blind from birth, Jesus being obliged to work the works of the one who sent him, working until it is day, being light to the world, healing by using his saliva mixed with earth, speaking to the blind man, the blind man washing in a pool whose name is translated from Hebrew into Greek, obediently going and washing, then coming back seeing, the news concerning Jesus’ healing spreading in the neighbourhood, the Pharisees inciting the blind man’s neighbours against Jesus, inciting the blind man’s devout parents against Jesus, raising up contempt and revilement against Jesus and his disciple, driving the disciple of Jesus out of their realm, the blind man believing in Jesus as the rejected Son of Man, believing in Jesus and worshipping him, and Jesus coming to the Gentile world in which there are some unbelieving Pharisees, sequentially illustrates the main themes of the corresponding section Acts 13:46g-14:1a. The partly non-synoptic idea of (a) Jesus passing by and seeing (εἶδ*; diff. Mk 8:22; 10:46 parr.: meeting) (b) a man blind from birth, whose being blind resulted neither from his nor from his ancestors’ sins (Jn 9:1-3), illustrates the Lucan idea of (a) Paul, behold (ἰδ*), turning to (b) the Gentiles (Acts 13:46g). The particular motif of Jesus passing by and meeting a blind man (καὶ παράγ* + τυφλός: Jn 9:1) was borrowed from Mt 9:27. The subsequent idea of Jesus being obliged to work the works of the one who sent him (Jn 9:4a-c) illustrates the subsequent Lucan idea of Paul having been commanded by the Lord (Acts 13:47a). The subsequent temporal idea of Jesus working until it is day (ἡμέρα), so when he is in the world, because the night (νύξ) and its darkness is coming (Jn 9: 4d-5a)91 with the use of the scriptural motif of the great illuminator (φωσ*) being set (τίθημι) to give light (φῶς) on the earth, rule over the day, and separate it from the darkness of the night (Gen 1:16-18 LXX) illustrates the subsequent Lucan idea of Paul being set to be a light (Acts 13:47b). 91 Cf. H. Mendez, ‘“Night” and “Day” in John 9.4-5: A Reassessment’, NTS 61 (2015) 468–481 (esp. 474–479).

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The subsequent idea of Jesus being light (φῶς) to the world (Jn 9:5b) illustrates the subsequent Lucan idea of Paul being light to the Gentiles (Acts 13:47b). The subsequent, quite exotic, partly non-synoptic idea of Jesus healing by using his saliva mixed with earth (Jn 9:6; diff. Mk 8:23: spitting on the eyes) illustrates the subsequent Lucan idea of Paul being salvation to the ends of the earth (Acts 13:47c). The particular motif of Jesus spitting to heal the blind man (πτύω: Jn 9:6b) was borrowed from Mk 8:23. The subsequent idea of Jesus speaking to the blind man (Jn 9:7a) illustrates the subsequent Lucan idea of the Gentiles hearing, presumably the word of the Lord (Acts 13:48a; cf. 13:48c). The subsequent idea of (a) the blind man washing in a pool (b) whose name is translated from Hebrew into Greek (Jn 9:7b-d) illustrates the subsequent Lucan idea of (a) the Gentiles being glad (b) and glorifying the word of the Lord, which was presumably translated from Hebrew into Greek (Acts 13:48bc). Therefore, the somewhat surprising, non-synoptic idea of the blind man needing washing (νίπτω: Jn 9:7c; diff. Mk 8:23-25; 10:52 parr.), that is ritual cleansing (cf. Exod 30:18-21 LXX etc.), illustrates the Lucan idea of the Gentiles coming to faith (Acts 13:48ab). Likewise, the name of the pool, which refers to being sent (Jn 9:7cd), illustrates the Lucan contents of ‘the word of the Lord’ (Acts 13:48c), namely its referring to being sent to the Gentiles (cf. Acts 13:47). The particular motif of the water of Siloam (Σιλωάμ: Jn 9:7c) was borrowed from Is 8:6 LXX.92 The subsequent idea of (a) the blind man obediently going and washing, (b)  and then coming back seeing (Jn 9:7e-h) illustrates the subsequent Lucan idea of (a) the Gentiles believing, (b) and thus having eternal life (Acts 13:48de). The subsequent account of the spoken (repeated λέγω) news concerning Jesus’ healing spreading in the neighbourhood (Jn 9:8-12) illustrates the subsequent Lucan idea of the word (λόγος) of the Lord spreading throughout the region (Acts 13:49). The particular motif of the blind man sitting as a beggar (προσαίτης + κάθημαι: Jn 9:8b-d) was borrowed from Mk 10:46. The motif of the eyes of the blind man being opened (ἠνεῴχθησάν + οἱ ὀφθαλμοί: Jn 9:10b) was borrowed from Mt 9:30. The motif of the blind man receiving sight (ἀνέβλεψ*: Jn 9:11j) is post-synoptic (cf. Mk 10:52 parr.). The subsequent account of the Pharisees inciting the blind man’s neighbours against Jesus (Jn 9:13-18c) illustrates the subsequent Lucan idea of the Jews inciting the Gentiles against Paul (Acts 13:50a).

92 Cf. A. Kuśmirek, Posłannictwo Jezusa Chrystusa według czwartej Ewangelii (RoStB 12; Vocatio: Warszawa 2003), 218; J. R. Michaels, John, 547 n. 40.

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The subsequent account of the Pharisees inciting the blind man’s devout parents, who wanted to remain in the synagogue, against Jesus (Jn 9:18d-23) illustrates the subsequent Lucan idea of the Jews inciting Gentile devout respected women and prominent men against Paul (Acts 13:50a). Therefore, the intriguing idea of being excluded from the synagogue (ἀποσυνάγωγος: Jn 9:22e) illustrates the Lucan idea of the Jews excluding God-fearers from the synagogue for their siding with the Pauline mission (Acts 13:50a). The particular motif of confessing Jesus as Christ (ὁμολογέω + Χριστός: Jn 9:22d) was borrowed from 1 Jn 4:2; 2 Jn 7. The subsequent account of the Pharisees raising up contempt and revilement against Jesus and his disciple (Jn 9:24-33) illustrates the subsequent Lucan idea of the Jews raising up persecution against Paul (Acts 13:50b). Therefore, the idea of being devout to God (*σεβής: Jn 9:31c) illustrates the Lucan idea of devout Gentiles (σέβομαι: Acts 13:50a). The particular scriptural motif of God having spoken to Moses (Μωϋσ* + λελάληκεν: Jn 9:29b) was borrowed from Num 12:2 LXX.93 The subsequent idea of the Pharisees driving the disciple of Jesus out (καὶ ἐξέβαλον αὐτο*), presumably of their realm (Jn 9:34), illustrates the subsequent Lucan idea of the Jews driving Paul out of their region (Acts 13:50c). The subsequent account of the blind man believing in Jesus as the presumably rejected (cf. Jn 9:34; Mk 8:31 parr. etc.) Son of Man (Jn 9:35-37) illustrates the subsequent Lucan idea of Paul following Jesus’ instruction for the case of being rejected (Acts 13:51; cf. Lk 9:5 par. Mt 10:14: shaking the dust off the feet). The subsequent idea of the blind man believing in Jesus and worshipping him (Jn 9:38)94 illustrates the subsequent Lucan idea of the Gentile disciples being filled with joy and with the Holy Spirit (Acts 13:52), which constitutes true worship of God and service of Christ (cf. Rom 14:6.11.17-18). The particular motif of worshipping Jesus (καὶ προσεκύνησεν αὐτῷ: Jn 9:38c) was borrowed from Mk 5:6. The subsequent, somewhat surprisingly repeated idea of Jesus coming (ἔρχομαι) to the Gentile world, in which there are some unbelieving Pharisees (Jn 9:39-41), illustrates the subsequent Lucan idea of Paul coming to Iconium (cf. Acts 13:51b), where things happened in the same way (Acts 14:1a), namely that the Gentiles generally accepted the gospel and the Jews rejected it 93 Cf. R. Bergmeier, ‘Bedeutung’, 96. 94 Cf. G. J. Steyn, ‘Misunderstanding, Irony and Mistaken Identity in References to Jesus as κύριος in John’s Gospel’, in J. Verheyden, G. Van Belle, and J. G. van der Watt (eds.), Miracles and Imagery in Luke and John, Festschrift U. Busse (BETL 218; Peeters: Leuven · Paris · Dudley 2008), 141–160 (esp. 151–152). For a discussion concerning the authenticity of Jn 9:38-39a, see M. Steegen, ‘To Worship the Johannine “Son of Man”: John 9,38 as Refocusing on the Father’, Bib 91 (2010) 534–554.

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(cf. Acts 13:46g-52). The particular motif of those who see (βλέποντες) becoming blind (Jn 9:39ef) is post-synoptic (cf. Mk 4:12 etc.). The motif of some Pharisees being blind (Φαρισαῖος + τυφλός: Jn 9:40) was borrowed from Mt 23:26. The motif of the opponents saying that they do not have a sin (οὐκ + ἔχω  + ἁμαρτίαν + λέγω: Jn 9:41cd) was borrowed from 1 Jn 1:8.

3.10.  Jn 10 (cf. Acts 14:1b-7) The section Jn 10, with its main themes of the shepherd going into the gathering place of the sheep, calling the sheep by name, the shepherd’s own sheep following him, Jesus saying a proverb, the Jewish audience not understanding Jesus’ proverb, those who came before Jesus being regarded as bandits destroying the incoming sheep, the good shepherd giving his life for the sheep, Jesus claiming to be known by the Father and to know the Father, laying down his life for the sheep and having presumably Gentile sheep as well, laying down his life in order to receive it, having the miraculous power to receive his life again, a division among the Jews in Jerusalem, some inhabitants of Jerusalem expressing their opposition against Jesus, some inhabitants of Jerusalem expressing their support for Jesus, the winter festival of rededication, the unbelieving Jews surrounding Jesus and reproaching him, the Father being greater and more powerful than all, the Jews attempting to stone Jesus, Jesus justifying himself in a Jewish way against the charge of blaspheming, escaping from the hands of the Jews, going away eastward to the neighbouring region, going to the place where John was earlier baptizing, remaining there, as well as many people being persuaded by the testimony of John and believing in Jesus there, sequentially illustrates the main themes of the corresponding section Acts 14:1b-7. The idea of Jesus speaking in an authoritative Jewish way about the shepherd going into the (εἰσέρχομαι + εἰς τήν) gathering place of the sheep (Jn 10:1-2) with the use of the scriptural motif of the sheep (πρόβατα) referring to the Israelites and the shepherd (ποιμήν) to their God-given leader (Ezek 34 LXX)95 illustrates the Lucan idea of Paul going into the synagogue (‘gathering place’) of the Jews (Acts 14:1b). The subsequent idea of the sheep hearing the voice of the shepherd, as well as the shepherd calling the sheep by name and leading them out (Jn 10:3) illustrates the subsequent Lucan idea of Paul speaking to the Jews in a persuasive way (Acts 14:1c). 95 Cf. B. N. Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Fortress: Minneapolis 2015), 145–146.

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The subsequent idea of the shepherd’s own sheep following him, and not strangers (Jn 10:4-5), with the use of the motif of following (ἀκολουθέω) regarded as believing (πιστεύω: Jn 10:26-27; cf. Mk 10:52 etc.) illustrates the subsequent Lucan idea of some people in the synagogue believing Paul (Acts 14:1d), and presumably not the Jewish leaders (cf. Acts 14:2). The subsequent idea of Jesus saying a proverb (Jn 10:6a) with the use of the motif of proverbs as effective didactic tools (παροιμία: cf. Prov 1:1 LXX etc.) illustrates the subsequent Lucan idea of Paul persuading a large number of both Jews and Greeks (Acts 14:1d). The subsequent idea of the Jewish audience not understanding Jesus’ proverb (Jn 10:6b-d) illustrates the subsequent Lucan idea of the unpersuaded Jews (Acts 14:2a). The subsequent idea of speaking in an authoritative Jewish way about (a) those who came before Jesus (b) being regarded as thieves and bandits stealing, killing, and destroying the sheep, (c) who are about to enter (εἰσέρχομαι; diff. Num 27:27 LXX: first ἐξέρχομαι) the sheepfold through Jesus (Jn 10:7-10), illustrates the subsequent Lucan idea of (a) the unpersuaded Jews (b) exercising evil influence (c) upon the Gentiles (Acts 14:2bc). The subsequent idea of the good shepherd laying down his life for the sheep, although he sees the wolf coming (Jn 10:11-14), illustrates the subsequent Lucan idea of Paul remaining there for a considerable time, thus presumably risking his life for the believers (Acts 14:3a),96 although there were life-threatening actions against him (cf. Acts 14:2.5). The particular motif of Jesus laying down his life for the believers (τὴν ψυχὴν αὐτοῦ + τίθημι + ὑπέρ: Jn 10:11b) was borrowed from 1 Jn 3:16. The motif of the wolf coming (λύκος + ἔρχομαι: Jn 10:12d) was borrowed from Mt 7:15 (cf. Acts 20:29). The subsequent idea of Jesus claiming to be known by the Father and to know the Father (Jn 10:15ab) illustrates the subsequent Lucan idea of Paul speaking boldly about the Lord (Acts 14:3b). The particular motif of the Father knowing Jesus and Jesus knowing the Father (γινώσκει + πατήρ + πατήρ: Jn 10:15ab) was borrowed from Lk 10:22.

96 Therefore, S. E. Hylen’s argument that the phrase τὴν ψυχήν + τίθημι (Jn 10:11.15.17) refers to risking one’s life seems to be correct as concerns Jn 10:11. See S. E. Hylen, ‘The Shepherd’s Risk: Thinking Metaphorically with John’s Gospel’, BibInt 24 (2016) 382–399.

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The subsequent idea of Jesus laying down his life for the sheep and having other, presumably Gentile sheep as well (Jn 10:15c-16)97 with the use of the Pauline motif of Christ’s death expressing God’s grace (χάρις), also for the Gentiles (Gal 2:21 etc.), illustrates the subsequent Lucan idea of the Lord testifying to the word of his grace (Acts 14:3c). The particular motif of God’s one flock having one shepherd (εἷς + ποιμήν: Jn 10:16f) was borrowed from Ezek 37:22.24 LXX (cf. 34:23 LXX).98 The subsequent idea of Jesus laying down his life in order to receive it, presumably by being raised from the dead, as a sign of the Father’s love for him (Jn 10:17) illustrates the subsequent Lucan idea of the Lord giving signs and wonders (Acts 14:3d). The subsequent idea of Jesus having the miraculous power to receive his life again, but on the other hand only as a result of the Father’s command (Jn 10:18), illustrates the subsequent Lucan idea of wonders being done through the hands of Paul (Acts 14:3e), which means that on the one he had control over them, but on the other hand they were results of God’s power. The particular motif of receiving a command from the Father (ἐντολὴν ἐλαβο* παρὰ τοῦ πατρός: Jn 10:18g) was borrowed from 2 Jn 4. The subsequent idea of a division (σχίσ*) among the Jews in Jerusalem (Jn 10:19) illustrates the subsequent Lucan idea of the population of the city being divided (σχίσ*: Acts 14:4a).99 The subsequent idea of some inhabitants of Jerusalem expressing their opposition against Jesus (Jn 10:20) illustrates the subsequent Lucan idea of some inhabitants of the city siding with the Jews (Acts 14:4b). The subsequent idea of some inhabitants of Jerusalem expressing their support for Jesus (Jn 10:21) illustrates the subsequent Lucan idea of some inhabitants of the city siding with the apostles (Acts 14:4c). The particular motif of being demon-possessed (δαιμονιζόμενος: Jn 10:21b) is post-synoptic (cf. Mk  1:32 parr. etc.).100

Cf. J. Ringleben, Das philosophische Evangelium: Theologische Auslegung des Johannesevangeliums im Horizont des Sprachdenkens (HUT 64; Mohr Siebeck: Tübingen 2014), 520. 98 Cf. J. Beutler, Johannesevangelium, 308; M. Marcheselli, ‘Echi d’Ezechiele nel vangelo di Giovanni’, in id., Studi sul vangelo di Giovanni: Testi, temi e contesto storico (AnBibSt 9; Gregorian & Biblical: Roma 2016), 213–219 (esp. 215). 99 Cf. T. L. Brodie, Quest, 172. 100 Cf. J. Beutler, Johannesevangelium, 310. 97

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The subsequent idea of the winter festival of rededication in Jerusalem (Jn  10:22), which seems to have commemorated the rededications (ἐγκαινι*) of the Jerusalem temple after its violent desecrations by the Gentiles (τὰ ἔθνη: cf. Ezr 6:16-17 LXX; 1 Macc 4:36-38.54-60; cf. also 2 Macc 1:18; 10:4-5),101 illustrates the subsequent Lucan idea of an attack of the Gentiles (Acts 14:5a). The subsequent idea of the unbelieving Jews ( Ἰουδαῖοι) surrounding Jesus and reproaching him for taking their lives and not being sincere (Jn 10:23-28) illustrates the subsequent Lucan idea of an attack of the presumably unbelieving Jews (Acts 14:5a). The particular motif of Jesus walking in the temple (περιπατέω + ἐν τῷ ἱερῷ: Jn 10:23) was borrowed from Mk 11:27. The motif of being in the portico of Solomon (ἐν τῇ στοᾷ + Σολομῶν*: Jn 10:23) was borrowed from Acts 5:12. The motif of the Jews saying to Jesus, ‘If you are the Messiah, tell us’, and Jesus answering to the Jews that he said it and they do not believe (εἰ σὺ εἶ ὁ χριστός, εἰπ* ἡμῖν + αὐτοῖς + εἰπ* + ὑμῖν + οὐ + πιστεύ*: Jn 10:24d-25c) was borrowed from Lk 22:67.102 The motif of giving eternal life (δίδωμι + ζωὴν αἰώνιον: Jn 10:28a) was borrowed from 1 Jn 5:11. The subsequent idea of the Father, who protects Jesus’ believers, being greater and more powerful than all, presumably his opponents (Jn 10:29-30), in a corrective way illustrates the subsequent Lucan idea of an attack of the Jewish leaders on Jesus’ apostles (Acts 14:5a). The subsequent idea of the Jews ( Ἰουδαῖοι) attempting to stone Jesus (λιθ* αὐτο*: Jn 10:31-33) illustrates the subsequent Lucan idea of the Jews attempting to stone Paul (Acts 14:5bc). The particular motif of the Jews stoning the main hero ( Ἰουδαῖοι + λιθάζω: Jn 10:31-33) was borrowed from Acts 14:19. The motif of a blasphemy consisting in Jesus, being a man, making himself God (βλασφημία + ἄνθρωπος + θεός: Jn 10:33c-e) was borrowed from Lk 5:21.24. The subsequent idea of Jesus in a Jewish way, namely by using the Jews’ Scripture, defending the fact of his being consecrated by the Father and doing his works, against the Jewish charge that he is blaspheming (Jn 10:34-38),103 illustrates the subsequent Lucan idea of Paul realizing that the Jews attempted to 101 At the time of the writing of the Fourth Gospel, the winter festival of ἐγκαίνια could commemorate the rededication of the temple both after the Babylonian exile and after the Seleucid desecration thereof. Cf. D. Felsch, Feste, 224–225; H. Förster, ‘Zur Bedeutung von ἐγκαίνια in Joh 10,22’, RB 123 (2016) 400–417 (esp. 404–405, 408). 102 Cf. J. Beutler, Johannesevangelium, 314. 103 Cf. R. Sheridan, Retelling, 199–200; M. Grassilli, «Santificali nella verità»: Il rapporto tra santificazione e missione nel Vangelo di Giovanni (RivBSup 59; Dehoniane: Bologna 2016), 71–73, 85–86.

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mistreat and stone him (Acts 14:6a; cf. 14:5). The quotation, ‘I said, “You are gods”’ (ἐγὼ εἶπα θεοί ἐστε: Jn 10:34cd), was taken from Ps 82[81]:6 LXX.104 The subsequent idea of Jesus escaping from the hands of the Jews (Jn 10:39) illustrates the subsequent Lucan idea of Paul fleeing from the attack of the Jews (Acts 14:6b). The subsequent idea of Jesus going away eastward to the neighbouring region beyond the Jordan (Jn 10:40a) illustrates the subsequent Lucan idea of Paul fleeing eastward to the neighbouring region of Lycaonia (Acts 14:6b). The motif of Jesus going again to the other side (ἀπῆλθεν + πάλιν + πέραν: Jn 10:40a) was borrowed from Mk 8:13. The subsequent, somewhat surprisingly inserted idea of Jesus going to (εἰς) the place where John was earlier baptizing (Jn 10:40b) with the use of the synoptic motif of John ( Ἰωάννης) baptizing (βαπτίζω) in the region around (περίχωρος) Jordan (Lk 3:2-3.7; Mt 3:4-6) illustrates the subsequent Lucan idea of Paul going to the region around the cities of Lycaonia (Acts 14:6b). The subsequent idea of Jesus remaining there (καὶ… ἐκεῖ: Jn 10:40c) illustrates the subsequent Lucan idea of Paul being active there (κἀκεῖ: Acts 14:7). The concluding idea of many people being persuaded by the testimony of John, as well as believing in Jesus there (Jn 10:41-42) with the use of the motif of John proclaiming the good news (εὐαγγελίζομαι) concerning Jesus (Lk 3:16-18) illustrates the concluding Lucan idea of Paul proclaiming the good news there (Acts 14:7).

3.11.  Jn 11:1-32 (cf. Acts 14:8-13) The section Jn 11:1-32, with its main themes of a certain man being weak, a toponymic remark, caring for the Lord’s feet, Lazarus being related to Miriam and Martha with a sibling relationship as well as being weak, Jesus loving the man who was ill, the disciples answering to Jesus’ speaking, Jesus not stumbling because he sees the light of this world, having light in himself, the disciples being gradually led to believe in being saved by being raised up, Jesus speaking about Lazarus rising up, the believer participating in Jesus’ rising up and living, speaking about Jesus as the Son of God coming to the world, referring to Jesus as 104 Cf. M. J. J. Menken, ‘The Use of the Septuagint in Three Quotations in John: Jn 10,34; 12,38; 19,24’, in C. M. Tuckett (ed.), The Scriptures in the Gospels (BETL 131; Leuven University and Peeters: Leuven 1997), 367–393 (esp. 367–382); J. Maier, ‘Das jüdische Verständnis des Psalms 82 und das Zitat aus Ps 82,6a in Joh 10,34-35’, in K. Huber and B. Repschinski (eds.), Im Geist, 15–28 (esp. 18); B. G. Schuchard, ‘Form’, 28.

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being here, referring to Jesus as calling and being heard, Jesus being still not in the village, simple Jews being with Miriam and going with her out of the village with signs of consolation, and Miriam intending to worship Jesus, sequentially illustrates the main themes of the corresponding section Acts 14:8-13. The opening idea of a certain man (τις) being weak (Jn 11:1a) illustrates the opening Lucan idea of a certain man being without strength (Acts 14:8a). The particular motif of the dying (ἀποθνῄσκω: cf. Jn 11:14), but again living Lazarus (Λάζαρος: Jn 11:1) was borrowed from Lk 16:20-22. The subsequent non-synoptic toponymic remark concerning the village of Bethany (Jn 11:1a; diff. Lk 10:38; 16:20: no toponym) illustrates the subsequent Lucan toponymic remark concerning the small town of Lystra (Acts 14:8a). The subsequent, quite surprisingly inserted idea of caring for the Lord’s feet (πόδες: Jn 11:1b-2c) illustrates the subsequent Lucan idea of the man being without strength in his feet, and sitting (Acts 14:8a). The particular motif of two sisters, Miriam and Martha, living in a village (κώμη + Μαριάμ + Μάρθα + ἀδελφή: Jn 11:1b) was borrowed from Lk 10:38-39.105 The motif of a woman anointing the Lord with perfume and wiping his feet with her hair (ἀλείφω + μύρῳ + ἐκμάσσω + τοὺς πόδας αὐτοῦ + ταῖς θριξὶν αὐτῆς: Jn 11:2a) was borrowed from Lk 7:38.44.46. The subsequent non-synoptic, surprisingly introduced at this point, ideas of (a) Lazarus being related to Miriam and Martha (diff. Lk 10:38-42; 16:19-31) with a sibling relationship,106 (b) as well as being weak (Jn 11:2d) illustrates the subsequent Lucan idea of (b) the weak man being crippled (a) from his mother’s womb (Acts 14:8b). The subsequent idea of Jesus loving the man who (ὅς) was ill, but not fatally ill (Jn 11:3-5), illustrates the subsequent Lucan idea of Paul presumably feeling compassion (cf. Acts 14:9) for the man who never walked (Acts 14:8c). The subsequent idea of the disciples answering to Jesus, who by means of his consciously delayed command was indirectly speaking about his suffering, death, and resurrection in Judaea after three days (Jn 11:6-8; cf. 11:39),107 illustrates the subsequent Lucan idea of the sick man hearing Paul speaking (Acts  14:9ab), 105 Cf. B. J. Koet and W. E. S. North, ‘The Image of Martha in Luke 10,38-42 and in John 11,1-12,8’, in J. Verheyden, G. Van Belle, and J. G. van der Watt (eds.), Miracles, 47–66 (esp. 59–60). 106 Cf. A. Taschl-Erber, ‘Die Familie in Betanien (Joh 11,1-12,19) als narrativ inszenierte Modellgemeinde’, PzB 25 (2016) 25–52 (esp. 27–28). 107 Cf. J. Beutler, Johannesevangelium, 328; U. Schnelle, Das Evangelium nach Johannes (THKNT 4; 5th edn., Evangelische: Leipzig 2016), 246.

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presumably about Jesus’ suffering, death, and resurrection in Judaea after three days (cf. Acts 14:9c-10). The subsequent idea of Jesus not stumbling because he sees the light of this world (Jn 11:9) illustrates the subsequent Lucan idea of Paul intently looking at the Gentile (Acts 14:9c). The subsequent, somewhat surprising idea of Jesus having light in himself (Jn  11:10) illustrates the subsequent Lucan idea of Paul mentally seeing (Acts 14:9d). The subsequent idea of the disciples being gradually led to believe (πιστ*: esp.  Jn 11:15) in being saved (σωθη*: Jn 11:11-16; esp. 11:12)108 and in being raised from the dead (Jn 11:17-22) illustrates the subsequent Lucan idea of the sick man having faith to be saved (Acts 14:9ef), presumably by being raised up (cf. Acts 14:10). The particular motif of a disciple named Thomas (Θωμᾶς: Jn 11:16a) is post-synoptic (cf. Mk 3:18 parr.). The motif of being four days in the tomb (Jn 11:17c.39; cf. 11:6: remaining for two days) originates from the conflation of the synoptic motifs of being raised from the dead after three days (ἡμέρας: Mk 8:31 parr. etc.) and being in the tomb (μνημεῖον: Mk 15:46; 16:2 parr. etc.). The motif of Bethany being close to Jerusalem (Βηθανία + ἐγγ* + Ἱεροσόλυμα: Jn 11:18) is post-synoptic (cf. Mk 11:1 etc.). The motif of Martha knowing that Jesus comes, and receiving him (Μάρθα + *έρχομαι: Jn 11:20a-c), was borrowed from Lk 10:38.109 Likewise, the following motif of Miriam sitting (Μαριάμ + *καθέζομαι: Jn 11:20d) was borrowed from Lk 10:39.110 Similarly, the following motif of Martha saying to Jesus, ‘Lord’, and expressing her disappointment at his apparent lack of expected interest in her sibling (εἶπεν + Μάρθα + κύριε + ἀδελφ* μου: Jn 11:21a) was borrowed from Lk 10:40. The motif of receiving whatever one asks from God (ὅσα ἂν αἰτήση*: Jn 11:22bc) was borrowed from Mt 21:22. The subsequent idea of Jesus speaking (λέγω) about Lazarus rising up (ἀναστη*: Jn 11:23) illustrates the subsequent Lucan idea of Paul speaking to the sick man that he should rise up (Acts 14:10ab). The particular motif of Jesus saying that someone will rise up (λέγω + ἀναστήσεται: Jn 11:23b) was borrowed from Mk 9:31; 10:32-34 par. Lk 18:31-33.

108 Cf. H. Förster, ‘Johannes 11:11-14 – ein typisches johanneisches Missverständnis?’, NovT 53 (2011) 338–357 (esp. 349–357). 109 Cf. B. J. Koet and W. E. S. North, ‘Image’, 60. 110 Cf. ibid.

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The subsequent idea of every believer participating in Jesus’ rising up and living (Jn 11:24-26)111 illustrates the subsequent Lucan idea of the believing man springing up and walking (Acts 14:10cd). The particular motif of rising up in the general resurrection on the last day (ἀνίστημι + ἀνάστασις: Jn 11:24bc) was borrowed from Mk 12:23.25. The subsequent idea of speaking (λέγω) about Jesus as the Son of God (ὁ θεός) coming to the world (Jn 11:27) in a corrective way illustrates the subsequent Lucan idea of speaking about Paul as the god coming down to the Gentiles (Acts 14:11). The particular motif of someone confessing, ‘You are the Christ, the Son of God’ (σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ: Jn 11:27c), was borrowed from Mt 16:16.112 The subsequent idea of referring to Jesus as being here (Jn 11:28a-e) illustrates the subsequent Lucan idea of referring to Paul as Hermes, that is a coming messenger, in difference to the distant Zeus (Acts 14:12ab). The subsequent idea of referring to Jesus as calling and being heard (Jn  11:28f-29) illustrates the subsequent Lucan idea of referring to Paul as leading the speech (Acts 14:12c). The particular motif of calling someone and saying that Jesus calls him/her, so that he/she arose and came to Jesus, indirectly asking for a miracle which resembled the healing of a blind man (Jn 11:28c-29.32.37), was borrowed from Mk 10:49-50 (φωνέω + λέγω + φωνεῖ σε + ἐγείρω + πρός + ἦλθεν + τυφλός)113 and conflated with the parallel text Mt 20:33 (κύριε + ἀνοίγω + ὀφθαλμοί). The subsequent idea of Jesus being (εἰμί) still not in the village (Jn 11:30) illustrates the subsequent Lucan idea of Zeus being before the town (Acts 14:13a). The subsequent idea of (a) simple Jews being with Miriam (b) and going with her out of the village (c) with signs of consolation (Jn 11:31) illustrates the subsequent Lucan idea of (a) the crowds being with the priest of Zeus (b) and going with him to the gates of the town (c) with wedding-like oxen (cf. Mt 22:4: ταῦροι) and garlands (Acts 14:13b).

111 Cf. A. Lindemann, ‘Auferstehung und Endgericht: Überlegungen zu den Paulusbriefen und zum Johannesevangelium’, in J. Krans [et al.] (eds.), Paul, John, and Apocalyptic Eschatology, Festschrift M. C. de Boer (NovTSup 149; Brill: Leiden · Boston 2013), 94–122 (esp. 116). 112 Cf. R. Bergmeier, ‘Bedeutung’, 94. 113 Cf. id., ‘Das vierte Evangelium in seiner Stellung zwischen Synoptikern und Gnosis’, in id., Zwischen Synoptikern und Gnosis – ein viertes Evangelium: Studien zum Johannesevangelium und zur Gnosis (NTOA 108; Vandenhoeck & Ruprecht: Göttingen 2015), 10–68 (esp. 55).

117

The subsequent idea of Miriam falling at Jesus’ feet, thus intending to worship him (Jn 11:32; cf. Acts 10:25-26: πίπτω + τοὺς πόδας),114 illustrates the subsequent Lucan idea of the priest of Zeus wanting to offer sacrifice to Paul (Acts 14:13cd). The particular motif of Miriam being at the feet of the Lord (Μαριάμ + πρὸς τοὺς πόδας + αὐτοῦ + κύριος: Jn 11:32de) was borrowed from Lk 10:39.115

3.12.  Jn 11:33-45 (cf. Acts 14:14-23) The section Jn 11:33-45, with its main themes of Jesus having seen the Jews crying, being fiercely indignant, agitating himself, speaking to the Jews, asking the Jews where they have laid the man, emotionally weeping and loving, some Jews believing in Jesus as the one who opened the eyes of the blind man and is therefore able to cause another man not to die, Jesus being indignant and coming to a cave covered with a stone, ordering to remove the stone from the stinking tomb, Martha seeing the glory of God, Jesus lifting his eyes upwards, saying thanks to the Father because the Father heard him, saying that he knew that the Father always hears him, having said these things to the bystanding Jews, persuading the Jews to believe that he was sent by the Father, crying with a loud voice, Lazarus being ordered to come out, coming out, although he had died, being bound and wrapped around, being set free from the bonds of death by the command of Jesus, being allowed to go away, many Jews from that region seeing what Jesus did, and many people believing in Jesus, sequentially illustrates the main themes of the corresponding section Acts 14:14-23. The idea of Jesus having seen Miriam and the Jews crying (Jn 11:33a-d) illustrates the Lucan idea of Paul having heard the Gentiles’ emotional reaction (Acts 14:14a; cf. 14:13). The subsequent, quite surprising idea of Jesus being fiercely indignant (ἐμβριμάομαι: cf. Mk 14:5)116 in his spirit (Jn 11:33e) illustrates the subsequent Lucan idea of Paul tearing his clothes (Acts 14:14b). The subsequent idea of Jesus agitating (ταράσσω: cf. Acts 17:8.13 etc.) himself (Jn 11:33f) illustrates the subsequent Lucan idea of Paul rushing out to the crowd and shouting (Acts 14:14cd).

114 Cf. R. Zimmermann, ‘Figurenanalyse im Johannesevangelium: Ein Beitrag zu Sinn und Wahrheit narratologischer Exegese’, ZNT 105 (2014) 20–53 (esp. 43). 115 Cf. B. J. Koet and W. E. S. North, ‘Image’, 60. 116 Cf. J. R. Michaels, John, 636–637; J. Beutler, Johannesevangelium, 334; J. Zumstein, Johannesevangelium, 430.

118

The subsequent idea of Jesus speaking (καί + λέγω) to the Jews (Jn 11:34a) illustrates the subsequent Lucan idea of Paul speaking to the crowd (Acts 14:15a). The subsequent idea of Jesus asking the Jews, where they have laid the man (αὐτός: Jn 11:34b-e), illustrates the subsequent Lucan idea of Paul asking the crowd, for what reason they are doing these things (οὗτος: Acts 14:15b). The subsequent idea of Jesus emotionally weeping and loving, presumably like the bystanding Jews (Jn 11:35-36), illustrates the subsequent Lucan idea of Paul having feelings like (ὁμοιοπαθής) other humans, especially the bystanding crowd (Acts 14:15c). The subsequent idea of some Jews believing in Jesus as the one who opened the eyes of the blind man and is therefore able to cause another man not to die (Jn 11:37) thematically illustrates the subsequent Lucan idea of the crowd being evangelized (Acts 14:15d). The subsequent idea of Jesus being indignant and coming to the tomb, which was a cave covered with a stone (Jn 11:38), in a graphic way illustrates the subsequent Lucan idea of empty things (Acts 14:15e). The subsequent idea of Jesus ordering to remove the stone from the stinking tomb (Jn 11:39) illustrates the subsequent Lucan idea of turning away from empty things (Acts 14:15e). The subsequent idea of (a) removing the stone (b) in order to see the glory of God (θεός: Jn 11:40-41a) illustrates the subsequent Lucan idea of (a) turning away from empty things (b) to the living God (Acts 14:15e). The subsequent scriptural motif of Jesus lifting his eyes upwards, presumably towards the heaven (Jn 11:41b; cf. Ps 123[122]:1 LXX: αἴρω + τοὺς ὀφθαλμούς + οὐρανός),117 illustrates the subsequent Lucan scriptural idea of God having created the heaven (Acts 14:15f). The subsequent idea of Jesus saying thanks to the Father because the Father heard him in the past (Jn 11:41c-e) illustrates the subsequent Lucan idea of Paul saying that God left witness of his benefaction in past generations (Acts 14:16-17a). The subsequent idea of (a) Jesus saying (b) that he knew (c) that the Father always hears him, (d) presumably his petitions (Jn 11:42ab), illustrates the subsequent Lucan idea of (a) Paul saying (b) that God left witness of his benefaction (c) by constantly doing good and caring for humans, (d) presumably in response to their prayers (Acts 14:17b-d).

117 Cf. M. Theobald, Johannes: Kapitel 1–12, 741.

119

The subsequent idea of Jesus having said (λέγω) these things to the bystanding Jews (Jn 11:42cd; cf. 11:43a: καὶ ταῦτα + λέγω) illustrates the subsequent Lucan idea of Paul saying these things to the bystanding crowds (Acts 14:18a). The subsequent idea of Jesus persuading the Jews to believe that he was sent (ἀποστέλλω) by the Father (Jn 11:42ef) in a corrective way illustrates the subsequent Lucan idea of Paul persuading the crowds not to sacrifice to the apostles (Acts 14:18bc; cf. 14:14: ἀπόστολοι), who were merely sent by God (cf. Acts 14:15 etc.). The subsequent idea of Jesus crying with a loud voice, as though suffering (Jn  11:43ab), illustrates the subsequent Lucan idea of Paul being stoned (Acts 14:19a-c). The particular motif of the suffering Jesus crying with a loud voice (φωνῇ μεγάλῃ + κρα*: Jn 11:43b) was borrowed from Mt 27:50 (cf. Acts 7:60). The subsequent idea of Lazarus being ordered to come out (ἔξω: Jn 11:43c) illustrates the subsequent Lucan idea of Paul being dragged out (Acts 14:19d). The subsequent idea of (a) Lazarus coming out, (b) although he had died (τεθνηκ*: Jn 11:44ab), illustrates the subsequent Lucan idea of (a) Paul being merely regarded by the Jews (b) as having died (Acts 14:19ef). The subsequent idea of Lazarus (αὐτός) being bound and wrapped around with Greeks-related (κειρίαι) and Romans-related (sudarium) objects (Jn 11:44cd) illustrates the subsequent Lucan idea of Paul (αὐτός) being surrounded by his presumably Greek (cf. Acts 16:1) and Roman disciples (Acts 14:20a) in the Roman colony of Lystra. The particular motif of a sudarium (σουδάριον) on someone’s body (Jn 11:44d) was borrowed from Acts 19:12 (cf. Lk 19:20). The subsequent idea of Lazarus being set free from the bonds of death by the command of Jesus (Jn 11:44ef) illustrates the subsequent Lucan idea of Paul rising up (Acts 14:20b), presumably thanks to the power and command of Jesus’ resurrection (cf. Acts 14:10). The subsequent idea of (a) Lazarus being allowed (b) to go away (Jn 11:44gh) illustrates the subsequent Lucan idea of (a) Paul presumably undisturbedly going into the town, and the next day (b) going away to Derbe (Acts 14:20cd). The subsequent idea of many Jews from that region seeing what Jesus did (Jn 11:45a-c) illustrates the subsequent Lucan idea of many people in the region of Derbe and Lystra witnessing Paul’s activity (Acts 14:21). The concluding idea of many people believing in Jesus (πιστ* + εἰς *όν: Jn 11:45d) illustrates the concluding Lucan idea of many disciples believing in Jesus (Acts 14:22-23).

120

3.13.  Jn 11:46-57 (cf. Acts 14:24-15:4b) The section Jn 11:46-57, with its main themes of some of the believers going away to the Pharisees, the believers reporting to the Pharisees what Jesus did, Jesus doing many signs, all people believing in Jesus, the Romans taking over the Jewish place and people, a certain man being the officiating high priest, the Jewish high priest authoritatively speaking to his fellows, letting one man die for the Jewish people, not letting the whole Gentile nation perish, the Jewish leader arguing that Jesus should die for the benefit of the Gentile nation and Jewish– Gentile unity, the community deciding to kill Jesus, Jesus therefore no longer walking among the Jews, going to the region and city of Ephraim, remaining there with the disciples, going to Jerusalem and being purified there for a Jewish religious festival, the Jews in the temple seeking Jesus and speaking to others as considering something, as well as the Jewish chief priests and the Pharisees giving orders against Jesus, sequentially illustrates the main themes of the corresponding section Acts 14:24-15:4b. The idea of some of the believers going away (ἀπ* + *έρχομαι) to the Pharisees (Jn 11:46a) illustrates the subsequent Lucan idea of Barnabas and Paul going (*έρχομαι) and sailing away (ἀπ*) to Antioch, to the Jewish-influenced church (cf. Acts 11:19-20; 13:1), which was gathered like a synagogue (συνάγω: Acts 14:24-27b). The subsequent idea of the believers reporting to the Pharisees what Jesus did (ἐποίησεν: Jn 11:46bc) illustrates the subsequent Lucan idea of Barnabas and Paul reporting to the Antiochene church how many things God did (Acts 14:27cd). The subsequent idea of this man, that is Jesus, doing (ποιέω) many signs (Jn 11:47) illustrates the subsequent Lucan idea of them, that is Paul accompanied by Barnabas, doing many things with God (Acts 14:27d). The particular motif of the gathering of chief priests and another group of Jewish leaders (συνάγω + οἱ ἀρχιερεῖς καὶ οἱ: Jn 11:47a) was borrowed from Mt 26:3.118 The subsequent statement that (a) all people (b) will believe (πιστ*) in Jesus (Jn 11:48ab) illustrates the subsequent Lucan statement that (a) God opened to the Gentiles (b) the door of faith (πιστ*: Acts 14:27e). The subsequent statement that the Romans will take over the Jewish place and people (Jn 11:48cd) illustrates the subsequent Lucan statement that the Roman-named Paul spent a considerable time with the disciples in Antioch (Acts 14:28), thus presumably strengthening the Gentile part of the Antiochene church against its Jewish part (cf. Acts 15:23-35). 118 Cf. J. Beutler, Johannesevangelium, 339.

121

From the linguistic point of view, the adjective Ῥωμαῖος, together with the explicit interest in Romans and their role in the ancient world, was used in the Fourth Gospel only once (in Jn 11:48; cf. also Ῥωμαϊστί: 19:20), whereas Luke used it 11 times in Acts. Accordingly, it was probably borrowed by John from the Acts of the Apostles, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent idea of a certain man (τις) being that year the officiating high priest, presumably in Jerusalem (Jn 11:49a), illustrates the subsequent Lucan idea of certain people (τινες) coming from Judaea (Acts 15:1a). The particular motif of Caiaphas being the high priest in the year of Jesus’ death (Καϊάφας + ἀρχιερεύς: Jn 11:49a) was borrowed from Mt 26:3.57.119 The subsequent idea of the Jewish high priest authoritatively (cf. Jn 11:51) speaking to his fellows (Jn 11:49b; cf. 11:47) illustrates the subsequent Lucan idea of the Jewish leaders teaching the brothers (Acts 15:1b). The subsequent idea of letting one man, that is one member of the people, die for the presumably Jewish people (λαός: Jn 11:49c-50c) with the use of the metaphor of the community as a body with many members (cf. 1 Cor 12:12-27) illustrates the subsequent Lucan idea of being circumcised in a Jewish way (Acts 15:1c), that is letting one member of the body ‘die’. The subsequent idea of thus not letting the whole presumably Gentile nation (ἔθνος) perish (Jn 11:50d) illustrates the subsequent Lucan idea of the Gentiles being thus saved (Acts 15:1de). The subsequent idea of the Jewish leader arguing that Jesus should die for the Gentile nation (ἔθνος: cf. Jn 11:50d) and Jewish–Gentile unity of the Church (Jn 11:51-52)120 illustrates the subsequent Lucan idea of the Jewish leaders fiercely arguing against the Gentiles-oriented Paul (Acts 15:2a), presumably with his vision of Jewish–Gentile unity of the Church (cf. 1 Cor 12:12-27). The particular motif of Jesus dying for the Gentiles (ἀποθνῄσκω + ὑπέρ: Jn 11:51e-52) is post-Pauline (cf. Rom 5:6-8 etc.). The subsequent idea of the community deciding to kill Jesus (Jn 11:53) illustrates the subsequent Lucan idea of the community determining to send Paul to the hostile to him Jerusalem and its leaders (Acts 15:2bc). The particular motif of the council plotting to kill Jesus (*εβουλεύσαντο ἵνα + ἀποκτείνωσιν: Jn 11:53) was borrowed from Mt 26:4.121

119 Cf. ibid. 120 Cf. J. Ringleben, Philosophische, 520. 121 Cf. J. Beutler, Johannesevangelium, 339.

122

The subsequent statement that Jesus therefore (ὁ + οὖν) no longer walked among the Jews (Jn 11:54a) illustrates the subsequent Lucan statement that Paul was therefore sent forth by the Jewish-influenced church in Antioch to the Gentile region of Phoenicia (Acts 15:3ab). The subsequent, somewhat surprising idea of Jesus going (*έρχομαι) to the region and city of Ephraim (Jn 11:54bc; diff. Jos. B.J. 4.551: a small town) illustrates the subsequent Lucan idea of Paul going to Samaria, presumably both to the region (χώρα: cf. Acts 8:1) and the city (πόλις: cf. Acts 8:5) of Samaria (Acts 15:3b). The subsequent idea of Jesus remaining there with the disciples (Jn 11:54d) illustrates the subsequent Lucan idea of Paul describing the conversion of the Gentiles and causing great joy to all the brothers in Samaria, so presumably remaining there for some time (Acts 15:3cd). The subsequent idea of (a) going to (εἰς) Jerusalem ( Ἱεροσόλυμα) (b) and being purified there in a scriptural way for a Jewish religious festival (Jn 11:55) illustrates the subsequent Lucan idea of (a) coming to Jerusalem (b) with its scriptural holy name ( Ἰερουσαλήμ: Acts 15:4a), which was never used, but only alluded to in the Fourth Gospel (cf. Jn 3:23). The particular motif of the Passover being near (ἐγγ* + πάσχα: Jn 11:55a) was borrowed from Lk 22:1. The scriptural motif of the Israelites purifying themselves before the festival (ἁγνίζω + *αυτούς: Jn 11:55c) was borrowed from Exod 19:10 LXX. The subsequent idea of (a) the Jews who stood in the temple (b) seeking Jesus (c) and speaking to others as considering (δοκέω) something (Jn 11:56) illustrates the subsequent Lucan idea of (b) Paul being well received (a) by the church in Jerusalem (c) and the apostles and the elders, who considered something (Acts 15:4b; cf. 15:22.25.28). The particular motif of the Jews who have stood in the temple (ἐν τῷ ἱερῷ ἑστ*: Jn 11:56c), referring to the Jerusalem apostles (cf. Acts 15:4b), was borrowed from Acts 5:25. The subsequent idea of the Jewish chief priests and the Pharisees (Φαρισαῖοι) giving orders against Jesus (Jn 11:57) illustrates the subsequent idea of Paul being presumably also negatively received by a part of the Jerusalem community (Acts 15:4b), especially by the Pharisees (cf. Acts 15:5).

3.14.  Jn 12:1-11 (cf. Acts 15:4c-7a) The section Jn 12:1-11, with its main themes of recalling all things that Jesus did in Bethany, the disciple Judas being a betrayer and negatively speaking, insincerely requesting Roman money for the poor, commanding that Miriam should keep the ointment for a proper burial of Jesus, a great crowd from among the Jews coming together, the Jews coming to see Lazarus, and the chief priests deciding to 123

kill Lazarus because on account of him many of the Jews went away and believed in Jesus, sequentially illustrates the main themes of the corresponding section Acts 15:4c-7a. The narratively surprising, analeptic idea of recalling all things that Jesus did in Bethany to Lazarus, Martha, and Miriam (Jn 12:1-3; cf. 11:1-2.17-44) illustrates the Lucan idea of reporting how many things God did with Paul among the Gentiles (Acts 15:4cd). The particular motif of Jesus, several days before the Passover, coming to Bethany ( Ἰησοῦς + ἡμέρα + πάσχα + Βηθανία: Jn 12:1a) was borrowed from Mk 14:1.3 par. Mt 26:2.6.122 The change from two days (Mk 14:1 par. Mt 26:2) to six days before the Passover (Jn 12:1) reflects the Johannine narrative postponement of the triumphal entry to Jerusalem after the anointing in Bethany (Jn 12:12), as well as the postponement of the Passover after the death of Jesus (Jn 18:28; 19:14). The motif of Martha serving (Μάρθα + διακονέω: Jn 12:2b) was borrowed from Lk 10:40.123 The motif of Jesus reclining at the table in Bethany (ἀνάκειμαι: Jn 12:2d) was borrowed from Mt 26:7. The motif of a woman with genuine costly perfume of nard (μύρου νάρδου πιστικῆς πολυτ*: Jn 12:3a) was borrowed from Mk 14:3,124 as well as reworked by substituting the presumably small alabaster jar (Mk 14:3) with the surprisingly great amount of a Roman pound (Jn 12:3a)125 in order to illustrate the Lucan idea of many things which God did with Paul among the Gentiles (Acts 15:4d). The motif of a woman having anointed Jesus’ feet (ἤλειψεν τοὺς πόδας: Jn 12:3b; diff. 11:2) was borrowed from Lk 7:46 (cf. 7:38).126 The non-synoptic idea of filling the house with the fragrance (ὀσμή) of the perfume (Jn 12:3d)127 with the use of the Pauline metaphor of diffusing fragrance as diffusing the knowledge of Christ (2 Cor 2:14) again illustrates the Lucan idea of Paul’s successful evangelistic activity among the Gentiles (Acts 15:4d). 122 Cf. W. E. S. North, ‘The Anointing in John 12:1-8: A Tale of Two Hypotheses’, in T. Thatcher and C. H. Williams (eds.), Engaging with C. H. Dodd on the Gospel of John: Sixty Years of Tradition and Interpretation (Cambridge University: Cambridge · New York 2013), 216–230 (esp. 222). 123 Cf. J. Beutler, Johannesevangelium, 348; W. E. S. North, ‘Anointing’, 222. 124 Cf. W. E. S. North, ‘Anointing’, 222; M. Chung, ‘A Bracketed Bethany Anointing’, BBR 25 (2015) 359–369 (esp. 368). 125 Cf. M. Theobald, Johannes: Kapitel 1–12, 775. 126 Cf. W. E. S. North, ‘Anointing’, 222. 127 Cf. D. Kurek-Chomycz, ‘The Fragrance of Her Perfume: The Significance of Sense Imagery in John’s Account of the Anointing in Bethany’, NovT 52 (2010) 334–354 (esp. 350–351); S. K.H. Wang, Sense Perception and Testimony in the Gospel According to John (WUNT 2.435; Mohr Siebeck: Tübingen 2017), 179.

124

The subsequent partly non-synoptic idea of (a) Judas, (b) one of Jesus’ disciples (diff. Jn 6:71: one of the twelve), (c) a betrayer, (d) negatively speaking (λέγω: Jn 12:4) illustrates the subsequent Lucan idea of (a) some of the sect of the Pharisees, (b) who believed, (c) arising against Paul (d) and negatively speaking (Acts 15:5a-c). The particular motif of one of the disciples (μαθητής) criticizing the woman (Jn 12:4b) was borrowed from Mt 26:8. The subsequent partly non-synoptic idea of Judas insincerely requesting Roman money for the poor (Jn 12:5-6) with the use of the motif of the Jerusalem leaders requesting Gentile money for the poor in place of requesting circumcision of Gentile believers (Gal 2:10a; cf. Acts 21:21-24) illustrates the subsequent Lucan idea of the Pharisees requesting circumcision of Gentile believers (Acts 15:5de). The particular motif of asking why this perfume was not sold for three hundred denarii and given to the poor (τί + τοῦτο τὸ μύρον + πραθη* + τριακοσίων + δηναρίων + καὶ δοθη* + πτωχοῖς: Jn 12:5) was borrowed from Mk 14:5.128 The subsequent partly non-synoptic idea of commanding that Miriam should keep (subj. τηρέω; diff. Mk 14:8: aor. προέλαβεν) the ointment for the Egyptian-style embalming of Jesus before burial (Jn 12:7-8; cf. 19:40),129 in agreement with the Pentateuchal text Gen 50:2 LXX (ἐνταφιασ*),130 illustrates the subsequent Lucan idea of commanding the Gentiles to keep the law of Moses (Acts 15:5fg). The particular motif of Jesus saying, ‘Let her alone’ (εἶπεν + Ἰησοῦς + ἄφε* αὐτήν: Jn 12:7ab), was borrowed from Mk 14:6.131 Likewise, the following motif of Jesus referring to the woman as using the perfume for the preparation of his body for burial (ἐνταφιασμός: Jn 12:7c) was borrowed from Mk 14:8.132 Jesus’ saying, ‘For the poor you always have with you, but me you do not always have’ (τοὺς πτωχούς + γάρ + πάντοτε + ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε: Jn 12:8), was almost verbatim borrowed from Mt 26:11.133 The subsequent idea of a great crowd from among the Jews coming together (Jn 12:9a-c) illustrates the subsequent Lucan idea of the Jewish apostles and the elders being gathered together (Acts 16:6a).

128 Cf. W. E. S. North, ‘Anointing’, 225; M. Chung, ‘Bracketed’, 368. 129 Cf. H. Thyen, Johannesevangelium, 552–553; M. Theobald, Johannes: Kapitel 1–12, 778; W. E. S. North, ‘Anointing’, 226–227. 130 Cf. A. T. Lincoln, The Gospel According to Saint John (BNTC; Hendrickson: Peabody, Mass. 2006), 339. 131 Cf. W. E. S. North, ‘Anointing’, 226; M. Chung, ‘Bracketed’, 368. 132 Cf. W. E. S. North, ‘Anointing’, 226–228; M. Chung, ‘Bracketed’, 368. 133 Cf. J. W. Barker, John’s Use, 111.

125

The subsequent idea of the Jews coming to see (ὁράω) Lazarus, whom Jesus raised from the dead (Jn 12:9de), illustrates the subsequent Lucan idea of the Jewish leaders gathering to see this matter (Acts 15:6b), that is the matter of the conversion of the Gentiles (cf. Acts 14:8-23). The subsequent idea of the chief priests deciding to kill Lazarus because on account of him many of the Jews went away and believed in Jesus (Jn 12:10-11) illustrates the subsequent Lucan idea of the Jewish leaders debating against Paul (Acts 15:7a; cf. 15:2), presumably because Paul’s acceptance of the Gentiles led to the diminishment of the importance of the Jewish law in favour of faith (cf. Acts 14:27-15:1).

3.15.  Jn 12:12-19 (cf. Acts 15:7b-g) The section Jn 12:12-19, with its main themes of Jesus coming to Jerusalem as the king of Israel, the disciples later remembering and knowing that these things were earlier written about Jesus in Scripture and others did them to him, the Jewish crowd testifying to Jesus as previously calling Lazarus out of the tomb, hearing that Jesus did the sign of raising from the dead, and the world going after Jesus, sequentially illustrates the main themes of the corresponding section Acts 15:7b-g. The idea of Jesus coming to Jerusalem as the king of Israel (Jn 12:12-15) illustrates the subsequent Lucan idea of Peter rising up, presumably as the leader of the Jewish community (Acts 15:7bc). The particular motif of Jesus coming to Jerusalem (εἰς Ἱεροσόλυμα: Jn 12:12c) was borrowed from Mk 11:1 par. Mt 21:1. The messianic motif of the Jews taking palm branches (βαΐα: Jn 12:13a) was borrowed from 1 Macc 13:51, and the motif of palm trees (φοίνικες: Jn 12:13a) was borrowed from 2 Macc 10:7.134 The motif of the people from the city coming to meet Jesus (ἐξῆλθ* εἰς ὑπάντησιν: Jn 12:13b) was borrowed from Mt 8:34. The motif of people crying out, ‘Hosanna! Blessed is the one who comes in the name of the Lord’ (καί + ἐκρα* ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου: Jn 12:13cd), was borrowed from Mk 11:9. Likewise, the following motif of Jesus as the king (βασιλ*: Jn 12:13e) was borrowed from Mk 11:10. The motif of Jesus finding a donkey and sitting on it (Jn 12:14ab) was borrowed from Mt 21:2 (εὑρίσκω + ὀν*) and conflated with Mk 11:7 (ἐκάθισεν ἐπ᾽ αὐτό*). The motif of the written quotation, ‘Daughter of Zion, behold, your king is coming… on a donkey’ (Jn 12:14c-15), was borrowed from Mt 21:4-5 (θυγάτηρ + Σιών

134 Cf. J. Beutler, Johannesevangelium, 354.

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ἰδοὺ ὁ βασιλεύς σου ἔρχεταί + ἐπὶ πῶλον + ὄνος)135 and conflated with Mk 11:7 (καθ* + ἐπί) as well as the scriptural prophecy concerning Judah (πῶλον… ὄνου: Gen 49:11 LXX).136 The subsequent non-synoptic idea of (a) the disciples later remembering and knowing (b) that (ὅτι) these things were earlier written about Jesus in Scripture (cf. Jn 12:14-15) (c) and others did them to him (Jn 12:16) illustrates the subsequent Lucan idea of (a) the Jewish believers knowing (b) that from ancient times (c) God among them chose Peter (Acts 15:7de). The subsequent idea of (a) the Jewish crowd (b) testifying to Jesus, (c) who previously (d) called Lazarus out of the tomb (Jn 12:17), illustrates the subsequent Lucan idea of (a) the Jewish believers (b) knowing that God (c) previously (d) chose through the mouth, that is oral proclamation of Peter (Acts 15:7e). The subsequent, somewhat surprising after the statement concerning the Jewish crowd having been with Jesus (Jn 12:17), idea of the crowd hearing (ἀκούω) that Jesus did the sign of raising from the dead (Jn 12:18; cf. 12:17) illustrates the subsequent Lucan idea of the Gentiles hearing the word of the gospel (Acts 15:7f). The subsequent idea of the presumably Gentile world going after Jesus (Jn 12:19) illustrates the subsequent Lucan idea of the Gentiles believing, presumably in Jesus (Acts 15:7g). The particular motif of going after Jesus (ὀπίσω αὐτοῦ + ἀπῆλθ*: Jn 12:19d) was borrowed from Mk 1:20.

3.16.  Jn 12:20-50 (cf. Acts 15:8-9) The section Jn 12:20-50, with its main themes of some Greeks coming to Jerusalem to worship at the feast and wanting to see Jesus, the Father glorifying the human Son of Man and honouring those who spiritually die with Jesus, giving from heaven a sound which resembled a thunder and an angel speaking, God’s judgement upon this world, and Jesus pointing to the need of believing in him as the light to the world, sequentially illustrates the main themes of the corresponding section Acts 15:8-9. The idea of some Greeks, presumably drawn by the Father (cf. Jn 6:44), coming to Jerusalem to worship at the feast and wanting to see Jesus, as well as the

135 Cf. J. W. Barker, John’s Use, 84–90, 113. 136 Cf. A. Kubiś, The Book of Zechariah in the Gospel of John (EBib, ns 64; J. Gabalda: Pendé 2012), 95–100; B. G. Schuchard, ‘Form’, 33.

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Greek-named apostles making their wish known to Jesus (Jn 12:20-22)137 illustrates the subsequent Lucan idea of God knowing human hearts, presumably those of the Gentiles (Acts 15:8a; cf. 15:7). The particular, quite surprising motif of some Gentiles coming to Jerusalem to worship (προσκυνήσω* abs.: Jn 12:20c) was borrowed from Acts 8:27. The subsequent idea of speaking in an authoritative Jewish way about the Father glorifying the human Son of Man and honouring those, including Gentile believers,138 who in a Pauline way spiritually die with Jesus (ἀποθνῄσκω: cf. 1 Cor 15:36;139 Rom 6:8 etc.), serve him (διακονέω: cf. 2 Cor 8:19 etc.; διάκονος: cf. 2 Cor 11:23 etc.), and follow him, with no mention of keeping the law (Jn 12:2326), illustrates the subsequent Lucan idea of God testifying to the Jews for the Gentile believers (Acts 15:8a). The particular motif of a grain of wheat not living, unless it dies (ἐὰν μή + κόκκος + σίτου + ἀποθάνῃ: Jn 12:24b-f), was borrowed from the Pauline text 1 Cor 15:36-37 and conflated with the Marcan motif of a grain falling into the ground and bearing much fruit (πεσ* εἰς τὴν γῆν + καρπόν + φέρω: Mk 4:8). The motif of the one who loves his life, losing it, and the one who disregards his life, keeping it (ὁ *ῶν τὴν ψυχὴν αὐτοῦ ἀπολ* αὐτήν, καὶ ὁ + τὴν ψυχὴν αὐτοῦ + *ει αὐτήν: Jn 12:25) was borrowed from Mt 10:39.140 The motif of serving and following Jesus (διακονέω + ἀκολουθέω: Jn 12:26ab) was borrowed from Mk 15:41 par. Mt 27:55. The subsequent idea of (a) the Father giving (b) from heaven a sound which resembled a thunder happening and an angel speaking, (c) so that these and others from the crowd spoke about this phenomenon, which in fact happened for the crowd (Jn 12:27-30), with the use of the motif of (b) a sound (φωνή) and fire happening (γίνομαι) from heaven (ἐκ τοῦ οὐρανοῦ), as well as supernatural speaking (λαλέω) of angels (ἄγγελος: cf. 1 Cor 13:1), (c) so that these and others (ἄλλος) from the Jews spoke (λέγω) about this phenomenon as a sign of God (θεός) giving the Holy Spirit (πνεῦμα + ἅγιον: Acts 2:2-7.11-12; cf. also

137 Cf. S. Brown, ‘The Greeks: Jesus’ Hour and the Weight of the World’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies in the Fourth Gospel: Narrative Approaches to Seventy Figures in John (WUNT 314; Mohr Siebeck: Tübingen 2013), 397–402 (esp. 400–401); N. C. Croy, ‘Translating for Jesus: Philip and Andrew in John 12:20-22’, Neot 49 (2015) 145–174 (esp. 153–154); M. Marcheselli, ‘“E io, quando sarò innalzato da terra, attirerò tutti a me” (Gv 12,32)’, in id., Studi, 45–62 (esp. 49–50, 52, 59–60). 138 Cf. J. Ringleben, Philosophische, 521. 139 Cf. ibid. 521 n. 51. 140 Cf. U. C. von Wahlde, John, vol. 2, 549–550.

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Mk 1:10-11 parr.: φωνή + ἐκ + οὐρανός), illustrates the subsequent Lucan idea of (a) God giving (b) the Holy Spirit to the Gentiles, (c) just as he gave it to the Jews (Acts 15:8b). Therefore, the related motif of Jesus’ soul having been unsettled (ψυχή + ταράσσω: Jn 12:27a; cf. Ps 6:4 LXX: ἡ ψυχή μου + ταράσσω)141 illustrates the related Lucan idea of the souls of the Gentiles having previously been unsettled (Acts 15:24). The particular motif of the troubled Jesus saying, ‘Father’, but bending to the Father’s will (λέγω + πάτερ + ἀλλά: Jn 12:27b-d) was borrowed from Lk 22:42 and conflated with Ps 6:5 LXX (σῶσόν με),142 as well as Mk 14:41 par. Mt 26:45 (ἔρχομαι + ὥρα).143 The subsequent idea of God’s judgement (κρι*) upon this world, resulting in Jesus drawing all people, including the Gentiles,144 to himself through his dying (Jn 12:31-33),145 with the use of the Pauline motifs of God’s impartial judgement upon both Jews and Greeks (cf. Rom 2:5-11 etc.) and Christ dying for all (πάντες + ἀποθνῄσκω: cf. 2 Cor 5:14-15 etc.) illustrates the subsequent Lucan idea of God making no distinction (κρι*) between the Jews and the Gentiles (Acts 15:9a). The subsequent idea of Jesus ignoring the Jewish appeal to the law (esp. Jn 12:34) and pointing to the need of believing (πιστ*: esp. Jn 12:36-39.42.44.46)146 in him as the light to the presumably Gentile world (esp. Jn 12:35-36.46-47), light which was generally rejected by the Jews (esp. Jn 12:37-43.48-50),147 who will therefore be judged by the Father (Jn 12:34-50), in a contrasting way, by means of the hypertextual procedure of elaboration,148 illustrates the subsequent Lucan idea of God purifying the hearts of the Gentiles through faith (πιστ*: Acts 15:9b). The particular motif of the Davidic Messiah remaining forever (μένει + εἰς τὸν αἰῶνα: 141 Cf. R. Bergmeier, ‘Bedeutung’, 96; K. O. Sandnes, Early Christian Discourses on Jesus’ Prayer at Gethsemane: Courageous, Committed, Cowardly? (NovTSup 166; Brill: Leiden · Boston 2016), 179–180; J. Zumstein, Johannesevangelium, 458 n. 102. 142 Cf. K. O. Sandnes, Early Christian, 180; J. Zumstein, Johannesevangelium, 458 n. 106. 143 Cf. K. O. Sandnes, Early Christian, 178. 144 Cf. J. Ringleben, Philosophische, 520–521. 145 Cf. ibid. 520; M. Marcheselli, ‘E io’, 58. 146 Cf. J. Kręcidło, Jesus’ Final Call to Faith (John 12,44-50): Literary Approach (SBP 4; Edycja Świętego Pawła: Częstochowa 2007), 95. 147 Cf. J. Lett, ‘The Divine Identity of Jesus as the Reason for Israel’s Unbelief in John 12:36-43’, JBL 135 (2016) 159–173 (esp. 166–168). 148 See T. L. Brodie, D. R. MacDonald, and S. E. Porter, ‘Conclusion: Problems of Method—Suggested Guidelines’, in eid. (eds.), The Intertextuality of the Epistles: Explorations in Theory and Practice (NTMon 16; Sheffield Phoenix: Sheffield 2006), 284–296 (esp. 288).

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Jn 12:34c) was in fact borrowed not from the law, but from Ps 89[88]:37 LXX.149 The motif of the believers being sons of light (υἱοὶ φωτός: Jn 12:36c) was borrowed from 1 Thes 5:5. The quotation in Jn 12:38 (κύριε τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη) was verbatim borrowed from Is 53:1 LXX.150 The quotation in Jn 12:40 (αὐτῶν + τοὺς ὀφθαλμούς + μή* + ἴδωσιν τοῖς ὀφθαλμοῖς καί + τῇ καρδίᾳ + καί + *στρέφω + καὶ ἰάσομαι αὐτούς) was borrowed from Is 6:10 LXX,151 as well as conflated with 1 Jn 2:11 (τυφλόω + αὐτ* + τοὺς ὀφθαλμούς) and Mk 8:17 (πωρόω + τὴν καρδίαν + νοέω). The thought that whoever accepts Jesus, accepts not Jesus, but the one who sent him (ἐμέ + οὐ* + ἐμέ + ἀλλά + τόν + *αντά με: Jn 12:44c-e), was borrowed from Mk 9:37 and reworked by substituting the idea of welcoming (Mk 9:37) with those of believing and seeing (Jn 12:44c-45) in order to illustrate the Lucan idea of the Gentiles’ faith (Acts 15:9b). The motif of Jesus being light, so that the believers should not remain in darkness (φῶς + ἐν τῇ σκοτίᾳ + μένω: Jn 12:46c), was borrowed from 1 Jn 2:9-11. The motif of the spoken word, in fact the word of the commanding Father, judging the unbelievers and preventing them from having eternal life (λόγος + λαλέω + κρίνω + *αὐτός + ζωή + αἰώνιος: Jn 12:48-50) was borrowed from Acts 13:46 and conflated with the motif of the one who rejects Jesus, as in fact rejecting the Father who sent him (ὁ + ἀθετῶν + ἐμέ + με: Lk 10:16).

149 Cf. J. Zumstein, Johannesevangelium, 462 n. 128. 150 Cf. M. J. J. Menken, ‘Use’, 367–369, 382–386; D. J. Brendsel, “Isaiah Saw His Glory”: The Use of Isaiah 52-53 in John 12 (BZNW 208; De Gruyter: Berlin · Boston 2014), 87, 108–109; B. G. Schuchard, ‘Form’, 28. 151 Cf. J. Beutler, Johannesevangelium, 370; R. Bergmeier, ‘Bedeutung’, 96; B. G. Schuchard, ‘Form’, 33.

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Chapter 4. Jn 13–17 as a sequential hypertextual reworking of Acts 15:10-20:38 The Johannine predictive discourse of Jesus, from tying a towel around himself to Jesus’ farewell prayer for his disciples (Jn 13–17), is a result of a sequential hypertextual reworking of the Lucan story concerning the second and third stage of Paul’s evangelistic activity: from the issue of putting a yoke on the believers to Paul bidding farewell to his disciples (Acts 15:10-20:38).

4.1.  Jn 13:1-17 (cf. Acts 15:10-12) The section Jn 13:1-17, with its main themes of the present time of Jesus’ love for his believers in the world, Judas planning to betray Jesus although God gave all things into Jesus’ hands and supported him, Jesus putting off his garments and tying a towel around himself, washing the feet of the disciples and wiping them with the towel, being still tied around with the towel, Peter being astonished at having his feet washed by the Lord Jesus, knowing it later, Peter only having a share with Jesus if he is washed by Jesus, not needing to wash his body from his feet to his head, but needing to have his feet washed by Jesus, the Jewish disciples being only apparently all clean, Jesus decently speaking to the Jewish believers, asking whether the Jewish believers know what Jesus earlier did, and the apostles as servants by imitation doing to others the same things as Jesus did, sequentially illustrates the main themes of the corresponding section Acts 15:10-12. The idea of the coming of the hour of Jesus’ love for his believers in the presumably Gentile world (Jn 13:1)1 illustrates the Lucan idea of the present time, ‘now’ (Acts 15:10a), presumably of God’s acceptance of the Gentile believers (cf. Acts 15:8-9). The particular motif of Jesus having loved the believers (ἀγαπήσα*) up to giving his life for them (Jn 13:1de) was borrowed from Gal 2:20. The subsequent, somewhat surprising already at this point (cf. Jn 13:27), idea of the devil, that is Judas son of Simon Iscariot (cf. Jn 6:70-71), putting into his heart (καρδία) to betray Jesus,2 although God (θεός) gave all things into Jesus’

1 For arguments that all ideas expressed in Jn 13:1 are related to each other in one sentence, see B. Mathew, ‘The Syntax of John 13,1 Revisited’, Bib 97 (2016) 552–563 (esp. 559–562). 2 Cf. S. Witetschek, ‘Der Teufel steckt im Detail: Eine Anmerkung zu Joh 13,2’, BZ, nf 56 (2012) 264–273.

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hands and supported him (Jn 13:2-3), illustrates the subsequent Lucan idea of the Jewish Christian leaders putting God to a test (Acts 15:10a), presumably in their heart (cf. Acts 15:9). The motif of Jesus’ supper (δεῖπνον: Jn 13:2a) was borrowed from 1 Cor 11:20. The subsequent idea of Jesus putting off (*τίθημι) his garments and tying a towel around himself (Jn 13:4) in a graphic way illustrates the subsequent Lucan idea of putting on (*τίθημι) a yoke (Acts 15:10b). In particular, the idea of tying oneself around (Jn 13:4d) with the use of the motif of a slave tying himself around to serve at a supper (δουλ* + δειπν* + *ζώννυμι: Lk 17:7-8) illustrates the Lucan post-Pauline idea of the law as a yoke (ζυγός: Acts 15:10b) of slavery (cf.  Gal 5:1: ζυγός + δουλ*). The particular motif of the master tying himself around (*ζώννυμι) and serving his disciples at a table (Jn 13:4d) was borrowed from Lk 12:37. The subsequent idea of washing the feet of the disciples (τῶν μαθητῶν) and wiping them with the towel (Jn 13:5a-d) illustrates the subsequent Lucan idea of putting the yoke on the body of the disciples (Acts 15:10b). In particular, the idea of washing someone else’s feet (Jn 13:5c), which was a task of a slave (cf. 1 Sam 25:41 LXX: δουλ* + νίπτω + πόδας),3 again illustrates the Lucan post-Pauline idea of the law as a yoke (Acts 15:10b) of slavery (cf. Gal 5:1). On the other hand, the motif of mid-meal beginning to wash someone else’s feet with water and wipe them as a sign of great love (ὕδωρ + ἤρξατο + τοὺς πόδας + ἐκμάσσω: Jn 13:5a-d; cf. ἠγάπησεν: 13:1) was borrowed from Lk 7:38.44.474 in order to illustrate the Pauline and Lucan thought that love for the neighbour is the fulfilment of the law (Rom 13:8-10; Lk 7:41-47). Accordingly, the action of the Johannine Jesus shows the post-Pauline and post-Lucan transformation of the ‘yoke’ of the law (Acts 15:10b) into humble and serving love (Jn 13:5a-d; cf. Lk 7:41-47).

3 Cf. S. Mędala, Ewangelia według świętego Jana: Wstęp – przekład z oryginału – komentarz, vol. 2, Rozdziały 13–21 (NKB NT 4/2; Edycja Świętego Pawła: Częstochowa 2010), 47, 49–50; J. Zumstein, Das Johannesevangelium (KEK 2; Vandenhoeck & Ruprecht: Göttingen 2016), 486; R. DeMaris, ‘Reconfiguring Rites in the Fourth Gospel: A Case of Ritual Inversion’, in W. E. Arnal [et al.] (eds.), Scribal Practices and Social Structures among Jesus Adherents, Festschrift J. S. Kloppenborg (BETL 285; Peeters: Leuven · Paris · Bristol, Conn. 2016), 333–349 (esp. 340–341). 4 Cf. J. Frey, ‘“Ethical” Traditions, Family Ethos, and Love in the Johannine Literature’, in J. W. van Henten and J. Verheyden (eds.), Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts (StTR 17; Brill: Leiden · Boston 2013), 167–203 (esp. 195); K. L. Yoder, ‘Mimesis: Foot Washing from Luke to John’, ETL 92 (2016) 655–670 (esp. 661–662, 665–666, 668).

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The subsequent idea of being still tied around with the towel (Jn 13:5e), although this fact evidently hindered the necessary freedom of movement for wiping the disciples’ feet with the towel (cf. Jn 13:5d), illustrates the subsequent Lucan idea of not being able to carry the yoke (Acts 15:10cd). The subsequent idea of (a) Simon Peter being astonished at the paradox of having his feet washed by the Lord (κύριος) Jesus, thus experiencing the paradoxical grace of the Lord Jesus, (b) but knowing it later (Jn 13:6-7), illustrates the subsequent Lucan idea of (a) Peter pointing to the grace of the Lord Jesus (b) and believing in it (Acts 15:11a). The subsequent idea of Peter only having a share with Jesus if he is washed by Jesus (Jn 13:8) illustrates the subsequent Lucan idea of Peter being only saved through the grace of Jesus (Acts 15:11b). The particular motif of receiving a share with someone (μέρος + μετά: Jn 13:8e) was borrowed from Lk 12:46 par. Mt 24:51. The subsequent idea of (a) Peter not needing to wash his body gradually upwards from his feet to his head, like in Jewish ritual immersions in water (diff. Exod 30:19.21; 40:30[38:27]: washing hands and feet, so downwards),5 (b) but needing to have his feet washed by Jesus (Jn 13:9-10e; cf. 13:6), illustrates the subsequent Lucan idea of (a) Peter being saved in the same way as the Gentiles, (b) that is through the grace of Jesus (Acts 15:11c). The subsequent idea of (a) the Jewish disciples being only apparently all (πᾶς) clean, (b) because the betrayer was among them (Jn 13:10f-11; cf. 13:18-19), illustrates the subsequent Lucan idea of (a) all the Jewish community keeping silent, apparently agreeing with Paul (Acts 15:12a), (b) although James evidently wanted to say something corrective (cf. Acts 15:13-21). The subsequent idea of Jesus decently speaking to the Jewish believers (Jn 13:12a-d) illustrates the subsequent Lucan idea of the Jewish community respectfully listening to Paul (Acts 15:12b). The particular motif of Jesus reclining at the supper (ἀνέπεσεν: Jn 13:12c) was borrowed from Lk 22:14. The subsequent idea of (a) Jesus asking whether the Jewish believers know (b) what Jesus earlier did (ποιέω: Jn 13:12ef) illustrates the subsequent Lucan idea of (a) Paul explaining to the Jewish community (b) how many astonishing things God earlier did (Acts 15:12cd).

5 Cf. M. Grassilli, «Santificali nella verità»: Il rapporto tra santificazione e missione nel Vangelo di Giovanni (RivBSup 59; Dehoniane: Bologna 2016), 128–129.

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The subsequent idea of the apostles by imitation doing (ποιέω) to others the same things as Jesus did,6 but being in a Jewish way authoritatively taught to be merely servants in this work (Jn 13:13-17), illustrates the subsequent Lucan idea of God doing great things to the Gentiles through the apostles (Acts 15:12d), so that the apostles did the same things as God did, but they were in a Jewish way merely instrumental in this work. The particular motif of the disciples being obliged to serve one another (ὀφείλω + ἀλλήλ*: Jn 13:14bc) was borrowed from 1 Jn 4:11. The motif of the slave not being greater than the master (οὐκ ἔστιν + δοῦλος + κύριος: Jn 13:16b) was borrowed from Mt 10:24.7 The motif of slaves (δοῦλος: cf. Jn 13:16) being blessed because of doing this (μακάριος + ποιέω: Jn 13:17bc) was borrowed from Lk 12:43 par. Mt 24:46.

4.2.  Jn 13:18-30 (cf. Acts 15:13-39) The section Jn 13:18-30, with its main themes of a disciple different from all the disciples, Jesus knowing which people he chose for himself, the Scripture being fulfilled, a scriptural quotation concerning raising, Jesus speaking about the scriptural quotation to the Jewish believers, in a scriptural way foretelling things which will happen, using for himself the Isaian self-reference of God, speaking in an authoritative Jewish way, receiving someone whom Jesus sent as Jesus himself, Jesus having said these things, being stirred up in spirit, speaking in an authoritative Jewish way, one of the Jewish disciples later betraying Jesus, the disciples looking at one another and not knowing who would be the betrayer, a particularly close disciple whom Jesus loved, the disciple whom Jesus loved being asked to explain the meaning of Jesus’ speaking, clinging to Jesus and asking who the betrayer is, the future betrayer being close to Jesus and eating together with him, Satan’s influence happening after the piece of bread, Jesus speaking to the betrayer, encouraging the betrayer to betray quickly, the betrayer having a money-gathering object, Jesus ordering that the betrayer should use the money

6 Cf. N. Farelly, The Disciples in the Fourth Gospel: A Narrative Analysis of their Faith and Understanding (WUNT 2.290; Mohr Siebeck: Tübingen 2010), 66–67; C. Bennema, ‘Mimesis in John 13: Cloning or Creative Articulation?’, NovT 56 (2014) 261–274 (esp. 273). 7 Cf. G. Van Belle and D. R. M. Godecharle, ‘C. H. Dodd on John 13:16 (and 15:20): St John’s Knowledge of Matthew Revisited’, in T. Thatcher and C. H. Williams (eds.), Engaging with C. H. Dodd on the Gospel of John: Sixty Years of Tradition and Interpretation (Cambridge University: Cambridge · New York 2013), 86–106 (esp. 92–99); J. W. Barker, John’s Use of Matthew (Fortress: Minneapolis 2015), 113.

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for the Jewish feast or for the Jewish poor, the betrayer taking the piece of bread, going out, and going into the night, sequentially illustrates the main themes of the corresponding section Acts 15:13-39. The idea of a disciple different from all the disciples (Jn 13:18a) illustrates the Lucan idea of James speaking, while all other Jewish believers became silent (Acts 15:13). The subsequent idea of (a) Jesus knowing (b) which people he chose for himself (Jn 13:18bc) illustrates the subsequent Lucan idea of (a) God being concerned (b) to take a people from among the Gentiles for his name (Acts 15:14). The subsequent idea of the Scripture (γρα*) being fulfilled (Jn 13:18d) illustrates the subsequent Lucan idea of the written (γρα*) words of the prophets agreeing with the present situation (Acts 15:15). The particular motif of the Scripture concerning Judas being fulfilled (γραφή + πληρωθῆ*: Jn 13:18d) was borrowed from Acts 1:16. The subsequent scriptural quotation (ὁ *ων + μου + ἄρτο* + *εν ἐπ᾽ ἐμέ + πτερν*: cf. Ps 41[40]:10 LXX),8 which was reworked to convey the idea of raising (ἐπῆρεν: Jn 13:18ef; diff. ἐμεγάλυνεν: Ps 41[40]:10 LXX), illustrates the subsequent Lucan scriptural quotation, which refers to raising the Davidic tent (Acts 15:16-17b). The subsequent idea of Jesus speaking (λέγω) about the scriptural quotation to the Jewish believers (Jn 13:19a) illustrates the subsequent Lucan idea of the Lord speaking in the scriptural quotation (Acts 15:17c). The subsequent idea of Jesus in a scriptural way foretelling things which will happen, so that the Jewish audience may believe (Jn 13:19b-d; cf. Is 43:10 LXX: ἵνα + πιστεύσητε + ὅτι ἐγώ εἰμι),9 illustrates the subsequent Lucan idea of the scriptural quotation concerning the Lord doing these things, presumably in the future, so that the Jews may believe (Acts 15:17d; cf. 15:16).

8 Cf. J. Beutler, Das Johannesevangelium: Kommentar (Herder: Freiburg · Basel · Wien 2013), 382; B. G. Schuchard, ‘Form versus Function: Citation Technique and Authorial Intention in the Gospel of John’, in A. D. Myers and B. G. Schuchard (eds.), Abiding Words: The Use of Scripture in the Gospel of John (RBS 81; SBL: Atlanta 2015), 23–45 (esp. 33–34). 9 Cf. C. S. Keener, The Gospel of John: A Commentary (Hendrickson: Peabody. 2003), [vol. 2,] 914; A. T. Lincoln, The Gospel According to Saint John (BNTC; Hendrickson: Peabody. 2006), 374; J. Beutler, Johannesevangelium, 383.

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The subsequent idea of Jesus using for himself the Isaian self-reference of God, ‘I am’ (ἐγώ εἰμι: Jn 13:19e; cf. Is 43:10 LXX),10 illustrates the subsequent Lucan idea of the Lord referring to himself in the Isaian way as being from the ages (Acts 15:18; cf. Is 45:21 LXX). The subsequent idea of Jesus speaking in an authoritative Jewish way (Jn 13: 20a) illustrates the subsequent Lucan idea of James authoritatively deciding (Acts 15:19-21). The subsequent idea of (a) receiving someone whom Jesus sent (πέμψ*) as Jesus himself, (b) and Jesus as sent by God (Jn 13:20b-g), illustrates the subsequent Lucan idea of (b) the apostles (a) having sent Judas and Silas (b’) together with Paul (Acts 15:22-27a). In this complex ‘upgrading’ interfigural transformation, the Johannine characters of the apostolic disciples substitute for the Lucan characters of Judas and Silas, the Johannine character of Jesus substitutes for the Lucan characters of the apostles and Paul, and the Johannine character of God substitutes for the Lucan (unmentioned) character of Jesus. The particular motif of receiving someone whom Jesus sent as Jesus himself, and Jesus as sent by God (ὁ + ἐμέ + ὁ + ἐμέ + τὸν *αντά με: Jn 13:20b-g), was borrowed from Mt 10:40. The subsequent, somewhat redundant idea of Jesus having said (λέγω) these things (ταῦτα: Jn 13:21a) illustrates the subsequent Lucan idea of Judas and Silas proclaiming by word (λόγος) the same things (τὰ αὐτα: Acts 15:27b). The subsequent idea of Jesus being stirred up in spirit (τῷ πνεύματι; diff. Jn 12:27: ἡ ψυχή μου), as well as witnessing and declaring (Jn 13:21b-d) illustrates the subsequent Lucan idea of being decided by the Holy Spirit (τῷ πνεύματι) and the apostles (Acts 15:28a), who thus both witnessed the decision of the Holy Spirit and declared this decision. The subsequent idea of Jesus speaking in an authoritative Jewish way (Jn 13:21e) illustrates the subsequent Lucan idea of the Jewish apostles authoritatively deciding (Acts 15:28b-29). The particular motif of Jesus saying, ‘Truly I say to you that one of you will betray me’ (εἶπεν + ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με: Jn 13:21ef), was almost verbatim borrowed from Mt 26:21. The subsequent idea of one of the Jewish disciples later betraying Jesus (Jn 13:21f) illustrates the subsequent Lucan idea of the Jewish leaders including Barnabas, who later betrayed Paul (cf. Acts 15:39), coming with Paul to Antioch (Acts 15:30ab).

10 Cf. C. K. Barrett, The Gospel According to St John: An Introduction with Commentary and Notes on the Greek Text (2nd edn., SPCK: London 1978), 445; C. S. Keener, John, [vol. 2,] 914; J. Beutler, Johannesevangelium, 383.

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The subsequent partly non-synoptic idea of the disciples looking at one another and not knowing who the betrayer would be (Jn 13:22) illustrates the subsequent Lucan idea of the disciples working together (Acts 15:30c-31). The particular motif of the disciples deliberating who (τίς) it would be (Jn 13:22) was borrowed from Lk 22:23. The subsequent statement concerning a particularly close disciple, whom Jesus loved (Jn 13:23),11 illustrates the subsequent Lucan remark concerning Silas (Acts 15:32a), whom Paul chose as a close companion (cf. Acts 15:40 etc.). The subsequent idea of the disciple whom Jesus loved being asked to explain to the Jewish–Greek apostle Simon Peter the meaning of Jesus’ speaking (λέγω: Jn 13:24) illustrates the subsequent Lucan idea of Silas as a prophet explaining to the Jewish–Greek brothers in Antioch the meaning of the apostles’ teaching (λόγος: Acts 15:32bc; cf. 15:27). From the linguistic point of view, the optative verb form εἴη was used in the Fourth Gospel only once (in Jn 13:24), whereas Luke used it 7 times in his Gospel and 4 times in Acts. In indirect questions and deliberations (as in Jn 13:24), it was used by Luke 7 times in his Gospel and 2 times in Acts. In the clause τίς/τί… εἴη (as in Jn 13:24), it was used by Luke 5 times in his Gospel and 2 times in Acts. Therefore, it is typically Lucan.12 Accordingly, it was most likely borrowed by John from the Lucan work, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the work of Luke. The subsequent idea of the disciple whom Jesus loved clinging to Jesus and asking who the betrayer is (Jn 13:25) illustrates the subsequent Lucan idea of the close disciple Silas presumably remaining with Paul in Antioch (cf. Acts 15:40), but some other Jewish disciples, including Judas called Barsabbas, whose name resembled that of the betrayer Barnabas (cf. Acts 15:22), going back to Jerusalem (Acts 15:33). The subsequent idea of the future betrayer being close to Jesus and eating together with him (Jn 13:26) illustrates the subsequent Lucan idea of the future betrayer Barnabas (cf. Acts 15:39) closely co-working with Paul in Antioch 11 The term ‘beloved disciple’ is a conventional, but semantically inadequate term used to designate ‘the disciple whom Jesus loved’ (Jn 13:23 etc.). Cf. D. R. Beck, ‘“Whom Jesus Loved”: Anonymity and Identity. Belief and Witness in the Fourth Gospel’, in C. W. Skinner (ed.), Characters and Characterization in the Gospel of John (LNTS 461; Bloomsbury T&T Clark: London [et al.] 2013), 221–239 (esp. 222). 12 Cf. A. Denaux, R. Corstjens, and H. Mardaga, The Vocabulary of Luke: An Alphabetical Presentation and a Survey of Characteristic and Noteworthy Words and Word Groups in Luke’s Gospel (BTS 10; Peeters: Leuven · Paris · Walpole, Mass. 2009), 186.

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(Acts 15:35), presumably eating with him and with the Gentile believers (cf. Gal 2:12-13). The surprising remark that the betrayer was a son of Simon, who was the first betrayer of Jesus (‘Iscariot’: Jn 13:26g), illustrates the Pauline thought that Barnabas imitated Peter, who had first betrayed Paul in Antioch (cf. Gal 2:12-13). The particular motif of Jesus dipping a piece of food with the betrayer (*βάπτω: Jn 13:26c-e) was borrowed from Mk 14:20 par. Mt 26:23.13 The subsequent, quite surprisingly formulated idea of Satan’s influence happening after (μετά) the piece of bread (Jn 13:27a), that is after the sign of Jesus’ communion with the betrayer (cf. Acts 13:26), illustrates the subsequent Lucan idea of the betrayal happening after the days (Acts 15:36a) in which Paul was in communion with Barnabas (cf. Acts 15:35). The particular motif of Satan entering into Judas (εἰσῆλθεν + εἰς + σατανᾶς: Jn 13:27a) was borrowed from Lk 22:3. The subsequent idea of Jesus speaking (λέγω) to the betrayer (Jn 13:27b) illustrates the subsequent Lucan idea of Paul speaking to Barnabas (Acts 15:36a). The subsequent idea of Jesus encouraging the betrayer to betray quickly, and no one knowing what was the aim of Jesus saying it (Jn 13:27c-28), illustrates the subsequent Lucan idea of Paul encouraging Barnabas to go back to the Gentiles, and doing it apparently without a hidden aim (Acts 15:36b-e). The subsequent idea of the betrayer having a money-gathering object (Jn 13:29ab; cf. 12:6) illustrates the subsequent Lucan idea of Barnabas having with him John called Mark (Acts 15:37), who came from the community in Jerusalem (cf. Acts 12:12), which was known for requesting money (cf. Gal 2:10a; Acts 21:21-24). The subsequent idea of Jesus ordering that the betrayer should use the money for the Jerusalem-related feast or for the presumably Jewish poor (Jn 13:29c-f; cf. Gal 2:10a: οἱ πτωχοί + ἵνα) illustrates the subsequent Lucan idea of Paul arguing that Barnabas should go with John called Mark, who was closely related to Jerusalem (Acts 15:38-39b; cf. 13:13) and presumably its Jewish ‘poor’ (cf. Gal 2:10a). The subsequent, quite surprisingly inserted at this point (cf. Jn 13:26-27),14 idea of the betrayer taking (λαβ*) the piece of bread, that is the trigger for the betrayal (Jn 13:30a; cf. 13:26-27), illustrates the subsequent Lucan idea of Bar­ nabas taking Mark with him (Acts 15:39c).

13 Cf. J. Beutler, Johannesevangelium, 387. 14 Cf. F. Wagener, Figuren als Handlungsmodelle: Simon Petrus, die samaritische Frau, Judas und Thomas als Zugänge zu einer narrativen Ethik des Johannesevangeliums (WUNT 2.408; Mohr Siebeck: Tübingen 2015), 442–443.

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The subsequent idea of the betrayer going out (ἐξ*: Jn 13:30b) illustrates the subsequent Lucan idea of Barnabas sailing away (ἐκ*: Acts 15:39d). The concluding idea of the betrayer going into the night (Jn 13:30c) with the use of the motif of night as opposed to the light of the world (cf. Jn 9:4-5: νύξ – φῶς), which metaphorically refers to being light to the Gentiles (Acts 13:47b), illustrates the subsequent Lucan idea of Barnabas going to Cyprus (Acts 15:39c), that is not to the Gentiles (cf. Acts 15:36.38).

4.3.  Jn 13:31-14:7 (cf. Acts 15:40-16:11) The section Jn 13:31-14:7, with its main themes of Jesus speaking about the human Son of Man being now glorified by God, being only a little while longer with his children, going out of the realm of both the Jews and his children, teaching in terms of giving a new commandment, teaching in terms of loving one another, the believers being known by all as disciples, Simon Peter being now unable to follow Jesus, Jesus in an authoritative Jewish way referring to Simon Peter as three times denying him, the believers being exhorted to believe both in God and in Jesus, assuring the believers that in the Father’s house there are many rooms, Jesus going to prepare a place and coming again, the believers being taken to a place where Jesus is, the Lord Jesus knowing the way, Thomas and other disciples not knowing the way, Jesus speaking to Thomas, being the way, being the truth, being the life, stating that coming to the Father is only possible through him, and now bringing in himself the knowledge of the Father, sequentially illustrates the main themes of the corresponding section Acts 15:40-16:11. The idea of Jesus, after the betrayer went away (cf. Jn 13:30), speaking (λέγω) about the human Son of Man being now, immediately glorified by God (Jn 13:3132) illustrates the Lucan idea of Paul, after the departure of Barnabas and Mark (cf. Acts 15:39), choosing (*λέγω) his human companion Silas (Acts 15:40a). The subsequent idea of Jesus being only a little while longer with his children (Jn 13:33a) in a corrective way illustrates the subsequent Lucan idea of Paul going away from the brothers (Acts 15:40bc). The particular motif of calling the disciples children (τεκνία: Jn 13:33a) was borrowed from 1 Jn 2:28 etc. The subsequent idea of the disciples seeking Jesus, who went (*έρχομαι) out of the realm of both the Jews and his children (Jn 13:33b-g), illustrates the subsequent Lucan idea of Paul going, presumably out of the Jewish–Gentile community in Antioch (cf. Acts 15:35-40), through the neighbouring Gentile regions of Syria and Cilicia to the distanced Gentile towns of Derbe and Lystra (Acts 15:41-16:1a). The subsequent idea of Jesus first teaching in more Jewish terms of giving a new commandment (Jn 13:34a; diff. 14:15: a reversed order) illustrates the subsequent 139

Lucan idea of Paul meeting Timothy, who was a son of a believing Jewish woman (Acts 16:1bc). The particular motif of giving a new commandment to the disciples, which commands loving one another (Jn 13:34ab), was borrowed from 1 Jn 2:8.10 (ἐντολὴν καινήν + ὑμῖν + ἀγαπάω)15 and conflated with 2 Jn 5 (ἐντολὴν καινήν + ἵνα ἀγαπ* ἀλλήλους).16 The subsequent idea of Jesus also teaching in more Pauline-Gentile terms of loving one another, as he loved them (Jn 13:34b-d; cf. Rom 8:37; 13:8 etc.: ἀγαπάω + ἀλλήλους), illustrates the subsequent Lucan idea of Timothy being also a son of a Greek (Acts 16:1d). The subsequent idea of the believers being known by all as disciples (μαθητής: Jn 13:35) illustrates the subsequent Lucan idea of Timothy being well spoken of by the brothers (Acts 16:2), presumably as a disciple (cf. Acts 16:1). The subsequent idea of the Jewish-named Simon Peter (diff. Jn 13:37: Peter) being now unable to follow Jesus (Jn 13:36) illustrates the subsequent Lucan idea of the Jews hindering Paul’s mission (Acts 16:3). The subsequent idea of Jesus in an authoritative Jewish way referring to the apostle Peter (diff. Jn 13:36: Simon Peter), who displayed his love for Jesus, but in fact three times denied him (Jn 13:37-38), illustrates the subsequent Lucan idea of Paul authoritatively referring to the decrees of the apostles in Jerusalem (Acts 16:4), who showed their goodwill for the Gentiles, but in fact limited their Pauline-style freedom (cf. Acts 15:28-29). The particular motif of Jesus saying to Peter that the cock will not crow three times until Peter denies him (λέγω σοι + οὐ + ἀλέκτωρ + φωνήσ* + ἕως + *αρνήσῃ + με + τρίς: Jn 13:38c-e) was borrowed from Lk 22:34. The subsequent idea of the believers being exhorted not be frightened, but to believe (πιστ*) both in God and in Jesus (Jn 14:1) illustrates the subsequent Lucan idea of the churches being strengthened in faith (πιστ*: Acts 16:5a). The subsequent idea of assuring the believers that in the Father’s house there are many rooms (Jn 14:2a-c) illustrates the subsequent Lucan idea of the churches increasing in number daily (Acts 16:5b).

15 Cf. U. C. von Wahlde, The Gospel and Letters of John, vol. 1, Introduction, Analysis, and Reference (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 301, 378; U. Schnelle, ‘Die Reihenfolge der johanneischen Schriften’, NTS 57 (2011) 91–113 (esp. 105–106). 16 Cf. U. Schnelle, ‘Reihenfolge’, 104–106.

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The subsequent idea of Jesus going to prepare a place, presented as a potential but uncertain action (ἐάν),17 and coming (*έρχομαι) again (Jn 14:2d-3c) illustrates the subsequent Lucan idea of Paul being actually forbidden to preach in Asia, so presumably coming back from the way westward, and going (*έρχομαι) through Phrygia and Galatia (Acts 16:6). The subsequent idea of the believers being taken to an enigmatically defined place where Jesus is (Jn 14:3d-f) illustrates the subsequent Lucan idea of Paul with his companions coming towards Mysia (Acts 16:7a). The subsequent idea of (a) the Lord Jesus knowing the way, (b) but Thomas and other disciples not knowing the way (Jn 14:4-5) illustrates the subsequent Lucan idea of (a) the Spirit of Jesus not permitting (b) Paul and his companions to go to Bithynia, so they passed by Mysia and came to Troas (Acts 16:7b-8). The subsequent idea of Jesus speaking (λέγω) to Thomas (Jn 14:6a) illustrates the subsequent Lucan idea of a standing man in a vision speaking to Paul (Acts 16:9a-d). The subsequent idea of Jesus being the way (Jn 14:6b) illustrates the subsequent Lucan idea of the standing man urging to come over (Acts 16:9e). The subsequent idea of Jesus being the philosophy-related truth (Jn 14:6b)18 illustrates the subsequent Lucan idea of coming to the Greek country of Macedonia (Acts 16:9e), the homeland of the Greek philosopher Aristotle, for whom the truth (ἡ ἀλήθεια) was more important than personal ties (Eth. nic. 1096a.15-17). The subsequent idea of Jesus being the life (Jn 14:6b) illustrates the subsequent Lucan idea of Paul coming to the aid of the Macedonians, presumably by evangelizing them (Acts 16:9f; cf. 16:10). The subsequent idea of Jesus stating that coming to the Father is only possible through him (ἐμοῦ: Jn 14:6cd) illustrates the subsequent Lucan idea of Paul concluding that God called particularly them (ἡμᾶς) to evangelize the Macedonians (Acts 16:10). The subsequent idea of Jesus now bringing in himself the knowledge of the Father, which was new to the audience (Jn 14:7), illustrates the subsequent Lucan idea of Paul taking a straight course to the Macedonian city of Neapolis, a Gentile city which needed the knowledge of God (Acts 16:11; cf. 16:9-10).

17 Cf. D. B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan: Grand Rapids 1996), 696. 18 Cf. J. Ringleben, Das philosophische Evangelium: Theologische Auslegung des Johannes­ evangeliums im Horizont des Sprachdenkens (HUT 64; Mohr Siebeck: Tübingen 2014), 108, 519.

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The particular motif of knowing Jesus, and thus knowing the Father (γινώσκω + πατήρ + γινώσκω: Jn 14:7a-c) was borrowed from Lk 10:22.

4.4.  Jn 14:8-14 (cf. Acts 16:12-32) The section Jn 14:8-14, with its main themes of the apostle named Philip, Philip and his companions wanting to be shown the Father, Jesus being for so much time with Philip and his companions, the disciples’ lack of faith in Jesus as God’s Son, Jesus speaking to the audience not merely from himself, the Father remaining in Jesus and doing his works, the disciples being urged to believe Jesus as being in communion with the Father, Jesus in an authoritative Jewish way speaking about the believers as prevailing over him in doing the works, going to the Father, Jesus performing any miracle if he is asked in his name, and again performing any miracle if he is asked in his name, sequentially illustrates the main themes of the corresponding section Acts 16:12-32. The idea of the apostle named Philip (Φίλιππο*: Jn 14:8a) linguistically illustrates the Lucan idea of Philippi, a city named after Philip (Acts 16:12a). The subsequent idea of Philip and his companions wanting to be shown the Father (Jn 14:8bc; cf. earlier 14:7) illustrates the subsequent Lucan idea of Philippi being a Macedonian Roman colony, so a Gentile city which needed the know­ ledge of God (Acts 16:12b; cf. earlier 16:9-11). The subsequent idea of Jesus being for so much time with Philip and his companions (Jn 14:9) illustrates the subsequent Lucan idea of Paul remaining for some days in Philippi (Acts 16:12c), in difference to his short visits in Samothrace and Neapolis (Acts 16:11). The subsequent idea of the disciples’ lack of faith in Jesus as God’s Son being in communion with the Father, although they believed in God (Jn 14:10a-c), illustrates the subsequent Lucan idea of Paul going to the place of Jewish prayer, which was presumably monotheistic but not christological (Acts 16:13a-c). The subsequent idea of Jesus speaking (λαλέω) to the audience not merely from himself (Jn 14:10de) illustrates the subsequent Lucan idea of Paul sitting and speaking to the women who gathered there, presumably preaching Jesus’ gospel to them (Acts 16:13d-f; cf. 16:4). The subsequent idea of (a) the Father (b) remaining in Jesus (c) and doing his works (Jn 14:10fg) illustrates the subsequent Lucan idea of (a) the Lord, (b) while Paul was speaking, (c) opening the heart of Lydia, so that she and her household were baptized (Acts 16:14-15a). The subsequent idea of the disciples being urged to believe (πιστ*) Jesus as being in communion with the Father, at least on the basis of the works themselves 142

(Jn 14:11), illustrates the subsequent Lucan idea of Paul being urged to regard Lydia as being faithful (πιστ*) to the Lord (Acts 16:15b-e), presumably on the basis of her offer of hospitality (cf. Acts 16:15fg). The subsequent, quite surprising idea of Jesus in an authoritative Jewish way speaking about the believers as prevailing over him in doing the works (Jn  14: 12a-e)19 illustrates the subsequent Lucan idea of Lydia persuading Paul (cf. Acts 16:15b) and prevailing upon him in her offer of hospitality (Acts 16:15f-h). The subsequent idea of Jesus going (πορεύομαι) to the Father (Jn 14:12f) illustrates the subsequent Lucan idea of Paul going to the place of prayer (Acts 16:16ab). The subsequent idea of Jesus performing any miracle if he is asked in his name (ἐν + ὀνόματι: Jn 14:13) illustrates the subsequent Lucan idea of Paul performing a miracle in the name of Jesus Christ (Acts 16:16c-18). The particular motif of Jesus doing whatever the believers ask (καί + ὅ* + ἂν αἰτήσητε ἐν: Jn 14:13ab) was borrowed from Mt 21:22. The subsequent, repeated idea of Jesus performing any miracle if he is asked in his name (Jn 14:14) illustrates the subsequent Lucan idea of Paul performing another miracle, presumably in the name of the Lord Jesus (Acts 16:19-32; esp. 16:31).

4.5.  Jn 14:15-20 (cf. Acts 16:33-17:34) The section Jn 14:15-20, with its main themes of the believers loving Jesus, keeping Jesus’ commandments, Jesus asking the Father, the believers being given a rhetorical helper, the rhetorical helper being with the believers forever, being the Spirit of truth, the world not being able to accept the Spirit of truth, not seeing God’s Spirit, not knowing God’s Spirit, the believers knowing God’s Spirit, God’s Spirit being near the believers, being in the believers, Jesus not leaving the believers orphaned, coming to the believers, a short while longer, the world no more seeing Jesus, the believers seeing Jesus, Jesus living, the believers in the future living as well, only the believers in the future knowing that Jesus is in the Father, being in Jesus, and Jesus being in the believers, sequentially illustrates the main themes of the corresponding section Acts 16:33-17:34. The idea of the believers loving Jesus (Jn 14:15a) illustrates the Lucan idea of the believers warmly welcoming Paul (Acts 16:33-40; esp. 16:33-34.39-40).

19 Cf. F. Back, Gott als Vater der Jünger im Johannesevangelium (WUNT 2.336; Mohr Siebeck: Tübingen 2012), 68–69.

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The subsequent, somewhat surprisingly introduced after the motif of loving Jesus (Jn 14:15a; diff. 13:34: a reversed order), Jewish-style idea of the believers keeping Jesus’ commandments (ἐντολή: Jn 14:15b) illustrates the subsequent Lucan idea of Paul being active in Jewish synagogues (esp. Acts 17:1-4.10-12) and giving his command (ἐντολή: Acts 17:1-15; esp. 17:15). The particular motif of the believers keeping Jesus’ commandments (τὰς ἐντολάς + τηρέω: Jn 14:15b) was borrowed from 1 Jn 2:3 etc. The subsequent idea of Jesus asking the Father (Jn 14:16a), presumably for a helper (cf. Jn 14:16b), illustrates the subsequent Lucan idea of Paul expectantly waiting for his companions (Acts 17:16). The subsequent idea of the believers being given a rhetorical helper (Jn 14:16b) illustrates the subsequent Lucan idea of Paul rhetorically discussing (διαλέγομαι) with the Jews, devote people, and others in the marketplace (Acts 17:17a). The particular motif of the believers receiving a rhetorical helper (παράκλητος: Jn 14:16b) was borrowed from 1 Jn 2:1.20 The subsequent idea of the rhetorical helper being with the believers forever (Jn 14:16c) illustrates the subsequent Lucan idea of Paul discussing with other people every day (Acts 17:17b). The subsequent idea of the rhetorical helper being the Spirit of truth (Jn 14:17a) illustrates the subsequent Lucan idea of Paul conversing with Greek philosophers (Acts 17:18a). The particular motif of the believers knowing the Spirit of truth (τὸ πνεῦμα τῆς ἀληθείας + γινώσκω: Jn 14:17a-e) was borrowed from 1 Jn 4:6.21 The subsequent idea of the presumably Gentile world not being able to accept the Spirit of truth (Jn 14:17ab) illustrates the subsequent Lucan idea of the Greek philosophers not accepting Paul’s teaching (Acts 17:18b-21). The subsequent, somewhat surprising idea of the presumably Gentile world not seeing (*θεωρέω) God’s Spirit (Jn 14:17c) in a negative way illustrates the subsequent Lucan idea of Paul seeing the Athenians’ visible devotional objects (Acts 17:22-23b). 20 The fact that in 1 Jn 2:1 Jesus is quite naturally referred to as a ‘helper’ (παράκλητος), whereas in Jn 14:16-17 the Spirit is somewhat surprisingly called ‘another helper’, additionally proves that Jn 14:16-17 is a reworking of 1 Jn 2:1. Otherwise, without the knowledge of 1 Jn 2:1, there would be no need to call the Spirit ‘another’ helper in Jn 14:16-17 because the Fourth Gospel does not elsewhere refer to Jesus as a ‘helper’. Consequently, the Fourth Gospel is literarily dependent on the First Epistle of John, and not vice versa. Cf. U. C. von Wahlde, John, vol. 1, 377–378; U. Schnelle, ‘Reihenfolge’, 104. 21 Cf. U. C. von Wahlde, John, vol. 1, 302, 378.

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The subsequent idea of the presumably Gentile world not knowing (γινώσκω) God’s Spirit (Jn 14:17d) illustrates the subsequent Lucan idea of the Athenians worshipping God without knowing (γνο*) him (Acts 17:23c-f). The subsequent idea of the believers knowing God’s Spirit (Jn 14:17e) illustrates the subsequent Lucan idea of Paul knowing the invisible God (Acts 17:23g-26). The subsequent idea of God’s Spirit being near the believers (Jn 14:17f) illustrates the subsequent Lucan idea of God being not far from every human (Acts 17:27-28). The subsequent idea of God’s Spirit being in the believers (Jn 14:17g) with the use of the Pauline motif of the Spirit dwelling in the believers (ἐν ὑμῖν) as in a temple (1 Cor 3:16; 6:19) illustrates the subsequent Lucan idea of God not being a material devotional object (Acts 17:29). The subsequent idea of (a) Jesus not leaving the believers orphaned, (b) but coming to them (Jn 14:18) illustrates the subsequent Lucan idea of (a) God ending the time of overlooking human ignorance, (b) and commanding all people to repent (Acts 17:30). The subsequent idea of a short while longer (Jn 14:19a) illustrates the subsequent Lucan idea of God fixing a shortly coming day of judgement (Acts 17:31a-c). The subsequent idea of the presumably Gentile world no more seeing Jesus (Jn 14:19a) illustrates the subsequent Lucan idea of Jesus being merely a man appointed by God, and presumably crucified (Acts 17:31d). The subsequent idea of the believers seeing Jesus (Jn 14:19b) illustrates the subsequent Lucan idea of God giving a reliable proof (πίστις) of Jesus to all people (Acts 17:31e). The subsequent idea of Jesus living (Jn 14:19c) illustrates the subsequent Lucan idea of Jesus being raised from the dead (Acts 17:31f). The subsequent idea of the believers in the future living as well (Jn 14:19d) illustrates the subsequent Lucan idea of the presumably future resurrection of the dead (Acts 17:32a). The subsequent idea of only the believers (ὑμεῖς) in the future knowing that Jesus is in the Father (Jn 14:20ab) in a corrective way illustrates the subsequent Lucan idea of the unbelieving Athenians only apparently in the future listening to Paul’s preaching about Jesus’ resurrection (Acts 17:32b-33). The subsequent idea of the believers being in Jesus (Jn 14:20c) illustrates the subsequent Lucan idea of some men joining Paul (Acts 17:34a). The subsequent idea of Jesus being in the believers (Jn 14:20d) illustrates the subsequent Lucan idea of some people believing, presumably in Jesus (Acts 17:34b).

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4.6.  Jn 14:21-25 (cf. Acts 18:1-8) The section Jn 14:21-25, with its main themes of having and keeping Jesus’ commandments, the believers being in a close relationship with Jesus by loving him, Judas asking why Jesus reveals himself to him and his companions, Jesus coming to the Jewish believer, making his stay with the Jewish believer, the Jewish audience not keeping Jesus’ words, hearing Jesus’ word, Jesus not speaking his own word to the Jewish audience, being sent by the Father, having finished speaking to the Jewish audience, and staying near the Jewish audience, sequentially illustrates the main themes of the corresponding section Acts 18:1-8. The Jewish-style idea of having and keeping Jesus’ commandments (Jn 14:21ab) illustrates the Lucan idea of Paul finding a Jew living in Corinth (Acts 18:1-2a). The particular motif of having Jesus’ commandments (ἔχω + ἐντολή: Jn 14:21a) was borrowed from 1 Jn 4:21. The subsequent idea of the believers being in a close relationship with Jesus by loving him, as well as being loved by God and by Jesus (Jn 14:21c-g) illustrates the subsequent Lucan idea of Aquila and Priscilla (Acts 18:2ab), who were close co-workers of Paul (cf. Acts 18:18.26 etc.) and risked their lives for Paul and his evangelistic mission in Christ Jesus (cf. Rom 16:3-4). The subsequent idea of (a) Judas ( Ἰουδα*) asking why Jesus reveals himself to him and his companions, (b) and not to the presumably Gentile world (Jn 14:22), illustrates the subsequent Lucan idea of (a) all the Jews ( Ἰουδα*) (b) being ordered by the Gentile ruler Claudius to depart from Rome (Acts 18:2cd). The particular motif of Judas, but not Iscariot ( Ἰούδας: Jn 14:22a), was borrowed from Lk 6:16; Acts 1:13. The subsequent idea of Jesus coming (*έρχομαι) to the Jewish believer (Jn 14:23a-f) illustrates the subsequent Lucan idea of Paul coming to Aquila and Priscilla (Acts 18:2e). The subsequent idea of Jesus making his stay with the Jewish believer (μονή + παρ᾽ αὐτῷ: Jn 14:23g) illustrates the subsequent Luca idea of Paul staying with Aquila and Priscilla (μένω + παρ᾽ αὐτοῖς: Acts 18:3). The subsequent Jewish-style idea of the Jewish audience not keeping Jesus’ words (pl. λόγους: Jn 14:24ab; diff. 14:23: sing. λόγον) illustrates the subsequent Lucan idea of Paul repeatedly arguing (*λέγομαι) and persuading in the synagogue (Acts 18:4). The subsequent idea of the Jewish audience hearing Jesus’ word (sing. λόγος: Jn 14:24c) illustrates the subsequent Lucan idea of Paul being occupied with preaching the word to the Jews (Acts 18:5ab).

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The subsequent idea of (a) Jesus not speaking his own word to the Jewish audience, (b) but being sent by the Father (Jn 14:24de), illustrates the subsequent Lucan idea of (a) Paul testifying to the Jews (b) that Jesus is the Messiah (Acts 18:5cd). The subsequent idea of Jesus having finished speaking to the Jewish audience (Jn 14:25a) illustrates the subsequent Lucan idea of Paul having finished speaking to the Jews (Acts 18:6). The particular motif of Jesus saying that he spoke these things when he was with the disciples (οὗτος + λαλέω + ὑμεῖς + ὑμῖν: Jn 14:25) was borrowed from Lk 24:44.22 The subsequent idea of Jesus staying near the Jewish audience (Jn 14:25b) illustrates the subsequent Lucan idea of Paul going to a house which was next door to the synagogue (Acts 18:7-8).

4.7.  Jn 14:26-31 (cf. Acts 18:9-21) The section Jn 14:26-31, with its main themes of the Father sending a spiritual rhetorical helper in the name of Jesus, the spiritual helper teaching and reminding Jesus’ words, Jesus giving peace to the believers, exhorting the believers’ hearts not to be terrified or fearful, foretelling his going to the Father and coming back, speaking to the believers the words of the scriptural God, no longer speaking with the audience, the coming of the ruler of this world, the ruler of this world having nothing in Jesus, Jesus making known to the world that he loves the Father, acting as the Father commanded him, exhorting the believers to arise, and going from that place, sequentially illustrates the main themes of the corresponding section Acts 18:9-21. The idea of the Father sending a spiritual rhetorical helper in the name of Jesus (Jn 14:26a) illustrates the Lucan idea of the Lord speaking in a vision (Acts 18:9a), thus encouraging Paul and helping him to speak (cf. Acts 18:9b-d). The subsequent idea of the spiritual helper teaching and reminding Jesus’ words (Jn 14:26b-d) illustrates the subsequent Lucan idea of the vision encouraging Paul to speak (Acts 18:9b-d), presumably the word concerning Jesus (cf. Acts  18:5). The particular motif of the Holy Spirit in the future teaching the believers (πνεῦμα + ἅγιον + ὑμᾶς + διδάξει: Jn 14:26ab) was borrowed from Lk 12:12 and reworked by changing the grammatical gender to the masculine 22 Cf. R. Bergmeier, ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, in id., Zwischen Synoptikern und Gnosis – ein viertes Evangelium: Studien zum Johannesevangelium und zur Gnosis (NTOA 108; Vandenhoeck & Ruprecht: Göttingen 2015), 69–101 (esp. 95).

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(ἐκεῖνος: Jn  14:26b) in order to illustrate the Lucan idea of the Lord (masc. κύριος) encouraging Paul (Acts 18:9). The subsequent Jewish-style assurance of Jesus giving peace to the believers (Jn 14:27a-d)23 illustrates the subsequent Lucan Jewish-style assurance of the Lord being with Paul (Acts 18:10a). The particular motif of Jesus giving peace, but not in a worldly way (εἰρήνην + δίδωμι: Jn 14:27a-d), was borrowed from Lk 12:51. The subsequent idea of Jesus exhorting the believers’ hearts not to be terrified or fearful (Jn 14:27ef) illustrates the subsequent Lucan idea of the Lord assuring Paul that no one will attack or harm him, for he has many people in this city (Acts 18:10b-d). The subsequent idea of Jesus foretelling his going to the Father and coming back (Jn 14:28) illustrates the subsequent Lucan idea of Paul staying the limited period of time of one year and six months (Acts 18:11a), presumably foretelling his going to Jerusalem and coming back (cf. Acts 18:18-21). The subsequent idea of Jesus speaking (λέγω) to the believers the words of the scriptural God, who foretells before it occurs, so that when it occurs, people may believe (Jn 14:29; cf. Is 46:9-10 LXX: θεός + πρὶν… γενέσθαι; Is 43:10: ἵνα… πιστεύσητε), illustrates the subsequent Lucan idea of Paul teaching the word of God (θεός: Acts 18:11b). The subsequent idea of Jesus no longer speaking with the audience (Jn 14:30a) illustrates the subsequent Lucan idea of Paul not opening his mouth (Acts 18: 12-14b). The subsequent idea of the coming of the ruler of this, presumably Gentile world (Jn 14:30b) illustrates the subsequent Lucan idea of Gallio, the proconsul of Achaea, and all his supporters taking anti-Jewish actions (Acts 14:14c-17b). The subsequent idea of the ruler of this, presumably Gentile world having nothing (καὶ… οὐδέν) in Jesus (Jn 14:30c) illustrates the subsequent Lucan idea of Gallio caring for nothing of these matters (Acts 18:17c). The subsequent idea of (a) Jesus making known to the world (b) that he loves the Father (Jn 14:31ab) illustrates the subsequent Lucan idea of (a) Paul sailing for Syria and having his hair cut (b) because he took a private vow (Acts 18:18). The subsequent Jewish-style idea of Jesus acting as the Father commanded him (Jn 14:31cd) illustrates the subsequent Lucan idea of Paul going into the synagogue and discussing with the Jews (Acts 18:19), presumably on the commanded day

23 Cf. J. Zumstein, Johannesevangelium, 547.

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of the Sabbath, as he used to do (cf. Acts 17:1-2; 18:4: συναγωγή + διαλέγομαι + Ἰουδαῖοι). The subsequent idea of Jesus exhorting the believers to arise (Jn 14:31e) illustrates the subsequent Lucan idea of Paul not giving his consent to stay a longer time in Ephesus, but taking leave (Acts 18:20-21d). The particular motif of Jesus exhorting the believers to arise (ἐγείρεσθε ἄγωμεν: Jn 14:31ef) was borrowed from Mk 14:42 par. Mt 26:46.24 The surprisingly inserted at this point (cf. the following speech in Jn 15–16),25 concluding idea of Jesus going (*άγω) from that place (Jn 14:31f) illustrates the concluding Lucan idea of Paul putting out to sea (*άγω) from Ephesus (Acts 18:21e).

4.8.  Jn 15:1-8 (cf. Acts 18:22-27g) The section Jn 15:1-8, with its main themes of Jesus being the true vine, branches which do not bear fruit and those which bear fruit, the believers being already clean because of Jesus’ word, Jesus exhorting the believers to remain in him, the branch not being capable of bearing fruit of itself, the believer remaining in Jesus and bearing much fruit, the believers not being able to do anything without Jesus, the believers who do not remain in Jesus being gathered and burned, remaining in Jesus, Jesus’ sayings remaining in the believers, whatever the believers wish, they should ask, and it will happen to them, and in this way bearing much fruit, sequentially illustrates the main themes of the corresponding section Acts 18:22-27g. The opening idea of Jesus being the true vine (Jn 15:1a) with the use of the scriptural motif of the true vine of Israel (ἄμπελος + ἀληθινή + καρποφόρος: Jer 2:21 LXX)26 illustrates the opening Lucan idea of Paul coming to Caesarea in the 24 Cf. T. Popp, ‘Die konsolatorische Kraft der Wiederholung: Liebe, Trauer und Trost in den johanneischen Abschiedsreden’, in G. Van Belle, M. Labahn, and P. Maritz (eds.), Repetitions and Variations in the Fourth Gospel: Style, Text, Interpretation (BETL 223; Peeters: Leuven · Paris · Walpole, Mass. 2009), 523–587 (esp. 537); J. Beutler, Johannesevangelium, 413; U. Schnelle, Das Evangelium nach Johannes (THKNT 4; 5th edn., Evangelische: Leipzig 2016), 313. 25 Cf. M. Marcheselli, ‘Tracce di autocoscienza di normatività nel Vangelo di Giovanni’, RStB 27 (2015), fasc. 2, 119–148 (esp. 143–144); J. Zumstein, Johannesevangelium, 550–552. 26 Cf. A. J. Köstenberger, John (BECNT; Baker Academic: Grand Rapids 2004), 450; J. Heilmann, Wein und Blut: Das Ende der Eucharistie im Johannesevangelium und dessen Konsequenzen (BWANT 204; W. Kohlhammer: Stuttgart 2014), 254; J. Zumstein, Johannesevangelium, 562.

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land of Israel (Acts 18:22a), presumably claiming to be a true Israelite (cf. 2 Cor 11:22; Rom 11:1 etc.). The subsequent idea of God removing the presumably Jewish branches which do not bear fruit in Jesus (Jn 15:1b-2b) illustrates the subsequent Lucan idea of Paul only briefly greeting the Jewish church in Jerusalem, as though he avoided it (Acts 18:22bc). The particular motif of God being the agricultural worker (diff. Mk 12:1 parr.: planter) who removes unfruitful Israelite branches and prunes fruitful Gentile branches in the Israelite vine (Jn 15:1b-2; cf. Acts 18:22b-23a) is a reworking of the similar Pauline motif of God breaking off unbelieving Israelite branches and grafting believing Gentile branches in the Israelite olive tree (Rom 11:16-25). The subsequent idea of God pruning the presumably Gentile branches which bear fruit, to make them bear more fruit (Jn 15:2c-e), illustrates the subsequent Lucan idea of Paul spending some time in the predominantly Gentile church in Antioch (Acts 18:22d-23a). The particular motif of branches of the vine bearing fruit (ἄμπελος + κλῆμα + φέρω + καρπόν: Jn 15:1-2) was borrowed from Ezek 17:6-8 LXX. The subsequent idea of the presumably Gentile believers being already clean because of Jesus’ word, which he spoke to them (Jn 15:3), illustrates the subsequent Lucan idea of Paul going through the Gentile regions of Galatia and Phrygia (Acts 18:23bc). The subsequent idea of Jesus exhorting the believers to remain in him, as he remains in them (Jn 15:4ab), illustrates the subsequent Lucan idea of Paul strengthening all the disciples (Acts 18:23d). The subsequent idea of the presumably Jewish branch not being capable (δυνατ*) of bearing fruit of itself, unless it remains in the vine (Jn 15:4), illustrates the subsequent Lucan idea of the Jew Apollos being capable (δυνατ*) in the Scriptures (Acts 18:24), but not fully in Jesus (cf. Acts 18:25-26). The subsequent positive idea of (a) the believer remaining in Jesus, (b) and therefore bearing much fruit (Jn 15:5a-e), illustrates the subsequent Lucan positive idea of (a) Apollos being instructed in the way of the Lord, (b) and therefore teaching accurately the things concerning Jesus (Acts 18:25a-d). The subsequent negative idea of the believers not being capable of do anything without Jesus (Jn 15:5fg) illustrates the subsequent Lucan negative idea of Apollos only knowing the baptism of John (Acts 18:25e). The subsequent idea of the believers who do not remain in Jesus being thrown away, withered, somewhat surprisingly gathered (συναγ*; diff. Lk 3:17 par. Mt 3:12; 13:30: wheat gathered), and burned (Jn 15:6) illustrates the subsequent 150

Lucan idea of Apollos being active in the synagogue, that is a ‘gathering place’ (συναγ*: Acts 18:26ab), apart from Paul’s disciples (cf. Acts 18:26c-e). The particular motif of the branch not bearing fruit (καρπόν: cf. Jn 15:5) being thrown into the fire and burned (Jn 15:6ef) was borrowed from Lk 3:9 par. Mt 3:10; 7:19 (εἰς + πῦρ + βάλλω) and conflated with Lk 3:17 par. Mt 3:12 (πῦρ + *καίω). The subsequent idea of (a) the believers remaining in Jesus, (b) and Jesus’ sayings remaining in the believers (Jn 15:7ab) illustrates the subsequent Lucan idea of (a) Priscilla and Aquila (b) more accurately explaining the way of God to Apollos (Acts 18:26c-e). The subsequent thought that (a) whatever the believers wish, (b) they should ask, (c) and it will happen (*γίνομαι) to them (Jn 15:7c-e) illustrates the subsequent Lucan thought that (a) Apollos wished to cross over to Achaea, (b) so the brothers urged in a letter to receive him, (c) and he arrived (*γίνομαι) there (Acts 18:27a-f). The particular motif of Jesus promising that whatever the believers ask, it will happen to them (ἐάν + αἰτήσ* + γενήσεται: Jn 15:7c-e), was borrowed from Mt 18:19. The subsequent idea of the believers in this way bearing much (πολύ*) fruit and becoming Jesus’ disciples (μαθηταί: Jn 15:8) illustrates the subsequent Lucan idea of Apollos helping much (Acts 18:27g), presumably becoming one of the disciples (cf. Acts 18:27d).

4.9.  Jn 15:9-17 (cf. Acts 18:27h-19:8) The section Jn 15:9-17, with its main themes of Jesus having loved the disciples, the believers passing from the commandments to love, Jesus speaking to the believers, so that his joy might remain in them, and their joy might be made full, Jesus’ commandment leading the believers to love one another as Jesus loved them, Jesus having laid his life for his friends, the believers becoming Jesus’ friends by doing what he commands, being called friends, Jesus making known to the believers everything that he heard from his Father, having chosen the disciples, and the believers bearing much fruit, sequentially illustrates the main themes of the corresponding section Acts 18:27h-19:8. The Pauline-style idea of Jesus having loved the disciples, as the Father loved him, so that the believers should remain in Jesus’ love (Jn 15:9; cf. Rom 8:35-39 etc.: ἀγαπάω + ἀγάπη), illustrates the Lucan idea of the disciples having believed through grace (Acts 18:27h). The subsequent idea of (a) the believers passing from the commandments to love, (b) and Jesus doing likewise (Jn 15:10), with the use of the Pauline argument that the commandments (ἐντολή) of the law are fulfilled in love (ἀγάπη: 151

Rom 13:9-10) illustrates the subsequent Lucan idea of (a) Apollos confuting the Jews, showing from the Scriptures (b) that Jesus is the Messiah (Acts 18:28). The particular motif of remaining in the love of the Father (μένω + ἐν τῇ ἀγάπῃ: Jn 15:10d) was borrowed from 1 Jn 4:16. The subsequent idea of (a) Jesus speaking to the believers, (b) so that his joy might remain in them, (c) and their joy might be made full (Jn 15:11) with the use of the motif of the Holy Spirit (πνεῦμα ἅγιον) bringing joy (χαρά: 1 Thes 1:6; Acts 13:52 etc.) illustrates the subsequent Lucan idea of (a) Paul asking the disciples (b) whether they received the Holy Spirit, (c) and the believers answering that they did not (Acts 19:1-2). The subsequent idea of (a) the Jewish-style commandment (b) leading the believers to love one another in a Pauline way, as Jesus loved them (Jn 15:12; cf. Rom 13:9: ἐντολή + ἀγαπάω; Rom 8:37: ἀγαπάω), illustrates the subsequent Lucan idea of (a) John’s baptism (b) leading to believing in Jesus (Acts 19:3-4). The subsequent idea of the believers imitating (cf. Jn 15:12) the love of Jesus, who laid his life for his friends (Jn 15:13; cf. 1 Jn 3:16), with the use of the Pauline motif of being baptized in Jesus’ death (Rom 6:3: ἐβαπτίσθη* + εἰς + Ἰησοῦς) illustrates the subsequent Lucan idea of the believers being baptized in the name of Jesus (Acts 19:5). The subsequent idea of (a) the believers becoming Jesus’ friends (b) by doing, in a Jewish-style way, what he commands (Jn 15:14) illustrates the subsequent Lucan idea of (b) Paul in a Jewish-style way laying his hands on the believers, (a) so that the Holy Spirit came on them (Acts 19:6ab). The subsequent idea of the believers being no more called slaves, but being called friends (Jn 15:15a-d) illustrates the subsequent Lucan idea of the believers speaking in a spiritual way in tongues (Acts 19:6c), so trustfully (cf. 1 Cor 14:2.16-17). The particular motif of the believers being no more slaves because the slave does not truly know the master (οὐκέτι + δοῦλος + δουλ* + οὐκ + οἶδα: Jn 15:15ab) was borrowed from Gal 4:7-8. The subsequent idea of Jesus making known to the believers everything that he heard from his Father (Jn 15:15ef) illustrates the subsequent Lucan idea of the believers prophesying (Acts 19:6d). The subsequent idea of the disciples not having chosen Jesus, but Jesus having chosen them (Jn 15:16ab), with the use of the motif of Jesus having chosen them as twelve disciples (ἐξελεξάμην + ὑμᾶς + δώδεκα: Jn 6:70; cf. Lk 6:13) illustrates the subsequent Lucan idea of the disciples being around twelve (Acts 19:7). The subsequent idea of the believers bearing much fruit, partly in Jewish terms of obeying Jesus’ commandment (Jn 15:16c-17), illustrates the subsequent 152

Lucan idea of Paul for three months boldly speaking, discussing, and persuading about the kingdom of God in a Jewish synagogue (Acts 19:8). The particular motif of the believers being given whatever they ask the Father (αἰτέω + πατήρ + δίδωμι: Jn 15:16gh) was borrowed from Mt 7:13.

4.10.  Jn 15:18-27 (cf. Acts 19:9-16) The section Jn 15:18-27, with its main themes of the world hating the believers, Jesus having chosen his disciples from the world, others keeping Jesus’ word now proclaimed by the believers, some people rejecting the name of Jesus, not knowing the Father, committing the sin of rejecting both the teaching of Jesus and the Father, Jesus doing works which no one else did, people having seen the extraordinary works done by Jesus, the opponents hating both Jesus and the Father without a cause, thus fulfilling an alleged scriptural quotation from the Jewish law, the coming of the rhetorical helper sent by Jesus from the Father, the Spirit of truth, who proceeds from the Father, the helper testifying about Jesus, and the believers also testifying, sequentially illustrates the main themes of the corresponding section Acts 19:9-16. The idea of the world hating the believers, just as it hated Jesus (Jn 15:18), illustrates the Lucan idea of some people being hardened, being disobedient, and speaking evil of the way (Acts 19:9a-c), presumably of both Jesus and the believers (cf. Acts 9:2; 18:25 etc.). The subsequent idea of Jesus having chosen his disciples from the world (Jn  15:19) illustrates the subsequent Lucan idea of Paul having separated the disciples from the multitude (Acts 19:9d-f). The subsequent idea of the believers remembering the word (λόγος) which was spoken by Jesus, and others keeping this word now proclaimed by the believers (Jn 15:20) illustrates the subsequent Lucan idea of all the inhabitants of Asia hearing the word of the Lord (Acts 19:10a-c), presumably proclaimed by the disciples (cf. Acts 19:9). The particular motif of remembering the word which Jesus spoke (μνημονεύω + λόγος + εἶπ*: Jn 15:20ab) was borrowed from Acts 20:35. The motif of Jesus foretelling the persecuting of the believers (ὑμᾶς + διώξουσιν: Jn 15:20e) was borrowed from Lk 21:12. The subsequent idea of (a) some people rejecting the name of Jesus, (b) some people not knowing the Father, (c) and consequently committing the sin of rejecting both the teaching of Jesus and the Father (Jn 15:21-23), illustrates the subsequent Lucan idea of both (a) Jews (b) and Greeks hearing, (c) but some evidently rejecting the word of the Lord, so presumably both Jesus and the Father (Acts 19:10c). The particular motif of Jesus foretelling the persecution of the 153

believers because of his name (διὰ τὸ ὄνομά μου: Jn 15:21a) is post-synoptic (cf. Mk 13:13 parr.).27 The motif of hating Jesus, and thus hating the Father (ὁ + ἐμὲ *ῶν + τόν + *εῖ: Jn 15:23), was borrowed from Lk 10:16. The subsequent idea of Jesus doing (ποιέω) works which no one else did (Jn 15:24a-c) illustrates the subsequent Lucan idea of God doing extraordinary miracles through the hands of Paul (Acts 19:11). The subsequent idea of people having seen the extraordinary works done by Jesus (Jn 15:24d) illustrates the subsequent Lucan idea of Paul doing visible miracles (Acts 19:12). The subsequent idea of (a) the opponents hating both Jesus and the Father without a cause, (b) thus fulfilling an alleged scriptural quotation from the Jewish law (Jn 15:24e-25; diff. the Pentateuchal text Gen 37:4 LXX: ἐμίσησαν), illustrates the subsequent Lucan idea of (a) a suddenly arising Jewish opposition against both Paul and Jesus, (b) done by seven sons of a Jewish high priest (Acts 19:13-14), who were presumably greatly attached to the Jewish law. The quotation concerning hating me without a cause (μισέω + με δωρεάν: Jn 15:25c) was borrowed from Ps 35[34]:19; 69[68]:5 LXX.28 The subsequent idea of (a) the coming of the rhetorical helper sent by Jesus from the Father, (b) the Spirit (πνεῦμα) of truth, (c) who proceeds from the Father (Jn 15:26a-c), illustrates the subsequent Lucan idea of (a) the answer of a supernatural (b) spirit, who replied to the Jewish opponents that (c) he knows Jesus (Acts 19:15a-c). The subsequent idea of the helper testifying about Jesus (Jn 15:26d) illustrates the subsequent Lucan idea of the spirit stating that he knows Paul, but not his opponents (Acts 19:15de). The subsequent idea of the believers also testifying, because they are from the beginning with Jesus (Jn 15:27), illustrates the subsequent Lucan idea of the formerly demon-possessed man also acting against the Jewish opponents of Paul (Acts 19:16), presumably because the spirit in him already earlier knew Paul (cf. Acts 19:15).

27 Cf. J. Beutler, Johannesevangelium, 431. 28 Cf. S. Burkhalter, Die johanneischen Abschiedsreden Jesu: Eine Auslegung von Joh 13–17 unter besonderer Berücksichtigung der Textstruktur (JuC 20; W. Kohlhammer: Stuttgart 2014), 204; R. Bergmeier, ‘Bedeutung’, 97; B. G. Schuchard, ‘Form’, 31.

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4.11.  Jn 16:1-15 (cf. Acts 19:17-20:2b) The section Jn 16:1-15, with its main themes of these things having been spoken by Jesus, so that the believers should not be shocked, the opponents excluding the disciples from the synagogue and killing them as an act of offering worship to God, not knowing the Father or Jesus, Jesus speaking and his speaking being later remembered by the believers, not saying these things from the beginning, being until now with the believers, now going to the one who sent him and being surprised that none of his disciples asks him where he is going, speaking about his departure, sorrow filling the hearts of the believers, Jesus stating that his departure is to the advantage of the believers because for this reason he will send the helper to the believers, exposing the sin which consists in not believing in Jesus, revealing righteousness consisting in Jesus going to the Father and being no longer observed by the people, revealing judgement consisting in judging the ruler of this world, Jesus still having many things to say, the audience not being able to bear now, and the coming of the encouraging helper, sequentially illustrates the main themes of the corresponding section Acts 19:17-20:2b. The idea of (a) these things (ταῦτα) having been spoken by Jesus, (b) so that the believers should not be shocked (Jn 16:1), illustrates the Lucan idea of (a) this thing (τοῦτο) becoming known, (b) so that fear fell on all the inhabitants of Ephesus (Acts 19:17). The particular motif of Jesus foretelling the disciples that they may be scandalized (σκανδαλισθη*: Jn 16:1) was borrowed from Mk 14:27 par. Mt 26:31.29 The subsequent idea of the presumably Jewish opponents guiltily excluding the disciples from the synagogue and killing them as an act of offering worship to God (Jn 16:2)30 illustrates the subsequent Lucan idea of those who believed, presumably Jews (cf. Acts 19:17: first Jews; 19:19: then Gentiles), confessing and disclosing their evil deeds (Acts 19:18). The subsequent idea of the presumably Gentile opponents not knowing the Father or Jesus (Jn 16:3) illustrates the subsequent Lucan idea of those who practised Gentile magic as burning their books (Acts 19:19). The subsequent idea of Jesus speaking (λέγω), so that his speaking should later be remembered by the believers (Jn 16:4a-d), illustrates the subsequent Lucan idea of the word (λόγος) having the power of the Lord (Acts 19:20a).

29 Cf. R. Bergmeier, ‘Bedeutung’, 95. 30 Cf. J. J. Ripley, ‘Killing as Piety? Exploring Ideological Contexts Shaping the Gospel of John’, JBL 134 (2015) 605–635 (esp. 607–609, 620).

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The subsequent, somewhat surprising idea of Jesus not saying (λέγω) these things from the beginning (Jn 16:4e) illustrates the subsequent Lucan idea of the Lord’s word (λόγος) gradually growing and becoming powerful (Acts 19:20ab). The subsequent idea of Jesus being until now with the believers (Jn 16:4f) illustrates the subsequent Lucan idea of these things, namely Paul’s activity in Ephesus (cf. Acts 19:1-20), having been accomplished (Acts 19:21a). The subsequent, quite surprising idea of Jesus now going to the one who sent him and being surprised that none of his disciples asks him where he is going (Jn 16:5; diff. 13:36)31 illustrates the subsequent Lucan idea of Paul resolving in spirit, so apparently secretly, to go through Macedonia and Achaea to Jerusalem (Acts 19:21b-d). The particular motif of the disciples not asking Jesus (ἐρωτάω: Jn 16:5c) was borrowed from Lk 9:45.32 The subsequent idea of (a) Jesus speaking about his departure, (b) and therefore sorrow filling the hearts of the believers (Jn 16:6) illustrates the subsequent Lucan idea of (a) Paul speaking (b) about being in Jerusalem and also seeing Rome (Acts 19:21e-h), so the places of his imprisonment (cf. Acts 21:30-28:28). The subsequent idea of Jesus stating that his departure is to the advantage of the believers because for this reason he will send the helper to the believers (Jn 16:7) illustrates the subsequent Lucan idea of Paul intending to depart from Ephesus to Macedonia (cf. Acts 19:21; 20:1), and for this reason sending two of his helpers to Macedonia (Acts 19:22). The subsequent idea of exposing the sin of the presumably Gentile world, a sin which consists in not believing in Jesus (Jn 16:8-9), illustrates the subsequent Lucan idea of the excesses of the idolatry of the Gentiles, who do not believe in the one God (Acts 19:23-29). The subsequent idea of (a) revealing righteousness, (b) which consists in Jesus going to the Father (c) and being no longer observed (θε*) by the people (Jn 16:10), illustrates the subsequent Lucan idea of (b) Paul not going into the assembly (a) because some friendly, so presumably righteous officials dissuaded him (c) from letting himself be seen in the theatre, which means ‘a place of observing’ (θε*: Acts 19:30-34). The subsequent idea of revealing judgement, which consists in judging the ruler of this, presumably Gentile world (Jn 16:11), illustrates the subsequent Lucan idea of the city official quieting the Gentile crowd and directing the Gentile leader 31 Cf. P. N. Anderson, ‘On “Seamless Robes” and “Leftover Fragments” – A Theory of Johannine Composition’, in S. E. Porter and H. T. Ong (eds.), The Origins of John’s Gospel (JohSt 2; Brill: Leiden · Boston 2016), 169–218 (esp. 172). 32 Cf. R. Bergmeier, ‘Bedeutung’, 92.

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Demetrius to courts, proconsuls, and a legal assembly, as well as threatening the Gentiles with being accused of a riot and disorder (Acts 19:35-40e). The subsequent idea of (a) Jesus still having many things to say (λέγω), (b) but the audience not being able to bear now (Jn 16:12) illustrates the subsequent Lucan idea of (a) the city official, having said these things, (b) dismissing the assembly (Acts 19:40fg). The subsequent idea of (a) the coming (*έρχομαι) of (b) the encouraging rhetorical helper (masc. ἐκεῖνος; cf. 14:16-17; 15:26; 16:7: masc. παράκλητος),33 (c) the Spirit of truth, who will lead the disciples into all truth, (d) and who will speak Jesus’ divine words (Jn 16:13-15), illustrates the subsequent Lucan idea of (a) Paul coming (*έρχομαι) to Macedonia (b) and encouraging (παρακαλέω) the disciples (c) in that region, the homeland of the Greek philosopher Aristotle, for whom the truth (ἡ ἀλήθεια) was more important than personal ties (Eth. nic. 1096a.15-17; cf. Jn 14:6b similarly illustrating the idea of coming to Macedonia in Acts 16:9e), (d) with much speaking of the word (Acts 20:1-2b), presumably the word of the Lord (cf. Acts 19:20). The particular motif of all things that the Father has being also the son’s (πάντα + ἐμά + ἐστίν: Jn 16:15ab) was borrowed from Lk 15:31.

4.12.  Jn 16:16-24 (cf. Acts 20:2c-18a) The section Jn 16:16-24, with its main themes of the believers after a little while no longer seeing Jesus, and again after a little while seeing him, some of Jesus’ disciples being perplexed by the prospect of not seeing him for a little while during his going to the Father, the disciples not knowing what this little while would mean, Jesus reacting to the disciples’ perplexity concerning the unclear time of seeing him again, speaking in an authoritative Jewish way to the believers, the believers weeping and lamenting, the world rejoicing, the believers being sorrowful, Jesus promising that the believers’ sorrow will turn into joy, a woman experiencing sorrow because her hour has come, giving birth to a child and turning from sorrow to joy that a man was born into the world, the disciples now experiencing sorrow, Jesus later seeing them, the disciples having great joy, which will not be taken away from them, the day in which the disciples will not ask Jesus, Jesus speaking in an authoritative Jewish way to the believers, the believers now asking everything of the Father in Jesus’ name, and the Father giving

33 Cf. J. Kręcidło, The Spirit Paraclete and Jesus in the Gospel of John (La Salette: Kraków 2007), 58.

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it, sequentially illustrates the main themes of the corresponding section Acts 20:2c-18a. The idea of (a) the believers after a little while no longer seeing Jesus, (b) and again after a little while seeing him (Jn 16:16) illustrates the Lucan idea of (a) the believers in Macedonia after Paul’s passing, relatively short stay there (cf. Acts 20:2ab) no longer seeing him, (b) and again after three months seeing him (Acts 20:2c-3). The subsequent idea of (a) some of Jesus’ (αὐτός) disciples (b) being perplexed by the prospect of not seeing him for a little while during his going to the Father, (c) and not knowing what this little while would mean (Jn 16:17-18) illustrates the subsequent Lucan idea of (a) some of Paul’s (αὐτός) disciples (b) going ahead of Paul on his way to Jerusalem (c) and waiting for him for some, not previously stated time in Troas (Acts 20:4-5). The subsequent idea of Jesus reacting to the disciples’ perplexity concerning the unclear time of seeing him again (Jn 16:19) illustrates the subsequent Lucan idea of Paul sailing away from Philippi and coming to the disciples in Troas (Acts 20:6ab). The subsequent idea of Jesus speaking (*λέγω) in an authoritative Jewish way to the believers (Jn 16:20a) illustrates the subsequent Lucan idea of Paul speaking a prolonged speech (*λέγω, λόγος) to the believers in the Jewish-style context of seven days, the Sabbath, and being gathered like in a synagogue (συνάγω: Acts 20:6c-9c). The subsequent idea of the believers weeping and lamenting (Jn 16:20bc) illustrates the subsequent Lucan idea of Eutychus falling down from the third storey (Acts 20:9de). The particular motif of weeping and lamenting (κλαίω + θρηνέω: Jn 16:20bc) was borrowed from Lk 7:32. The subsequent idea of the presumably Gentile world rejoicing (Jn 16:20d) illustrates the subsequent Lucan idea of the Gentiles presumably noting bitter irony in the fact that the allegedly ‘fortunate’ Eutychus (Εὔτυχος) met such unfortunate death (Acts 20:9f). The subsequent idea of the believers being sorrowful (Jn 16:20e) illustrates the subsequent Lucan idea of Paul going down, throwing himself upon the dead Eutychus, and embracing him (Acts 20:10a-c). The subsequent idea of (a) Jesus promising (b) that the believers’ sorrow (c) will turn into joy (Jn 16:20f) illustrates the subsequent Lucan idea of (a) Paul exhorting the believers (b) not to be troubled (c) because Eutychus’ life is in him (Acts 20:10d-f). The particular motif of sorrow, presumably because of death, turning into joy and being joyful (λύπη + χαρά + λύπην ἔχω + χαίρω: Jn 16:20e22) was borrowed from Phlp 2:27-29. 158

The subsequent idea of a woman experiencing sorrow because her hour has come (Jn 16:21a-c) illustrates the subsequent Lucan idea of the believers presumably experiencing sorrow when Paul talked until dawn and then departed (Acts 20:11). The subsequent idea of (a) the woman giving birth to a child (παιδ*), (b) and turning from sorrow to joy (c) that a man was born into the world (Jn 16:21d-f) illustrates the subsequent Lucan idea of (a) the believers bringing the boy (παιδ*) alive, (b) and being comforted (c) not a little (Acts 20:12). The subsequent idea of (a) the disciples now experiencing sorrow, (b) but Jesus later seeing them, (c) and the disciples having great joy, (d) which will not be taken away from them (Jn 16:22), illustrates the subsequent Lucan idea of (a) the disciples going ahead of Paul, (b) but Paul later meeting them, (c) and the disciples taking him on board (d) and further sailing with him (Acts 20:13-14). The subsequent idea of (a) that day, (b) in which the disciples will not ask Jesus (Jn 16:23a), illustrates the subsequent Lucan idea of (a) several days, (b) in which the disciples evidently did not ask him about his somewhat enigmatic travel plans (Acts 20:15-16). The subsequent idea of Jesus speaking in an authoritative Jewish way to the believers (Jn 16:23b) illustrates the subsequent Lucan idea of Paul sending a command to the church in Ephesus (Acts 20:17a). The subsequent idea of (a) the believers now asking everything of the Father in Jesus’ name, (b) and the Father giving it (Jn 16:23c-24) illustrates the subsequent Lucan idea of (a) Paul calling to himself the elders of the church (diff. Acts 20:1: encouraging them), (b) and the elders coming to him (Acts 20:17b-18a). The particular motif of the believers being encouraged to ask and receive (αἰτεῖτε καί: Jn 16:24b) was borrowed from Lk 11:9 par. Mt 7:7.34

4.13.  Jn 16:25-33 (cf. Acts 20:18b-31) The plain farewell speech Jn 16:25-33, with its main themes of Jesus having spoken to the believers in enigmatic proverbs, later with boldness announcing to the believers about the Father, assuring the believers that the Father loves them because they have believed in Jesus as having come from God, coming from the Father to the world and again leaving the world and going to the Father, speaking boldly, the believers now knowing that Jesus knows all things and he does not need that anyone should question him, believing that Jesus came from God, Jesus 34 Cf. U. C. von Wahlde, John, vol. 2, Commentary on the Gospel of John (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 640–641.

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questioning the quality of the believers’ faith, the approaching hour when the believers will be scattered, the believers leaving Jesus alone, Jesus having said these things, the believers experiencing tribulations in the world, and being exhorted to have courage because Jesus has overcome the world, sequentially illustrates the main themes of the corresponding plain farewell speech Acts 20:18b-31. The idea of Jesus having first spoken to the believers in didactic, but enigmatic proverbs (Jn 16:25a; cf. Prov 1:1 LXX: παροιμίαι) illustrates the Lucan idea of Paul having first shown to the believers his paradigmatic behaviour (Acts 20:18b-19). The subsequent idea of Jesus later with boldness announcing to the believers (*αγγέλλω + ὑμῖν) about the Father (Jn 16:25b-d) illustrates the subsequent Lucan idea of Paul publicly proclaiming to the believers (*αγγέλλω + ὑμῖν) and testifying about repentance towards God (Acts 20:20-21). The subsequent idea of Jesus assuring the believers that the Father loves them because they have believed (πιστ*) in Jesus as having come from God (Jn 16: 26-27) illustrates the subsequent Lucan idea of Paul testifying about faith (πιστ*) in the Lord Jesus (Acts 20:21). The subsequent idea of (a) Jesus coming from the Father to the presumably Gentile world, (b) and again leaving the presumably Gentile world and going (πορεύομαι) to the Father (Jn 16:28) illustrates the subsequent Lucan idea of (a)  Paul having been bound by the divine Spirit, (b) and going to Jerusalem (Acts 20:22ab). The particular motif of Jesus coming to the world (ἔρχομαι + εἰς τὸν κόσμον: Jn 16:28b) was borrowed from 1 Tim 1:15. The subsequent idea of the believers stating that now Jesus speaks boldly, and does not say (λέγω) any proverb (Jn 16:29) illustrates the subsequent Lucan idea of Paul under the influence of the Holy Spirit boldly speaking (λέγω) about his future sufferings and death (Acts 20:22c-24). The subsequent idea of (a) the believers now knowing that Jesus knows (νῦν + οἶδα + ὅτι) all things (b) and he does not need that anyone should question him (Jn 16:30a-d) illustrates the subsequent Lucan idea of (a) the believers being told that Paul now knows (b) that they will not anymore see his face, presumably asking more questions (Acts 20:25ab). The subsequent idea of the disciples believing that Jesus came (*έρχομαι) from God (Jn 16:30ef) illustrates the subsequent Lucan idea of Paul going (*έρχομαι) and preaching to the believers the kingdom, presumably that of God (Acts 20:25cd). The subsequent idea of Jesus questioning the quality of the believers’ faith (Jn  16:31) illustrates the subsequent Lucan idea of Paul stating that he is not 160

responsible for the presumably guilty believers’ blood because he proclaimed to them the full will of God (Acts 20:26-27). The subsequent idea of the approaching hour when the believers will be scattered (Jn 16:32a-c) with the use of the motif of a wolf scattering the sheep (Jn 10:12) illustrates the subsequent Lucan idea of wolves scattering the flock of the church (Acts 20:28-29). The particular motif of Jesus saying that the disciples will be scattered (*σκορπίζω: Jn 16:32c) was borrowed from Mk 14:27 par. Mt 26:31.35 The subsequent idea of, (a) moreover (καί), (b) the believers leaving Jesus alone, (c) although the Father is with him (Jn 16:32d-f), illustrates the subsequent Lucan idea of, (a) moreover, (b) some believers drawing away the disciples after them (c) by teaching distortions of the truth (Acts 20:30). The subsequent idea of Jesus having said these things, so that in him the believers may have peace (Jn 16:33ab), illustrates the subsequent Lucan idea of the believers remembering Paul’s teaching, and therefore being watchful (Acts 20:31ab). The subsequent idea of the believers experiencing tribulations in the presumably Gentile world (Jn 16:33c) illustrates the subsequent Lucan idea of Paul for three years night and day not ceasing to be in tears in Asia (Acts 20:31c). The subsequent idea of the believers being exhorted to have courage because Jesus has overcome the presumably Gentile world (Jn 16:33de) illustrates the subsequent Lucan idea of Paul admonishing everyone in Asia (Acts 20:31d), presumably with great success (cf. Acts 19:10). The particular motif of the believers being exhorted to have courage because Jesus is there (θαρσεῖτε ἐγώ: Jn 16:33de) was borrowed from Mk 6:50 par. Mt 14:27.36 The motif of having overcome the world (νικάω + τὸν κόσμον: Jn 16:33e) was borrowed from 1 Jn 5:4-5.37

4.14.  Jn 17 (cf. Acts 20:32-38) The section Jn 17, with its main themes of Jesus lifting up his eyes to heaven and speaking about his being now glorified by the Father and about the believers believing in God, the believers from the world keeping the word of God and knowing that every gift is from God, God’s words leading the believers to comprehend truly Jesus’ identity and mission, the believers being given spiritual gifts and because of God’s word being not of the world, the believers being sanctified 35 Cf. J. Beutler, Johannesevangelium, 443; R. Bergmeier, ‘Bedeutung’, 95. 36 Cf. T. Popp, ‘Konsolatorische’, 580. 37 Cf. U. C. von Wahlde, John, vol. 1, 302–303.

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in truth and in God’s word, Jesus praying for other believers, so that they might be one in him, and the world might believe in the identity and mission of Jesus, Jesus being given glory and therefore giving it to the believers, being one with the Father, the believers being perfectly united, Jesus showing his being sent and God’s love to the believers in the world, Jesus’ wish that the believers might be with him where he is, Jesus’ wish that the believers might see his glory, and the believers knowing that Jesus was sent by the Father and that Jesus spiritually remains in them, sequentially illustrates the main themes of the corresponding section Acts 20:32-38. The idea of Jesus lifting up his eyes to heaven, as well as speaking about his being now (καί + νῦν) glorified by the Father and about the believers knowing God (θεός: Jn 17:1-5) illustrates the Lucan idea of Paul now commending the believers to God (Acts 20:32a). The particular motif of the Father giving to Jesus the authority over all humans (δίδωμι + ἐξουσία + πᾶς: Jn 17:2a) was borrowed from Mt 28:18. The motif of the eternal life consisting in knowing the true God and Jesus Christ (αἰώνιος + ζωή + ἵνα γινώσκω* + ἀληθινόν + θεός + Ἰησοῦς + Χριστός: Jn 17:3) was borrowed from 1 Jn 5:20. The subsequent idea of the believers from the presumably Gentile world keeping the word (λόγος) of God and knowing that every gift is from God (Jn 17:6-7)38 illustrates the subsequent Lucan idea of the word of God’s grace to the Gentile believers (Acts 20:32a). The subsequent idea of God’s words leading the believers to comprehend truly Jesus’ identity and mission (Jn 17:8)39 illustrates the subsequent Lucan idea of God’s word being able to build up spiritually (Acts 20:32bc). The subsequent ideas of the believers belonging to God and to Jesus, being given (δίδωμι) the Jewish–Gentile spiritual gifts of God’s name, unity, and full joy, as well as because of God’s word (λόγος) being not of the world (Jn 17:916), illustrate the subsequent Lucan idea of God’s word giving Jewish–Gentile spiritual inheritance to all the believers (Acts 20:32d). The particular motif of the believers being in the world (ἐν τῷ κόσμῳ + εἰμί: Jn 17:11b) was borrowed from 1 Jn 4:17. The motif of the believers being one in Jesus (εἰμί + ἕν: Jn 17:11f) was borrowed from 1 Cor 12:12. The motif of the son of destruction (ὁ υἱὸς τῆς ἀπωλείας: Jn 17:12f) was borrowed from 2 Thes 2:3.40 The motif of keeping the 38 Cf. M. P. Hera, Christology and Discipleship in John 17 (WUNT 2.342; Mohr Siebeck: Tübingen 2013), 141. 39 Cf. ibid. 138, 141. 40 Cf. P. N. Tarazi, The New Testament: An Introduction, vol. 3, Johannine Writings (St Vladimir’s Seminary: Crestwood, NY 2004), 231.

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believers from the evil one (τηρέω + πονηρός: Jn 17:15c) was borrowed from 1 Jn 5:18. The subsequent idea of the believers being sanctified (ἡγιασμένοι) in the Gentile-style truth, that is in God’s Jewish-style word (λόγος), just as Jesus, having been sent (ἀποστέλλω) by the Father to the presumably Gentile world, sanctifies himself for them (Jn 17:17-19),41 illustrates the subsequent Lucan idea of God’s word giving to the Gentile believers the share with the Jewish believers who are sanctified, presumably especially with Paul, the Jewish apostle to the Gentiles (Acts 20:32de). The particular motif of praying to God that he may sanctify the believers (ἁγιάζω: Jn 17:17a) was borrowed from 1 Thes 5:23. The subsequent idea of (a) Jesus praying for other believers, (b) so that they might be (ὦσιν) one in him, (c) and the world might believe in the identity and mission of Jesus (Jn 17:20-21), illustrates the subsequent Lucan idea of (a) Paul working for other companions, (b) who were (οὖσιν) with him, (c) in order to give an example of supporting the weak in agreement with the words of the Lord Jesus (Acts 20:33-35e). The subsequent idea of Jesus being given glory, and therefore giving (δίδωμι) it to the believers (Jn 17:22ab)42 illustrates the subsequent Lucan idea of Jesus teaching that it is more blessed to give that to receive (Acts 20:35f-i). The particular motif of the Father giving glory to Jesus (δόξαν + δίδωμι: Jn 17:22a) was borrowed from 1 Pet 1:21. The subsequent idea of (a) Jesus being one with the Father, (b) the believers being perfectly united, (c) as well as Jesus showing his being sent and God’s love to the believers in the presumably Gentile world (Jn 17:22c-23) illustrates the subsequent Lucan idea of (a) Paul kneeling down (b) with all the Gentile believers (c) and praying in a visible way before his journey to Jerusalem (Acts 20:36; cf. 20:38). The particular motif of God having loved the believers (ἠγάπησ*: Jn 17:23f) was borrowed from 1 Jn 4:10-11.19. The subsequent idea of Jesus’ wish that the believers might be with him where he is (Jn 17:24a-d; diff. 17:11: they remain in the world) illustrates the subsequent Lucan idea of the believers copiously weeping, falling on Paul’s neck, and kissing him, thus bidding him a farewell (Acts 20:37).

41 Cf. H. W. Attridge, ‘How Priestly Is the “High Priestly Prayer” of John 17?’, CBQ 75 (2013) 1–14 (esp. 13–14); S. E. Porter, John, His Gospel, and Jesus: In Pursuit of the Johannine Voice (William B. Eerdmans: Grand Rapids, Mich. · Cambridge 2015), 193–194. 42 Cf. A. M. Lupo, ‘Il dinamismo dell’unità dei credenti in Cristo: Analisi esegetico-teologica di Gv 17,20-23’, RivB 62 (2014) 193–228 (esp. 211).

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The subsequent idea of Jesus’ wish that the believers might see (θεωρέω) his post-mortem glory (Jn 17:24e-g; cf. 12:23-25; 17:5)43 in a corrective way illustrates the subsequent Lucan idea of the believers not anymore seeing Paul’s face, presumably in this world (Acts 28:38a-d). The particular motif of God having loved Jesus before the foundation of the world (πρὸ καταβολῆς κόσμου: Jn 17:24g) was borrowed from 1 Pet 1:20 (cf. the use of 1 Pet 1:21 in Jn 17:22a). The concluding idea of the believers, who are in the world, knowing that Jesus was sent by the Father and that Jesus wishes to remain in them in a spiritual way, in his love for them (Jn 17:25-26), illustrates the concluding Lucan idea of the Gentile believers sending Paul on his way to the ship (Acts 20:38e; cf. 20:16). The particular motif of the world not having known God (ὁ κόσμος + οὐκ ἔγνω: Jn 17:25a) was borrowed from 1 Cor 1:21 (cf. 1 Jn 3:1). The motif of God’s love being in the believers (ἀγάπη + ἐν + εἰμί: Jn 17:26cd) was borrowed from 1 Jn 4:12.

43 Cf. J. Frey, ‘“…daß sie meine Herrlichkeit schauen” (Joh 17,24): Zu Hintergrund, Sinn und Funktion der johanneischen Rede von der δόξα Jesu’, NTS 54 (2008) 375–397 (esp. 395).

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Chapter 5. Jn 18–20 as a sequential hypertextual reworking of Acts 21–26 The Johannine story concerning Jesus’ imprisonment, interrogation, passion, and resurrection, from Jesus going with his disciples eastward to the other side of a body of water up to the audience being called to believe in Jesus as the Christ and the Son of God (Jn 18–20), is a result of a sequential hypertextual reworking of the Lucan story concerning Paul’s imprisonment, interrogation, and partly successful trial: from Paul going with his disciples eastward to the other side of the sea up to the audience being almost persuaded to become Christians (Acts 21–26).

5.1.  Jn 18:1-18 (cf. Acts 21) The section Jn 18:1-18, with its main themes of Jesus finishing speaking and going with his disciples eastward to the other side of the brook of Kidron, coming to a garden and entering it with his disciples, Judas knowing that place because Jesus many times gathered there with his disciples, taking Roman and Jewish armed men and coming with sources of light and weapons, Jesus knowing all things that would come upon him, boldly going out to face his arrest and his Jewish betrayer, the armed men hearing Jesus’ bold saying, drawing back and falling to the ground, Jesus again boldly speaking to those who sought him as a Nazorean, the armed men letting Jesus’ companions go away, Jesus submissively calming Simon Peter’s violent defence against a Jewish slave, the Roman cohort and the tribune arresting and binding Jesus, leading Jesus first to the palace of the high priest, Caiaphas advising the Jews to put Jesus to death, Simon Peter following Jesus together with Jesus’ another disciple who was known to the high priest and who went with Jesus to the courtyard of the high priest, being brought by Jesus’ another disciple into the courtyard of the high priest, questioning Peter whether he is not one of the disciples of this man, Peter saying that he is not, and standing with the Jewish slaves and servants, sequentially illustrates the main themes of the corresponding section Acts 21. The opening partly non-synoptic idea of (a) Jesus, having finished speaking, (b) going (*έρχομαι) with his disciples eastward to the other side (πέραν) of a body of water, namely the brook of Kidron (Jn 18:1ab), illustrates the opening Lucan idea of (a) Paul, having drawn himself from the Ephesians, (b) sailing (*έρχομαι) with his companions eastward to cross over (*περάω) the Mediterranean Sea to 165

Phoenicia (Acts 21:1-7). The particular motif of Jesus with his disciples going out of the place of the last supper (ἐξῆλθ* + μαθηταί: Jn 18:1b) was borrowed from Lk 22:39. The motif of the brook of Kidron (χείμαρρος + Κεδρών: Jn 18:1b) was borrowed from 2 Sam 15:23 LXX etc.1 The subsequent non-synoptic idea of (a) Jesus coming to a garden (diff. Mk 14:32 parr.: place), (b) and entering it (εἰς + εἰσελθ*) with his disciples (Jn 18:1cd) with the use of the scriptural motif of the land of Israel being metaphorically described as a garden (κῆπος: Ezek 36:35 LXX) illustrates the subsequent Lucan idea of (a) Paul coming to Caesarea, which was located in the land of Israel, (b) and with his companions entering the house of Philip (Acts 21:8a-c). The subsequent idea of (a) Judas knowing that place (b) because Jesus many times gathered there with his disciples (μαθηταί: Jn 18:2) illustrates the subsequent Lucan idea of (a) Philip being one of the seven (Acts 21:8d-9), so being well known to the Judaean leaders (cf. Acts 6:2-6), (b) and Paul also presumably earlier visiting him and other disciples (cf. Acts 21:16) in Caesarea (cf. Acts 15:3; 18:22). The particular motif of the place of arresting Jesus (τόπος: Jn 18:2b) was borrowed from Lk 22:40. The subsequent partly non-synoptic idea of (a) Judas ( Ἰουδα*), (b) having taken Roman and Jewish armed men,2 (c) coming (ἔρχομαι) with sources of light,3 (d) as well as presumably both Roman and Jewish weapons (Jn 18:3) illustrates the subsequent Lucan idea of (a) a prophet coming from Judaea ( Ἰουδα*), (b) having bound his feet and hands with a belt, (c) delivering an oracle given by the Holy Spirit, (d) and threatening that the Jews will bind Paul and deliver him to the Gentiles (Acts 21:10-11). The particular motif of Judas coming with armed men from the chief priests ( Ἰούδας + τῶν ἀρχιερέων + ἔρχομαι: Jn 18:3) was borrowed from Mt 26:47.

1 Cf. C. S. Keener, The Gospel of John: A Commentary (Hendrickson: Peabody. 2003), [vol. 2,] 1077; A. T. Lincoln, The Gospel According to Saint John (BNTC; Hendrickson: Peabody. 2006), 442; S. Mędala, Ewangelia według świętego Jana: Wstęp – przekład z oryginału – komentarz, vol. 2, Rozdziały 13–21 (NKB NT 4/2; Edycja Świętego Pawła: Częstochowa 2010), 182. 2 Cf. P. J. Bekken, The Lawsuit Motif in John’s Gospel from New Perspectives: Jesus Christ, Crucified Criminal and Emperor of the World (NovTSup 158; Brill: Leiden · Boston 2015), 99–100. 3 Cf. F. Wagener, Figuren als Handlungsmodelle: Simon Petrus, die samaritische Frau, Judas und Thomas als Zugänge zu einer narrativen Ethik des Johannesevangeliums (WUNT 2.408; Mohr Siebeck: Tübingen 2015), 448.

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The subsequent idea of (a) Jesus knowing all things that would come upon him, (b) and nevertheless boldly going out, with God’s name ‘I am’ (cf. Exod 3:14 LXX: ἐγώ εἰμι),4 to face his arrest and his Jewish betrayer (Jn 18:4-5) illustrates the subsequent Lucan idea of (a) Paul being aware of his future arrest and probably also death in Jerusalem, (b) and nevertheless being ready to go there for the name of the Lord Jesus (Acts 21:12-13). The particular motif of Jesus being the Nazorean ( Ἰησοῦς + Ναζωραῖος: Jn 18:5a) was borrowed from Lk 18:37 etc. The motif of Judas, who betrayed Jesus, being with the armed men (perf. *κει δέ + ὁ παραδιδοὺς αὐτόν + αὐτοί: Jn 18:5e) was borrowed from Mk 14:44. The subsequent idea of (a) the armed men hearing Jesus’ bold saying, (b) so drawing back (c) and falling to the ground, presumably before the Lord (Jn 18:6; cf. Job 1:20; Dan 2:46 LXX: πίπτω + χαμαί),5 illustrates the subsequent Lucan idea of (a) Paul’s companions and local disciples not being able to persuade Paul, (b) so keeping quiet (c) and yielding to the will of the Lord (Acts 21:14). The subsequent idea of Jesus again boldly speaking to those who sought him as a Nazorean (Ναζωραῖος: Jn 18:7-8c) with the use of the scriptural motif of a Nazirite (ναζιραῖος: Lam 4:7 LXX etc.) illustrates the subsequent Lucan idea of Paul boldly coming to the Jerusalem temple with four Nazirites, thus assimilating himself to them (Acts 21:15-27c). The subsequent idea of the armed men letting Jesus’ companions go away (Jn  18:8d-9) illustrates the subsequent Lucan idea of violent Jews prohibiting Paul’s Gentile companions from being brought into the temple (Acts 21:27d-29). The subsequent idea of Jesus submissively calming Simon Peter’s violent defence against the Jewish slave (diff. Jn 18:3.12: servants) who bore the evidently Semitic name Malchus (Jn 18:10-11) illustrates the subsequent Lucan idea of Paul submissively not defending himself against being seized, dragged, and almost killed by the Jewish crowd (Acts 21:30-31ab). The particular motif of Jesus’ companion drawing a sword and striking the high priest’s slave, cutting off his right ear (Jn 18:10), was borrowed from Mk 14:47 (μάχαιραν + ἔπαισεν τόν + τοῦ ἀρχιερέως + δοῦλον + καί + αὐτοῦ τὸ ὠτάριον) and conflated with Lk 22:50 (τὸ δεξιόν). The motif of the Semitic (Jewish–Arabian) name Malchus (Μάλχος: Jn 18:10e) was borrowed from Jos. Ant. 1.240; 13.131; 14.390; B.J. 3.68 etc. The motif of Jesus ordering to put the sword back (λέγω + ὁ Ἰησοῦς + τὴν 4 Cf. P. N. Anderson, ‘The Origin and Development of the Johannine Egō Eimi Sayings in Cognitive-Critical Perspective’, JSHJ 9 (2011) 139–206 (esp. 193); F. Wagener, Figuren, 449. 5 Cf. Z. Grochowski, Il discepolo di Gesù nell’ora della prova (Gv 18–19), luogo di rivelazione del Maestro (StBibLub 13; KUL: Lublin 2015), 115.

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μάχαιραν + εἰς: Jn 18:11ab) was borrowed from Mt 26:52.6 The motif of Jesus drinking the cup given by the Father (Jn 18:11cd) was borrowed from Mk 14:36 (τὸ ποτήριον + ὁ πατήρ)7 and conflated with Mk 10:38-39 par. Mt 20:22-23 (τὸ ποτήριον + πίνω).8 The subsequent idea of the Roman cohort (σπεῖρα), the tribune (χιλίαρχος), and the servants of the Jews arresting (*λαμβάνω) and binding (δέω) Jesus (Jn  18:12) illustrates the subsequent Lucan idea of the tribune of the Roman cohort arresting (cf. συλλαμβάνω by the Jews: Acts 23:27; 26:21) and binding Paul (Acts 21:31c-33). The particular motif of arresting Jesus (συλλαμβάνω: Jn 18:12a) is post-synoptic (cf. Mk 14:48 parr.). From the linguistic point of view, the noun χιλίαρχος was used in the Fourth Gospel only once, in Jn 18:12 (which structurally and thematically corresponds to Acts 21:31-33), and it was most probably not borrowed by John from Mk 6:21, where it was used in a completely different context. On the other hand, Luke used this noun 17 times in Acts (in particular, 3 times in Acts 21:31-33). Therefore, it should be regarded as borrowed in Jn 18:12 from Acts 21:31-33, a fact which linguistically confirms the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent idea of leading (ἄγω) Jesus first to the palace of the high priest (cf. Jn 18:19-22) Annas (Jn 18:13a), which surrounded a courtyard (cf. Jn 18:15), illustrates the subsequent Lucan idea of leading Paul to the fortified quarters (Acts 21:34). The particular motif of leading Jesus to a high priest (ἤγαγον: Jn 18:13a) was borrowed from Lk 22:54. The subsequent, surprisingly introduced idea of Caiaphas, who was allegedly related to Annas (diff. Jos. Ant. 18.35, 95: no such relationship), as advising the Jews to put Jesus to death (Jn 18:13b-14) illustrates the subsequent Lucan idea of the Jewish crowd violently pressing upon Paul, intending to put him to death (Acts 21:35; cf. 21:36). The particular motif of Annas being related to Caiaphas (Ἅννας + Καϊάφας: Jn 18:13b) originates from Acts 4:6 (cf. Lk 3:2). The subsequent idea of (a) the Jewish-named Simon Peter (diff. Jn 18:16; Mt 26:58: Peter) following (ἠκολούθει) Jesus, (b) together with Jesus’ another 6 Cf. J. W. Barker, John’s Use of Matthew (Fortress: Minneapolis 2015), 113. 7 Cf. R. Bergmeier, ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, in id., Zwischen Synoptikern und Gnosis – ein viertes Evangelium: Studien zum Johannesevangelium und zur Gnosis (NTOA 108; Vandenhoeck & Ruprecht: Göttingen 2015), 69–101 (esp. 95). 8 Cf. K. O. Sandnes, Early Christian Discourses on Jesus’ Prayer at Gethsemane: Courageous, Committed, Cowardly? (NovTSup 166; Brill: Leiden · Boston 2016), 177.

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disciple,9 (c) who was somewhat surprisingly known to the high priest and who went with Jesus to the courtyard of the high priest (Jn 18:15), illustrates the subsequent Lucan idea of (a) the Jewish crowd following Paul, (b) who was carried by the Roman soldiers (c) to their military quarters (Acts 21:36; cf. 21:35). The particular motif of Peter following Jesus (ἠκολούθει + Πέτρος: Jn 18:15a) was borrowed from Mt 26:58. The motif of going into the courtyard of the high priest (εἰς τὴν αὐλὴν τοῦ ἀρχιερέως: Jn 18:15c) was borrowed from Mk 14:54. The subsequent non-synoptic idea of the Greek-named Peter (diff. Jn 18:15: Simon Peter) being brought (εἰσάγω) by Jesus’ another disciple into the courtyard of the high priest (Jn 18:16) illustrates the subsequent Lucan idea of the Greek-speaking Paul being brought, presumably by the Roman soldiers (cf. Acts 21:35), into the military quarters (Acts 21:37). From the linguistic point of view, the verb εἰσάγω was used in the Fourth Gospel only once, in Jn 18:16 (which structurally and thematically corresponds to Acts 21:37), whereas Luke used it 3 times in his Gospel and 6 times in Acts (cf. also Hebr 1:6). Therefore, it is typically Lucan.10 Its use in both Jn 18:16 and Acts 21:37 shows that this verb should be regarded as borrowed in Jn 18:16 from Acts 21:37, a fact which linguistically confirms the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent partly non-synoptic idea of (a) questioning Peter whether he (σύ) is (εἶ) not (b) one of the disciples of this arrested man (ἄνθρωπος), (c) and Peter saying (λέγω) that he is (εἰμί) not (Jn 18:17)11 illustrates the subsequent Lucan idea of (a) questioning Paul whether he is not (b) the rebellious Egyptian, (c) and Paul saying that he is a man from Tarsus (Acts 21:38-39). The particular motif of a servant girl saying to Peter that also he was with Jesus, and Peter answering, ‘No’ (λέγω + παιδίσκη + καὶ σύ + λέγω + οὐκ: Jn 18:17), was borrowed from Mt 26:69-70. The subsequent partly non-synoptic idea of Peter standing (ἑστώς; diff. Mk 14:54 parr.: sitting) with the Jewish slaves and servants (Jn 18:18; diff. Mk 14:54 par. Mt 26:58: only servants) illustrates the subsequent Lucan idea of Paul standing 9 It should be noted that in Jn 18:15-16 this ‘another disciple’ is not identified with the ‘disciple whom Jesus loved’ (Jn 13:23 etc.). Cf. M. C. Shinall and C. M. Hallum, ‘The Betrayal of the Unreliable Narrator: Deconstruction, Dualism, and the “Other Disciple” of John 18:15-16’, BibInt 24 (2016) 400–414 (esp. 401–402). 10 Cf. A. Denaux, R. Corstjens, and H. Mardaga, The Vocabulary of Luke: An Alphabetical Presentation and a Survey of Characteristic and Noteworthy Words and Word Groups in Luke’s Gospel (BTS 10; Peeters: Leuven · Paris · Walpole, Mass. 2009), 193. 11 Cf. Z. Grochowski, Discepolo, 195–199.

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above the Jewish people (Acts 21:40). The particular motif of servants being by the fire and Peter warming himself with them (ὑπηρέται + Πέτρος + θερμαινόμενος: Jn 18:18) was borrowed from Mk 14:54 (cf. Lk 22:55).

5.2.  Jn 18:19-32 (cf. Acts 22:1-23:11) The section Jn 18:19-32, with its main themes of the high priest asking Jesus about his disciples and his teaching, Jesus having boldly spoken to the world and having always taught in synagogues, having always taught in the temple, where all the Jews come together, having said nothing in secret, so that people now know what he said, a Jewish servant unjustly inflicting violence on Jesus, this fact being tacitly accepted by the high priest, Annas sending Jesus bound to the high priest Caiaphas, Simon Peter standing and warming himself, people asking him, ‘Are you not of his disciples?’, Simon Peter answering, ‘I am not’, one of the Jewish slaves of the high priest asking whether it was not him who previously saw Peter, Peter denying his having been seen with Jesus, the cock uttering its cry, bringing Jesus from Caiaphas to the praetorium, early in the morning the Jews not going into the praetorium in order not to be ritually defiled before the Passover, Pilate going out to the Jews, asking the Jews what accusation they bring against Jesus, the Jews arguing that Jesus is an evildoer, Pilate telling the Jews to judge Jesus according to their law, the Jews stating that they are not permitted to kill anyone, the fulfilment of the word of Jesus which he spoke, and Jesus foretelling by what sort of death he would die, sequentially illustrates the main themes of the corresponding section Acts 22:1-23:11. The partly non-synoptic idea of the Jewish high priest asking Jesus about his disciples and his teaching (Jn 18:19; diff. Mk 14:60 par. Mt 26:62: about false witnesses) illustrates the Lucan idea of the Jewish ‘fathers’ wanting to hear Paul, who spoke in the Hebrew language (Acts 22:1-2). The particular motif of the high priest asking Jesus (ἀρχιερεύς + *ηρώτησεν τὸν Ἰησοῦν: Jn 18:19a) was borrowed from Mk 14:60. The surprising motif of Annas also being a high priest (ἀρχιερεύς: Jn 18:19.22), apparently together with the high priest Caiaphas (cf. Jn 18:13.24),12 was borrowed from Lk 3:2. 12 Cf. H. K. Bond, ‘At the Court of the High Priest: History and Theology in John 18:1324’, in P. N. Anderson, F. Just, and T. Thatcher (eds.), John, Jesus, and History, vol. 2, Aspects of Historicity in the Fourth Gospel (ECL 2; Society of Biblical Literature: Atlanta 2009), 313–324 (esp. 318–319); P. N. Anderson, ‘On “Seamless Robes” and “Leftover Fragments” – A Theory of Johannine Composition’, in S. E. Porter and H. T. Ong (eds.), The Origins of John’s Gospel (JohSt 2; Brill: Leiden · Boston 2016), 169–218 (esp. 172).

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The subsequent non-synoptic idea of (a) Jesus having boldly spoken to the presumably Gentile world,13 (b) and having always taught in synagogues (Jn 18:20a-c) illustrates the subsequent Lucan idea of (b) Paul being a diaspora Jew (a) from the Gentile city of Tarsus (Acts 22:3ab). The subsequent idea of (a) Jesus having always taught in the temple, (b) where all the Jews come together (Jn 18:20cd), illustrates the subsequent Lucan idea of (a) Paul having been brought up and educated in Jerusalem (b) as a Jew zealous for the law and for God (Acts 22:3c-e). The subsequent idea of (a) Jesus having said nothing in secret, (b) so that people now know what he said (Jn 18:20e-21), illustrates the subsequent Lucan idea of (a) Paul having acted (b) as all the Jews today (Acts 22:3f). The subsequent partly non-synoptic idea of (a) a Jewish servant (diff. Mk 14:65; Acts 23:2: servants) unjustly inflicting violence on Jesus, (b) which was tacitly accepted by the high priest (ἀρχιερεύς: Jn 18:22-23; diff. Mk 14:65 parr.: ‘Prophesy!’), illustrates the subsequent Luca idea of (a) the Jew Saul (cf. Acts 22:7) persecuting Jesus’ believers, (b) which can be testified by the high priest (Acts 22:4-5a). The particular motif of servants giving Jesus slaps in the face (ὑπηρέται + ῥάπισμα: Jn 18:22bc) was borrowed from Mk 14:65,14 as well as conflated with the Lucan motif of bystanding persons striking the main hero in his face and accusing him of insulting the high priest (παρεστ* + ἀρχιερεύς: Acts 23:2). The motif of a servant of the high priest beating Jesus (δέρω: Jn 18:23e) was borrowed from Lk 22:63. The subsequent, somewhat surprising, non-synoptic idea of the high priest (cf. Jn 18:19.22) Annas sending (*στέλλω) Jesus bound (δεδεμένος) to the high priest Caiaphas (Jn 18:24) illustrates the subsequent Lucan idea of the high priest sending letters (*στολή) with the order to lead Jesus’ believers bound to Jerusalem, so presumably to the high priest (Acts 22:5b-g). The subsequent partly non-synoptic dialogue of (a) the Jewish-named Simon Peter standing and warming himself (diff. Mk 14:68-69 parr.), (b) people asking him, (c) ‘Are (εἶ) you not of his disciples?’, (d) and Simon Peter answering (εἶπεν; diff. Lk 22:58: ἔφη), (e) ‘I am (εἰμί) not’ (Jn 18:25), in a negative way, showing Simon Peter’s contrast to the Lord, illustrates the subsequent Lucan dialogue of 13 Cf. G. L. Parsenios, ‘Confounding Foes and Counseling Friends: Parrēsia in the Fourth Gospel and Greco-Roman Philosophy’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), The Prologue of the Gospel of John: Its Literary, Theological and Philosophical Contexts: Papers read at the Colloquium Ioanneum 2013 (WUNT 358; Mohr Siebeck: Tübingen 2016), 251–272 (esp. 258–260). 14 Cf. J. Beutler, Das Johannesevangelium: Kommentar (Herder: Freiburg · Basel · Wien 2013), 477.

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(a) the Hebrew-speaking risen Lord appearing at about noon, (b) Saul asking him, (c) ‘Who are you, Lord?’, (d) and the Lord answering, (e) ‘I am Jesus the Nazorean whom you persecute’ (Acts 22:6-8). The particular motif of someone saying to Peter that he is also one of Jesus’ disciples (καὶ σὺ ἐκ + gen. *ῶν + εἶ: Jn 18:25d) was borrowed from Lk 22:58. The motif of Peter denying and saying that he is not (Jn 18:25e-g) was borrowed from Mt 26:72 (ἠρνήσατο + οὐκ) and conflated with Lk 22:58 (οὐκ εἰμί). The subsequent idea of (a) one of the Jewish slaves of the high priest, a relative of the Semitic-named Malchus (cf. Jn 18:10), (b) asking, expecting an affirmative answer, whether it was not (οὐκ) him who previously saw Peter (Jn 18:26)15 illustrates the subsequent Lucan idea of (a) the servants of the high priest (cf. Acts 22:5) (b) having seen the light, but not having heard the voice (Acts 22:9). The particular motif of the ear of the slave (ὠτίον: Jn 18:26c) was borrowed from Mt 26:51. The subsequent idea of Peter denying his having been seen (ὁράω: cf. Jn 18:26) with Jesus (Jn 18:27a) in a negative way illustrates the subsequent Lucan idea of Paul bearing witness to his having seen (esp. Acts 22:14-15.18) Jesus, and the Jews rejecting this witness (Acts 22:10-21). The particular motif of Peter again denying (πάλιν + ἠρνήσατο: Jn 18:27a) was borrowed from Mt 26:72. The subsequent idea of the cock uttering its cry (φωνέω), thus confirming Peter’s denial of Jesus (Jn 18:27b; cf. 13:38), illustrates the subsequent Lucan idea of the Jews raising their voice (φωνή) and crying out (*φωνέω: cf. Acts 22:24), thus confirming their rejection of Paul (Acts 22:22-23). The particular statement that immediately the cock crowed (καὶ εὐθέως ἀλέκτωρ ἐφώνησεν: Jn 18:27b) was verbatim borrowed from Mt 26:74. The subsequent idea of bringing (*ἄγω) Jesus from the Jewish high priest Caiaphas to (εἰς) the Roman praetorium (Jn 18:28a) illustrates the subsequent Lucan idea of bringing Paul from the Jews to the Roman (esp. Acts 22:28) military quarters (Acts 22:24-29). The particular motif of bringing Jesus to the Roman realm (ἄγω: Jn 18:28a) was borrowed from Lk 23:1. The motif of bringing Jesus to the praetorium (εἰς τὸ πραιτώριον: Jn 18:28a) was borrowed from Mt 27:27. The subsequent partly non-synoptic idea of (a) early in the morning (b) the Jews not going into (*έρχομαι) the praetorium (c) in order not to be ritually defiled before the festival of the Passover (Jn 18:28b-e) illustrates the subsequent Lucan idea of (a) the next day (c) the chief priests (b) coming together (*έρχομαι: Acts 22: 30a-f), presumably outside the Roman military quarters (cf. Acts 23:10). The particular motif of bringing Jesus to the Roman realm early in the morning (πρωΐ: 15 Cf. Z. Grochowski, Discepolo, 220 n. 291.

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Jn 18:28b) was borrowed from Mk 15:1. The motif of the Jews intending to eat the Passover (ἵνα + φάγω* + τὸ πάσχα: Jn 18:28e) was borrowed from Lk 22:8. The subsequent idea of Pilate going out to the Jews (αὐτούς: Jn 18:29a) illustrates the subsequent Lucan idea of the tribune bringing Paul to the Jews (Acts 22:30gh), presumably outside the military quarters (cf. Acts 23:10). Since the character of Pilate is introduced in Jn 18:29 without any detailed description, which suggests that the implied reader should know from other sources who Pilate was,16 the particular motif of Pilate (Πιλᾶτος: Jn 18:29) is most probably post-synoptic (cf. Mk 15:1 parr.). The subsequent idea of asking the Jews what accusation they bring against Jesus (Jn 18:29bc) illustrates the subsequent Lucan idea of Paul persuading the Sanhedrin that he is innocent, because he has lived his life with a clear conscience (Acts 23:1). The particular motif of the Jews accusing Jesus (κατηγορ*: Jn 18:29c) is post-synoptic (cf. Mk 15:3 parr.). The subsequent idea of the Jews arguing that Jesus is (diff. Mk 15:14 parr.: was) an evildoer (Jn 18:30) illustrates the subsequent Lucan idea of the high priest ordering to strike Paul on the mouth (Acts 23:2). The particular motif of accusing Jesus of doing evil (κακὸν + ποιέω: Jn 18:30c) is post-synoptic (cf. Mk 15:14 parr.). The motif of the Jews handing Jesus over to Pilate (παραδίδωμι: Jn 18:30d) was borrowed from Mk 15:1 par. Mt 27:2. The subsequent non-synoptic idea of Pilate telling (εἶπεν) the Jews to judge (κρίνω) Jesus according to their law (κατὰ τὸν νόμον: Jn 18:31a-c) illustrates the subsequent Lucan idea of Paul telling the high priest that he judges Paul according to the law (Acts 23:3). The subsequent, quite surprising idea of the Jews stating that they are not permitted to kill anyone (Jn 18:31d-f; diff. 5:18; 11:53; 12:10; 19:6 etc.) illustrates the subsequent Lucan idea of the Jews being prevented by the Romans from tearing Paul to pieces (Acts 23:4-10; esp. 23:10). The subsequent idea of (a) the fulfilment of the word of Jesus which he spoke (εἶπεν), (b) foretelling by what sort of death he would die (Jn 18:32) illustrates the subsequent Lucan idea of (a) the Lord speaking to Paul, (b) foretelling him that he would have to go to Rome (Acts 23:11), presumably to die there.

16 Cf. D. F. Tolmie, ‘Pontius Pilate: Failing in More Ways Than One’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies in the Fourth Gospel: Narrative Approaches to Seventy Figures in John (WUNT 314; Mohr Siebeck: Tübingen 2013), 578–597 (esp. 583).

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5.3.  Jn 18:33-19:3 (cf. Acts 23:12-24:27) The section Jn 18:33-19:3, with its main themes of Pilate coming to the praetorium, summoning Jesus and asking him whether he is the king of the Judaeans, Jesus asking whether Pilate knows Jesus’ origin from himself or from others, Pilate answering that he is not a Jew, the Jewish nation and the chief priests handing Jesus over to Pilate, Pilate asking Jesus what he has done, Jesus answering that his kingdom is not from this world, arguing that his servants did not fight against the Jews, Jesus’ kingdom now not being from here, Jesus affirming that Pilate says that he is a king, for this matter having been born, having come to the world, bearing witness to the truth, people who are of the truth hearing Jesus’ voice, Pilate doubtfully asking Jesus what truth is, speaking to the Jews, finding no cause for charging Jesus, yielding to the Jewish custom to release one prisoner, wanting to release the king of the Jews, the Jews saying that they prefer to release the bandit Barabbas, Pilate taking Jesus and flogging him, the soldiers clothing Jesus in a purple robe, repeatedly coming to Jesus and saluting him, as well as repeatedly giving Jesus slaps in the face, sequentially illustrates the main themes of the corresponding section Acts 23:12-24:27. The non-synoptic idea of Pilate coming to (εἰσέρχομαι + εἰς) the praetorium (πραιτώριον: Jn 18:33a; diff. Mk 15:16 par. Mt 27:27: Pilate not in the praetorium) illustrates the Lucan idea of Roman horsemen escorting Paul and coming to Caesarea with its praetorium (Acts 23:12-33a; cf. 23:35). The subsequent idea of (a) Pilate summoning Jesus, (b) and asking him whether he is the king of the Judaeans (Jn 18:33b-d) illustrates the subsequent Lucan idea of (a) Paul being presented to the Roman governor, (b) who asked Paul what governorate he was from (Acts 23:33b-34c). The particular motif of Pilate saying, ‘You are the king of the Jews’, and Jesus answering, ‘You… say’ (λέγω + σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων + ἀποκρίνομαι + σύ + λέγεις: Jn 18:33c34), was borrowed from Lk 23:3.17 The subsequent non-synoptic idea of Jesus asking whether Pilate knows Jesus’ identity as the king of the Judaeans (cf. Jn 18:33d) from himself or from others (Jn 18:34) illustrates the subsequent Lucan idea of the Roman governor learning, possibly from others (cf. Acts 21:39; 23:33), that Paul originates from Cilicia (Acts 23:34d).

17 Cf. J. Beutler, Johannesevangelium, 485.

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The subsequent idea of Pilate indirectly answering that he is not a Jew,18 so he is presumably not acquainted with Jewish discussions (Jn 18:35ab), illustrates the subsequent Lucan idea of the Roman governor delaying the hearing of Paul until his Jewish accusers come (Acts 23:35). The subsequent idea of the Jewish nation (ἔθνος) and the chief priests (ἀρχιερεύς) handing Jesus over to Pilate (Jn 18:35c) illustrates the subsequent Lucan idea of the high priest bringing charges against Paul to the Roman governor of the Jewish nation (Acts 24:1-6; esp. 24:1-2). The particular motif of the Jewish nation accusing Jesus (ἔθνος: Jn 18:35c) was borrowed from Lk 23:2. The motif of the chief priests handing Jesus over to Pilate (ἀρχιερεῖς + παρέδωκαν: Jn 18:35c) was borrowed from Mk 15:1 (cf. Lk 24:20). The subsequent idea of Pilate asking Jesus what he has done (Jn 18:35d) illustrates the subsequent Lucan idea of the governor being encouraged to question Paul and learn from him concerning all the things of which the Jews accuse him (Acts 24:8-9; esp. 24:8). The particular motif of Pilate asking what Jesus has done (τί + ἐποίησ*: Jn 18:35d) was borrowed from Mk 15:14 par. Mt 27:23. The subsequent non-synoptic idea of (a) Jesus answering (ἀπεκρίθη) (b) that his kingdom is not from this world (Jn 18:36ab) illustrates the subsequent Lucan idea of (a) Paul answering (b) that he recently came to Jerusalem to worship, so with a purely spiritual aim (Acts 24:10-11). The subsequent idea of Jesus arguing that his servants did not fight against the Jews (Jn 18:36c-e) illustrates the subsequent Lucan idea of Paul arguing that he did not cause any dispute or pressure of the Jewish crowd (Acts 24:12). The subsequent idea of Jesus’ kingdom now (νυν*) not being from here (Jn 18:36f) illustrates the subsequent Lucan idea of the Jewish accusers not being able to present the things of which they now accuse Paul (Acts 24:13). The subsequent idea of (a) Jesus affirming (b) that Pilate says (λέγω) (c) that Jesus is a king (Jn 18:37a-e)19 illustrates the subsequent Lucan idea of (a) Paul admitting (b) that people say that it is a sect (c) that he believes in the resurrection of both the just and the unjust (Acts 24:14-15). 18 Cf. S. Brown, ‘What Is Truth? Jesus, Pilate, and the Staging of the Dialogue of the Cross in John 18:28-19:16a’, CBQ 77 (2015) 69–86 (esp. 75); C. D. Land, ‘Jesus before Pilate: A Discourse Analysis of John 18:33-38’, in S. E. Porter, G. P. Fewster, and C. D. Land (eds.), Modeling Biblical Language: Selected Papers from the McMaster Divinity College Linguistics Circle (LBS 13; Brill: Leiden · Boston 2016), 233–249 (esp. 242). 19 Cf. B. M. Stovell, Mapping Metaphorical Discourse in the Fourth Gospel: John’s Eternal King (LBS 5; Brill: Leiden · Boston 2012), 282; C. Bennema, A Theory of Character in New Testament Narrative (Fortress: Minneapolis 2014), 156.

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The subsequent idea of Jesus for this matter (τοῦτο) having been born (Jn 18:37f; diff. γεννάω in Jn 1:13; 3:3-8: spiritual birth) illustrates the subsequent Lucan idea of Paul in this matter (τούτῳ), like a baby, having always a clear conscience towards God and humans (Acts 24:16). The subsequent idea of Jesus having come to the presumably Gentile world (Jn 18:37g) illustrates the subsequent Lucan idea of Paul being for many years active among the Gentiles, including those living in Asia (Acts 24:17-19a). The subsequent idea of Jesus bearing witness to the truth (Jn 18:37h) illustrates the subsequent Lucan idea of Paul defending his innocence (Acts 24:19). The subsequent idea of (a) people who are of the truth (b) hearing Jesus’ voice (φωνῆς: Jn 18:37ij) in a corrective way illustrates the subsequent Lucan idea of (a) the Jews being summoned to say that they found no wrong (b) in Paul raising his voice and crying out to them (Acts 24:20-21). The particular motif of being of the truth (εἰμί + ἐκ τῆς ἀληθείας: Jn 18:37i) was borrowed from 1 Jn 3:19. The subsequent idea of (a) Pilate dismissively asking Jesus (αὐτός) (b) what truth is (Jn 18:38ab)20 illustrates the subsequent Lucan idea of (a) Felix adjourning them (αὐτός), (b) more accurately knowing about the way (Acts 24:22ab), but in fact only apparently wanting to know more about it (cf. Acts 24:24), being only interested in money (cf. Acts 24:26). The subsequent idea of Pilate speaking (λέγω) to the Jews (Jn 18:38c-e) illustrates the subsequent Lucan idea of Felix speaking to the Jews (Acts 24:22c). The subsequent idea of Pilate finding in Jesus no cause for charging him (Jn 18:38f) illustrates the subsequent Lucan idea of Felix delaying the hearing of Paul and relaxing his custodial restrictions (Acts 24:22d-23). The particular motif of Pilate three times stating that he finds in Jesus no cause for charging him (οὐδε* + εὑρίσκω + αἰτι* + ἐν: Jn 18:38f; 19:4.6) was borrowed from Lk 23:4.14.22. The subsequent partly non-synoptic idea of (a) Pilate yielding to the Jewish (diff. Mt 27:15: governor’s) custom (b) to release one prisoner (Jn 18:39ab) illustrates the subsequent Lucan idea of (a) Felix coming with his Jewish wife (b) and sending for Paul (Acts 24:24a-c), to be brought from custody (cf. Acts 24:23). The particular motif of the custom of releasing one prisoner at a Jewish festival (ἕνα + ἀπολύω: Jn 18:39ab) was borrowed from Mt 27:15.21 20 Cf. P. G. Kirchschläger, Nur ich bin die Wahrheit: Der Absolutheitsanspruch des johanneischen Christus und das Gespräch zwischen den Religionen (HeBS 63; Herder: Freiburg [et al.] 2010), 243–246; C. Bennema, Theory, 156; J. Ringleben, Das philosophische Evangelium: Theologische Auslegung des Johannesevangeliums im Horizont des Sprachdenkens (HUT 64; Mohr Siebeck: Tübingen 2014), 375–376. 21 Cf. J. W. Barker, John’s Use, 113.

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The subsequent idea of (a) Pilate wanting to release (b) Jesus as the king of the Jews (Jn 18:39cd) illustrates the subsequent Lucan idea of (a) Felix listening to Paul (b) concerning the faith in Christ Jesus (Acts 24:24d). The particular motif of Pilate asking, ‘Do you want me to release to me the king of the Jews?’ (ἀπολύσω ὑμῖν τὸν βασιλέα τῶν Ἰουδαίων: Jn 18:39cd), was almost verbatim borrowed from Mk 15:9. The subsequent idea of the Jews saying (λέγω) that they prefer to release the bandit Barabbas (Jn 18:40) in a negative way illustrates the subsequent Lucan idea of Paul discussing (*λέγω) about righteousness, self-control, and the judgement to come (Acts 24:25ab). The particular motif of the Jews crying out again, ‘Not this one, but Barabbas’ (Jn 18:40a-d), was borrowed from Lk 23:18 (κρα* + λέγοντες + τοῦτον + τὸν Βαραββᾶν) and conflated with Mk 15:13 (ἐκρα* + πάλιν).22 The motif of Barabbas being a bandit (ἦν + Βαραββᾶς: Jn 18:40e) was borrowed from Mk 15:7. The subsequent, somewhat surprising idea of Pilate apparently personally taking Jesus and flogging him (Jn 19:1)23 illustrates the subsequent Lucan idea of Felix being afraid of Paul and sending him away (Acts 24:25c-g). The particular motif of the Gentile governor flogging Jesus (Jn 19:1b) was borrowed from Mt 27:2624 and conflated with Mk 10:34 parr. (μαστιγόω). The subsequent idea of the soldiers clothing Jesus in a purple robe, usually worn by rich people of high social status (Jn 19:2), illustrates the subsequent Lucan idea of Felix hoping that Paul would give him money (Acts 24:26ab). The particular motif of the soldiers weaving a crown of thorns and putting it on Jesus’ head (οἱ στρατιῶται + πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν + αὐτοῦ + κεφαλή: Jn 19:2ab) was almost verbatim borrowed from Mt 27:27.29.25 The motif of the soldiers putting a purple cloak on Jesus (Jn 19:2c) was borrowed from Mk 15:17 (πορφυρ*), as well as conflated with Mt 27:28 (περι* + αὐτός) and Lk 23:11 (περιβάλλω). The subsequent partly non-synoptic idea of the soldiers repeatedly coming to Jesus (diff. Mk 15:18 par. Mt 27:29) and saluting him (Jn 19:3a-c) illustrates the subsequent Lucan idea of Felix often sending for Paul and conversing with him 22 Cf. J. Beutler, Johannesevangelium, 488. For problems with the interpretation of the adverb πάλιν (‘again’, ‘repeating’?) in Jn 18:40ab if taken without any dependence on the Synoptic Gospels, see S. C. Carlson, ‘The Polysemy of Πάλιν with Particular Attention to Mark 15,13 (and John 18,40)’, ETL 93 (2017) 51–74 (esp. 73). 23 Cf. B. M. Stovell, Mapping, 285. 24 Cf. J. Beutler, Johannesevangelium, 489. 25 Cf. J. W. Barker, John’s Use, 113.

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(Acts 24:26cd). The particular motif of the soldiers being before Jesus and saying, ‘Hail, king of the Jews!’ (αὐτός + λέγω + χαῖρε + βασιλευ* + τῶν Ἰουδαίων: Jn 19:3a-c), was borrowed from Mt 27:29. The subsequent partly non-synoptic idea of the soldiers repeatedly giving Jesus humiliating slaps in the face (Jn 19:3d; diff. Mk 15:19 par. Mt 27:30: striking and spitting) illustrates the subsequent Lucan idea of Felix, wanting to do the Jews a favour, for a long time leaving Paul humiliatingly bound in prison (Acts 24:27; diff. 24:23: letting have liberty). The particular motif of the soldiers striking Jesus on the head in a humiliating way (Jn 19:3d) was borrowed from Mk 15:19 par. Mt 27:30.

5.4.  Jn 19:4-15 (cf. Acts 25:1-12) The section Jn 19:4-15, with its main themes of Pilate going out to the Jews and bringing Jesus to them as a guiltless man, the chief priests and other Jews asking Pilate to crucify Jesus, Pilate answering that he finds no cause for charging Jesus, the Jews accusing Jesus of violating the law which they have, Pilate being more afraid of the Jews, going again into the Roman praetorium, asking where Jesus is from, Jesus giving him no answer, Pilate having authority to crucify Jesus and to release him, Jesus answering that Pilate’s authority has been given him from above, the one who delivered Jesus having a greater sin, Pilate seeking to release Jesus, the Jews protesting that if Pilate releases Jesus, he is not a friend of Caesar, Pilate bringing Jesus out and sitting on a tribunal, Pilate’s trial being related to the place called ‘paved with stones’, which had the Hebrew name Gabbatha, Pilate showing Jesus to the devout Jews who wanted to let Jesus be crucified, and the chief priests invoking Caesar as their king, sequentially illustrates the main themes of the corresponding section Acts 25:1-12. The idea of Pilate going out to the Jews and bringing Jesus to them as a guiltless, accused (in the crown of thorns), but somehow respected (in the purple robe) man (ἄνθρωπος: Jn 19:4-5) illustrates the Lucan idea of Festus going from Caesarea to Jerusalem (Acts 25:1), presumably presenting Paul to them as a merely accused man (cf. Acts 25:16). The particular motif of a crown of thorns (ἀκάνθινον στέφανον: Jn 19:5b) was borrowed from Mk 15:17. The subsequent idea of the chief priests and other Jews (οἱ ἀρχιερεῖς καὶ οἱ) asking Pilate to crucify Jesus (Jn 19:6a-e) illustrates the subsequent Lucan idea of the chief priests and other Jews imploring Festus, so that they could kill Paul (Acts 25:2-3). The particular motif of the Jews crying out and asking Pilate to crucify Jesus (Jn 19:6b-e) was borrowed from Mt 27:23 (κρα* + λέγοντες  + σταυρόω), as well as conflated with Mk 15:13 (σταύρωσον) and Lk 23:21 (σταύρο* σταύρο*). 178

The subsequent idea of Pilate answering that he finds no cause for charging Jesus (Jn 19:6f-i) illustrates the subsequent Lucan idea of Festus answering that Paul should be kept in Caesarea (Acts 25:4). The subsequent non-synoptic idea of the Jews ( Ἰουδαῖοι) accusing Jesus of violating the law which they have (Jn 19:7) illustrates the subsequent Lucan idea of the Jewish representatives accusing Paul (Acts 25:5), presumably of violating the law of the Jews (cf. Acts 25:8). The subsequent, somewhat surprising idea of Pilate being more afraid of the Jews (Jn 19:8)26 illustrates the subsequent Lucan idea of Festus remaining among the Jews not more than eight or ten days (Acts 25:6a). The subsequent idea of Pilate going again into (εἰς) the Roman praetorium (Jn 19:9a) illustrates the subsequent Lucan idea of Festus going back to (εἰς) Caesarea (Acts 25:6b). The subsequent idea of (a) Pilate asking where Jesus is from, (b) and Jesus giving him no answer (Jn 19:9b-d) illustrates the subsequent Lucan idea of (a) Festus ordering Paul to be brought, (b) and Paul coming and saying nothing before the Jews who came from Jerusalem (Acts 25:6c-7c). The particular motif of Jesus giving to Pilate no answer (ὁ δὲ Ἰησοῦς + ἀποκρι* + οὐκ: Jn 19:9d) was borrowed from Mk 15:5. The subsequent idea of (a) Pilate having authority (b) to crucify27 Jesus (c) and to release him (Jn 19:10) illustrates the subsequent Lucan idea of (a) Festus, sitting on a tribunal (cf. Acts 25:6), (b) hearing many serious charges which were brought against Paul, (c) but which could not be proved (Acts 25:7d-f). The subsequent idea of (a) Jesus answering that (b) Pilate’s authority has been given him from above,28 (c) therefore the one who delivered Jesus has a greater sin (ἁμαρτ*: Jn 19:11), illustrates the subsequent Lucan idea of (a) Paul saying in defence that (c) neither against the Jewish law or temple, (b) nor against Caesar (c’) did he commit any sin (Acts 25:8). The subsequent idea of (a) Pilate seeking to release Jesus, (b) but the Jews protesting (λέγω) that (c) if Pilate releases Jesus, (d) he is not a friend of Caesar (Καίσαρος: Jn 19:12), illustrates the subsequent Lucan idea of (a) Festus wanting to let Paul go to Jerusalem, (b) but Paul protesting that, (c) since Festus wants to let him go to Jerusalem, (d) he appeals from Festus to Caesar (Acts 25:9-10b). 26 Cf. D. F. Tolmie, ‘Pontius Pilate’, 592–593. 27 The word order σταυρωσαι… απολυσαι (Jn 19:10 𝔓66 et al.) can be regarded as original. 28 Cf. C. Bennema, ‘The Character of Pilate in the Gospel of John’, in C. W. Skinner (ed.), Characters and Characterization in the Gospel of John (LNTS 461; Bloomsbury T&T Clark: London [et al.] 2013), 240–253 (esp. 244 n. 22).

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The particular motif of Pilate seeking to release Jesus (ἀπολῦσαι: Jn 19:12ab) was borrowed from Lk 23:20. The motif of the Jews saying that Jesus makes himself a king, and thus speaks against Caesar (λέγοντες + βασιλέα + ἑαυτόν + *λέγω + Καίσαρι: Jn 19:12c-h) was borrowed from Lk 23:2. The subsequent idea of Pilate bringing Jesus out and sitting (καθίζω) on a tribunal (ἐπὶ… βήματος: Jn 19:13a-c) illustrates the subsequent Lucan idea of Paul standing before the tribunal of Caesar (Acts 25:10b-d), while Festus was sitting on a tribunal (cf. Acts 25:6). The particular motif of Pilate sitting on a tribunal (καθ* + ἐπί + βήματος: Jn 19:13c) was borrowed from Mt 27:19.29 From the linguistic point of view, the phrase καθίζω ἐπὶ… βήματος was used in the Fourth Gospel only once, in Jn 19:13 (which structurally and thematically corresponds to Acts 25:6.10), and it was most probably not borrowed by John from Mt 27:19, where in a similar phrase the verb κάθημαι was used. On the other hand, Luke used the phrase καθίζω ἐπὶ… βήματος 3 times in Acts (in particular, 2 times in Acts 25:6-17). Therefore, this phrase should be regarded as borrowed in Jn 19:13 from Acts 25:6, a fact which linguistically confirms the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent, somewhat surprising idea of (a) Pilate’s trial being related to the place which was called ‘paved with stones’, presumably located in the Jerusalem temple (λιθόστρωτος: cf. 2 Chr 7:3 LXX; Jos. B.J. 6.85, 189),30 (b) and which also had the Hebrew name Gabbatha, meaning ‘the hill’ (Jn 19:13de; cf. Jos. B.J. 5.51: Γαβάθ),31 illustrates the subsequent Lucan idea of (a) Festus knowing that Paul did no wrong to the Jews concerning the Jerusalem temple (cf. Acts  25:8) (b) and Paul not avoiding being tried in the Hebrew-speaking hill city of Jerusalem (Acts 25:10e-11d; cf. 25:9). The particular motif of coming to a place called in a Semitic way (εἰς τόπον λεγόμενον + *θα: Jn 19:13d) was borrowed from Mt 27:33. The subsequent idea of (a) the Jews celebrating the Passover, (b) and Pilate showing Jesus to the Jews, (c) who wanted to let him be crucified (Jn 19:14-15f), illustrates the subsequent Lucan idea of (a) the Jews from Jerusalem (cf. Acts 25:7) accusing Paul, (b) and Festus planning to grant Paul to the Jews, (c) who 29 Cf. J. W. Barker, John’s Use, 113. 30 Cf. C. Vollmer, ‘Zu den Toponymen Lithostroton und Gabbatha in Joh 19,13: Mit einem Lokalisierungsversuch des Prätoriums des Pilatus’, ZNW 106 (2015) 184–200 (esp. 190–191). 31 Cf. U. C. von Wahlde, The Gospel and Letters of John, vol. 2, Commentary on the Gospel of John (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 787; C. Vollmer, ‘Toponymen’, 192–193; J. Zumstein, Das Johannesevangelium (KEK 2; Vandenhoeck & Ruprecht: Göttingen 2016), 711 n. 165.

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wanted to let him be killed as a rebel (Acts 25:11e-h; cf. 25:8). The particular motif of the day of preparation for a Jewish festival (ἦν + παρασκευή: Jn 19:14a) was borrowed from Mk 15:42, as well as reworked by substituting the idea of the Sabbath (Mk 15:42) with that of the Passover (Jn 19:14a) in order to illustrate the Lucan idea of going to Jerusalem (cf. Acts 25:11g), a journey which was required for the Passover, and not for the Sabbath. The motif of about the sixth hour (ὥρα + ἦν + ὡσ* + ἕκτη: Jn 19:14b) was borrowed from Lk 23:44. The motif of the Jews shouting that Pilate should take Jesus away (κρα* + αἴρω: Jn 19:15bc) was borrowed from Lk 23:18. The motif of the Jews again wanting Pilate to crucify Jesus (σταύρωσον αὐτόν: Jn 19:15d) was borrowed from Mk 15:14. The concluding idea of the Jewish chief priests somewhat surprisingly invoking Caesar (Καίσαρα) as their king (Jn 19:15g-i) illustrates the concluding Lucan idea of Paul appealing to Caesar as his judging authority (Acts 25:11i-12).

5.5.  Jn 19:16-24 (cf. Acts 25:13-26:8) The section Jn 19:16-24, with its main themes of Pilate handing Jesus over to the Jews, Jesus himself bearing his cross to the Roman-named place which also had a Hebrew name, having crucified Jesus, crucifying with Jesus two others from this side and from that side, Jesus being in the middle, Pilate writing a Roman-style inscription with the charge against Jesus, referring to Jesus as the Nazorean, the king of the Jews, many Jews reading the title because the place was close to Jerusalem and it was written first in Hebrew, the chief priests not willing to affirm that Jesus was the king of the Jews, Jesus having been judged by Pilate as the king of the Jews, the soldiers taking Jesus’ clothes and making four parts, Jesus’ unsewn tunic, and a scriptural quotation being fulfilled, sequentially illustrates the main themes of the corresponding section Acts 25:13-26:8. The opening idea of (a) then (b) Pilate handing Jesus over to the Jews (Jn 19:16) illustrates the opening Lucan idea of (a) after some days (b) Festus laying Paul’s case before the Jewish king Agrippa (Acts 25:13-14c). The particular motif of Pilate handing Jesus over to the Jews to be crucified (Jn 19:16ab) was borrowed from Mk 15:15 (παρέδωκεν *τόν + ἵνα σταυρωθῇ)32 and conflated with Lk 23:25 (αὐτοί).33 The motif of taking Jesus (παραλαμβάνω + τὸν Ἰησοῦν: Jn 19:16c) was borrowed from Mt 27:27. The subsequent partly non-synoptic idea of (a) Jesus himself alone (diff. Mk 15:21 parr.: Simon) (b) bearing his cross (c) to the Gentile-named place 32 Cf. J. Beutler, Johannesevangelium, 493. 33 Cf. ibid.

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(τόπον), (d) which also had a Hebrew name (Jn 19:17; diff. Mk 15:22 par. Mt  27:33: Semitic name translated into Greek), illustrates the subsequent Lucan idea of (a) Paul being left behind in prison and defending himself alone (b) against the charge of a capital crime (cf. Acts 25:7-8), (c) and being given a Roman-style opportunity (τόπον) (d) against the presumably Hebrew-speaking chief priests from Jerusalem concerning some questions about their own religion (Acts 25:14d-19a). The particular motif of bearing Jesus’ cross (αυτ* + τὸν σταυρόν: Jn 19:17a) is post-synoptic (cf. Mk 15:21 parr.). The motif of going to what is called the Place of a Skull, which is called Golgotha (ἐξέρχομαι + εἰς + λεγόμενον + Κρανίου Τόπο* + λέγω + Γολγοθᾶ: Jn 19:17b-d), was borrowed from Mt 27:32-33. The subsequent idea of having crucified Jesus, who presumably still lived (Jn 19:18a; cf. 19:26-30), illustrates the subsequent Lucan idea of Jesus having died, although Paul asserted him to live (Acts 25:19b-d). The particular motif of having crucified Jesus there (ἐσταύρωσαν + αὐτόν: Jn 19:18a) was borrowed from Lk 23:33. The subsequent idea of crucifying with Jesus two others, from this side and from that side (Jn 19:18b), in a graphic way illustrates the subsequent Lucan idea of Festus being confused in the discussion of such things (Acts 25:20). The particular motif of crucifying with Jesus two others, one from this side and one from that side (αὐτός + δύο: Jn 19:18b) was borrowed from Mt 27:38. The subsequent non-synoptic idea of Jesus being in the middle (Jn 19:18c) illustrates the subsequent Lucan idea of Paul being in the centre of attention as an extraordinary man (Acts 25:21-25). The subsequent partly non-synoptic idea of Pilate, surprisingly, apparently himself writing (γράφω) a Roman-style titulus with the charge against Jesus (Jn 19: 19a-c)34 illustrates the subsequent Lucan idea of Felix writing a Roman-style report with the charges against Paul (Acts 25:26-27). The particular motif of placing on the cross a written charge against Jesus, ‘Jesus, the king of the Jews’ (*τίθημι + ἐπι* + γεγραμμέν* + Ἰησοῦς + ὁ βασιλεὺς τῶν Ἰουδαίων: Jn 19:19), was borrowed from Mt 27:37.35 The subsequent idea of (a) Pilate referring to Jesus (b) as the Nazorean, (c) the king of the Jews (βασιλεύς + Ἰουδαίων: Jn 19:19d), illustrates the subsequent

34 Cf. B. M. Stovell, Mapping, 289; R. Vignolo, ‘Quando il libro diventa archivio – e quando decostruire glorifica: Il cartello della croce (Gv 19,16b-22) come vettore cristologico e scritturistico della testimonianza giovannea’, RivB 63 (2015) 465–512 (esp. 466). 35 Cf. J. W. Barker, John’s Use, 113.

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Lucan idea of (a) Paul referring to Agrippa (b) as the well-versed in Judaism (c) king of the Jews (Acts 26:1-3). The subsequent non-synoptic idea of (a) many Jews ( Ἰουδαῖοι) reading the title (b) because the place was close to Jerusalem, and it was written in Hebrew, (c) Latin, and Greek (Jn 19:20) illustrates the subsequent Lucan idea of (a) all the Jews knowing (b) the way of life spent from the beginning among the Jews and in Jerusalem (c) by the presumably Roman-named and Greek-speaking Paul (Acts 26:4). The subsequent idea of (a) the chief priests not willing to affirm that Jesus was the king of the Jews, (b) but that he said that he is the king of the Jews (Jn 19:21), illustrates the subsequent Lucan idea of (a) the Jews from Jerusalem not willing to testify (b) that Paul from the beginning lived according to the strictest sect of the Jews (Acts 26:5). The particular motif of the chief priests saying that Jesus is not the king of the Jews (ἔλεγον + οἱ ἀρχιερεῖς + βασιλεύς + εἰμί: Jn 19:21) was borrowed from Mt 27:41-42. The subsequent idea of Jesus having been judged by Pilate as the king of the Jews (Jn 19:22) illustrates the subsequent Lucan idea of Paul having stood on trial because of his hope in the messianic promise concerning Israel (Acts 26:6; cf. 26:7). The subsequent partly non-synoptic idea of the soldiers taking Jesus’ clothes and making four (diff. Mk 15:24 parr.: no number) parts, to each soldier a part (Jn 19:23a-d), in a graphic way illustrates the subsequent Lucan idea of the twelve-tribe Israel (Acts 26:7a), which was divided by civil rulers into tetrarchies (cf. Jos. Ant. 17.188-189, 317-321 etc.). The particular motif of the soldiers, when they crucified Jesus, dividing his clothes into parts (ἐσταύρωσαν + τὰ ἱμάτια αὐτοῦ + μερ*: Jn 19:23a-d) was borrowed from Lk 23:33-34. The subsequent partly non-synoptic idea of Jesus’ unsewn tunic, which was woven as a whole from the top, which was not divided (diff. Mk 15:24 parr.), but lots were cast for it (Jn 19:23e-24d), with the use of the liturgical motifs of the priestly tunic, which was not sewn (χιτών + ῥα*: Jos. Ant. 3.161), but woven as a whole (ὑφαντός + ὅλος: Exod 39:22[36:29] LXX) from the neck (Jos. Ant. 3.161: ὑφαίνω), and not divided, but only having apertures (σχιστός: Jos. Ant. 3.161),36 as well as casting lots (λαγχάνω: Lk 1:9 etc.), illustrates the subsequent Lucan idea of Israel worshipping God and hoping to attain its unity (Acts 26:7a-c).

36 Cf. R. E. Brown, The Gospel According to John (xiii–xxi): Introduction, Translation, and Notes (AB 29A; Doubleday: Garden City, NY 1970), [vol. 2,] 920–921.

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The particular motif of casting lots for Jesus’ clothes (Jn 19:24c) is post-synoptic (cf. Mk 15:24 parr.). The subsequent idea of a scriptural quotation (Ps 22[21]:19 LXX: διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον)37 being fulfilled (Jn 19:24e-i) illustrates the subsequent Lucan idea of Israel’s scriptural hope being fulfilled in God raising the dead (Acts 26:7d-8).

5.6.  Jn 19:25-42 (cf. Acts 26:9-17) The section Jn 19:25-42, with its main themes of Jesus’ mother and other Jewish Christian women standing by the cross of Jesus, Jesus seeing the suffering mother and the bystanding disciple whom Jesus loved, telling the suffering woman to accept the disciple whom Jesus loved as a son, telling the disciple whom Jesus loved to accept the suffering mother, saying that the Scripture concerning giving to the thirsty person vinegar to drink must be fulfilled and accomplished in him, bowing his head down and giving over the Spirit, not breaking Jesus’ legs, pricking the side of Jesus with a spear, seeing and bearing witness, the bones of Jesus not being broken, the believers in the future seeing the pierced one, and taking the body of Jesus from Pilate, sequentially illustrates the main themes of the corresponding section Acts 26:9-17. The partly non-synoptic idea of (a) the mother of Jesus (diff. Mk 15:40 parr.) (b) and other Jewish Christian women (γυνή: cf. Jn 19:26) (c) standing by (diff. Mk 15:40 parr.: at a distance from)38 the cross of Jesus (Jn 19:25) illustrates the Lucan idea of (a) the Jewish Christian community, presumably including the mother of Jesus (ἡ μήτηρ + τοῦ Ἰησοῦ: cf. Acts 1:14) (b) and other Jewish Christian women (γυνή: cf. Acts 1:14; 8:3), (c) being persecuted (διώκω) by Paul (Acts 26:9-11), and in this way being spiritually united with the persecuted Jesus (cf. Acts 26:15: διώκω). The particular motif of women standing at a distance from the cross of Jesus (εἱστήκεισαν: Jn 19:25a) was borrowed from Lk 23:49 and reworked to convey the idea of standing by the cross of Jesus (Jn 19:25). The

37 Cf. M. J. J. Menken, ‘The Use of the Septuagint in Three Quotations in John: Jn 10,34; 12,38; 19,24’, in C. M. Tuckett (ed.), The Scriptures in the Gospels (BETL 131; Leuven University and Peeters: Leuven 1997), 367–393 (esp. 369, 386–392); B. G. Schuchard, ‘Form versus Function: Citation Technique and Authorial Intention in the Gospel of John’, in A. D. Myers and B. G. Schuchard (eds.), Abiding Words: The Use of Scripture in the Gospel of John (RBS 81; SBL: Atlanta 2015), 23–45 (esp. 28–29); J. Zumstein, Johannesevangelium, 719 n. 187. 38 Cf. Z. Grochowski, Discepolo, 289; J. Zumstein, Johannesevangelium, 721–722.

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motif of apparently Jesus’ mother, Mary related to Jesus’ family, and Mary Magdalene (μήτηρ + καὶ Μαρία + Μαρία ἡ Μαγδαληνή: Jn 19:25) was borrowed from Mk 15:40 par. Mt 27:56, as well as conflated with the name of Cleopas, which was changed from the typically Gentile version (Κλεοπᾶς: Lk 24:18) to a Semitic one (Κλωπᾶς: Jn  19:25) in order to illustrate the idea of Jewish Christian believers (Acts 26:9-11). By suggesting that not the mother of Jesus, but Mary the wife of Clopas, who was her sister (Jn 19:25), was identical with Mary the mother of James and Jesus’ other brothers (cf. Mk 15:40 parr.), John could present not James and Jesus’ other brothers (cf. Jn 2:12), but the disciple whom Jesus loved as Jesus’ true spiritual successor (Jn 19:26-27; diff. 7:5). The subsequent idea of (a) Jesus seeing (ὁράω) (b) the suffering mother (c) and the bystanding disciple whom Jesus loved, (d) as well as telling the suffering woman to accept the disciple whom Jesus loved as a son (Jn 19:26) illustrates the subsequent Lucan idea of (a) the risen Jesus illuminating, so presumably seeing, (b) the persecuting the Jewish Christian community, (c) approaching Paul, (d) as well as causing Paul, persecuting the Jewish Christian community, to fall humbly to the ground as a sign of conversion (Acts 26:12-14a). The subsequent idea of Jesus telling (λέγω) the disciple whom he loved to accept the suffering mother (Jn 19:27) illustrates the subsequent Lucan idea of Jesus telling Saul to no longer persecute (διώκω) the Jewish Christian community (Acts 26:14b-e; cf. 26:11: διώκω). The particular motif of Jesus presenting his mother in a spiritual way (ἴδε ἡ μήτηρ *ου: Jn 19:27b), presumably as representing the believing community (cf. Acts 26:14b-e), was borrowed from Mk 3:34.39 The subsequent partly non-synoptic idea of (a) Jesus ( Ἰησοῦς) saying (λέγω) (b) that the Scripture concerning giving to the thirsty person vinegar to drink, quite surprisingly put on hyssop, (c) must be fulfilled and accomplished in him (Jn 19:28-30c) with the use of the scriptural motifs of (b) inflicting suffering by giving to the thirsty person vinegar to drink (διψάω + ὄξος: Ps 69[68]:22 LXX),40 as well as using hyssop (ὕσσωπος), which was used by the Jews for bloody rituals and purifications (Exod 12:22; Num 19:18; Ps 51[50]:9 LXX etc.),41 illustrates the subsequent Lucan idea of (a) the Lord saying (b) that the zealous Jew Saul (cf. Acts 26:14) persecutes (c) Jesus himself (Acts 26:15). The particular motif of the accomplishment of all things written in Scripture in putting Jesus to 39 Cf. J. Beutler, Johannesevangelium, 504. 40 Cf. R. D. Aus, Essays in the Judaic Background of Mark 11:12-14, 20-21; 15:23; Luke 1:37; John 19:28-30; and Acts 11:28 (Studies in Judaism; University Press of America: Lanham [et al.] 2015), 119–120. 41 Cf. ibid. 128–132, 140.

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death (πάντα + τελέω + γρα*: Jn 19:28a-c.30c)42 was borrowed from Lk 18:31 (cf. Acts 13:29).43 The motif of giving to Jesus a sponge filled with vinegar put on a plant (σπόγγον + ὄξους + περιθέ*: Jn 19:29) was borrowed from Mk 15:36 par. Mt 27:48 and conflated with Lk 23:36 (προσφέρω + αὐτός). The subsequent partly non-synoptic idea of Jesus bowing his head down and handing over the Spirit (cf. Jn 7:39: τὸ πνεῦμα),44 presumably to the disciple whom Jesus loved (Jn 19:30de; cf. 19:27; diff. Lk 23:46: to the Father),45 with the use of the motif of the divine Spirit causing the resurrection of Jesus and the believers (cf. Rom 8:11 etc.) in a graphic way illustrates the subsequent Lucan idea of the heavenly Jesus from above (cf. Acts 26:13-15) telling Paul to arise (Acts 26:16a). The particular motif of Jesus handing over the spirit (παρα* + τὸ πνεῦμα: Jn 19:30e) was borrowed from Lk 23:4646 and conflated with Mt 27:50 (*κεν τὸ πνεῦμα). The subsequent partly non-synoptic idea of not breaking Jesus’ legs (Jn 19: 31-33) in a graphic way illustrates the subsequent Lucan idea of Paul standing on his feet (Acts 26:16b). The particular motif of acting because it was the day of Preparation for the Sabbath (ἐπεί + παρασκευή + ἦν + * σάββατον: Jn 19:31a-c) was borrowed from Mk 15:42. The motif of asking Pilate (Πιλᾶτος: Jn 19:31d) is post-synoptic (cf. Mk 15:43 parr.). The motif of other being crucified with Jesus (συσταυρόω: Jn 19:32c) was borrowed from Mk 15:32 par. Mt 27:44. The motif of Jesus having already died (ἤδη + τεθνηκ*: Jn 19:33c) was borrowed from Mk 15:44 and conflated with Acts 25:19 ( Ἰησοῦς + τεθνηκότ*). The subsequent partly non-synoptic idea of (a) a soldier pricking the side of Jesus with a spear, which was presumably handled with the soldier’s hand, (b) and 42 Cf. F. O. Parker Jr., ‘Is the Subject of τετέλεσται in John 19,30 “It” or “All Things”?’, Bib 96 (2015) 222–244 (esp. 223–228). 43 Cf. R. Bergmeier, ‘Bedeutung’, 95. 44 The copyists of 𝔓66, ‫א‬, et al. applied the scribal nomen sacrum to πνευμα in Jn 19:30, most likely regarding πνευμα in this text as referring to the divine Spirit: cf. P. W. Comfort, A Commentary on the Manuscripts and Text of the New Testament (Kregel: Grand Rapids 2015), 274. Cf. also F. Nobilio, ‘La transmission répétée de l’Esprit’, in G. Van Belle, M. Labahn, and P. Maritz (eds.), Repetitions and Variations in the Fourth Gospel: Style, Text, Interpretation (BETL 223; Peeters: Leuven · Paris · Walpole 2009), 321–345 (esp. 322–324); J. Beutler, Johannesevangelium, 506; A. Dettwiler, ‘The Holy Spirit in the Gospel of John from a Western Perspective’, in P. Dragutinović [et al.] (eds.), The Holy Spirit and the Church according to the New Testament: Sixth International EastWest Symposium of New Testament Scholars, Belgrade, August 25 to 31, 2013 (WUNT 354; Mohr Siebeck: Tübingen 2016), 149–171 (esp. 150, 167). 45 Cf. J. Zumstein, Johannesevangelium, 728. 46 Cf. J. Beutler, Johannesevangelium, 506.

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the one who saw (ὁράω), (c) bearing witness (μαρτυρ*), so that people may believe (Jn 19:34-35), illustrates the subsequent Lucan idea of (b) Jesus having been seen by Paul, (a) and appointing him with his hand (*χειρίζομαι) (c) to be a witness (Acts 26:16cd). The particular motif of someone pricking the side of Jesus with a spear, so that blood and water came out (λόγχη + αὐτοῦ + τὴν πλευράν + ἔνυξεν + καὶ ἐξῆλθεν + αἷμα + καί + ὕδωρ: Jn 19:34), may have been borrowed from Mt 27:49 ‫א‬, B et al.,47 if this relatively strongly attested Matthean longer reading is original.48 The motif of the coming of blood and water out of Jesus (*έρχομαι + αἷμα + καί + ὕδωρ: Jn 19:34b) was borrowed from 1 Jn 5:6.49 The subsequent idea of the fulfilment of the Scripture concerning the bones of Jesus not being broken (Jn 19:36; cf. Exod 12:10.46; Num 9:12 LXX: ὀστοῦν οὐ + συντρίβω + αὐτοῦ),50 thus enabling him to stand on his legs (cf. Jn 19:31-33), illustrates the subsequent Lucan idea of Paul having seen the risen Jesus and himself as standing on his feet (Acts 26:16e; cf. 26:13-14.16a-c). The subsequent idea of the fulfilment of the Scripture concerning the believers in the future seeing (fut. ὁράω) the pierced one (Jn 19:37; diff. Zech 12:10 LXX: ἐπιβλέπω) illustrates the subsequent Lucan idea of Paul in the future seeing the signs of the risen Jesus (Acts 26:16f). The quotation in Jn 19:37 was borrowed from Zech 12:10.51

47 Cf. J. R. Michaels, The Gospel of John (NICNT; William B. Eerdmans: Grand Rapids · Cambridge 2010), 967–969. 48 Cf. P. W. Comfort, Commentary, 176–177; D. M. Gurtner, ‘Water and Blood and Matthew 27:49: A Johannine Reading in the Matthean Passion Narrative?’, in D. M. Gurtner, J. Hernández, Jr., and P. Foster (eds.), Studies on the Text of the New Testament and Early Christianity, Festschrift M. W. Holmes (NTTSD 50; Brill: Leiden · Boston 2015), 134–150. 49 Cf. U. C. von Wahlde, John, vol. 1, Introduction, Analysis, and Reference (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 379–380. 50 Cf. M. J. J. Menken, ‘Die jüdischen Feste im Johannesevangelium’, in M. Labahn, K. Scholtissek, and A. Strotmann (eds.), Israel und seine Heilstraditionen im Johannesevangelium, Festschrift J. Beutler (Ferdinand Schöningh: Paderborn [et al.] 2004), 269–286 (esp. 284–285); J. Zumstein, Johannesevangelium, 730, 734. 51 Cf. W. R. Bynum, The Fourth Gospel and the Scriptures: Illuminating the Form and Meaning of Scriptural Citation in John 19:37 (NovTSup 144; Brill: Leiden · Boston 2012), 139–169; A. Kubiś, The Book of Zechariah in the Gospel of John (EBib, ns 64; J. Ga­ balda: Pendé 2012), 171–181; R. Sheridan, ‘They Shall Look Upon The One They Have Pierced: Intertextuality, Intra-Textuality and Anti-Judaism in John 19:37’, in C. A. Evans and J. J. Johnston (eds.), Searching the Scriptures: Studies in Context and Intertextuality (LNTS 543; Bloomsbury T&T Clark: London [et al.] 2015), 191–209 (esp. 194–198).

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The subsequent partly non-synoptic idea of Joseph of Arimathea taking (αἴρω) the body of Jesus from the hostile Jews and from Pilate (Jn 19:38)52 illustrates the subsequent Lucan idea of Jesus taking away (ἐξαιρέομαι) Paul from the Jewish people and from the Gentiles (Acts 26:17a). The particular motif of Joseph of Arimathea asking Pilate (Jn 19:38ab) was borrowed from Mk 15:43 (Πιλᾶτος + Ἰωσὴφ ὁ ἀπὸ Ἁριμαθαίας) and conflated with Mt 27:57 (μαθητ* + Ἰησοῦ).53 The motif of Joseph asking for the body of Jesus and, after the consent of Pilate, taking the body (τὸ σῶμα τοῦ Ἰησοῦ + καί + τὸ σῶμα: Jn 19:38d-g) was borrowed from Mt 27:58-59. The subsequent partly non-synoptic idea of (a) the Greek-named Jew Nicodemus being no more afraid of the Jews (diff. Jn 3:2: by night),54 but coming and caring for the body of Jesus (b) by binding it in Egyptian-style textile bands with the huge amount of a hundred Roman pounds of perfumes, thus apparently embalming it (ἐνταφιάζω: cf. Gen 50:2 LXX; cf. also Jn 12:7) (c) in an allegedly Jewish way,55 and laying Jesus in an Israel-related garden (κῆπος: cf. Ezek 36:35 LXX; Jn 18:1), respecting the Jewish day of Preparation (Jn 19:39-42), illustrates the subsequent Lucan idea of (a) Paul being sent (c) to the Jewish people (b) and to the Gentiles (Acts 26:17b). The particular motif of taking the body of Jesus (λαμβάνω + τὸ σῶμα: Jn 19:40a) was borrowed from Mt 27:59. The motif of binding the body of Jesus in linen clothes (ὀθόνια: Jn 19:40b) was borrowed from Lk 24:12. The motif of using perfumes for the body of Jesus (ἀρώματα: Jn 19:40b) was borrowed from Lk 23:56. The motif of using perfumes while preparing the body for burial (ἐνταφιάζω: Jn 19:40d) was borrowed from Mt 26:12. The motif of laying the body of Jesus in a new tomb on the day of Preparation (Jn 19:41c-42) was borrowed from Mt 27:60 (μνημεῖον + καινός + ἔθηκ*)56 and conflated with Lk 23:53-54 (οὐ*πω + οὐδείς + ἦν + παρασκευή). From the linguistic point of view, the noun ἔθος was used in the Fourth Gospel only once (in Jn 19:40), whereas Luke used it 3 times in his Gospel and 7 times in Acts (cf. also Hebr 10:25). In the meaning of a Jewish custom (as in Jn 19:40), it 52 Cf. Z. Grochowski, Discepolo, 345–347. 53 Cf. J. Beutler, Johannesevangelium, 510; J. W. Barker, John’s Use, 113; R. Bergmeier, ‘Bedeutung’, 95. 54 Cf. Z. Grochowski, Discepolo, 388–390. 55 Cf. J. Zangenberg, ‘“Buried According to the Customs of the Jews”: John 19:40 in Its Material and Literary Context’, in G. Van Belle (ed.), The Death of Jesus in the Fourth Gospel (BETL 200; Leuven University: Leuven and Peeters: Leuven · Paris · Dudley, Mass. 2007), 873–900 (esp. 887–888). 56 Cf. J. W. Barker, John’s Use, 113.

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was used by Luke 2 times in his Gospel and 6 times in Acts. Therefore, it is typically Lucan.57 Accordingly, it was most likely borrowed by John from the Lucan work, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the work of Luke.

5.7.  Jn 20:1-18 (cf. Acts 26:18-20) The section Jn 20:1-18, with its main themes of Mary Magdalene coming in darkness and seeing the stone removed, running from the tomb to Simon Peter and to the disciple whom Jesus loved, Peter and the disciple whom Jesus loved going and running to the tomb, the disciple whom Jesus loved joining Simon Peter in going into the tomb, seeing the signs of the risen Jesus and believing, Mary seeing angels and the standing Jesus who persuaded her of Jesus’ resurrection, turning to Jesus, speaking with him in Hebrew, which is then translated into Greek, as well as being sent to announce that she saw the Lord and that Jesus goes up from this world to God, sequentially illustrates the main themes of the corresponding section Acts 26:18-20. The partly non-synoptic idea of Mary Magdalene coming in the early part of the day, when there was still darkness (σκοτ*), and nevertheless surprisingly seeing the stone removed (Jn 20:1), illustrates the Lucan idea of the believers having their eyes opened and turning from darkness to light (Acts 26:18ab). The particular motif of the first days of the week (τῇ δὲ μιᾷ τῶν σαββάτων: Jn 20:1a) was verbatim borrowed from Lk 24:1 and conflated with Mk 16:2 (πρωΐ). The motif of Mary Magdalene coming to the tomb (Jn 20:1ab) was borrowed from Mt 28:1 (Μαρια* ἡ Μαγδαληνή + ἔρχομαι)58 and conflated with Mk 16:2 (τὸ μνημεῖον). The motif of seeing the stone removed (Jn 20:1cd) was borrowed from Mk 16:4 (*βλέπω) and conflated with Lk 24:2 (τὸν λίθον + τοῦ μνημείου). The subsequent idea of Mary Magdalene running from the tomb to Simon Peter and to the disciple whom Jesus loved (Jn 20:2) illustrates the subsequent Lucan idea of the believers turning from the domain of Satan to God (Acts 26:18c). The particular motif of Mary Magdalene running to Peter and another disciple of Jesus, and speaking to them (Jn 20:2a-d) was borrowed from Mt 28:8 (τρέχω + μαθητής) and conflated with Mk 16:7 (Πέτρος + λέγω). The motif of the place where they laid Jesus (*που ἔθηκαν αὐτόν: Jn 20:2g) was borrowed from Mk 16:6. The subsequent idea of (a) Peter (b) and the disciple whom Jesus loved (c) going and running together to the tomb (Jn 20:3-4) illustrates the subsequent Lucan 57 Cf. A. Denaux, R. Corstjens, and H. Mardaga, Vocabulary, 181. 58 Cf. J. W. Barker, John’s Use, 113.

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idea of (a) both the Jewish people (b) and the Gentiles (cf. Acts 26:17) (c) receiving forgiveness of sins (Acts 26:18d). Therefore, John’s surprising use of the verb φιλέω, and not ἀγαπάω (cf. Jn 13:23; 19:26; 21:7.20), in the phrase ‘the disciple whom Jesus loved’ (Jn 20:2; cf. 20:3-10) reflects the general, not entirely positive (cf. Acts  26:17) reference to the Jews and the Gentiles (unlike Silas, Paul, Aristarchus, and the Gentile centurion on the ship, who are elsewhere alluded to by the Johannine character of the disciple whom Jesus loved) in Acts 26:18. For the same reason, the idea of the disciple who believed as coming to the tomb first (Jn 20:4; cf. 20:8)59 illustrates the Lucan idea of the believers receiving forgiveness of sins through faith (Acts 26:18de). The particular motif of Peter coming and running to the tomb (*έρχομαι + Πέτρος + τὸ μνημεῖον + *έδραμεν: Jn 20:3-4) was borrowed from Lk 24:12.24.60 The subsequent idea of (a) the disciple whom Jesus loved (b) joining the Jewish-named Simon Peter in going into the tomb (Jn 20:5-8b) illustrates the subsequent Lucan idea of (a) the believers (b) receiving a share among the Jewish sanctified ones (Acts 26:18e). The particular motif of stooping and seeing the linen cloths only (καὶ παρακύψας βλέπει + τὰ ὀθόνια: Jn 20:5a-c; cf. 20:6-7) was borrowed from Lk 24:12.61 The motif of going into the tomb (εἰσέρχομαι + εἰς τὸ μνημεῖον: Jn 20:6c) was borrowed from Mk 16:3. The motif of a piece of cloth being wrapped (ἐντυλίσσω: Jn 20:7c) was borrowed from Lk 23:53 par. Mt 27:59. The subsequent idea of the disciple whom Jesus loved seeing the signs of the risen Jesus and believing (πίστ*), and thus both the disciple whom Jesus loved and Simon Peter understanding Scripture (Jn 20:8c-10),62 illustrates the subsequent Lucan idea of the believers having faith (πίστ*) in Jesus (Acts 26:18f), and thus receiving a share with the Jewish Christians (cf. Acts 26:18e). The particular motif of the disciples understanding the Scripture that Jesus must rise from the dead (Jn 20:9) was borrowed from Lk 24:45-46 (γραφή + ἐκ νεκρῶν + ἀναστῆναι),63 as well as conflated with Mk 8:31 par. Lk 24:7 (δεῖ + ἀναστῆναι)

59 Cf. J. L. Resseguie, ‘The Beloved Disciple: The Ideal Point of View’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies, 537–549 (esp. 545). 60 Cf. J. Beutler, Johannesevangelium, 514; W. E. S. North, ‘Points and Stars: John and the Synoptics’, in ead., A Journey Round John: Tradition, Interpretation, and Context in the Fourth Gospel (LNTS 534; Bloomsbury T&T Clark: London [et al.] 2015), 207–219 (esp. 215). 61 Cf. W. E. S. North, ‘Points’, 215. 62 Cf. N. Farelly, The Disciples in the Fourth Gospel: A Narrative Analysis of their Faith and Understanding (WUNT 2.290; Mohr Siebeck: Tübingen 2010), 142–143. 63 Cf. W. E. S. North, ‘Points’, 216.

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and Mk 9:10 (ἐκ νεκρῶν ἀναστῆναι). The motif of Peter going away to himself (ἀπῆλθ* + πρός + *αὐτός: Jn 20:10) was borrowed from Lk 24:12.64 The subsequent idea of (a) Mary seeing angels in the place of the body of the dead Jesus, and then the standing Jesus, (b) who all persuaded her of Jesus’ resurrection (Jn 20:11-15), illustrates the subsequent Lucan idea of (b) Paul being persuaded (a) by the heavenly vision (Acts 26:19) of the risen Jesus (cf. Acts 26:13-18). Therefore, the non-synoptic location of the angels as flanking the body65 of Jesus (Jn 20:12; diff. Mt 16:5-6; Lk 24:4; Mt 28:2.6: being close to the place of Jesus’ body), together with the idea of Mary not recognizing the body of the risen Jesus (Jn 20:14; diff. Mt 28:9), illustrates the Lucan idea of Paul seeing Jesus in a heavenly body (Acts 26:19). The particular motif of Mary seeing two angels clothed in white clothes, sitting where the body of Jesus lay (Jn 20:12), was borrowed from Lk 24:3-4 (δύο + τὸ σῶμα τοῦ + Ἰησοῦ) and Lk 24:23 (ἄγγελοι), as well as conflated with Mt 28:1-3.6 (Μαρία + λευκός + καθ* + ὅπου ἔκειτο).66 The motif of the angels speaking to Mary (λέγω + γυνή: Jn 20:13ab) was borrowed from Mt 28:5. The motif of Mary seeing Jesus, and Jesus asking Mary why she seeks him (Jn 20:14c-15c) was borrowed from Mt 28:5.9 ( Ἰησοῦς + λέγω + ζητέω) and conflated with Lk 24:5 (τί + ζητει*). The subsequent idea of (a) the Hebrew-named Miriam (diff. Joh 20:1.11: Mary), after her turning to Jesus,67 speaking to him with the use of a low, Hebrew christological term (rabbouni),68 (b) which is then translated into Greek, (c) and being sent to announce (*ἀγγέλλω) in a Pauline way that she has seen the Lord (ἑώρακα + τὸν κύριον: cf. 1 Cor 9:1) (d) and that Jesus should not be touched any longer69 because he goes up to God (θεός: Jn 20:16-18) illustrates the subsequent Lucan idea of (a) presumably after his conversion, first among the Jews 64 Cf. J. Beutler, Johannesevangelium, 519; W. E. S. North, ‘Points’, 215. 65 It should be noted that John omitted the noun τόπος (‘place’) from Mk 16:6 par. Mt 28:6, thus relating the angels to Jesus’ body (its head and its feet), and not to its place. This fact was not taken into due consideration by I. J. de Hulster, ‘The Two Angels in John 20.12: An Egyptian Icon of Resurrection’, NTS 59 (2013) 20–49 (esp. 21); A. Kubiś, ‘Znaczenie pozycji aniołów w grobie Jezusa w J 20,12’, BibAn 6 (2016) 459– 463 (esp. 469, 478, 485). 66 Cf. J. W. Barker, John’s Use, 113. 67 Cf. F. Bargellini, ‘La «conversione dello sguardo»: studio di (ἐπι)στραφείς + verba videndi e dicendi nei vangeli’, RivB 63 (2015) 549–572 (esp. 558–559). 68 Cf. C. Tuckett, ‘Seeing and Believing in John 20’, in J. Krans [et al.] (eds.), Paul, John, and Apocalyptic Eschatology, Festschrift M. C. de Boer (NovTSup 149; Brill: Leiden · Boston 2013), 169–185 (esp. 181). 69 Cf. N. Farelly, Disciples, 159; C. Tuckett, ‘Seeing’, 181.

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(b) and then among the Gentiles, (c) Paul announcing (d) the need to turn to God (Acts 26:20). The particular motif of calling the woman Miriam (Μαριάμ: Jn 20:16a) was borrowed from Mt 28:1. The motif of calling Jesus rabbouni (ῥαββουνί: Jn 20:16c) was borrowed from Mk 10:51. The motif of ordering Mary Magdalene to go to Jesus’ brothers and speak to them (πορεύομαι + ἀδελφοί + μου + εἴπ*: Jn  20:17de) was borrowed from Mt 28:7.10.70 The motif of Mary Magdalene going from the tomb and announcing to the disciples (*έρχομαι + *αγγέλλω + τοῖς μαθηταῖς: Jn 20:18ab) was borrowed from Mt 28:8.

5.8.  Jn 20:19-31 (cf. Acts 26:21-32) The section Jn 20:19-31, with its main themes of the doors being locked for fear of the Jews, Jesus coming and standing into the middle, speaking in a Jewish way, showing his hands and his wounded side, the disciples rejoicing, Jesus greeting the disciples in a Jewish way and breathing on them in a scriptural way, the disciples forgiving sins, speaking about having seen the Lord, Thomas wanting to verify with his senses the resurrection of the crucified Jesus, Jesus saying to Thomas that he may verify the truth of Jesus’ resurrection with his senses, Thomas believing in Jesus, Jesus questioning him, having done many other signs in the presence of his disciples, these signs having been written in the book so that the audience may believe, the audience believing in Jesus as the Christ and the Son of God, believing, and having life in the name of Jesus, sequentially illustrates the main themes of the corresponding section Acts 26:21-32. The idea of (a) the evening time, in which the doors were locked (b) for fear of the Jews ( Ἰουδαῖοι: Jn 20:19a-c), illustrates the Lucan idea of (a) the Jews seizing Paul (b) and trying to kill him (Acts 26:21). The subsequent idea of (a) Jesus coming (b) and standing (ἔστη*) (c) into the middle, presumably among the disciples (Jn 20:19de), illustrates the subsequent Lucan idea of (a) Paul experiencing help from God, (b) standing, (c) and testifying to both small and great (Acts 26:22a-c). The particular motif of Jesus in the evening of that day standing in the middle and saying to the disciples, ‘Peace to you’ (ἔστη + μέσος + καὶ λέγει αὐτοῖς· εἰρήνη ὑμῖν: Jn 20:19e-g), was borrowed from Lk 24:36.71 The subsequent idea of (a) Jesus speaking (λέγω) (b) in a Jewish way, ‘Peace to you’ (Jn 20:19fg; cf. Jer 29[36]:7 LXX etc.: εἰρήνη ὑμῖν), illustrates the subsequent 70 Cf. J. W. Barker, John’s Use, 24, 113; R. Bergmeier, ‘Vier johanneische Fragen’, BZ, nf 61 (2017) 104–128 (esp. 112). 71 Cf. J. Beutler, Johannesevangelium, 524.

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Lucan idea of (a) Paul speaking (b) about the things foretold by the prophets and Moses (Acts 26:22d-g). The subsequent idea of Jesus showing his hands and his wounded side (Jn 20:20ab; cf. 19:34) illustrates the subsequent Lucan idea of Christ being subject to suffering (Acts 26:23a). The particular motif of Jesus, having said this, showing his hands and another part of his body (καὶ τοῦτο εἰπὼν ἔδειξεν τὰς χεῖρας καί: Jn 20:20ab) was borrowed from Lk 24:40. The subsequent idea of the disciples rejoicing, having seen the Lord (Jn 20:20cd), illustrates the subsequent Lucan idea of Christ rising from the dead (Acts 26:23b). The particular motif of the joy of the disciples (χαρ*: Jn 20:20c) was borrowed from Lk 24:41.72 The subsequent idea of Jesus greeting the disciples in a Jewish way, ‘Peace be with you’, sending them, and in a scriptural way breathing on them and giving them the Holy Spirit (Jn 20:21-22) with the use of the scriptural motif of the Spirit breathing on the dead Israelites (Ezek 37:9 LXX: ἐμφυσάω + πνεῦμα)73 illustrates the subsequent Lucan idea of Jesus proclaiming light to the Jewish people (Acts 26:23cd). The particular motif of Jesus again speaking to the disciples (εἶπεν + αὐτοῖς: Jn 20:21a) was borrowed from Lk 24:41. From the linguistic point of view, the phrase λαμβάνω + πνεῦμα + ἅγιον was used in the Fourth Gospel only once (in Jn 20:22), whereas Luke used it 8 times in Acts. Accordingly, it was most likely borrowed by John from the Acts of the Apostles, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles. The subsequent idea of the disciples forgiving (ἀφ*) sins (ἁμαρτίαι) to various people (Jn 20:23) illustrates the subsequent Lucan idea of Jesus proclaiming light to the Gentiles (Acts 26:23d), so that they may presumably receive forgiveness of sins (cf. Acts 26:18). The particular motif of forgiving sins, so that they are forgiven (Jn 20:23), was borrowed from Lk 5:20-21.23-24; 7:47-49

72 Cf. ibid. 73 Cf. R. A. Culpepper, ‘Designs for the Church in John 20,19-23’, in J. Verheyden [et al.] (eds.), Studies in the Gospel of John and Its Christology, Festschrift G. Van Belle (BETL 265; Peeters: Leuven · Paris · Walpole 2014), 501–518 (esp. 511); B. N. Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Fortress: Minneapolis 2015), 172–173; M. Marcheselli, ‘Echi d’Ezechiele nel vangelo di Giovanni’, in id., Studi sul vangelo di Giovanni: Testi, temi e contesto storico (AnBibSt 9; Gregorian & Biblical: Roma 2016), 213–219 (esp. 217).

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(ἀφίημι + ἁμαρτίας + ἀφέωνται) and conflated with the thematically related bipartite formula Mt 18:18 (*άν + *άν).74 The subsequent idea of (a) the disciples speaking (λέγω) (b) about having seen the Lord (c) to the Jewish-named Thomas, (d) who was also called ‘twin’ in Greek (Jn 20:24-25b), illustrates the subsequent Lucan idea of (a) Paul speaking in his defence (*λογέομαι: Acts 26:24a), (b) presumably about having seen the Lord (cf. Acts 26:15-16), (c) to both the Jewish people (d) and the Gentiles (cf. Acts 26:17.20.23). The subsequent idea of Thomas repeatedly asserting that unless he with his senses verifies the resurrection of the crucified Jesus, he will not believe (Jn 20:25c-g),75 illustrates the subsequent Lucan idea of Festus exclaiming with a loud voice that Paul, with his apology of the resurrection of the suffering Jesus, is mad (Acts 26:24b-d). The subsequent idea of (a) Jesus ironically saying to Thomas that he may follow his absurd procedure (b) to verify the reality of Jesus’ resurrection (Jn 20: 26-27)76 illustrates the subsequent Lucan idea of (a) Paul saying to Festus that Paul utters words (b) of truth (a’) and rationality (Acts 26:25). The particular motif of the glorified Jesus being seen by the disciples after eight days (μετά + ἡμέραι + ὀκτώ: Jn 20:26a) was borrowed from Lk 9:28. The motif of Jesus saying to the disciple that he should see Jesus’ hands and touch him (λέγω + ἴδε* + τὰς χεῖράς μου καί: Jn 20:27a-e) was borrowed from Lk 24:38-39. Likewise, the following motif of Jesus exhorting the disciple not to be unbelieving (ἀπιστο*: Jn 20:27f) was borrowed from Lk 24:41. The subsequent idea of (a) Thomas in a scriptural way believing in Jesus as his Lord and his God (cf. Ps 35[34]:23 LXX: ὁ κύριός μου + καί + ὁ θεός μου),77 (b) but Jesus questioning his faith and blessing those who have not seen and yet believe (Jn 20:28-29)78 illustrates the subsequent Lucan idea of (a) the Jewish king knowing these things, presumably almost believing in them (cf. Acts 26:28),

74 Cf. J. Beutler, Johannesevangelium, 524; J. W. Barker, John’s Use, 49–56, 113; R. Bergmeier, ‘Bedeutung’, 95. 75 Cf. T. Popp, ‘Thomas: Question Marks and Exclamation Marks’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies, 504–529 (esp. 516–517). 76 Cf. D. Sylva, Thomas – Love as Strong as Death: Faith and Commitment in the Fourth Gospel (LNTS 434; Bloomsbury T&T Clark: London [et al.] 2013), 91. 77 Cf. R. Vorholt, Das Osterevangelium: Erinnerung und Erzählung (HeBS 73; Herder: Freiburg · Basel · Wien 2013), 291; T. Popp, ‘Thomas’, 519; J. Zumstein, Johannesevangelium, 766 n. 104. 78 Cf. C. Tuckett, ‘Seeing’, 173–175.

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(b) and Paul speaking to him boldly (Acts 26:26a-c). The particular motif of blessing those who have not seen and yet believe (μακάριοι + μή + ἰδόντες + πιστεύ*ντες: Jn 20:29de) was borrowed from 1 Pet 1:8; 3:14. The subsequent idea of (a) Jesus having done many other signs (b) in the sight of his disciples (Jn 20:30a) illustrates the subsequent Lucan idea of (a) none of these things (b) escaping notice of the king, because this was not done in a hidden corner (Acts 26:26d-f). The subsequent idea of these signs having been written in the book so that the audience may believe (πιστεύω: Jn 20:30b-31b) illustrates the subsequent Lucan idea of the Jewish king believing the scriptural prophets, who presumably foretold Jesus’ signs (Acts 26:27). The particular motif of believing in Jesus as the Son of God and, by believing, having life in his name (υἱός + τοῦ θεοῦ + ἵνα + πιστεύω + ζωήν + ἔχω + ὄνομα: Jn 20:31b-e) was borrowed from 1 Jn 5:13. The subsequent idea of the audience believing in Jesus as the Christ (Χριστ*), the Son of God (Jn 20:31c), with the use of the motif of the basic Christian belief in Jesus as the Messiah and the Son of God (cf. Rom 1:3-4; Mk 1:1; Jn 11:27 etc.)79 illustrates the subsequent Lucan idea of the Jewish king being almost persuaded to become a Christian (Acts 26:28).80 The subsequent, repeated idea of the audience believing (Jn 20:31d), presumably in Jesus as the Christ and the Son of God (cf. Jn 20:31c), illustrates the subsequent Lucan idea of the audience being almost persuaded to become Christians (Acts 26:29). The concluding idea of the audience having life in the name of Jesus (Jn 20:31e) illustrates the concluding Lucan idea of the audience being persuaded that Paul does not deserve death (Acts 26:30-32).

79 Cf. A. Denaux, ‘The Twofold Purpose of the Fourth Gospel: A Reading of the Conclusion to John’s Gospel (20,30-31)’, in J. Verheyden [et al.] (eds.), Studies, 519–536 (esp. 532–535). 80 Since Acts 26:27-28 describes the Jewish king as believing the scriptural prophets, and thus being almost persuaded to become a Christian, the syntactical argument that Jn 20:31a-c answers the Jewish question, ‘Who is the Christ, the Son of God?’ (cf. Jn 11:27 etc.), and not the Gentile one, ‘Who is Jesus?’, seems to be correct. Cf. M. D. Jensen, ‘John Is No Exception: Identifying the Subject of εἰμί and Its Implications’, JBL 135 (2016) 341–353 (esp. 348–349).

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Chapter 6. Jn 21 as a sequential hypertextual reworking of Acts 27–28 The Johannine concluding maritime-Roman story, from Jesus revealing himself at the Sea of Tiberias to the possibility of writing all things about Jesus in numerous books publicly accessible to the world (Jn 21), is a result of a sequential hypertextual reworking of the Lucan concluding maritime-Roman story: from Paul sailing for Italy to the possibility of preaching Jesus in scriptural terms in a way publicly accessible to the world (Acts 27–28).

6.1.  Jn 21:1-8 (cf. Acts 27) The section Jn 21:1-8, with its main themes of Jesus revealing himself at the Sea of Tiberias, Jewish-named disciples with the disciple whom Jesus loved resolving to go fishing and therefore getting into the boat, catching nothing during that night, the coming of the daybreak, the unrecognized Jesus standing on the beach, speaking to the disciples in the boat, expressing his concern that the ‘children’ have no food, persuading the disciples to cast the net, promising the disciples that they will find food, the disciples casting the net, not being able to draw the net with the large number of fish, the disciple whom Jesus loved telling Peter that this is the Lord, Simon Peter tying himself around and throwing himself into the sea, other disciples coming in a little boat, and dragging the net with the fish to the land, sequentially illustrates the main themes of the corresponding section Acts 27. The opening, surprisingly introduced1 thought that (a) after these things, (b) Jesus revealed himself at the Roman-named and emperor-related Sea of Tiberias (Jn 21:1; diff. 6:1: also Galilee) illustrates the opening Lucan thought that (a) when it was decided, (b) Paul sailed for Italy and was delivered to the centurion named Julius, who was of the imperial, Augustan Cohort (Acts 27:1).

1 Cf. A. Denaux, ‘The Twofold Purpose of the Fourth Gospel: A Reading of the Conclusion to John’s Gospel (20,30-31)’, in J. Verheyden [et al.] (eds.), Studies in the Gospel of John and Its Christology, Festschrift G. Van Belle (BETL 265; Peeters: Leuven · Paris · Walpole 2014), 519–536 (esp. 521–523); M. Marcheselli, ‘Tracce di autocoscienza di normatività nel Vangelo di Giovanni’, RStB 27 (2015), fasc. 2, 119–148 (esp. 144–146); J. Zumstein, Das Johannesevangelium (KEK 2; Vandenhoeck & Ruprecht: Göttingen 2016), 773–775.

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The subsequent idea of (a) Jewish-named disciples (b) with the disciple whom Jesus loved (cf. Jn 21:7) (c) resolving to go fishing, and therefore getting into the boat (*βαίνω + πλοῖον: Jn 21:2-3g), illustrates the subsequent Lucan idea of (a) disciples and prisoners from Judaea (cf. Acts 27:1), (b) together with the Gentile believer Aristarchus, (c) embarking on the ship (*βαίνω + πλοῖον: Acts  27:2). The intertextual connection between the Johannine characters of the Jewish-named Simon Peter and other Jewish-named disciples (Jn 21:2) and the Lucan idea of going to Rome (Acts 27:1-2) is based on the connection between the Jerusalem church and the Roman community (cf. Rom 15:30-31), as well as the idea of Simon Peter’s exile-like stay in Rome (cf. 1 Pet 5:13). The particular motif of the disciples being together after Jesus’ resurrection (ἦσαν + ὁμοῦ: Jn 21:2a) was borrowed from Acts 2:1. The motif of the sons of Zebedee (Ζεβεδαίου: Jn 21:2d) is post-synoptic (cf. Mk 1:19 parr. etc.). The subsequent idea of catching nothing during that night (νύξ: Jn 21:3h) illustrates the subsequent Lucan idea of an unsuccessful journey, which culminated in a fatal night (Acts 27:3-32; esp. 27:27). The particular motif of the fishermen catching nothing that night (νύξ + οὐδέν: Jn 21:3h) was borrowed from Lk 5:5.2 The subsequent idea of the coming (γίνομαι) of the daybreak (Jn 21:4a) illustrates the subsequent Lucan idea of the approaching coming of the day (Acts 27:33ab). The particular motif of the coming of the daybreak (πρωΐας δέ + γενομένης: Jn 21:4a) was borrowed from Mt 27:1. The subsequent idea of the unrecognized Jesus standing on the beach (αἰγιαλός: Jn 21:4b-d) illustrates the subsequent Lucan idea of Paul encouraging to take food (Acts 27:33cd), which would enable the people aboard to get to the nearby beach (cf. Acts 27:39-28:2). The particular motif of standing on the beach (Jn 21:4b) was borrowed from Lk 5:1 (ἵστημι)3 and conflated with Mt 13:2 (ἵστημι + αἰγιαλός). The subsequent idea of Jesus speaking (λέγω) to the disciples in the boat (Jn 21:5a) illustrates the subsequent Lucan idea of Paul speaking to the people aboard (Acts 27:33e). The subsequent idea of Jesus expressing his concern that the ‘children’ in the boat have no food (προσ*: Jn 21:5b-d) illustrates the subsequent Lucan idea of Paul telling the people aboard that they remain without food, having eaten 2 Cf. Z. Garský, Das Wirken Jesu in Galiläa bei Johannes: Eine strukturale Analyse der Intertextualität des vierten Evangeliums mit den Synoptikern (WUNT 2.325; Mohr Siebeck: Tübingen 2012), 271. 3 Cf. ibid.

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(προσ*) nothing (Acts 27:33f-h). The particular motif of addressing the disciples as children (παιδία: Jn 21:5b) was borrowed from 1 Jn 2:14.18. The motif of the risen Jesus asking the disciples whether they have something to eat (τι + ἔχετε: Jn 21:5b) was borrowed from Lk 24:41.4 The subsequent idea of Jesus persuading the disciples in the boat to cast the net to find food (Jn 21:6ab) illustrates the subsequent Lucan idea of Paul persuading the people aboard to take food (Acts 27:34ab). The particular motif of Jesus telling the fishermen to cast the net in a certain place, so that they will find fish (εἶπεν + εἰς + δίκτυον + καί: Jn 21:6a-c), was borrowed from Lk 5:4. The subsequent idea of Jesus promising the disciples in the boat that they will find food (Jn 21:6c) illustrates the subsequent Lucan idea of Paul promising the people aboard that they will be saved (Acts 27:34cd). The subsequent idea of the disciples in the boat casting the net to find food (Jn 21:6d) illustrates the subsequent Lucan idea of the people aboard taking food (Acts 27:35-36). The subsequent idea of (a) not being able to draw to the shore (cf. Jn 21:11) (b) the net with the large number of fish (Jn 21:6ef) illustrates the subsequent Lucan idea of (b) the large number of 276 people in the ship (a) not being able to get to the shore (Acts 27:37-41). The particular motif of catching a large number of fish (πλῆθος + ἰχθύων: Jn 21:6f) was borrowed from Lk 5:6.5 The subsequent idea of (a) the disciple whom Jesus loved (b) telling the Greeknamed Peter (c) that this is the Lord (Jn 21:7a-c) illustrates the subsequent Lucan idea of (a) the Gentile centurion (b) preventing the presumably Gentile soldiers (c) from killing Paul, because he respected Paul and wanted to save him (Acts 27:42-43c). The particular motif of Simon Peter realizing that this is the Lord (Σίμων Πέτρος + λέγω + κύριος: Jn 21:7a-e) was borrowed from Lk 5:8.6 The subsequent, quite surprising idea of (a) the naked Jewish-named Simon Peter tying himself around like a slave (cf. Jn 13:4-5: διαζώννυμι) or a prisoner (cf. Jn 21:8: *ζώννυμι), (b) and thus throwing himself into the sea to swim to the shore (Jn 21:7d-g)7 illustrates the subsequent Lucan idea of (a) prisoners from Judaea (cf. Acts 27:1) who could swim, presumably escorted by the soldiers, to 4 Cf. ibid. 276; T. Schultheiß, Das Petrusbild im Johannesevangelium (WUNT 2.329; Mohr Siebeck: Tübingen 2012), 170. 5 Cf. Z. Garský, Wirken, 272. 6 Cf. ibid. 270. 7 Cf. F. Wagener, Figuren als Handlungsmodelle: Simon Petrus, die samaritische Frau, Judas und Thomas als Zugänge zu einer narrativen Ethik des Johannesevangeliums (WUNT 2.408; Mohr Siebeck: Tübingen 2015), 323–325.

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prevent them from swimming away and escaping (cf. Acts 27:42), (b) being ordered to jump to the sea and get to the land (Acts 27:43d-h). The subsequent idea of (a) other disciples coming in, surprisingly, (b) a small boat (πλοιάριον: Jn 21:8a; diff. 21:3.6: πλοῖον) illustrates the subsequent Lucan idea of (a) other people coming on (b) planks and some parts of the ship (πλοῖον: Acts 27:44a). The particular motif of other disciples coming in a boat to the land (πλοι* + γῆ: Jn 21:8ab) was borrowed from Lk 5:11. The concluding idea of dragging the net with all (cf. Jn 21:11) the fish to the land (γῆ: Jn 21:8b-d) illustrates the concluding Lucan idea of all the people from the ship being safely brought to the land (Acts 27:44bc). Since most people on the ship were prisoners (cf. Acts 27:1), who were presumably escorted to the land by the soldiers in order to prevent them from swimming away and escaping (Acts 27:42-44), John used in Jn 21:8d not the verb ἕλκω (‘draw’), which was used by him elsewhere in the story (cf. Jn 21:6.11), but the verb σύρω (‘drag’), which in the Acts of the Apostles referred to dragging someone against his will (cf. Acts 8:3; 14:19; 17:6). From the linguistic point of view, the verb σύρω, referring to dragging against one’s will, was used in the Fourth Gospel only once (in Jn 21:8), whereas Luke used it 3 times in Acts (cf. also Rev 12:4). Accordingly, it was most likely borrowed by John from the Acts of the Apostles, a fact which linguistically corroborates the hypothesis of the dependence of the Fourth Gospel on the Acts of the Apostles.

6.2.  Jn 21:9-14 (cf. Acts 28:1-10) The section Jn 21:9-14, with its main themes of the disciples getting to the land, seeing a charcoal fire and prepared fish lying on it, Simon Peter dragging the net full of large fish, Jesus inviting the disciples to come and have breakfast, the disciples not having the courage to ask Jesus who he is, knowing that Jesus is the Lord, Jesus coming to the disciples, taking the bread and giving to the disciples, and the third manifestation of the risen Jesus to the disciples, sequentially illustrates the main themes of the corresponding section Acts 28:1-10. The opening idea of the disciples from the boat getting to the land (γῆ: Jn 21:9a) illustrates the opening Luca idea of the people from the ship being safely brought to the land (cf. Acts 27:4), which turned out to be the island of Malta (Acts 28:1). The particular motif of the fishermen getting out to the land (ἀποβαίνω: Jn 21:9a) was borrowed from Lk 5:2. The subsequent idea of (a) the disciples (b) seeing a charcoal fire on the ground, (c) prepared fish lying on it, as well as bread, that is signs of simple 200

hospitality (Jn 21:9b-d), illustrates the subsequent Lucan idea of (c) the simple natives showing uncommon kindness (a) to the people from the ship, (b) having kindled a fire (Acts 28:2a-c). The subsequent idea of Jesus telling the disciples to bring their prepared fish, so that Simon Peter drew the net full of large fish, and the net was not torn (Jn 21:10-11), illustrates the subsequent Lucan idea of the natives welcoming all the people from the ship around the fire (Acts 28:2de). The large non-symbolic number of 153 fish in the net (Jn 21:11) alludes to the likewise large non-symbolic number of 276 people on the ship (Acts 27:37). Since 276 (Acts 27:37) is a triangular number,8 John could have substituted it with 153 (Jn 21:11), which is also a triangular number.9 The particular motif of the net not being torn (δίκτυον: Jn 21:11e) was in a corrective way borrowed from Lk 5:6.10 The subsequent idea of Jesus inviting the disciples to come and have breakfast, so that Jesus behaved as a host (Jn 21:12a-c; diff. 21:10-11: the disciples having much more fish), illustrates the subsequent Lucan idea of Paul bringing brushwood and putting it on the fire, thus behaving as a host, and not as a guest (Acts 28:3ab). The subsequent idea of the disciples not having the courage to ask Jesus who he is (εἰμί: Jn 21:12d-f) illustrates the subsequent Lucan idea of the natives saying to one another that Paul is certainly a murderer (Acts 28:3c-4). The particular motif of no one having the courage to ask Jesus (οὐδείς + ἐτόλμα + αὐτόν: Jn 21:12de) was borrowed from Mk 12:34. The subsequent idea of the disciples knowing that Jesus is (εἰμί) the Lord (Jn 21:12gh) illustrates the subsequent Lucan idea of the natives saying that Paul is a god, and treating him with respect (Acts 28:5-7). The subsequent, somewhat surprisingly introduced after Jn 21:12, idea of Jesus coming (*έρχομαι) to the disciples (Jn 21:13a) illustrates the subsequent Lucan idea of Paul coming to the father of Publius (Acts 28:8a-d).

8 1 + 2 + … + 23 = 276. Cf. C. Marucci, ‘Il significato del numero 276 in At 27,37: Simbolo, ghematria o semplice conteggio?’, RivB 61 (2013) 197–224 (esp. 205). 9 1 + 2 + … + 17 = 153. Cf. R. A. Culpepper, ‘Designs for the Church in the Imagery of John 21:1-14’, in J. Frey [et al.] (eds.), Imagery in the Gospel of John: Terms, Forms, Themes, and Theology of Johannine Figurative Language (WUNT 200; Mohr Siebeck: Tübingen 2006), 369–402 (esp. 388–389); M. Rastoin, ‘Encore une fois les 153 poissons (Jn 21,22)’, Bib 90 (2009) 84–92 (esp. 84); U. Schnelle, Das Evangelium nach Johannes (THKNT 4; 5th edn., Evangelische: Leipzig 2016), 400. 10 Cf. Z. Garský, Wirken, 272.

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The subsequent idea of Jesus performing the Eucharist-like gestures of hands, namely taking the bread and giving to the disciples, and the fish likewise (Jn  21:13b-d),11 illustrates the subsequent Lucan idea of Paul in a quasi-liturgical way praying, laying hands on Publius, and healing him (Acts 28:8e-g; cf. Jas 5:14-15: προσευξά* + αὐτόν). The particular motif of Jesus taking the bread and giving to the disciples, and the fish likewise (Jn 21:13b-d), was borrowed from Mk 6:41; 8:6-7 parr. (λαμβάνω + ἄρτος + δίδωμι + καί) and conflated with Mk 14:22 parr. (ἄρτον). The motif of the risen Jesus sharing with the disciples and presumably eating bread and broiled fish (Jn 21:13d) was borrowed from Lk 24:30 (λαμβάνω + τὸν ἄρτον + καί + *δίδωμι + αὐτοῖς)12 and Lk 24:42 (ὀπ*).13 The concluding idea of the repeated, third manifestation of the risen Jesus to the disciples (Jn 21:14) illustrates the concluding Lucan idea of numerous healings of various people, which were performed by Paul (Acts 28:9-10). The particular motif of Jesus having been raised from the dead (ἐγερθεὶς ἐκ νεκρῶν: Jn 21:14b) was borrowed from Rom 6:9.

6.3.  Jn 21:15-25 (cf. Acts 28:11-31) The concluding section Jn 21:15-25, with its main themes of the disciples having finished breakfast, Jesus three times asking the Jewish-named Simon of John whether he loves him, exhorting Peter to feed Jesus’ sheep, in an authoritative Jewish way speaking to Peter about following him in a Pauline way, Peter turning towards the disciple whom Jesus loved, seeing the disciple whom Jesus loved as following Jesus, the disciple whom Jesus loved being close to Jesus and speaking to him, Peter rudely asking Jesus about the disciple whom Jesus loved, Jesus wanting the disciple whom he loved to remain for some not defined time, the disciple whom Jesus loved bearing witness about these things by having written them, the believers knowing that the witness of the disciple whom Jesus loved is true, many other things that Jesus did and that could be written one by one, the things that Jesus did being directed to the Gentile world, the Gentile world not having enough room for all things that Jesus did, and the possibility of writing all things about Jesus in numerous books publicly accessible to the 11 Cf. K. Wengst, Das Johannesevangelium, vol. 2 (TKNT 4,2; W. Kohlhammer: Stuttgart · Berlin · Köln 2001), 317; E. Kobel, Dining with John: Communal Meals and Identity Formation in the Fourth Gospel and its Historical and Cultural Context (BibInt 109; Brill: Leiden · Boston 2011), 211–212; J. Zumstein, Johannesevangelium, 784. 12 Cf. Z. Garský, Wirken, 276. 13 Cf. ibid.

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world, sequentially illustrates the main themes of the corresponding concluding section Acts 28:11-31. The opening idea of the disciples having had breakfast (Jn 21:15a) illustrates the opening Lucan idea of the people from the ship having finished their stay on the hospitable island of Malta (Acts 28:11). The subsequent idea of Jesus asking the Jewish-named Simon of John whether he loves (ἀγαπάω) him more than other disciples do, and Simon Peter answering that Jesus knows that he likes (φιλέω) Jesus (Jn 21:15b-h)14 with the use of the motif of Simon being reproved for not loving Jesus more than others do, that is for not offering to Jesus warm hospitality (Σίμων + ἀγαπάω + πλε*ον: cf. Lk 7:40-47),15 illustrates the subsequent Lucan idea of the Italic, so presumably Jewish Christian community of Syracuse receiving Paul for three days only (Acts 28:12; diff. 20:6; 21:4-5.10: seven days or more). In agreement with Lk 7:40-47, Peter’s triple sinful denial of Jesus (Jn 18:17.25-27), which was not followed by his remorse (diff. Mk 14:72 parr.), may be gracefully forgiven if Peter shows his love to Jesus (Jn 21:15-17). The subsequent idea of Jesus asking the Jewish-named Simon of John whether he loves (ἀγαπάω) him, and Simon Peter answering that Jesus knows that he likes (φιλέω) Jesus (Jn 21:16)16 illustrates the subsequent Lucan idea of the Italic, so presumably Jewish Christian community of Rhegium receiving Paul for one day only (Acts 28:13a-c). The subsequent idea of Jesus asking the Jewish-named Simon of John whether he likes (φιλέω) him, and Simon Peter becoming sorrowful and therefore answering in a more extensive way that Jesus knows all things, so Jesus recognizes that he likes (φιλέω) Jesus (Jn 21:17a-i),17 illustrates the subsequent Lucan idea of the Italic, so presumably Jewish Christian brothers in Puteoli in a more cordial way imploring Paul to stay with them for seven days (Acts 28:13d-14c). The subsequent scriptural idea of Jesus exhorting Peter to feed Jesus’ sheep (Jn 21:17j; diff. 21:15: feed lambs; 21:16: tend sheep) with the use of the scriptural motif of the Lord feeding his sheep (βόσκω + τὰ πρόβατά μου: Ezek 34:15 14 Cf. D. Shepherd, ‘“Do You Love Me?” A Narrative-Critical Reappraisal of ἀγαπάω and φιλέω in John 21:15-17’, JBL 129 (2010) 777–792 (esp. 788–790); D. Böhler, ‘Liebe und Freundschaft im Johannesevangelium: Zum alttestamentlichen Hintergrund von Joh 21,15-19’, Bib 96 (2015) 599–608 (esp. 603–604). 15 Cf. Z. Garský, Wirken, 274; K. L. Yoder, ‘Mimesis: Foot Washing from Luke to John’, ETL 92 (2016) 655–670 (esp. 667). 16 Cf. D. Shepherd, ‘Do You Love Me’, 790; D. Böhler, ‘Liebe’, 603–604. 17 Cf. D. Shepherd, ‘Do You Love Me’, 791; D. Böhler, ‘Liebe’, 604.

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LXX etc.),18 as well as the motif of the good shepherd laying down his life for the sheep (τὰ πρόβατα: Jn 10:11.15), illustrates the subsequent Lucan idea of Paul remaining with the Jewish Christian brothers for the full scriptural number of seven days (Acts 28:14c), presumably presenting the ideal scriptural and Pauline model of leadership, involving giving his life for Jesus and his believers (cf. Phlp 1:20-24; 2:17 etc.). The subsequent idea of (a) Jesus in an authoritative Jewish way (b) speaking to Peter about following him in a Pauline way, namely by being arrested, led against his will, and dying for Jesus and for God (Jn 21:18-19; cf. 13:36-38),19 illustrates the subsequent Lucan idea of (a) Paul coming to Rome, presumably with its Jewish Christian community, (b) and the brothers from Rome hearing about the arrested Paul (Acts 28:14d-15a). The subsequent idea of Peter somewhat surprisingly turning towards the disciple whom Jesus loved (Jn 21:20a), although Peter only later saw him (cf. Jn 21:20b), illustrates the subsequent Lucan idea of the brothers from Rome coming to meet Paul (Acts 28:15b). The subsequent idea of (a) Peter seeing (b) the disciple whom Jesus loved as following Jesus (Jn 21:20b-d) in a reversed way illustrates the subsequent Lucan idea of (b) Paul seeing (a) the brothers from Rome (Acts 28:15c). The subsequent, somewhat surprisingly recalled idea of (a) the disciple whom Jesus loved (b) being close to Jesus and speaking to him (Jn 21:20e-h) illustrates the subsequent Lucan idea (a) Paul (b) thanking God and taking courage (Acts 28:15de). The subsequent idea of Peter, having seen the disciple whom Jesus loved, quite rudely asking Jesus about him, ‘This then what?’ (Jn 21:21), illustrates the subsequent Lucan idea of Paul coming to Rome (Acts 28:16a), where the brothers presumably did not welcome him (cf. Phlp 1:15.17), since he had to rent a room (cf. Acts 28:16c.30). The subsequent idea of Jesus wanting the disciple whom he loved to remain (μένειν) for some not defined time, which did not mean preserving him from dying (Jn 21:22-23), illustrates the subsequent Lucan idea of allowing Paul to remain by himself for some not defined time (Acts 28:16b-d), which presumably did not mean preserving him from dying (cf. Acts 28:30-31). The particular motif of a

18 Cf. D. Shepherd, ‘Do You Love Me’, 791–792; D. Böhler, ‘Liebe’, 602–603. 19 Cf. B. B. Blaine, Jr., Peter in the Gospel of John: The Making of an Authentic Disciple (AcBib 27; Society of Biblical Literature: Atlanta 2007), 172–174; J. Zumstein, Johannesevangelium, 789.

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story going out among the people (ἐξῆλθεν + οὗτος + ὁ λόγος: Jn 21:23a) was borrowed from Lk 7:17. The subsequent idea of (a) the disciple whom Jesus loved bearing witness about these things (b) by having written them, that is in a scriptural manner (Jn 21:24a-c), illustrates the subsequent Lucan idea of (a) Paul speaking to the Jewish leaders about his life (b) in connection with the scriptural hope of Israel (Acts 28:17-20). The particular motif of referring to the author of the Gospel as having written it (γράψα*: Jn 21:24c) was borrowed from Lk 1:3. The subsequent idea of the believers knowing that the witness (μαρτυρ*) of the disciple whom Jesus loved is true (Jn 21:24de) illustrates the subsequent Lucan idea of some Jews being persuaded by Paul bearing witness about Jesus (Acts 28:21-24). The subsequent idea of (a) many other things that Jesus did, (b) which could be written (c) one by one (ἕν: Jn 21:25a-c), illustrates the subsequent Lucan idea of (c) Paul saying one word (b) from the scriptural prophet Isaiah (a) about the Jews rejecting things that they hear and see (Acts 28:25-27). The particular motif of describing things concerning Jesus one by one (καθ᾽ ἕν: Jn 21:25c) was borrowed from Acts 21:19. The subsequent idea of (a) the things that Jesus did (cf. Jn 21:25a-c) (b) being directed to the presumably Gentile world itself (αὐτός: Jn 21:25d) illustrates the subsequent Lucan idea of (a) the salvation of God (b) being sent to the Gentiles, and they (αὐτός) will hear it (Acts 28:28). The subsequent idea of (a) the presumably Gentile world not having enough room (b) for all things that Jesus did (Jn 21:25e; cf. 21:25ab)20 illustrates the subsequent Lucan idea of (a) Paul living in his rented, so presumably cramped Roman room (cf. Phlp 4:11-14), (b) and receiving all people who came in to him (Acts 28:30). The concluding idea of (a) the possibility of writing all things about Jesus (cf. Jn 21:25bc) (b) in numerous books publicly accessible to the world (Jn 21:25f; cf. 21:25d)21 illustrates the concluding Lucan idea of (a) preaching the scriptural kingdom of God and teaching the things about the Lord Jesus Christ (b) with all openness to the public, without hindrance (Acts 28:31).

20 Cf. J. Verheyden, ‘A Good Way to End a Gospel? A Note in the Margin of John 21,25’, in id. [et al.] (eds.), Studies, 567–593 (esp. 569–585). 21 Therefore, these books should not be limited to those alluding to the Jewish Torah, pace D. Böhler, ‘Das Buch der Tora und das Buch des Evangeliums: Der Johanneskolophon und sein alttestamentlicher Hintergrund’, BZ, nf 60 (2016) 102–111.

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General conclusions The critical intertextual analysis of the sequence of literary themes and motifs in the Fourth Gospel in comparison to the sequence of themes and motifs in the Acts of the Apostles has revealed that the Fourth Gospel is a result of sequentially organized, hypertextual reworking of the Acts of the Apostles. A number of scholars have already earlier postulated the use of the Gospel of Luke in the Fourth Gospel. Scholars generally agree that the Acts of the Apostles were written by the same author, or at least in the same milieu, as the Lucan Gospel, not long after this Gospel. Therefore, the criterion of accessibility of the postulated hypotext to the author of the hypertext is met because it is likely that the author of the Fourth Gospel had access to the Acts of the Apostles. Although from a literary point of view the Fourth Gospel is evidently quite different from the Acts of the Apostles, a detailed comparative analysis of these works has shown that the order of the literary elements of the Acts of the Apostles was in a strict, although highly creative way preserved in the Fourth Gospel: from the initial Scripture-like book/word (λόγος: Acts 1:1; Jn 1:1) to the final public, unhindered testimony to Jesus in the Gentile world (Acts 28:28-31; Jn 21:25). Therefore, the above-presented analysis meets the important criterion of the common order of the postulated hypertextual correspondences. The criterion of high density of the postulated hypertextual correspondences is fully met by the fact that there are c.900 sequentially arranged correspondences between the Fourth Gospel and the Acts of the Apostles. This number is approximately 20 times higher than the number of 43 correspondences, which were suggested in my previous monograph on this subject.1 Such a great number of correspondences means that there is on average one correspondence per verse of the Fourth Gospel and of the Acts of the Apostles. This density is approximately two times higher than in the case of the Gospels of Mark and Matthew, and four times higher than in the case of the Gospel of Luke.2 In fact, the corresponding

1 B. Adamczewski, The Gospel of the Narrative ‘We’: The Hypertextual Relationship of the Fourth Gospel to the Acts of the Apostles (Peter Lang: Frankfurt am Main [et al.] 2010), 39–42. 2 Cf. id., The Gospel of Mark: A Hypertextual Commentary (EST 8; Peter Lang: Frankfurt am Main [et al.] 2014), 197 [c.300 correspondences in 670 verses]; id., The Gospel of Luke: A Hypertextual Commentary (EST 13; Peter Lang: Frankfurt am Main [et al.] 2016), 204 [c.300 correspondences in 1151 verses]; id., The Gospel of Matthew: A Hypertextual

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elements consist not of broad thematic sections and pericopes, but of sentences, clauses, phrases, and at times even individual words in a sentence. The level of thematic similarity between the corresponding fragments of the Fourth Gospel and of the Acts of the Apostles is greatly variegated. At times it is quite high, for example in the accounts of the mission in Samaria (Jn 4:5-42; Acts 8:5-25), interrogation of the main hero by the Roman governor of Judaea (Jn  18:33-38; Acts 23:33-24:22), and revelation of Jesus’ power on the sea, including an apostolic catch of numerous ‘fish’ and swimming in the sea (Jn 21: 1-8; Acts 27). However, usually it is rather low. This fact results from John’s use of highly creative, imaginative, hypertextual procedures of literary reworking, such as various kinds of thematic, diegetic, and pragmatic transposition, including transdiegetization, interfigurality, internymic deviation, transsexuation, temporal translation, spatial translation, transpragmatization, transmotivation, transvalorization, as well as elaboration, compression, conflation, substitution of images and ideas, and form-change.3 The level of verbal similarity between the corresponding fragments of the Fourth Gospel and the Acts of the Apostles is likewise generally not very high. However, the Fourth Gospel contains at least 17 typically Lucan word or phrases, which were most probably borrowed in the Fourth Gospel from the Lucan Gospel and/or the Acts of the Apostles: πλήρης followed by a genitive, especially by two nouns in the genitive (Jn 1:14); ἐξηγέομαι with the related motif of explaining or describing the actions of God (Jn 1:18); διατρίβω (Jn 3:22); ζήτησις referring to Jewish disputes (Jn 3:25); Σαμάρεια with the related motif of preaching the gospel in Samaria (Jn 4:4-7); ἐνθάδε (Jn 4:15-16); ἀριθμός (Jn 6:10); διαδίδωμι referring to distributing something to people in need (Jn  6:11); ἐμπίπλημι referring to filling people with food (Jn 6:12); Ῥωμαῖος with the explicit interest in Romans and their role in the ancient world (Jn 11:48); εἴη, especially in the clause τίς/τί… εἴη (Jn 13:24); χιλίαρχος (Jn 18:12); εἰσάγω (Jn 18:16); καθίζω ἐπὶ… βήματος (Jn 19:13); ἔθος, especially referring to a Jewish custom (Jn 19:40); Commentary (EST 16; Peter Lang: Frankfurt am Main [et al.] 2017), 201 [c.500 correspondences in 1071 verses]. 3 For a description of these procedures, see G. Genette, Palimpsestes: La littérature au se­ cond degré (Seuil: [s.l.] 1982), 418–424, 431, 442, 457, 483; W. G. Müller, ‘Interfigurality: A Study on the Interdependence of Literary Figures’, in H. F. Plett (ed.), Intertextuality (RTT 15; de Gruyter: Berlin · New York 1991), 101–121; T. L. Brodie, D. R. MacDonald, and S. E. Porter, ‘Conclusion: Problems of Method—Suggested Guidelines’, in eid. (eds.), The Intertextuality of the Epistles: Explorations in Theory and Practice (NTMon 16; Sheffield Phoenix: Sheffield 2006), 284–296 (esp. 288–290).

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λαμβάνω + πνεῦμα + ἅγιον (Jn 20:22); and σύρω, referring to dragging against one’s will (Jn 21:8). In particular, there are 4 typically Lucan words or phrases which only occur the Fourth Gospel in the fragments that structurally correspond to their counterparts in the Acts of the Apostles: Σαμάρεια (Jn 4:4-7; cf. Acts 8:4-6), χιλίαρχος (Jn 18:12; cf. Acts 21:31-33), εἰσάγω (Jn 18:16; cf. Acts 21:37), and καθίζω ἐπὶ… βήματος (Jn 19:13; cf. Acts 25:6.10). Accordingly, these linguistic elements were most likely borrowed from the structurally and thematically corresponding fragments of the Acts of the Apostles. Therefore, they linguistically confirm the hypothesis of the sequentially organized, literary dependence of the Fourth Gospel on the Acts of the Apostles. The criterion of the distinctiveness of the postulated correspondences for both texts is particularly met by the distinctively Lucan theological ideas and related literary motifs which are also present in the Fourth Gospel. The most important of them are (a) a literary prologue alluding to a previous writing; (b) Jesus’ ascension to heaven; (c) evangelization as bearing witness to Jesus;4 (d) several journeys from Judaea and back to Judaea; (e) mission in Samaria; (f) Jesus and the twelve generally not leaving the land of Israel; (g) high socially recognizable dignity of the main hero; (h) hostility of ‘the Jews’, and being expelled by them from their synagogues; (i) prolonged interrogation and trial of the main hero by the Jews and by the Roman governor of Judaea; and (j) an open ending of the story, referring or alluding to Rome.5 The issue of the probable intended function of the postulated correspondences is closely related to the question of the reason for reworking the Acts of the Apostles and the Synoptic Gospels in the Fourth Gospel. The most evident theological differences between the Fourth Gospel and the Acts of the Apostles, namely christological concentration6 and high Christology in the Johannine work, suggest that the Fourth Gospel constitutes a rhetorically ‘Gentile’ counterpart to the rhetorically ‘Jewish’ Gospel of Matthew, a work which is likewise a result of sequential hypertextual reworking of the Acts of the Apostles.7 Accordingly, the 4 Cf. C. K. Barrett, ‘The Parallels between Acts and John’, in R. A. Culpepper and C. C. Black (eds.), Exploring the Gospel of John, Festschrift D. M. Smith (Westminster John Knox: Louisville, 1996), 163–178 (esp. 172–173). 5 For a discussion of other possible theological connections between the Fourth Gospel and the Acts of the Apostles, see ibid. 169–175. 6 Cf. U. Schnelle, Einleitung in das Neue Testament (UTB 1830; 9th edn., Vandenhoeck & Ruprecht: Göttingen 2017), 594. 7 Cf. B. Adamczewski, Matthew, 29–199.

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Gospel of Matthew and the Gospel of John constitute a ‘Jewish–Gentile’ pair of rhetorically and theologically complementary works (similarly to the Letter to the Ephesians with the Letter to the Colossians, the Letters to Timothy with the Letter to Titus, etc.). These two Gospels in two different ways retroject the ideas of the Lucan history of the early Church into the para-biographic narrative concerning the life of Jesus.8 The criterion of the presence of surprising features in the later text caused by the postulated correspondences to the earlier text is met by the fact that the above-presented critical analysis of the Fourth Gospel as a result of sequential hypertextual reworking of the Acts of the Apostles explains numerous more or less evident logical, narrative, and theological inconsistences in the Fourth Gospel.9 In the past, these ‘aporiai’ were usually explained with the use of the hypotheses of John’s use of various pre-Gospel sources and traditions, or various stages of redaction of the Fourth Gospel.10 However, such hypotheses are in fact unverifiable because they postulate the existence of some merely hypothetical sources, traditions, stages, etc., whose existence and extent cannot be verified in an objective way. Therefore, the presence of such ‘aporiai’ in the Fourth Gospel is best explained in a critical way as resulting from sequentially organized, hypertextual reworking of the Acts of Apostles, with its changing topics, ideas, vocabulary, etc., which inevitably led to the presence of some literary and theological inconsistences in the Fourth Gospel. This interpretation of the origin of numerous surprising features of the Fourth Gospel also satisfies the criterion of significance of the postulated correspondences for the explanation of the later text. In many cases, the above-presented critical analysis of the Johannine sequential hypertextual reworking of the Acts of the Apostles explains otherwise surprising or even hardly understandable features of the Fourth Gospel, such as the relocation of the cleansing of the temple to the beginning of the gospel story (Jn 2:13-22), the account of going to the other side of the sea directly following the account of the stay in Jerusalem (Jn 5:1-6:1), the presentation of the Eucharist as consisting in chewing flesh and 8 For such a view concerning the Fourth Gospel, see S. Mędala, Ewangelia według świętego Jana: Wstęp – przekład z oryginału – komentarz, vol. 1, Rozdziały 1–12 (NKB NT 4/1; Edycja Świętego Pawła: Częstochowa 2010), 44. 9 These inconsistences may be described as ‘instances of awkward sequence, contrasts in theology, alternations in language, contradictions, and varieties of viewpoint’: U. C. von Wahlde, The Gospel and Letters of John, vol. 1, Introduction, Analysis, and Reference (ECC; William B. Eerdmans: Grand Rapids · Cambridge 2010), 10. 10 See ibid. 10–42.

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drinking blood (Jn 6:52-59), the metaphorical reference to Jesus first as the gate and then as the shepherd (Jn 10:7-10.11-14), the command to arise and go away in the midst of the farewell discourse (Jn 14:31), the account of Pilate writing himself the titulus with the charge against Jesus (Jn 19:19), the addition of a maritime story immediately after the first conclusion of the Gospel (Jn 21:1-8), the use of the large non-symbolic triangular number 153 (Jn 21:11), etc. The criterion of analogy with the procedures of literary reworking used in other writings composed in the same literary milieu and at roughly the same time is met by the fact that a similar procedure of detailed, sequential hypertextual reworking of the Acts of the Apostles was also applied in the composition of the Gospel of Matthew.11 The fulfilment of all these ten criteria for ascertaining the presence of at times barely recognizable, but strictly sequentially organized, around 900 correspondences between the Fourth Gospel and the Acts of the Apostles shows that the above-presented interpretation of the Fourth Gospel as a result of sequential hypertextual reworking of the Acts of the Apostles should be regarded as a critical, objectively verifiable analysis of the origin and meaning of this fascinating post-Pauline and post-Lucan work.

11 Cf. B. Adamczewski, Matthew, 29–199.

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Bibliography Primary sources Israelite-Jewish Biblia Hebraica Stuttgartensia, eds. K. Elliger and W. Rudolph [et al.] (5th edn., Deutsche Bibelgesellschaft: Stuttgart 1997). Septuaginta: Vetus Testamentum Graece: Auctoritate Academiae Scientiarum Gottingensis editum, eds. A. Rahlfs and J. Ziegler [et al.], vol. 1–16 (Vandenhoeck & Ruprecht: Göttingen 1931–). Septuaginta: Editio altera, eds. A. Rahlfs and R. Hanhart (Deutsche Bibelgesellschaft: Stuttgart 2006). The Book of Jubilees: A Critical Text, ed. and trans. J. C. VanderKam (Corpus Scriptorum Christianorum Orientalium 510–511: Scriptores Aethiopici 87–88; Peeters: Lovanii 1989). Flavius Josèphe, Guerre des Juifs [I–V], ed. A. Pelletier, vol. 1–3 (Collection des Universités de France: Série grecque; Les Belles Lettres: Paris 1975–1982). Flavius Josèphe, Les Antiquités juives, ed. É. Nodet [et al.], vol. 1– (Cerf: Paris 1990–). Flavius Josephus, Opera, trans. [Lat.] Ruffinus (Io. Frobenius: Basileae 1524). Flavius Josephus, Opera, ed. B. Niese, vol. 1–7 (Weidmann: Berolini 1887–1895). Flavius Josephus, De bello Judaico: Der Jüdische Krieg: Griechisch und Deutsch, ed. O. Michel and O. Bauernfeind, vol. 1–3 (1st–3rd edn., Kösel: München 1963– 1982). Flavius Josephus, Aus meinem Leben (Vita): Kritische Ausgabe, Übersetzung und Kommentar, eds. F. Siegert, H. Schreckenberg, and M. Vogel [et al.] (2nd edn., Mohr Siebeck: Tübingen 2011). Sukka: Laubhütte, eds. M. Krupp and R. Kübler (Die Mischna: Textkritische Ausgabe mit deutscher Übersetzung und Kommentar; Lee Achim: Ein Karem  · Jerusalem 2002).

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Anderson, P. N., ‘The Origin and Development of the Johannine Egō Eimi Sayings in Cognitive-Critical Perspective’, Journal for the Study of the Historical Jesus 9 (2011) 139–206. Anderson, P. N., ‘Incidents Dispersed in the Synoptics and Cohering in John: Dodd, Brown, and Johannine Historicity’, in T. Thatcher and C. H. Williams (eds.), Engaging with C. H. Dodd on the Gospel of John: Sixty Years of Tradition and Interpretation (Cambridge University: Cambridge · New York 2013), 176–202. Anderson, P. N., ‘Contributions of This Volume and the De-Johannification of Jesus’, in P. N. Anderson, F. Just, and T. Thatcher (eds.), John, Jesus, and History, vol. 3, Glimpses of Jesus through the Johannine Lens (Early Christianity and its Literature 18; SBL: Atlanta 2016), 507–536. Anderson, P. N., ‘The Last Days of Jesus in John: An Introduction to the Issues’, in P. N. Anderson, F. Just, and T. Thatcher (eds.), John, Jesus, and History, vol. 3, Glimpses of Jesus through the Johannine Lens (Early Christianity and its Literature 18; SBL: Atlanta 2016), 29–42. Anderson, P. N., ‘On “Seamless Robes” and “Leftover Fragments” – A Theory of Johannine Composition’, in S. E. Porter and H. T. Ong (eds.), The Origins of John’s Gospel (Johannine Studies 2; Brill: Leiden · Boston 2016), 169–218. Argentino, M. A. and Bonneau, G., ‘The Function of Social Conflict in the Gospel of John’, in S. E. Porter and H. T. Ong (eds.), The Origins of John’s Gospel (Johannine Studies 2; Brill: Leiden · Boston 2016), 124–141. Attridge, H. W., ‘How Priestly Is the “High Priestly Prayer” of John 17?’, Catholic Biblical Quarterly 75 (2013) 1–14. Attridge, H. W., ‘The Samaritan Woman: A Woman Transformed’, in S. A. Hunt, D. F. Tolmie, and R. Zimmermann (eds.), Character Studies in the Fourth Gospel: Narrative Approaches to Seventy Figures in John (Wissenschaftliche Untersuchungen zum Neuen Testament 314; Mohr Siebeck: Tübingen 2013), 268–281. Attridge, H. W., ‘What’s in a Name? Naming the Unnameable in Philo and John’, in J. Baden [et al.] (eds.), Sibyls, Scriptures, and Scrolls, Festschrift J. J. Collins, vol. 1 (Supplements to the Journal for the Study of Judaism 175/1; Brill: Leiden · Boston 2017), 85–95. Aus, R. D., Essays in the Judaic Background of Mark 11:12-14, 20-21; 15:23; Luke 1:37; John 19:28-30; and Acts 11:28 (Studies in Judaism; University Press of America: Lanham [et al.] 2015). Back, F., Gott als Vater der Jünger im Johannesevangelium (Wissenschaftliche Untersuchungen zum Neuen Testament 2.336; Mohr Siebeck: Tübingen 2012).

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Whitenton, M. R., ‘The Dissembler of John 3: A Cognitive and Rhetorical Approach to the Characterization of Nicodemus’, Journal of Biblical Literature 135 (2016) 141–158. Williams, C. H., ‘(Not) Seeing God in the Prologue and Body of John’s Gospel’, in J. G. van der Watt, R. A. Culpepper, and U. Schnelle (eds.), The Prologue of the Gospel of John: Its Literary, Theological and Philosophical Contexts: Papers read at the Colloquium Ioanneum 2013 (Wissenschaftliche Untersuchungen zum Neuen Testament 358; Mohr Siebeck: Tübingen 2016), 79–98. Witetschek, S., ‘Der Teufel steckt im Detail: Eine Anmerkung zu Joh 13,2’, Biblische Zeitschrift, nf 56 (2012) 264–273. Wróbel, M. S., ‘The Polemic in Jn 8:31-59 in the Context of Jewish and Christian Literature’, Roczniki Biblijne [Biblical Annals] 2 [57] (2010) 15–26. Wróbel, M. S., ‘John 8:44 as crux interpretum’, in L. D. Chrupcała (ed.), Rediscovering John, Festschrift F. Manns (Analecta 80; Terra Santa: Milano 2013), 403–421. Yoder, K. L., ‘Mimesis: Foot Washing from Luke to John’, Ephemerides Theologicae Lovanienses 92 (2016) 655–670. Zangenberg, J., ‘“Buried According to the Customs of the Jews”: John 19:40 in Its Material and Literary Context’, in G. Van Belle (ed.), The Death of Jesus in the Fourth Gospel (Bibliotheca Ephemeridum Theologicarum Lovaniensium 200; Leuven University: Leuven and Peeters: Leuven · Paris · Dudley 2007), 873–900. Zeilinger, F., Die sieben Zeichenhandlungen Jesus im Johannesevangelium (W. Kohlhammer: Stuttgart 2011). Zimmermann, R., ‘Figurenanalyse im Johannesevangelium: Ein Beitrag zu Sinn und Wahrheit narratologischer Exegese’, Zeitschrift für die neutestamentliche Wissenschaft 105 (2014) 20–53. Zimmermann, R., ‘From a Jewish Man to the Savior of the World: Narrative and Symbols Forming a Step by Step Christology in John 4,1-42’, in J. Verheyden [et al.] (eds.), Studies in the Gospel of John and Its Christology, Festschrift G. Van Belle (Bibliotheca Ephemeridum Theologicarum Lovaniensium 265; Peeters: Leuven · Paris · Walpole, Mass. 2014), 99–118. Zumstein, J., Das Johannesevangelium (Kritisch-exegetischer Kommentar über das Neue Testament 2; Vandenhoeck & Ruprecht: Göttingen 2016). Zumstein, J., ‘Story, Plot, and History in the Johannine Passion Narrative’, in P. N. Anderson, F. Just, and T. Thatcher (eds.), John, Jesus, and History, vol. 3, Glimpses of Jesus through the Johannine Lens (Early Christianity and its Literature 18; SBL: Atlanta 2016), 109–118.

235

Index of ancient sources (selected)

Old Testament Genesis 1:1      25, 29, 87 1:2-5      31 1:3-2:7      30 1:3      30 1:16-18      107 1:18      31 2:2      87 2:7      30 3–4      104 4:8      105 9:4      89 12:6      64 24:13-14      65 28:12      44, 59 32:31      79 37:4      154 41:55      47 48:22      65 49:11      127 50:2      125, 188 Exodus 3:6-14      101 3:14      102, 106, 167 12:10      187 12:22      185 12:46      187 19:10      123 19:11      46 20:12      77, 105 28:30      44 29:39      50 29:41      50

30:18-21      108 30:19      133 30:21      133 39:22[36:29]      183 40:30[38:27]      133 Leviticus 1:3-9      50 1:10-13      50 1:14-17      50 16:8      44 23:5-8      53 23:42-43      92 Numbers 1:8      42 4:3      106 4:23-47      106 8:25      106 9:12      187 12:2      109 14:27-35      101 14:35      89 19:18      185 21:5-9      59 21:8      59 23:24      89 27:27      111 28:4      50 28:8      50 Deuteronomy 1:1      37 1:5      37 2:14      74 5:16      105

237

7:19      71 18:15      84 18:18      84 19:15      99 27:12      67 29:2      71 33:13      65 34:10-12      25 Joshua 5:13-14      101 19:13      98 24:1      64 24:8      101 24:27      101 1 Samuel 10:11-12      102 14:24      98 14:32      98 15:16      102 20:6      97 25:41      132 2 Samuel 5:1-3      44 7:12      97 7:8      97 15:23      166 2 Kings 2:7-11      37 4:42      83 14:25      98 17:24-41      66 1 Chronicles 23:25      33 2 Chronicles 6:2      33 7:3      180 238

Ezra 5:16      52 n. 29 6:16-17      113 7:15      33 Nehemiah 3:1      73 3:32      73 12:39      73 Tobit 13:16      33 1 Maccabees 4:36-38      113 4:54-60      113 13:51      126 2 Maccabees 1:18      113 10:4-5      113 10:7      126 Job 1:20      167 Psalms 6:4      129 6:5      129 15[14]:1      33 22[21]:19      184 35[34]:19      154 35[34]:23      194 41[40]:10      135 51[50]:9      185 69[68]:5      154 69[68]:10      51 69[68]:22      185 78[77]:16      96 78[77]:20      96 78[77]:24      88 82[81]:6      114

89[88]:37      130 105[104]:41      96 123[122]:1      119 132[131]:7      67 132[131]:13      67 Proverbs 1:1      111, 160 18:4      96 30:4      59 Isaiah 6:10      130 8:6      108 11:1      43 40:3      36 43:10      135-6, 148 45:21      136 46:9-10      148 48:21      96 49:10      88 53:1      130 53:4-12      37 n. 38, 38 54:13      89 55:1      95 Jeremiah 2:21      149 29[36]:7      192 Lamentations 4:7      167 Ezekiel 1:1      44 17:6-8      150 34      110 34:2-31      73 34:15      203 34:23      112 36:35      166, 188 37:9      193

37:22      112 37:24      112 39:17-19      89 47:1-5      96 Daniel 2:46      167 7:13-14      77 Hosea 2:18      66 Micah 5:1      97 Zechariah 8:3      33 9:9      20 12:10      187 14:8      96 14:16-19      92 14:21      17 New Testament Matthew 2:4-5      97 2:13d      52 n. 26 3:1      31 3:3      36 3:4-6      114 3:7      36 3:10      151 3:11      36, 38 3:11a      34 3:11b      34 3:12      150-1 3:13      61 3:16      38 4:15      70 4:18      81 5:14-16      78 239

5:14      99 7:7      159 7:13      153-4 7:15      111 7:19      151 8:5-13      14, 71 8:5      71 8:6      71 8:8      72 8:13      72 8:15      72 8:27      76 8:34      126 9:27      107 9:30      108 10:1-2      82 10:2      41 10:4      90 10:14      109 10:24-25      14 10:24      134 10:32-33      36 10:39      128 10:40      14, 136 11:5      77 11:10-11      62 11:13-14      36 12:2      75 12:10      75 12:12-13      75 12:50      68 13:2      198 13:30      150 13:57      70 14:14      82 14:17      83 14:20      84 14:21      83 14:22      85 14:23      85 14:24      85 14:26      86 240

14:27      161 14:33      97 15:21-28      14 15:29      81 15:32      81 15:33      82 15:35      83 15:36      84 16:5-6      191 16:16      117 16:17-18      42 16:17      42 17:12-13      36 18      19 18:3      14-15, 57 18:18      19, 194 18:19      151 20:22-23      168 20:33      117 21:1      126 21:2      126 21:4-5      126 21:5      19-20 21:12      50 21:22      116 21:23      93 21:45      94 22:2      47 22:4      117 22:9      47 23:8      40 23:26      110 24:38      89 24:46      134 24:51      133 25:24      69 25:26      69 25:31-46      60 26:2      124 26:3      121-2 26:4      122 26:6      124

26:7      124 26:8      125 26:11      15, 125 26:12      188 26:14      91 26:21      15, 136 26:23      138 26:31      155, 161 26:45      129 26:46      149 26:47      166 26:51      172 26:52      168 26:57      122 26:58      168-9 26:61      51-2 26:62      170 26:69-70      169 26:72      172 26:74      172 27:1      198 27:2      173 27:15      176 27:19      180 27:23      175, 178 27:26      177 27:27      172, 174, 177, 181 27:28      177 27:29      15, 177-8 27:30      178 27:32-33      182 27:33      180, 182 27:37      182 27:38      182 27:40      51-2 27:41-42      183 27:42      44 27:44      186 27:48      186 27:49      187 27:50      120, 186 27:55      128

27:56      185 27:57      188 27:58-59      188 27:59      188, 190 27:60      188 27:62      94 28:1-3      191 28:1      189, 192 28:2      191 28:5      191 28:6      191 28:7      192 28:8      189, 192 28:9      191 28:10      192 28:18      162 Mark 1:1      195 1:2-14      35 1:2-3      36 1:2      31 1:4      31, 34 1:7-8      36 1:9      37, 43 1:9b      37 1:10-11      129 1:10      38 1:11      40 1:15      93 1:16      42, 81 1:18      39 1:19      198 1:20      127 1:21      42, 89 1:22      32 1:24      91 1:27      32 1:29      42 1:31      72 1:32      112 1:44      61 241

2:1      49 2:5-10      75 2:7      75 2:8-9      74 2:9      75 2:10      44 2:11-12      74 2:13      61 2:14      42 2:19-20      48, 62 2:22      48 2:24      75 3:9      86 3:15      32 3:16      42 3:18      116 3:20-21      68 3:22      93 3:28      44 3:34      185 3:35      68 4:8      128 4:12      110 4:27-29      69 4:29      69 4:33      90 5:1      80-1 5:6      109 5:7      47 5:20      76, 93 5:24      81 5:34      73 5:38      74 5:39      71 5:41      41 6:4      14, 70 6:17-29      78 6:17      61 6:21      168 6:34      82 6:37      82 6:39      83 242

6:40      83 6:41      202 6:42      87 6:45      42, 74, 85 6:46      81, 85 6:48      85 6:49      86 6:50      86, 161 6:51      86 7:3      74 7:24-30      14 8:4      82 8:6-7      202 8:6      83 8:8      87 8:13      114 8:17      130 8:22      107 8:23-25      108 8:23      108 8:28-29      36 8:29      41 8:31      109, 116, 190 8:32      94 9:1      56, 105 9:5      40 9:10      191 9:31      116 9:37      130 9:47      57 10:1      50 n. 20 10:15      14 10:19      77 10:21      41 10:27      41 10:32-34      116 10:34      177 10:38-39      168 10:46      107-8 10:47      43 10:49-50      117 10:51      192

10:52      108, 111 11:1      37, 40, 116, 126 11:7      126-7 11:9      79, 126 11:10      126 11:11-12      37 11:15      50 11:17      51 11:17c-e      16 11:18      50 11:21      40 11:27      113 12:1      150 12:13-14      55 12:23      117 12:25      117 12:34      201 12:41      99 12:43      99 13:1-2      18 13:13      154 13:24-27      18 13:27-31      18 14:1-2      20 14:1      50, 76, 81, 124 14:3-9      20 14:3      37, 124 14:5      118, 125 14:6      125 14:8      125 14:10-11      20 14:10      91 14:12      81, 94 14:14      81 14:20      138 14:22      202 14:27      155, 161 14:32      166 14:36      76, 168 14:41      94, 129 14:42      149 14:44      167

14:45      40 14:47      167 14:48      168 14:54      169-70 14:58      12, 51-2 14:60      170 14:65      171 14:68-69      171 14:72      203 15:1      173, 175 15:3      173 15:5      179 15:7      177 15:9      15, 177 15:13      177-8 15:14      173, 175, 181 15:16      174 15:17      177-8 15:18      177 15:19      178 15:21      181-2 15:22      41, 182 15:24      183-4 15:29      12, 51-2 15:32      44, 186 15:34      41 15:36      186 15:40      184-5 15:41      128 15:42-46      55 15:42      181, 186 15:43      186, 188 15:44      186 15:46      105, 116 16:2      116, 189 16:3      190 16:4      189 16:6      189, 191 n. 65 16:7      189 Luke 1:3      30, 205 243

1:9      183 1:13      31 1:14      106 1:17      36 1:44      106 1:47      106 1:54-55      106 1:63      31 2:4-7      97 2:4      97 2:32      31 2:37      56 2:41      50 2:46      75 3:1      52 3:2-3      114 3:2      31, 168, 170 3:7      114 3:9      151 3:16-18      114 3:16      36, 46 3:17      150-1 3:22      38 3:23      43 4:22      89 4:31      49 4:34      91 5:1      97, 198 5:2      200 5:4      199 5:5      69, 198 5:6      199, 201 5:8      199 5:11      200 5:14      61 5:20-21      193 5:21      113 5:23-24      193 5:24      113 5:34-35      62 6:13-14      82 6:13      31, 91, 152 244

6:14      41 6:16      146 6:17      82 6:20      82 7:1-10      14, 71 7:2-3      71 7:2      71 7:6-10      72 7:7      72 7:10      72 7:17      205 7:18-19      38 7:18      39 7:21      41 7:22      77 7:24      41 7:27-28      62 7:27      31 7:32      158 7:38      115, 124, 132 7:40-47      203 7:41-47      132 7:44      115, 132 7:46      115, 124 7:47-49      194 7:47      132 8:25      76 8:28      47 9:5      109 9:28      194 9:45      156 9:51      45, 50 n. 20 9:52-54      64, 66 10:16      130, 154 10:22      111, 142 10:30-37      66 10:33-37      105 10:38-42      115 10:38-39      115 10:38      115-16 10:39      116, 118 10:40      116, 124

11:3      88 11:9      159 12:8-9      36 12:12      147 12:37      132 12:43      134 12:46      133 12:51      148 13:14      75 13:28-29      88 13:28      106 14:8      47 14:19      74 15:31      51, 157 16:19-31      115 16:20-22      115 16:20      115 16:23      106 16:28      74 17:7-8      132 17:16-18      66 17:19      72 18:17      14 18:31-33      116 18:31      186 18:33      45 18:37-38      51 18:37      167 19:20      120 19:21-22      69 19:29      40 20:17      51 20:23      68 21:1      99 21:12      153-4 21:37      40 22:1      50, 81, 123 22:3      91, 138 22:8      173 22:12-14      41 22:14      133 22:19      89

22:23      137 22:34      140 22:39      166 22:40      166 22:42      129 22:50      167 22:54      168 22:55      170 22:58      171-2 22:63      171 22:67      113 23:1      172 23:3      174 23:2      175, 180 23:4      176 23:11      177 23:14      176 23:18      177, 181 23:20      180 23:21      178 23:22      176 23:25      181 23:33-34      183 23:33      182 23:36      186 23:44      181 23:46      186 23:49      184 23:53-54      188 23:53      105, 190 23:56      188 24:1-51      45 24:1      189 24:2      189 24:3-4      191 24:4      191 24:5      191 24:6-8      53 24:7      190 24:8      51 24:12      188, 190-1 24:18      185 245

24:20      175 24:23      191 24:24      190 24:27      59 24:29      69 24:30      202 24:32      59 24:36-37      36 24:36      192 24:38-39      194 24:40      193 24:41      193-4, 199 24:42      83, 202 24:44-46      59 24:44      43, 147 24:45-46      190 24:50-51      37, 40 24:52      40 John 1–12      21 1      29-44 1:1-18      29-35 1:1      207 1:13      176 1:14      208 1:15gh      38 1:18      208 1:19-34      35-8 1:26      57 1:28      40 1:29      45 1:29a      39 1:31      57 1:33      57 1:35-39      39-41 1:35      45 1:36d      37 1:40-51      41-4 1:43      45 1:51      59, 77 2–4      45-72 246

2:1-12      17, 45-9 2:1-11      70 2:6-7      57, 68 2:12-13      73 2:12      185 2:13-22      49-54, 210 2:16b-d      16 2:16d      17 2:19      12 2:21      32 2:23-25      53-4 3:1-2      54-6 3:1      58 3:2      188 3:3-9      56-8 3:3-8      176 3:3-5      23 3:3      14-15 3:5      14-15 3:6      32 3:10-21      58-60 3:22-36      61-3 3:22      208 3:23      123 3:25      208 4:1-42      22, 63-70 4:4-7      208-9 4:5-42      208 4:15-16      208 4:42      99 4:43-54      14, 17, 70-2 4:46-54      18 4:46      46 5–12      73-130 5:1-6:1      210 5      19 5:1-18      73-6 5:18      173 5:19-47      76-80 5:20      63 5:22      63 6:1-7:10      17

6      16 6:1-24      80-6 6:1-15      17 6:1      197 6:2      87 6:10-11      19 6:10      208 6:11      208 6:12      208 6:13-15      19 6:14      87 6:23      87 6:24      87 6:25-71      86-91 6:39      63 6:42      43 6:44      127 6:51-56      33 n. 17 6:52-59      211 6:63      32 6:70-71      131 6:70      152 6:71      125 7:1-39      91-6 7:5      185 7:10      73 7:14      73 7:39      186 7:40-8:20      96-9 7:50-51      54 7:52      70 8:15      32 8:21-32      99-103 8:33-59      103-7 9      107-10 9:4-5      139 9:7      74 10      110-14 10:1      73 10:7-10      211 10:11-14      211 10:11      204

10:12      161 10:15      204 10:22-39      19 11:1-32      114-18 11:1-2      124 11:1      37 11:2      124 11:17-44      124 11:18      37 11:27      195 11:33-45      118-20 11:46-57      121-3 11:48      208 11:53      173 11:55-56      73 12:1-11      123-6 12:1-8      18 12:1-2      20 12:1      37 12:3-8      20 12:4      91 12:6      22, 138 12:7      188 12:8      15 12:9-11      20, 22 12:10      173 12:12-19      126-7 12:15      19-20 12:20-50      127-30 12:20-23      96 12:21      42 12:23-25      164 12:27      136 13–20      21 13–17      131-64 13:1-17      131-4 13:4-5      199 13:5-10      74 13:16      14 13:18-30      134-9 13:18-19      133 13:20      14 247

13:21      15 13:23      169 n. 9, 190 13:24      208 13:27      131 13:31-14:7      139-42 13:31-33      18 13:33-38      18 13:34      144 13:36-38      204 13:36      156 13:38      172 14:1-3      18 14:6b      157 14:8-14      142-3 14:15-20      143-5 14:15      139 14:16-17      157 14:21-25      146-7 14:22      91 14:26-31      147-9 14:31      211 15:1-8      149-51 15:5      41 15:9-17      151-3 15:18-27      153-4 15:26      31, 157 16:1-15      155-7 16:15      51 16:16-24      157-9 16:25-33      159-61 17      161-4 17:10      51 18–20      165-95 18:1-18      165-70 18:1      188 18:10      172 18:12      208-9 18:13      170 18:16      208-9 18:17      203 18:19-32      170-3 18:24      170 248

18:25-27      203 18:28-40      14 18:28      124 18:33-19:3      174-8 18:33-38      208 18:39      15 19:2      15 19:4-15      178-81 19:4      176 19:6      173, 176 19:13      74, 208-9 19:14      124 19:16-24      181-4 19:17      74 19:19      211 19:20      122 19:25-42      184-8 19:26-30      182 19:26      190 19:30      63 19:31      33 19:34      193 19:38      33, 55 19:39-42      54 19:40-42      55 19:40      33, 125, 208 20:1-18      189-92 20:3-10      18 20:12      33 20:14      95 20:19-31      192-5 20:19      95 20:22      209 20:23      19 20:26      95 20:30-31      20, 25 20:30      16 21      25, 197-205 21:1-25      17 21:1-8      197-200, 208, 211 21:2      42, 46 21:4      95

21:7      190 21:8      209 21:9-14      200-2 21:9-10      83 21:11      211 21:13      83 21:15-25      202-5 21:16-17      74 21:19      42 21:20      190 21:24-25      20 21:25      207 Acts 1      29-44 1:1-8b      29-35 1:1      207 1:2      37 1:4      42 1:6-8      85 1:8      67, 96 1:8c-10b      35-8 1:9-11      40 1:9      37, 90 1:10a      40 1:10c-13c      39-41 1:11d      37 1:13-14      85 1:13      146 1:13d-26      41-4 1:14      46, 49, 184 1:16      135 1:18      22, 65 2–8      45-72 2      45-9 2:1-45      70 2:1      85, 198 2:2-7      128 2:4      85 2:11-12      128 2:24      75 2:32      75

2:33      59, 102 2:37      94 2:43      94 3:1-4:4      49-53 3:2      66 3:8      66 3:13      96 4:5-5:33      53-4 4:6      168 5:12      94, 113 5:20      63, 90 5:25      123 5:31      59, 102 5:34-39      54-6 5:40-7:1      56-8 6:2-6      166 6:3      33 6:8      33 6:11      63 6:13      63 6:14      12 6:15      50 7:2-53      58-60 7:36      88 7:48      12 7:54-8:1a      61-3 7:54-60      22 7:60      120 8:1-14      65 8:1      73, 91, 123 8:1b-25      63-70 8:3      73, 184, 200 8:4-6      209 8:5-25      208 8:5      123 8:26-40      70-2 8:27      128 8:32-33      38 9:1-15:9      73-130 9:1-6a      73-6 9:2      153-4 9:6b-29      76-80 249

9:29-30      92 9:30-11:1      80-6 9:31      65 9:32-10:48      87 9:42      53 10:17      31 10:25-26      118 10:34-43      90 10:44      90 11:2-24      86-91 11:19-20      121 11:25-13:4      91-6 12:12      138 13:1      121 13:5-12      96-9 13:13-25      99-103 13:13      138 13:15      30 13:19      50 13:25      36 13:26-46f      103-7 13:29      186 13:46      130 13:46g-14:1a      107-10 13:47b      139 13:52      152 14:1b-7      110-14 14:2      63 14:5      107 14:8-23      126 14:8-13      114-18 14:8      66 14:10      66, 120 14:14-23      118-20 14:19      113, 200 14:24-15:4b      121-3 14:27-15:1      126 15:2      61, 126 15:3      65, 166 15:4c-7a      123-6 15:5      103 15:7      61, 128 250

15:7b-g      126-7 15:8-9      127-31 15:9      132 15:10-20:38      131-64 15:10-12      131-4 15:13-39      134-9 15:13-21      133 15:22      123 15:23-35      121 15:24      129 15:25      123 15:28-29      140 15:28      123 15:38      100 15:39      100 15:40-16:11      139-42 15:40      137 16:1      120 16:9-11      142 16:9e      157 16:12-32      142-3 16:31      72 16:33-17:34      143-5 16:34      72 17:1-2      149 17:6      200 17:8      118 17:12      53 17:13      118 18:1-8      146-7 18:2      93 18:4      149 18:8      72 18:9-21      147-9 18:18      146 18:22-27g      149-51 18:22      166 18:25      153-4 18:26      146 18:27h-19:8      151-3 19:1-20      156 19:1-5      103

19:9-16      153-4 19:9      63 19:10      161 19:12      120 19:17-20:2b      155-7 20:1      159 20:2ab      158 20:2c-18a      157-9 20:6      203 20:12      72 20:16      164 20:18b-31      159-61 20:29      111 20:32-38      161-4 20:35      153-4 21–26      165-95 21      165-70 21:4-5      203 21:10      203 21:19      205 21:20-28      93 21:20      103 21:21-24      125, 138 21:30-28:28      156 21:31-33      209 21:37      209 21:39      174 22:1-23:11      170-3 22:6-7      62 22:15      62 23:6      64 23:12-24:27      174-8 23:27      168 23:33-24:22      208 25:1-12      178-81 25:6-17      180 25:6      209 25:7-8      182 25:10      209 25:13-26:8      181-4 25:16      178 25:19      186

26:5      64 26:9-17      184-8 26:13-18      191 26:15-16      194 26:17      190, 194 26:18-20      189-92 26:18      193 26:20      194 26:21-32      192-5 26:21      168 27–28      197-205 27      197-200, 208 27:37      201 27:39-28:2      198 28:1-10      200-2 28:11-31      202-5 28:28-31      207 Romans 1:3-4      195 1:3      97 1:4-5      44 1:11      33 1:16      67 2:5-11      129 2:19      31 3:1-3      63 3:4      62 4:2-3      106 4:3      101 4:17-25      106 5:6-8      122 6:3      152 6:8      128 6:9      202 6:17      104 6:20      104 8:3      68 8:11      186 8:16      32 8:35-39      151 8:37      140, 152 251

9:7      103 9:11      60 9:27      83 10:16-17      80 10:21      63 11:1      150 11:16-25      150 13:8-10      132 13:8      140 13:9-10      152 13:9      152 14:6      109 14:11      109 14:17-18      109 15:24      84 15:30-31      198 15:31      63 16:3-4      146 16:6      69 16:12      69 1 Corinthians 1:21      164 1:22      51 3:16      145 6:19      145 8:13      90 9:1      191 9:11      69 11:20      132 11:24-29      89 12:4      33 12:12-27      122 12:12      162 13:1      128 14:2      152 14:16-17      152 15:4      45 15:10      69 15:36-37      128 15:36      128 15:40      58 252

2 Corinthians 1:17      99 2:14      124 3:6      90 5:10      60 5:14-15      129 8:19      128 9:6      69 11:22      103, 150 11:23      128 Galatians 1:16c-17a      33 2:7-9      42 2:9      41 2:10a      125, 138 2:11      95 2:12-13      91, 138 2:13      91 2:20      131 2:21      34, 112 3:6-14      58 3:8      106 3:14      106 3:29      103 4:7-8      152 4:22-30      58 4:23-25      33 4:23      57 4:29      57 5:1      104, 132 5:4      34 6:7-8      69 Philippians 1:15      204 1:17      204 1:20-24      204 2:6      76 2:10      58 2:15      32 2:17      204

2:27-29      158 4:11-14      205 Colossians 3:16      33 1 Thessalonians 1:6      152 5:5      130 5:23      163 2 Thessalonians 2:3      162 2:13      68 1 Timothy 1:15      160 5:9      56 5:11      56 Titus 3:9      61 Hebrews 1:6      169 10:25      188 James 1:17-18      56 5:14-15      202 1 Peter 1:8      195 1:20      164 1:21      163-4 3:14      195 3:22      38 5:13      198 1 John 1:1-2      30

1:1      33, 70 1:2      58 1:3      38, 70 1:4      62 1:5      70 1:8      110 2:1      144 2:3      144 2:5      105 2:8      31-2, 140 2:9-11      130 2:10      140 2:11      57, 99, 130 2:14      79, 199 2:16      101 2:18      199 2:28      139 3:1-2      32 3:1      164 3:4      104 3:5      38 3:8      105 3:12      60, 105 3:13      93 3:15      105 3:16      111, 152 3:19      176 3:22      102 4:2      109 4:6      68, 144 4:9      33, 60 4:10-11      163 4:11      134 4:12      35, 164 4:14      33, 70, 79 4:16      91, 152 4:17      162 4:19      163 4:20      35 4:21      146 5:6      68, 187 5:9-10      32 253

5:9      58 5:10      38 5:11      60, 113 5:13      59-60, 195 5:18      163 5:20      94, 162 2 John 1      103 4      112 5      140 7      109 12      62 3 John 3      78 12      78 Revelation 5:6      37 5:11      83 5:12      79 5:13      37 7:16      88 12:4      200 19:11      44 Other Israelite-Jewish Works Jubilees 6:17-19      46 34:4      64 n. 54 34:7      64 n. 54 Flavius Josephus Antiquitates judaicae 1.240      167 3.161      183 6.117      98

254

6.120-121      98 9.288-290      66 12.259      67 13.74      67 13.119-120      74 13.131      167 13.268      74 13.285      74 14.65      50 14.390      167 15.380      52 15.420-421      52 17.188-189      183 17.317-321      183 18.28      74 18.35      168 18.85-87      105 18.95      168 Bellum judaicum 1.401      52 2.451      54 2.628      54 3.57      81 3.68      167 4.456      81 4.551      123 5.51      180 5.149      74 n. 4 5.151      74 n. 4 5.246      74 n. 4 6.85      180 6.189      180 6.423      50 Vita 86      46 197      54

Other Graeco-Roman Works

Other Early Christian Works

Aristotle Ethica nicomachea 1096a.15-17      141, 157

Justin Apologia I 61.4-5      23

255

European Studies in Theology, Philosophy and History of Religions Edited by Bartosz Adamczewski Vol.

1

Bartosz Adamczewski: Retelling the Law. Genesis, Exodus-Numbers, and Samuel-Kings as Sequential Hypertextual Reworkings of Deuteronomy. 2012.

Vol.

2

Jacek Grzybowski (ed.): Philosophical and Religious Sources of Modern Culture. 2012.

Vol.

3

Bartosz Adamczewski: Hypertextuality and Historicity in the Gospels. 2013.

Vol.

4

Edmund Morawiec: Intellectual Intuition in the General Metaphysics of Jacques Maritain. A Study in the History of the Methodology of Classical Metaphysics. 2013.

Vol.

5

Edward Nieznański: Towards a Formalization of Thomistic Theodicy. Formalized Attempts to Set Formal Logical Bases to State First Elements of Relations Considered in the Thomistic Theodicy. 2013.

Vol.

6

Mariusz Rosik: “In Christ All Will Be Made Alive” (1 Cor 15:12-58). The Role of Old Testament Quotations in the Pauline Argumentation for the Resurrection. 2013.

Vol.

7

Jan Krokos: Conscience as Cognition. Phenomenological Complementing of Aquinas's Theory of Conscience. 2013.

Vol.

8

Bartosz Adamczewski: The Gospel of Mark. A Hypertextual Commentary. 2014.

Vol.

9

Jacek Grzybowski: Cosmological and Philosophical World of Dante Alighieri. The Divine Comedy as a Medieval Vision of the Universe. 2015.

Vol.

10 Dariusz Karłowicz: The Archparadox of Death. Martyrdom as a Philosophical Category. 2016.

Vol.

11 Monika Ożóg: Inter duas potestates: The Religious Policy of Theoderic the Great. Translated by Marcin Fijak. 2016.

Vol.

12 Marek Dobrzeniecki: The Conflicts of Modernity in Ludwig Wittgenstein’s Tractatus Logico-Philosophicus. 2016.

Vol.

13 Bartosz Adamczewski: The Gospel of Luke. A Hypertextual Commentary. 2016.

Vol.

14 Paweł Rytel-Andrianik: Manna – Bread from Heaven. Jn 6:22-59 in the Light of Ps 78:2325 and Its Interpretation in Early Jewish Sources. 2017.

Vol.

15 Jan Čížek: The Conception of Man in the Works of John Amos Comenius. 2016.

Vol.

16 Bartosz Adamczewski: The Gospel of Matthew. A Hypertextual Commentary. 2017.

Vol.

17 Bartosz Adamczewski: The Gospel of John. A Hypertextual Commentary. 2018.

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