The Gospel of the Narrative ‘We’: The Hypertextual Relationship of the Fourth Gospel to the Acts of the Apostles 3631605056, 9783631605059, 9783653000917

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Bartosz Adamczewski

The Gospel of the Narrative ‘We’ The Hypertextual Relationship of the Fourth Gospel to the Acts of the Apostles

PETER LANG Internationaler Verlag der Wissenschaften

The Gospel of the Narrative ‘We’

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Bartosz 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 · Berlin · Bern · Bruxelles · New York · Oxford · Wien

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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.

Cover Design: Olaf Gloeckler, Atelier Platen, Friedberg

ISBN 978-3-653-00091-7 © Peter Lang GmbH Internationaler Verlag der Wissenschaften Frankfurt am Main 2010 All rights reserved. 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. www.peterlang.de

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Acknowledgments I would like to thank Professor Roman Bartnicki (Cardinal Stefan Wyszyński University in Warsaw) under whose direction over fifteen years ago I wrote my master’s thesis concerning Jn 3:11-21. I owe a great debt of gratitude to Professor Henryk Witczyk (The John Paul II Catholic University of Lublin) whose lectures showed me how to find possible symbolic meaning of the Fourth Gospel by paying close attention to its apparently insignificant literary features. I thank my dear Mother, Jolanta Adamczewska, MSc; my Diocese of Warszawa-Praga; and the community of the Catholic Parish of St Mark in Warsaw for their encouragement and spiritual support during my writing this book. My thanks go also to the staff of the Tübingen University Library for their help during my summer bibliographical research. Last but not least, I want to thank Mrs. Ute Winkelkötter and the members of the staff of the Publisher who helped turn the electronic version of the text into a book.

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Contents Acknowledgments ................................................................................................. 5 Contents................................................................................................................. 7 Introduction ......................................................................................................... 11 Chapter 1: The problem of literary dependence of the Fourth Gospel on the Synoptic Gospels............................................................................................. 13 1.1 The research on literary dependence of the Fourth Gospel on the Synoptic Gospels in the twenty-first century .................................................... 13 1.1.1 The Fourth Gospel’s literary independence of the Synoptic Gospels 15 D. M. Smith............................................................................................. 15 M. Theobald ............................................................................................ 16 P. N. Anderson ........................................................................................ 17 F. Schleritt ............................................................................................... 19 J. Pichler .................................................................................................. 20 M. Stowasser ........................................................................................... 21 1.1.2 Literary dependence of the Synoptic Gospels on the Fourth Gospel 22 P. L. Hofrichter ....................................................................................... 22 T. L. Brodie ............................................................................................. 22 B. Shellard............................................................................................... 23 M. A. Matson .......................................................................................... 25 1.1.3 Literary dependence of the Fourth Gospel on one or two Synoptic Gospels .................................................................................................... 26 J. Frey ...................................................................................................... 26 B. T. Viviano........................................................................................... 27 I. D. Mackay............................................................................................ 27 Z. Studenovský........................................................................................ 28 1.1.4 Literary dependence of the Fourth Gospel on all three Synoptic Gospels .................................................................................................... 29 H. Thyen.................................................................................................. 29 R. Bergmeier ........................................................................................... 30 G. Van Belle............................................................................................ 31 A. T. Lincoln ........................................................................................... 31 M.-É. Kiessel........................................................................................... 32 1.2 Criteria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels ........... 33 1.3 Conclusion................................................................................................. 37 Chapter 2: The Acts of the Apostles as a structuring hypotext of the Fourth Gospel.............................................................................................................. 39 Chapter 3: The Fourth Gospel as a hypertextual reworking of the Acts of the Apostles, of the Synoptic Gospels, and of other early Christian works ......... 45 7

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Jn 1:1-34; cf. Acts 1:1-8.................................................................................. 45 Jn 1:35-44; cf. Acts 1:9-14.............................................................................. 48 Jn 1:45-51; cf. Acts 1:15-26............................................................................ 50 Jn 2:1-12; cf. Acts 2:1-47................................................................................ 51 Jn 2:13-22; cf. Acts 3:1-11.............................................................................. 52 Jn 2:23; cf. Acts 3:12-4:31 .............................................................................. 55 Jn 2:24-25; cf. Acts 4:32-5:13......................................................................... 55 Jn 3:1-2; cf. Acts 5:14-42................................................................................ 56 Jn 3:3-36; cf. Acts 6:1-8:3............................................................................... 56 Jn 4:1-45; cf. Acts 8:4-25................................................................................ 59 Jn 4:46-54; cf. Acts 8:26-40............................................................................ 61 Jn 5:1-47; cf. Acts 9:1-43................................................................................ 62 Jn 6:1-71; cf. Acts 10:1-11:18......................................................................... 64 Jn 7:1-39; cf. Acts 11:19-13:4......................................................................... 69 Jn 7:40-8:20; cf. Acts 13:5-12......................................................................... 71 Jn 8:21-59; cf. Acts 13:13-46.......................................................................... 72 Jn 9:1-41; cf. Acts 13:47-52............................................................................ 73 Jn 10:1-42; cf. Acts 14:1-7.............................................................................. 75 Jn 11:1-45; cf. Acts 14:8-28............................................................................ 77 Jn 11:46-12:50; cf. Acts 15:1-6....................................................................... 80 Jn 13:1-17; cf. Acts 15:7-12............................................................................ 85 Jn 13:18-30; cf. Acts 15:13-39........................................................................ 87 Jn 13:31-14:14; cf. Acts 15:40-16:40 ............................................................. 89 Jn 14:15-20; cf. Acts 17:1-34.......................................................................... 90 Jn 14:21-24; cf. Acts 18:1-6............................................................................ 91 Jn 14:25-29; cf. Acts 18:7-11.......................................................................... 92 Jn 14:30; cf. Acts 18:12-17 ............................................................................. 93 Jn 14:31; cf. Acts 18:18-23 ............................................................................. 93 Jn 15:1-8; cf. Acts 18:24-28............................................................................ 94 Jn 15:9-17; cf. Acts 19:1-7.............................................................................. 95 Jn 15:18-16:4; cf. Acts 19:8-20....................................................................... 95 Jn 16:5-24; cf. Acts 19:21-20:16..................................................................... 97 Jn 16:25-17:26; cf. Acts 20:17-38................................................................... 98 Jn 18:1-18; cf. Acts 21:1-40............................................................................ 99 Jn 18:19-27; cf. Acts 22:1-23:9..................................................................... 102 Jn 18:28; cf. Acts 23:10-14 ........................................................................... 103 Jn 18:29-32; cf. Acts 23:15-24:9................................................................... 104 Jn 18:33-19:12; cf. Acts 24:10-26:32 ........................................................... 104 Jn 19:13-16; cf. Acts 27:1 ............................................................................. 106 Jn 19:17-27; cf. Acts 27:2-8.......................................................................... 107 Jn 19:28-20:31; cf. Acts 27:9-32................................................................... 108 Jn 21:1-14; cf. Acts 27:33-28:6..................................................................... 115 8

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Jn 21:15-25; cf. Acts 28:7-31........................................................................ 117 Conclusion..................................................................................................... 119 Chapter 4: The identity of the ‘disciple whom Jesus loved’............................. 123 General conclusions .......................................................................................... 127 Bibliography...................................................................................................... 129 Primary sources ............................................................................................. 129 Israelite-Jewish.......................................................................................... 129 Graeco-Roman .......................................................................................... 129 Early Christian (I-II c. ad)......................................................................... 130 Secondary literature....................................................................................... 130 Index of ancient sources .................................................................................... 142

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Introduction The Fourth Gospel is, without doubt, one of the most beautiful but also most enigmatic writings of the New Testament. Its beauty results mainly from its high rhetorical impact upon its recipients. Its dramatic structure, its particular literary style, its evident symbolism, and its paradigmatic character for every believer contribute to its being a truly ‘spiritual’ Gospel. On the other hand, the frequent use of rhetorical devices of irony, incomprehension, ambiguity of meaning, etc. in the Fourth Gospel contributes to its being difficult to interpret. The difficulties in the interpretation of the Fourth Gospel result also from the unclear relationship of this work to other Gospels. Should the Fourth Gospel be regarded as an independent literary work, which presents an eyewitness testimony about Jesus’ earthly life? Alternatively, should it be considered a creative reworking of earlier Christian traditions and literary works? The problem has been formulated in a very interesting, literary way by the Fourth Evangelist himself. In the conclusion of the Fourth Gospel, this work has been presented as an oral and written testimony of the ‘disciple whom Jesus loved’ (Jn 21:24a-c). At the same time, the conclusion suggests that the Gospel has been written by someone who was not identical with the ‘beloved disciple’ and who referred to himself in an enigmatic way as to narrative ‘we’ (Jn 21:24d). Moreover, the final statement concerning the impossibility of describing in a finite number of books the things that Jesus did (Jn 21:25) implies that no more literary activity of the kind of the writing of the Fourth Gospel should be undertaken. In such a way, the author of the Fourth Gospel concluded his work not with a reference to Jesus (cf. Jn 20:31) but with a reference to other literary works. The problem of the literary character of the Fourth Gospel should not be reduced, therefore, to the issue of its apostolic or non-apostolic authorship. The question is rather a hermeneutic one. The reader has to ask whether the Fourth Gospel should be interpreted as referring mainly to history or as referring mainly to other texts. The answer to this question is in fact crucial for the interpretation of this magnificent work.

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Chapter 1: The problem of literary dependence of the Fourth Gospel on the Synoptic Gospels The question whether the Fourth Gospel has a mainly historical or a mainly intertextual character is usually formulated in terms of asking whether the Fourth Gospel was literarily dependent or not dependent on the Synoptic Gospels (Mt, Mk, and Lk). Although this issue does not exhaust the problem of the intertextual character of the Fourth Gospel, it has to be at least briefly discussed before undertaking an investigation of possible intertextual relationships of the Fourth Gospel to other Christian literary works. In order to deal with the problem of the dependence of the Fourth Gospel on the Synoptic Gospels in a methodologically correct way, after a brief presentation of the present state of research on this issue, the criteria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels will have to be established.

1.1 The research on literary dependence of the Fourth Gospel on the Synoptic Gospels in the twenty-first century From c. AD 180 onward, the Fourth Gospel was generally regarded as a work of John, the ‘beloved disciple’ (cf. Irenaeus, Adv. haer. 3.1.1). Clement of Alexandria suggested that John had known the Synoptic Gospels but he had resolved to compose an entirely different Gospel, a ‘spiritual’ one (Clement of Alexandria, Hypotyposeis, quoted by Eusebius, Hist. Eccl. 6.14.7). Consequently, the Fourth Gospel has been for several centuries considered to some extent dependent on other Gospels and to some extent independent of them. 1 In the nineteenth century, scholars began to question the traditional identification of the Fourth Evangelist with John the Apostle. 2 Accordingly, the nineteenth-century exegetes tended to favour the hypothesis of a late date of

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2

See J. Frey, ‘Das Vierte Evangelium auf dem Hintergrund der älteren Evangelientradition. Zum Problem: Johannes und die Synoptiker?’, in Johannesevangelium – Mitte oder Rand des Kanons? Neue Standortbestimmungen, ed. T. Söding (QD 203; Herder: Freiburg · Basel · Wien 2003), 60-118 (esp. 61-67). For a brief description of the views of the nineteenth-century scholars concerning the authorship of the Fourth Gospel, see E. Haenchen, Das Johannesevangelium: Ein Kommentar, ed. U. Busse (J. C. B. Mohr (Paul Siebeck): Tübingen 1980), 24-29; J. Frey, ‘Das Vierte Evangelium’, 68-70.

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composition of the Fourth Gospel and of its general literary dependence on the Synoptic Gospels. At the beginning of the twentieth century, scholars generally accepted the nineteenth-century view. Thereafter, in the second and in the third quarter of the twentieth century, the opposite opinion prevailed, namely that of the Fourth Gospel’s dependence on sources and traditions that were different from the Synoptic Gospels. However, in the last quarter of the twentieth century, the supporters of the hypothesis of literary dependence of the Fourth Gospel on at least one of the Synoptic Gospels (esp. Mk) increased in number. 3 At the beginning of the twenty-first century, four major hypotheses concerning the relationship between the Fourth Gospel and the Synoptic Gospels are more or less convincingly proposed: (a) the Fourth Gospel should be regarded as literarily independent of the Synoptic Gospels, (b) one or more of the Synoptic Gospels are literarily dependent on the Fourth Gospel, (c) the Fourth Gospel is literarily dependent on one or two of the Synoptic Gospels, and (d) the Fourth Gospel is literarily dependent on all three Synoptic Gospels. 4 Let us review the main arguments in favour of each of these hypotheses, in the way in

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4

For a survey of twentieth-century research on the relationship between the Fourth Gospel and the Synoptic Gospels, see D. M. Smith, John among the Gospels (2nd edn., University of South Carolina: Columbia, SC 2001), 13-193, 196-198; see also J. Frey, ‘Das Vierte Evangelium’, 71-76. For a survey of research on the relationship between the Fourth Gospel and the Synoptic Gospels in the years 1990-2002, see M. Labahn and M. Lang, ‘Johannes und die Synoptiker: Positionen und Impulse seit 1990’, in Kontexte des Johannesevangeliums, ed. J. Frey and U. Schnelle [et al.] (WUNT 175: Mohr Siebeck: Tübingen 2004), 443-515 (esp. 452-511). I omit here various, more or less complicated attempts to reconstruct hypothetical pre-Johannine sources or stages of redaction of the Fourth Gospel because they have only limited significance for finding a satisfactory, comprehensive solution to the problem of the intertextual relationship between the Fourth Gospel and the Synoptic Gospels. For recent proposals of this kind, see F. Siegert, Der Erstentwurf des Johannes: Das ursprüngliche, judenchristliche Johannesevangelium in deutscher Übersetzung vorgestellt nebst Nachrichten über den Verfasser und zwei Briefen von ihm (2./3.Joh.) (Münsteraner Judaistische Studien: Wissenschaftliche Beiträge zur christlich-jüdischen Begegnung 16; Lit: Münster 2004), esp. 130-132; F. Schleritt, Der vorjohanneische Passionsbericht: Eine historisch-kritische und theologische Untersuchung zu Joh 2,13-22; 11,47-14,31 und 18,1-20,29 (BZNW 154; de Gruyter: Berlin · New York 2007), esp. 107-114. For a likewise unsatisfactory explanation of the phenomenon of intertextual relationship between the Fourth Gospel and the Synoptic Gospels in terms of “secondary orality” or “re-oralization”, see M. Labahn, ‘Fischen nach Bedeutung – Sinnstiftung im Wechsel literarischer Kontexte: Der wunderbare Fischfang in Johannes 21 zwischen Inter- und Intratextualität’, SNTU.A 32 (2007) 115-140 (esp. 135137).

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which they are presented by the most important supporters of the respective views. 1.1.1 The Fourth Gospel’s literary independence of the Synoptic Gospels D. M. Smith In his important book concerning the relationship between the Fourth Gospel and the Synoptic Gospels, the American scholar Dwight Moody Smith, having analysed the twentieth-century research on this issue, 5 expresses his own opinion on this controversial issue. 6 The scholar argues for the Fourth Gospel’s general independence of the Synoptic Gospels with the use of historical arguments. Having analysed several instances in which the Fourth Gospel differs from the Gospel of Mark and, generally, from the Synoptic Gospels, the scholar argues that in these instances the account of the Fourth Gospel is historically not less plausible, or it is even more plausible, than that of the Gospel of Mark. 7 For this reason, Smith states tentatively that “it does not seem that John intends to establish contact with the synoptic narrative.” 8 Moreover, in the scholar’s opinion, from the methodological point of view “it is not possible to prove that John did not know any of the Synoptics, and improbable that his Gospel was published without cognizance of them (21:25). But the Gospel’s independence is obvious, and is a better working hypothesis for exegetes than the assumption that the late-first-century author was writing with the Synoptic Gospels principally in view, whether to supplement, correct, or displace them.” 9 Accordingly, the scholar does not reject the hypothesis of literary dependence of the Fourth Gospel on all three Synoptic Gospels, 10 but he considers it methodologically uncertain and hermeneutically unnecessary. The main weakness of Smith’s argument lies in its flawed internal logic. It should be noted that if a later writer writes an account that is to some extent historically more plausible than that of an earlier writer, it does not mean that he 5 6 7 8 9 10

D. M. Smith, John among the Gospels (2nd edn., University of South Carolina: Columbia, SC 2001), 13-193. Ibid. 195-241. Ibid. 203-211, 215-234. Ibid. 212. Ibid. 241. See id., ‘John: A Source for Jesus Research?’, in John, Jesus, and History, vol. 1, Critical Appraisals of Critical Views, ed. P. N. Anderson, F. Just, and T. Thatcher (SBL.SymS 44; SBL: Atlanta, Ga. 2007), 165-178 (here: 175): “It may be that John knows the Synoptic tradition (or even the Gospels) […]”

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did not use the earlier writer’s work. He may have simply relied also on other, historically more adequate sources. In the case of the Fourth Gospel, the issue of its author’s possible use of Josephus’ works has to be seriously taken into consideration. Moreover, it should be noted that the gospels of Luke and Matthew at times also substantially differ from the Gospel of Mark (see e.g. Lk 9:51-19:28; Mt 3-13 diff. Mk 1-6), which does not imply that both these Gospels are literarily independent of the Markan work. For these reasons, Smith’s arguments have to be regarded as at best inconclusive. M. Theobald In the year 2002, the German scholar Michael Theobald published an extensive monograph concerning the Lord’s sayings in the Fourth Gospel. 11 One of the aims of his investigations was performing a critical, tradition-historical analysis (Überlieferungskritik) of the Lord’s sayings that are contained in the Fourth Gospel and that have some parallels in the Synoptic Gospels. 12 The methodological procedure that has been applied by Theobald is in fact deeply rooted in the twentieth-century research on the Gospels. The German scholar assumes that the Fourth Gospel had its diachronical history of composition and redaction. Consequently, in Theobald’s opinion, this text should be investigated primarily in terms of analysis of small textual units that originated from units of oral tradition. 13 Accordingly, the scholar defines tradition as a set of motifs that may be found both in the Fourth Gospel and in other texts that are, by Theobald’s definition, not literarily dependent on the Fourth Gospel or vice versa. 14 With this set of axiomatic presuppositions, Theobald analyses several fragments of the Fourth Gospel that have some parallels in the Synoptic Gospels (esp. Jn 3:3.5; 3:14-15; 12:25-26; 12:28a; 13:16.20; 14:12-14; 15:7; 15:20-21; 16:24; 20:23; 21:22-23). The results of Theobald’s analyses correspond to his axiomatic presuppositions. The German scholar states that although several fragments of the Fourth Gospel closely correspond to certain fragments of the Synoptic Gospels, this affinity should be explained in terms of affinity of pre11 12 13

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M. Theobald, Herrenworte im Johannesevangelium (HBS 34; Herder: Freiburg [et al.] 2002). Ibid., esp. 59-243. Ibid. 19. Moreover, Theobald presupposes also the existence of the so-called ‘SemeiaQuelle’: see id., ‘Abraham – (Isaak –) Jakob: Israels Väter im Johannesevangelium’, in Israel und seine Heilstraditionen im Johannesevangelium, Festschrift J. Beutler, ed. M. Labahn, K. Scholtissek, and A. Strotmann (Schöningh: Paderborn [et al.] 2004), 158-183 (esp. 160). Cf. id., Herrenworte, 20.

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Johannine and pre-synoptic traditions. One of the exceptions may be constituted by Jn 15:20-21, which, in Theobald’s opinion, could have been influenced by the text of Mt 10. 15 However, according to the German scholar, such close affinities are generally better explained in terms of common dependence on oral tradition which, in the scholar’s view, must have been still living up to the times of the redaction of the Fourth Gospel. 16 It should be noted, however, that hypotheses of common dependence of the Gospels on hypothetical oral traditions, on some pre-Gospel collections of traditions, on no-longer-extant sources etc. are simply very convenient for exegetical argumentation. Such hypotheses enable their authors to manipulate their postulated traditions, sources, stages of redaction etc. as they wish, according to their scholarly theses. In such a way, scholars may find an easy and methodologically ‘safe’ solution to every intertextual problem. 17 However, such apparently convenient hypotheses fail to explain adequately the striking literary features of the Fourth Gospel. It is evidently a work of a very creative author, who was capable of freely reworking numerous other texts and literary motifs (for example, scriptural ones). For this reason, the procedure of reconstructing hypothetical ‘pre-Johannine’ traditions on the basis of the text of the Fourth Gospel have to be always considered very problematic from the methodological point of view. P. N. Anderson Paul N. Anderson is one of the scholars who developed a complex hypothesis of mutual interdependence of the Fourth Gospel and the Synoptic Gospels. 18 In the scholar’s view, the Fourth Evangelist probably knew Mk, but it is less likely that he knew Lk or Mt. 19 Nevertheless, the scholar prefers to explain 15 16

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Ibid. 196-197, 240. Ibid. 240. Cf. also id., ‘Die Ernte ist da! Überlieferungskritische Beobachtungen zu einer johanneischen Bildrede (Joh 4,31-38)’, in Im Geist und Wahrheit: Studien zum Johannesevangelium und zur Offenbarung des Johannes sowie andere Beiträge, Festschrift M. Hasitschka, ed. K. Huber and B. Repschinski (NTAbh, NF 52; Aschendorf: Münster 2008), 81-108 (esp. 99-100); id., Das Evangelium nach Johannes: Kapitel 1-12 (RNT; Pustet: Regensburg 2009), 78-81; id., ‘“Johannes” im Gespräch – mit wem und worüber?’, ZNT 23 (2009) 47-53. Cf. e.g. id., Herrenworte, 196: “So diskutabel ein Bezug von Joh 21 zu Lk 5 ist […]” See esp. P. N. Anderson, ‘Influential, Formative, and Dialectical – A Theory of John’s Relation to the Synoptics’, in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 19-58; id., The Fourth Gospel and the Quest for Jesus: Modern Foundations Reconsidered (LNTS 321; T&T Clark: London · New York 2006), 101-126. Id., ‘Influential’, 20; id., Fourth, 102.

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the similarities between Mk and Jn by means of the hypothesis of mutual influence of the so-called Synoptic and Johannine traditions at their oral stages and not by means of the hypothesis of literary dependence of Jn on Mk or vice versa. 20 Instead of describing the phenomenon of relationships between the Fourth Gospel and the Synoptic Gospels in terms of intertextuality, he suggests using the terms “interfluentiality” and “interfluence”. 21 Anderson’s explanation of both the similarities and the differences between Jn and Mk is rather complicated. The scholar argues that the Fourth Evangelist augmented, complemented, and corrected Mark’s Gospel on the basis of his own access to John the Elder’s apostolic tradition. 22 In effect, in the scholar’s own words, “while familiar with Mark, John is not dependent upon written Mark.” 23 Anderson’s analysis of the relationship between Lk and Jn is based on the observation that “many of great themes and passages most characteristic of Luke are not included in John, whereas at least two or three dozen times, Luke appears to depart from Mark and to side with the Johannine rendering of an event or teaching.” 24 The scholar’s detailed presentation of the literary-theological correspondences between Lk and Jn lacks, however, methodological precision (in terms of use of non-reversible literary criteria etc.) for ascertaining the direction 20

21 22 23 24

Id., ‘John and Mark: The Bi-Optic Gospels’, in Jesus in the Johannine Tradition, ed. R. T. Fortna and T. Thatcher (Westminster John Knox: Louisville · London 2001), 175188 (esp. 185-187); id., ‘Influential’, 34-35; id., Fourth, 104-105; id., ‘Gradations of Symbolization in the Johannine Passion Narrative: Critical Measures for Theologizing Speculation Gone Awry’, in Imagery in the Gospel of John: Terms, Forms, Themes, and Theology of Johannine Figurative Language, ed. J. Frey [et al.] (WUNT 200; Mohr Siebeck: Tübingen 2006), 157-194 (esp. 171-172); id., ‘Aspects of Interfluentiality between John and the Synoptics: John 18-19 as a Case Study’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (BEThL 200; Leuven University and Peeters: Leuven 2007), 711-728 (esp. 716, 719-723). Cf. also id., ‘Antichristic Crises: Proselytization Back into Jewish Religious Certainty—The Threat of Schismatic Abandonment’, in Text and Community, Festschrift B. M. Metzger, ed. J. H. Ellens, vol. 1 (NTM 19; Sheffield Phoenix: Sheffield 2007), 217-240 (esp. 233, 237-238); id., ‘On Guessing Points and Naming Stars: Epistemological Origins of John’s Christological Tensions’, in The Gospel of John and Christian Theology, ed. R. Bauckham and C. Mosser (Eerdmans: Grand Rapids, Mich. · Cambridge, UK 2008), 311-345 (esp. 320-323); ‘Das “John, Jesus, and History”-Projekt: Neue Beobachtungen zu Jesus und eine Bi-optische Hypothese’, ZNT 23 (2009) 12-26 (esp. 19-22). Id., ‘John and Mark’, 181; id., ‘Influential’, 35; id., Fourth, 105; id., ‘Gradations’, 172173; id., ‘Aspects’, 712. Id., ‘John and Mark’, 180-185; ‘Influential’, 37-43; id., Fourth, 107-112; id., ‘Gradations’, 173-174; id., ‘Aspects’, 714-717. Id., ‘Influential’, 40. Cf. id., Fourth, 109: “while plausibly familiar with Mark, John is not dependent upon written Mark.” Cf. also id., ‘Aspects’, 716. Id., ‘Influential’, 43; id., Fourth, 112. Cf. also id., ‘Gradations’, 174; id., ‘Aspects’, 717.

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of literary dependence between Lk-Acts and the so-called Johannine tradition.25 Such is the case, alas, also of the scholar’s presentation of literary-theological correspondences between Mt and Jn, as well as of his (quite insightful in itself) suggestion that the author of Jn theologically corrected the so-called Matthean traditions. 26 In effect, Anderson’s conclusion that “John’s relationship to the Synoptic Gospels was independent but not isolated, connected but not derivative, individuated but not truncated” 27 has to be regarded as methodologically unfounded or at least imprecise. F. Schleritt In his recently published monograph, Frank Schleritt argues for the Fourth Gospel’s literary independence of the Synoptic Gospels. 28 In order to prove this thesis (which is crucial for his argument concerning the existence of a preJohannine passion narrative), the German scholar uses the criterion of dependence on redactional work of other evangelists as a token of literary dependence on their works. 29 Schleritt fails to note, however, that the use of this criterion is in practice very problematic. 30 Moreover, he uses this criterion in a negative way, which is tantamount to formulating an argument ex silentio: absence of traces of redactional work of other evangelists is regarded by the scholar as a token of literary independence of their works. 31 For these reasons, the scholar’s thesis that the

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27 28 29 30 31

See id., ‘Influential’, 44-47; id., Fourth, 113-116; id., ‘Gradations’, 174-176; id., ‘Aspects’, 723-725. See id., ‘Influential’, 51-57; id., Fourth, 119-125; id., ‘Gradations’, 176-177; id., ‘Aspects’, 726-727; id., ‘“You Have the Words of Eternal Life!” Is Peter Presented as Returning the Keys of the Kingdom to Jesus in John 6:68?’, Neot 41 (2007) 1-36 (esp. 728). Id., ‘Influential’, 58; id., Fourth, 125. Cf. also id., ‘Aspects’, 728. F. Schleritt, Der vorjohanneische Passionsbericht: Eine historisch-kritische und theologische Untersuchung zu Joh 2,13-22; 11,47-14,31 und 18,1-20,29 (BZNW 154; de Gruyter: Berlin · New York 2007), 100-106. Ibid. 101. See B. Adamczewski, Q or not Q? The So-Called Triple, Double, and Single Traditions in the Synoptic Gospels (Peter Lang: Frankfurt am Main [et al.] 2010), 195. See F. Schleritt, Passionsbericht, 101-106. The scholar himself realizes that the value of his criterion is in fact quite limited: “Es ist […] durchaus möglich, die These, eine Schrift B sei literarisch von einer Schrift A abhängig, zu begründen, ohne in B Elemente nachzuweisen, die die Redaktionsarbeit des Verfassers von A voraussetzen”: ibid. 106.

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Fourth Gospel is literarily independent of the Synoptic Gospels cannot be regarded as proven in a methodologically correct way. J. Pichler In his article that was published in the year 2007 and that was devoted to the relationship between the passion narratives in the Fourth Gospel and the Gospel of Matthew, the Austrian scholar Josef Pichler argues that the striking verbal and thematic agreements between the two texts are best explained by the hypothesis of ‘second orality’ and not that of direct literary dependence. 32 In his more recent article, which deals with the passion narratives in the Fourth Gospel and in the Gospel of Luke, the scholar comes to a similar conclusion. He argues that the correspondences between the Fourth Gospel and the Gospel of Luke in these sections are too few and too isolated to imply literary dependence between the two works. 33 In Pichler’s opinion, the investigation of possible literary dependence of the Fourth Gospel on the Synoptic Gospels has to be based on the use of some reliable criteria of such dependence. Accordingly, he describes five of them: (a) verbal parallels, (b) agreements in the order of material, (c) verbal and structural agreements in the redactional parts, (d) narrative anomalies explicable by recourse to the Synoptic Gospels, and (e) conflations of synoptic motifs. 34 However, instead of discussing with more precision both strengths and weaknesses of these criteria, Pichler simply states that the criteria of agreements in the order of material and of verbal and structural agreements in the redactional parts are the most reliable ones. 35 In his analysis of the order of material in Jn 18:28-19:16 and in its Lukan counterpart, Pichler discovers much agreement between these two texts, but he points also to the presence of structural patterns that are specific to the text of the Fourth Gospel (Jn 18:28-19:16). 36 In his investigation of verbal and structural agreements between Jn 18:28-19:16 and its Lukan counterpart, the Austrian scholar finds only four evident verbal agreements between this text and its 32 33

34 35 36

J. Pichler, ‘Setzt die Johannespassion Matthäus voraus?’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (BEThL 200; Leuven University and Peeters: Leuven 2007), 495-505 (esp. 498-505). J. Pichler, ‘Jesus vor Pilatus: Zum Verhältnis der Passionserzählungen von Johannes und Lukas’, in Im Geist und Wahrheit: Studien zum Johannesevangelium und zur Offenbarung des Johannes sowie andere Beiträge, Festschrift M. Hasitschka, ed. K. Huber and B. Repschinski (NTAbh, NF 52; Aschendorf: Münster 2008), 169-200. Ibid. 172-179. Ibid. 179-180. Ibid. 182-184.

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Lukan counterpart. 37 He fails to discuss, however, the motifs of (a) Jesus’ kingdom (Jn 18:36; cf. Lk 22:29-30; 23:42), (b) about the sixth hour (Jn 19:14; cf. Lk 23:44), (c) the Jews’ demand to do away with Jesus (Jn 19:15; cf. Lk 23:18), and (d) the chief priests’ saying that they have no king except the emperor (Jn 19:15; cf. Lk 23:2). For these reasons, Pichler’s investigations have to be regarded as valuable in their methodological premises but at least inconclusive in their particular results. M. Stowasser In his recently published article, Martin Stowasser analyses the relationship between Jn 2:13-17 and its synoptic parallels. In the Austrian scholar’s opinion, it is rather implausible that the Fourth Gospel is literarily dependent on the Synoptic Gospels. 38 However, Stowasser’s arguments for this thesis are in fact quite weak. The scholar argues that the author of Jn 2:13-17 did not use its synoptic parallels because his redactional ideas seem to be not influenced by those of the synoptists. 39 This argument has to be regarded as a typical argument ex silentio. Probably for this reason, Stowasser admits that the literary use of the Synoptic Gospels in the Fourth Gospel cannot be excluded, although, in his opinion, such use would have no consequences for the intended meaning of the Fourth Gospel. 40 On the other hand, the striking juxtaposition of literary motifs of the Markan texts Mk 11:15-17 (cleansing of the Temple) and Mk 11:27-33 (the question of authority) in Jn 2:13-17.18 is explained by the scholar by means of the hypothesis of the existence of a common pre-Markan and pre-Johannine source or tradition, in which these two motifs were already combined. 41 The scholar fails to explain adequately, however, why the Markan separation of two thematically correlated motifs from a hypothetical source would be more plausible than the

37 38

39 40 41

Ibid. 186-194. M. Stowasser, ‘Die johanneische Tempelaktion (Joh 2,13-17): Ein Beitrag zum Verhältnis von Johannesevangelium und Synoptikern’, in Im Geist und Wahrheit: Studien zum Johannesevangelium und zur Offenbarung des Johannes sowie andere Beiträge, Festschrift M. Hasitschka, ed. K. Huber and B. Repschinski (NTAbh, NF 52; Aschendorf: Münster 2008), 41-60. Ibid. 46-49, 51, 60. Ibid. 60. Ibid. 56.

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Johannine combination of literary motifs from two almost neighbouring Markan texts. 42 1.1.2 Literary dependence of the Synoptic Gospels on the Fourth Gospel P. L. Hofrichter Peter Leander Hofrichter is one of the proponents of the hypothesis of the literary priority of the Fourth Gospel against other Gospels. In the second edition of his book, which was first published in the year 1986, the Austrian scholar argues that the Fourth Gospel, at least in its first, ‘preredactional’ stage, served as a model for all other Gospels, especially for the Gospel of Mark. 43 Hofrichter’s analyses of the Markan-Johannine parallels lack, alas, solid methodological basis in terms of the use of non-reversible criteria for ascertaining the direction of direct literary dependence. For example, Hofrichter suggests that, with a very high degree of plausibility, Mk 1:28-31 is literarily dependent on the ‘preredactional’ text of Jn 4:46.52 because the Markan text refers to Peter, who was Mark’s favourite hero, and the Johannine texts contains no such reference. 44 Likewise, Hofrichter argues that Mt 8:5-13 par. Lk 7:1-10 are literarily dependent on the ‘preredactional’ text of Jn 4:46-54 because the word πορεύου (“go”) used in Jn 4:40 could be understood as a military officer’s offensive command “March off!”, and as such it could have given rise to the motif of commands of a military commander in Mt 8:5-13 par. Lk 7:1-10. 45 Evidently, Hofrichter’s suggestions cannot be regarded as serious, methodologically correct investigations of the issue of possible literary dependence between, on the one hand, the Synoptic Gospels and, on the other hand, the Fourth Gospel. T. L. Brodie Thomas L. Brodie is a scholar who in the last decade of the twentieth century formulated a very insightful hypothesis of systematic use of the Synoptic Gospels and of a part of the Acts of the Apostles in the process of the composition 42 43

44 45

Cf. ibid. 56 n. 65. P. L. Hofrichter, Modell und Vorlage der Synoptiker: Das vorredaktionelle „Johannesevangelium“ (Theologische Texte und Studien 6; Olms: Hildesheim · Zürich · New York 2002). Cf. also id., ‘Zur Komposition des Markusevangeliums auf der Grundlage des Hellenistenbuches’, in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. id. (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 161-181. Id., Modell, 45. Ibid. 132-134.

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of the Fourth Gospel. 46 However, at a more recent stage of his research, the Irish scholar changed his mind and supplemented his earlier idea with the opposite one, namely that of (Deutero-)Luke’s use of the Fourth Gospel. In particular, Brodie argues that Luke’s account of the call of the first four disciples (Lk 5:1-11) corresponds much closer to Jn 21 than to Mt 4:18-22 and Mk 1:16-20. Because of these similarities, in the scholar’s opinion, the link between Lk 5:1-11 and Jn 21 should be regarded as direct. 47 The Irish scholar does not ascertain, however, the direction of the intertextual relationship between Lk 5:1-11 and Jn 21. Neither the parenthetically introduced claim that Luke’s use of Jn 21 “is compatible with some less-obvious uses of Peter-related texts from Matthew” 48 nor the subsequent claims that, for example, “the distinctive use of legō and archomai […] at the opening of the vipers text (Lk. 3.7-8) […] may be an echo of the opening verse of John (en archē ēn ho logos) […]” 49 can be regarded as convincing proofs of the Lukan use of the Fourth Gospel. Likewise, Brodie’s claim that Jn 3-11 has been sequentially used in Acts 16-21 is based on mere thematic comparison of the respective texts. 50 This comparison is evidently too superficial to ascertain the direction of literary dependence of these two works. 51 The scholar’s initially insightful ideas have to be explored, therefore, with more methodological precision. B. Shellard In her book concerning the purpose, sources, and literary context of the Gospel of Luke, the British scholar Barbara Shellard argues that the Gospel of Luke is literarily dependent on the Fourth Gospel. 52 Having noted that there are several ideas and themes that are common to the Lukan work and to the so-called Jo-

46 47 48 49 50 51 52

T. L. Brodie, The Quest for the Origin of John’s Gospel: A Source-Oriented Approach (Oxford University: New York · Oxford 1993), 67-120, 168-176. Id., The Birthing of the New Testament: The Intertextual Developments of the New Testament Writings (NTM 1; Sheffield Phoenix: Sheffield 2004), 267. Ibid. Ibid. Ibid. 268-270. Cf. ibid. 270: “[…] without attempting either to prove anything or even to survey all of Acts (15.35–ch. 28) […]” B. Shellard, New Light on Luke: Its Purpose, Sources, and Literary Context (JSNTSup 215; Sheffield Academic: London · New York 2002), 148-260. Cf. also id., ‘The Relationship of Luke and John: A Fresh Look at an Old Problem’, JThS, NS 46 (1995) 71-98 [also in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 255-280].

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hannine tradition (Jn, 1-3 Jn, Rev), 53 the scholar describes several features that are common uniquely to the gospels of Luke and John. 54 Moreover, she notes that in the pericopes that are shared by all four Gospels, the verbal agreement between the gospels of Luke and John is remarkably high. 55 Shellard regards these intriguing features as implying Luke’s dependence on the Fourth Gospel. She does not discuss, however, the possibility that the Fourth Evangelist might have borrowed from the Lukan Gospel some ideas and wording that were peculiar to it. In fact, the scholar abuses the criterion of conflation, which may be used for ascertaining the existence and direction of literary dependence, by not taking into consideration its limitations. They result from the fact that the later author could have had some reasons to choose only a part of a complex (in this case, Lukan and not simply Markan) idea, motif, or phrase from the earlier work. 56 In particular, if it is true that the author of the Fourth Gospel shared numerous ideas with Luke, it is quite understandable that he preferred also Luke’s particular wording etc. to that of Mark and Matthew, whenever Luke somehow differed from them. The British scholar uses also the criterion of the presence of vocabulary typical of another work for ascertaining literary dependence on that other work. 57 However, she does not prove that this vocabulary is used only in the passages that are evidently paralleled in that other work. For this reason, she fails to exclude the possibility that the direction of literary dependence was in fact reverse, namely that the later evangelist could have had a predilection for some particular vocabulary and phraseology that was adopted by him from the earlier work. 58 On the other hand, the Fourth Evangelist’s use of a typically Lukan word “Satan” only in the passage that is evidently paralleled in the Lukan Gospel (Jn 13:27; cf. Lk 22:3 et al.) is interpreted by the scholar as not sufficient to justify Lukan priority against the Fourth Gospel. 59 Consequently, Shellard’s use of this valuable in itself criterion is inconclusive if not misleading.

53 54 55 56 57 58 59

Id., New Light, 148-199. Ibid. 203-208, 210-212, 215-258. Ibid. 209-210. Cf. ibid. 218, 236, 238, 251-253, 258. Ibid. 223, 228, 246, 253. Cf. B. Adamczewski, Q or not Q?, 198-199. B. Shellard, New Light, 240-242, 258. Cf. also the scholar’s analysis of the use of the word ‘hair’ in Jn 12:3 and Lk 7:38.44 (ibid. 245-246), with no discussion on the surprising use of the motif of hair in Jn 11:2.

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M. A. Matson In his monograph that is devoted to the relationship between the Fourth Gospel and the passion narrative of the Gospel of Luke, the American scholar Mark A. Matson argues that the Fourth Gospel influenced the Lukan narrative. 60 Having described the agreements between the two works in (a) wording and literary motifs, (b) order of material, (c) geographical references, (d) individual facts and allusions, (e) omissions, (f) named characters, and (g) themes and theology,61 the scholar analyses Lk 22-24 from the perspective of Lukan redaction. 62 On the basis of his analyses, Matson concludes that Luke’s narrative stands midway between the narratives of Mark and John. He interprets this phenomenon as implying that “it is certainly possible, and indeed probable in the case of Luke and John, that the very feature of being a middle term points to Luke being reliant on both Luke [sic] and John.” 63 Matson’s investigations lack, however, sound methodological basis. For example, in his analysis of the motif of Satan in Lk 22:3 par. Jn 13:27, the scholar does not use the relatively reliable criterion of the presence of vocabulary typical of another Gospel and occurring only in the passages that are evidently paralleled in that other Gospel (as it is the case with the use of the typically Lukan word “Satan” in Jn 13:27) for ascertaining the direction of literary dependence between two Gospels. On the other hand, Matson uses the criterion of conflation in his suggestion that Luke melted together in Lk 22:3 two Johannine references to Satan’s influence on Judas: Jn 13:2 and Jn 13:27. 64 However, in order to prove his claim, Matson has to suggest that Jn 13:2 describes an event that took place, as in Lk 22:3, before the Last Supper, 65 which is evidently not true in the Fourth Gospel’s narrative. The same lack of use of reliable criteria for ascertaining the direction of literary dependence between two Gospels diminishes the value of Matson’s investigation of the intertextual relationship between Lk 23:1-25 and its counterpart in the Fourth Gospel. 66 The American scholar tries to prove his hypothesis of Luke’s dependence on the Fourth Gospel by pointing to the fact that “John’s ac60 61 62 63 64 65 66

M. A. Matson, In Dialogue with Another Gospel? The Influence of the Fourth Gospel on the Passion Narrative of the Gospel of Luke (SBL.DS 178; SBL: Atlanta 2001). Ibid. 91-164. Ibid. 233-438. Ibid. 443. Ibid. 268-269. Ibid. 270. Id., ‘The Influence of John on Luke’s Passion: Toward a Theory of Intergospel Dialogue’, in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 183-194.

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count seems to be less structured and less coherent in some ways than Luke’s.”67 However, the scholar fails to note that not easily perceivable inconsistencies and logical errors in the passages that are paralleled in another Gospel, in which the inconsistency or error in question is absent, usually point to literary dependence on this other Gospel. 68 Consequently, Matson’s suggestions concerning the direction of literary dependence between the gospels of Luke and John are quite misleading. Yet another Matson’s argument for the Johannine priority, namely that Jn 2:13-22 must have been independent of the Synoptic Gospels because it is difficult to imagine why the author of the Fourth Gospel would replace the synoptic scriptural quotations with those taken from Zech 14:21 and Ps 69:9, 69 is in fact not more convincing. 1.1.3 Literary dependence of the Fourth Gospel on one or two Synoptic Gospels J. Frey In his important article that was published in the year 2003, Jörg Frey argues for literary dependence of the Fourth Gospel on the Synoptic Gospels, especially on the Gospel of Mark. 70 Having briefly analysed the history of research on this controversial issue, 71 the German scholar suggests that in order to ascertain the existence and direction of literary dependence between two literary works, two criteria should be used: (a) the criterion of common order of narrative motifs and (b) the criterion of the presence of narrative anomalies in the later work. 72 In his detailed intertextual analysis of several fragments of the Fourth Gospel, Frey argues that the Fourth Evangelist borrowed some Markan motifs but gave them new interpretation. 73 Moreover, according to the German scholar, (a) 67 68 69 70

71 72 73

Ibid. 191-192. See B. Adamczewski, Q or not Q?, 201-202. M. A. Matson, ‘The Temple Incident: An Integral Element in the Fourth Gospel’s Narrative’, in Jesus in the Johannine Tradition, ed. R. T. Fortna and T. Thatcher (Westminster John Knox: Louisville · London 2001), 145-153. J. Frey, ‘Das Vierte Evangelium auf dem Hintergrund der älteren Evangelientradition. Zum Problem: Johannes und die Synoptiker?’, in Johannesevangelium – Mitte oder Rand des Kanons? Neue Standortbestimmungen, ed. T. Söding (QD 203; Herder: Freiburg · Basel · Wien 2003), 60-118. Cf. also id., ‘Die “theologia crucifixi” des Johannesevangeliums’, in Kreuzestheologie im Neuen Testament, ed. A. Dettwiler and J. Zumstein (WUNT 151; Mohr Siebeck: Tübingen 2002), 169-238 (esp. 192, 196). Id., ‘Das Vierte Evangelium’, 61-78. Ibid. 80. Ibid. 86-111.

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common sequence of scenes in the corresponding sections of Mk and Jn, (b) common literary genre of Mk and Jn, and (c) several narrative features of the Fourth Gospel that presuppose the reader’s acquaintance with the synoptic tradition point to direct literary dependence of the Fourth Gospel on the Gospel of Mark. 74 On the other hand, according to Frey, literary dependence of the Fourth Gospel on the gospels of Luke and Matthew is difficult to prove. 75 The latter conclusion may be regarded, however, as a consequence of the scholar’s narrow choice of only two fragments of the Markan Gospel (Mk 1:2-8; 14:32-42) 76 as a basis of his analysis of the intertextual features of the Fourth Gospel. B. T. Viviano In his article that was published in the year 2004, Benedict T. Viviano argues for the use of the Gospel of Matthew in the Fourth Gospel. 77 According to the scholar, this intertextual use was conscious, critical, and at times even polemical. 78 The main weakness of Viviano’s analysis of the intertextual relationship between the Fourth Gospel and the Gospel of Matthew consists in the fact that the literary dependence of the Fourth Gospel on the Gospel of Matthew is not argued for but simply presupposed by the scholar on the basis of his reflections on the history of research on this controversial issue.79 Consequently, the scholar concludes merely that the dependence of the Fourth Gospel on the Gospel of Matthew is “hypothetical but probable”. 80 I. D. Mackay In his book that was published in the year 2004, Ian D. Mackay analyses the relationship of the Fourth Gospel with the Gospel of Mark. 81 Having analysed the fragment Jn 6:1-71 in comparison with the thematically related sections of the 74 75 76 77

78 79 80 81

Ibid. 85-86, 113-114. Ibid. 113. See ibid. 86-100. B. T. Viviano, ‘John’s Use of Matthew: Beyond Tweaking’, RB 111 (2004) 209-237 [also in id., Matthew and His World: The Gospel of the Open Jewish Christians: Studies in Biblical Theology (NTOA 61; Academic: Fribourg and Vandenhoeck & Ruprecht: Göttingen 2007), 245-269]. Id., ‘John’s Use’, 235-236 [also in id., Matthew, 268]. Id., ‘John’s Use’, 210-212 [also in id., Matthew, 246-247]. Id., ‘John’s Use’, 235 [also in id., Matthew, 268]. I. D. Mackay, John’s Relationship with Mark: An Analysis of John 6 in the Light of Mark 6-8 (WUNT 2.182; Mohr Siebeck: Tübingen 2004).

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Markan Gospel (esp. Mk 6-8), the scholar comes to the conclusion that the Fourth Gospel is literarily dependent on the Gospel of Mark. 82 In his investigation of possible literary dependence of the Fourth Gospel on the Gospel of Mark, Mackay uses five, in his opinion relatively reliable, criteria: (a) verbatim agreement between Markan ‘redactional material’ and the Fourth Gospel, (b) common order of material across a group of pericopes, (c) differences explicable in terms of accepted Johannine literary or theological preferences, (d) differences that follow a regularly discernible pattern, and (e) Markan strategies serving distinctly Johannine purposes. 83 In Mackay’s view, two of his criteria (b and e) in fact point to direct literary dependence of the Fourth Gospel on the Gospel of Mark. The observed general agreement in the order of material in Mk 6-8 and Jn 6 suggests literary dependence of the Fourth Gospel on the Gospel of Mark because, according to the scholar, “arrangement is considered as Mark’s chief redactional contribution.” 84 Even more important is, according to the scholar, John’s use of Markan strategy and symbolism, especially the development of symbolism between the account of Mk 6-8 and that of Jn 6. 85 While these observations are certainly valuable, they cannot prove literary dependence of the Fourth Gospel on the Gospel of Mark because they are based on the use of reversible criteria of literary dependence. From among Mackay’s criteria, only that of differences explicable in terms of accepted Johannine literary or theological preferences (c) is in fact non-reversible, i.e. it may be used for ascertaining with relative reliability not only the existence but also the direction of possible literary dependence between both Gospels. 86 Consequently, the scholar fails to prove that the observed data cannot be interpreted in reverse terms, namely those of Mark’s creative reworking of the order of material, literary-theological strategies, etc. of the Fourth Gospel. Z. Studenovský In his article that was published in the year 2004, Zbyněk Studenovský argues for literary dependence of the Fourth Gospel on the gospels of Mark and Luke. 87 Having analysed the last chapter of the Fourth Gospel in terms of its possible 82 83 84 85 86 87

Ibid. 111-303. Ibid. 109-110. Ibid. 300. Ibid. 300-302. Cf. B. Adamczewski, Q or not Q?, 203-204. Z. Studenovský, ‘“Dort werdet ihr ihn sehen” (Mk 16,7): Der Weg Jesu nach Galiläa bei Johannes und Markus’, in Kontexte des Johannesevangeliums, ed. J. Frey and U. Schnelle [et al.] (WUNT 175: Mohr Siebeck: Tübingen 2004), 517-558.

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intertextual relationships to other texts, which could be defined with the use of various theories of intertextuality, the scholar comes to the conclusion that Jn 21 is literarily dependent on the Markan Gospel. 88 The scholar’s main argument is based on the particular, somewhat abrupt development of the gospel story in Jn 21 against the background of Jn 1-20. In Studenovský’s opinion, the open end of the Markan story (Mk 16:7; diff. Mt 28:16-20) enabled the Fourth Evangelist to provide his own gospel story with an epilogue (Jn 21). 89 In agreement with the Markan text Mk 16:7, the epilogue of the Fourth Gospel’s story refers back to its beginning by means of a clear reference to the Lukan account of the call of Peter in Galilee (Lk 5:1-11). 90 In such a way, Studenovský explains not only the origin but also the literary function of Jn 21 in terms of its intertextual relationships to Mk and Lk. Studenovský’s analyses are certainly very insightful. On the other hand, one of their weaknesses is the lack of a more detailed analysis of the intertextual relationship of Jn 21 to Mt 28:16-20, 91 whose main theme is the same as that of Jn 21, namely Jesus’ post-resurrection appearance in Galilee. However, if literarily dependence of Jn 21 also on Mt 28:16-20 would be proved, then Studenovský’s argument that Jn 21 could be adequately explained in terms of its intertextual dependence on the ‘open-ended’ story of Mk would be considerably weakened. 1.1.4 Literary dependence of the Fourth Gospel on all three Synoptic Gospels H. Thyen In his recently published commentary on the Fourth Gospel, Hartwig Thyen argues in detail for the intertextual use of all three Synoptic Gospels in the Fourth Gospel. 92 According to the German scholar, the Fourth Evangelist used the Synoptic Gospels, and not merely some hypothetical sources or oral traditions, in a way that was similar to his intertextual use of the Jewish Bible, which may be described in terms of an intertextual ‘play’ (Spiel). 93 Thyen argues that the rules of this ‘play’ presuppose readers who are familiar with the Synoptic Gospels. In 88 89 90 91 92 93

Ibid. 519-558. Ibid. 546. Ibid. 551-554. Cf. ibid. 546. H. Thyen, Das Johannesevangelium (HNT 6; Mohr Siebeck: Tübingen 2005). Cf. also id., Studien zum Corpus Iohanneum (WUNT 214; Mohr Siebeck: Tübingen 2007), 372700. Id., Johannesevangelium, 4.

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his opinion, the Fourth Gospel recalls the Synoptic Gospels and makes them influential again. 94 Although Thyen’s intertextual analyses are really valuable, the latter conclusion, namely that the Fourth Gospel was not intended to substitute the Synoptic Gospels but merely to make them influential again, is rather controversial, especially against the background of the explicitly stated purpose of writing of the Gospel of Luke (cf. Lk 1:1-4) and in view of the particular ‘supersessive’ conclusion of the Fourth Gospel (Jn 21:25). R. Bergmeier In the year 2006, Roland Bergmeier published an important article concerning the theme of testimony in the Fourth Gospel. 95 The German scholar notes that already at the beginning of the Fourth Gospel, John the Baptist is presented as giving witness to Jesus by means of a particular formula that presupposes the reader’s knowledge of at least one of the Synoptic Gospels (Jn 1:15; cf. Mt 3:11). 96 Moreover, according to the scholar, the tenses that have been used in Jn 1:15 (the present μαρτυρεῖ and the perfect κέκραγεν; diff. the aorist εἶπον in Jn 1:30) refer to the Synoptic Gospels rather than to the narrated time of the Fourth Gospel. 97 Accordingly, the entire section Jn 1:6.20-33 is best interpreted as presupposing the reader’s knowledge of Mk 1:2-8 parr. 98 Likewise, according to the scholar, the quotation of Jesus’ words in Jn 4:44 evidently presupposes the reader’s knowledge of Mk 6:4. 99 The analysis of the tenses of verbs that have been used in the Fourth Gospel lead Bergmeier to the conclusion that several of the verbs that have been formulated either in the aorist (Jn 1:15.40; 9:14; 11:2; 18:14; 20:24) or in the pluperfect (Jn 3:24; 6:17; 7:30; 11:30) intentionally recall synoptic texts that should be known to the reader. 100 Similarly, the use of the perfect tense often marks in the Fourth Gospel implicit quotations from the Synoptic Gospels (e.g. in Jn 1:51; 3:35; 11:27; 12:23; 13:2; 18:11) and from the Scriptures (e.g. in Jn 3:13). 101

94 95

Ibid. R. Bergmeier, ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, NTS 52 (2006) 458-483. 96 Ibid. 460. 97 Ibid. 461. 98 Ibid. 464-465. 99 Ibid. 461. 100 Ibid. 466-468. 101 Ibid. 481-482.

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The German scholar offers therefore several important arguments for literary dependence of the Fourth Gospel on all three Synoptic Gospels. The scholar’s arguments are not simply intertextual but they are based on a detailed analysis of the particular literary features of the Fourth Gospel itself. G. Van Belle Gilbert Van Belle is one of the scholars who argues, in line with the tradition of the Leuven school, for literary dependence of the Fourth Gospel on the Synoptic Gospels. In his article concerning Lukan style in the Fourth Gospel, Van Belle undertakes an intertextual analysis of Jn 20:19-29 and Lk 24:36-49.102 Having criticized M.-É. Boismard’s hypothesis of Lukan authorship of Jn 20:19-29, 103 and having noted numerous linguistic and thematic similarities and parallels between Jn 20:19-29 and Lk 24:36-49, 104 the Flemish scholar argues that the account of the Fourth Gospel is literarily dependent on its Lukan counterpart and not vice versa because Jn 20:28 bears traces of conflation of Lk 24:36-49 with Lk 1:45. 105 This conclusion is further corroborated by Van Belle’s argument that there are numerous characteristics of Lukan style that are present in the Fourth Gospel. 106 In his more recent article concerning Jesus’ death in the Fourth Gospel, Van Belle notices that the presence of much allegedly typically ‘Johannine’ vocabulary may be traced also in the Synoptic Gospels. 107 Understandably, this argument cannot prove the hypothesis of literary dependence of the Fourth Gospel on the Synoptic Gospels. A. T. Lincoln In the introduction to his recently published commentary on the Fourth Gospel, Andrew T. Lincoln confesses his change of view on the literary relationship between the Fourth Gospel and the Synoptic Gospels. “When this writer started 102 G. Van Belle, ‘Lukan Style in the Fourth Gospel’, in Luke and His Readers, Festschrift A. Denaux, ed. R. Bieringer, G. Van Belle, and J. Verheyden (BEThL 182; Leuven University and Peeters: Leuven 2005), 351-372. 103 Ibid. 352-365. 104 Ibid. 366, 371-372. 105 Ibid. 366-369. 106 Ibid. 369-371. 107 Id., ‘The Death of Jesus and the Literary Unity of the Fourth Gospel’, in The Death of Jesus in the Fourth Gospel, ed. id. (BEThL 200; Leuven University and Peeters: Leuven 2007), 3-64 (esp. 38-42).

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work on the commentary, he had been most influenced by those who saw John as independent of the Synoptics, but, as a result of keeping comparison with the Synoptics in view throughout, he has become persuaded that the Fourth Gospel provides evidence that its writer and editor not only knew Mark, to which it is most substantially indebted, but also knew and used both Matthew and Luke.” 108 In order to deal with the problem of the relationship between the Fourth Gospel and the Synoptic Gospels, Lincoln applies two criteria for ascertaining the existence of literary dependence between two literary works: (a) the presence of elements of content, sequence, vocabulary, and style of the earlier work in the later work and (b) the existence of a satisfactory explanation of the differences between both works. 109 Although these criteria are evidently very general and reversible (i.e. they do not ascertain the direction of literary dependence between two literary works), they may help prove the existence of direct literary dependence between two given works, especially if these criteria are applied to the entire works in a systematic way. 110 Lincoln argues, moreover, that the pattern of literary use of earlier works in the Fourth Gospel needed not be the same as it had been in the case of Matthew’s and Luke’s use of Mk. According to the scholar, the Fourth Evangelist could have treated his sources quite independently and freely, just as writers of ancient biographies often did. Lincoln argues that the Fourth Evangelist could have treated his sources in such a free way not only in the discourses that have been placed in the mouth of Jesus, which have been evidently composed very creatively, but also in the narrative parts of his work. 111 Taking into account these basic premises and having carried out several comparative analyses of the Gospels, the scholar concludes that the Fourth Evangelist creatively used in his work all three Synoptic Gospels. 112 M.-É. Kiessel In the year 2005, Marie-Élisabeth Kiessel published an important article that was a summary of one of the chapters of her thesis, which had been presented at the Faculty of Theology of the Catholic University in Louvain. 113 In this article, the scholar argues that the text Jn 11:1-12:11 bears signs of literary dependence 108 A. T. Lincoln, The Gospel According to Saint John (BNTC; Hendrickson: Peabody, Mass. 2006), 32. 109 Ibid. 110 Cf. ibid. 111 Ibid. 33. 112 Ibid. 33-38. 113 M.-É. Kiessel, ‘Intertextualité et hypertextualité en Jn 11,1-12,11’, EThL 81 (2005) 2956.

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on the synoptic texts Mk 5:21-43 parr.; Mk 14:3-9 par.; Lk 7:11-17; 10:38-42; 16:19-31. 114 In Kiessel’s opinion, the text of Jn 11:1-12:11 was not composed simply out of the elements of the thematically related synoptic accounts. The scholar argues that Jn 11:1-12:11 is a result of a quite complex procedure of reworking of earlier texts, which may be adequately described in terms of G. Genette’s concept of hypertextuality. 115 In particular, according to Kiessel, Jn 11:1-12:11 bears signs of application of sophisticated literary procedures that may be described in terms of valorization and transvalorization of characters, transposition (e.g. augmentation) of the narrative setting, defamiliarization, transmotivation, transvocalization, and transmodalization. Consequently, according to the scholar, the text of Jn 11:1-12:11 should be regarded as a quite free reworking of its synoptic hypotexts. 116 Although Kiessel’s work is certainly very valuable, one of its weaknesses is the lack of discussion on reliable criteria for ascertaining the existence and direction of literary dependence between literary works.117 Notwithstanding this limitation, Kiessel’s article is certainly a good example of a methodologically mature approach to the text of the Fourth Gospel.

1.2 Criteria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels The above-presented analysis of the present state of research on the issue of literary dependence of the Fourth Gospel on the Synoptic Gospels reveals that the main problem in this research lies in the lack of commonly accepted criteria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels (and possibly also other literary works). As noted above, scholars generally allow nowadays for a considerable degree of creativity on the part of the Fourth Evangelist in dealing with his sources. Moreover, scholars usually admit that some synoptic or presynoptic traditions might have been used at a certain stage of the composition of the Fourth Gospel. Notwithstanding this fact, the lack of commonly accepted crite114 115 116 117

Ibid. 34-38. Ibid. 30-31, 42, 53-56. Ibid. 43-53. See ibid. 33: “Ces correspondances s’expliquent difficilement sans l’hypothèse de la connaissance par le quatrième évangéliste des textes synoptiques. Les traits communs sont suffisamment spécifiques…”

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ria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels results in the scholars’ general inability to ascertain, in a methodologically correct way, whether the Fourth Evangelist literarily used earlier Gospels (and possibly also other literary works) or not. Alternatively, if the Fourth Gospel was in fact not the latest one, the scholars are generally unable to prove convincingly whether it was literarily used by the synoptists. In theory, the criteria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels (and possibly also other literary works) should be similar to the relatively reliable deductive criteria that are used for ascertaining the existence and direction of possible direct literary dependence among the Synoptic Gospels. 118 Accordingly, there are six or seven criteria that may be used for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels (and possibly also other literary works). The first relatively reliable criterion for ascertaining the existence and direction of direct literary dependence is the criterion of the presence of conflations of elements of other literary works. In fact, the criterion of the presence of redactional conflations of originally independent motifs, phrases, etc. that are contained in other literary works may be regarded as one of the most reliable criteria for ascertaining the existence and direction of direct literary dependence. It may be reasonably assumed that if two relatively independent motifs, phrases, etc. that are typical of one or more works are woven together in another writing, then this other writing is literary dependent on the work or works in question. The second relatively reliable criterion for ascertaining the existence and direction of direct literary dependence is the criterion of the presence of vocabulary, phraseology, structural patterns, etc. typical of another literary work and occurring only in the passages that are evidently paralleled in that other work. It may be reasonably assumed that a given evangelist could have borrowed some vocabulary, phraseology, structural patterns, etc. that were not typical of him but typical of another literary work in the process of relatively faithful use of material that he had borrowed from that other work (in the evidently paralleled passages). The evidence of direct literary dependence, which may be obtained with the use of this criterion, obviously has to be taken cumulatively. Moreover, the use of this criterion should be limited to the passages with high verbal agreement, which points to direct literary dependence.

118 For a comprehensive presentation of the criteria for ascertaining the existence and direction of possible direct literary dependence among the Synoptic Gospels, together with the discussion concerning their real value and possible limitations of their use, see B. Adamczewski, Q or not Q?, 196-205.

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The third relatively reliable criterion for ascertaining the existence and direction of direct literary dependence is the criterion of contrariety of the ideas expressed in the passages that are paralleled in another literary work to the ideas expressed elsewhere in the given work and especially peculiar to it. It may be reasonably assumed that a given evangelist might have borrowed from his source some ideas that were contrary to his own ones, provided that the ideas in question have been expressed in the borrowed text only implicitly or in passing, so that the resulting contradiction with his own ideas would not be perceived as a matter of great importance. Obviously, this criterion may be regarded as relatively reliable only in the cases of real logical contrariety and not of mere difference with respect to the evangelist’s own ideas because only the cases of logical contrariety require the explanation in terms of borrowing of the ideas in question from a pre-existent source. Otherwise, it might be reasonably assumed that the evangelist himself expressed slightly differing ideas in different parts of his work. The fourth relatively reliable criterion for ascertaining the existence and direction of direct literary dependence is the criterion of not easily perceivable inconsistencies and logical errors in the passages that are paralleled in another literary work, in which the inconsistency or error in question is absent. It may be reasonably assumed that some not easily perceivable inconsistencies, logical errors, narrative anomalies, etc. could have arisen as a result of adapting material from a pre-existent source. It should be noted that this criterion may be regarded as relatively reliable only in the cases of inconsistencies and logical errors that are not easily perceivable. Otherwise, the opposite redactional procedure, namely that of clarifying, improving, and correcting easily perceived literary inconsistencies and errors in the source text, is also quite plausible. The fifth relatively reliable criterion for ascertaining the existence and direction of direct literary dependence is the criterion of increasing confusion. It is based on the reasonable assumption that if a given evangelist encountered in his source text an unclear expression, confused internal logic, etc., he could either replace the confusing features with some evidently clearer ones or—if he failed to understand the text altogether—he could render it even more confused. In the former case, the direction of direct literary dependence is difficult to ascertain because the opposite modification, namely that of accidental redactional confusing a semantically and logically clear source text, is also quite plausible. However, in the latter case (the presence of various degrees of obscurity and confusion in parallel texts), the opposite procedure, namely that of mere reduction of confusion (i.e. of rendering the confused text only somewhat less confused), is rather implausible. It should be noted that this criterion is most reliable in the cases in which the most confused text contains ideas that are absurd and not merely strange. In such cases, the opposite procedure, namely that of explaining absurd by confused and not by clear, is highly implausible. 35

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The sixth relatively reliable criterion for ascertaining the existence and direction of direct literary dependence is the criterion of evident congruity of the features of style, redactional technique, theology, etc. of a given passage with those peculiar to the Gospel in question, together with relative incongruity of the corresponding features of the parallel passage in another literary work with those of that other work. It may be reasonably assumed that if in a given paralleled passage, in which some kind of direct literary dependence between two literary works is very plausible, there are some features of style, redactional technique, theology, etc. that are different in both works, and in one of these works they are peculiar to this work whereas in the other not, it is very plausible that the author of the former work modified the text that he had borrowed from the other work in order to conform it to his own style, ideas, etc.; on the other hand, such a procedure is obviously much less plausible for the author of the other work. Obviously, the differing style, redactional techniques, theological ideas, etc. have to be peculiar to only one work and neutral as concerns the other. If the differing features of style, redactional technique, theology, etc. display some characteristic redactional features in both works, the direction of literary dependence cannot be ascertained on the basis of this criterion. Moreover, this criterion looses its value if there is some evidence that the ‘neutral’ author deliberately avoided the given characteristic feature of style, redactional technique, theology, etc. of the other work. The seventh, more general criterion for ascertaining the existence and direction of direct literary dependence is the criterion of preference of the proposals that explain the observed intertextual data in terms of literary dependence of the work in question on some extant works to the proposals that postulate its dependence on merely hypothetical sources. This criterion is based on the simple ontological-epistemological rule entia non sunt multiplicanda sine necessitate. It is also based on the consideration of the fact that, from the methodological point of view, every hypothesis of direct literary dependence of a given work on a work that is merely hypothetical and reconstructed inevitably involves some kind of circular reasoning. The hypothetical work in question has to be reconstructed on the basis of direct literary dependence that, in such a case, has to be both assumed and proved. Moreover, all hypothetical works may be shaped by the scholars quite freely according to their particular assumptions. This fact renders the hypotheses that postulate the existence of hypothetical works on the one hand apparently correct and persuasive (because hypotheses of this kind obviously suit the scholars’ assumptions very well) but also, on the other hand, methodologically not very reliable. Obviously, none of these criteria is absolutely convincing in itself. Otherwise, the problem of literary dependence of the Fourth Gospel on the Synoptic Gospels (and possibly also other literary works) would have been solved two millennia ago. Moreover, for various reasons, some of these deductive criteria 36

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may be not applicable to the Fourth Gospel. Consequently, the results of the analyses that will be carried out with the use of these criteria have to be taken comprehensively, with the awareness that some not easily explicable exceptions to the rules may always be found. Moreover, the above-defined criteria have to be used in a responsible way, with taking into consideration both their argumentative strengths and their limitations. Accordingly, the criteria should not be applied in a mechanical way. They cannot replace good, logical, exegetical reasoning. However, they may clarify the assumptions that are made in such reasoning, and consequently they may help evaluate its results.

1.3 Conclusion The analysis of the present state of research on the problem of literary dependence of the Fourth Gospel on the Synoptic Gospels (and possibly also other literary works) revealed that the number of scholars who postulate literary dependence of the Fourth Gospel on the Synoptic Gospels greatly increased at the beginning of the twenty-first century in comparison to the second half of the twentieth century. Moreover, even the scholars who postulate the Fourth Gospel’s literary independence of the Synoptic Gospels generally allow for a considerable degree of creativity on the part of the Fourth Evangelist in dealing with his possibly presynoptic sources and traditions. For these reasons, the hypothesis of literary dependence of the Fourth Gospel on all three Synoptic Gospels is generally considered nowadays relatively plausible. Even its opponents tend to consider it methodologically unprovable rather than implausible. The analysis of the present state of research on literary dependence of the Fourth Gospel on the Synoptic Gospels pointed also to the fact that the main problem in this research lies in the lack of commonly accepted criteria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels. For this reason, seven relatively reliable deductive criteria for ascertaining the existence and direction of direct literary dependence between the Fourth Gospel and the Synoptic Gospels (and possibly also other literary works) have been proposed. From among these criteria, six are more analytical: (a) the presence of conflations of elements of other literary works; (b) the presence of vocabulary, phraseology, structural patterns, etc. typical of another literary work and occurring only in the passages that are evidently paralleled in that other work; (c) contrariety of the ideas expressed in the passages that are paralleled in another literary work to the ideas expressed elsewhere in the given work and especially peculiar to it; (d) not easily perceivable inconsistencies and logical errors in the passages that are paralleled in another literary work, in which the inconsistency or error in question is absent; (e) increasing confusion; and (f) evident congruity of the features of style, redac37

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tional technique, theology, etc. of a given passage with those peculiar to the work in question, together with relative incongruity of the corresponding features of the parallel passage in another literary work with those of that other work. The seventh criterion, namely that of preference of the proposals that explain the observed intertextual data in terms of literary dependence of the work in question on some extant works to the proposals that postulate its dependence on merely hypothetical sources, has a more general-methodological character. An application of these criteria in a comprehensive and reasonable way to the Fourth Gospel should help solve the problem of the dependence of the Fourth Gospel on the Synoptic Gospels (and possibly also other literary works).

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Chapter 2: The Acts of the Apostles as a structuring hypotext of the Fourth Gospel The above-presented analysis of the present state of research on the intertextual relationship between the Fourth Gospel and the Synoptic Gospels revealed that until the end of the twentieth century scholars focused in their research on the intertextual features of the Fourth Gospel mainly on the issue of relationships between the Fourth Gospel and other canonical Gospels. Accordingly, the issue of the intertextual relationship between the Fourth Gospel and the Acts of the Apostles has been hardly ever analysed. However, the analysis of this relationship turns out to be crucial for the understanding of the Fourth Gospel. A simple comparison of the themes and literary motifs of the Acts of the Apostles and of the Fourth Gospel reveals that both works have much in common. 1 In fact, the Acts of the Apostles and the Fourth Gospel share a number of themes and motifs that are used in both works in the same sequence. 2 These sequentially ordered common themes and motifs may be listed as follows: 1. The first ‘word’ (λόγος) and the testimony of John (Acts 1:1-8; Jn 1:134) 2. Watching Jesus, two persons accompanying, coming home and remaining there, the group of the main apostles (Acts 1:9-14; Jn 1:35-44) 3. God-predestined choice of an additional disciple named ‘gift of Yahweh/God’, his entering the group of the main apostles (Acts 1:15-26; Jn 1:4551) 4. Elapse of time, festival celebration, Mary’s prayer, a miracle of new wine, signs leading to faith in Jesus, Jesus’ brothers together with other believers (Acts 2:1-47; Jn 2:1-12) 5. The sign of miraculous raising that reveals the power of Jesus’ resurrection and his authority in the Jerusalem Temple (Acts 3:1-11; Jn 2:13-22) 6. Numerous signs leading many people to believe in the name of Jesus (Acts 3:12-4:31; Jn 2:23) 7. Distance from the crowds, knowing hidden human thoughts without any witnesses (Acts 4:32-5:13; Jn 2:24-25) 1 2

Cf. C. K. Barrett, ‘The Parallels between Acts and John’, in Exploring the Gospel of John, Festschrift D. M. Smith, ed. R. A. Culpepper and C. C. Black (Westminster John Knox: Louisville, Ky. 1996), 163-178. For an, alas, only “tentative”, superficial analysis of this phenomenon in Acts 1:1-15:35 regarded as parallel to Jn 1:1-8:59, see T. L. Brodie, The Quest for the Origin of John’s Gospel: A Source-Oriented Approach (Oxford University: New York · Oxford 1993), 116-120, 168-172.

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8. Numerous signs, night-time, persuading an important Pharisee leader (Acts 5:14-42; Jn 3:1-2) 9. Superiority of people and speech endowed with the Spirit, an old man begetting in faith, heavenly wisdom, Moses in the desert, faith not restricted to Israel, rejection of the offer of salvation, a zealous Jew opposing Jesus (Acts 6:1-8:3; Jn 3:3-36) 10. Leaving Judaea, evangelistic activity in Samaria, conversions there, the role of the apostles, faith outside Judaea (Acts 8:4-25; Jn 4:1-45) 11. Conversion of a Gentile royal official outside Judaea (Acts 8:26-40; Jn 4:46-54) 12. Conversion of a person who subsequently violates the law, later recognition of Jesus, faith in Jesus’ divine sonship, life-giving power of Jesus’ resurrection prevailing over human death (Acts 9:1-43; Jn 5:1-47) 13. Common meal, Jewish incomprehension of the significance of the common meal, Peter’s faith and his leading role in the Church (Acts 10:1-11:18; Jn 6:1-71) 14. Activity in a northern country, problematic travel from there to Jerusalem, plans to go to the Jews in the diaspora among the Greeks and to the Greeks, missionary outreach in the power of the Spirit (Acts 11:19-13:4; Jn 7:1-39) 15. Jewish opposition, being a true or a false prophet, blindness and light (Acts 13:5-12; Jn 7:40-8:20) 16. Going elsewhere, speaking to the Jews about Moses and Abraham, Jewish rejection of the offer of the eternal life in Jesus (Acts 13:13-46; Jn 8:2159) 17. Light to those born blind who believe in Jesus, Jewish rejection of the message of Jesus (Acts 13:47-52; Jn 9:1-41) 18. Numerous signs, gathering two kinds of believers in one community, attempt to stone the main narrative character, escape eastward to the neighbouring country (Acts 14:1-7; Jn 10:1-42) 19. Miraculous raising of a man that leads to faith in Jesus (Acts 14:8-28; Jn 11:1-45) 20. Pharisaic opposition aroused in fact by the main Jewish opponent, going to Jerusalem, reports concerning the Greeks’ coming to Jesus, Jewish opposition again (Acts 15:1-6; Jn 11:46-12:50) 21. Peter and the issue of being impure at the common meal, acting contrary to God’s and Jesus’ will (Acts 15:7-12; Jn 13:1-17) 22. Quoting the Scripture, betrayal concerning the issue of participation in the common meal, departure of the betrayer who was related to Simon, appearance of a particularly close disciple (Acts 15:13-39; Jn 13:18-30) 23. Going to a region where the Twelve cannot come, many places of dwelling that are not reserved for the Jews, ‘Philippian’ asking for the knowl-

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edge of God as the Father, deeds and prayer in the name of Jesus which lead to faith (Acts 15:40-16:40; Jn 13:31-14:14) 24. Keeping the commandments, truth and resurrection (Acts 17:1-34; Jn 14:15-20) 25. Keeping the commandments, dwelling with a Jew, revelation to the Jews, Jewish rejection (Acts 18:1-6; Jn 14:21-24) 26. Spiritual encouragement not to be afraid (Acts 18:7-11; Jn 14:25-29) 27. Appearance of a worldly ruler who has nothing in common with Jesus (Acts 18:12-17; Jn 14:30) 28. Public display of love for God and obedience to God, apparent departure for another place (Acts 18:18-23; Jn 14:31) 29. Correcting the faith of the believers (Acts 18:24-28; Jn 15:1-8) 30. Full revelation of the content of faith, in the name of Jesus (Acts 19:17; Jn 15:9-17) 31. Jewish persecutions and Jesus’ deeds, conflict with official Judaism and with the ‘world’ because of their not knowing God and of their erroneous worship of God (Acts 19:8-20; Jn 15:18-16:4) 32. Resolve to go to the final destination, grief and afterwards much joy because of the power of resurrection (Acts 19:21-20:16; Jn 16:5-24) 33. Farewell speech and prayer for unity of the believers (Acts 20:17-38; Jn 16:25-17:26) 34. Crossing water, coming to the place in which the disciples often gathered, encountering the chief Jewish opponent, sacrifice of one person for the sake of the nation, being accompanied by another disciple who was known to the Jews (Acts 21:1-40; Jn 18:1-18) 35. Apologetic speech to the Jews, trial before the high priest Ananias/Annas (Acts 22:1-23:9; Jn 18:19-27) 36. Being brought to the Roman courtyard, a hostile action early in the morning, the Jews’ not entering the Roman realm and their religiously motivated refraining from eating (Acts 23:10-14; Jn 18:28) 37. Going to the Jews outside the Roman realm early in the morning, Jewish baseless charge, proposal for the Jews to conduct a trial according to their laws, Jewish resolve to kill the main narrative character (Acts 23:15-24:9; Jn 18:29-32) 38. Promising dialogue with the Roman procurator, proposal of handing over of the prisoner to the Jews, the issue of Jewish kingship, appellation to the superior authority of the emperor (Acts 24:10-26:32; Jn 18:33-19:12) 39. Official verdict and handing over of the prisoner (Acts 27:1; Jn 19:1316) 40. Going to the place of execution guarded by soldiers, Roman respect for the prisoner, company of the particularly close disciple again (Acts 27:2-8; Jn 19:17-27) 41

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41. Faith in miraculous salvation from almost certain death (Acts 27:9-32; Jn 19:28-20:31) 42. The first ones swimming in the sea to the shore that was not far from the ship, coming of all others (presumably including the particularly close disciple) to the shore, having an unexpected common breakfast by a fire, saving all the ‘fish’ that were earlier ‘caught’ in the sea, intriguing supernatural identity of the main narrative character (Acts 27:33-28:6; Jn 21:1-14) 43. Exercising authority, coming to Rome as a prisoner, pointing to being bound by the Romans, remaining of the particularly close disciple for a long period of time (Acts 28:7-31; Jn 21:15-25) This phenomenon of the occurrence of a great number of themes and motifs in the same sequence in the Acts of the Apostles and in the Fourth Gospel cannot have resulted simply due to chance. It evidently implies the relationship of literary dependence between the Acts of the Apostles and the Fourth Gospel. It is not difficult to ascertain the direction of this dependence. As New Testament scholars very well know, the Acts of the Apostles is a carefully planned composition, in which various literary motifs are used according to a distinct theological-intertextual pattern. 3 On the other hand, the literary structure of the Fourth Gospel seems to be not entirely consistent, and various themes and literary motifs are often used in this work in a quite surprising way. 4 Consequently, it may be reasonably assumed that the Fourth Gospel is in fact literarily dependent on the Acts of the Apostles. 5 This hypothesis is further corroborated by the fact that also the Gospel of Matthew is literarily dependent on the Acts of the Apostles. 6 Accordingly, it may be assumed that whereas the two earlier Gospels (Mk and Lk) resulted from systematic hypertextual reworking of Paul’s letters, 7 the two later Gospels (Mt and Jn) resulted from systematic hypertextual reworking of not only Mk and Lk (and Mt, in the case of Jn), but also Acts. 3 4

5 6 7

See B. Adamczewski, Heirs of the Reunited Church: The History of the Pauline Mission in Paul’s Letters, in the So-Called Pastoral Letters, and in the Pseudo-Titus Narrative of Acts (Peter Lang: Frankfurt am Main [et al.] 2010), 92-130. See G. Mlakuzhyil, The Christocentric Literary Structure of the Fourth Gospel (AnBib 117; Pontificio Istituto Biblico: Roma 1987), 137-347; R. E. Brown, An Introduction to the Gospel of John, ed. F. J. Moloney (ABRL; Doubleday: New York [et al.] 2003), 4042. Cf. P. N. Tarazi, The New Testament: An Introduction, vol. 3, Johannine Writings (St Vladimir’s Seminary: Crestwood, NY 2004), 30, 241. See B. Adamczewski, Q or not Q? The So-Called Triple, Double, and Single Traditions in the Synoptic Gospels (Peter Lang: Frankfurt am Main [et al.] 2010), 428-430. See ibid. 232-266, 275-395, 397-398. For a definition of the notion of hypertextuality, which has been adopted here, see G. Genette, Palimpsestes: La littérature au second degré (Seuil: [s.l.] 1982), 12-48 (esp. 13).

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The above-proposed preliminary analysis of the Fourth Gospel in terms of its being a systematic hypertextual reworking of the Acts of the Apostles fulfils several criteria for identifying a hypotext of a given text: (a) accessibility (which is fulfilled by the fact that according to the early Christian tradition Jn was written after Lk and consequently most probably also after Acts), (b) analogy (which is fulfilled by the fact that an analogous hypertextual procedure of sequential reworking of Acts was adopted by Matthew), (c) density (because there are hundreds of thematic and at times also linguistic correspondences between the intertextually matching parts of Acts and Jn), (d) order (because the author of Jn reworked a number of themes and motifs that were used in Acts in the same sequence as in Acts), (e) distinctiveness (e.g. of the presence of the account of the conversion of a Gentile royal official outside Judaea exclusively in Acts and Jn), and (f) explanatory capability (for numerous more or less evident cruces of Jn). 8 Accordingly, it may be concluded that the author of the Fourth Gospel, similarly to the author of the Gospel of Matthew, used the Acts of the Apostles as a structuring hypotext for his own gospel narrative.

8

For the use of these criteria, see 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 The Intertextuality of the Epistles: Explorations in Theory and Practice, ed. T. L. Brodie, D. R. MacDonald, and S. E. Porter (NTM 16; Sheffield Phoenix: Sheffield 2006), 211-225 (esp. 212). The above-analysed intertextual use of Acts in Jn evidently fulfils also the (secondary) criterion of systematic use of a source, which is discussed by A. M. O’Leary, Matthew’s Judaization of Mark: Examined in the Context of the Use of Sources in Graeco-Roman Antiquity (LNTS 323; T&T Clark: London · New York 2006), 21.

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Chapter 3: The Fourth Gospel as a hypertextual reworking of the Acts of the Apostles, of the Synoptic Gospels, and of other early Christian works The analysis of the pattern of sequential thematic and at times also linguistic correspondences between the Acts of the Apostles and the Fourth Gospel revealed that the Acts of the Apostles functioned as a structuring hypotext of the Fourth Gospel. However, it does not mean that the Acts of the Apostles was the only structuring hypotext of the Fourth Gospel. Both the general narrative framework and several literary motifs used in the Fourth Gospel evidently closely correspond to those of the Synoptic Gospels. Accordingly, the Fourth Gospel seems to be a systematic hypertextual reworking of the Acts of the Apostles and of the Synoptic Gospels, with additional use of several other early Christian works. A detailed analysis of the hypertextual features of the Fourth Gospels reveals that this is indeed the case. 1

Jn 1:1-34; cf. Acts 1:1-8 The first section of the Fourth Gospel (Jn 1:1-34) 2 is a hypertextual reworking of the first section of the Acts of the Apostles (Acts 1:1-8). 3 Several literary motifs of Acts 1:1-8 have been used in Jn 1:1-34. The Fourth Evangelist reworked Acts 1:1-8 in a quite surprising way. The so-called ‘prologue’ to the Fourth Gospel (Jn 1:1-18) is thematically based on the opening statement of the Lukan work, namely Acts 1:1. The motifs of the 1

2 3

The below-presented analysis of the Fourth Gospel is obviously not intended to be a full-scale commentary on this highly complex literary work. The main aim of the below-presented investigations consists in ascertaining the existence, direction, and possible function of literary dependence between the Fourth Gospel and other early Christian literary works. For this reason, only the most evident hypertextual features of the Fourth Gospel, especially those related to the hypertextual relationships of the Fourth Gospel to the Acts of the Apostles (which was never adequately analysed by the scholars) and to the Synoptic Gospels (which still constitutes a problem in the research), will be highlighted below. In particular, the Fourth Gospel’s references to the Jewish sacred Scriptures and to the Greek literature will be analysed, of necessity, very selectively. In the following analyses, the Fourth Gospel will be divided into smaller sections according to intertextual criteria and not according to the purely literary (e.g. formal or narratological) ones. Cf. T. L. Brodie, The Quest for the Origin of John’s Gospel: A Source-Oriented Approach (Oxford University: New York · Oxford 1993), 170.

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book (ὁ λόγος), being first (πρῶτος), and beginning (ἄρχομαι: Acts 1:1ab) have been reworked into those of the word (ὁ λόγος: Jn 1:1.14),4 being before (πρῶτος; Jn 1:15), and the beginning (ἀρχή: Jn 1:1-2). Besides, the motif of all things (πάντα) that were made by Jesus (Acts 1:1a) has been reworked in Jn 1:3. The thematic structure of the ‘prologue’ to the Fourth Gospel (Jn 1:1-18) is based on Acts 1:1cd (ποιεῖν τε καὶ διδάσκειν: “to do and to teach”). The Fourth Evangelist described the activity of the word (ὁ λόγος) as first making all things, the world, and God’s children (Jn 1:1-13), and thereafter as teaching about God (Jn 1:14-18). The first theme has been developed with the use of the scriptural motif of making all things, the world, light, life, and humans through God’s word (Gen 1:1-31 LXX), 5 which has been evoked in Jn 1:1-13 because of its correspondence to the set of motifs of the word, beginning, and making (ποιέω) in Acts 1:1. The second theme, namely that of Jesus’ teaching, influenced the well-known Pauline motif of the antithesis between the law and grace (νόμος – χάρις: Rom 6:14-15; Gal 5:4) in such a way that the idea of grace (Jn 1:16) has been somewhat unexpectedly supplemented in Jn 1:14.17 with that of truth (ὁ νόμος – ἡ χάρις καὶ ἡ ἀλήθεια). In the second part of the section Jn 1:1-34, namely in Jn 1:19-34, several motifs borrowed from Acts 1:5-8 have been used. The motif of John’s baptizing with water (Ἰωάννης… βαπτίζω ἐν ὕδατι: Jn 1:26; cf. also Jn 1:31.33) has been borrowed from Acts 1:5 (Ἰωάννης… ἐβάπτισεν ὕδατι; cf. also Acts 11:16) and rephrased with the use of Mt 3:11 (βαπτίζω ἐν ὕδατι). Moreover, due to the influence of Acts 1:5, the synoptic motif of future baptizing with the Holy Spirit (βαπτίσει… ἐν πνεύματι ἁγίῳ: Mk 1:8 parr.) has been reformulated into that of Jesus’ present baptizing with the Holy Spirit (ὁ βαπτίζων ἐν πνεύματι ἁγίῳ: Jn 1:33). The non-synoptic motifs of asking (ἐρωτάω: Jn 1:19.21.25; diff. Lk 3:10.14) and of Israel (Ἰσραήλ: Jn 1:31; diff. Mk 1:5 par. Mt 3:5) in the account of the activity of John the Baptist (Jn 1:19-34) have been borrowed from Acts 1:6 (cf. also Acts 13:24). Apart from this sequential hypertextual use of the motifs of Acts 1:1.5-8, at least two other motifs of Acts 1:1-8 seem to have been used in Jn 1:1-34. The 4 5

Cf. ibid. Cf. P. Borgen, Philo, John, and Paul: New Perspectives on Judaism and Early Christianity (Brown Judaic Studies 131; Scholars: Atlanta, Ga. 1987), 75-101; J. A. du Rand, ‘The Creation Motif in the Fourth Gospel: Perspectives on Its Narratological Function within a Judaistic Background’, in Theology and Christology in the Fourth Gospel: Essays by the Members of the SNTS Johannine Writings Seminar, ed. G. Van Belle, J. G. van der Watt, and P. Maritz (BEThL 184; Leuven University and Peeters: Leuven 2005), 21-46 (esp. 38-42); A. J. Köstenberger, ‘John’, in Commentary on the New Testament Use of the Old Testament, ed. G. K. Beale and D. A. Carson (Baker Academic: Grand Rapids, Mich. and Apollos: Nottingham 2008), 415-512 (esp. 421).

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particular set of motifs of one’s own, authority, and receiving (ἴδιος + ἐξουσία + λαμβάνω: Acts 1:7-8) seems to have been reworked in Jn 1:11-12. Likewise, the motif of witnessing to Jesus (*μαρτυ: Acts 1:8) 6 has been repeatedly used in Jn 1:7-8.15.19.32.34. Besides, the motif of living in the light and not being caught by darkness (φῶς + *σκοτ + καταλαμβάνω: Jn 1:5; cf. also Jn 12:35) originates most probably from a partially negative elaboration of the similar traditional motif in 1 Thes 5:4-5. The motif of testifying to Jesus (μαρτυρέω περί: Jn 1:7-8.15 et al.) has been probably borrowed from Acts 23:11. The motif of children of God (τέκνα θεοῦ: Jn 1:12; cf. also Jn 11:52) is evidently Pauline (Rom 8:16 et al.). The motif of the narrator’s having seen Jesus (ἐθεασάμεθα: Jn 1:14) has been most probably borrowed from 1 Jn 1:1, where it functions in its literary context in a much more natural way (and consequently 1 Jn 1:1 may be regarded as a hypotext of Jn 1:14 and not vice versa). The reference to the one coming after John (ὁ ὀπίσω μου ἐρχόμενος: Jn 1:15; cf. also Jn 1:27) has been literally borrowed from Mt 3:11. 7 The rest of the account of the activity of John the Baptist (Jn 1:19-34) is evidently post-synoptic (Mk 1:4-11 parr.). The motif of the Jews from Jerusalem (*Ἰουδαι, Ἱεροσόλυμα: Jn 1:19; diff. Jn 1:31) originates from Mt 3:5. The unexpected declaration concerning John’s not being the Messiah (Jn 1:20.25) presupposes the reader’s knowledge of Lk 3:15 8 and/or Acts 13:25 (οὐκ εἰμὶ ἐγώ). 9 The motif of being Elijah or a prophet (Jn 1:21.25) has been borrowed from Mk 6:15; 8:28 par. Lk 9:8.19. The explicit identification of John the Baptist with the “voice of one crying in the wilderness”, which is presented as spoken (and not written) by the prophet Isaiah (Jn 1:23), presupposes such an identification in Mt 3:3. The idea of coming of the Pharisees to the place of John’s baptism (Jn 1:24) originates from Lk 7:30 and/or Mt 3:7. The statement concerning John’s being not worthy to untie the thong of Jesus’ sandal (Jn 1:27) is a conflation of Acts 13:25 (οὗ οὐκ εἰμὶ ἄξιος… τὸ ὑπόδημα [sing.]) with Mk 1:7 par. 6 7 8

9

The asterisk (*) will be henceforth used to refer to a particular part of a given word. Cf. R. Bergmeier, ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, NTS 52 (2006) 458483 (esp. 460). Cf. M. D. Goulder, ‘John 1,1-2,12 and the Synoptics’, in John and the Synoptics, ed. A. Denaux (BEThL 101; Leuven University and Peeters: Leuven 1992), 201-237 (esp. 212); H. Thyen, Das Johannesevangelium (HNT 6; Mohr Siebeck: Tübingen 2005), 112; R. Bergmeier, ‘Bedeutung’, 464. Cf. I. Dunderberg, ‘Johannine Anomalies and the Synoptics’, in New Readings in John: Literary and Theological Perspectives: Essays from the Scandinavian Conference on the Fourth Gospel Århus 1997, ed. J. Nissen and S. Pedersen (JSNTSup 182; Sheffield Academic: Sheffield 1999), 108-125 (esp. 114-115).

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Lk 3:16 (λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ). 10 The surprising reference to Bethany in Jn 1:28 probably originates from the reference to Bethany in Lk 24:50-51, which thematically corresponds to Acts 1:1-8 that functions as a hypotext of Jn 1:1-34. The motif of John’s activity beyond the Jordan (Jn 1:28; cf. also Jn 3:26; 10:40) originates most probably from Jos. Ant. 18.119. The motif of Jesus regarded as God’s lamb (ἀμνός: Jn 1:29.36) originates most probably from Acts 8:32 (cf. also 1 Pet 1:19). The idea of the sin of the world (Jn 1:29) has been probably borrowed from Rom 5:12-13. The statement concerning Jesus’ coming after John (ὀπίσω μου ἔρχεται: Jn 1:30) has been borrowed from Mk 1:7. 11 The statements Jn 1:32-33 originate from a conflation of Mk 1:10 (ὁράω + τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον) 12 with Lk 3:21 (οὐρανός [sing.]) and Lk 3:22 par. Mt 3:16 (ἐπ᾽ αὐτόν). 13 The first section of the Fourth Gospel (Jn 1:1-34) is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Paul’s letters (esp. 1 Thes and Rom), on 1 Jn, on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Antiquitates.

Jn 1:35-44; cf. Acts 1:9-14 The section Jn 1:35-44 is a hypertextual reworking of the section Acts 1:9-14. Several literary motifs of Acts 1:9-14 have been sequentially used in Jn 1:35-44. The motif of two (δύο) men who stood by (*εἱστήκει) the apostles (Acts 1:10) has been reworked into that of two disciples who stood together with John at the place in which the preceding account (Jn 1:19-34; cf. Acts 1:5-8) was localized (Jn 1:35). The subsequent motif of standing (ἵστημι) and looking at (ἐμβλέπω) Jesus (Acts 1:11) has been used in Jn 1:35-36. Likewise, the motif of observing (θεάομαι + αὐτός + part.: Acts 1:11) has been reworked in Jn 1:38. The subsequent motifs of coming home that was located a short distance away 10

11 12 13

Cf. E. D. Freed, ‘Jn 1,19-27 in Light of Related Passages in John, the Synoptics, and Acts’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (BEThL 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 1943-1961 (esp. 1956-1957). Cf. L. Schenke, ‘Die literarische Entstehungsgeschichte von Joh 1,19-51’, BN 46 (1989) 24-57 (esp. 43); H. Thyen, Johannesevangelium, 123. Cf. H. Windisch, Johannes und die Synoptiker: Wollte der vierte Evangelist die älteren Evangelien ergänzen oder ersetzen? (UNT 12; Hinrichs: Leipzig 1926), 46 n. 3; L. Schenke, ‘Entstehungsgeschichte’, 43; R. Bergmeier, ‘Bedeutung’, 462. Cf. L. Schenke, ‘Entstehungsgeschichte’, 43. Pace C. Bennema, ‘Spirit-Baptism in the Fourth Gospel: A Messianic Reading of John 1,33’, Bib 84 (2003) 35-60 (esp. 57-58), whose analyses are based on the assumption of the existence of the hypothetical Q Source.

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(Acts 1:12) and of staying there the same day (*μένω: Acts 1:13) have been used in a quite surprising way (against the background of the Synoptic Gospels) in Jn 1:38-39. The subsequent motif of forming the group of the main apostles (Acts 1:13) has been used in Jn 1:40-44, 14 with retaining the position of Philip immediately after the group of the first four apostles that included Peter and Andrew (Jn 1:43-44; cf. Acts 1:13; Mk 3:18 parr.). These main motifs of Acts 1:9-14 have been conflated in Jn 1:35-44 with numerous other, especially synoptic motifs. The motif of calling of the brothers Andrew and Simon Peter (who is referred to at once with the use of two names: Simon and Peter) as the first disciples who followed (ἀκολουθέω) Jesus (Jn 1:37.40-42) is evidently post-Matthean (cf. Mt 4:18-20). 15 The motif of the word ‘rabbi’ meaning ‘teacher’ (ῥαββί + διδάσκαλος: Jn 1:38; cf. 20:16) has been borrowed from Mt 23:8. 16 The motif of Jesus’ looking at someone and telling him something (ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπεν: Jn 1:42) is post-synoptic (cf. Mk 10:21; Lk 20:17; Mt 19:26). The surprisingly (after Jn 1:40) used motif of naming Simon with the name Peter (Jn 1:42) in the context of confessing Jesus as the Messiah (χριστός: Jn 1:41) has been borrowed from Mt 16:16-18. 17 The motif of semantic equivalence between the names Cephas and Peter (Jn 1:42) originates from Gal 2:7-9. Besides, the Fourth Evangelist replaced the enigmatic Matthean patronymic Bar-Jonah (Βαριωνᾶ: Mt 16:17) with the much clearer but not synoptic “son of John” (ὁ υἱὸς Ἰωάννου: Jn 1:42; cf. Jn 21:1517). 18 The motif of Jesus’ command to follow him (ἀκολούθει μοι: Jn 1:43; cf. also Jn 21:19.22) is post-synoptic (Mk 2:14 parr. et al.). 19 The motif of Philip’s living in the city of Bethsaida/Julias (Φίλιππος + πόλις + Βηθσαϊδά: Jn 1:44; 12:21) is based on Jos. Ant. 18.28, 106-108. The motif of Andrew’s and Peter’s 14 15 16

17 18 19

Cf. T. L. Brodie, Quest, 170. This fact suggests that the other one of the two disciples mentioned in Jn 1:35.37.40 was one of the sons of Zebedee (cf. Mt 4:21-22). The Fourth Evangelist evidently avoided referring to the sons of Zebedee by name (cf. also Jn 21:2). Pace P. Schäfer, The History of the Jews in the Greco-Roman World (rev. edn., Routledge: London · New York 2003), 133, the noun ‘rabbi’ did not originally mean ‘my teacher’. Pace R. Riesner, Jesus als Lehrer: Eine Untersuchung zum Ursprung der Evangelien-Überlieferung (WUNT 2.7; 2nd edn., J. C. B. Mohr (Paul Siebeck): Tübingen 1984), 272-274, who refers to CIJ 2.1218, 1266, 1268, 1269, there is no evidence that word ‘rabbi’ was regarded as semantically equivalent to ‘teacher’ (διδάσκαλος) in the first century AD. Cf. T. L. Brodie, Quest, 74; U. Wilckens, Das Evangelium nach Johannes (NTD 4; 2nd edn., Vandenhoeck & Ruprecht: Göttingen 2000), 48; H. Thyen, Johannesevangelium, 137. Cf. L. Schenke, ‘Entstehungsgeschichte’, 44; U. Wilckens, Johannes, 48; H. Thyen, Johannesevangelium, 137. Cf. L. Schenke, ‘Entstehungsgeschichte’, 44; H. Thyen, Johannesevangelium, 138.

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living together (Jn 1:44) has been borrowed from Mk 1:29. The idea of Andrew’s (and Peter’s) living in the predominantly Gentile city of Bethsaida/Julias (Jn 1:44) reflects the narrative role of Andrew (who, like Philip, bore a Greek name) as a mediator between Jesus and the Gentile world (cf. Jn 12:21-22). The section Jn 1:35-44 is therefore literarily dependent on Acts, on Mk and Mt, on Gal, and on Josephus’ Antiquitates.

Jn 1:45-51; cf. Acts 1:15-26 The section Jn 1:45-51 is a hypertextual reworking of the thematically corresponding section Acts 1:15-26, which refers to God-predestined choice of an additional disciple and to his entering the group of the main apostles. 20 Several literary motifs of Acts 1:15-26 have been used in Jn 1:45-51. According to the synoptists, in the group of the Twelve there was no apostle whose name was Nathanael (cf. Mk 3:16-19; Lk 6:13-16; Acts 1:13; Mt 10:24). However, the scriptural name of Nathanael (Jn 1:45-49; 21:2), which means ‘gift of God’, alludes to the name of Matthias (Acts 1:23-26), which means ‘gift of Yahweh’. The particular condition of being an apostle that was formulated in Acts 1:21-22 is narratively fulfilled in the Fourth Gospel by the character of Nathanael who accompanies the other apostles from the time of the baptism of John (Jn 1:35-51) to the time of Jesus’ post-resurrection appearances and ascension (Jn 20:17; 21:1-14). The motifs of Jesus’ “going in and out” and of his ascension (Acts 1:21-22) have been reworked in Jn 1:51 with the use of the motifs borrowed from Gen 28:12 LXX (οἱ ἄγγελοι τοῦ θεοῦ + ἀναβαίνω καὶ καταβαίνω ἐπί), 21 from Mk 14:62 par. Mt 26:64 (ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου), 22 and from Acts 7:56 (seeing + οὐρανός + *ἀνοίγω + ὁ υἱὸς τοῦ ἀνθρώπου). The motif of the particular way of choosing Matthias, namely by means of a double appeal both to human choice (Acts 1:23) and to the favour of God who knows human hearts, which is not always reflected in external features (Acts 1:24-26), has been reworked in the bipartite story of the call of Nathanael (Jn 1:45-46.4748). Moreover, Matthias’ entry to the group of the Twelve (Acts 1:26), whose number symbolized the number of the twelve tribes of Israel, has been alluded to 20 21

22

Cf. T. L. Brodie, Quest, 170. Cf. A. T. Lincoln, The Gospel According to Saint John (BNTC; Hendrickson: Peabody, Mass. 2006), 122; A. J. Köstenberger, ‘John’, 429-430; J. F. McHugh, A Critical and Exegetical Commentary on John 1-4, ed. G. N. Stanton (ICC; T&T Clark: London · New York 2009), 168. 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), 186.

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in Jn 1:47 by means of the enigmatic reference to Nathanael as an Israelite (cf. also Jn 1:49, which alludes to the question of the Twelve in Acts 1:6 and to Mk 15:32 par. Mt 27:42). In such a way, the story of the choice of Nathanael (Jn 1:45-51) intertextually and narratively concludes the account of the composition of the group of the Twelve (Jn 1:35-51; cf. subsequently Jn 2:2.11). These main motifs of Acts 1:15-26 have been conflated in Jn 1:45-51 with other literary motifs. The motif of a testimony concerning Jesus, which was written by Moses in the law and by the prophets (γράφω + Μωϋσῆς + ἐν τῷ νόμῳ + καὶ οἱ προφῆται: Jn 1:45), has been borrowed from Lk 24:44. The strange in itself formula ἀμὴν ἀμὴν λέγω ὑμῖν (Jn 1:51) is based on the similar synoptic formula ἀμὴν λέγω ὑμῖν (Mk 10:15 parr. et al.), which has been most probably conflated with the Matthean reduplicated formula ναὶ ναί (Mt 5:37; cf. 2 Cor 1:17 and Jas 5:12). 23 The section Jn 1:45-51 is therefore literarily dependent on Acts, on the Synoptic Gospels (Lk, Mt, and possibly also Mk), and on Jewish sacred Scriptures in the version of the Septuagint.

Jn 2:1-12; cf. Acts 2:1-47 The section Jn 2:1-12, which describes Jesus’ first ‘sign’, is a hypertextual reworking of the section Acts 2:1-47. 24 Several literary motifs of Acts 2:1-47 have been sequentially used in Jn 2:1-12. The opening motifs of the elapse of time (καὶ + ἡ ἡμέρα ἡ… + temporal determiner: Acts 2:1a), of a festival celebration (Acts 2:1a), and of location of some persons in a certain place (εἰμί imperf.: Acts 2:1b) have been reworked in the opening statement Jn 2:1. The motifs of prayer of the mother of Jesus (ἡ μήτηρ τοῦ Ἰησοῦ) and of the presence of Jesus’ brothers (οἱ ἀδελφοὶ αὐτοῦ) together with other believers have been borrowed from Acts 1:14 and used in Jn 2:3.5 and Jn 2:12 respectively. The motif of new wine (Acts 2:13) has been reworked in Jn 2:3.9-10. 25 The motif of the hour too early for something (ὥρα: 23

24 25

Pace K. Berger, ‘Neue Argumente für die Frühdatierung des Johannesevangeliums’, in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 59-72 (esp. 63-64), who does not apply the criterion of conflation as a relatively reliable criterion for ascertaining the direction of literary dependence between two literary works. Cf. T. L. Brodie, Quest, 170. For an analysis of Pentecost-related motifs in Jn 1:19-2:12, see M. Coloe, ‘The Missing Feast of Pentecost: John 1,19-2,12’, in SNTU.A 34 (2009) 97-113. Cf. T. L. Brodie, Quest, 170.

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Acts 2:15) has been reworked in Jn 2:4. 26 The motif of obedient doing what one has been told to do (τί + ποιέω: Acts 2:37; cf. Acts 2:41) has been used in Jn 2:5. The list of fifteen countries inhabited by the Jews, who presumably needed purification after their coming to Jerusalem for the feast (Acts 2:9-11; cf. Acts 2:5), has been reworked into the strange motif of twelve to eighteen measures of water for the purification of the Jews (Ἰουδαῖοι: Jn 2:6). The motif of being drunk (*μεθυ: Acts 2:15) has been used in Jn 2:10. The motif of Jesus’ doing signs (ποιέω + σημεῖα + Ἰησοῦς: Acts 2:22) has been used in Jn 2:11. The motif of the believing community (πιστεύω: Acts 2:44; cf. also Acts 1:14) has been reworked into the motif of the disciples’ believing (Jn 2:11) and forming a community (Jn 2:12). These main motifs of Acts 2:1-47 have been conflated in Jn 2:1-12 with numerous other, especially synoptic motifs. In particular, the motif of a festival celebration (Acts 2:1a) has been conflated in Jn 2:1-2 with the synoptic motif of a wedding and of being invited to a wedding (*κλήθη + γάμος: Lk 14:8; Mt 22:3-4.8-9). The particular motif of a wedding gave also the opportunity to use in Jn 2:9-10 the synoptic set of motifs of a bridegroom (νυμφίος: Mk 2:1920 parr.) and of new wine (οἶνος: Mk 2:22 parr.), which illustrate the idea of newness that was brought about by Jesus. The proverbial statement concerning good and inferior wine (Jn 2:10bc) is most probably based on Lk 5:37. The somewhat enigmatic question τί ἐμοὶ καὶ σοί + voc. (Jn 2:4) has been most probably borrowed from Mk 5:7 par. Lk 8:28. The motif of Jesus’ going down to Capernaum together with his disciples (*κατ εἰς Καφαρναούμ: Jn 2:12; καταβαίνω: cf. Jos. Vita 85) has been borrowed from Lk 4:31. Besides, the specific name of Cana of Galilee (Κανὰ τῆς Γαλιλαίας: Jn 2:1.11; 4:46; 21:2) has been borrowed from Jos. Vita 86. 27 The section Jn 2:1-12 is therefore literarily dependent on Acts, on Lk (and probably also Mk and/or Mt), and on Josephus’ Vita.

Jn 2:13-22; cf. Acts 3:1-11 The section Jn 2:13-22 is a hypertextual reworking of the thematically corresponding section Acts 3:1-11, which depicts the Jerusalem Temple worship as consisting not in slaughtering animals but in praying (Acts 3:1; cf. Lk 1:9). Several literary motifs of Acts 3:1-11 have been used in Jn 2:13-22. 26 27

Cf. ibid. It should be noted that in the Fourth Gospel, like in Josephus’ Vita, the region of Cana (and not of Capernaum) functions as the centre of the main character’s activity in Galilee; cf. P. Richardson, ‘What has Cana to do with Capernaum?’, NTS 48 (2002) 314-331 (esp. 315).

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The story of Acts 3:1-11 is localized in the Jerusalem Temple (ἱερόν: Acts 3:1-3.8.10). It describes miraculous raising of a person (ἐγείρω: Acts 3:67), which reveals the power of Jesus’ resurrection (ἐγείρω: Acts 3:15; 4:10) and Jesus’ authority. These basic motifs of Acts 3:1-11 have been reworked in the story of Jn 2:13-22, which is also localized in the Jerusalem Temple (Jn 2:14-15) and which refers to miraculous raising the temple of Jesus’ body (Jn 2:19-20) as revealing the power of Jesus’ resurrection (Jn 2:22) and Jesus’ authority. 28 Besides, the motif of going up to the Temple (ἀναβαίνω: Acts 3:1) has been reworked in Jn 2:13-14 into the motif of going up to Jerusalem, and precisely to the Jerusalem Temple. These main literary motifs of Acts 3:1-11 have been reworked in Jn 2:1416 with the use of the synoptic motifs borrowed from Mk 11:15-18 parr. The synoptic motifs of Jesus’ expulsion from the Jerusalem Temple (ἱερόν: Mk 11:15 parr.) and of those who sold there (τοὺς πωλοῦντας: Lk 19:45) various goods, especially doves (περιστεράς: Mk 11:15 par. Mt 21:12), have been somewhat surprisingly conflated in Jn 2:14 with the scriptural motif of cattle, sheep, and doves that were offered in the Temple as burnt offerings (βόες, πρόβατα, περιστεραί: Lev 1:2-17 LXX). 29 The two correlated synoptic motifs of (a) money changers who worked at their tables and (b) the seats of those who sold doves (*καθ: Mk 11:15 par. Mt 21:12) have been conflated in Jn 2:14 into the one motif of sitting money changers. The motif of driving out everyone (πάντας ἐξέβαλεν: Jn 2:15) has been borrowed from Mt 21:12. The reference to money changers as κολλυβισταί (Jn 2:15), which is surprising after Jn 2:14 (κερματισταί) and in the context of referring to coins as κέρμα (Jn 2:15; cf. Jos. B.J. 2.295), betrays literary dependence of Jn 2:15 on Mk 11:15 par. Mt 21:12. Likewise, the motif of overturning the tables (τὰς τραπέζας *τρεψεν: Jn 2:15) has been borrowed from Mk 11:15 par. Mt 21:12. Similarly, the surprising motif of Jesus’ speaking only to those who sold doves, after his overturning the tables (Jn 2:16; diff. Jn 2:14), betrays literary dependence of Jn 2:16 on Mt 21:12-13. 30 The content of Jesus’ saying in Jn 2:16 is a free reworking of Mk 11:17 parr., which refers to making God’s house (οἶκος + ποιέω) a place concerned with money. 31 The explanation of the synoptic motif Mk 11:15-17 parr. in Jn 2:17 originates from Ps 69[68]:9 LXX. 32 The motif of the disciples’ remembering the 28 29 30 31 32

Cf. T. L. Brodie, Quest, 170. Cf. M. L. Coloe, God Dwells with Us: Temple Symbolism in the Fourth Gospel (Liturgical: Collegeville, Minn. 2001), 72-74. Cf. H. Thyen, Johannesevangelium, 174. Cf. ibid. 175-176. Cf. M. J. J. Menken, Old Testament Quotations in the Fourth Gospel: Studies in Textual Form (CBET 15; Kok Pharos: Kampen [1996]), 37-45; U. Busse, Das Johannesevan-

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Scriptures in their reference to Jesus (ἐμνήσθησαν: Jn 2:17.22; cf. also Jn 12:16) seems to have been borrowed from Lk 24:8. The particular placing of the question concerning the authority of Jesus, as the one who does these things (ταῦτα ποιεῖς: Jn 2:18), immediately after the account of the expulsion from the Temple (Jn 2:14-17) betrays literary dependence of Jn 2:18 on Lk 20:2. The motif of tearing down the Temple and of building it in three days (*λύω τὸν ναόν + ἐν τρισὶν ἡμέραις: Jn 2:19-20) has been borrowed from Mk 15:29 par. Mt 27:40. 33 The synoptic motif of building the Temple (ναός + οἰκοδομέω: Mk 15:29 par. Mt 27:40) has been probably conflated in Jn 2:19-20 with Josephus’ motif of erecting the Temple (ναός + ἐγείρω: Jos. Ant. 15.391). Similarly, the surprising statement concerning forty-six years of the duration of the construction of the Temple (Jn 2:20; diff. Jos. Ant. 15.420-421; 20:219) resulted most probably from the combination of Luke’s dating of the beginning of Jesus’ ministry (AD 27/28: Lk 3:1) and Josephus’ dating of the beginning of the construction of the Temple (20/19 BC: Jos. Ant. 15.380; diff. B.J. 1.401), 34 so that it could be calculated that forty-six years elapsed between these two dates. 35 The motif of human body regarded as a temple (ναός + σῶμα + pers. pron.: Jn 2:21) is evidently Pauline (1 Cor 6:19), 36 just as the motif of Jesus’ being raised from the dead (ἠγέρθη ἐκ νεκρῶν: Rom 6:4). The concluding motif of believing (πιστεύω) the Scripture and Jesus’ word (Jn 2:22) most probably echoes Lk 24:25-27. The section Jn 2:13-22 is therefore literarily dependent on Acts, on Lk and Mt (and maybe also Mk), on Paul’s letters (1 Cor and Rom), on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Antiquitates.

33 34

35 36

gelium: Bildlichkeit, Diskurs und Ritual: Mit einer Bibliographie über den Zeitraum 1986-1998 (BEThL 162; Leuven and Peeters: Leuven [et al.] 2002), 94-95; A. J. Köstenberger, ‘John’, 431-434. Cf. C. K. Barrett, John, 199-200. The use of the aorist form οἰκοδομήθη in Jn 2:20 does not necessarily imply that it refers to the construction of the Temple as having been already finished in the narrated time of the story Jn 2:13-22. For a more detailed discussion of this issue, see D. B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan: Grand Rapids, Mich. 1996), 560-561; A. T. Lincoln, John, 140; J. F. McHugh, John, 208, who point to, among others, similar meaning of ᾠκοδομήθη in Ezra 5:16 LXX. Cf. U. Schnelle, Das Evangelium nach Johannes (ThHK 4; 3rd edn., Evangelische: Leipzig 2004), 65; H. Thyen, Johannesevangelium, 178. Cf. F. X. Monse, Johannes und Paulus: Ein Beitrag zur neutestamentlichen Theologie (NTAbh 5/2-3; Aschendorf: Münster i. W. 1915), 180; P. N. Tarazi, The New Testament: An Introduction, vol. 3, Johannine Writings (St Vladimir’s Seminary: Crestwood, NY 2004), 153.

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Jn 2:23; cf. Acts 3:12-4:31 The statement Jn 2:23 is a summarizing hypertextual reworking of the thematically corresponding section Acts 3:12-4:31, which describes the apostles’ activity in Jerusalem as consisting in performing numerous signs that led many people to believe in the name of Jesus. Several literary motifs of Acts 3:12-4:31 have been used in Jn 2:23. The motif of doing a miraculous sign in Jesus’ name (ποιέω + ὄνομα: Acts 3:12.16; 4:7) has been reworked in Jn 2:23bd. The combined motifs of believing in his (i.e. Jesus’) name and of seeing a miracle (*πιστ + τὸ ὄνομα αὐτοῦ, θεωρέω: Acts 3:16; cf. also Acts 3:6; 4:7.10.12.17-18.30) have been used in Jn 2:23bc. The phrase πολλοὶ ἐπίστευσαν (Acts 4:4) has been used in Jn 2:23b. The motif of numerous signs performed in Jesus’ name (σημεῖα + ὄνομα: Acts 4:30) has been used in Jn 2:23bd in a quite strange way, because the Fourth Gospel describes earlier only one sign that was performed by Jesus in Jerusalem (Jn 2:13-22). The summarizing statement Jn 2:23 is therefore literarily dependent on Acts.

Jn 2:24-25; cf. Acts 4:32-5:13 The section Jn 2:24-25 is a hypertextual reworking of the thematically corresponding section Acts 4:32-5:13, which refers to knowing hidden human thoughts without any witnesses. Several literary motifs of Acts 4:32-5:13 have been used in Jn 2:24-25. The combined motifs of the apostles’ authority over other believers (Acts 4:35.37) and of the believers’ distance from the Jerusalem public (Acts 5:12-13) have been reworked into the somewhat strange motif of Jesus’ distance from the Jerusalem public (Jn 2:24a). The motif of the people’s having need (χρείαν εἶχεν: Acts 4:35) has been reworked into the motif of Jesus’ having no need (Jn 2:25a). The motifs of Peter’s knowledge of hidden human thoughts, without any witnesses, and of the fear of all (πάντας) because of such divine knowledge (Acts 5:1-11) have been reworked into the motif of Jesus’ knowledge of all people, especially of their hidden thoughts, without any witnesses (Jn 2:24b-25).37 Besides, the use of the interrogative pronoun “what” (τί) in Acts 5:4.9 constitutes most probably the origin of the motif of Jesus’ knowing what was in someone (Jn 2:25d). The section Jn 2:24-25 is therefore literarily dependent on Acts. 37

Cf. T. L. Brodie, Quest, 171.

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Jn 3:1-2; cf. Acts 5:14-42 The statements Jn 3:1-2 are a summarizing hypertextual reworking of the section Acts 5:14-42. Several literary motifs of Acts 5:14-42 have been used in Jn 3:1-2. The motif of an important event that happened at night (νυκτός: Acts 5:19) has been reworked in Jn 3:2. The motif of an important Pharisee (Φαρισαῖος) leader whose name (ὄνομα) has been explicitly revealed to the recipients of the narrative, who belonged to the governing body of the Jews, and who adopted a favourable attitude towards Jesus and his disciples (Acts 5:34-39) has been used in Jn 3:1-2 38 and conflated with the motif of Nicodemus as a respected leader of the people of Jerusalem in Jesus’ times (Jos. B.J. 2.451 Lat). 39 The motif of coming from God (prep. + θεοῦ: Acts 5:39) has been used in Jn 3:2 40 and conflated with Mk 12:14 (διδάσκαλος + οἴδαμεν ὅτι). Besides, the repeated reference to numerous signs that were done previously (σημεῖα: Jn 3:2) alludes to Acts 2:43; 4:30; 5:12 (cf. also Acts 5:14-16). The motif of God’s being with Jesus (εἰμί + ὁ θεὸς μετ᾽ αὐτοῦ: Jn 3:2) has been borrowed from Acts 7:9 (cf. also Acts 10:38). The section Jn 3:1-2 is therefore literarily dependent on Acts and on Mk.

Jn 3:3-36; cf. Acts 6:1-8:3 The section Jn 3:3-36 is a hypertextual reworking of the section Acts 6:1-8:3. The key motif that frames the section Acts 6:1-8:3, namely that of superiority of the people endowed with the divine Spirit (πνεῦμα: Acts 6:3.5.10; 7:51.55), has been used as the key motif framing the section Jn 3:3-36 (esp. Jn 3:5-6.8.34). Particularly noteworthy is the common combination of the motifs of speaking and of the Spirit (λαλέω + πνεῦμα) in Acts 6:10 and in Jn 3:34. Besides, several other motifs of Acts 6:1-8:3 have been sequentially used in the section Jn 3:3-36. The traditional motif of an old man’s begetting in faith (γεννάω: Acts 7:8) has been used in Jn 3:4. The subsequent motif of heavenly wisdom (Acts 7:10) has been probably evoked in Jn 3:3.7. The traditional motif of Moses’ activity in the desert (Μωϋσῆς + ἐν τῇ ἐρήμῳ: Acts 7:44) has been used in Jn 3:14. The 38 39 40

Cf. T. L. Brodie, Quest, 116, 171; id., The Birthing of the New Testament: The Intertextual Developments of the New Testament Writings (NTM 1; Sheffield Phoenix: Sheffield 2004), 256. It is noteworthy that Nicodemus’ two companions in the mission to the Gentiles (Jos. B.J. 2.451) were Pharisees (Jos. B.J. 2.628; Vita 197; cf. Jn 3:1). Cf. T. L. Brodie, Quest, 116-117.

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motif of God’s activity as not restricted to Israel but permeating the whole universe (Acts 7:48-50) has been reworked in Jn 3:16-17. The motif of rejection of the offer of salvation (Acts 7:51-57) has been reworked in Jn 3:18-20. The motifs of a location near Jerusalem and of being thrown (*βάλλω: Acts 7:58) have been probably reworked in Jn 3:23-24. The concluding motif of opposition of a zealous Jew (Acts 8:1.3) has been reworked in a somewhat surprising way in Jn 3:25.41 These main motifs of Acts 6:1-8:3 have been conflated in Jn 3:3-36 with numerous other literary motifs. The ‘non-Johannine’ motifs of seeing the kingdom of God (ὁράω + τὴν βασιλείαν τοῦ θεοῦ: Jn 3:3) and of entering the kingdom of God (εἰσέρχομαι εἰς τὴν βασιλείαν τοῦ θεοῦ: Jn 3:5) are evidently postsynoptic (Mk 9:1 parr. and e.g. Mk 10:25 parr.).42 The motif of being baptized in both water and the Spirit (ὕδωρ + πνεῦμα: Jn 3:5) has been borrowed from Acts 10:47. The antithesis of being born of the flesh and of being born of the Spirit (γεννάω + σάρξ + πνεῦμα: Jn 3:6) is evidently Pauline (Gal 4:29). 43 The apparently haphazard combination of the motifs of Israel (*Ἰσραηλ), witnesses (*μαρτυρ pl.), not ascending to heaven (*οὐ + ἀναβαίνω + εἰς + οὐρανός), and being exalted (ὑψόω pass.) in Jn 3:10-14 has been borrowed from Acts 2:22.32-34 (cf. also Acts 7:56). These motifs have been elaborated with the use of the ‘Johannine’ motifs of testifying what one has seen (ἑωράκαμεν + μαρτυροῦμεν: 1 Jn 1:2; Jn 3:11) and of receiving testimony (μαρτυρίαν λαμβάνω: 1 Jn 5:9; Jn 3:11), of the Pauline antithesis of earthly things and heavenly things (ἐπίγεια + ἐπουράνια: 1 Cor 15:40; Jn 3:12), and of the scriptural motifs of (a) ascending to heaven and descending from there (ἀναβαίνω εἰς τὸν οὐρανόν + καταβαίνω: Prov 30:4 LXX; Jn 3:13) 44 and (b) the life-giving elevated serpent (Μωϋσῆς + ὄφις + ζάω: Num 21:9 LXX; Jn 3:14-15). 45 The use of the motifs taken from 1 Jn, together with other motifs, in Jn 3:11-15 in order to illustrate the main hypotext Acts 2:32-34 implies that the Fourth Gospel is literarily dependent on 1 Jn and not vice versa. The motif of believing regarded as leading to having eternal life (πιστεύω + ἔχω ζωὴν αἰώνιον: Jn 3:15-16) originates most probably from 1 Jn 5:13. The 41 42 43 44 45

Cf. ibid. 117-118. Cf. P. Julian, Jesus and Nicodemus: A Literary and Narrative Exegesis of Jn. 2,23-3,26 (EUS 23/711; Peter Lang: Frankfurt am Main [et al.] 2000), 152; H. Thyen, Johannesevangelium, 191. Cf. F. X. Monse, Johannes und Paulus, 178, 183-184, 186-187. Cf. D. Burkett, The Son of Man in the Gospel of John (JSNTSup 56; Sheffield Academic: Sheffield 1991), 76-111; H. Thyen, Johannesevangelium, 207-208, 213; R. Bergmeier, ‘Bedeutung’, 482. Cf. F. J. Moloney, The Gospel of John (SP 4; Liturgical: Collegeville, Minn. 1998), 95, 101; H. Thyen, Johannesevangelium, 212.

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universalistic motifs of God’s loving (θεός + ἀγαπάω) the whole world (and not only Israel) and of God’s having given his only son for all humans (υἱός + *δίδωμι) are Pauline (cf. 1 Thes 1:4 and Rom 8:32 respectively). 46 These Pauline motifs have been elaborated in Jn 3:16 with the use of the motif of God’s loving the world and sending his unique Son so that the world might live through him (*ἀγαπ + θεός + τὸν υἱὸν… τὸν μονογενῆ + κόσμος + ἵνα + ζάω + αὐτός: 1 Jn 4:9; οὕτως + ἠγάπησεν + ὁ θεός: 1 Jn 4:11). 47 The subsequent antithetic statement Jn 3:17 is based on the thematically, linguistically (ἀπέστειλεν), and contextually related statement 1 Jn 4:10 (cf. the use of 1 Jn 4:9.11 in Jn 3:16). Likewise, the motif of saving the world (*σω + κόσμος: Jn 3:17) originates from the neighbouring text 1 Jn 4:14. The idea of describing salvation first in Jewish (Jn 3:13-15) and then in Gentile terms (Jn 3:16-17) is post-Pauline (cf. Rom 1:16) or rather post-Lukan (cf. Acts 13-18). The subsequent motif of believing in the name of the unique Son of God (υἱὸς τοῦ θεοῦ: Jn 3:18) has been borrowed from the subsequent statement 1 Jn 4:15 (cf. 1 Jn 4:9; 5:13). The somewhat unexpectedly introduced motif of judgement, which has been combined with the motifs of the world and of love (ἡ κρίσις + κόσμος + *ἀγάπ: Jn 3:19), has been borrowed from 1 Jn 4:17. The motif of someone’s works that were evil (ἦν + αὐτός + πονηρά + τὰ ἔργα: Jn 3:19) originates from 1 Jn 3:12. The motif of committing evil (φαῦλα πράσσω: Jn 3:20), combined with that of being disclosed (φανερόω: Jn 3:21), is Pauline (2 Cor 5:10-11; cf. also Eph 5:11). 48 The motif of doing the truth (ποιέω τὴν ἀλήθειαν: Jn 3:21) has been borrowed from 1 Jn 1:6. The motif of John’s disciples (μαθηταὶ Ἰωάννου: Jn 3:25) is post-synoptic (e.g. Mk 2:18 parr.), just as the motifs of John’s having been sent before Jesus (ἀποστέλλω + ἔμπροσθεν: Jn 3:28; cf. Lk 7:27 par. Mt 11:10) 49 and of Jesus as a bridegroom in comparison to John (νυμφίος: Jn 3:29; cf. Mk 2:19-20 parr.). 50 The motif of receiving testimony as God’s own testimony (μαρτυρίαν λαμβάνω + θεός: Jn 3:32-33) originates most probably from 1 Jn 5:9, which has been conflated in Jn 3:33 with Rom 3:4 (ὁ θεὸς ἀληθής). The subsequent antithetic motifs of believing in the Son as leading to having life (ὁ πιστεύων εἰς τὸν υἱὸν 46 47

48 49 50

Cf. F. X. Monse, Johannes und Paulus, 178, 184, 186, 190, 193; H. Thyen, Johannesevangelium, 214-215. Pace M. Morgen, ‘Le (Fils) monogène dans les écrits johanniques: Évolution des traditions et élaboration rédactionnelle’, NTS 53 (2007) 165-183 (esp. 180), who does not apply the criterion of conflation as a relatively reliable criterion for ascertaining the direction of literary dependence between two literary works. Cf. F. X. Monse, Johannes und Paulus, 178; B. Adamczewski, ‘Tak bowiem Bóg umiłował świat, że Syna jednorodzonego dał… – Zbawienie dla świata i sąd nad nim w J 3,14-21’, Studia Loviciensia 2 (2000) 1-16 (esp. 12). Cf. H. Thyen, Johannesevangelium, 230. Cf. T. L. Brodie, Quest, 77-78, 118.

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ἔχει ζωὴν αἰώνιον: Jn 3:36) and of not believing as resulting in not having life (υἱός + οὐκ + ζωήν: Jn 3:36) have been borrowed from the neighbouring text 1 Jn 5:10-12. The section Jn 3:3-36 is therefore literarily dependent on Acts, on Lk or Mt (and maybe also on Mk), on Paul’s letters (1 Thes, 1 Cor, 2 Cor, Rom, and Gal), on 1 Jn, and on Jewish sacred Scriptures in the version of the Septuagint.

Jn 4:1-45; cf. Acts 8:4-25 The section Jn 4:1-45 is a hypertextual reworking of the thematically corresponding section Acts 8:4-25, which describes evangelistic activity in Samaria. Several literary motifs of Acts 8:4-25 have been used in Jn 4:1-45. The motif of leaving Jerusalem because of being persecuted there (Acts 8:1.4) has been reformulated into the motif of Jesus’ leaving Judaea because of his being persecuted in that country (Jn 4:1.3). 51 The rare in the New Testament motif of evangelistic activity in Samaria (Σαμάρεια: Acts 8:1.9.14) and, in particular, of coming to the city of Samaria (εἰς πόλιν τῆς Σαμαρείας: Acts 8:5) has been reworked in Jn 4:4-5.7. 52 The motif of preaching in Samaria as centring on proclaiming Christ (χριστός: Acts 8:5) has been used in Jn 4:25.29. The motif of numerous conversions in the city of Samaria (Acts 8:68.12) has been used in Jn 4:28-30.39-42. 53 The motifs of persons having impure spirits (Acts 8:7), of a person whose faith was mixed with unorthodox beliefs (Acts 8:9-11.13) but whose faith was corrected (Acts 8:18-24), and of women believing in Jesus’ gospel (γυνή: Acts 8:12) have been reworked into the paradigmatic story of the unorthodox but corrected faith of an impure Samaritan woman (Jn 4:7-26). The motif of the baptizing activity of the apostles’ disciples (βαπτίζω: Acts 8:12-13.16) has been reworked into the somewhat surprising image of the baptizing activity of Jesus’ disciples (Jn 4:2). The motif of a special role of the apostles, which consisted, however, mainly in confirming the results of the labour of others (Acts 8:14-25), has been reworked in a somewhat surprising way in Jn 4:27.31-38. 54 The correlated motifs of (a) the Spirit (πνεῦμα: Acts 8:15.17-19) and (b) free giving (δίδωμι: Acts 8:18-19) God’s gift (τὴν δωρεὰν τοῦ θεοῦ: Acts 8:20) have been explicitly used in Jn 4:23-24 and Jn 4:7.10.14-15 55 respectively.

51 52 53 54 55

Cf. ibid. 118-119. Cf. ibid. Cf. ibid. 118-119, 171. Cf. ibid. 118. Cf. ibid.

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These main motifs of Acts 8:4-25 have been conflated in Jn 4:1-45 with numerous other, especially synoptic and scriptural motifs. In particular, the motif of a tension between, on the one hand, the Pharisees and John’s disciples and, on the other hand, Jesus’ disciples (Jn 4:1) originates from Mk 2:18 parr. The motif of departing from Judaea for Galilee (ἀπέρχομαι εἰς τὴν Γαλιλαίαν: Jn 4:3) seems to have been borrowed from Mt 28:10. The motif of going through Samaria (διέρχομαι διά + Σαμαρείας: Jn 4:4) originates from Lk 17:11. The motif of the plot of ground that was given by Jacob to his son Joseph (Ἰακώβ + ἔδωκεν + Ἰωσήφ: Jn 4:5) is scriptural (Josh 24:32 LXX). 56 Likewise scriptural is the motif of a woman who came to ‘Jacob’s’ spring/well outside a city and who was asked during high day by a tired lonely man from another country to give him to drink from her water jar (πηγή + Ἰακώβ + ὥρα + ἔρχομαι + ἀντλῆσαι ὕδωρ + πίνω + φρέαρ + ὑδρία: Jn 4:6-7.9.11.28; cf. Gen 24:11-17 LXX conflated with Gen 29:2-10 LXX) 57 and, afterwards, asked about her marital status (ἀνήρ: Jn 4:16-18; cf. Gen 24:16 LXX). The symbolic motif of five ‘husbands’ of Samaria (πέντε: Jn 4:18) has been most probably borrowed from Jos. Ant. 9.288. 58 The motif of the disciples’ going to buy food in the vicinity (μαθηταί + ἀπέρχομαι + ἀγοράζω: Jn 4:8) originates from Mk 6:35-37 and Lk 9:13 par. Mt 14:15 (βρῶμα: Jn 4:34). The motif of salvation as originating from the Jews (σωτηρία + Ἰουδαῖος: Jn 4:22) has been borrowed most probably from Rom 1:16. The motif of doing the will of God (ποιέω + θέλημα: Jn 4:34) has been borrowed most probably from Mk 3:35; Mt 7:21 et al. The motif of a harvest as a metaphor of readiness for receiving the gospel (θερισμός + καρπός: Jn 4:35-36) originates from Mk 4:29. The motif of receiving different wages for the tiring works of sowing and harvesting (μισθός + λαμβάνω + σπείρω + θερίζω + κόπος: Jn 4:36-38) is post-Pauline (cf. 1 Cor 3:8; 9:11.17-18). The motif of gathering fruit/crops (συνάγω + καρπός: Jn 4:36) has been borrowed from Lk 12:27 and conflated with Rom 6:22 (καρπός + ζωὴ αἰώνιος; cf. also Gal 6:8). The motif of having heard Jesus (ἀκηκόαμεν: Jn 4:42) has been probably borrowed from 1 Jn 1:1.3.5, just as the motif of Jesus as the saviour of the world (σωτὴρ τοῦ κόσμου: Jn 4:42) that has been borrowed from 1 Jn 4:14.

56 57 58

Cf. H. Thyen, Johannesevangelium, 242; A. T. Lincoln, John, 171; J. F. McHugh, John, 266. The change of the name from Sichem (cf. Josh 24:32) to Sichar (‘place of intoxication’) in Jn 4:5 may have a derogatory function (cf. Acts 8:7.9-11; cf. also Sir 50:26). Cf. H. Thyen, Johannesevangelium, 243, 276-277; A. T. Lincoln, John, 172; J. McWhirter, The Bridegroom Messiah and the People of God: Marriage in the Fourth Gospel (SNTS.MS [138]; Cambridge University: Cambridge 2006), 60-64. Cf. A. T. Lincoln, John, 175; J. F. McHugh, John, 281-282.

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The motif of a prophet who has no honour in his own country (προφήτης + ἐν τῇ πατρίδι + *τιμ: Jn 4:44) has been borrowed from Mk 6:4 par. Mt 13:57 59 and conflated with Lk 4:24 (*δέχ: Jn 4:45). 60 The section Jn 4:1-45 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Paul’s letters (1 Cor and Rom), on 1 Jn, on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Antiquitates.

Jn 4:46-54; cf. Acts 8:26-40 The section Jn 4:46-54 is a hypertextual reworking of the thematically corresponding section Acts 8:26-40, which describes conversion of a Gentile royal official (*βασιλι: Acts 8:27; Jn 4:46.49) outside Judaea. 61 The motif of water (ὕδωρ: Acts 8:36.38-39) has been reworked in a narratively apparently redundant way in Jn 4:46. 62 These main motifs of Acts 8:26-40 have been elaborated in Jn 4:46-54 with the use of the Lukan-Matthean story of healing of a servant/child of a Gentile centurion at Capernaum (Lk 7:1-10 par. Mt 8:5-13). The Fourth Evangelist borrowed the motif of the centurion’s servant/child (παῖς: Lk 7:7; Mt 8:6.8.13; Jn 4:51) and conflated it in Jn 4:49 with the motif of an apparently dead child, which has been borrowed from Mk 5:39 (παιδίον + ἀποθνῄσκω). 63 The motif of the man’s hearing about Jesus (ἀκούσας: Jn 4:47) has been borrowed from Lk 7:3. 64 The motif of the man’s departure and coming to Jesus (ἀπῆλθεν πρὸς αὐτόν: Jn 4:47) seems to be a conflation of the motif of the centurion as sending envoys (ἀπέστειλεν πρὸς αὐτόν: Lk 7:3) with that of his coming to Jesus (προσῆλθεν: Mt 8:5). The motif of the man’s asking Jesus (ἐρωτάω: Jn 4:47) has been borrowed from Lk 7:3. 65 The motif of healing (ἰάομαι: Jn 4:47) of the child originates from Lk 7:7 par. Mt 8:8.13. The motif of the son’s being about to die (ἤμελλεν: Jn 4:47) has been borrowed from Lk 7:2. 66 59 60 61 62 63 64 65 66

Cf. R. Bergmeier, ‘Bedeutung’, 461-462; F. Siegert, Das Evangelium des Johannes in seiner ursprünglichen Gestalt: Wiederherstellung und Kommentar (Schriften des Institutum Judaicum Delitzschianum 7; Vandenhoeck & Ruprecht: Göttingen 2008), 370. Cf. G. Van Belle, ‘The Faith of the Galileans: The Parenthesis in Jn 4,44’, EThL 74 (1998) 27-44 (esp. 42-43); H. Thyen, Johannesevangelium, 284, 286. Cf. T. L. Brodie, Quest, 118-119, 171. Cf. ibid. 119. Cf. ibid. 82-83. Cf. R. Bergmeier, ‘Bedeutung’, 470. Cf. ibid. Cf. H. Thyen, Johannesevangelium, 288; A. T. Lincoln, John, 35, 189; R. Bergmeier, ‘Bedeutung’, 470.

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The motif of Jesus’ response to the man (Jn 4:48) originates from Mt 8:7. 67 The motif of signs and wonders (σημεῖα καὶ τέρατα: Jn 4:48) is post-synoptic (e.g. Mk 13:22 parr.). The motif of the man’s addressing Jesus “Lord!” (κύριε: Jn 4:49) has been borrowed from Lk 7:6 par. Mt 8:8. The motif of Jesus’ second response to the man, which consists in telling him to go back home because he believed (*ἐπίστευσ: Jn 4:50), originates from Mt 8:13 68 (cf. also Mk 5:39). The motif of healing by Jesus’ word (λόγῳ + *εἰπε: Jn 4:50) originates from Lk 7:7 par. Mt 8:8. 69 The motif of the man’s servants’ going out to meet him (Jn 4:51) is a reworking of Lk 7:6. The motif of healing of the child in the hour when the man was on his way back home (ἐν… τῇ ὥρᾳ: Jn 4:51-53) has been borrowed from Mt 8:13. 70 The motif of the person’s being left by the fever by noon (ἀφῆκεν *αὐτ ὁ πυρετός: Jn 4:52) is post-synoptic (Mk 1:31 parr.).71 The concluding motif of the entire household believing in Jesus (πιστεύω + *οἰκ αὐτοῦ + ὅλος: Jn 4:53) has been borrowed from Acts 18:8. 72 The section Jn 4:46-54 is therefore literarily dependent on Acts and on all three Synoptic Gospels (Mk, Lk, and Mt).

Jn 5:1-47; cf. Acts 9:1-43 The section Jn 5:1-47 is a hypertextual reworking of the section Acts 9:1-43. 73 Several literary motifs of Acts 9:1-43 have been sequentially used in Jn 5:1-47. The motif of conversion of a person who in a certain way subsequently violated the Mosaic law and who initially did not know who Jesus was (Acts 9:1-9) has been used in Jn 5:1-13 (cf. esp. τίς εἶ/ἐστιν: Acts 9:5; Jn 5:1213). 74 The motif of the man’s later recognition of Jesus, which was accompanied by his moral conversion (Acts 9:10-19), has been reworked in Jn 5:14. The motifs of (a) the man’s bearing witness to the Jews about Jesus as the Messiah and as the Son of God and (b) of an attempt by the Jews to kill the man (Ἰουδαῖοι: 67 68 69 70 71 72 73 74

Cf. G. Van Belle, ‘Jn 4,48 et la foi du centurion’, EThL 61 (1985) 167-169 (esp. 169). Cf. I. Dunderberg, Johannes und die Synoptiker: Studien zu Joh 1-9 (AASF: Dissertationes Humanarum Litterarum 69; Suomalainen Tiedeakatemia [Academia Scientiarum Fennica]: Helsinki 1994), 90; R. Bergmeier, ‘Bedeutung’, 470. Cf. H. Thyen, Johannesevangelium, 292. Cf. I. Dunderberg, ‘Anomalies’, 116-117; A. T. Lincoln, John, 35, 189; R. Bergmeier, ‘Bedeutung’, 470. Cf. I. Dunderberg, ‘Anomalies’, 116; R. Bergmeier, ‘Bedeutung’, 471. Cf. R. Bergmeier, ‘Bedeutung’, 471. Cf. T. L. Brodie, Quest, 171. Accordingly, the motif of five porticoes in Jn 5:2 is probably symbolic (alluding to being attached to the Mosaic law: cf. Acts 9:1-2).

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Acts 9:20-31) have been used in Jn 5:15-18. 75 The concluding motif of lifegiving power of Jesus’ resurrection as prevailing over human death (Acts 9:3243) has been reworked in the thematically apparently unrelated fragment Jn 5:19-47. 76 These main motifs of Acts 9:1-43 have been elaborated in Jn 5:1-47 with the use of several other literary motifs. The surprising motif of a place that was located near a Jerusalem sheep pool and that was called in addition Bethsaida77 (which was regarded in the Fourth Gospel as a Gentile-oriented city: cf. Jn 1:44; 12:21) alludes to the account of Paul’s travel from Jerusalem to Damascus (Acts 9:2-3) presumably via the region of the Lake of Galilee. 78 The somewhat surprising motif of a man who was bedridden for thirty-eight years (ὀκτώ + ἔτος + κράβαττος: Jn 5:5.8-11) originates from Acts 9:33 (ὀκτώ + ἔτος + κράβαττος), which has been elaborated in Jn 5:2-14 with the use of the motifs borrowed from Mk 2:3-12 (the need for other persons’ special help + ὄχλος + κατάκειμαι + ἰδὼν ὁ Ἰησοῦς + λέγει + *ἁμαρτ + repeated ἔγειρε ἆρον τὸν κράβαττόν σου 75 76 77

78

Cf. T. L. Brodie, Quest, 171. Cf. ibid. The reading Βηθσαϊδά in Jn 5:2 (p75, B et al.; cf. also p66) evidently has the strongest textual attestation; it is also evidently the most difficult reading from the literary (contextual) point of view. The reading Βηθζαθά most probably resulted from a conflation of the contextually surprising name Βηθσαϊδά with Josephus’ name of the northern part of the city of Jerusalem: Βεζεθά/Βεζαθά (Jos. B.J. 5.149, 151, 246; cf. also Βεθεζά: Jos. B.J. 2.328, 530 [v.l.]). The reading Βηθεσδά resulted from an artificial attempt to create in Jn 5:2 ‘Hebrew’ wording, in line with the adverb Ἑβραϊστί, on the basis of the original name Βηθσαϊδά that ended with α. It should be noted that J. T. Milik’s view that 3Q15 11:12 refers to a place called Beth-’Ešdataïn, which might be identified with the postulated ‘Bethesda’ of Jn 5:2, has been seriously challenged in more recent research on the Copper Scroll: see É. Puech, ‘Some Results of a New Examination of the Copper Scroll (3Q15)’, in Copper Scroll Studies, ed. G. J. Brooke and P. R. Davies (JSPSup 40; Sheffield Academic: London · New York 2002), 58-89 (esp. 76), who argues for the reading [bbyt] h’šwḥyn in 3Q15 11:12; cf. also D. Brizemeure, N. Lacoudre, and É. Puech, Le Rouleau de cuivre de la grotte 3 de Qumrân: Expertise – Restauration – Epigraphie, vol. 1 (STDJ 55/1; Brill: Leiden 2006), 215 with the reading bbyt ’/h’šr(w)ḥyn (‘dans le complexe des (deux) réservoirs’ / ‘in the building of the two reservoirs’), which may in fact refer to the place near the Jerusalem church of St. Anna (ibid. 203), but which has no literary link to Βηθσαϊδά in Jn 5:2. Cf. also R. Ceulemans, ‘The Name of the Pool in Joh 5,2: A Text-Critical Note Concerning 3Q15’, ZNW 99 (2008) 112-115. It is therefore probable that the strange motif of a sheep pool in Jn 5:2 alludes to the Lake of Galilee, the only great lake in the territory of the ‘sheep’ of Israel. It should be noted that according to Jn 5:7, the sick man wanted to perform an act of faith that was comparable to the ‘Galilean’ act of faith in Jn 21:7 (βάλλω + pers. pron. + εἰς τήν); cf. also the use of Capernaum-related motifs from Mk 2:3-12 in Jn 5:2-14.

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καὶ περιπάτει + καὶ εὐθύς/εὐθέως + αἴρω τὸν κράβαττον) 79 and Mk 2:21-3:6 (χεῖρον γίνεται + σάββατον + ἔλεγον + ἔξεστιν + ξηρός). 80 The motif of Jesus’ being equal to God (ἴσος + θεός: Jn 5:18) has been most probably borrowed from Phlp 2:5. 81 The motif of the Father’s and the Son’s giving life to the dead (ζῳοποιέω: Jn 5:21) originates from Rom 4:17 and 1 Cor 15:22.45. 82 The motif of testimony that is true (μαρτυρία + ἐστίν + ἀληθής: Jn 5:31-32; cf. also Jn 8:13-14.17; 21:24) has been probably borrowed from 3 Jn 12. The motif of sending to John (ἀποστέλλω + Ἰωάννης: Jn 5:33) originates probably from Mk 6:17 and Lk 7:20. The motif of bearing witness to the truth (μαρτυρέω τῇ ἀληθείᾳ: Jn 5:33; cf. also Jn 18:37) originates most probably from 3 Jn 3. The motif of a lamp that burns, shines, and gives light (λύχνος + καίω + φῶς: Jn 5:35) originates most probably from Mt 5:15-16. The section Jn 5:1-47 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Paul’s letters (1 Cor, Rom, and Phlp), and on 3 Jn.

Jn 6:1-71; cf. Acts 10:1-11:18 The section Jn 6:1-71 is a hypertextual reworking of the section Acts 10:111:18. The two main motifs of the section Acts 10:1-11:18, namely those of a common meal (Acts 10:1-48) and of Jewish incomprehension of the significance of the common meal contrasted with Simon Peter’s faith and his leading role in the Church (Σίμων Πέτρος: Acts 11:1-18), have been sequentially reworked in Jn 6:1-24 83 and Jn 6:25-71 respectively. These two main motifs of Acts 10:1-11:18 caused also the significant change of location of the narrated events in the Fourth Gospel in comparison to that of the Synoptic Gospels, especially of the Gospel of Mark. In the Fourth Gospel, in agreement with the geographical pattern of Acts 10:1-11:18, the common meal takes place in a Gentile region on the other side of the Sea of Galilee 79 80

81 82 83

Cf. T. L. Brodie, Quest, 78; U. Busse, Johannesevangelium, 127-129; H. Thyen, Johannesevangelium, 300, 302, 304. Cf. T. L. Brodie, Quest, 78; H. Thyen, Johannesevangelium, 302-303; A. T. Lincoln, John, 37, 198-199. It is possible that the motif of being withered/dry (ξηρός), which has been borrowed from Mk 3:3 and used in a somewhat surprising way in Jn 5:3 (“withered persons”), gave origin to the narratively strange motif of throwing a paralysed person into a pool full of water (Jn 5:2.7; cf. also the similar negative reworking of this Markan motif in Lk 14:2). Cf. E. Hirsch, Das vierte Evangelium in seiner ursprünglichen Gestalt verdeutscht und erklärt (J. C. B. Mohr (Paul Siebeck): Tübingen 1936), 160. Cf. F. X. Monse, Johannes und Paulus, 179. Cf. T. L. Brodie, Quest, 171.

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(Jn 6:1-24; cf. Acts 10:1-48; diff. Mk 6:32-44; cf. Lk 9:10), 84 and only thereafter Jesus resolves to go to the Jewish side of the sea (Jn 6:25-71; cf. Acts 11:1-18; diff. Mk 6:45). Besides, the motif of the Roman centurion of the Italian cohort who lived in Caesarea (Acts 10:1-33) has been reworked into the motif of referring to the Lake of Galilee as the Sea of Tiberias (Jn 6:1; cf. also Jn 21:1), 85 which has been borrowed from Jos. B.J. 3.57 (Τιβεριάς; cf. also B.J. 4.456). The motif of talking to two Gentile servants (Acts 10:7-8) has been reworked into the non-synoptic motif of Jesus’ dialogue with two of his disciples who bore Gentile names (Jn 6:5-8; cf. Jn 12:21-22). The motif of Peter’s going up before the common meal (Acts 10:9) has been reworked into the non-synoptic motif of Jesus’ going up (Jn 6:3). The motif of slaughtering animals (θύω: Acts 10:13; 11:7) has been reworked in Jn 6:4 into the likewise non-synoptic motif of Passover (πάσχα), which has been elaborated with the use of the motifs borrowed from Mk 14:12 par. Lk 22:7 (θύω + πάσχα) and Mk 6:39 (green grass). The bipartite motif of the people’s looking for Peter and of his explaining what it really meant (ζητοῦντες + ζητεῖτε: Acts 10:19.21) has been reworked Jn 6:24.26. The motif of meeting the people on the following day (τῇ ἐπαύριον: Acts 10:24) has been used in Jn 6:22-24. The motif of speaking life-giving words that convey the presence of the Spirit (ῥήματα + λαλέω + πνεῦμα: Acts 10:44; 11:14-15) has been used in Jn 6:63. The motif of food coming down from heaven (καταβαίνω ἐκ τοῦ οὐρανοῦ: Acts 11:5-6; cf. also Acts 10:11-12) has been used in Jn 6:33.41.50-51.58 (cf. also Jn 6:38.42) and elaborated in Jn 6:31-32 with the use of the scriptural motifs borrowed from Exod 16:4; Neh 9:15; Ps 78[77]:24 LXX (ἄρτος + ἐκ τοῦ οὐρανοῦ). 86 The motif of giving life to the world and not merely to Israel (ζωή + δίδωμι: Acts 11:18) has been used in Jn 6:33.51 (cf. also Jn 6:27). These main motifs of Acts 10:1-11:18 have been conflated in Jn 6:1-71 with numerous other, especially synoptic and scriptural motifs. The motif of performing the miracle of multiplication of loaves on the other side of the Sea of Galilee (Jn 6:1) originates from Lk 9:10, which has been conflated with Mk 6:45 84

85 86

Pace A. Lindemann, ‘Jesus, Israel und die Völker: Zum Jesusbild der neutestamentlichen Evangelien’, in id., Die Evangelien und die Apostelgeschichte: Studien zu ihrer Theologie und zu ihrer Geschichte (WUNT 241; Mohr Siebeck: Tübingen 2009), 368405 (esp. 400), who suggests that the ‘Johannine’ Jesus never left the land of Israel. In fact, the Fourth Evangelist, like earlier Luke, was consciously ambiguous in his presentation of the earthly (i.e. Jewish) Jesus’ attitude to the Gentiles (cf. the similar Lukan image of the Jewish apostle Peter in Acts 10:28 and in Acts 12:17 diff. Gal 2:11). Cf. T. L. Brodie, Quest, 171. Cf. K. Wengst, Das Johannesevangelium, vol. 1 (ThKNT 4,1; Kohlhammer: Stuttgart · Berlin · Köln 2000), 236; S. Hylen, Allusion and Meaning in John 6 (BZNW 137; de Gruyter: Berlin · New York 2005), 135-136; A. J. Köstenberger, ‘John’, 445-447.

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par. Mt 14:22 (πέραν). The combination of motifs of the great crowd that followed Jesus (ὄχλος πολύς) and of Jesus’ healing the sick (Jn 6:2) has been borrowed from Mt 14:14 and conflated with Mk 5:24 (ἠκολούθει αὐτῷ ὄχλος πολύς). The motif of Jesus’ going up the mountain and his sitting there with his disciples (*ἀν + εἰς τὸ ὄρος + *καθ + οἱ μαθηταὶ αὐτοῦ: Jn 6:3) has been borrowed from Mt 5:1. The motif of the approaching Passover (ἦν δὲ… τὸ πάσχα: Jn 6:4) has been borrowed from Mk 14:1 and conflated with Lk 22:1 (*ἐγγ + ἡ ἑορτὴ τῶν). The motif of Jesus’ looking up at the people (ἐπάρας τοὺς ὀφθαλμούς: Jn 6:5) originates from Lk 6:20. The motif of the great crowd that came to Jesus (πολὺς ὄχλος + ἔρχομαι: Jn 6:5) has been borrowed from Lk 6:17-18. The motifs of buying bread for the crowd so that the crowd might eat (ἀγοράσωμεν ἄρτους + φάγωσιν: Jn 6:5) and of two hundred denarii as the price of bread (διακοσίων δηναρίων + ἄρτοι: Jn 6:7) have been borrowed from Mk 6:36-37. 87 These motifs have been reformulated in Jn 6:5-7 in order to show that having the Eucharist-like common meal was motivated not by natural hunger of the people but by Jesus’ will (cf. Acts 10:13.23.27-29). The motif of a child who was involved in the miracle (*παιδ: Jn 6:9) has been probably borrowed from Mt 14:21. The motif of having there five loaves and two fish (ὧδε + ἔχω + πέντε ἄρτους + καὶ δύο: Jn 6:9) has been borrowed from Mt 14:17 and conflated with the thematically related texts 2 Kgs 4:42 LXX (numeral + ἄρτους κριθίνους καί) 88 and Lk 24:42 (ἰχθύς ὀπτός; cf. also Jn 21:9); the latter text presents Jesus as eating ritually pure food with his Jewish apostles (cf. Acts 10:1415; 11:8-9). The motif of the crowd as being very numerous, in fact about five thousand men (ἄνδρες + *ὡς πεντακισχίλιοι: Jn 6:9c.10d), originates from Lk 9:14. 89 The motif of Jesus’ ordering the people to sit down and of the people’s sitting down (ἀναπεσεῖν + ἀνέπεσαν: Jn 6:10) originates from Mk 8:6 par. Mt 15:35, which has been conflated with Mk 6:40. The motif of much (presumably spring) grass in that place (χόρτος: Jn 6:10) has been borrowed from Mk 6:39. 90 The motif of Jesus’ taking the loaves, giving thanks, and giving them (ἔλαβεν… τοὺς ἄρτους… καὶ εὐχαριστήσας + *δίδωμι: Jn 6:11) has been borrowed from Mt 15:36 and conflated with Mk 8:6-7 (giving first loaves, only 87 88 89 90

Cf. C. K. Barrett, John, 274; U. Schnelle, Johannes, 130; H. Thyen, Johannesevangelium, 337-338. Cf. E. Haenchen, Das Johannesevangelium: Ein Kommentar, ed. U. Busse (J. C. B. Mohr (Paul Siebeck): Tübingen 1980), 301-302; A. T. Lincoln, John, 212; A. J. Köstenberger, ‘John’, 444. Cf. H. Thyen, Johannesevangelium, 339. Cf. F. Vouga, ‘Le quatrième évangile comme interprète de la tradition synoptique: Jean 6’, in John and the Synoptics, ed. A. Denaux (BEThL 101; Leuven University and Peeters: Leuven 1992), 261-279 (esp. 271-272); A. T. Lincoln, John, 212, 215.

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thereafter fish). The motif of the fragments that were left over (*περισσευσαν + κλάσματα: Jn 6:12) has been borrowed from Lk 9:17. The motif of filling twelve baskets with the leftover fragments (δώδεκα κοφίνους κλασμάτων + περισσεύω: Jn 6:13) has been borrowed from Mt 14:20. The somewhat surprising use of the motifs of the prophet (προφήτης: Jn 6:14) and of the king, regarded as titles that were misunderstood by the crowd and consequently not accepted by Jesus (Jn 6:15), probably alludes to Lk 9:1921, which follows the Lukan account of the multiplication of loaves and fish (Lk 9:12-17). The motif of Jesus’ going to the mountain by himself (εἰς τὸ ὄρος + αὐτὸς μόνος: Jn 6:15) has been borrowed from Mk 6:46-47. 91 The motif of the disciples’ getting into the boat and going to the other side of the sea (ἐμβαίνω εἰς πλοῖον + πέραν: Jn 6:17) originates from Mk 6:45 par. Mt 14:22. 92 The statement καὶ οὔπω ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς (Jn 6:17d), which is absurd if taken only within the narrative logic of the Fourth Gospel, is evidently based on Mk 6:48 par. Mt 14:25 (ἔρχομαι πρὸς αὐτούς). 93 The motif of the sea as being aroused by a strong wind (ἄνεμος: Jn 6:18) originates from Mt 14:24. The motif of rowing several stadia from the land (Jn 6:19) originates from a conflation of Mk 6:48 (ἐλαύνω) with Mt 14:24 (σταδίους) and probably also Jos. B.J. 3.506, 519, 521 (more than half way + Καφαρναούμ + σταδίους τριάκοντα). The motifs of the disciples’ seeing Jesus who walked on the sea and of their being afraid (περιπατοῦντα + ἐπὶ τῆς θαλάσσης + *φοβ: Jn 6:19) have been borrowed from Mt 14:26. The motif of Jesus’ utterance to the disciples (λέγει αὐτοῖς + ἐγώ εἰμι· μὴ φοβεῖσθε: Jn 6:20) has been borrowed from Mk 6:50. 94 The surprising motif of Jesus’ not getting into the boat (Jn 6:21; diff. Mk 6:51) and of the disciples’ reaching their destination immediately (εὐθέως: Jn 6:21) originates most probably from the account of Peter’s coming to Jesus (Mt 14:28-31). The motif of reaching the unnamed land towards which they were going (ἐπί + γῆ + εἰς: Jn 6:21) has been borrowed from Mk 6:53 par. Mt 14:34. 95 The narratively surprising motif of seeking Jesus precisely at Capernaum implies literary dependence of Jn 6:24 on the Synoptic Gospels (esp. Mt 4:13). The motif of the Jews’ having eaten and having been filled (*ἐφαγ + *ἐχορτάσθη: Jn 6:26) is post-synoptic (Mk 6:42 parr.). 96 The motif of the Jews’ 91 92 93 94 95 96

Cf. C. K. Barrett, John, 278; I. Dunderberg, ‘Anomalies’, 118-119; A. T. Lincoln, John, 214-216. Cf. T. L. Brodie, Quest, 81. Cf. R. Bergmeier, ‘Bedeutung’, 467-468. Cf. C. K. Barrett, John, 281; H. Thyen, Johannesevangelium, 342; A. T. Lincoln, John, 220. Cf. E. Hirsch, Das vierte Evangelium, 170. Cf. C. K. Barrett, John, 286.

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demanding a visible sign from Jesus (σημεῖον + ὁράω: Jn 6:30) originates from Mt 12:38 (cf. also Lk 23:8). The motif of manna in the wilderness (μάννα… ἐν τῇ ἐρήμῳ: Jn 6:31.49) originates from Deut 8:16 LXX. The motif of request for bread (δὸς ἡμῖν + τὸν ἄρτον: Jn 6:34) originates from Mt 6:11, which has been probably conflated with Lk 11:3 (‘day by day’). The motif of being never hungry or thirsty (οὐ + πεινάω + οὐ + διψάω: Jn 6:35) originates from Is 49:10 LXX. 97 The motif of unbelief because of Jesus’ being the son of his well-known parents (οὐχ οὗτός ἐστιν + υἱός + gen. of the father + μήτηρ: Jn 6:42) has been borrowed from Mt 13:55. 98 The quotation in Jn 6:45 (πάντες + διδακτοὶ θεοῦ) has been taken from Is 54:13 LXX. 99 The motif of believing as leading to eternal life (πιστεύω + ἔχω ζωὴν αἰώνιον: Jn 6:47; cf. also Jn 6:40) originates from 1 Jn 5:13. The motif of bread regarded as Jesus’ body given for the world (ἄρτος + δίδωμι + body + μου + ὑπέρ: Jn 6:51) originates from Lk 22:19,100 which has been probably conflated with 1 Pet 3:18; 1 Jn 4:2 et al. (Jesus’ salvific σάρξ). The motif of drinking Jesus’ blood (πίνω + αἷμα: Jn 6:53-54.56) originates from 1 Cor 11:25-28 par. Mk 14:23-24 par. Mt 26:27-28, which have been elaborated in a way opposite to that of Lk 22:20 (cf. also 1 Cor 11:26-28) in order to illustrate the particular idea of Acts 10:15; 11:9 (“What God has declared clean, you must not consider defiling”). Although according to the Mosaic law drinking blood (and coming into contact with a corpse: cf. the motif of σάρξ in Jn 6:5457) renders impure (cf. Acts 15:20.29; 21:25), according to Acts 10:15; 11:9 (cf. also Mk 7:19) God declared all foods clean. 101 The motif of chewing and drinking (τρώγω + πίνω: Jn 6:54.56) originates probably from Mt 24:38. The surprisingly introduced motif of Jesus’ teaching in the synagogue at Capernaum (συναγωγή + διδάσκω + Καφαρναούμ: Jn 6:59) has been borrowed from Mk 1:21. The motif of the Jewish Christians’ being offended by the permission to eat impure food (σκανδαλίζει: Jn 6:61) originates most probably from 1 Cor 8:13. 97

Cf. R. E. Brown, The Gospel According to John (i-xii): Introduction, Translation, and Notes (AB 29; Doubleday: Garden City, NY 1966) [vol. 1], 269. 98 Cf. H. Thyen, Johannesevangelium, 360. 99 Cf. M. J. J. Menken, ‘The Old Testament Quotation in John 6,45: Source and Redaction’, EThL 64 (1988) 164-172 [also as id., Quotations, 67-77]; H. Thyen, Johannesevangelium, 362; A. J. Köstenberger, ‘John’, 448-450. 100 Cf. D. Rusam, ‘Das Johannesevangelium – eine “Relecture” der synoptischen Evangelien?: Intertextuelle Beobachtungen zu den “Ich-bin-Worten” des Johannesevangeliums’, in Kontexte der Schrift, vol. 2, Kultur: Politik: Religion: Sprache – Text, Festschrift W. Stegemann, ed. C. Strecker (Kohlhammer: Stuttgart 2005), 377-389 (esp. 382). 101 Cf. A. J. Köstenberger, John (BECNT; Baker Academic: Grand Rapids, Mich. 2004), 217.

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The motif of the life-giving Spirit as opposed to the flesh (πνεῦμα + ζῳοποιέω + σάρξ + *ὀφε: Jn 6:63) originates most probably from Rom 8:11-12 (cf. also Gal 6:8; 1 Pet 3:18). The motif of the person who belonged to the group of the Twelve (which has been quite unexpectedly introduced, from the narrative point of view, in Jn 6:67) and who eventually betrayed Jesus (παραδίδωμι αὐτόν + δώδεκα: Jn 6:64.71) has been borrowed from Mk 3:19 par. Mt 10:4. The motif of Simon Peter’s particular confession of the identity of Jesus (ἀποκρίνομαι + Σίμων Πέτρος + σὺ εἶ + τοῦ θεοῦ: Jn 6:68-69) has been borrowed from Mt 16:16 and conflated with Mk 1:24 par. Lk 4:34 (ὁ ἅγιος τοῦ θεοῦ). 102 The motif of having come to believe and to know (πεπιστεύκαμεν + καί + ἐγνώκαμεν: Jn 6:69) has been borrowed from 1 Jn 4:16. The motif of choosing the Twelve (δώδεκα + ἐκλέγομαι: Jn 6:70) has been borrowed from Lk 6:13. 103 The surprising motif of Judas son of Simon Iscariot (cf. Jn 13:2.26; diff. Mk 3:19 parr.) probably alludes to the character of Barnabas, who was regarded by the postPauline school as a ‘son’ of Simon Peter (cf. the semantically related internymic deviation from Barnabas to Barabbas in Mk 15:7.11.15 parr.; cf. Gal 2:13) and as the person who betrayed the Pauline Jesus (εἷς τῶν δώδεκα: cf. Mk 14:10.20.43 parr. with their narrative allusions to Gal 2:11-14). The section Jn 6:1-71 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Paul’s letters (esp. 1 Cor and Rom), on 1 Jn, on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Bellum.

Jn 7:1-39; cf. Acts 11:19-13:4 The section Jn 7:1-39 is a hypertextual reworking of the section Acts 11:1913:4. Several literary motifs of Acts 11:19-13:4 have been sequentially used in Jn 7:1-39. The motif of evangelistic activity in a northern country, which was caused by Jewish persecutions in Judaea, which eventually provoked ‘showing’ the gospel to the (Gentile) world, and which resulted in remaining for a certain time in the northern country (Acts 11:19-26), has been reworked in Jn 7:1-9. 104 The motif of a problematic travel from the northern country to Jerusalem, which was motivated by goodness and which was undertaken at a divinely appointed time (Acts 11:27-29), has been reworked in Jn 7:10-13. The motif of an unsuccessful Jewish attempt, during the octave of an important Jewish festival, to arrest and 102 Cf. R. Bergmeier, ‘Bedeutung’, 481. 103 Cf. H. Thyen, Johannesevangelium, 382. 104 Cf. T. L. Brodie, Quest, 171.

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kill the main positive narrative character who apparently did not have any education but who spoke with boldness and who did many signs (Acts 12:1-5) has been reworked in Jn 7:14-32 (cf. esp. ἐπιβάλλω + χείρ: Acts 12:1; Jn 7:30; πιάζω: Acts 12:4; Jn 7:30.32; cf. also πολλά + σημεῖα: Acts 2:43; 5:12; Jn 7:31; *γράμματ: Acts 4:13; Jn 7:15; παρρησία + λαλέω: Acts 4:29.31; Jn 7:26). The motifs of (a) departure from Jerusalem for another place and for the place of the origin of the mission (πορεύομαι, *ζητέω + εὑρίσκω: Acts 12:6-25) and (b) resolve to go to the Jews in the diaspora among the Greeks and to the Greeks (Acts 13:1-3) have been reworked in Jn 7:33-36. The motif of a wide missionary outreach in the power of the Spirit (πνεῦμα: Acts 13:4) has been reworked in Jn 7:37-39. These main motifs of Acts 11:19-13:4 have been conflated in Jn 7:1-39 with several other literary motifs. The motif of Jesus’ brothers who did not believe in him (ἀδελφοί: Jn 7:3.5.10) is post-synoptic (Mk 3:31-34 parr.; cf. also Mk 6:3 parr.). 105 The motifs of a Jewish ‘friendly’ piece of advice to depart from Galilee and to go to Judaea (ἐντεῦθεν: Jn 7:3) and of Jesus’ response concerning his time that has not yet come (Jn 7:6.8) have been most probably borrowed from Lk 13:31-33. The motif of the world’s hate for the believers (ὁ κόσμος + *μισεῖ ὑμᾶς: Jn 7:7; cf. also Jn 15:18-19; 17:14) has been borrowed from 1 Jn 3:13. The motif of Jesus’ teaching (διδαχή: Jn 7:16-17) is most probably postsynoptic (e.g. Mk 1:22 parr.). The motif of the Jewish leaders’ apparent recognition that Jesus was the Messiah (ἄρχοντες + οὗτός ἐστιν ὁ χριστός: Jn 7:26) has been most probably borrowed from Lk 23:35. The motif of the chief priests and the Pharisees (οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι: Jn 7:32) has been borrowed from Mt 21:45; 27:62. 106 The motif of coming of thirsty persons to the source of water and of their drinking there (διψάω + πίνω + ὕδωρ: Jn 7:37-38) alludes to Is 55:1 LXX. 107 The motif of the believers’ receiving the Spirit after Jesus’ glorification (πνεῦμα + λαμβάνω: Jn 7:39) has been borrowed from Acts 1:8 etc. and conflated with Acts 3:13 (δοξάζω + Ἰησοῦς). The section Jn 7:1-39 is therefore literarily dependent on Acts, on the Synoptic Gospels (esp. Lk and Mt), on 1 Jn, and on Jewish sacred Scriptures in the version of the Septuagint.

105 Cf. H. Thyen, Johannesevangelium, 387. 106 Cf. A. T. Lincoln, John, 252. 107 Cf. K. Wengst, Johannesevangelium, vol. 1, 291; M. A. Daise, ‘“If Anyone Thirsts, Let That One Come to Me and Drink”: The Literary Texture of John 7:37b-38a’, JBL 122 (2003) 687-699 (esp. 698-699).

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Jn 7:40-8:20; cf. Acts 13:5-12 The section Jn 7:40-8:20 is a hypertextual reworking of the section Acts 13:512. Several literary motifs of Acts 13:5-12 have been sequentially used in Jn 7:40-8:20. The motifs of (a) being a false or a true prophet, (b) the people who heard the word of God although they did not know the law, (c) Jewish attempts to turn the people away from the faith in Jesus, (d) uttering a curse, and (e) violation of righteousness (Acts 13:6-10) have been sequentially reworked in Jn 7:40-52 (cf. esp. *προφήτης: Acts 13:6; Jn 7:40.52; *ἀκουσα + λόγος: Acts 13:7; Jn 7:40; *πιστ: Acts 13:8.12; Jn 7:48). The motif of opposition between, on the one hand, blindness and darkness and, on the other hand, light given also to the Gentiles (Acts 13:11-12) has been used in Jn 8:12-20 (*σκοτ: Acts 13:11; Jn 8:12). 108 These main motifs of Acts 13:5-12 have been conflated in Jn 7:40-8:20 with several other literary motifs. The motif of Christ’s coming from Galilee (Γαλιλαίας + ἔρχεται: Jn 7:41; cf. also Jn 7:52) originates from Mk 1:9. The motif of Christ’s coming from the seed of David (ἐκ σπέρματος ∆αυίδ: Jn 7:42) is Pauline (Rom 1:3). The motif of Christ’s coming, according to the Scripture, from Bethlehem, the village of David (Jn 7:42), has been borrowed from Mt 2:5 (*γρα + Βηθλέεμ) 109 and conflated with Lk 2:4 (Βηθλέεμ + ∆αυίδ). The motif of arising of the prophet (προφήτης + ἐγείρω: Jn 7:52) has been most probably borrowed from Lk 7:16. The motif of being the light of the world (pers. pron. + εἰμί + τὸ φῶς τοῦ κόσμου: Jn 8:12; cf. also Jn 9:5) has been borrowed from Mt 5:14. 110 The motif of following Jesus (*ἀκολουθ + *μοι: Jn 8:12) is post-synoptic (e.g. Mk 2:14 parr.). The motif of opposition between walking in darkness and having light (περιπατέω ἐν τῇ σκοτίᾳ + φῶς: Jn 8:12) has been borrowed from 1 Jn 2:8-11. The motif of testimony of two witnesses (Jn 8:17) originates from Deut 19:15. 111 The motif of Jesus’ teaching in the treasury of the Temple (γαζοφυλάκιον: 108 It should be noted that the hypotext of the section Jn 7:40-8:20, namely Acts 13:5-12, has no sequentially matching hypertextual counterpart in the section Jn 7:53-8:11. This fact additionally proves that Jn 7:53-8:11 is a later addition to the Fourth Gospel. Moreover, since the posteriority of Jn 7:53-8:11 is almost universally accepted by modern scholars on text-critical grounds, this fact additionally proves the validity of the interpretation of the Fourth Gospel as a sequential hypertextual reworking of the Acts of the Apostles. 109 Cf. H. Thyen, Johannesevangelium, 410. 110 Cf. B. T. Viviano, ‘John’s Use of Matthew: Beyond Tweaking’, RB 111 (2004) 209-237 (esp. 210, 215-217); D. Rusam, ‘Johannesevangelium’, 382-383. 111 Cf. M. Labahn, ‘Deuteronomy in John’s Gospel’, in Deuteronomy in the New Testament, ed. M. J. J. Menken and S. Moyise (LNTS 358; T&T Clark: London · New York [2007]), 82-98 (esp. 85-86).

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Jn 8:20) has been borrowed from Mk 12:41-44 (par. Lk 21:1-4) and conflated with the preceding text Mk 12:35 (διδάσκων ἐν τῷ ἱερῷ). The section Jn 7:40-8:20 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Rom, on 1 Jn, and on Jewish sacred Scriptures.

Jn 8:21-59; cf. Acts 13:13-46 The section Jn 8:21-59 is a hypertextual reworking of the section Acts 13:13-46. Several literary motifs of Acts 13:13-46 have been used in Jn 8:21-59. The motif of the main character’s going elsewhere, beyond the limit of the Jerusalem-based Jewish mission (Acts 13:13-14), has been reworked in Jn 8:2122. The complex motifs of (a) the main character’s speaking to the Jews about Jesus against the background of Moses, Israel’s sinfulness, being sons of Abraham, the Jews’ crucifying Jesus, the promise made to the fathers, the day of Jesus’ being resurrected and glorified, not being subject to decay of death, forgiveness of sins, and numerous Jews’ believing in Jesus and remaining in his teaching (Acts 13:15-44) and (b) Jewish vehement opposition to the proclamation of eternal life in Jesus (Acts 13:45-46) have been reworked in Jn 8:23-59 (cf. esp. Ἀβραάμ: Acts 13:26; Jn 8:33.37.39-40.52-53.56-58; *ημερ: Acts 13:33; Jn 8:56; ἁμαρτίαι: Acts 13:38; Jn 8:24; πολλοί + Ἰουδαῖοι + *μένω: Acts 13:43; Jn 8:30-31). These main motifs of Acts 13:13-46 have been conflated in Jn 8:21-59 with numerous other literary motifs. The motif of being from the world (ἐκ… τοῦ κόσμου εἰμί: Jn 8:23; cf. also Jn 15:19; 17:14-16; 18:36) has been borrowed from 1 Jn 2:16; 4:5. The motif of Jesus’ statement “I am” (ἐγώ εἰμι: Jn 8:24.28.58), which alludes to the implicit reference to Moses in Acts 13:1718, originates from Exod 3:14 LXX (cf. also Is 43:10 LXX: γνῶτε… πιστεύσητε… ὅτι ἐγώ εἰμι… ἐγένετο). 112 The motif of being a slave of sin (δοῦλος + ἁμαρτία: Jn 8:34) is Pauline (Rom 6:16-17.20), 113 just as the thematically related motif of being freed from sin (ἐλευθερόω + ἁμαρτία: Rom 6:18.22; Jn 8:32-34.36). 114 The motif of being from the devil (ἐκ… τοῦ διαβόλου *ἐστ: 112 Cf. A. J. Köstenberger, John, 259; A. T. Lincoln, John, 268-269, 276. 113 Cf. F. X. Monse, Johannes und Paulus, 179, 185. 114 The use of the motifs that have been borrowed from Rom in the section Jn 8:21-59, which is a hypertextual reworking of Paul’s speech to the Jews (Acts 13:16-41), is not surprising in view of the fact that Acts 13:16-41 is on its part a hypertextual reworking of Rom 9-11: see B. Adamczewski, Heirs of the Reunited Church: The History of the Pauline Mission in Paul’s Letters, in the So-Called Pastoral Letters, and in the PseudoTitus Narrative of Acts (Peter Lang: Frankfurt am Main [et al.] 2010), 115. This tradi-

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Jn 8:48) has been borrowed from 1 Jn 3:8 and conflated with its neighbouring text 1 Jn 3:10 (“children of the devil”). The subsequent, quite surprising motif of the devil as a murderer of humans from the beginning (ἀνθρωποκτόνος: Jn 8:44) originates from the subsequent fragment of 1 Jn, namely 1 Jn 3:12.15, which refers to Cain’s murder of Abel. 115 For this reason, also the subsequent motif of truth (ἀλήθεια: Jn 8:44-46) most probably originates from the subsequent text 1 Jn 3:18-19, and the motif of not being from God (ἐκ τοῦ θεοῦ + οὐκ εἰμί: Jn 8:47) originates from 1 Jn 3:10; 4:3. The motif of the Jews’ saying that Jesus has a demon (Jn 8:48-49.52) originates most probably from Mk 3:22. The motif of Jesus’ honouring his Father (τιμάω τὸν πατέρα + pers. pron.: Jn 8:49) rhetorically alludes to the commandment of the Decalogue (Exod 20:12; Deut 5:16 LXX). 116 The motif of keeping Jesus’ word (τηρέω + τὸν λόγον: Jn 8:51-52) has been borrowed from 1 Jn 2:5 and additionally conflated in Jn 8:55 with 1 Jn 2:4 (ψεύστης). The motif of not tasting death (οὐ μὴ *γεύσ θανάτου: Jn 8:52) has been borrowed from Mk 9:1 parr. 117 The section Jn 8:21-59 is therefore literarily dependent on Acts, on the Synoptic Gospels (esp. Mk), on Rom, on 1 Jn, and on Jewish sacred Scriptures in the version of the Septuagint.

Jn 9:1-41; cf. Acts 13:47-52 The section Jn 9:1-41 is a hypertextual reworking of the section Acts 13:47-52. The two main motifs of Acts 13:47-52, namely those of (a) light to the whole world of the Gentiles who were born spiritually blind but who came to believe in Jesus (Acts 13:47-49) and (b) the Jews’ driving out the messengers of Jesus’ gospel (Acts 13:50-52), have been creatively reworked in Jn 9:1-41 (cf. esp. φῶς: Acts 13:47; Jn 9:5; πιστεύω: Acts 13:48; Jn 9:35-36.38; ἐξέβαλον: Acts 13:50; Jn 9:34-35). 118

115 116 117 118

tion of hypertextual reworking of Rom first in Acts 13:16-41 and then in Jn 8:21-59 suggests that the Fourth Gospel was composed in the same school of post-Pauline literary activity as the Acts of the Apostles. Cf. A. J. Köstenberger, ‘John’, 458. Cf. J. J. Kanagaraj, ‘The Implied Ethics of the Fourth Gospel: A Reinterpretation of the Decalogue’, TynB 52 (2001) 33-60 (esp. 49). Cf. H. Leroy, Rätsel und Missverständnis: Ein Beitrag zur Formgeschichte des Johannesevangeliums (BBB 30; Peter Hanstein: Bonn 1968), 76; H. Thyen, Johannesevangelium, 448-449; A. T. Lincoln, John, 275. The use of the neologism ἀποσυνάγωγος in Jn 9:22 most probably alludes to Acts 13:50 (ἀπό) conflated with its neighbouring text Acts 13:43 (συναγωγή; cf. also Acts 13:44). Cf. G. R. Beasley-Murray, John (WBC 36; 2nd edn., Word: Dallas, Tex. 1999), 154.

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These main motifs of Acts 13:47-52 have been conflated in Jn 9:1-41 with numerous other literary motifs. The motif of Jesus’ walking along and seeing a certain man (καὶ παράγων εἶδεν: Jn 9:1) has been borrowed from Mk 2:14 par. Mt 9:9. The motif of Jesus’ healing of a blind man by means of spitting and laying (his hands) on the blind man’s eyes (Jn 9:1-15; cf. also Jn 9:16-41) has been borrowed from Mk 8:22-26 (τυφλός: Mk 8:22-23; Jn 9:1-2.13.17-20.2425.32.39-41; πτύω: Mk 8:23; Jn 9:6; ἐπέθηκεν… ἐπὶ τοὺς ὀφθαλμούς: Mk 8:25; Jn 9:6.15; βλέπω: Mk 8:23-24; Jn 9:7.15.19.21.25.39.41; ἀναβλέπω: Mk 8:24; Jn 9:11.15.18; πάλιν: Mk 8:25; Jn 9:15.17.27). 119 Moreover, the particular motif of two-stage (metaphorically: first physical and then spiritual) healing of the blind man (Mk 8:22-26) has been reworked into an elaborate story (Jn 9:1-41). 120 The motif of the pool of Siloam (Σιλωάμ: Jn 9:7.11) originates most probably from Is 8:6 LXX and Jos. B.J. 5.140, 145, 505 (Σιλωάμ as a spring that gave water also in the time of Jesus, hence the image of flowing water assumed in Jn 9:7: ἀπεσταλμένος). 121 The motif of the question concerning the relationship between an imputed human sin and God’s assumed punishment for it (Jn 9:2-3), as well as the untypical of the Fourth Gospel motif of being a sinner (ἁμαρτωλός: Jn 9:16.24-25.31), have been probably borrowed from the thematically related text Lk 13:2-4 (Σιλωάμ). The surprisingly introduced motif of the blind man’s being once a sitting beggar (προσαίτης + κάθημαι: Jn 9:8) has been borrowed from Mk 10:46. 122 The motif of the blind man’s eyes as miraculously opened (ἠνεῴχθησάν… οἱ ὀφθαλμοί: Jn 9:10; cf. also Jn 9:14.17.21.26.30.32) has been borrowed from Mt 9:30 (cf. also Mt 20:33). The narratively strange motif of leading the nomore-blind man (ἄγω πρός: Jn 9:13) has been borrowed from Lk 18:40. The surprisingly introduced motif of healing on the day of Sabbath (σάββατον + ἡμέρα: Jn 9:14) has been borrowed from Lk 13:14.16; 14:5, most probably in order to allude to the narrative setting of Acts 13:14-48. The motif of regarding Jesus as a mere prophet (προφήτης: Jn 9:17) is post-synoptic (e.g. Mk 6:15; 8:28 parr.). 123 The narratively surprising motif of the Jews’ calling the parents of the formerly blind man and then the man himself (φωνέω: Jn 9:18.24) originates most probably from Mk 10:49 par. Mt 20:32. The motif of Jesus as the Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου: Jn 9:35) is evidently post-synoptic (e.g. Mk 9:9 119 Cf. T. L. Brodie, Quest, 55-57; H. Thyen, Johannesevangelium, 458; A. T. Lincoln, John, 288. 120 Cf. T. L. Brodie, Quest, 56; H. Thyen, Johannesevangelium, 458. 121 The surprising reference to Siloam as a pool and not as a spring (Jn 9:7; diff. Jos. B.J. 5.140 et al.) may have resulted from a conflation of the motif of Siloa(m) with that of Solomon’s Pool (both in Jos. B.J. 5.145). 122 Cf. T. L. Brodie, Quest, 89. 123 Cf. ibid. 57-58.

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parr.; Lk 18:8). The motif of prostrating oneself before Jesus (καὶ προσεκύνησεν αὐτῷ: Jn 9:38) has been borrowed from Mk 5:6. The motif of those who see as in fact not seeing (μή + βλέποντες βλέπωσιν: Jn 9:39) originates most probably from Lk 8:10. The somewhat strange motif of having a sin (ἁμαρτία + ἔχω: Jn 9:41; cf. also Jn 15:22.24; 19:11) has been most probably borrowed from 1 Jn 1:8. The section Jn 9:1-41 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on 1 Jn, on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Bellum.

Jn 10:1-42; cf. Acts 14:1-7 The section Jn 10:1-42 is a hypertextual reworking of the section Acts 14:1-7. Several literary motifs of Acts 14:1-7 have been used in an almost consistently sequential way in Jn 10:1-42. The opening motif of entering the synagogue (εἰσέρχομαι εἰς τὴν… τῶν: Acts 14:1) has been reworked in the opening text Jn 10:1 into the motif of entering the place of gathering of the sheep. The motif of the main character’s speaking to the Jews (λαλέω: Acts 14:1) has been used in Jn 10:6. The motif of gathering of two kinds of believers in one community (Acts 14:1) has been elaborated in Jn 10:16. 124 The motif of performing numerous signs and wonders that testified to the spoken words (σημεῖα, μαρτυρέω, λόγος: Acts 14:3) has been reworked in a positive way in Jn 10:19.25 (cf. also Jn 10:21.32.37-38) and in a negative way in Jn 10:41. The motif of the hands of the main narrative character (χείρ: Acts 14:3) has been used in Jn 10:28-29. The motif of division among the inhabitants of the city (*σχί: Acts 14:4) has been used in Jn 10:19. 125 The motif of the apostles (*ἀποστ: Acts 14:4) has been reworked into the motif of being sent (Jn 10:36). The motif of a Jewish attempt to stone the main narrative character (*λιθ: Acts 14:5) has been used in Jn 10:31-33. 126 The concluding motifs of escape eastward to the neighbouring country, remaining there for some time, and finding believers there (Acts 14:6-7) have been reworked in the concluding text Jn 10:40-42, which resulted in the quite surprising image of Jesus’ finding numerous followers in Transjordan. These main motifs of Acts 14:1-7 have been conflated in Jn 10:1-42 with numerous other literary motifs. The motif of a synagogue (συναγωγή: Acts 14:1), which literally means ‘a place of gathering’ (of Israelites), has been 124 Cf. ibid. 171-172. 125 Cf. ibid. 172. 126 Cf. ibid.

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reworked into the motif of a sheepfold (Jn 10:1.16) with the use of the thematically related motif of Israelites as sheep and of God as their shepherd (πρόβατα + ποιμήν: Jn 10:1-2; cf. also Jn 10:3-8.11-16.26-27), which originates as a “figure of speech” (Jn 10:6) from Ezek 34:2-31 LXX 127 (cf. esp. Ezek 34:13 LXX: συνάγω). This scriptural motif has been additionally conflated in Jn 10:11.15.17-18 with the synoptic motif of Jesus as a shepherd who has been killed (ποιμήν: Mk 14:27 par. Mt 26:31 et al.). 128 The narratively strange motifs of a door (θύρα: Jn 10:1.2.7.9) and of a doorkeeper (θυρωρός: Jn 10:3) have been borrowed from Mk 13:29.34 and conflated in Jn 10:1.3.8.10.16 with the thematically related motifs of Lk 12:32-33.36.39 (*ποίμν + κλέπτης + ἀνοίγω). Since the motif of going ahead of others (πορεύομαι + ἔμπροσθεν: Jn 10:4) seems to have been borrowed from Lk 19:28, also the motif of calling by name (Jn 10:3) may have originated from Lk 19:5. The surprisingly introduced motif of Jesus as a door through which the sheep enter in order to be saved (θύρα + εἰσέρχομαι διά: Jn 10:7.9) has been borrowed from Lk 13:24. The likewise surprisingly introduced motif of a pasture (νομή: Jn 10:9) has been borrowed from Ezek 34:14 LXX. 129 The motif of having life in Jesus (ζωὴν ἔχω: Jn 10:10) originates most probably from 1 Jn 5:12-13. The narratively strange motif of the good shepherd’s (and consequently Jesus’) laying down his life for his sheep (τὴν ψυχήν + τίθημι + ὑπέρ: Jn 10:11.15; cf. also Jn 10:17) has been borrowed from 1 Jn 3:16. The motif of a coming wolf that snatches the sheep (λύκος + ἔρχομαι + *ἅρπα + πρόβατα: Jn 10:12) has been borrowed from Mt 7:15. The motif of the hirelings’ abandoning and fleeing (ἀφίημι + φεύγω: Jn 10:12) has been borrowed from Mk 14:50 par. Mt 26:56, which describes the behaviour of the non-Pauline apostles (cf. *μισθ: 1 Cor 9:17-18; Jn 10:12-13). The motif of the Father’s knowing Jesus and Jesus’ knowing the Father (γινώσκει + πατήρ: Jn 10:15) has been borrowed from Lk 10:22. 130 The motif of one shepherd (εἷς + ποιμήν: Jn 10:16) originates from Ezek 34:23 LXX. 131 The motif of receiving a command from the Father (ἐντολὴν *ἔλαβο παρὰ τοῦ πατρός: Jn 10:18) has been most probably borrowed from 2 Jn 4, in which it was used a much more natural (so presumably original) way than in Jn 10:18. The motif of Solomon’s Portico (στοά Σολομῶνος: Jn 10:23) has been borrowed from Acts 3:11; 5:12 and linguistically corrected according to Jos. B.J. 5.185; Ant. 20.221 (Σολομῶνος). The somewhat strange motif of showing good works (ἔργα + καλά: Jn 10:32; cf. also Jn 10:33) has been probably borrowed 127 128 129 130 131

Cf. G. R. Beasley-Murray, John, 168. Cf. A. T. Lincoln, John, 299-300. Cf. ibid. 295. Cf. ibid. 36, 40, 300. Cf. A. T. Lincoln, John, 298; A. J. Köstenberger, ‘John’, 463.

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from Mt 5:16. The word λιθάζω in Jn 10:31-33 has been probably borrowed from Acts 14:19, and the motif of humans regarded as gods (ἄνθρωπος + θεοί: Jn 10:33-35) has been most probably borrowed from Acts 14:11-15 and illustrated with the quotation from Ps 82[81]:6 LXX (ἐγὼ εἶπα θεοί ἐστε). 132 The motif of Jesus’ saying that he is the Son of God (ὅτι + *εἶπ + υἱὸς + θεοῦ εἰμι: Jn 10:36) has been borrowed from Mt 27:43. 133 The motif of Jesus’ going beyond the Jordan (*ἔρχομαι + πέραν τοῦ Ἰορδάνου: Jn 10:40) originates from Mk 10:1 par. Mt 19:1. The motif of numerous persons’ coming to Jesus (*πολ ἦλθον πρὸς αὐτόν: Jn 10:41) has been borrowed from Mk 3:8. The section Jn 10:1-42 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on 1 Cor, on 1 Jn and 2 Jn, on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Bellum and/or Antiquitates.

Jn 11:1-45; cf. Acts 14:8-28 The section Jn 11:1-45 is a hypertextual reworking of the thematically corresponding section Acts 14:8-28, which describes miraculous raising of a man that led to faith in Jesus. Several literary motifs of Acts 14:8-28 have been used in Jn 11:1-45. The motif of walking (περιπατέω: Acts 14:8) has been used in a narratively surprising way in Jn 11:9-10. The motif of having heard about Jesus (ἤκουσεν: Acts 14:9) has been used in Jn 11:20.29. The motif of having faith necessary for a miracle (*πιστ: Acts 14:9) has been reworked in Jn 11:15.25-27.40.42. The motif of being saved from a disease (*σωθη: Acts 14:9) has been used in Jn 11:12. The motif of commanding the man with a loud voice (*εἰπ μεγάλῃ φωνῇ: Acts 14:10) has been used in a somewhat surprising way in Jn 11:43. The motif of rising up (ἀνίστημι: Acts 14:10) has been used in Jn 11:23-24. The motif of standing upright on one’s feet (πόδας: Acts 14:10) has been used in a narratively surprising way in Jn 11:44 (walking with one’s feet bound). The motif of the crowd that witnessed the event that was located outside the city (ὄχλος: Acts 14:11.13-14.18-19) has been used in Jn 11:42. The motif of having done the miracle (ὃ ἐποίησεν: Acts 14:11) has been used in Jn 11:45-46. The motif of giving glory to God and not to the healer, in order to correct the erroneous beliefs of the crowd (Acts 14:13-18), has been reworked in Jn 11:41-42. The motif 132 Consequently, the surprisingly introduced motif of the festival of “renovation” of the Jerusalem Temple (Jn 10:22; cf. 1 Macc 4:59), together with that of Jesus’ walking in the Temple (Jn 10:23), may allude to the motif of purification of the Gentile worship in Acts 14:13-18. 133 Cf. R. Bergmeier, ‘Bedeutung’, 460.

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of the apostles (*ἀποστ: Acts 14:14) has been reworked into the motif of being sent (Jn 11:42). The motif of the main character’s having feelings similar to others (Acts 14:15) has been reworked Jn 11:33.35-36.38. The motif of God as living (ζάω: Acts 14:15) has been used in Jn 11:25-26. The motif of the Jews’ stoning the main narrative character (Ἰουδαῖοι + λιθάζω: Acts 14:19) has been used in Jn 11:8. The motif of forced going out (ἔξω: Acts 14:19) has been used in Jn 11:43. The motif of being apparently dead (*τεθνηκ: Acts 14:19) has been used in Jn 11:44. The motif of the main character’s being accompanied by disciples in the face of death (μαθηταί: Acts 14:20) has been used in Jn 11:78.12.16. The motif of rising up and going out (ἐξῆλθεν: Acts 14:20) has been used in Jn 11:44. The motif of numerous Jewish-style believers in Jesus (πιστεύω: Acts 14:23) has been reworked in Jn 11:45. The motif of numerous wonders performed by the main narrative character (ὅσα ἐποίησεν: Acts 14:27) has been used in a narratively surprising way in Jn 11:45. The motif of the main character’s opening the eyes of the Gentiles (ἀνοίγω: Acts 14:27) has been used in a somewhat surprising way in Jn 11:37 (cf. Jn 9:10-32 alluding to Acts 13:47). These main motifs of Acts 14:8-28 have been conflated in Jn 11:1-45 with numerous other literary motifs. The motif of ill Lazarus who died within a short period of time (Λάζαρος + ἀποθνῄσκω: Jn 11:1.14; cf. also Jn 11:2.5.11.43 and Jn 11:21.25-26.32.37) has been borrowed from Lk 16:20-22. 134 The surprisingly introduced motif of Bethany as the place close to Jerusalem, in which the anointment of Jesus by a certain weeping woman took place (Jn 11:1-2; cf. also Jn 11:18.31.33), has been borrowed from Mk 11:1 parr. and Mk 14:3-5 par. Mt 26:6-7.12 (Βηθανία + μύρον) and conflated with the thematically related motifs of Lk 7:38.42.44 (ἀλείφω μύρῳ + κλαίω + ἐκμάσσω + τοὺς πόδας αὐτοῦ + ταῖς θριξὶν… αὐτῆς). 135 The likewise surprisingly introduced motif of two sisters Martha and Miriam who lived together in a certain village (Μάρθα + Μαριάμ + κώμη + ἀδελφή: Jn 11:1.19-20) has been borrowed from Lk 10:3842. 136 The motif of Jesus’ loving his believers (ἀγαπάω: Jn 11:5) is Pauline (Rom 8:37; Gal 2:20; cf. also Mk 10:21). 137 The metaphorical motif of walking 134 Cf. P. N. Tarazi, Introduction, vol. 3, 200; H. Thyen, Johannesevangelium, 510-512; M.-É. Kiessel, ‘Intertextualité et hypertextualité en Jn 11,1-12,11’, EThL 81 (2005) 2956 (esp. 31). 135 Cf. H. Thyen, Johannesevangelium, 510-513, 521; M.-É. Kiessel, ‘Intertextualité’, 32; R. Bergmeier, ‘Bedeutung’, 467. 136 Cf. H. Thyen, Johannesevangelium, 510-513, 521-522; M.-É. Kiessel, ‘Intertextualité’, 31-32; A. T. Lincoln, John, 42, 333. 137 It should be noted that the first reference in the Fourth Gospel to Jesus’ loving some of his disciples (ἠγάπα: Jn 11:5; cf. Jn 13:23; 19:26; 21:7.20; cf. also Jn 11:36; 20:2: ἐφί-

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in the day (περιπατέω ἐν… ἡμέρᾳ: Jn 11:9) has been borrowed from Rom 13:13. The motif of having light within oneself (φῶς + ἐν: Jn 11:10) originates from Lk 11:35 par. Mt 6:23. The motif of Jesus’ believers being considered his friends (φίλος: Jn 11:11) has been most probably borrowed from Lk 12:4. The motif of the apostle named Thomas (Θωμᾶς: Jn 11:16) is evidently post-synoptic (Mk 3:18 parr.). The motif of Miriam’s sitting (Μαριάμ + καθέζομαι: Jn 11:20) has been borrowed from Lk 10:39. 138 The motif of receiving whatever one asks of God (ὅσα ἂν *αἰτήση: Jn 11:22) has been borrowed from Mt 21:22. The motif of the dead as rising in Christ (ἀναστήσ: Jn 11:23-25) has been borrowed from 1 Thes 4:16. The motif of believing as a necessary condition for Jesus’ raising one’s close relative (πιστεύω: Jn 11:25-27.40) has been borrowed from Mk 5:36 par. Lk 8:50. The motif of confessing Jesus as the Messiah and the Son of God (σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ: Jn 11:27) has been borrowed from Mt 16:16 (cf. also Mt 26:63-64). 139 The motif of a woman’s going to the tomb and seeing someone there (εἰς τὸ μνημεῖον + εἶδ: Jn 11:31-32) has been borrowed from Mk 16:5. The motif of having seen Jesus, falling to his feet, and saying something concerning one’s relative’s life (*ἰδ αὐτόν + πίπτει πρὸς τοὺς πόδας αὐτοῦ + λέγω: Jn 11:32) has been borrowed from Mk 5:22-23. 140 The motifs of (a) Jesus’ seeing a woman who cried because of her relative’s death and (b) Jesus’ being deeply moved by this fact (ὁράω αὐτήν + κλαίω: Jn 11:33) have been borrowed from Lk 7:13.141 The motif of the place where the dead person has been laid (*που + τίθημι αὐτόν + ἴδε: Jn 11:34) has been borrowed from Mk 16:6. Likewise, the motif of coming to the tomb (ἔρχομαι + τὸ μνημεῖον: Jn 11:38) has been borrowed from Mk 16:2. The motif of a stone lying on the tomb (λίθος + ἐπί + μνημεῖον: Jn 11:38) has been borrowed from Mk 15:46. The motifs of Jesus’ saying “Father” and of Jesus’ giving thanks for his special relationship with the Father (εἶπεν· πάτερ + σοι + ὅτι: Jn 11:41) have been borrowed from Lk 10:21 par. Mt 11:25. The section Jn 11:1-45 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), and on Paul’s letters (esp. 1 Thes and Rom).

138 139 140 141

λει) alludes to the first account of Paul’s direct contact with a Gentile individual and of Paul’s first healing of a Gentile (Acts 14:8-10). Cf. M.-É. Kiessel, ‘Intertextualité’, 32. Cf. R. Bergmeier, ‘Bedeutung’, 481. Cf. M.-É. Kiessel, ‘Intertextualité’, 35. Cf. ibid. 33-34.

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Jn 11:46-12:50; cf. Acts 15:1-6 The section Jn 11:46-12:50 is a hypertextual reworking of the section Acts 15:16. Several literary motifs of Acts 15:1-6 have been used in Jn 11:46-12:50. The motif of Pharisaic opposition that was aroused in fact by the main Jewish opponent of the positive narrative character (τινές referring to some Jews, Φαρισαῖοι: Acts 15:1-2a.5) has been used in Jn 11:46-47.57. The reference to the custom of Moses (Acts 15:1) has been probably reworked into the scriptural motif of six days (Jn 12:1; diff. Mk 14:1 par. Mt 26:2). The motif of saving one’s life and the Gentile world (σῴζω: Acts 15:1) has been reworked in Jn 12:27.47. The motif of going up to Jerusalem (ἀναβαίνω, τινές ἐκ referring to some Greeks, εἰς *Ιερο: Acts 15:2b) has been used in Jn 11:55; 12:12.20. The motif of the Jerusalem apostles and elders (Acts 15:2b) has been reworked into the motif of the chief priests and the Sanhedrin (Jn 11:47). The motif of being sent (*πέμπω: Acts 15:3) has been used in Jn 12:44-45.49. The motif of passing through Samaria (Acts 15:3) has been reworked in a quite surprising way in Jn 11:54 (“a city called Ephraim”, which was located not in a Jewish territory; diff. πολίχνιον in Jos. B.J. 4.551). The motif of reports concerning the conversion of the Gentiles (ἔθνος: Acts 15:3) has been reworked in a somewhat surprising way in Jn 11:48-50.52 (ἔθνος referring to the Jews). The motif of warm reception of the main narrative character by Jesus’ followers in Jerusalem (Acts 15:4) has been reworked in Jn 12:13.17-18. The motif of reports concerning the Gentiles’ coming to Jesus (*αγγελ: Acts 15:4) has been reworked in Jn 12:20-22.29. 142 The motif of reports concerning God’s acting through the main narrative character (ὅσα + ποιέω: Acts 15:4) has been used in Jn 11:46-47; 12:18.37. The repeated motif of Pharisaic opposition to the main narrative character (Φαρισαῖοι: Acts 15:5) has been used in Jn 12:19.42. The motif of some Jews’ believing in Jesus (πιστεύω: Acts 15:5) has been reworked in Jn 12:11.36.42. The motif of the necessity of doing something according to the law (δεῖ + νόμος: Acts 15:5) has been used in a somewhat surprising way Jn 12:34. The motif of gathering of the Jewish leaders (συνάγω: Acts 15:6) has been used in Jn 11:47 (cf. also Jn 11:52) and in Jn 12:42 (ἀποσυνάγωγος). The 142 Since Jn 12:13.17-18 is thematically based on the motif of warm reception of the main narrative character by Jesus’ followers in Jerusalem (ἐκκλησία: Acts 15:4), it may be reasonably assumed that the somewhat surprisingly introduced in Jn 12:19 motif of Jesus’ Pharisaic opponents alludes to the motif of the apostles and the elders in Acts 15:4. The latter motif precedes the motif of reports concerning the Gentiles’ coming to Jesus (*αγγελ: Acts 15:4), which has been reworked in Jn 12:20-22.29. Consequently, Jn 12:19 alludes to the apostles’ and the elders’ reaction to the missionary activity of Paul. Accordingly, the verb ὠφελέω (“benefit”) used in Jn 12:19 may allude to the financial aspect of their meeting with Paul (cf. Gal 2:10).

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motif of seeing (ὁράω: Acts 15:6) has been used in Jn 12:40-41 and elaborated in Jn 12:35-46 with the use of the traditional motif of light and darkness. The concluding motif of the word/matter (λόγος: Acts 15:6) has been used in the concluding text Jn 12:48 (cf. also Jn 12:38) and reworked in Jn 12:47-50. These main motifs of Acts 15:1-6 have been conflated in Jn 11:46-12:50 with numerous other, especially synoptic motifs. The motif of going to Jesus’ opponents (*ἀπῆλθ πρὸς τοὺς… ἀρχιερεῖς: Jn 14:46-47) has been borrowed from Mk 14:10. The motif of gathering of the chief priests and the Pharisees (συνάγω + οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι: Jn 11:47) has been borrowed from Mt 26:3; 27:62. The motif of the council of the chief priests (ἀρχιερεῖς + συνέδριον: Jn 11:47) is post-synoptic (Mk 14:55 par. Mt 26:59; Mk 15:1 par. Lk 22:66). The motif of performing many signs (ποιέω + σημεῖα: Jn 11:47; 12:37; cf. also Jn 12:18) has been borrowed from Acts 15:12 (cf. also Acts 5:12: σημεῖα + πολλά). 143 The way of referring to the (profaned or absent) Jerusalem Temple as “the place” (τόπος: Jn 11:48) originates from 2 Macc 2:18 (cf. also Acts 6:13; 21:28; Mt 24:15). 144 It should be noted that the reference to “taking away” of both the Jewish “place” and the Jewish nation (Jn 11:48) 145 implies that the Fourth Gospel was composed after AD 135. 146 The motif of the high priest Caiaphas as Jesus’ main Jewish opponent (Καϊάφας + ἀρχιερεύς: Jn 11:49; diff. Jos. Ant. 18.35, 95: Ἰώσηπος… Καϊάφας) has been borrowed from Mt 26:3. 147 The motif of one man’s dying for all people (εἷς + ἀποθνῄσκω + ὑπέρ: Jn 11:50-52; cf. also Jn 18:14) has been borrowed from 2 Cor 5:14-15. The motif of the high priest’s prophesying (ἀρχιερεύς + προφητεύω: Jn 11:51) seems to have been borrowed from Jos. Ant. 5.159; 6.115 et al. 148 The motif of being dispersed and gathered (διασκορπίζω + συνάγω: Jn 11:52) is scriptural 143 It should be noted that the motif of signs (σημεῖα), which is characteristic of the first part of the Fourth Gospel (Jn 2:1-12:50), is characteristic also of the first part of the Acts of the Apostles (Acts 2:19-15:12). Accordingly, the postulated by some scholars (e.g. Rudolf Bultmann) ‘signs source’ of Jn should be identified with the first part of Acts. Moreover, the so-called ‘book of signs’ (Jn 2:1-12:50; cf. Acts 2:1-15:6) and the Greek-style symposium that is usually called ‘farewell discourse’ (Jn 13:31-17:26; cf. Acts 15:40-20:38) sequentially illustrate Paul’s statement concerning Jews as demanding signs and Greeks as requesting wisdom (1 Cor 1:22). 144 Cf. G. R. Beasley-Murray, John, 196. 145 Cf. A. J. Köstenberger, John, 349-350; A. T. Lincoln, John, 330. 146 The reference to “taking away the place” (Jn 11:48) and not to “destroying the Temple” (cf. Jn 2:19) is understandable after AD 135, when the Romans not only destroyed the Jerusalem Temple but also took over the Temple Mount as a place of worship. The ban on Jewish presence in Jerusalem, imposed after AD 135, has been referred to in Jn 11:48 as “taking away of the nation” (presumably: from its holy place). 147 Cf. H. Thyen, Johannesevangelium, 541-542; A. T. Lincoln, John, 334. 148 Cf. A. J. Köstenberger, John, 352.

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(Deut 30:3; Ezek 28:25 LXX). 149 The motif of the chief priests’ resolve to kill Jesus (*ἐβουλεύσαντο ἵνα ἀποκτείνωσιν: Jn 11:53) has been borrowed from Mt 26:4. 150 The motif of the approaching Passover (πάσχα: Jn 11:55) originates from Mk 14:1 par. Mt 26:2, and the subsequent motif of the festival (ἑορτή: Jn 11:56) has been borrowed from Mk 14:2 par. Mt 26:5. 151 The motif of going up to Jerusalem (ἀναβαίνω… εἰς Ἱεροσόλυμα: Jn 11:55), which precedes the reference to Bethany (Jn 12:1), has been borrowed from Lk 19:28. The motif of Bethany (Βηθανία: Jn 12:1) has been borrowed from Mk 14:3 par. Mt 26:6. 152 The motif of Martha’s serving at table (Μάρθα + διακονέω: Jn 12:2) has been borrowed from Lk 10:40. 153 The motif of Jesus’ reclining at table in Bethany (ἀνάκειμαι: Jn 12:2) has been borrowed from Mt 26:7. The motif of a very costly ointment made of pure nard (μύρου νάρδου πιστικῆς *πολυτ: Jn 12:3) has been borrowed from Mk 14:3. 154 The motif of anointing Jesus’ feet with the ointment (ἤλειψεν τοὺς πόδας: Jn 12:3) originates from Lk 7:46 (cf. also Lk 7:38),155 similarly to the motif of a woman’s wiping Jesus’ feet with her hair (ἐξέμαξεν + ταῖς θριξὶν αὐτῆς + τοὺς πόδας αὐτοῦ: Lk 7:38.46; Jn 12:3). 156 The motif of the house (οἰκία: Jn 12:3) is also postsynoptic (Mk 14:3 par. Lk 7:37.44 par. Mt 26:6). The motif of one of Jesus’ disciples (μαθηταί: Jn 12:4) has been borrowed from Mt 26:8 and conflated in a narratively surprising way with the motif of Judas Iscariot who eventually betrayed Jesus (Ἰούδας ὁ Ἰσκαριώτης + παραδίδω-

149 Cf. J. A. Dennis, Jesus’ Death and the Gathering of True Israel: The Johannine Appropriation of Restoration Theology in the Light of John 11.47-52 (WUNT 2.217; Mohr Siebeck: Tübingen 2006), 88. 150 Cf. U. Wilckens, Johannes, 183; A. T. Lincoln, John, 334. 151 Cf. U. Busse, Johannesevangelium, 191. 152 Cf. C. K. Barrett, John, 410; M. Sabbe, ‘The Anointing of Jesus in John 12,1-8 and Its Synoptic Parallels’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (BEThL 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 2051-2082 (esp. 2057); M.-É. Kiessel, ‘Intertextualité’, 37. 153 Cf. U. Wilckens, Johannes, 185; H. Thyen, Johannesevangelium, 548; W. O. Walker, Jr., ‘Martha and Mary in the Third and Fourth Gospels: An Exercise in Source Criticism’, in Resourcing New Testament Studies, Festschrift D. L. Dungan, ed. A. J. McNicol, D. B. Peabody, and J. S. Subramanian (T&T Clark: New York · London 2009), 123-135 (esp. 127-134). 154 Cf. M.-É. Kiessel, ‘Intertextualité’, 32, 37; A. T. Lincoln, John, 340; F. Siegert, Johannes, 140, 449-450. 155 Cf. C. K. Barrett, John, 412; M. Sabbe, ‘Anointing’, 2072; H. Thyen, Johannesevangelium, 549. 156 Cf. U. Wilckens, Johannes, 185-186; M.-É. Kiessel, ‘Intertextualité’, 32; A. T. Lincoln, John, 340.

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μι: Jn 12:4; diff. Jn 6:71), which has been borrowed from Mt 10:4; 26:14-16. 157 The motif of asking why the ointment was not sold for three hundred denarii (τί + τὸ μύρον + *πραθη + τριακοσίων + δηναρίων + καὶ *δοθη + πτωχοῖς: Jn 12:5) has been borrowed from Mk 14:4-5. 158 The motif of Judas’ carrying a money box (βαστάζω: Jn 12:6) probably alludes in a negative way to Lk 10:4 and/or Jos. Ant. 6.11 (γλωσσόκομον + βάλλω). 159 The motifs of leaving the woman and of her preparing Jesus’ burial (*ἄφε αὐτήν + εἰς + ἐνταφιασμός: Jn 12:7) have been borrowed from Mk 14:6.8. 160 The statement Jn 12:8 (τοὺς πτωχούς + γάρ + πάντοτε + ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε) has been almost literally borrowed from Mt 26:11. 161 The motif of the chief priests’ resolve to kill also Lazarus (*ἐβουλεύσαντο… ἵνα… ἀποκτείνωσιν: Jn 12:10; cf. Jn 11:53) has been borrowed from Mt 26:4. The motif of a great crowd welcoming Jesus who came to Jerusalem (ὄχλος + πολύς + εἰς Ἱεροσόλυμα: Jn 12:12; cf. also Jn 12:17-18.29.34) originates from Mt 21:1.8.10. The semantically redundant motif of palm branches of palm trees (τὰ βαΐα τῶν φοινίκων: Jn 12:13) alludes to Mk 11:8 par. Mt 21:8, but it has been conformed to the thematically related, conflated scriptural texts 1 Macc 13:51 (βαΐα) and 2 Macc 10:7 (φοίνικες). 162 The motif of the particular content of the peoples’ shouting (ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου: Jn 12:13) has been literally borrowed from Mk 11:9 163 and conflated with Lk 19:38 (ὁ βασιλεύς). The motif of a young donkey (ὀνάριον: Jn 12:14) resulted from a conflation of Mk 11:2-7 parr. (πῶλος: a colt) with Mt 21:2.5.7 (ὄνος: a donkey). Consequently, the quotation from Zech 9:9 LXX borrowed from Mt 21:5 (θυγάτηρ Σιών + ἰδοὺ ὁ βασιλεύς σου ἔρχεται) 164 has been conformed in Jn 12:15 both to the text of Zech 9:9 LXX (θυγάτηρ Σιών; diff. Mt 21:5) and, in a somewhat surprising way (πῶλον ὄνου: Jn 12:15), to the conflated texts Mk 11:2-7 parr. (πῶλος) and Mt 21:2.5.7 (ὄνος). The motif of Jesus’ 157 Cf. W. O. Walker, Jr., ‘Martha’, 135. 158 Cf. C. K. Barrett, John, 413; M. Sabbe, ‘Anointing’, 2063; M.-É. Kiessel, ‘Intertextualité’, 37. 159 The narratively surprising statement Jn 12:6 may be another post-Pauline allusion to the financial request that is referred to in Gal 2:10a (cf. earlier allusions to Gal 2:10a in Mk 1:19; 6:37; 12:13-17; Lk 12:15-21; 14:18; Acts 21:24; Mt 17:27). 160 Cf. M.-É. Kiessel, ‘Intertextualité’, 37; A. T. Lincoln, John, 340; F. Siegert, Johannes, 453. 161 Cf. I. Dunderberg, ‘Zur Literarkritik von Joh 12,1-11’, in John and the Synoptics, ed. A. Denaux (BEThL 101; Leuven University and Peeters: Leuven 1992), 558-570 (esp. 566-567). 162 Cf. A. T. Lincoln, John, 343. 163 Cf. ibid. 346. 164 Cf. H. Windisch, Johannes, 49; B. T. Viviano, ‘John’s Use’, 231; A. T. Lincoln, John, 346.

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sitting on the animal (ἐκάθισεν ἐπ᾽ *αὐτό: Jn 12:14) has been borrowed from Mk 11:7. The motif of the Gentiles’ coming up to worship in Jerusalem (προσκυνέω: Jn 12:20) has been borrowed most probably from Acts 8:27. The motif of the apostles named Philip and Andrew (Φίλιππος + Ἀνδρέας: Jn 12:21-22; cf. also Jn 1:44) is evidently post-synoptic (Mk 3:18 parr.). The motif of coming of the hour of Jesus’ passion and glorification (ἔρχομαι + ὥρα: Jn 12:23.27) originates from Mk 14:41. 165 The motif of a grain that falls into the ground (κόκκος + εἰς + γῆ: Jn 12:24) resulted from a conflation of Mk 4:31 (κόκκος + γῆ) with Lk 13:19 (κόκκος + εἰς). The motif of not giving life except if through dying (ἐὰν μὴ… ἀποθάνῃ: Jn 12:24) has been borrowed from 1 Cor 15:36.166 The motif of producing much fruit (καρπός + φέρω: Jn 12:24) has been borrowed from Mk 4:8. The motif of loving and loosing one’s life (ὁ + part. + τὴν ψυχὴν αὐτοῦ *ἀπολ αὐτήν, καὶ ὁ + part. + τὴν ψυχὴν αὐτοῦ + fut. indic. + αὐτήν: Jn 12:25) has been borrowed from Mt 10:39 and conflated with Lk 14:26 (μισέω + τὴν ψυχὴν *αυτοῦ). The motif of serving Jesus and being a servant (διακονέω + διάκονος: Jn 12:26) is post-synoptic (Mk 9:35; 10:43.45; 15:41 parr.). 167 The motif of being honoured by the Father (τιμάω + πατήρ: Jn 12:26) seems to be a result of reworking of Exod 20:12; Deut 5:16 LXX (cf. earlier Jn 8:49). The motif of Jesus’ tentative asking the Father to save him (πάτερ: Jn 12:27-28) originates from Lk 22:42 par. Mt 26:39. The motif of a voice from heaven that was heard by Jesus (φωνή + ἐκ + οὐρανός: Jn 12:28) is post-synoptic (Mk 1:11 parr.), just as the motif of the voice coming to Jesus (φωνή + γίνομαι: Mk 1:11 par. Lk 3:22; Mk 9:7 par. Lk 9:35-36; Jn 12:30). The motif of the ruler of this world who stands in opposition to Jesus’ cross (ὁ ἄρχων τοῦ… τούτου: Jn 12:31) originates from 1 Cor 2:6.8.168 The motif of the Messiah’s re165 Cf. U. Wilckens, Johannes, 191; J. Frey, ‘Das Vierte Evangelium auf dem Hintergrund der älteren Evangelientradition. Zum Problem: Johannes und die Synoptiker?’, in Johannesevangelium – Mitte oder Rand des Kanons? Neue Standortbestimmungen, ed. T. Söding (QD 203; Herder: Freiburg · Basel · Wien 2003), 60-118 (esp. 88-90); R. Bergmeier, ‘Bedeutung’, 481. 166 Cf. P. N. Tarazi, Introduction, vol. 3, 237-238; A. T. Lincoln, John, 349. 167 Cf. F. Manns, ‘Une tradition synoptique reprise en Jn 12,26’, in Atti del X Simposio di Efeso su S. Giovanni apostolo, ed. L. Padovese (Turchia: la Chiesa e la sua storia 19; Pontificia Università Antoniano: Roma 2005), 29-44 (esp. 36, 39-40). 168 The motif of the rulers of this world, borrowed from 1 Cor 2:6.8, probably alludes in Jn 12:31-33 to the reference to the sect of the Pharisees in Acts 15:5. This reference is placed in Acts between the motif of reports concerning the Gentiles’ coming to Jesus (*αγγελ: Acts 15:4; Jn 12:20-22.29) and the motif of the necessity of doing something according to the law (δεῖ + νόμος: Acts 15:5; Jn 12:34). Accordingly, the Pauline idea of the universal salvific significance of Jesus’ cross has been opposed in Jn 12:31-33 to the narrow ideas of the Pharisaic-style followers of Jesus.

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maining forever (μένει εἰς τὸν αἰῶνα: Jn 12:34) originates from Ps 89[88]:36 LXX. 169 The motif of living in the light and not being caught by darkness (φῶς + *σκοτ + καταλαμβάνω: Jn 12:35; cf. also Jn 1:5) originates most probably from the partially negative reworking of the similar traditional motif in 1 Thes 5:4-5. Accordingly, the motif of children of light (υἱοὶ φωτός: Jn 12:36) has also been borrowed from 1 Thes 5:5. The Isaian quotation in Jn 12:37-38 (cf. Is 53:1 LXX) has been borrowed from the thematically related text Rom 10:16. 170 On the other hand, the quotation from Is 6:10 LXX has been conflated in Jn 12:40 with 1 Jn 2:11 (*ετύφλω τοὺς ὀφθαλμοὺς *αὐτ) and with the Markan text Mk 8:17 (νοέω + πωρόω + τὴν καρδίαν), which immediately precedes the reworking of Is 6:10 LXX in Mk 8:18. The motif of rejecting Jesus (ὁ ἀθετῶν + ἐμέ: Jn 12:48) has been borrowed from Lk 10:16. The motif of the day of judging (κρινεῖ + ἐν… ἡμέρᾳ: Jn 12:48) has been borrowed from Rom 2:16. The section Jn 11:46-12:50 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Paul’s letters (1 Thes, 1 Cor, 2 Cor, and Rom), on 1 Jn, on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Antiquitates.

Jn 13:1-17; cf. Acts 15:7-12 The section Jn 13:1-17 is a hypertextual reworking of the section Acts 15:7-12. Several literary motifs of Acts 15:7-12 have been used in an almost consistently sequential way in Jn 13:1-17. The motifs of a major controversy (Acts 15:7) and of taking place (γίνομαι in abs. gen.: Acts 15:7) have been reworked in Jn 13:2. The motif of rising up of the main character of the particular story (Acts 15:7) has been reworked in Jn 13:4. The motif of Peter (Πέτρος: Acts 15:7) has been used in Jn 13:6.8-9 (cf. also the related to this character motif of tying around: διαζώννυμι: Jn 13:4-5; 21:7). The motif of God’s knowing the human heart (*καρδι: Acts 15:8) has been reworked in Jn 13:2. The motif of God’s having given his all-encompassing gift that links all people with him (δίδωμι: Acts 15:8) has been used in Jn 13:3. The motif of doing to others just as God did to us (καθὼς… καί: Acts 15:8) has been used in Jn 13:15. The motif of being pure or impure at a common meal (*καθαρ: Acts 15:9; cf. Gal 2:11-12) has been used in Jn 13:1011. The motif of placing a yoke on the disciples, which was presented as being 169 Cf. F. J. Moloney, John, 355; K. Wengst, Das Johannesevangelium, vol. 2 (ThKNT 4,2; Kohlhammer: Stuttgart · Berlin · Köln 2001), 69; A. J. Köstenberger, ‘John’, 475. 170 Cf. F. X. Monse, Johannes und Paulus, 181, 188-189.

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contrary to God’s and Jesus’ will (μαθηταί: Acts 15:10), has been reworked into the motif of tying around but then putting away (Jn 13:4-5.12) 171 and into the surprisingly introduced motif of betraying Jesus (Jn 13:11). The motifs of Jesus’ grace, giving an explanation, and Jesus’ apostles’ doing great things for him (ποιέω: Acts 15:11-12) have been reworked in Jn 13:7.12-17. The motif of Jesus’ being the Lord (κύριος: Acts 15:11) has been used in Jn 13:13-14.16. These main motifs of Acts 15:7-12 have been conflated in Jn 13:1-17 with numerous other literary motifs. The motif of the particular temporal setting of the narrated events, namely as constituted by the approaching festival of the Passover (ἑορτή + πάσχα: Jn 13:1), has been borrowed from Lk 22:1. The motif of opposition between the world and the Father (κόσμος + πατήρ: Jn 13:1; cf. also Jn 16:28) originates from 1 Jn 2:15-16. Likewise, the motif of perfect love (*τελ + *ἀγάπ: Jn 13:1) has been borrowed from 1 Jn 2:5; 4:12.17-18. The motif of Jesus’ having loved his disciples (ἠγάπησεν *αὐτο: Jn 13:1) has been borrowed probably from Mk 10:21. The motif of the Lord’s Supper (δεῖπνον: Jn 13:2.4) originates from 1 Cor 11:20. The motif of Jesus’ serving at table, which is interpreted as an example for his disciples (Jn 13:4-17), has been borrowed from Lk 22:26-27. 172 The motif of washing another person’s feet as a sign of humility (νίπτω πόδας: Jn 13:56.8.10.12.14) has been borrowed probably from 1 Sam 25:41 LXX; 1 Tim 5:10. The motifs of wiping one’s feet and of Simon who did not wash the Lord’s feet (ἐκμάσσω + τοὺς πόδας + Σίμων: Jn 13:5-6; diff. Πέτρος in Acts 15:7; Jn 13:8) have been borrowed from Lk 7:44. 173 The motif of being rendered pure by means of washing (λούω + καθαρός: Jn 13:10) is scriptural (e.g. Lev 14:8-9; 15:13 LXX). The motif of Jesus’ reclining at the Last Supper (ἀνέπεσεν: Jn 13:12) has been probably borrowed from Lk 22:14. The motif of calling Jesus “the teacher” (ὁ διδάσκαλος: Jn 13:13-14) has been probably borrowed from Mt 23:8 and conflated with Mt 10:24-25 (ὁ διδάσκαλος + ὁ κύριος). 174 The motif of being obligated to serve one another as a way of fulfilling the law (ὀφείλω + *ἀλλήλ + inf.: Jn 13:14) has been borrowed from Rom 13:8 (cf. also 1 Jn 4:11). The motif of the slave’s not being greater than his master (οὐκ ἔστιν… δοῦλος + κύριος αὐτοῦ + οὐδέ: Jn 13:16; cf. also Jn 15:20) has been borrowed 171 The Fourth Evangelist presented the law, in line with Rom 13:8-9, as being fulfilled not by placing a yoke on the disciples (cf. Acts 15:10) but by loving one another (*ἀλλήλ: Rom 13:8; Jn 13:14). Consequently, the motif of being tied around with a yoke (Acts 15:10) has been replaced with that of being tied around with a servant’s towel (Jn 13:4-5). 172 Cf. C. K. Barrett, John, 436; H. Thyen, Johannesevangelium, 589, 592, 614; A. T. Lincoln, John, 375. 173 Cf. A. T. Lincoln, John, 375. 174 Cf. B. T. Viviano, ‘John’s Use’, 234-235.

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from Mt 10:24. 175 The motif of the disciples’ being blessed (μακάριοί ἐστε + *αν: Jn 13:17) has been most probably borrowed from Lk 6:22 par. Mt 5:11. The section Jn 13:1-17 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Paul’s letters (1 Cor, Rom, and Gal), on 1 Jn, and on Jewish sacred Scriptures in the version of the Septuagint.

Jn 13:18-30; cf. Acts 15:13-39 The section Jn 13:18-30 is a hypertextual reworking of the section Acts 15:1339. Several literary motifs of Acts 15:13-39 have been sequentially used in Jn 13:18-30. The motif of James as a disciple who was not chosen by Jesus but who was Jesus’ relative (Acts 15:13) has been reworked in Jn 13:18a. The motif of choosing from among others (*ἐξ: Acts 15:14) has been reworked in Jn 13:18b. The motif of a direct but not literal quotation from the Scripture (*γραφ, raising: Acts 15:15-17) has been reworked in Jn 13:18c-e. The motif of being from eternity (Acts 15:18) has been reworked in Jn 13:19. The motif of sending with authority (*πέμψ: Acts 15:20-27) has been used in Jn 13:20. The motif of doing something in the Spirit (τῷ πνεύματι: Acts 15:28) has been used in Jn 13:21b. The motif of ‘betrayal’ referring to the issue of participation in a common meal (Acts 15:29-35; cf. Gal 2:13) has been reworked in Jn 13:21e-26. 176 The motifs of (a) doing something after another event (μετά with acc.), (b) saying something to the betrayer (λέγω), (c) helping people in need, (d) the betrayer’s taking someone/something with him (*λαβ), and (e) sudden going away of the betrayer who was somehow related to Simon (*ἐκ), which were used in Acts 15:36-39 (cf. Gal 2:12-13), have been reworked in Jn 13:27-30. 177 175 Cf. H. F. D. Sparks, ‘St. John’s Knowledge of Matthew: The Evidence of John 13, 16 and 15, 20’, JThS, NS 3 (1952) 58-61; B. T. Viviano, ‘John’s Use’, 234-235; A. T. Lincoln, John, 36, 372-373. 176 At this point of the intertextual analysis of the Fourth Gospel, the allusive referent of the character of the ‘disciple whom Jesus loved’ (ἠγάπα: Jn 13:23; 19:26; 21:7.20) cannot be discovered with certainty. The possibilities include (a) Titus, who was presumably present with Paul in both Jerusalem and Antioch (Gal 2:1.3); (b) Silas, the non-apostolic leader and oral ‘reporter’ from and apparently also to the apostles (Acts 15:22.27.3233), who was the first true Paul’s co-worker (cf. 1 Thes 1:1; 2 Cor 1:19) and who became also a trustee of Peter (1 Pet 5:12); and (c) the ‘beloved’ Paul (*ἀγαπ: Acts 15:2526). From among them, Silas seems to be the best candidate, at least at this point of the intertextual analysis. 177 At this point of the intertextual analysis of the Fourth Gospel, the allusive referent of the narrative character of Judas son of Simon Iscariot (Jn 6:71; 13:2.26) becomes evident. In the Fourth Gospel, this narrative character alludes to the person of Barnabas, who

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These main motifs of Acts 15:13-39 have been conflated in Jn 13:18-30 with numerous other literary motifs. The motif of the Scripture being fulfilled (γραφή + πληρόω: Jn 13:18; cf. also Jn 17:12; 19:24.36) is post-synoptic (Mk 14:49 parr.). The quotation from Ps 41[40]:9 LXX in Jn 13:18 178 has been reworked in such a way that the motifs of participating in a real meal (τρώγω: cf. Gal 2:12) and of raising (ἐπαίρω: cf. Acts 15:16) became more prominent. The bipartite saying concerning receiving the one sent (ὁ + part. + ἐμέ + indic. + ὁ… ἐμέ + part. + indic. + τόν + part. acc. + με: Jn 13:20) has been borrowed from Mt 10:40. 179 The motif of Jesus’ being betrayed by one of his disciples (εἷς ἐξ ὑμῶν παραδώσει με: Jn 13:21) has been borrowed from Mk 14:18 par. Mt 26:21. 180 The subsequent motif of the disciples’ perplexity (Jn 13:22) originates from Mt 14:19 par. Mt 26:22. The motif of Jesus’ answer concerning his dipping (ἀποκρίνομαι + *βάπτω: Jn 13:26) has been borrowed from Mt 26:23 and probably conflated with Ruth 2:14 LXX (βάπτω + *ψωμ; cf. also ἄρτος in Ruth 2:14 LXX and Jn 13:18). The motif of Satan’s entering into Judas (Ἰούδας… Ἰσκαριώτης + εἰσῆλθεν… σατανᾶς: Jn 13:26-27) has been borrowed from Lk 22:3. 181 The motif of Jesus’ saying something to Judas (λέγει… αὐτῷ: Jn 13:27) has been borrowed from Mt 26:25. 182 The motif of Judas’ unrealized giving something to the poor (πτωχοῖς + δίδωμι: Jn 13:29) probably alludes in negative way to Mk 14:5 par. Mt 26:9.

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179 180 181 182

was regarded by the post-Pauline school as the ‘betrayer’ of Paul (cf. Gal 2:13; Acts 15:2.22.32: Barnabas transformed into Judas called Barsabbas [‘son of captivity?’] who was, nomen omen, a prophet) and as Cephas’ ‘son’ (cf. the allusive meaning of Mk 6:22: ‘his daughter’ and Mk 15:7.11.15: Barabbas ‘the son of the father’). The character of Mark, the co-worker of Paul (Phlm 24; cf. Acts 12:25; 13:5), who has been ‘given’ by Paul to Barnabas (Acts 15:37-39), has been alluded to in the Fourth Gospel by means of the narrative figure of the ‘morsel’ that was given by Jesus to Judas son of Simon Iscariot (Jn 13:26-27.30). Cf. H.-J. Klauck, ‘Geschrieben, erfüllt, vollendet: die Schriftzitate in der Johannespassion’, in Israel und seine Heilstraditionen im Johannesevangelium, Festschrift J. Beutler, ed. M. Labahn, K. Scholtissek, and A. Strotmann (Schöningh: Paderborn [et al.] 2004), 140-157 (esp. 150); S. Koch, ‘AI MAPTYPOYΣAI ΠEPI EMOY (Joh 5,39): Zur Funktion der Psalterzitate im vierten Evangelium’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (BEThL 200; Leuven University and Peeters: Leuven 2007), 421-429 (esp. 426); A. J. Köstenberger, ‘John’, 485-487. Cf. E. Haenchen, Johannesevangelium, 461; A. T. Lincoln, John, 36, 374. Cf. C. K. Barrett, John, 446; A. T. Lincoln, John, 36, 378, 380; R. Bergmeier, ‘Bedeutung’, 464-465. Cf. J. A. Bailey, The Traditions Common to the Gospels of Luke and John (NovTSup 7; Brill: Leiden 1963), 29-31; H. Thyen, Johannesevangelium, 602; A. T. Lincoln, John, 379-380. Cf. A. T. Lincoln, John, 380.

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The section Jn 13:18-30 is therefore literarily dependent on Acts, on the Synoptic Gospels (esp. Lk and Mt), on Gal, and on Jewish sacred Scriptures in the version of the Septuagint.

Jn 13:31-14:14; cf. Acts 15:40-16:40 The section Jn 13:31-14:14 is a hypertextual reworking of the section Acts 15:40-16:40. 183 Several literary motifs of Acts 15:40-16:40 have been sequentially used in Jn 13:31-14:14. The motif of coming to a Gentile region (*ἔρχομαι: Acts 15:40-16:1a) has been reworked into the motif of glorious going where the Twelve cannot come (Jn 13:31-33.36-37). The motifs of authoritative strengthening the churches (Acts 15:41; 16:4-5) and of being Jesus’ disciples (μαθητής: Acts 16:1-3) have been reworked in Jn 13:34-35. The motifs of (a) not finding the proper way to go (πορεύομαι: Acts 16:6-7), (b) being guided by the Spirit of Jesus himself (Acts 16:7), and (c) not being afraid to go to Europe as the place where there is much room that is not reserved for the Jews (Acts 16:8-9) have been reworked in Jn 13:36-14:6. The motif of common seeing a God-given vision (ὁράω: Acts 16:9-10) has been reworked in a narratively surprising way in Jn 14:7. The motifs of spending some time in Philippi and of meeting there a person who wanted to know God (*Φίλιππο: Acts 16:12-14a) have been reworked into the surprisingly introduced motif of Philip who spent much time with Jesus and who wanted to know God (Jn 14:8-9). The motifs of (a) listening to the God-given words that were spoken, (b) believing, and (c) remaining (λαλέω + *πιστ + μένω: Acts 16:14b-15) have been reworked in Jn 14:10a-e. The motifs of asking in the name of Jesus and of performing great Jesus-style deeds that resulted from faith and led to faith, as well as the motif of the main character’s going his way (ἐν… ὀνόματι, πιστεύω, πορεύομαι: Acts 16:16-40), have been reworked in Jn 14:10f-14. These main motifs of Acts 15:40-16:40 have been conflated in Jn 13:3114:14 with numerous other literary motifs. The motif of addressing the audience as little children (τεκνία: Jn 13:33) has been borrowed from 1 Jn 2:1 et al. The motif of giving a new commandment that consists in loving one another (ἐντολὴν καινήν + ἵνα *ἀγαπ ἀλλήλους: Jn 13:34; cf. Jn 15:12.17) has been bor-

183 It should be noted that the use of the typically Greek literary form of symposium in the entire fragment Jn 13:31-17:26 alludes to the description of Paul’s activity among the Gentiles in Acts 15:40-20:38.

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rowed from 2 Jn 5. 184 The motif of Christ’s having loved his disciples (ἀγαπάω: Jn 13:34) originates from Rom 8:37. The motif of Jesus’ disciples being known by everyone (γινώσκω + πάντες: Jn 13:35) is Pauline (2 Cor 3:2; Phlp 4:5). The motif of Peter’s declaration concerning his readiness to lay down his life for Jesus (κύριε: Jn 13:37) has been borrowed from Lk 22:33 and conflated with Mk 14:29 par. Mt 26:33 (αὐτῷ + Πέτρος). Similarly, the motif of Jesus’ answer to Peter (οὐ + ἀλέκτωρ + *φωνήσ + ἕως + *ἀρνήσῃ + με + τρίς: Jn 13:38) has been borrowed from Lk 22:34 185 and conflated with Mk 14:30 par. Mt 26:34 (ἀμήν). 186 The motif of asking for whatever thing (καὶ… *ὅ ἂν αἰτήσητε: Jn 14:13-14; cf. also Jn 15:16; 16:23) has been most probably borrowed from Mt 21:22. 187 The motif of glorifying God the Father (δοξάζω + πατήρ: Jn 14:13) originates from Rom 15:6. The section Jn 13:31-14:14 is therefore literarily dependent on Acts, on the Synoptic Gospels (esp. Lk and Mt), on Paul’s letters (esp. Rom), and on 1 Jn and 2 Jn.

Jn 14:15-20; cf. Acts 17:1-34 The section Jn 14:15-20 is a hypertextual reworking of the section Acts 17:1-34. Several literary motifs of Acts 17:1-34 have been sequentially used in Jn 14:1520. The motifs of Paul’s activity among the Jews and of obeying the main character’s command (ἐντολή: Acts 17:1-15) have been reworked in Jn 14:15. The motif of arguing with others (Acts 17:16-18) has been reworked into the motif of a rhetorical helper (Jn 14:16). The motif of disputes with Greek philosophers (Acts 17:18) has been reworked into the surprisingly introduced motif of truth (Jn 14:17a). The motif of the Gentiles’ not knowing the true God (γινώσκω: Acts 17:19-20; *ἀγνο: Acts 17:23.30) has been reworked into the motif of the world’s not knowing the Spirit of truth (Jn 14:17bc; cf. also θεωρέω: 184 Cf. U. Schnelle, Antidoketische Christologie im Johannesevangelium: Eine Untersuchung zur Stellung des vierten Evangeliums in der johanneischen Schule (FRLANT 144; Vandenhoeck & Ruprecht: Göttingen 1987), 72-73. 185 Cf. C. K. Barrett, John, 453. 186 Cf. H. Windisch, Johannes, 47; B. H. Streeter, The Four Gospels: A Study of Origins: Treating of the Manuscript Tradition, Sources, Authorship, & Dates (MacMillan & Co.: London and St Martin’s: New York 1964), 404-405. 187 Accordingly, the preceding statement Jn 14:12 has been formulated most probably with the use of the preceding statement Mt 21:21 (ἀμὴν λέγω ὑμῖν + *πιστ + *ποιήσε + something greater). Cf. A. T. Lincoln, John, 392.

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Acts 17:22; Jn 14:17b). The motifs of God’s being recognizable and of his being close to humans (Acts 17:27-28) have been reworked in Jn 14:17de. The motifs of the day of judgment (ἡμέρα: Acts 17:31ab), of Jesus’ future coming (Acts 17:31c), of Jesus’ resurrection (Acts 17:31de), and of the universal resurrection (Acts 17:32a) have been reworked in Jn 14:18-20a. The concluding motif of the believers’ being closely associated with the main narrative character (Acts 17:34) has been reworked in Jn 14:20b. These main motifs of Acts 17:1-34 have been conflated in Jn 14:15-20 with several other literary motifs. The somewhat surprising motif of keeping Jesus’ commandments as a sign of loving him (*ἀγαπ + ἐντολὰς τηρέω: Jn 14:15; cf. also Jn 14:21.23-24; 15:10) has been borrowed from 1 Jn 5:3 (cf. also 1 Jn 2:34), where it is much more natural theologically (keeping God’s commandments: cf. also 1 Jn 3:22.24) and consequently presumably original. Likewise, the motif of the intercessor (παράκλητος: Jn 14:16; cf. also Jn 14:26; 15:26; 16:7) has been borrowed from 1 Jn 2:1, where its use as referring to Jesus’ righteousness and expiation for human sins is much more natural than in Jn 14:16 (“another Paraclete”). 188 The somewhat surprising motif of the called-for intercessor’s being forever with the believers (μεθ᾽ *μῶν + εἰς τὸν αἰῶνα + εἰμί: Jn 14:16) has been borrowed from 2 Jn 2, where it refers much more naturally to the truth. The motif of the Spirit of truth (τὸ πνεῦμα τῆς ἀληθείας: Jn 14:17; cf. also Jn 15:25; 16:13) has been borrowed from 1 Jn 4:6, where it is not yet used in a titular sense. Similarly, the motif of knowing the Spirit of God (γινώσκω + τὸ πνεῦμα: Jn 14:17) has been borrowed from 1 Jn 4:2.6. The motif of abiding and being (*μέν + ἔσται: Jn 14:17) has been borrowed from 2 Jn 2. The motif of not leaving the believers orphans (*ὀρφαν: Jn 14:18) has been most probably borrowed from 1 Thes 2:17, which refers to the same events that are described in the main hypotext of Jn 14:15-20, namely Acts 17:1-34 (cf. 1 Thes 3:1). For this reason, the subsequent motif of the main character’s coming to the believers (ἔρχομαι πρὸς ὑμᾶς: Jn 14:18; cf. also Jn 14:28) has been probably borrowed, likewise, from 1 Thes 2:18. The section Jn 14:15-20 is therefore literarily dependent on Acts, on 1 Thes, and on 1 Jn and 2 Jn.

Jn 14:21-24; cf. Acts 18:1-6 The section Jn 14:21-24 is a hypertextual reworking of the section Acts 18:1-6. Several literary motifs of Acts 18:1-6 have been sequentially used in Jn 14:2124. 188 Cf. U. Schnelle, Antidoketische, 71.

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The surprisingly recalled motifs of (a) keeping the commandments and (b) loving and being loved by God (*τηρ + ἐντολαί, ἀγαπάω + ὑπό: Jn 14:21) allude, by means of intertextual links to the First Letter to the Corinthians (1 Cor 7:19 and 1 Cor 8:3 respectively), to the motif of Paul’s coming to Corinth with love (Acts 18:1; cf. 1 Cor 2:1; 4:19.21). The motifs of (a) coming to a Jew, (b) staying with a Jew, and (c) teaching especially the Jews (*Ἰουδα, προσέρχομαι, *μεν παρ᾽ *αὐτ: Acts 18:2-5) have been reworked in a somewhat surprising way Jn 14:22-23. The motifs of Jewish rejection of the gospel message and of threatening with God’s judgment (Acts 18:6) have been reworked in Jn 14:24. These main motifs of Acts 18:1-6 have been conflated in Jn 14:21-24 with other literary motifs. In particular, the motif of the apostle who was named Judas but who was not identical with Judas Iscariot (Ἰούδας: Jn 14:22) has been borrowed from Lk 6:16 and/or Acts 1:13. The section Jn 14:21-24 is therefore literarily dependent on Acts, on Lk, and on 1 Cor.

Jn 14:25-29; cf. Acts 18:7-11 The section Jn 14:25-29 is a hypertextual reworking of the thematically corresponding section Acts 18:7-11, which refers to spiritual encouragement not to be afraid. Several literary motifs of Acts 18:7-11 have been used in Jn 14:25-29. The motifs of termination of staying with the believers in the present place (μένω παρά: cf. Acts 18:3) and of departing and coming to another place in the same city (Acts 18:7) have been reworked in Jn 14:25.28. The complex motif of supernatural spiritual encouragement not to be afraid but to speak and not to be silent (Acts 18:9) has been reworked in Jn 14:26 with the use of the thematically related motif of God-given rhetorical helper who will teach and remind of Jesus’ teachings. The motif of Jewish-style comforting (Acts 18:10) has been reworked in Jn 14:27. The motif of not departing immediately but staying with the disciples for a certain period of time (Acts 18:11) has been reworked in Jn 14:28-29. These main motifs of Acts 18:7-11 have been conflated in Jn 14:25-29 with other literary motifs. In particular, the surprising sapiential motif of the Paraclete’s teaching the believers (Jn 14:26) seems to allude to 1 Cor 1:22. 189 189 In the literary structure of the Fourth Gospel, the so-called ‘book of signs’ (Jn 2-12), which describes Jesus’ dealing with the Jews and with Israel (cf. Acts 2-14), precedes the Greek-style symposium (Jn 13-17), which refers mainly to the activity among the Gentiles (cf. Acts 15-20). This activity is presented in the Fourth Gospel as merely foretold by (in fact post-Lukan) Jesus who cannot leave the territory of the Land of Israel himself. This particular post-Pauline literary structure of Jn 2-17, which is based on references first to few sings that point to Jesus’ crucifixion (Jn 2-12; esp. Jn 3:14; 8:28;

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The motif of reminding of Jesus’ words (ὑπομίμνῃσκω: Jn 14:26) has been probably borrowed from Lk 22:61. The motif of Jesus’ giving his particular peace (εἰρήνην… δίδωμι: Jn 14:27) has been borrowed from Lk 12:51. The section Jn 14:25-29 is therefore literarily dependent on Acts, on Lk, and on 1 Cor.

Jn 14:30; cf. Acts 18:12-17 The short section Jn 14:30 is a hypertextual reworking of the thematically corresponding section Acts 18:12-17, which describes coming of a worldly ruler who had nothing in common with Jesus (οὐδέν: Acts 12:17). This main motif of Acts 18:12-17 has been conflated in Jn 14:30 with other literary motifs. In particular, the motif of Jesus’ telling his disciples many things (πολλά + λαλέω: Jn 14:30) has been probably borrowed from Mt 13:3. The section Jn 14:30 is therefore literarily dependent on Acts and on Mt.

Jn 14:31; cf. Acts 18:18-23 The short section Jn 14:31 is a hypertextual reworking of the section Acts 18:1823. The main motifs of Acts 18:18-23 have been used in Jn 14:31. The motif of the main character’s public display of his love for God and of his obedience to God (Acts 18:18-19) has been reworked in Jn 14:31a-d. The motif of the main character’s apparent departure for another place (*ἄγω: Acts 18:18-23; cf. also Acts 19:1) has been reworked in a narratively surprising way in Jn 14:31ef. These main motifs of Acts 18:18-23 have been conflated in Jn 14:31 with other literary motifs. In particular, the motif of Jesus’ command to rise and to go (ἐγείρεσθε ἄγωμεν: Jn 14:31) has been borrowed from Mk 14:42 par. Mt 26:46. 190 The section Jn 14:31 is therefore literarily dependent on Acts and on the Synoptic Gospels (Mk and/or Mt).

12:32.34) and then to God-given wisdom (Jn 13-17; esp. Jn 14:26), seems to be thematically based on 1 Cor 1:22. 190 Cf. J. Frey, ‘Das Vierte Evangelium’, 87-88; A. T. Lincoln, John, 399; T. Popp, ‘Die konsolatorische Kraft der Wiederholung: Liebe, Trauer und Trost in den johanneischen Abschiedsreden’, in Repetitions and Variations in the Fourth Gospel: Style, Text, Interpretation, ed. G. Van Belle, M. Labahn, and P. Maritz (BEThL 223; Peeters: Leuven · Paris · Walpole, Mass. 2005), 523-587 (esp. 537).

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Jn 15:1-8; cf. Acts 18:24-28 The section Jn 15:1-8 is a hypertextual reworking of the thematically corresponding section Acts 18:24-28, which describes correction of the faith of the believers. Several literary motifs of Acts 18:24-28 have been sequentially used in Jn 15:1-8. The motif of a Jew (Acts 18:24) has been reworked in Jn 15:1.4-5 with the use of the scriptural motif of vine, which was traditionally used as a metaphor of Judaea (ἄμπελος: Is 5:2.7 LXX; ἄμπελος καρποφόρος ἀληθινή: Jer 2:21 LXX). 191 The motif of Apollos (Acts 18:24) has been reworked in Jn 15:1 with the use of the thematically related motif of a vinedresser (*γεωργ: 1 Cor 3:6.9). The motifs of insufficiently grounded proclamation of Jesus’ words (λαλέω: Acts 18:25) and of being baptized with the baptism of John (i.e. being merely externally purified) have been reworked in Jn 15:3. The motif of a gathering that does not believe in Jesus (*συναγ: Acts 18:26) has been reworked in Jn 15:6. The motifs of fulfilling one’s desire and asking for a particular favour (Acts 18:27a-e) have been reworked in Jn 15:7. The concluding motifs of entering the group of the disciples and actively promoting the gospel (μαθηταί: Acts 18:27d-28) have been reworked in Jn 15:8. These main motifs of Acts 18:24-28 have been conflated in Jn 15:1-8 with several other literary motifs. The motif of remaining in the vine (μένω: Jn 15:47) and the metaphorically used motif of the vine producing fruit (ποιέω: Jn 15:5) originate most probably from Is 5:2.4.7 LXX. 192 Likewise, the motif of withering of the vine’s branches (ἄμπελος + κλῆμα + φέρω καρπόν + ξηραίνω + πῦρ + *και: Jn 15:5-6) has been most probably borrowed from Ezek 17:6.8-10; 19:12 LXX (cf. also Hos 9:16; 10:1 LXX: ξηραίνω + καρπός + φέρω + ἄμπελος). 193 The motif of being thrown away (βάλλω + ἔξω: Jn 15:6) is post-synoptic (Mk 13:48; Lk 14:35 par. Mt 5:13). The motif of being condemned, for not bringing fruit, by being thrown into the fire (εἰς… πῦρ βάλλω: Jn 15:6) has been borrowed from Lk 3:9 par. Mt 3:10; 7:19; 18:8-9. 194 The motif of everything that was asked-for being done for the believers (ὃ ἐὰν… *αἰτήσ… γενήσεται: Jn 15:7) has been borrowed from Mt 18:19. The section Jn 15:1-8 is therefore literarily dependent on Acts, on the Synoptic Gospels (esp. Mt), and on Jewish sacred Scriptures in the version of the Septuagint.

191 192 193 194

Cf. C. K. Barrett, John, 472; U. Schnelle, Johannes, 265. Cf. H. Thyen, Johannesevangelium, 642. Cf. A. J. Köstenberger, John, 449-454. Cf. D. Rusam, ‘Johannesevangelium’, 387.

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Jn 15:9-17; cf. Acts 19:1-7 The section Jn 15:9-17 is a hypertextual reworking of the section Acts 19:1-7. Several literary motifs of Acts 19:1-7 have been sequentially used in Jn 15:9-17. The motif of coming to Corinth (Acts 19:1) has been reworked in Jn 15:10 by means of an intertextual link to the First Letter to the Corinthians (*τηρ + ἐντολαί: 1 Cor 7:19). The motif of the Holy Spirit (Acts 19:2) has been reworked in Jn 15:11 with the use of the Pauline motif of being filled with joy that was regarded by Paul as one of the most important fruits of the Holy Spirit (*πληρ + χαρά: Rom 15:13; cf. Acts 13:52); this motif has been conflated in Jn 15:11 (cf. also Jn 16:24; 17:13) with 1 Jn 1:4 (ἵνα ἡ χαρὰ… ᾖ… *πληρω; cf. also 2 Jn 12). The motif of full revelation of the content of faith (Acts 19:3-4) has been reworked in Jn 15:12-15. The motif of the name of Jesus (ὄνομα: Acts 19:5) has been used in Jn 15:16 (cf. also the negatively reworked motif of the Lord: κύριος in Acts 19:5; Jn 15:15). The concluding motif of spiritual fullness of faith, which was expressed in Jewish-style terms (Acts 19:6-7), has been reworked in Jn 15:17 with the use of the Pauline motif of love that was considered by him the supreme gift of the Spirit (*ἀγαπ: 1 Cor 12:29-13:13; cf. also *μείζ + ἀγάπη: 1 Cor 13:13; Jn 15:13), which has been conflated with the likewise Jewish-style motif of giving commandments. These main motifs of Acts 19:1-7 have been conflated in Jn 15:9-17 with several other literary motifs. The motif of abiding in love (μένω ἐν τῇ ἀγάπῃ: Jn 15:9-10) has been borrowed from 1 Jn 4:16. The motif of the believers’ being considered Jesus’ friends (φίλοι: Jn 15:13-15) has been borrowed from Lk 12:4. The motif of the believers’ being considered Jesus’ slaves (δοῦλοι: Jn 15:15) has been borrowed from Lk 17:10 et al. The motif of Jesus’ having chosen his disciples (ἐκλέγομαι: Jn 15:16; cf. also Jn 15:19) has been borrowed from Lk 6:13; Acts 1:2.24. The motif of God’s giving what he is asked for (αἰτέω + δίδωμι ὑμῖν: Jn 15:16; cf. also Jn 16:23) has been borrowed from Lk 11:9.13 par. Mt 7:7.11. The section Jn 15:9-17 is therefore literarily dependent on Acts, on the Synoptic Gospels (Lk and maybe also Mt), on Paul’s letters (1 Cor and Rom), and on 1 Jn.

Jn 15:18-16:4; cf. Acts 19:8-20 The section Jn 15:18-16:4 is a hypertextual reworking of the section Acts 19:820. Several literary motifs of Acts 19:8-20 have been used in an almost consistently sequential way in Jn 15:18-16:4. The motifs of being persecuted and being separated from among others (Acts 19:8-9) have been reworked in Jn 15:18-19. Besides, the motif of separa95

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tion from the synagogue, which was caused by the Jews (συναγωγή + ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισεν: Acts 19:8-9), has been reworked into the motif of exclusion from the synagogue (ἀποσυνάγωγος: Jn 16:2). The motif of hearing the word of Jesus (λόγος: Acts 19:10) has been used in Jn 15:20. The motif of doing extraordinary deeds (ποιέω: Acts 19:11-12) has been reworked in Jn 15:24. The motif of doing something because of Jesus’ name (ὄνομα + τοῦτο ποιέω: Acts 19:13-14) has been reworked in Jn 15:21a. The motifs of serving God only apparently and of not knowing the identity of Jesus (Acts 19:15) have been reworked in Jn 15:21b-25. The motif of Jewish-style believing (Acts 19:17) has been reworked into the motif of a quotation taken allegedly from the Jewish law (Jn 15:25; in fact quoted from Ps 35[34]:19; 69[68]:4 LXX 195). The motif of coming of persons who confessed and disclosed their deeds (ἔρχομαι: Acts 19:18) has been reworked into the motif of coming of the Spirit of truth and of his testimony (Jn 15:26). The motif of bringing evidence of non-monotheistic worship (*φέρω: Acts 19:19) has been reworked in Jn 16:2-3. The concluding motif of the power of the word of Jesus (Acts 19:20) has been reworked in Jn 16:4. These main motifs of Acts 19:8-20 have been conflated in Jn 15:18-16:4 with numerous other literary motifs. The motif of remembering the words that were spoken by Jesus (μνημονεύω + λόγος + *εἶπ: Jn 15:20) has been probably borrowed from Acts 20:35. The motif of the disciples’ being persecuted because of Jesus’ name (διὰ τὸ ὄνομά μου: Jn 15:21) has been borrowed from Mk 13:13 parr.196 The motif of the Spirit as coming from the Father (πνεῦμα + παρὰ τοῦ πατρός: Jn 15:26) has been probably borrowed from Acts 2:33. The motif of the disciples’ being with Jesus from the beginning (ἀπ᾽ ἀρχῆς: Jn 15:27) has been most probably borrowed from Lk 1:2. The motif of the believers’ not being caused to stumble (ἵνα μὴ… *σκανδαλισ: Jn 16:1) originates from 1 Cor 8:13. The motif of killing Jesus’ disciples (ἀποκτείνω ὑμᾶς: Jn 16:2) has been borrowed from Mt 24:9. 197 The motif of knowing neither the Father nor Jesus (*οὐ γινώσκει + πατήρ: Jn 16:3) originates from Lk 10:22. The section Jn 15:18-16:4 is therefore literarily dependent on Acts, on the Synoptic Gospels (esp. Lk and Mt), on 1 Cor, and on Jewish sacred Scriptures in the version of the Septuagint.

195 Cf. M. J. J. Menken, Quotations, 139-145; J. Beutler, ‘The Use of “Scripture” in the Gospel of John’, in Exploring the Gospel of John, Festschrift D. M. Smith, ed. R. A. Culpepper and C. C. Black (Westminster John Knox: Louisville, Ky. 1996), 147-162 (here: 150-151); A. J. Köstenberger, ‘John’, 493-495. 196 Cf. H. Thyen, Johannesevangelium, 651-652; A. T. Lincoln, John, 38, 414. 197 Cf. R. Bergmeier, ‘Bedeutung’, 480.

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Jn 16:5-24; cf. Acts 19:21-20:16 The section Jn 16:5-24 is a hypertextual reworking of the section Acts 19:2120:16. Several literary motifs of Acts 19:21-20:16 have been sequentially used in Jn 16:5-24. The motif of resolve to go to the main character’s final destination that is defined in a somewhat confused way (πορεύομαι: Acts 19:21; cf. also Acts 20:1) has been reworked in Jn 16:5-6. The set of motifs of a Gentile sin, a rhetorical debate, the main character’s being hidden from the public, referring to justice, and a process before a civil official who could be accused himself (Acts 19:23-40) have been reworked in Jn 16:7-11 into the motifs of a rhetorical helper, a sin that consisted in unbelief, justice that surprisingly consists in the absence of the main character, and judgment that consists in condemnation of the ruler of this world. The set of motifs of the main character’s departure, his encouraging his left-behind followers (παρακαλέω: Acts 20:1-2), and his speaking many words (λόγῳ πολλῷ: Acts 20:2) have been reworked into the motifs of the Paraclete (παράκλητος: Jn 16:7 and Jn 16:13 masc.), the main character’s departure (Jn 16:10.12-13), and his saying many things (πολλὰ… λέγειν: Jn 16:12). The motif of difficulty in finding the proper way (Acts 20:16) has been reworked in a quite surprising way into the motif of the Spirit acting as a guide (Jn 16:13). The motifs of imminent departure, temporal disappearance, the power of prayer, and grief and afterwards much joy because of the power of the resurrection (Acts 20:7-16) have been reworked in Jn 16:14-24. These main motifs of Acts 19:21-20:16 have been conflated in Jn 16:5-24 with several other literary motifs. The surprising motifs of no-one’s caring about the main character’s departure (Jn 16:5; cf. earlier Jn 13:36; 14:5) 198 and of sorrow caused by the words of the main character (Jn 16:6) most probably allude to 2 Cor 2:1-4 (λύπη, καρδία; cf. also λύπην ἔχω: 2 Cor 2:3; Jn 16:21-22; θλίψις: 2 Cor 2:4; Jn 16:21), which has been probably evoked in Jn 16:5-6 due to its reference to Paul’s sorrowful dealing with the community of Corinth (cf. Acts 19:21-22; 20:1-3). Accordingly, the motif of sorrow that triggered the revelation of the divine comforter (λύπη + *παρακλ: Jn 16:6-7) has been most probably borrowed from 2 Cor 7:6-13 (cf. also ἐν… ἀληθείᾳ: 2 Cor 7:14; Jn 16:13; ἀναγγέλλω: 2 Cor 7:7; Jn 16:13-15; χαίρω + λυπέω: 2 Cor 7:9; Jn 16:20-22). The motif of not seeing the main character again (οὐκέτι θεωρέω: Jn 16:10.16; cf. also Jn 14:19) has been borrowed from Acts 20:38. The motif of weeping and lamenting (κλαίω + θρηνέω: Jn 16:20) has been probably borrowed from Lk 7:32. The motif of seeing and rejoicing of one’s heart (*ὄψ + καὶ

198 Cf. G. R. Beasley-Murray, John, 279.

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χαρήσεται ὑμῶν ἡ καρδία: Jn 16:22) has been borrowed from Is 66:14 LXX.199 The exhortation to ask (αἰτεῖτε καί + λαμβάνω: Jn 16:24) has been borrowed from Lk 11:9-10 par. Mt 7:7-8. 200 The section Jn 16:5-24 is therefore literarily dependent on Acts, on the Synoptic Gospels (Lk and maybe also Mt), and on 2 Cor.

Jn 16:25-17:26; cf. Acts 20:17-38 The section Jn 16:25-17:26 is a hypertextual reworking of the thematically corresponding section Acts 20:17-38, which describes the main character’s farewell speech and prayer for unity of the believers. Several literary motifs of Acts 20:17-38 have been sequentially used in Jn 16:25-17:26. The motif of a plain farewell speech (*ἀγγέλλω: Acts 20:17-21) has been reworked in Jn 16:25-27. The motifs of the main character’s leaving the world and his departing for his final destination (πορεύομαι: Acts 20:22-26) have been reworked in Jn 16:28. The motif of not shrinking from proclaiming plainly the whole will of God (πᾶς: Acts 20:27) has been reworked in Jn 16:29-31. The motif of a scattered flock (Acts 20:28-31) has been reworked in Jn 16:32-33. The motif of the main character’s prayer for his followers (Acts 20:32; cf. also Acts 20:36), which referred to (a) God (θεός), (b) God’s word (λόγος) that gives an otherworldly inheritance, and (c) being sanctified (ἡγιασμένοι), has been reworked in the tripartite fragment Jn 17:1-5.6-16.17-19. The motif of the main character’s care for his companions and followers (Acts 20:33-34) has been reworked in Jn 17:20-21. The motif of receiving and giving, and in such a way bringing about unity (δίδωμι: Acts 20:35), has been reworked in Jn 17:22. The motif of praying together (Acts 20:36) has been reworked into the motif of unity in Jn 17:23. The concluding motifs of love for the main character (Acts 20:37) and of his sorrow caused by the prospect of not seeing each other (θεωρέω: Acts 20:38a-d) have been reworked into the motifs of the main character’s desire to take his followers together with him in order that they might see him (Jn 17:24; diff. Jn 17:15) and of love uniting the main character with his followers (Jn 17:24.26). The concluding motif of sending the main character (Acts 20:38e) has been reworked in Jn 17:25. These main motifs of Acts 20:17-38 have been conflated in Jn 16:25-17:26 with several other literary motifs. The motif of Jesus’ speaking in figures of speech (ἐν *παρ + λαλέω: Jn 16:25; cf. Jn 16:29) has been borrowed from

199 Cf. U. Wilckens, Johannes, 255. 200 Cf. A. T. Lincoln, John, 429.

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Mk 12:1; Mt 13:3.10.13.34. 201 The motif of being scattered (*σκορπίζω: Jn 16:32), which illustrates in Jn 16:32-33 the motif of the scattered flock (Acts 20:28-31), has been borrowed from Mk 14:27 par. Mt 26:31 (cf. also Jer 10:21 LXX et al.). 202 The motif of having courage because of Jesus’ powerful presence (θαρσεῖτε, ἐγώ: Jn 16:33) has been borrowed from Mk 6:50 par. Mt 14:27. 203 The motif of overcoming the world (νικάω τὸν κόσμον: Jn 16:33) has been borrowed from 1 Jn 5:4-5. The motif of having eternal life, considered tantamount to knowing the true God and Jesus Christ (αἰώνιος + ζωή + ἵνα *γινώσκω… τὸν… ἀληθινόν + ἀληθινὸς θεός + Ἰησοῦς Χριστός: Jn 17:3), has been borrowed from 1 Jn 5:20. The motif of the relationship of the type ‘all mine are yours’ between the Father and the Son (τὰ ἐμά + πάντα + σά ἐστιν: Jn 17:10) has been borrowed from Lk 15:31. The motif of the believers’ being in the world (εἰμὶ ἐν τῷ κόσμῳ: Jn 17:11) has been borrowed from 1 Jn 4:17. The motif of the believers’ being one (εἰμί + ἕν: Jn 17:11.21-23) is post-Pauline (1 Cor 3:8; 10:17; 12:12; Rom 12:5; Gal 3:28). The Scripture-based motif of the son of destruction (φυλάσσω + υἱὸς… ἀπωλείας: Jn 17:12) originates probably from Prov 24:22 LXX. 204 The motif of having a special relationship with God before the foundation of the world (πρὸ καταβολῆς κόσμου: Jn 17:24) has been probably borrowed from 1 Pet 1:20. The motif of love as remaining in the believers (ἀγάπη + ἐν + εἰμί: Jn 17:26) has been probably borrowed from 1 Jn 4:12. The section Jn 16:25-17:26 is therefore literarily dependent on Acts, on the Synoptic Gospels (Lk and Mk and/or Mt), on Paul’s letters (1 Cor and/or Rom and/or Gal), on 1 Pet, on 1 Jn, and on Jewish sacred Scriptures in the version of the Septuagint.

Jn 18:1-18; cf. Acts 21:1-40 The section Jn 18:1-18 is a hypertextual reworking of the section Acts 21:1-40. Several literary motifs of Acts 21:1-40 have been sequentially used in Jn 18:118. The motif of crossing water (*περ: Acts 21:1-7) has been reworked into the non-synoptic motif of crossing the Brook Kidron (Jn 18:1), which has been borrowed from 2 Sam 15:23 LXX et al. (χείμαρρος Κεδρών) 205 and probably con201 Cf. R. Bergmeier, ‘Bedeutung’, 480. 202 Cf. H. Thyen, Johannesevangelium, 676; A. T. Lincoln, John, 428-429; R. Bergmeier, ‘Bedeutung’, 480. 203 Cf. T. Popp, ‘Kraft’, 580. 204 Cf. U. Wilckens, Johannes, 264. 205 Cf. A. T. Lincoln, John, 442.

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flated with the thematically related texts Lk 22:39 (τὸ ὄρος τῶν ἐλαιῶν) and Jos. B.J. 5.70, 504 (τὸ Ἐλαιῶν… ὄρος + Κεδρών). The motif of coming with the disciples to the place in which Jesus’ disciples gathered already before and in which the main character met his chief Jewish opponent (Acts 21:18) has been reworked into the narratively surprising, non-synoptic motif of coming with the disciples to the place in which Jesus’ believers often gathered and which was known to his chief Jewish opponent (*συνήχθη: Jn 18:2; cf. Acts 15:6). The motif of the main character’s greeting his opponents (Acts 21:19) has been reworked into the narratively surprising, non-synoptic motif of the main character’s going forward to meet his opponents (Jn 18:4). The motif of the main character’s being somehow related to a Naziritic vow in order to prove his Jewish identity (Acts 21:23-24.26) has been reworked into the motifs of the main character’s calling himself a ‘Nazoraean’ and of revealing his identity in a Jewish-style manner (Jn 18:5-7). The motif of the main character’s forced parting with his Gentile followers (Acts 21:25) has been reworked in a non-synoptic way in Jn 18:8-9 (diff. Mk 14:50 par. Mt 26:56). The motif of sacrificing the identity and life of the main character for the sake of the Jewish nation and, on a different level of meaning, of the Church at the instigation of his main Jewish opponent, which took place in the Temple (Acts 21:26), has been reworked in a non-synoptic way in Jn 18:14. The motif of the main character’s being apparently accompanied to the priestly realm by another disciple who was known to the Jews (Acts 21:28-29) has been reworked in a non-synoptic way in Jn 18:15-16. The motif of the doors (θύρα: Acts 21:30) has been reworked into the narratively surprising, non-synoptic motif of a female doorkeeper (θυρωρός: Jn 18:16-17; diff. Mk 14:66.69 parr.). The motif of a commander of a Roman cohort (σπεῖρα + χιλίαρχος: Acts 21:31-33.37) has been reworked in a narratively surprising way in Jn 18:3.12 (diff. Mk 15:16 par. Mt 27:27). The motif of the main character’s solemn self-presentation “I am” (ἐγώ… εἰμι: Acts 21:39) has been reworked in an also surprising way Jn 18:56.8. These main motifs of Acts 21:1-40 have been conflated in Jn 18:1-18 with several other, especially synoptic motifs. The motif of Jesus’ going out with his disciples to a kind of a garden (ἐξέρχομαι + μαθηταί: Jn 18:1) has been borrowed from Lk 22:39. The motif of Judas’ coming with servants of the chief priests (Ἰούδας + τῶν ἀρχιερέων + ἔρχομαι: Jn 18:3) has been borrowed from Mt 26:47. 206 The motif of calling Jesus the ‘Nazoraean’ (Ναζωραῖος: Jn 18:5.7; cf. also Jn 19:19) has been borrowed from Lk 18:37; Acts 2:22; Mt 26:71 et al. The motif of falling to the ground (πίπτω χαμαί: Jn 18:6) is scriptural (e.g.

206 Cf. H. Thyen, Johannesevangelium, 708.

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Dan 2:46 LXX). 207 The motif of striking the high priest’s servant with a sword and of cutting off his right ear (Jn 18:10) has been borrowed from Mk 14:47 (μάχαιραν… ἔπαισεν τὸν δοῦλον + τοῦ ἀρχιερέως καὶ… αὐτοῦ τὸ ὠτάριον) 208 and conflated with Lk 22:50 (τοῦ ἀρχιερέως… δοῦλον… τὸ δεξιόν). 209 The motif of Jesus’ response concerning putting the sword back to its place (τὴν μάχαιραν… εἰς: Jn 18:11) has been borrowed from Mt 26:52. 210 The motif of drinking the cup that has been given by the Father (Jn 18:11) is post-synoptic (ποτήριον + πατήρ: Mk 14:36 parr.; πατήρ + μὴ… πίω + αὐτό: Mt 26:42). 211 The non-historical in itself reference to Annas as the father-in-law of Caiaphas (Ἅννας + Καϊάφα: Jn 18:13) has been deduced from placing of these two names together in Lk 3:2 (cf. also Acts 4:6) and from placing the reference to Josephus called Caiaphas between the references to sons of Ananus in Jos. Ant. 18.34-35, 95. The motif of Caiaphas’ advice against Jesus (συμβουλεύω: Jn 18:14) originates from Mt 26:3-4. 212 The motif of Peter’s following Jesus (Πέτρος + ἠκολούθει: Jn 18:15) has been borrowed from Lk 22:54 par. Mt 26:58. The motif of going into the courtyard of the high priest (εἰς τὴν αὐλὴν τοῦ ἀρχιερέως: Jn 18:15), which is narratively surprising in the context of the previous remark Jn 18:13, 213 has been borrowed from Mk 14:54. 214 The motif of the question of the servant girl “You also…” (παιδίσκη + καὶ σύ: Jn 18:17) has been borrowed from Mt 26:69. The motif of Peter’s answer “I am not” (ἄνθρωπος + οὐκ εἰμί: Jn 18:17) has been borrowed from Lk 22:58. The motif of Peter’s warming himself among servants (ὑπηρέται + θερμαίνω: Jn 18:18; cf. also Jn 18:25) has been borrowed from Mk 14:54. 215

207 Cf. H.-U. Weidemann, Der Tod Jesu im Johannesevangelium: Die erste Abschiedsrede als Schlüsseltext für den Passions- und Osterbericht (BZNW 122; de Gruyter: Berlin · New York 2007), 253 n. 55. 208 Cf. U. Schnelle, Johannes, 289; M. Lang, Johannes und die Synoptiker: Eine redaktionsgeschichtliche Analyse von Joh 18-20 vor dem markinischen und lukanischen Hintergrund (FRLANT 182; Vandenhoeck & Ruprecht: Göttingen 1999), 79. 209 Cf. C. K. Barrett, John, 521-522; J. A. Bailey, Traditions, 52; H. Thyen, Johannesevangelium, 710-711. 210 Cf. H. Windisch, Johannes, 49. 211 Cf. U. Wilckens, Johannes, 272; H. Thyen, Johannesevangelium, 711; R. Bergmeier, ‘Bedeutung’, 482. 212 Cf. H. Thyen, Johannesevangelium, 712. 213 Cf. R. E. Brown, The Gospel According to John (xiii-xxi): Introduction, Translation, and Notes (AB 29A; Doubleday: Garden City, NY 1970) [vol. 2], 820-821. 214 Cf. C. K. Barrett, John, 525; U. Schnelle, Johannes, 291-292; M. Lang, Johannes, 9294. 215 Cf. H. Windisch, Johannes, 47; C. K. Barrett, John, 527; M. Lang, Johannes, 98-99.

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The section Jn 18:1-18 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Bellum and Antiquitates.

Jn 18:19-27; cf. Acts 22:1-23:9 The section Jn 18:19-27 is a hypertextual reworking of the thematically corresponding section Acts 22:1-23:9, which describes the prisoner’s apologetic, selfreferential, retrospective speeches to the Jews (cf. esp. Jn 18:20-21.23 diff. Lk 22:67-69). Several literary motifs of Acts 22:1-23:9 have been used in Jn 18:19-27. The motif of requesting a testimony from the high priest (μαρτυρέω: Acts 22:5) has been reworked into a narratively surprising way in Jn 18:23. The particular motif of the main character’s activity first among all the Jews in synagogues (πάντες + Ἰουδαῖοι: Acts 22:12-14; cf. Acts 9:20: ἐν + συναγωγή) and then in the Temple (ἐν τῷ ἱερῷ: Acts 22:17) has been reworked into the motif of teaching first in the synagogue and then in the Temple (Jn 18:20). The motif of the main character’s being a witness (Acts 22:15.18) has been reworked into the motif of the main character’s purposeful speaking to the people (Jn 18:21; diff. Mk 14:58 par. Mt 26:61). The motif of recounting the main character’s missionary activity and teaching (Acts 22:15.21; 23:6; cf. Acts 21:28: *παντ διδάσκω) has been reworked into the non-synoptic motif of the main character’s disciples and teaching (Jn 18:19 diff. Lk 22:67-69). The motif of the main character’s speaking openly to the entire Gentile world (Acts 22:21) has been reworked in Jn 18:20. The motif of the trial before the high priest Ananias (Ἁνανίας: Acts 23:2-9) has been reworked into the narratively surprising, evidently nonhistorical motif of the trial before the high priest Annas (Ἅννας: Jn 18:19-24; 216 cf. Jn 18:13.24.28: no trial before the officiating high priest Caiaphas). The motifs of the main character’s apparently inadequate answer to the high priest, of beating the main character in the face, and of his apologetic answer (Acts 23:25: ἀρχιερεύς + κακῶς) have been reworked in Jn 18:22-23 217 with the use of Mk 14:60-61 par. Mt 26:62-63 (ἀποκρίνομαι + ἀρχιερεύς), Mk 14:65 (ὑπηρέτης + ῥαπίσματα), and Lk 22:63 (δέρω). These main motifs of Acts 22:1-23:9 have been conflated in Jn 18:19-27 with several other, especially synoptic motifs. The motif of the high priest’s question directed to Jesus (ἀρχιερεὺς… *ἠρώτησεν τὸν Ἰησοῦν: Jn 18:19) has been borrowed from Mk 14:60. The account of Peter’s denials both before and 216 Cf. P. N. Tarazi, Introduction, vol. 3, 241. 217 Cf. ibid.

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after the trial of Jesus (Jn 18:17.25-27: one and thereafter two Peter’s denials) resulted probably from a conflation of Mk 14:55-72 par. Mt 26:59-75 (Peter’s threefold denial after the trial) with Lk 22:56-71 (Peter’s threefold denial before the trial). The content of the second question to Peter (καὶ σὺ ἐκ… *αὐτ εἶ: Jn 18:25) has been borrowed from Lk 22:58. The motif of Peter’s reaction to the second question (Jn 18:25) has been borrowed from Mt 26:72 (ἠρνήσατο) and conflated with Lk 22:58 (οὐκ εἰμί). Likewise, the content of the third question to Peter (μετ᾽ αὐτοῦ: Jn 18:26) has been borrowed from Lk 22:59, and the motif of Peter’s reaction to the third question (Jn 18:27) has been borrowed from Mt 26:72 (πάλιν ἠρνήσατο). The concluding motif of the cock’s crow (καὶ εὐθέως ἀλέκτωρ ἐφώνησεν: Jn 18:27) has been literally borrowed from Mt 26:74. 218 The section Jn 18:19-27 is therefore literarily dependent on Acts and on all three Synoptic Gospels (Mk, Lk, and Mt).

Jn 18:28; cf. Acts 23:10-14 The short section Jn 18:28 is a hypertextual reworking of the section Acts 23:1014. Several literary motifs of Acts 23:10-14 have been sequentially used in Jn 18:28. The motif of being brought to the Roman courtyard (ἄγω + εἰς: Acts 23:10) has been reworked in Jn 18:28a with the use of Lk 23:1 (ἄγω) and Mk 15:16 (*ἄγω + πραιτώριον). 219 The motif of a Jewish action that was taken against the main character early in the morning (Acts 23:12ab) has been reworked in Jn 18:28b with the use of Mk 15:1 (πρωΐ). The motifs of the Jews’ not entering the Roman realm and of their religiously motivated refraining from eating (*φαγ: Acts 23:12; cf. Acts 23:21) has been reworked in a non-synoptic, narratively surprising way in Jn 18:28c-e (diff. Mk 15:43: εἰσῆλθεν). The section Jn 18:28 is therefore literarily dependent on Acts and on the Synoptic Gospels (Mk and Lk).

218 Cf. H. Windisch, Johannes, 47. 219 Cf. M. Sabbe, ‘The Trial of Jesus before Pilate in John and Its Relation to the Synoptic Gospels’, in John and the Synoptics, ed. A. Denaux (BEThL 101; Leuven University and Peeters: Leuven 1992), 341-385 (esp. 350).

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Jn 18:29-32; cf. Acts 23:15-24:9 The section Jn 18:29-32 is a hypertextual reworking of the section Acts 23:1524:9. Several literary motifs of Acts 23:15-24:9 have been sequentially used in Jn 18:29-32. The motif of going to the Jews outside the Roman realm (Acts 23:1522.27-28) has been reworked in a narratively surprising way in Jn 18:29ab. The motifs of a Jewish baseless charge (*κατηγορ: Acts 23:29-30.35; 24:2.8) and of the Roman official’s reluctance to deal with the Jewish law (νόμος: Acts 23:29) have been reworked in Jn 18:29c-31 with the use of Lk 23:2 (*κατηγορ + *τουτο). The motif of the Jews’ resolve to kill the main character (Ἰουδαῖοι: Acts 23:30; 24:1-9) has been reworked in Jn 18:31-32. These main motifs of Acts 23:15-24:9 have been conflated in Jn 18:29-32 with other, especially synoptic motifs. The surprisingly introduced in Jn 18:29 motif of Pilate (Πιλᾶτος) has been borrowed from Mk 15:1 parr. The motif of Jesus’ being charged by the Jews with doing evil (κακὸν ποιέω: Jn 18:30) is post-synoptic (Mk 15:14 parr.), 220 just as the motif of Jesus’ being handed over by the chief priests to Pilate (*παρεδωκ: Mk 15:1.10 parr.; Jn 18:30). 221 The section Jn 18:29-32 is therefore literarily dependent on Acts and on the Synoptic Gospels (esp. Lk).

Jn 18:33-19:12; cf. Acts 24:10-26:32 The section Jn 18:33-19:12 is a hypertextual reworking of the section Acts 24:10-26:32. Several literary motifs of Acts 24:10-26:32 have been used in an almost consistently sequential way in Jn 18:33-19:12. The motif of a prolonged, promising dialogue with the Roman procurator for whom, however, the Jewish issues were strange (Acts 24:10-27) has been reworked in Jn 18:33-38 (diff. Mk 15:2-4 parr.; cf. esp. ἀπεκρίθη: Acts 24:25; Jn 18:35; ἔθνος: Acts 24:10.17; Jn 18:35; the main character’s suspect ποιέω: Acts 24:12.17; Jn 18:35). The motif of Roman respect for the wish to hand over the prisoner to the Jews (βούλομαι: Acts 25:9.20) has been reworked in Jn 18:39. The motif of appellation to the superior authority of the emperor (Καῖσαρ: Acts 25:10-12.21; 26:32) has been reworked in Jn 19:10-12. The motif of a Jewish king (βασιλεύς: Acts 25:13-26:32) has been reworked in Jn 18:33-39; 19:3.5.12 with the use of thematically corresponding texts Mk 15:2-4 parr.

220 Cf. M. Sabbe, ‘Trial’, 345; M. Lang, Johannes, 127; A. T. Lincoln, John, 459. 221 Cf. M. Sabbe, ‘Trial’, 345; A. T. Lincoln, John, 459.

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These main motifs of Acts 24:10-26:32 have been conflated in Jn 18:3319:12 with numerous other, especially synoptic motifs. The motif of Pilate’s asking Jesus about his being a king (ὁ Πιλᾶτος… σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων: Jn 18:33; cf. Jn 18:37; 19:21) has been borrowed from Mk 15:2 par. Lk 23:3. 222 The motif of Jesus’ answer “You say” to Pilate’s question (ἀποκρίνομαι + σὺ… λέγεις: Jn 18:34.37) is post-synoptic (Mk 15:2 parr.). 223 The motif of Jesus’ kingdom (βασιλεία: Jn 18:36) originates from Lk 22:29-30; 23:42. The motif of Jesus’ kingdom being unlike the kingdoms of this world (βασιλεία… τοῦ κόσμου: Jn 18:36) has been most probably borrowed from Mt 4:8 and/or Mt 3:2 et al. (ἡ βασιλεία τῶν οὐρανῶν). The motif of being from the truth (εἰμί + ἐκ τῆς ἀληθείας: Jn 18:37) has been borrowed from 1 Jn 2:21; 3:19. The motif of Pilate’s finding no case against Jesus (*οὐδε εὑρίσκω… *αἰτι: Jn 18:38; cf. also Jn 19:4.6) has been borrowed from Lk 23:4. 224 The motif of the custom of releasing one prisoner for the Passover (ἕνα + ἀπολύω: Jn 18:39) has been borrowed from Mk 15:6 par. Mt 27:15. 225 The motif of the crowd’s wish to release not Jesus but Barabbas (τοῦτον … τὸν Βαραββᾶν: Jn 18:40) has been borrowed from Lk 23:18. 226 The motif of Barabbas’ being a bandit (λῃστής: Jn 18:40) originates most probably from Mk 15:27 par. Mt 27:38. The motif of Jesus’ being flogged before his crucifixion (μαστιγόω: Jn 19:1) is most probably post-synoptic (Mk 10:34 parr.). The motif of soldiers’ weaving a crown of thorns and putting it on Jesus’ head (στρατιῶται + πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν + αὐτοῦ + κεφαλή: Jn 19:2) has been borrowed from Mt 27:27.29. 227 The motif of the soldiers’ putting a purple robe on Jesus (Jn 19:2.5) originates from Mk 15:17.20 (ἱμάτιον + *πορφυρ), 228 which has been conflated with Mt 27:28 (*περι). The motif of the soldiers’ greeting Jesus as a king of the Jews (χαῖρε + βασιλεύς + τῶν Ἰουδαίων: Jn 19:3) has been borrowed from Mk 15:18 par. Mt 27:29. 229 The motif of the solders’ beat222 Cf. M. Lang, Johannes, 136; H. Thyen, Johannesevangelium, 719-720; A. T. Lincoln, John, 38, 459. 223 Cf. A. T. Lincoln, John, 459. 224 Cf. M. Sabbe, ‘Trial’, 369, 384; M. Lang, Johannes, 157; A. T. Lincoln, John, 459. 225 Cf. B. H. Streeter, Four Gospels, 397; U. Schnelle, ‘Johannes und die Synoptiker’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (BEThL 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 1799-1814 (esp. 1809); A. T. Lincoln, Truth on Trial: The Lawsuit Motif in the Fourth Gospel (Hendrickson: Peabody, Mass. 2000), 314. 226 Cf. M. Lang, Johannes, 164; S. Witetschek, ‘Ein Räuber: Barabbas im Johannesevangelium’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (BEThL 200; Leuven University and Peeters: Leuven 2007), 805-815 (esp. 808). 227 Cf. H. Windisch, Johannes, 50; A. T. Lincoln, John, 459. 228 Cf. M. Lang, Johannes, 176-177; H. Thyen, Johannesevangelium, 723. 229 Cf. M. Lang, Johannes, 187-188.

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ing Jesus (Jn 19:3) has been borrowed from Mk 15:19 par. Mt 27:30 230 and conflated with Mk 14:65 (ῥαπίσματα). The motif of bringing Jesus out of the praetorium (ἄγω… ἔξω: Jn 19:4) originates most probably from Mk 15:20 (ἐξάγω). The motif of Jesus’ wearing the crown of thorns (ἀκάνθινον στέφανον: Jn 19:5) has been borrowed from Mk 15:17. The motif of the repeated cry “Crucify!” (σταύρωσον σταύρωσον: Jn 19:6; cf. also Jn 19:15) originates from Mk 15:13.14. The motif of Jesus’ giving Pilate no further answer (*ἀποκρ: Jn 19:9) has been borrowed from Mk 15:5 par. Mt 27:14 (cf. also Lk 23:9).231 The motif of Pilate’s last question directed to Jesus (οὐκ: Jn 19:10) has been borrowed from Mk 15:4 par. Mt 27:13. The motif of the Roman official’s having authority over others but also being subject to a higher authority (ἐξουσία: Jn 19:11) has been probably borrowed from Lk 7:8 par. Mt 8:9. The motif of Pilate’s trying to release Jesus (ἀπολῦσαι: Jn 19:12) has been borrowed from Lk 23:20 (cf. Mk 15:9 par. Mt 27:17.21). 232 The motif of being either a king or a friend of the emperor (Καῖσαρ + βασιλεύς: Jn 19:12) originates most probably from Lk 23:2. 233 The section Jn 18:33-19:12 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), and on 1 Jn.

Jn 19:13-16; cf. Acts 27:1 The section Jn 19:13-16 is a hypertextual reworking of the thematically corresponding short section Acts 27:1, which refers to the official verdict and the subsequent handing over of the prisoner. This main motif of Acts 27:1 has been conflated in Jn 19:13-16 with other, especially synoptic motifs. The motif of Pilate’s sitting on a judicial bench (*καθ + βῆμα: Jn 19:13) has been borrowed from Mt 27:19. 234 The motif of the name of Gabbatha presented surprisingly as taken from the Hebrew language (*Ἑβραϊ: Jn 19:13) is based on Acts 21:40; 22:2; 26:14. The motif of the day of crucifixion considered the day of preparation (παρασκευή: Jn 19:14) originates most probably from Mt 27:62. The motif of about the sixth hour (ὥρα + ὡς + ἕκτη: Jn 19:14) has been borrowed from Lk 23:44. The motif of the Jews’ demand to do away with Jesus (αἶρω: Jn 19:15) has been borrowed from Lk 23:18. 235 The motif of the chief priests’ saying that they have no king except 230 231 232 233 234 235

Cf. ibid. 178. Cf. A. T. Lincoln, John, 459. Cf. J. A. Bailey, Traditions, 73-74; A. T. Lincoln, Truth, 315. Cf. A. T. Lincoln, John, 459. Cf. ibid. Cf. B. H. Streeter, Four Gospels, 405; J. A. Bailey, Traditions, 77.

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the emperor (βασιλεύς + Καῖσαρ: Jn 19:15) originates most probably from Lk 23:2. 236 The motif of Pilate’s handing Jesus over to be crucified (τότε + παρέδωκεν + αὐτοῖς + ἵνα σταυρωθῇ: Jn 19:16) has been borrowed from Mt 27:26. The section Jn 19:13-16 is therefore literarily dependent on Acts and on the Synoptic Gospels (Lk and Mt).

Jn 19:17-27; cf. Acts 27:2-8 The section Jn 19:17-27 is a hypertextual reworking of the section Acts 27:2-8. Several literary motifs of Acts 27:2-8 have been used in Jn 19:17-27. The motif of going to the place of execution being guarded by soldiers (Acts 27:2-3.6; cf. Acts 27:1.31-32.42) has been reworked in Jn 19:17.23-24. The motif of at least three nationalities together (Jews, Greeks, and Romans: Acts 27:2.6) has been reworked in Jn 19:20. The motif of a Roman official’s respect for the imprisoned main character (Acts 27:3) has been reworked in a non-synoptic way in Jn 19:19-22. The motif of going in the middle between two points (Acts 27:4-5) has been reworked in Jn 19:18 (diff. Mk 15:27 parr.). The motif of company of the particularly close disciples, especially the Jew Aristarchus taken along by the Gentile ‘we’ (Acts 27:1-8), has been reworked in Jn 19:26-27. 237 The motif of the decisive place that was close to the city (τόπος + ἐγγὺς ἦν + πόλις: Acts 27:8) has been reworked in a non-synoptic way in Jn 19:20. These main motifs of Acts 27:2-8 have been conflated in Jn 19:17-27 with several other, especially synoptic motifs. The motif of carrying one’s own cross (βαστάζω τὸν σταυρόν + *ἑαυτ: Jn 19:17) has been borrowed from Lk 14:27. The motif of going out to the place of execution (ἐξέρχομαι: Jn 19:17) has been borrowed from Mt 27:32. The motif of coming to the place of execution that was called the Place of the Skull or Golgotha (double λέγω + Κρανίου Τόπος + Γολγοθᾶ: Jn 19:17) has been borrowed from Mt 27:33 and conflated in a surprising way (Golgotha presented as taken from the Hebrew language) with Acts 21:40; 22:2; 26:14 (*Ἑβραϊ). The motif of Jesus’ being crucified between two other persons (σταυρόω + δύο: Jn 19:18) is post-synoptic (Mk 15:27 parr.). 238 The motif of the inscription “Jesus… the King of the Jews” that was 236 Cf. A. T. Lincoln, John, 459. 237 It should be noted that Aristarchus was consistently presented in Acts as Paul’s Gentile and not Jewish co-worker (Acts 19:29; 20:4; 27:2). However, the particular way of reworking of Acts 27:1-8 in Jn 19:26-27 suggests that the Fourth Evangelist knew Col 4:10-11, and consequently he regarded Aristarchus as a Jew. 238 Cf. M. Lang, Johannes, 212; H. Thyen, Johannesevangelium, 735; A. T. Lincoln, John, 474.

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written and put on the cross (*ἔθηκ + *γεγραμμέν + Ἰησοῦς… ὁ βασιλεὺς τῶν Ἰουδαίων: Jn 19:19-21) has been borrowed from Mt 27:37. The motif of the presence of the chief priests at the place of Jesus’ crucifixion (ἀρχιερεῖς: Jn 19:21) has been borrowed from Mk 15:31 par. Mt 27:41. The motif of division of Jesus’ clothing into parts after his having been crucified (σταυρόω + ἱμάτια + *μερ: Jn 19:23) is post-synoptic (Mk 15:24 parr.). 239 This motif has been elaborated in Jn 19:24 with the use of the literal quotation from Ps 22[21]:18 LXX (διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον). 240 The motif of the presence of a mother, a certain Mary, and Mary Magdalene beside Jesus’ cross (μήτηρ + Μαρία ἡ… τοῦ… + Μαρία ἡ Μαγδαληνή: Jn 19:25) has been borrowed from Mk 15:40 par. Mt 27:56. 241 This motif has been elaborated most probably with the use of Mk 6:3 by suggesting that James and Joses mentioned in Mk 15:40 were Jesus’ cousins, who were born from another Mary, a sister of Mary the mother of Jesus. The motif of a disciple of Jesus, who was standing by Jesus’ cross (*παρεστ: Jn 19:26), has been borrowed from Mk 15:39. 242 The section Jn 19:17-27 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on Col, and on Jewish sacred Scriptures in the version of the Septuagint.

Jn 19:28-20:31; cf. Acts 27:9-32 The section Jn 19:28-20:31 is a hypertextual reworking of the thematically corresponding section Acts 27:9-32, which describes faith in miraculous salvation from almost certain death. Several literary motifs of Acts 27:9-32 have been used in an almost consistently sequential way in Jn 19:28-20:31. The motif of the time of the scriptural fast that was already over (ἤδη: Acts 27:9) has been reworked into the non-synoptic motif of the main character’s drinking sour wine, which has been surprisingly presented as foretold in the Scriptures (Jn 19:28-30; diff. Mk 15:36-37 parr.). The motif of not being able to head into the wind (Acts 27:15b) has been reworked into the motif of bowing 239 Cf. U. Schnelle, ‘Johannes und die Synoptiker’, 1810; M. Lang, Johannes, 219; A. T. Lincoln, John, 475. 240 Cf. J. Beutler, ‘Use’, 149, 157; H. Thyen, Johannesevangelium, 736; A. J. Köstenberger, ‘John’, 501-502. 241 Cf. U. Schnelle, ‘Johannes und die Synoptiker’, 1810; M. Lang, Johannes, 224-225; H. Thyen, Johannesevangelium, 737-738. 242 In such a way, the Fourth Evangelist conflated in Jn 19:26 the motifs of the narrative ‘we’ (Acts 27:1-8) and of the Gentile centurion (Mk 15:39) into the motif of the ‘disciple whom Jesus loved’.

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the head (Jn 19:30d). The motif of giving up to (lit.: delivering) the wind (*δίδωμι: Acts 27:15c) has been reworked into the motif of delivering the spirit (Jn 19:30e). The motif of taking the boat (αἴρω: Acts 27:17) has been reworked into the motif of taking the body (Jn 19:31.38; cf. Jn 20:2.13.15). The motif of bracing the ship (Acts 27:17) has been reworked into the somewhat surprising motif of binding the body with linen clothes (Jn 19:40). The motif of hopelessly letting down the sails and/or the rigging of the evidently uncontrolled ship (Acts 27:17) has been reworked into the motif of coming of blood and water out of the evidently dead body (Jn 19:34). The motif of throwing the cargo out of the ship (Acts 27:18) has been reworked into the surprising, non-synoptic motif of bringing an enormous amount of a hundred pounds of myrrh and aloes to bury them together with the body (Jn 19:39-40). Besides, the particular motif of myrrh and aloes (Jn 19:39; diff. Mk 14:3-5.8 parr.; Lk 23:56: μύρον), which were used, in an Egyptian and not Jewish way, 243 for embalming the body (cf. Herodotus, Hist. 2.86), 244 alludes to the Egyptian provenance of the ship (Acts 27:6). The motif of laying down the ship’s tackle with one’s own hands on the third day (Acts 27:19) has been reworked into the motif of rolling up the facecloth in a certain place, presumably on the third day (Jn 20:7). The motif of many days and nights of awaiting salvation from almost certain death (ἡμέρα: Acts 27:19-20.27) has been reworked in Jn 19:31; 20:1.19.26. The motif of darkness notwithstanding daytime on the third day and thereafter (Acts 27:20) has been reworked in a non-synoptic way in Jn 20:1 (diff. Mk 16:2 parr.). The motif of despair (Acts 27:20) has been reworked in Jn 20:11.13.15. The motif of the main character’s standing in the middle and saying (ἵστημι + μέσος + καὶ λέγω: Acts 27:21) has been reworked in Jn 20:14 and in a particularly close way in Jn 20:19.26. The motif of a night-time appearance of an angel who exhorted the addressee not to be afraid and who called the addressee by name (*ἀγγελ: Acts 27:23-24) has been reworked in Jn 20:12.16.18 (diff. Lk 24:9; Mt 28:8.10). The motif of faith not based on a miracle (*πιστ: Acts 27:25) has been reworked in Jn 20:25.27. The motif of the fourteenth night and day as the time of salvation (Acts 27:27.33) has been reworked into the non-synoptic motifs of six days before the Passover, which fell on the day of Sabbath (Jn 12:1; 18:18; 19:31; diff. Mk 14:1-3.12; 15:42 parr.), and of eight days thereafter (Jn 20:26). 243 Cf. E. Haenchen, Johannesevangelium, 556; A. J. Köstenberger, John, 555. Cf. also J. Zangenberg, ‘“Buried According to the Customs of the Jews”: John 19,40 in Its Material and Literary Context’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (BEThL 200; Leuven University and Peeters: Leuven 2007), 873-900 (esp. 893 [illus. 1] and 896 [illus. 5]). 244 The motif of aloes added to myrrh (Jn 19:39) may have originated from Song 4:14 LXX; cf. A. J. Köstenberger, John, 555.

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The motif of a night appearance of hope for salvation (Acts 27:27) has been reworked in Jn 20:19-20. The correlated motif of two-stage determining the depth (Acts 27:28) has been reworked in Jn 20:25.27. 245 The motif of firm belief of other people in ‘non-palpable’ salvation (Acts 27:30-32) has been reworked in Jn 20:29.31. These main motifs of Acts 27:9-32 have been conflated in Jn 19:28-20:31 with numerous other, especially synoptic motifs. The scriptural motif of being thirsty (Jn 19:28) is most probably based on Ps 69[68]:21 LXX (*διψ + ὄξος). 246 The motif of a sponge full of sour wine, which was put on a plant (σπόγγος + ὄξος + *περιθε: Jn 19:29-30), has been borrowed from Mk 15:36 par. Mt 27:48 247 and conflated with Lk 23:36 (προσφέρω + αὐτός) 248 and Exod 12:22 LXX (ὕσσωπος). 249 The motif of Jesus’ giving up his spirit (*κεν τὸ πνεῦμα: Jn 19:30) has been borrowed from Mt 27:50. The motif of the day of preparation for the Sabbath (ἐπεὶ παρασκευή + ἦν + *σάββατον: Jn 19:31) has been borrowed from Mk 15:42. 250 The motifs of (a) blood and water that went out of Jesus after his delivering his spirit (αἷμα + ὕδωρ: Jn 19:34) and (b) giving a true testimony (μαρτυρέω + *ἀληθ: Jn 19:35) have been borrowed from 1 Jn 5:6.8. The quotation in Jn 19:36 originates from Exod 12:10.46; Num 9:12 LXX (ὀστοῦν οὐ + συντρίβω + αὐτοῦ), which has been probably conflated with Ps 34[33]:20 LXX (ὀστέον + οὐ συντριβήσεται + αὐτός). 251 The quotation in Jn 19:37 originates from Zech 12:10, 252 but it seems to have been conflated with Rev 1:7 (*ὄψ + *ον + ἐξεκέντησαν), in which all scriptural texts are rather paraphrased (moreover, apparently according to the version of Aquila and/or Theodotion) than quoted. 245 In fact, the motif of verification of salvation is tripartite in both Acts 27:27-28 and Jn 20:25: first seeing the sign of hope and then two-stage sounding the depth thereof. 246 Cf. F. J. Moloney, John, 504; H. Thyen, Johannesevangelium, 740; A. J. Köstenberger, ‘John’, 502. 247 Cf. C. K. Barrett, John, 553; M. Lang, Johannes, 231. 248 Cf. H. Thyen, Johannesevangelium, 735; A. T. Lincoln, John, 477. 249 Cf. F. J. Moloney, John, 504; H. Thyen, Johannesevangelium, 743; A. T. Lincoln, John, 477-478. 250 Cf. H. Windisch, Johannes, 47; C. K. Barrett, John, 555; U. Schnelle, ‘Johannes und die Synoptiker’, 1810. 251 Cf. M. J. J. Menken, ‘The Old Testament Quotation in John 19,36: Sources, Redaction, Background’, in The Four Gospels, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (BEThL 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 2101-2118 [also as id., Quotations, 147-166]; M. Daly-Denton, ‘The Psalms in John’s Gospel’, in The Psalms in the New Testament, ed. S. Moyise and M. J. J. Menken (T&T Clark: London · New York 2004), 119-137 (esp. 135-136); A. T. Lincoln, John, 481; A. J. Köstenberger, ‘John’, 503-504. 252 Cf. A. J. Köstenberger, ‘John’, 504-506.

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The motif of Joseph of Arimathea who was a disciple of Jesus and who came to Pilate to ask for the body of Jesus (Ἰωσὴφ ἀπὸ Ἁριμαθαίας + *μαθητ + Ἰησοῦ + double Πιλᾶτος + ἔρχομαι + σῶμα: Jn 19:38) has been borrowed from Mt 27:57-58, 253 just as the subsequent motif of taking the body of Jesus (*λαβ + σῶμα: Jn 19:40) has been borrowed from Mt 27:59. 254 The motif of linen clothes (ὀθόνια: Jn 19:40; cf. also Jn 20:5-7) has been borrowed from Lk 24:12. 255 The motif of spices (ἀρώματα: Jn 19:40) has been borrowed from Mk 16:1 par. Lk 23:56; 24:1. 256 The motif of a new tomb (μνημεῖον + καινός: Jn 19:41) has been borrowed from Mt 27:60 and conflated with Lk 23:53 (ἦν + οὐδείς + *οὔπω + *ειμενος). 257 The motif of a garden outside the city, where there was a tomb (κῆπος + μνημεῖον: Jn 19:41), originates probably from Jos. B.J. 5.107108 (cf. also 5.57). The motif of laying Jesus in the tomb (*ἔθηκ: Jn 19:42) is post-synoptic (Mk 15:46 parr.). The motif of the first day of the week (τῇ δὲ μιᾷ τῶν σαββάτων: Jn 20:1) has been borrowed from Lk 24:1. The motif of Mary Magdalene coming as the first person to the tomb, which is introduced in Jn 20:1 quite surprisingly because there was no narrative reason for her coming after Jn 19:39-40, has been borrowed from Mt 28:1. 258 The motif of Mary Magdalene’s coming early in the morning (πρωΐ: Jn 20:1) originates from Mk 16:2. 259 The surprisingly introduced motif of the stone (λίθος: Jn 20:1) is post-synoptic (Mk 15:46; 16:34 parr.). 260 The motif of the stone being removed from the tomb (ἐκ… τοῦ μνημείου: Jn 20:1) has been borrowed from Mk 16:3. The motif of Mary Magdalene’s running to Jesus’ disciples (τρέχω: Jn 20:2) has been borrowed from Mt 28:8. 261 The motifs of Mary Magdalene’s coming to Peter and to another disciple and of her relating to them what she has seen (Πέτρος + μαθητής + λέγω: Jn 20:2) originates from Mk 16:7. 262 The plural form οἴδαμεν in Jn 20:2 betrays acquaintance with the synoptic motif of the presence of 253 254 255 256 257 258 259 260

Cf. H. Thyen, Johannesevangelium, 753; A. T. Lincoln, John, 483. Cf. H. Windisch, Johannes, 50; H. Thyen, Johannesevangelium, 753. Cf. H. Thyen, Johannesevangelium, 755. Cf. M. Lang, Johannes, 256; H. Thyen, Johannesevangelium, 755. Cf. C. K. Barrett, John, 560; A. T. Lincoln, John, 483. Cf. H. Thyen, Johannesevangelium, 753, 757. Cf. M. Lang, Johannes, 260. Cf. M. Lang, Johannes, 260; H. Thyen, Johannesevangelium, 753; A. T. Lincoln, John, 489. 261 Cf. H. Thyen, Johannesevangelium, 757. 262 The reference to the ‘disciple whom Jesus loved’ in Jn 20:2 corresponds in its structuring hypotext Acts 27:20-21 either to the character of the narrative ‘we’ (Acts 27:20) or to the character of Paul (Acts 27:21). The particular narrative motif of this disciple’s spiritual competition with Peter in Jn 20:2-10 may suggest, at least at this point of the analysis, that an allusive reference to Paul was intended in Jn 20:2.

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numerous women by the tomb (Mk 16:1-2 parr.). 263 The motif of the place in which they have laid the Lord (*που ἔθηκαν αὐτόν: Jn 20:2.13; cf. also Jn 20:15) has been borrowed from Mk 16:6, but it seems to presuppose also acquaintance with Mt 27:64. The somewhat surprisingly shaped, from the narrative point of view, motif of Peter’s sudden running to the tomb (Πέτρος + τρέχω + μνημεῖον: Jn 20:3-4) has been borrowed from Lk 24:12, 264 just as the subsequent motif of stooping down and seeing the linen clothes (παρακύψας βλέπει… τὰ ὀθόνια: Jn 20:5; cf. also Jn 20:11). 265 The motif of another disciple who came to the tomb together with Peter but who did not see the Lord there (Jn 20:3-10) originates from Lk 24:24. 266 The motif of entering the tomb (εἰσέρχομαι εἰς τὸ μνημεῖον: Jn 20:6.8) has been borrowed from Mk 16:5. The motif of seeing in the tomb (θεωρέω: Jn 20:6; cf. also Jn 20:12.14) has been probably borrowed from Mk 16:4. The surprisingly used motif of wrapping around (ἐντυλίσσω: Jn 20:7) has been borrowed from Lk 23:53 par. Mt 27:59. Moreover, its apologetic thrust betrays acquaintance with the motif of the charge that the disciples stole away the body of Jesus (Mt 27:64; 28:13-15).267 The motif of not knowing the Scripture that refers to the resurrection (Jn 20:9) is based on Lk 24:26-27.44-45,268 which has been conflated with Mk 12:24-25 (οἶδα + γραφή + ἐκ νεκρῶν *ἀναστ). The motif of the disciples’ going away to their homes (*ἀπῆλθ… πρός + αὐτός: Jn 20:10) has been borrowed from Lk 24:12. 269 The motif of weeping outside because of Jesus’ death and because of Peter’s not finding Jesus (ἔξω κλαίω: Jn 20:11) has been most probably borrowed from Lk 22:62 par. Mt 26:75. The motif of two angels (Jn 20:12) originates from Lk 24:4 (δύο), which has been conflated with Lk 24:23 (ἄγγελοι pl.). 270 The motifs of white garments and sitting (λευκός + *καθ: Jn 20:12) have been 263 Cf. H. Thyen, Johannesevangelium, 758. 264 Cf. F. Neirynck, ‘Once More Luke 24,12’, EThL 70 (1994) 319-340 (esp. 340) [also in id., Evangelica III: 1992-2000 (BEThL 150; Leuven University and Peeters: Leuven 2001), 549-571 (esp. 571)]; H. Thyen, Johannesevangelium, 759-760; A. T. Lincoln, John, 489, 491, 495. 265 Cf. F. Neirynck, ‘ΠΑΡΑΚΥΨΑΣ ΒΛΕΠΕΙ: Lc 24,12 et Jn 20,5’, EThL 53 (1977) 113152 (esp. 152) [also in id., Evangelica: Gospel Studies – Études d’Évangile, ed. F. van Segbroeck (BEThL 60; Leuven University and Peeters: Leuven 1982), 401-440 (esp. 440)]; M. Lang, Johannes, 263-264; H. Thyen, Johannesevangelium, 757, 759. 266 Cf. E. Haenchen, Johannesevangelium, 568; H. Thyen, Johannesevangelium, 759-760. 267 Cf. E. Haenchen, Johannesevangelium, 568. 268 Cf. M. Lang, Johannes, 268-270; A. T. Lincoln, John, 495. 269 Cf. F. Neirynck, ‘ΑΠΗΛΘΕΝ ΠΡΟΣ ΕΑΥΤΟΝ: Lc 24,12 et Jn 20,10’, EThL 54 (1978) 104-118 (esp. 116) [also in id., Evangelica, 441-455 (esp. 453)]; M. Lang, Johannes, 270; H. Thyen, Johannesevangelium, 757, 759-761. 270 Cf. A. T. Lincoln, John, 495.

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borrowed from Mk 16:5. The motif of the place in which Jesus’ body was lying (ὅπου ἔκειτο: Jn 20:12) has been borrowed from Mt 28:6. The motif of turning back (*στρέφω εἰς τὰ ὀπίσω: Jn 20:14) has been most probably borrowed from Mk 13:16 par. Lk 17:31. 271 The motif of Jesus’ encounter with Mary Magdalene (Jn 20:14-17) has been borrowed from Mt 28:9-10. 272 The motif of the Hebrew version of the name of Mary Magdalene (Μαριάμ: Jn 20:16) has been borrowed from Mt 27:61; 28:1. The motif of calling Jesus in a Jewish Christian way “rabbouni” (ραββουνι: Jn 20:16) has been borrowed from Mk 10:51. The surprisingly introduced (since rabbouni in fact does not mean ‘teacher’) motif of referring to Jesus in mere Jewish Christian terms as a teacher (διδάσκαλε: Jn 20:16; cf. Jn 1:38; 3:2) is post-synoptic (Mk 4:38 parr. et al.). The motif of prohibition of touching the earthly Jesus (μή + ἅπτω: Jn 20:17), which allusively refers to merely Jewish Christian understanding of Jesus by Mary Magdalene, originates most probably from 2 Cor 6:17 (cf. also Col 2:21), which has been conflated in a narratively surprising way (suggesting Mary’s initial touching Jesus) with Mt 28:9. The motif of command to go to Jesus’ brothers (πορεύομαι + ἀδελφοί μου: Jn 20:17) has been borrowed from Mt 28:7.10. 273 The motif of announcing the news to the disciples (*ἀγγέλλω τοῖς μαθηταῖς: Jn 20:18) has been borrowed from Mt 28:8. The motif of an evening encounter with the risen Jesus (Jn 20:19) has been borrowed from Lk 24:29.33.36. 274 The motif of Jesus’ disciples’ fear (*φοβ: Jn 20:19) has been borrowed from Mk 16:8 par. Mt 28:5.8.10 (cf. also Mt 28:15: Ἰουδαῖοι). The motif of Jesus’ standing in the middle and saying to his disciples “Peace be with you” (ἔστη + μέσος + καὶ λέγει αὐτοῖς· εἰρήνη ὑμῖν: Jn 20:19; 271 It should be noted that in Jn 20:14.16 Mary Magdalene turns back (cf. Mk 13:16 par. Lk 17:31), which results in her not recognizing Jesus (Jn 20:14), in her ‘turning back’ from her identity of Μαρία to her ‘Hebrew’ identity of Μαριάμ (Jn 20:11.16), and in her understanding Jesus only in Jewish Christian (‘Hebrew’) terms of ‘rabbouni’ (borrowed from Mk 10:51) and of a teacher (Jn 20:16). 272 Cf. F. Neirynck, ‘John and the Synoptics: The Empty Tomb Stories’, NTS 30 (1984) 161-187 (esp. 166-172) [also in id., Evangelica II: 1982-1991, ed. F. van Segbroeck (BEThL 99; Leuven University and Peeters: Leuven 1991), 571-600 (esp. 579-588)]; R. Bieringer, ‘“I am ascending to my Father and your Father, to my God and to your God” (John 20:17): Resurrection and Ascension in the Gospel of John’, in The Resurrection of Jesus in the Gospel of John, ed. C. R. Koester and R. Bieringer (WUNT 222; Mohr Siebeck: Tübingen 2008), 209-235 (esp. 222-232). 273 Cf. G. Schneider, ‘Auf Gott bezogenes “mein Vater” und “euer Vater” in den JesusWorten der Evangelien: Zugleich ein Beitrag zum Problem Johannes und die Synoptiker’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (BEThL 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 1751-1781 (esp. 1780-1781); F. Neirynck, ‘Once More Luke 24,12’, 165 [also in id., Evangelica III, 583-584]; A. T. Lincoln, John, 495. 274 Cf. H. Thyen, Johannesevangelium, 766.

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cf. also Jn 20:21.26) has been borrowed from Lk 24:36. 275 The motif of Jesus’ showing his hands (καὶ τοῦτο εἰπὼν ἔδειξεν τὰς χεῖρας: Jn 20:20) has been borrowed from Lk 24:40. 276 The motif of joy of the disciples (*χαρ: Jn 20:20) has been borrowed from Lk 24:41. 277 The motif of the disciples’ seeing the Lord (ὁράω + κύριος: Jn 20:20) has been most probably borrowed from Lk 24:34. The motif of receiving the Holy Spirit (λαμβάνω πνεῦμα ἅγιον: Jn 20:22) has been borrowed from Acts 1:8; 8:15.17.19 et al. The motif of forgiving sins as the task of the apostles, which is regarded as related to the gift of the Spirit (*ἀφ + ἁμαρτία: Jn 20:23), originates from Lk 24:47-49. 278 The motif of having seen the Lord (ἑωράκαμεν: Jn 20:25) has been most probably borrowed from 1 Jn 1:1-3. The motif of command to see Jesus’ hands and to touch Jesus (*ἴδε τὰς χεῖράς μου: Jn 20:27) has been borrowed from Lk 24:39, 279 just as the motif of the disciple’s unbelief (*ἀπιστ: Jn 20:27) has been borrowed from Lk 24:41. 280 The motif of being blessed because of having believed (μακάριος + *πιστεύσα: Jn 20:29) has been most probably borrowed from Lk 1:45. 281 The motif of Jesus’ performing signs in the presence of his disciples (ἐνώπιον: Jn 20:30) has been borrowed from Lk 24:43. Likewise, the motif of things that are written about Jesus as the Messiah and the Son of God (γεγραμμένα + γέγραπται + χριστός: Jn 20:30-31) has been borrowed from Lk 24:44.46.49 and conflated with Mt 16:16; 26:63 (ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ). The motif of writing a book about Jesus (γράφω + βιβλίον: Jn 20:30; cf. also Jn 21:25) has been probably borrowed from Rev 1:11; 22:18-19. The concluding motif of writing things that refer to believing and consequently to having life in Jesus’ name (γράφω + πιστεύω + ζωὴν ἔχω + ὄνομα: Jn 20:31) most probably originates from 1 Jn 5:13. The section Jn 19:28-20:31 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on 2 Cor, on 1 Jn, on Rev, on Jewish sacred Scriptures in the version of the Septuagint, and on Josephus’ Bellum.

275 Cf. G. Van Belle, ‘Lukan Style in the Fourth Gospel’, in Luke and His Readers, Festschrift A. Denaux, ed. R. Bieringer, G. Van Belle, and J. Verheyden (BEThL 182; Leuven University and Peeters: Leuven 2005), 351-372 (esp. 366); A. T. Lincoln, John, 500; J. Beutler, ‘Resurrection and Forgiveness of Sins: John 20:23 against Its Traditional Background’, in The Resurrection of Jesus in the Gospel of John, ed. C. R. Koester and R. Bieringer (WUNT 222; Mohr Siebeck: Tübingen 2008), 237-251 (esp. 244). 276 Cf. M. Lang, Johannes, 282-283; G. Van Belle, ‘Lukan Style’, 366; A. T. Lincoln, John, 500. 277 Cf. M. Lang, Johannes, 283; J. Beutler, ‘Resurrection’, 245-247. 278 Cf. A. T. Lincoln, John, 499-500; J. Beutler, ‘Resurrection’, 245. 279 Cf. G. Van Belle, ‘Lukan Style’, 366. 280 Cf. M. Lang, Johannes, 290-291; A. T. Lincoln, John, 504. 281 Cf. G. Van Belle, ‘Lukan Style’, 367.

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Jn 21:1-14; cf. Acts 27:33-28:6 The section Jn 21:1-14 is a hypertextual reworking of the section Acts 27:3328:6. Several literary motifs of Acts 27:33-28:6 have been used in Jn 21:1-14. The motif of the daybreak that was coming about (γίνομαι: Acts 27:33.39) has been reworked in Jn 21:4. The motif of not eating anything (Acts 27:33) has been reworked in Jn 21:5. The motif of saving every Gentile ‘fish’ that was earlier ‘caught’ in the sea (Acts 27:34) has been reworked in Jn 21:11. The motif of taking bread in an apparently Eucharistic way (λαμβάνω… ἄρτον: Acts 27:35) has been reworked in Jn 21:13 (cf. also Jn 21:9). The motif of the ship (πλοῖον: Acts 27:37-39.44) has been reworked in Jn 21:3.6. The motif of the nonsymbolic, great number of the saved Gentile ‘fish’ that were earlier ‘caught’ in the sea (Acts 27:37) has been reworked in Jn 21:6.8.11. 282 The motif of the sea close to the seashore (θάλασσα: Acts 27:38.40) has been reworked in Jn 21:1.7. The related motif of the land (γῆ: Acts 27:39.43-44) has been reworked in Jn 21:8-9.11. The motifs of not recognizing and of a beach (αἰγιαλός: Acts 27:39-40) have been reworked in Jn 21:4. The motif of the first ones swimming to the shore that was not far from the ship (Acts 27:43) has been reworked in Jn 21:7. The motif of coming of all others (presumably including the particularly close disciple) 283 to the shore on the remains of the ship (*πλοι: Acts 27:44) has been reworked in a narratively somewhat surprising way in Jn 21:8 (πλοιάριον; diff. πλοῖον in Jn 21:3.6). The motif of Malta as the island that is located close to Italy (Acts 28:1) has been reworked into the motif of referring to the Lake of Galilee as the Sea of Tiberias (Jn 21:1; cf. earlier Jn 6:1 and Acts 10:1). The motif of having an unexpected common breakfast by a fire that was prepared by friendly persons on the shore (Acts 28:2) has been reworked in Jn 21:9.12-13. The motif of intriguing divine identity of the main character (Acts 28:4-6) has been reworked in Jn 21:12. These main motifs of Acts 27:33-28:6 have been conflated in Jn 21:1-14 with numerous other, especially Lukan motifs. The motif of a description of a 282 It should be noted that the first and the third digits of the number 153 in Jn 21:11 (1 and 3 respectively) constitute one-half of the first and of the third digits of the number 276 in Acts 27:37 (2 and 6 respectively). Since the second digit of the number 276 is odd, it has been replaced in Jn 21:11 with the number 5, probably in order to constitute a ‘Gentile’ number greater than 144, which symbolizes ideal Israel (cf. Rev 7:4; 14:1.3; 21:17). 283 The narrative reappearance of the motif of the ‘disciple whom Jesus loved’ in Jn 21:7 (as a person who was present on the ship and who came together with others to the shore on the ‘remains’ of the ship) corresponds in the structuring hypotext of Acts to the reappearance of the motif of the narrative ‘we’ in Acts 27:37; 28:1-2.

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Galilean Christophany (Jn 21:1) originates from Mt 28:16-17. 284 The motif of the disciples’ being together after Jesus’ resurrection (ἦσαν… ὁμοῦ: Jn 21:2) has been most probably borrowed from Acts 2:1. The unexpectedly introduced motif of the sons of Zebedee (Ζεβεδαίου: Jn 21:2) is post-synoptic (Mk 1:19-20 parr.). The motif of Simon Peter as a fisherman, similarly to some other apostles who were together with him (Σίμων Πέτρος + *ἁλιεύ + σύν: Jn 21:3; cf. also Jn 21:7.11), has been borrowed from Lk 5:2.8-9. 285 The motif of getting into the boat (ἐμβαίνω… εἰς… τὸ πλοῖον: Jn 21:3) has been borrowed from Lk 5:3. 286 The motif of having caught nothing during the night (νύξ + οὐδέν: Jn 21:3) has been borrowed from Lk 5:5. 287 The motif of the morning that has come (πρωΐας δὲ… γενομένης: Jn 21:4) may have been borrowed from Mt 27:1. The motif of the disciples’ not recognizing the risen Jesus although he was somehow visible (Jn 21:4) has been borrowed from Lk 24:16. The narratively surprising motif of calling Jesus’ disciples children (παιδία: Jn 21:5) has been borrowed from 1 Jn 2:14.18, where it is used in a much more natural way. The motif of Jesus’ asking whether the disciples have something to eat (τι… ἔχετε: Jn 21:5) has been borrowed from Lk 24:41. 288 The motif of a negative answer (*οὐ: Jn 21:5) has been borrowed from Lk 5:5. 289 The motif of Jesus’ command to cast the net (δίκτυον: Jn 21:6) has been borrowed from Lk 5:4. 290 The motif of a large number of fish (πλῆθος… ἰχθύων: Jn 21:6) has been borrowed from Lk 5:6. 291 The combined motifs of Simon Peter and of confessing Jesus as the Lord (κύριος + Σίμων… Πέτρος: Jn 21:7; cf. also Jn 21:12) have been borrowed from Lk 5:8. 292 The motif of getting out of the boat (ἀποβαίνω: Jn 21:9) has been

284 Cf. T. L. Brodie, Quest, 99-100. 285 Cf. F. Neirynck, ‘John 21’, NTS 36 (1990) 321-336 (esp. 326) [also in id., Evangelica II, 601-616 (esp. 605-606)]; T. H. Heckel, Vom Evangelium des Markus zum viergestaltigen Evangelium (WUNT 120; Mohr Siebeck: Tübingen 1999), 162; Z. Studenovský, ‘“Dort werdet ihr ihn sehen” (Mk 16,7): Der Weg Jesu nach Galiläa bei Johannes und Markus’, in Kontexte des Johannesevangeliums, ed. J. Frey and U. Schnelle [et al.] (WUNT 175: Mohr Siebeck: Tübingen 2004), 517-558 (esp. 554). 286 Cf. T. H. Heckel, Vom Evangelium, 162. 287 Cf. Z. Studenovský, ‘Dort’, 554; H. Thyen, Johannesevangelium, 779, 782; A. T. Lincoln, John, 514-515. 288 Cf. F. Neirynck, ‘John 21’, 324 [also in id., Evangelica II, 604]. 289 Cf. E. Haenchen, Johannesevangelium, 585. 290 Cf. H. Thyen, Johannesevangelium, 783; A. T. Lincoln, John, 514-515. 291 Cf. Z. Studenovský, ‘Dort’, 554; H. Thyen, Johannesevangelium, 783; A. T. Lincoln, John, 514-515. 292 Cf. F. Neirynck, ‘John 21’, 326-327 [also in id., Evangelica II, 606-607]; Z. Studenovský, ‘Dort’, 554.

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most probably borrowed from Lk 5:2. 293 The motif of the net not being torn (δίκτυον: Jn 21:11) originates from Lk 5:6, 294 which has been conflated with 1 Cor 1:10; 11:18; 12:25 (*σχί). The motif of Jesus’ command to the fishermen to come to him (δεῦτε: Jn 21:12) has been borrowed from Mk 1:17 par. Mt 4:19. The motif of nobody’s daring to ask Jesus (οὐδεὶς… ἐτόλμα… αὐτόν: Jn 21:12) has been most probably borrowed from Mk 12:34. The motif of the risen Jesus’ taking bread and giving it to his disciples (λαμβάνω… ἄρτον + *δίδωμι αὐτοῖς: Jn 21:13) has been borrowed from Lk 24:30 (cf. also Mk 14:22 par. Lk 22:19). 295 The motif of eating prepared fish after Jesus’ resurrection (Jn 21:13) originates most probably from Lk 24:42-43. The section Jn 21:1-14 is therefore literarily dependent on Acts, on all three Synoptic Gospels (Mk, Lk, and Mt), on 1 Cor, and on 1 Jn.

Jn 21:15-25; cf. Acts 28:7-31 The concluding section Jn 21:15-25 is a hypertextual reworking of the concluding section Acts 28:7-31. Several literary motifs of Acts 28:7-31 have been sequentially used in Jn 21:15-25. The set of motifs of exercising authority, being the most prominent among others, showing more friendship (*φιλ) to the main character than others did, and the number three (Acts 28:7) has been reworked in Jn 21:15-17. The motifs of being old and extending hands (τὰς χεῖρας: Acts 28:8) have been reworked in Jn 21:18. The motif of the main character’s involuntary travel to the place of his death as a prisoner bound by the Romans (Acts 28:11-16a; cf. also Acts 28:1720) has been reworked in Jn 21:18-20. The motif of the particularly close disciple’s presumable remaining for a long period of time (cf. μένειν: Acts 28:16b; cf. also Acts 28:30-31) has been reworked in Jn 21:20-23. 296 The motif of testifying in a reliable way (*μαρτυρ: Acts 28:23) has been reworked in Jn 21:24. The set of motifs of one thing (ἕν), writing, numerous signs, and the Gentile world (Acts 28:25-28) has been reworked in Jn 21:25.

293 Cf. H. Thyen, Johannesevangelium, 784. 294 Cf. Z. Studenovský, ‘Dort’, 554; H. Thyen, Johannesevangelium, 783; A. T. Lincoln, John, 514-515. 295 Cf. A. T. Lincoln, John, 515. 296 The motifs of the separation of the ‘disciple whom Jesus loved’ from the main narrative character and of this disciple’s remaining alive for a long period of time (Jn 21:20-23) suggest that the character of the narrative ‘we’ in Acts 28:16a served as a hypotextual model for the character of the ‘disciple whom Jesus loved’ in Jn 21:20-23 (and not for the narrator’s ‘we’ in Jn 21:24d).

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These main motifs of Acts 28:7-31 have been conflated in Jn 21:15-25 with several other literary motifs. The motif of loving Jesus more (ἀγαπάω + πλέον: Jn 21:15) has been borrowed from Mk 14:29 parr. and conflated with Lk 7:42. The motif of the lamb (ἀρνίον: Jn 21:15) has been probably borrowed from Rev 5:6 et al. The motif of tending sheep (ποιμαίνω τὰ πρόβατά μου + βόσκω: Jn 21:16-17) is scriptural (Ezek 34:10 LXX). The motif of Peter’s sadness after the third question (Jn 21:17) originates most probably from Mk 14:72 parr. 297 The motif of Peter’s girding himself and walking wherever he wished (ζώννυμι: Jn 21:18) has been most probably borrowed from Acts 12:8-17. The motif of spreading of a rumour (ἐξῆλθεν… ὁ λόγος: Jn 21:23) has been probably borrowed from Lk 7:17. The motif of the particularly close disciple’s not avoiding death but, nevertheless, remaining (ἀποθνῄσκω + μένω: Jn 21:23) originates most probably from Phlp 1:21.25. The motif of having written these things (*γραψα… ταῦτα: Jn 21:24) is Pauline (1 Cor 9:15; cf. 1 Cor 4:14; diff. 1 Tim 3:14; 1 Jn 1:4; 2:1.26; 5:13: ταῦτα… γράφω). 298 The concluding motif of the generally heterodiegetic narrator’s homodiegetic direct address to the reader in the first person singular (Jn 21:25) 299 seems to have been borrowed from Lk 1:14; Acts 1:1. The section Jn 21:15-25 is therefore literarily dependent on Acts, on the Synoptic Gospels (esp. Lk), on Paul’s letters (1 Cor, Gal, and Phlp), on 1-2 Pet, on Rev, and on Jewish sacred Scriptures in the version of the Septuagint. 297 Cf. A. T. Lincoln, John, 518. It should be noted that the ‘descending’ pattern of Jesus’ questions (cf. F. Pérez Herrero, ‘Pedro y la Iglesia: Perspectiva bíblica’, EstB 65 (2007) 349-357 [esp. 353]) and the more and more evidently scriptural allusions in Jesus’ charges in Jn 21:15-17 suggest that, in the opinion of the Fourth Evangelist, although Peter was initially charged with tending the whole Christ’s flock (Jn 21:15; cf. also Jn 21:11 with its motif of Peter’s authority over the Gentile ‘fish’), at a certain moment he exercised authority only over the believers who belonged to the people of Israel (Jn 21:16-17). This idea is consistent with that of Gal 2:6-9.12. The motif of Peter’s sadness in Jn 21:17, which hints at his betrayal in Mk 14:72 parr., alludes therefore most probably to Peter’s ‘betrayal’ of Paul in Antioch and to his not ‘loving’ Paul enough: any more than James and other apostles did (cf. Gal 2:12). Peter’s suggested way out of this problematic situation is described in Jn 21:18-19 with the use of the motifs that have been borrowed from 1 Pet 5:13 and 2 Pet 1:14: meeting death in the ‘Babylonian exile’ (cf. Is 3:24 LXX) in Rome. 298 Since the Fourth Gospel exhibits numerous signs of literary dependence on 1 Jn, it would be natural for the Fourth Evangelist to use in Jn 21:24c the ‘Johannine’ formula ταῦτα… *γραψα (1 Jn 2:26; 5:13; cf. also 1 Jn 1:4; 2:1) if his aim were simply to refer to the process of writing of his own work. The use of the Pauline formula suggests that the motif of the beloved disciple’s having written “these things” (Jn 21:24c) alludes to the narrative ‘we’ of Acts as describing Paul the Apostle and his way of showing Christ to the world. 299 Cf. G. Genette, Nouveau discours du récit (Poétique; Seuil: [s.l.] 1983), 69-72.

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Conclusion The above-presented intertextual analysis of the Fourth Gospel revealed that the Fourth Gospel is a systematic hypertextual reworking of the Acts of the Apostles. In fact, the Acts of the Apostles functions as the structuring hypotext of the Fourth Gospel much more consistently than the Synoptic Gospels do. Although from the narrative-linguistic point of view the Fourth Gospel is obviously much closer to the Synoptic Gospels than to the Acts of the Apostles, the particular sequence of literary-theological themes and motifs of the Fourth Gospel, which is quite different from that of the Synoptic Gospels, systematically follows the sequence of themes and motifs of the Acts of the Apostles. The hypertextual relationship of the Fourth Gospel to the Acts of the Apostles resembles those that may be observed in the Synoptic Gospels, namely the Markan and Lukan systematic hypertextual reworking of Paul’s letters and the Matthean systematic hypertextual reworking of the Acts of the Apostles. 300 The Fourth Evangelist used the themes and motifs of the Acts of the Apostles not by simply borrowing and slightly modifying them (as he did with the motifs of the Synoptic Gospels) but by alluding to them and reworking them in a highly creative way. The fact of the systematic hypertextual use of the Acts of the Apostles in the Fourth Gospel has been proved in practice with the use of five correlated criteria. The most important of them is the criterion of order of thematic and at times also linguistic correspondences between the Fourth Gospel and the Acts of the Apostles. The use of this criterion reveals that the non-synoptic, to a great extent, narrative structure of the Fourth Gospel reflects the particular order of themes and motifs of the Acts of the Apostles. For example, the evidently nonsynoptic presentation of Jesus as repeatedly travelling between Galilee and Judaea corresponds to the similar presentation of Paul in the Acts of the Apostles. Likewise, the non-synoptic and very surprising, from the historical point of view, description of cleansing of the Temple at the beginning and not at the end of Jesus’ public activity reflects the use of the motif of the Temple in the first part of the Acts of the Apostles. The second criterion that proves the systematic hypertextual use of the Acts of the Apostles in the Fourth Gospel is the criterion of density of correspondences. It has been demonstrated that there are hundreds of thematic and at times also linguistic correspondences between various (especially structurally corresponding) fragments of the Fourth Gospel and of the Acts of the Apostles. 300 See B. Adamczewski, Q or not Q? The So-Called Triple, Double, and Single Traditions in the Synoptic Gospels (Peter Lang: Frankfurt am Main [et al.] 2010), 232-266, 275395, 397-398, 428-430; id., Heirs, 89-94.

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They are numerous enough to lead to the inevitable conclusion that the Fourth Evangelist must have known and used the Acts of the Apostles. The third criterion that strongly suggests the dependence of the Fourth Gospel on the Acts of the Apostles is the criterion of the evidence of borrowing, which is logically related to the criterion of distinctiveness. This criterion refers to the fact that some structural patterns that are not characteristic of the Fourth Gospel but that have been used, nevertheless, in this work betray literary dependence of the Fourth Gospel on the Acts of the Apostles. For example, the non-‘Johannine’ (and non-Pauline) in itself narrative pattern of preaching the gospel first to the Jews and only later, after the rejection of the gospel by the Jews, to the Gentiles (Jn 12:17-50) has been evidently borrowed from the Acts of the Apostles (e.g. Acts 13:45-49). The fourth, very important criterion, namely that of explanatory capability, proves the dependence of the Fourth Gospel on the Acts of the Apostles by pointing to the fact that there are many traditional cruces in the interpretation of the Fourth Gospel that are quite easily explicable on the assumption that its author used and systematically reworked the Acts of the Apostles. For example, the surprising reference to “a city called Ephraim” (diff. Jos. B.J. 4.551), which was located, according to Jn 11:54, not in a Jewish territory, alludes to the motif of passing through Samaria in Acts 15:3. Likewise, the surprising motif of a hundred pounds of myrrh and aloes, which were normally used for burying bodies in an Egyptian and not in a Jewish way (Jn 19:39-40), alludes to the motif of the heavy cargo of the Alexandrian ship in Acts 27:6.17-18. Similarly, the use of the non-symbolic, great number 153 in Jn 21:11 alludes to the likewise non-symbolic, great number 276 in Acts 27:37. The fifth criterion, namely that of falsifiability of interpretation, proves the dependence of the Fourth Gospel on the Acts of the Apostles by pointing to the fact that the sequential allusions to the Acts of the Apostles are contained only in the best-preserved text of the Fourth Gospel, with the omission, for example, of the later textual addition Jn 7:53-8:11. This fact proves that the intertextual references to the Acts of the Apostles have been devised in the mind of the Fourth Evangelist and not in that of the modern scholar. 301 301 For the first four criteria for ascertaining literary dependence of a given text on an antetext, see 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 The Intertextuality of the Epistles: Explorations in Theory and Practice, ed. T. L. Brodie, D. R. MacDonald, and S. E. Porter (NTM 16; Sheffield Phoenix: Sheffield 2006), 211-225 (esp. 212); T. L. Brodie, D. R. MacDonald, and S. E. Porter, ‘Conclusion: Problems of Method – Suggested Guidelines’, in The Intertextuality of the Epistles: Explorations in Theory and Practice, ed. eid. (NTM 16; Sheffield Phoenix: Sheffield 2006), 284-296 (esp. 293-294). On the other hand, the use of the fifth criterion

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In addition to these criteria for proving the hypertextual use of the Acts of the Apostles in the Fourth Gospel, several other criteria for ascertaining the existence and direction of literary dependence between the Fourth Gospel and other early Christian works (especially the Synoptic Gospels and 1 Jn) have been used. From among them, the criteria of (a) presence of conflations of elements of other literary works, (b) not easily perceivable inconsistencies and logical errors in the passages that are paralleled in another literary work in which the inconsistency or error in question is absent, and (c) preference of the proposals that explain the observed intertextual data in terms of literary dependence of the work in question on extant works to the proposals that postulate dependence on merely hypothetical sources proved particularly useful for ascertaining the existence and direction of literary dependence between the Fourth Gospel and other early Christian works. The application of the latter criteria in a comprehensive and reasonable way to the intertextual analysis of the Fourth Gospel revealed that the Fourth Gospel is literarily dependent on, apart from Acts, all three Synoptic Gospels (Mk, Lk, and Mt), Paul’s letters (esp. 1 Thes, 1 Cor, 2 Cor, Rom, Gal, and Phlp), Col, 12 Pet, 1-3 Jn, Rev, Jewish sacred Scriptures in the version of the Septuagint, and Josephus’ works (Bellum, Antiquitates, and Vita).

(falsifiability of the interpretative procedure) is obviously very important from the general methodological point of view. Cf. also B. Adamczewski, Q or not Q?, 393.

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Chapter 4: The identity of the ‘disciple whom Jesus loved’ All New Testament scholars know very well that the problem of the identity of the ‘disciple whom Jesus loved’ (ἠγάπα: Jn 11:5; 13:23; 19:26; 21:7.20; cf. also ἐφίλει: Jn 11:36; 20:2) is particularly difficult to solve. However, the analysis of the Fourth Gospel in terms of its being a systematic hypertextual reworking of the Acts of the Apostles and of other early Christian works may help find a solution to this centuries-old problem. On the most superficial level of the allusive meaning of the Fourth Gospel, the motifs of (a) the ‘beloved disciple’s’ experience of Jesus as related exclusively to the Last Supper and to Jesus’ passion and resurrection and (b) the ‘beloved disciple’s’ competition with Peter but also respectful waiting for him clearly allude to the person of Paul the Apostle, such as he was presented in his own letters and in the Acts of the Apostles. In this way, the narrative character of the ‘disciple whom Jesus loved’ reflects the main features of the person of Paul, in line with Paul’s idea: “Be imitators of me, as I am of Christ” (1 Cor 11:1). The detailed analysis of the Fourth Gospel in terms of its being a sequential hypertextual reworking of the Acts of the Apostles sheds, however, yet more light on the allusive referent of the motif of the ‘disciple whom Jesus loved’. The motif of Jesus’ loving his believers, which is Pauline in itself (ἀγαπάω: Rom 8:37; Gal 2:20; cf. also Mk 10:21), appears for the first time in the Fourth Gospel in Jn 11:5 (cf. also φιλέω in Jn 11:3.36). The above-presented intertextual analysis of the Fourth Gospel as a sequential hypertextual reworking of the Acts of the Apostles revealed that the section Jn 11:1-45 is a hypertextual reworking of the structurally corresponding and thematically related section Acts 14:8-28. The first reference in the Fourth Gospel to Jesus’ loving some of his disciples corresponds to the first account of Paul’s direct contact with a Gentile individual and of Paul’s first healing of a Gentile (Acts 14:8-10). Consequently, it may be reasonably assumed that the motif of Jesus’ loving some of his disciples alludes to one of the most important features of Paul’s activity: his predilection for finding disciples among the Gentiles (cf. 1 Thes 2:16; Rom 1:5.13; 11:3; 15:16.18; Gal 1:16; 2:2.8-9). Therefore, the character of Lazarus, as the first narrative character of a person whom Jesus loved, paradigmatically refers in the Fourth Gospel to every Gentile follower of Paul and his gospel. The first clear use of the motif of the ‘disciple whom Jesus loved’ may be traced in Jn 13:23 (ἠγάπα). The above-presented intertextual analysis of the Fourth Gospel revealed that the fragment Jn 13:21e-26 is a hypertextual reworking of the structurally corresponding and thematically related to it fragment Acts 15:29-35, which alludes to the Antiochene ‘betrayal’ of Paul in the issue of 123

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participation in common meals (cf. Gal 2:13). The allusive referent of the character of the ‘disciple whom Jesus loved’ cannot be deciphered in Jn 13:23 with certainty. The possibilities include (a) Titus, who was presumably present with Paul in both Jerusalem and Antioch (Gal 2:1.3); (b) Silas, the non-apostolic leader and oral ‘reporter’ from and apparently also to the apostles (Acts 15:22.27.32-33), who was the first true Paul’s co-worker (cf. 1 Thes 1:1; 2 Cor 1:19) and who became also a trustee of Peter (1 Pet 5:12); and (c) the ‘beloved’ Paul (*ἀγαπ: Acts 15:25-26). From among them, Silas seems to be the best candidate because Titus was never explicitly mentioned in Acts and because Paul seems to be alluded to in the Fourth Gospel (like in other Gospels) mainly by the narrative character of Jesus. On the other hand, the intriguing narrative absence of Titus, who was a very important Pauline co-worker, in the narrative of Acts may have been elaborated into the motif of the ‘beloved disciple’s’ being never named in the Fourth Gospel. However, the suggested in the New Testament positive relationship of Silas to both Paul (cf. 1 Thes 1:1; 2 Cor 1:19) and Peter (1 Pet 5:12), which may be compared in the New Testament only with the suggested relationships of Mark with both Paul and Peter (cf. Phlm 24 and 1 Pet 5:13), functions very well as a hypotextual background to the image of the ‘beloved disciple’ as mediating between Peter and the betrayed Jesus (and consequently Paul) in Jn 13:24-25. In fact, the narrative movement of the ‘beloved disciple’ from Peter to Jesus in Jn 13:24-25 corresponds to the similar narrative movement of Silas from the Jerusalem apostles to Paul in Acts 15:22-18:5 (cf. esp. the motif of the oral report concerning the issue of common meals in Acts 15:30-33 and Jn 13:24-25). 1 It is not certain whether the enigmatic remark concerning ‘another disciple’ in Jn 18:15-16 should be interpreted as also referring to the ‘disciple whom Jesus loved’. If so, then, in line with the above-presented intertextual analysis of the Fourth Gospel, the character of another disciple who was known to the Jews and who apparently accompanied the main narrative character to the priestly realm (Jn 18:15-16) alludes to the character of Trophimus in Acts 21:28-29. The next clear reference to the ‘disciple whom Jesus loved’ may be found in Jn 19:26-27 (ἠγάπα). The above-presented intertextual analysis of the Fourth Gospel revealed that the motif of the company of the particularly close disciple who was standing by Jesus’ cross (Jn 19:26-27) resulted from a conflation of the motifs of a Gentile centurion who was standing by Jesus’ cross (Mk 15:39) with the motif of the narrative ‘we’ who accompanied the main narrative character on 1

It should be noted that whereas the unnamed character in Acts 14:8-10 has been alluded to in Jn 11:1-44 by means of the named character of Lazarus, the named character of Silas in Acts 15:32 has been alluded to by the unnamed character of the ‘disciple whom Jesus loved’ in Jn 13:23-25. It seems that the latter pattern has been consistently applied in the Fourth Gospel also to other uses of the motif of the ‘disciple whom Jesus loved’.

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his ‘way of the cross’ (Acts 27:1-8). Accordingly, the character of the ‘disciple whom Jesus loved’ paradigmatically exemplifies in Jn 19:26-27 all Paul’s Gentile followers who resolve to spiritually share in Jesus’ and his Apostle’s salvific sufferings. The reference to ‘the other disciple whom Jesus loved’ in Jn 20:2 (ἐφίλει) alludes, as the above-presented intertextual analysis of the Fourth Gospel revealed, either to the character of the narrative ‘we’ or to the character of Paul in Acts 27:20-21. The particular narrative motif of this disciple’s spiritual competition with Peter in Jn 20:2-10 suggests that in Jn 20:2 the latter allusion was intended. On the other hand, the motifs of (a) the ‘beloved disciple’s’ being referred to first as perceiving the hopelessness of the situation and (b) his apparent initial doubt (Jn 20:4-5; cf. Jn 20:11-13) favour the character of the narrative ‘we’ (Acts 27:20) as the allusive referent of Jn 20:4-5. The next clear reference to the ‘disciple whom Jesus loved’ may be found in Jn 21:7 (ἠγάπα). The above-presented intertextual analysis of the Fourth Gospel revealed that the narrative reappearance of the motif of the ‘disciple whom Jesus loved’ (as the particularly close disciple who was present on the ship and who came together with others to the shore on the ‘remains’ of the ship: Jn 21:2-8) corresponds to the reappearance of the motif of the narrative ‘we’ in Acts 27:37; 28:1-2. Accordingly, the character of the ‘disciple whom Jesus loved’ alludes in Jn 21:7 to the character of the narrative ‘we’ in Acts 27:37; 28:1-2. The last clear reference to the ‘disciple whom Jesus loved’ is contained in Jn 21:20 (ἠγάπα). The motifs of (a) the separation of the ‘disciple whom Jesus loved’ from the main narrative character, (b) his apparent remaining alive for a really long period of time, and (c) his apparent not having met death as a Roman prisoner (in difference to Jesus, Paul, and also Peter: cf. Jn 21:18-19.22) suggest that the character of the ‘disciple whom Jesus loved’ alludes in Jn 21:20-23 to the character of the narrative ‘we’ in Acts 28:16a and to his remaining alive after Paul’s death (which apparently enabled him to write the story of Lk-Acts). The character of the ‘disciple whom Jesus loved’ alludes therefore in Jn 13:23-25; 18:15-16; 19:26-27; 20:2; 21:7.20-23 not only to the person of Paul but also to various characters of Paul’s Gentile co-workers in the Acts of the Apostles: Silas, Trophimus, and the narrative ‘we’. 2 Accordingly, the enigmatic and at the same time paradigmatic character of the ‘disciple whom Jesus loved’ is never named in the Fourth Gospel simply because this character alludes to the whole group of Paul’s Gentile co-workers in the Acts of the Apostles. 2

Understandably, the character of Timothy has not been included into this group by the Fourth Evangelist because Timothy was presented in Acts, in difference to Rom 16:21, as a half-Jewish co-worker of Paul (Acts 16:1.3).

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The concluding reference to the ‘disciple whom Jesus loved’ in Jn 21:24, which presents him strangely both as a Pauline literary author of the work concerning Jesus and as a person who was different from the final narrator’s ‘we’ of the Fourth Gospel, functions as a link between the hypotextual levels and the intratextual level of the semantic structure of the Fourth Gospel. In this concluding fragment, the hypotextual character of the narrative ‘we’ of Acts, which is alluded to by the character of the ‘disciple whom Jesus loved’ (Jn 21:24a-c), is surprisingly transformed into the intratextual character of the narrative ‘we’ of the Fourth Gospel (Jn 21:24d). Consequently, the narrative ‘we’ functions in Jn 21:24 as a guarantor of the reliability of the narrated story in a way that is similar to that of the narrative ‘we’ of Acts, namely by being apparently both an eyewitness of the narrated events and a literary writer who preserved the early Christian tradition in the form of a written story (cf. Jn 21:25 and Lk 1:1-4; Acts 1:1). The character of the ‘disciple whom Jesus loved’ functions therefore in the Fourth Gospel as a narrative embodiment of several generations of the Pauline Church and, accordingly, of several stages of the Pauline and post-Pauline tradition: (a) Paul, (b) Paul’s Gentile co-workers, (c) the narrative ‘we’ of Acts, and (d) the narrative ‘we’ of the Fourth Gospel. 3 Consequently, the readers of the Fourth Gospel have access to Jesus, which is mediated in a narrative form by his Church, in line with the post-Pauline understanding of the Christian tradition: Jesus → Paul → Paul’s Gentile co-workers → the narrative ‘we’ of Acts → the narrative ‘we’ of the Fourth Gospel → the readers of the Fourth Gospel. Consequently, as the conclusion of the Fourth Gospel suggests, its readers, who are guided in their faith by this chain of reliable Pauline, post-Pauline, and postLukan tradition, should not look for yet other narrative works about Jesus (Jn 21:25; cf. also earlier Lk 1:1-4).

3

For this reason, the ‘disciple whom Jesus loved’, as an embodiment of many generations of the Church, will remain, in agreement with Mt 16:18, until Jesus comes (Jn 21:22-23). Cf. U. Wilckens, ‘Joh 21,15-23 als Grundtext zum Thema “Petrusdienst”’, in Wege zum Einverständnis, Festschrift C. Demke, ed. M. Beintker, E. Jüngel, and W. Krötke (Evangelische: Leipzig 1997), 318-333 (esp. 329-331).

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General conclusions The conclusions that may be drawn from the critical-intertextual analysis of the Fourth Gospel may be summarized in a few points. 1. The Fourth Gospel, like the Gospel of Matthew, is a systematic hypertextual reworking of the Acts of the Apostles. The Fourth Evangelist faithfully followed the particular sequence of themes and motifs of the Acts of the Apostles in his creative reworking of all three Synoptic Gospels. This is one of the main causes of the significant differences between the Fourth Gospel and the socalled Synoptic Gospels, notwithstanding evident borrowing of the general narrative thread and numerous narrative details of the Fourth Gospel from the gospels of Mark, Luke, and Matthew. Most differences between the Fourth Gospel and the Synoptic Gospels resulted from the fact that the Fourth Evangelist followed the sequence of themes and motifs of the Acts of the Apostles much more closely than the author of the Gospel of Matthew had earlier done. Moreover, the Fourth Evangelist significantly developed Matthew’s literary device of composing several lengthy discourses that are attributed to Jesus. Besides, the Fourth Evangelist developed the Markan and Lukan literary device of composing hypertextual stories, in which conscious use of earlier Christian works, traditional biblical motifs and quotations, Jewish and Greek literature, paradigmatic characters, symbolism, etc. serves to create a literary work that has several levels of meaning. 2. The Fourth Gospel may be regarded as a distinctively ‘Gentile’ counterpart of the artificially ‘Hebraized’ Gospel of Matthew. Whereas the main narrative character of Jesus alludes in the Fourth Gospel, somewhat similarly to other Gospels, more or less evidently to the person of Paul the Apostle, such as he was presented in his own letters and in the Acts of the Apostles, the second in importance narrative character of the Fourth Gospel, namely the character of the ‘disciple whom Jesus loved’, functions as a narrative embodiment of all generations of the Pauline, post-Pauline, and post-Lukan Gentile Christian Church, which will remain until Jesus comes (Jn 21:22-23; cf. Mt 16:18). On the other hand, the presentation of the Jewish Christians as narrative ‘Jews’ is much more negative in the Fourth Gospel than in the Gospel of Matthew. Likewise, Peter has been presented in the Fourth Gospel in a respectful way, which is, however, not as positive as his presentation in the Acts of the Apostles and in the Gospel of Matthew. 3. The Fourth Evangelist creatively used in his work not only the Acts of the Apostles, but also several other literary works. The hypertextual use of all 127

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three Synoptic Gospels (Mk, Lk, and Mt), Paul’s letters (esp. 1 Thes, 1 Cor, 2 Cor, Rom, Gal, and Phlp), Col, 1-2 Pet, 1-3 Jn, Rev, Jewish sacred Scriptures in the version of the Septuagint, and Josephus’ works (Bellum, Antiquitates, and Vita) in the Fourth Gospel has been proved in a critical-intertextual way with generally high degree of certainty. The use of at least seventeen other early Christian works in the Fourth Gospel means that the Fourth Gospel should be regarded as the work that in fact crowned and at the same time closed the entire collection of the Pauline and post-Pauline writings. 1 The conclusion of the Fourth Gospel suggests that such was indeed the intention of its author. According to the last sentence of the Fourth Gospel (Jn 21:25), its readers should not look for yet other narrative works about Jesus. Consequently, the Fourth Gospel intentionally summarizes the contents of all Pauline and post-Pauline writings that dealt in various ways with the person of Jesus. 4. The literal meaning of the reference to the Romans’ “taking away” of both the Jewish “place” and the Jewish nation (Jn 11:48) implies that the Fourth Gospel was almost certainly composed after the fall of the Bar Kokhba Revolt, i.e. after AD 135. Likewise, the literary dependence of the Fourth Gospel on numerous early Christian works, including the Gospel of Matthew, which had been composed most probably also after AD 135, implies that the Fourth Gospel was composed c. AD 140-150. At that time, the Gospel of the narrative ‘we’ could really function as the Christian Gospel and consequently as the work that crowned and at the same time closed the canon of the New Testament writings.

1

Cf. F. Siegert, Das Evangelium des Johannes in seiner ursprünglichen Gestalt: Wiederherstellung und Kommentar (Schriften des Institutum Judaicum Delitzschianum 7; Vandenhoeck & Ruprecht: Göttingen 2008), 139-148. On the other hand, a similar procedure of creative harmonizing use of various earlier Christian works was later adopted also in the long ending of Mk and in several non-canonical works, e.g. Tatian’s Diatessaron, P.Egerton 2, P.Oxy. 840, the Gospel of Peter, the Gospel of Thomas, and the Secret Gospel of Mark: cf. M. J. Kruger, ‘Papyrus Oxyrhynchus 840’, in Gospel Fragments, ed. T. Nicklas, M. J. Kruger, and T. J. Kraus (Oxford Early Christian Gospel Texts; Oxford University: Oxford 2009), 121-215 (esp. 165-166).

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Bibliography Primary sources Israelite-Jewish Biblia Hebraica Stuttgartensia, ed. K. Elliger and W. Rudolph [et al.] (5th edn., Deutsche Bibelgesellschaft: Stuttgart 1997). Septuaginta: Vetus Testamentum Graece: Auctoritate Academiae Scientiarum Gottingensis editum, ed. A. Rahlfs and J. Ziegler [et al.], vol. 1-16 (Vandenhoeck & Ruprecht: Göttingen 1931- ). Septuaginta: Editio altera, ed. A. Rahlfs and R. Hanhart (Deutsche Bibelgesellschaft: Stuttgart 2006). Discoveries in the Judean Desert, ed. D. Barthélemy [et al.], vol. 1-40 (Clarendon: Oxford 1955- ). Brizemeure, D., Lacoudre, N., and Puech, É., Le Rouleau de cuivre de la grotte 3 de Qumrân: Expertise – Restauration – Epigraphie, vol. 1 (Studies in the Texts of the Desert of Judah 55/1; Brill: Leiden 2006). Corpus Inscriptionum Iudaicarum [CIJ]: Recueil des inscriptions juives qui vont du IIIe siècle avant Jésus-Christ au VIIe siècle de notre ère, ed. J.-B. Frey, vol. 2, Asie – Afrique (Sussidi allo studio delle antichità cristiane 3; Pontificio Istituto di Archeologia Cristiana: Roma 1952). Flavii Josephi 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 (1-3 edn., Kösel: München 1963-1982). 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, Aus meinem Leben (Vita): Kritische Ausgabe, Übersetzung und Kommentar, ed. F. Siegert, H. Schreckenberg, and M. Vogel [et al.] (Mohr Siebeck: Tübingen 2001). Graeco-Roman Herodotus, Historiae, ed. H. B. Rosén, vol. 1-2 (Bibliotheca scriptorum Graecorum et Romanorum Teubneriana; Teubner: Stutgardiae · Lipsiae 19871997).

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Early Christian (I-II c. ad) Novum Testamentum Graece, ed. E. Nestle, E. Nestle, and K. Aland [et al.] (27th edn., Deutsche Bibelgesellschaft: Stuttgart 1993). The Complete Text of the Earliest New Testament Manuscripts, ed. P. W. Comfort and D. P. Barrett (Baker Books: Grand Rapids, Mich. 1999).

Secondary literature Adamczewski, B., Heirs of the Reunited Church: The History of the Pauline Mission in Paul’s Letters, in the So-Called Pastoral Letters, and in the Pseudo-Titus Narrative of Acts (Peter Lang: Frankfurt am Main [et al.] 2010). Adamczewski, B., Q or not Q? The So-Called Triple, Double, and Single Traditions in the Synoptic Gospels (Peter Lang: Frankfurt am Main [et al.] 2010). Adamczewski, B., ‘Tak bowiem Bóg umiłował świat, że Syna jednorodzonego dał… – Zbawienie dla świata i sąd nad nim w J 3,14-21’, Studia Loviciensia 2 (2000) 1-16. Anderson, P. N., ‘Antichristic Crises: Proselytization Back into Jewish Religious Certainty—The Threat of Schismatic Abandonment’, in Text and Community, Festschrift B. M. Metzger, ed. J. H. Ellens, vol. 1 (New Testament Monographs 19; Sheffield Phoenix: Sheffield 2007), 217-240. Anderson, P. N., ‘Aspects of Interfluentiality between John and the Synoptics: John 18-19 as a Case Study’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (Bibliotheca Ephemeridum Theologicarum Lovaniensium 200; Leuven University and Peeters: Leuven 2007), 711-728. Anderson, P. N., The Fourth Gospel and the Quest for Jesus: Modern Foundations Reconsidered (Library of New Testament Studies 321; T&T Clark: London · New York 2006), 101-126. Anderson, P. N., ‘Gradations of Symbolization in the Johannine Passion Narrative: Critical Measures for Theologizing Speculation Gone Awry’, in Imagery in the Gospel of John: Terms, Forms, Themes, and Theology of Johannine Figurative Language, ed. J. Frey [et al.] (Wissenschaftliche Untersuchungen zum Neuen Testament 200; Mohr Siebeck: Tübingen 2006), 157-194. Anderson, P. N., ‘Influential, Formative, and Dialectical – A Theory of John’s Relation to the Synoptics’, in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 19-58. 130

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Anderson, P. N., ‘John and Mark: The Bi-Optic Gospels’, in Jesus in the Johannine Tradition, ed. R. T. Fortna and T. Thatcher (Westminster John Knox: Louisville · London 2001), 175-188. Anderson, P. N., ‘Das “John, Jesus, and History”-Projekt: Neue Beobachtungen zu Jesus und eine Bi-optische Hypothese’, Zeitschrift für Neues Testament 23 (2009) 12-26. Anderson, P. N., ‘On Guessing Points and Naming Stars: Epistemological Origins of John’s Christological Tensions’, in The Gospel of John and Christian Theology, ed. R. Bauckham and C. Mosser (Eerdmans: Grand Rapids, Mich. · Cambridge, UK 2008), 311-345. Anderson, P. N., ‘“You Have the Words of Eternal Life!” Is Peter Presented as Returning the Keys of the Kingdom to Jesus in John 6:68?’, Neotestamentica 41 (2007) 1-36. Bailey, J. A., The Traditions Common to the Gospels of Luke and John (Supplements to Novum Testamentum 7; Brill: Leiden 1963). Barrett, C. K., The Gospel According to St John: An Introduction with Commentary and Notes on the Greek Text (2nd edn., SPCK: London 1978). Barrett, C. K., ‘The Parallels between Acts and John’, in Exploring the Gospel of John, Festschrift D. M. Smith, ed. R. A. Culpepper and C. C. Black (Westminster John Knox: Louisville, Ky. 1996), 163-178. Beasley-Murray, G. R., John (Word Biblical Commentary 36; 2nd edn., Word: Dallas, Tex. 1999). Bennema, C., ‘Spirit-Baptism in the Fourth Gospel: A Messianic Reading of John 1,33’, Biblica 84 (2003) 35-60. Berger, K., ‘Neue Argumente für die Frühdatierung des Johannesevangeliums’, in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 59-72. Bergmeier, R., ‘Die Bedeutung der Synoptiker für das johanneische Zeugnisthema: Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium’, New Testament Studies 52 (2006) 458-483. Beutler, J., ‘Resurrection and Forgiveness of Sins: John 20:23 against Its Traditional Background’, in The Resurrection of Jesus in the Gospel of John, ed. C. R. Koester and R. Bieringer (Wissenschaftliche Untersuchungen zum Neuen Testament 222; Mohr Siebeck: Tübingen 2008), 237-251. Beutler, J., ‘The Use of “Scripture” in the Gospel of John’, in Exploring the Gospel of John, Festschrift D. M. Smith, ed. R. A. Culpepper and C. C. Black (Westminster John Knox: Louisville, Ky. 1996), 147-162 [also as ‘Der Gebrauch von “Schrift” im Johannesevangelium’, in id., Studien zu den johanneischen Schriften (Stuttgarter Biblische Aufsatzbände 25; Katholisches Bibelwerk: Stuttgart 1998), 295-315].

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Bieringer, R., ‘“I am ascending to my Father and your Father, to my God and to your God” (John 20:17): Resurrection and Ascension in the Gospel of John’, in The Resurrection of Jesus in the Gospel of John, ed. C. R. Koester and R. Bieringer (Wissenschaftliche Untersuchungen zum Neuen Testament 222; Mohr Siebeck: Tübingen 2008), 209-235. Borgen, P., Philo, John, and Paul: New Perspectives on Judaism and Early Christianity (Brown Judaic Studies 131; Scholars: Atlanta, Ga. 1987). Brodie, T. L., The Quest for the Origin of John’s Gospel: A Source-Oriented Approach (Oxford University: New York · Oxford 1993). Brodie, T. L., The Birthing of the New Testament: The Intertextual Developments of the New Testament Writings (New Testament Monographs 1; Sheffield Phoenix: Sheffield 2004). Brodie, T. L., MacDonald, D. R., and Porter, S. E., ‘Conclusion: Problems of Method – Suggested Guidelines’, in The Intertextuality of the Epistles: Explorations in Theory and Practice, ed. eid. (New Testament Monographs 16; Sheffield Phoenix: Sheffield 2006), 284-296. Brown, R. E., The Gospel According to John (i-xii): Introduction, Translation, and Notes (AB 29; Doubleday: Garden City, NY 1966); The Gospel According to John (xiii-xxi): Introduction, Translation, and Notes (AB 29A; Doubleday: Garden City, NY 1970). Brown, R. E., An Introduction to the Gospel of John, ed. F. J. Moloney (Anchor Bible Reference Library; Doubleday: New York [et al.] 2003). Burkett, D., The Son of Man in the Gospel of John (Journal for the Study of the New Testament: Supplement Series 56; Sheffield Academic: Sheffield 1991). Busse, U., Das Johannesevangelium: Bildlichkeit, Diskurs und Ritual: Mit einer Bibliographie über den Zeitraum 1986-1998 (Bibliotheca Ephemeridum Theologicarum Lovaniensium 162; Leuven and Peeters: Leuven [et al.] 2002). Ceulemans, R., ‘The Name of the Pool in Joh 5,2: A Text-Critical Note Concerning 3Q15’, Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 99 (2008) 112-115. Coloe, M. L., God Dwells with Us: Temple Symbolism in the Fourth Gospel (Liturgical: Collegeville, Minn. 2001). Coloe, M., ‘The Missing Feast of Pentecost: John 1,19-2,12’, in Studien zum Neuen Testament und seiner Umwelt: Serie A 34 (2009) 97-113. Daise, M. A., ‘“If Anyone Thirsts, Let That One Come to Me and Drink”: The Literary Texture of John 7:37b-38a’, Journal of Biblical Literature 122 (2003) 687-699. Daly-Denton, M., ‘The Psalms in John’s Gospel’, in The Psalms in the New Testament, ed. S. Moyise and M. J. J. Menken (T&T Clark: London · New York 2004), 119-137. 132

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Dennis, J. A., Jesus’ Death and the Gathering of True Israel: The Johannine Appropriation of Restoration Theology in the Light of John 11.47-52 (Wissenschaftliche Untersuchungen zum Neuen Testament 2.217; Mohr Siebeck: Tübingen 2006). Dunderberg, I., Johannes und die Synoptiker: Studien zu Joh 1-9 (Annales Academiae Scientiarum Fennicae: Dissertationes Humanarum Litterarum 69; Suomalainen Tiedeakatemia [Academia Scientiarum Fennica]: Helsinki 1994). Dunderberg, I., ‘Johannine Anomalies and the Synoptics’, in New Readings in John: Literary and Theological Perspectives: Essays from the Scandinavian Conference on the Fourth Gospel Århus 1997, ed. J. Nissen and S. Pedersen (Journal for the Study of the New Testament: Supplement Series 182; Sheffield Academic: Sheffield 1999), 108-125. Dunderberg, I., ‘Zur Literarkritik von Joh 12,1-11’, in John and the Synoptics, ed. A. Denaux (Bibliotheca Ephemeridum Theologicarum Lovaniensium 101; Leuven University and Peeters: Leuven 1992), 558-570. Eusèbe de Césarée, Histoire ecclésiastique, ed. G. Bardy (Sources chrétiennes 31, 41, 55; Paris 1952-1958). Freed, E. D., ‘Jn 1,19-27 in Light of Related Passages in John, the Synoptics, and Acts’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (Bibliotheca Ephemeridum Theologicarum Lovaniensium 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 19431961. Frey, J., ‘Die “theologia crucifixi” des Johannesevangeliums’, in Kreuzestheologie im Neuen Testament, ed. A. Dettwiler and J. Zumstein (Wissenschaftliche Untersuchungen zum Neuen Testament 151; Mohr Siebeck: Tübingen 2002), 169-238. Frey, J., ‘Das Vierte Evangelium auf dem Hintergrund der älteren Evangelientradition. Zum Problem: Johannes und die Synoptiker?’, in Johannesevangelium – Mitte oder Rand des Kanons? Neue Standortbestimmungen, ed. T. Söding (Quaestiones Disputatae 203; Herder: Freiburg · Basel · Wien 2003), 60-118. Genette, G., Nouveau discours du récit (Poétique; Seuil: [s.l.] 1983). Genette, G., Palimpsestes: La littérature au second degré (Seuil: [s.l.] 1982). Goulder, M. D., ‘John 1,1-2,12 and the Synoptics’, in John and the Synoptics, ed. A. Denaux (Bibliotheca Ephemeridum Theologicarum Lovaniensium 101; Leuven University and Peeters: Leuven 1992), 201-237. Haenchen, E., Das Johannesevangelium: Ein Kommentar, ed. U. Busse (J. C. B. Mohr (Paul Siebeck): Tübingen 1980). Heckel, T. H., Vom Evangelium des Markus zum viergestaltigen Evangelium (Wissenschaftliche Untersuchungen zum Neuen Testament 120; Mohr Siebeck: Tübingen 1999). 133

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Labahn, M., ‘Fischen nach Bedeutung – Sinnstiftung im Wechsel literarischer Kontexte: Der wunderbare Fischfang in Johannes 21 zwischen Inter- und Intratextualität’, Studien zum Neuen Testament und seiner Umwelt: Serie A 32 (2007) 115-140. Labahn, M. and Lang, M., ‘Johannes und die Synoptiker: Positionen und Impulse seit 1990’, in Kontexte des Johannesevangeliums, ed. J. Frey and U. Schnelle [et al.] (Wissenschaftliche Untersuchungen zum Neuen Testament 175: Mohr Siebeck: Tübingen 2004), 443-515. Lang, M., Johannes und die Synoptiker: Eine redaktionsgeschichtliche Analyse von Joh 18-20 vor dem markinischen und lukanischen Hintergrund (Forschungen zur Religion und Literatur des Alten und Neuen Testaments 182; Vandenhoeck & Ruprecht: Göttingen 1999). Leroy, H., Rätsel und Missverständnis: Ein Beitrag zur Formgeschichte des Johannesevangeliums (Bonner biblische Beiträge 30; Peter Hanstein: Bonn 1968). Lincoln, A. T., The Gospel According to Saint John (Black’s New Testament Commentaries 4; Hendrickson: Peabody, Mass. 2006). Lincoln, A. T., Truth on Trial: The Lawsuit Motif in the Fourth Gospel (Hendrickson: Peabody, Mass. 2000). Lindemann, A., ‘Jesus, Israel und die Völker: Zum Jesusbild der neutestamentlichen Evangelien’, in id., Die Evangelien und die Apostelgeschichte: Studien zu ihrer Theologie und zu ihrer Geschichte (Wissenschaftliche Untersuchungen zum Neuen Testament 241; Mohr Siebeck: Tübingen 2009), 368-405. MacDonald, D. R., ‘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 The Intertextuality of the Epistles: Explorations in Theory and Practice, ed. T. L. Brodie, D. R. MacDonald, and S. E. Porter (New Testament Monographs 16; Sheffield Phoenix: Sheffield 2006), 211225. Mackay, I. D., John’s Relationship with Mark: An Analysis of John 6 in the Light of Mark 6-8 (Wissenschaftliche Untersuchungen zum Neuen Testament 2.182; Mohr Siebeck: Tübingen 2004). Manns, F., ‘Une tradition synoptique reprise en Jn 12,26’, in Atti del X Simposio di Efeso su S. Giovanni apostolo, ed. L. Padovese (Turchia: la Chiesa e la sua storia 19; Pontificia Università Antoniano: Roma 2005), 29-44. Matson, M. A., In Dialogue with Another Gospel? The Influence of the Fourth Gospel on the Passion Narrative of the Gospel of Luke (Society of Biblical Literature Dissertation Series 178; SBL: Atlanta 2001). Matson, M. A., ‘The Influence of John on Luke’s Passion: Toward a Theory of Intergospel Dialogue’, in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter 135

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(Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 183-194. Matson, M. A., ‘The Temple Incident: An Integral Element in the Fourth Gospel’s Narrative’, in Jesus in the Johannine Tradition, ed. R. T. Fortna and T. Thatcher (Westminster John Knox: Louisville · London 2001), 145-153. McHugh, J. F., A Critical and Exegetical Commentary on John 1-4, ed. G. N. Stanton (International Critical Commentary; T&T Clark: London · New York 2009). McWhirter, J., The Bridegroom Messiah and the People of God: Marriage in the Fourth Gospel (Society for New Testament Studies Monograph Series [138]; Cambridge University: Cambridge 2006). Menken, M. J. J., ‘The Old Testament Quotation in John 6,45: Source and Redaction’, Ephemerides Theologicae Lovanienses 64 (1988) 164-172 [also as id., Old Testament Quotations in the Fourth Gospel: Studies in Textual Form (Contributions to Biblical Exegesis and Theology 15; Kok Pharos: Kampen [1996]), 67-77]. Menken, M. J. J., ‘The Old Testament Quotation in John 19,36: Sources, Redaction, Background’, in The Four Gospels, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (Bibliotheca Ephemeridum Theologicarum Lovaniensium 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 2101-2118 [also as id., Old Testament Quotations in the Fourth Gospel: Studies in Textual Form (Contributions to Biblical Exegesis and Theology 15; Kok Pharos: Kampen [1996]), 147-166]. Menken, M. J. J., Old Testament Quotations in the Fourth Gospel: Studies in Textual Form (Contributions to Biblical Exegesis and Theology 15; Kok Pharos: Kampen [1996]). Mlakuzhyil, G., The Christocentric Literary Structure of the Fourth Gospel (Analecta Biblica 117; Pontificio Istituto Biblico: Roma 1987). Moloney, F. J., The Gospel of John (Sacra Pagina 4; Liturgical: Collegeville, Minn. 1998). Monse, F. X., Johannes und Paulus: Ein Beitrag zur neutestamentlichen Theologie (Neutestamentliche Abhandlungen 5/2-3; Aschendorf: Münster i. W. 1915). Morgen, M., ‘Le (Fils) monogène dans les écrits johanniques: Évolution des traditions et élaboration rédactionnelle’, New Testament Studies 53 (2007) 165-183. Neirynck, F., ‘ΑΠΗΛΘΕΝ ΠΡΟΣ ΕΑΥΤΟΝ: Lc 24,12 et Jn 20,10’, Ephemerides Theologicae Lovanienses 54 (1978) 104-118 [also in id., Evangelica: Gospel Studies – Études d’Évangile, ed. F. van Segbroeck (Bibliotheca Ephemeridum Theologicarum Lovaniensium 60; Leuven University and Peeters: Leuven 1982), 441-455].

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Neirynck, F., ‘John 21’, New Testament Studies 36 (1990) 321-336 [also in id., Evangelica II: 1982-1991, ed. F. van Segbroeck (Bibliotheca Ephemeridum Theologicarum Lovaniensium 99; Leuven University and Peeters: Leuven 1991), 601-616]. Neirynck, F., ‘John and the Synoptics: The Empty Tomb Stories’, New Testament Studies 30 (1984) 161-187 [also in id., Evangelica II: 1982-1991, ed. F. van Segbroeck (Bibliotheca Ephemeridum Theologicarum Lovaniensium 99; Leuven University and Peeters: Leuven 1991), 571-600]. Neirynck, F., ‘Once More Luke 24,12’, Ephemerides Theologicae Lovanienses 70 (1994) 319-340 [also in id., Evangelica III: 1992-2000 (Bibliotheca Ephemeridum Theologicarum Lovaniensium 150; Leuven University and Peeters: Leuven 2001), 549-571]. Neirynck, F., ‘ΠΑΡΑΚΥΨΑΣ ΒΛΕΠΕΙ: Lc 24,12 et Jn 20,5’, Ephemerides Theologicae Lovanienses 53 (1977) 113-152 [also in id., Evangelica: Gospel Studies – Études d’Évangile, ed. F. van Segbroeck (Bibliotheca Ephemeridum Theologicarum Lovaniensium 60; Leuven University and Peeters: Leuven 1982), 401-440]. O’Leary, A. M., Matthew’s Judaization of Mark: Examined in the Context of the Use of Sources in Graeco-Roman Antiquity (Library of New Testament Studies 323; T&T Clark: London · New York 2006). Pérez Herrero, F., ‘Pedro y la Iglesia: Perspectiva bíblica’, Estudios Bíblicos 65 (2007) 349-357. Pichler, J., ‘Jesus vor Pilatus: Zum Verhältnis der Passionserzählungen von Johannes und Lukas’, in Im Geist und Wahrheit: Studien zum Johannesevangelium und zur Offenbarung des Johannes sowie andere Beiträge, Festschrift M. Hasitschka, ed. K. Huber and B. Repschinski (Neutestamentliche Abhandlungen, NF 52; Aschendorf: Münster 2008), 169-200. Pichler, J., ‘Setzt die Johannespassion Matthäus voraus?’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (Bibliotheca Ephemeridum Theologicarum Lovaniensium 200; Leuven University and Peeters: Leuven 2007), 495-505. Popp, T., ‘Die konsolatorische Kraft der Wiederholung: Liebe, Trauer und Trost in den johanneischen Abschiedsreden’, in Repetitions and Variations in the Fourth Gospel: Style, Text, Interpretation, ed. G. Van Belle, M. Labahn, and P. Maritz (Bibliotheca Ephemeridum Theologicarum Lovaniensium 223; Peeters: Leuven · Paris · Walpole, Mass. 2005), 523-587. Puech, É., ‘Some Results of a New Examination of the Copper Scroll (3Q15)’, in Copper Scroll Studies, ed. G. J. Brooke and P. R. Davies (Journal for the Study of the Pseudepigrapha: Supplement Series 40; Sheffield Academic: London · New York 2002), 58-89. Rand, J. A. du, ‘The Creation Motif in the Fourth Gospel: Perspectives on Its Narratological Function within a Judaistic Background’, in Theology and 137

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Christology in the Fourth Gospel: Essays by the Members of the SNTS Johannine Writings Seminar, ed. G. Van Belle, J. G. van der Watt, and P. Maritz (Bibliotheca Ephemeridum Theologicarum Lovaniensium 184; Leuven University and Peeters: Leuven 2005), 21-46. Richardson, P., ‘What has Cana to do with Capernaum?’, New Testament Studies 48 (2002) 314-331. Riesner, R., Jesus als Lehrer: Eine Untersuchung zum Ursprung der Evangelien-Überlieferung (Wissenschaftliche Untersuchungen zum Neuen Testament 2.7; 2nd edn., J. C. B. Mohr (Paul Siebeck): Tübingen 1984). Rusam, D., ‘Das Johannesevangelium – eine “Relecture” der synoptischen Evangelien?: Intertextuelle Beobachtungen zu den “Ich-bin-Worten” des Johannesevangeliums’, in Kontexte der Schrift, vol. 2, Kultur: Politik: Religion: Sprache – Text, Festschrift W. Stegemann, ed. C. Strecker (Kohlhammer: Stuttgart 2005), 377-389. Sabbe, M., ‘The Anointing of Jesus in John 12,1-8 and Its Synoptic Parallels’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (Bibliotheca Ephemeridum Theologicarum Lovaniensium 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 2051-2082. Sabbe, M., ‘The Trial of Jesus before Pilate in John and Its Relation to the Synoptic Gospels’, in John and the Synoptics, ed. A. Denaux (Bibliotheca Ephemeridum Theologicarum Lovaniensium 101; Leuven University and Peeters: Leuven 1992), 341-385. Schäfer, P., The History of the Jews in the Greco-Roman World (rev. edn., Routledge: London · New York 2003). Schenke, L., ‘Die literarische Entstehungsgeschichte von Joh 1,19-51’, Biblische Notizen 46 (1989) 24-57. Schleritt, F., Der vorjohanneische Passionsbericht: Eine historisch-kritische und theologische Untersuchung zu Joh 2,13-22; 11,47-14,31 und 18,1-20,29 (Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft 154; de Gruyter: Berlin · New York 2007). Schneider, G., ‘Auf Gott bezogenes “mein Vater” und “euer Vater” in den Jesus-Worten der Evangelien: Zugleich ein Beitrag zum Problem Johannes und die Synoptiker’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (Bibliotheca Ephemeridum Theologicarum Lovaniensium 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 1751-1781. Schnelle, U., Antidoketische Christologie im Johannesevangelium: Eine Untersuchung zur Stellung des vierten Evangeliums in der johanneischen Schule (Forschungen zur Religion und Literatur des Alten und Neuen Testaments 144; Vandenhoeck & Ruprecht: Göttingen 1987). Schnelle, U., Das Evangelium nach Johannes (Theologischer Handkommentar zum Neuen Testament 4; 3rd edn., Evangelische: Leipzig 2004). 138

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Schnelle, U., ‘Johannes und die Synoptiker’, in The Four Gospels 1992, Festschrift F. Neirynck, ed. F. van Segbroeck [et al.] (Bibliotheca Ephemeridum Theologicarum Lovaniensium 100; Leuven University and Peeters: Leuven 1992), [vol. 3,] 1799-1814. Shellard, B., New Light on Luke: Its Purpose, Sources, and Literary Context (Journal for the Study of the New Testament: Supplement Series 215; Sheffield Academic: London · New York 2002). Shellard, B., ‘The Relationship of Luke and John: A Fresh Look at an Old Problem’, Journal of Theological Studies, NS 46 (1995) 71-98 [also in Für und wider die Priorität des Johannesevangeliums: Symposium in Salzburg am 10. März 2000, ed. P. L. Hofrichter (Theologische Texte und Studien 9; Olms: Hildesheim · Zürich · New York 2002), 255-280]. Siegert, F., Der Erstentwurf des Johannes: Das ursprüngliche, judenchristliche Johannesevangelium in deutscher Übersetzung vorgestellt nebst Nachrichten über den Verfasser und zwei Briefen von ihm (2./3.Joh.) (Münsteraner Judaistische Studien: Wissenschaftliche Beiträge zur christlich-jüdischen Begegnung 16; Lit: Münster 2004). Siegert, F., Das Evangelium des Johannes in seiner ursprünglichen Gestalt: Wiederherstellung und Kommentar (Schriften des Institutum Judaicum Delitzschianum 7; Vandenhoeck & Ruprecht: Göttingen 2008). Smith, D. M., John among the Gospels (2nd edn., University of South Carolina: Columbia, SC 2001). Smith, D. M., ‘John: A Source for Jesus Research?’, in John, Jesus, and History, vol. 1, Critical Appraisals of Critical Views, ed. P. N. Anderson, F. Just, and T. Thatcher (Society of Biblical Literature Symposium Series 44; SBL: Atlanta, Ga. 2007), 165-178. Sparks, H. F. D., ‘St. John’s Knowledge of Matthew: The Evidence of John 13, 16 and 15, 20’, Journal of Theological Studies, NS 3 (1952) 58-61. Stowasser, M., ‘Die johanneische Tempelaktion (Joh 2,13-17): Ein Beitrag zum Verhältnis von Johannesevangelium und Synoptikern’, in Im Geist und Wahrheit: Studien zum Johannesevangelium und zur Offenbarung des Johannes sowie andere Beiträge, Festschrift M. Hasitschka, ed. K. Huber and B. Repschinski (Neutestamentliche Abhandlungen, NF 52; Aschendorf: Münster 2008), 41-60. Streeter, B. H., The Four Gospels: A Study of Origins: Treating of the Manuscript Tradition, Sources, Authorship, & Dates (MacMillan & Co.: London and St Martin’s: New York 1964). Studenovský, Z., ‘“Dort werdet ihr ihn sehen” (Mk 16,7): Der Weg Jesu nach Galiläa bei Johannes und Markus’, in Kontexte des Johannesevangeliums, ed. J. Frey and U. Schnelle [et al.] (Wissenschaftliche Untersuchungen zum Neuen Testament 175: Mohr Siebeck: Tübingen 2004), 517-558.

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Tarazi, P. N., The New Testament: An Introduction, vol. 3, Johannine Writings (St Vladimir’s Seminary: Crestwood, NY 2004). Theobald, M., ‘Abraham – (Isaak –) Jakob: Israels Väter im Johannesevangelium’, in Israel und seine Heilstraditionen im Johannesevangelium, Festschrift J. Beutler, ed. M. Labahn, K. Scholtissek, and A. Strotmann (Schöningh: Paderborn [et al.] 2004), 158-183. Theobald, M., ‘Die Ernte ist da! Überlieferungskritische Beobachtungen zu einer johanneischen Bildrede (Joh 4,31-38)’, in Im Geist und Wahrheit: Studien zum Johannesevangelium und zur Offenbarung des Johannes sowie andere Beiträge, Festschrift M. Hasitschka, ed. K. Huber and B. Repschinski (Neutestamentliche Abhandlungen, NF 52; Aschendorf: Münster 2008), 81-108. Theobald, M., Das Evangelium nach Johannes: Kapitel 1-12 (Regensburger Neues Testament; Pustet: Regensburg 2009). Theobald, M., Herrenworte im Johannesevangelium (Herders Biblische Studien 34; Herder: Freiburg [et al.] 2002). Theobald, M., ‘“Johannes” im Gespräch – mit wem und worüber?’, Zeitschrift für Neues Testament 23 (2009) 47-53. Thyen, H., Das Johannesevangelium (Handbuch zum Neuen Testament 6; Mohr Siebeck: Tübingen 2005). Thyen, H., Studien zum Corpus Iohanneum (Wissenschaftliche Untersuchungen zum Neuen Testament 214; Mohr Siebeck: Tübingen 2007). Van Belle, G., ‘The Death of Jesus and the Literary Unity of the Fourth Gospel’, in The Death of Jesus in the Fourth Gospel, ed. id. (Bibliotheca Ephemeridum Theologicarum Lovaniensium 200; Leuven University and Peeters: Leuven 2007), 3-64. Van Belle, G., ‘The Faith of the Galileans: The Parenthesis in Jn 4,44’, Ephemerides Theologicae Lovanienses 74 (1998) 27-44. Van Belle, G., ‘Jn 4,48 et la foi du centurion’, Ephemerides Theologicae Lovanienses 61 (1985) 167-169. Van Belle, G., ‘Lukan Style in the Fourth Gospel’, in Luke and His Readers, Festschrift A. Denaux, ed. R. Bieringer, G. Van Belle, and J. Verheyden (Bibliotheca Ephemeridum Theologicarum Lovaniensium 182; Leuven University and Peeters: Leuven 2005), 351-372. Viviano, B. T., ‘John’s Use of Matthew: Beyond Tweaking’, Revue Biblique 111 (2004) 209-237 [also in id., Matthew and His World: The Gospel of the Open Jewish Christians: Studies in Biblical Theology (Novum Testamentum et Orbis Antiquus / Studien zur Umwelt des Neuen Testaments 61; Academic: Fribourg and Vandenhoeck & Ruprecht: Göttingen 2007), 245269]. Vouga, F., ‘Le quatrième évangile comme interprète de la tradition synoptique: Jean 6’, in John and the Synoptics, ed. A. Denaux (Bibliotheca Ephemeri140

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dum Theologicarum Lovaniensium 101; Leuven University and Peeters: Leuven 1992), 261-279. Walker, W. O., Jr., ‘Martha and Mary in the Third and Fourth Gospels: An Exercise in Source Criticism’, in Resourcing New Testament Studies, Festschrift D. L. Dungan, ed. A. J. McNicol, D. B. Peabody, and J. S. Subramanian (T&T Clark: New York · London 2009), 123-135. Wallace, D. B., Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Zondervan: Grand Rapids, Mich. 1996). Weidemann, H.-U., Der Tod Jesu im Johannesevangelium: Die erste Abschiedsrede als Schlüsseltext für den Passions- und Osterbericht (Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft 122; de Gruyter: Berlin · New York 2007). Wengst, K., Das Johannesevangelium, vol. 1-2 (Theologischer Kommentar zum Neuen Testament 4,1; Kohlhammer: Stuttgart · Berlin · Köln 2000-2001). Wilckens, U., Das Evangelium nach Johannes (Das Neue Testament deutsch 4; 2nd edn., Vandenhoeck & Ruprecht: Göttingen 2000). Wilckens, U., ‘Joh 21,15-23 als Grundtext zum Thema “Petrusdienst”’, in Wege zum Einverständnis, Festschrift C. Demke, ed. M. Beintker, E. Jüngel, and W. Krötke (Evangelische: Leipzig 1997), 318-333. Windisch, H., Johannes und die Synoptiker: Wollte der vierte Evangelist die älteren Evangelien ergänzen oder ersetzen? (Untersuchungen zum Neuen Testament 12; Hinrichs: Leipzig 1926). Witetschek, S., ‘Ein Räuber: Barabbas im Johannesevangelium’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (Bibliotheca Ephemeridum Theologicarum Lovaniensium 200; Leuven University and Peeters: Leuven 2007), 805-815. Zangenberg, J., ‘“Buried According to the Customs of the Jews”: John 19,40 in Its Material and Literary Context’, in The Death of Jesus in the Fourth Gospel, ed. G. Van Belle (Bibliotheca Ephemeridum Theologicarum Lovaniensium 200; Leuven University and Peeters: Leuven 2007), 873-900.

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Index of ancient sources Old Testament Genesis 1:1-31 46 24:11-17 60 24:16 60 28:12 50 29:2-10 60 Exodus 3:14 72 12:10 110 12:22 110 12:46 110 16:4 65 20:12 73, 84 Leviticus 1:2-17 53 14:8-9 86 15:13 86 Numbers 9:12 110 21:9 57 Deuteronomy 5:16 73, 84 8:16 68 19:15 71 30:3 82 Joshua 24:32 Ruth 2:14

60 88

1 Samuel 25:41 86 2 Samuel 15:23 99

2 Kings 4:42 66 Nehemiah 9:15 65 1 Maccabees 4:59 77 n. 132 13:51 83 2 Maccabees 2:18 81 10:7 83 Psalms 22[21]:18 34[33]:20 35[34]:19 41[40]:9 69[68]:4 69[68]:9 69[68]:21 78[77]:24 82[81]:6 89[88]:36

108 110 96 88 96 26, 53 110 65 77 85

Proverbs 24:22 99 30:4 57 Song of Songs 4:14 109 n. 244 Sirach 50:26

60 n. 56

Isaiah 3:24 5:2 5:4 5:7 6:10 8:6 43:10 49:10

118 n. 297 94 94 94 85 74 72 68

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53:1 54:13 55:1 66:14

85 68 70 98

Jeremiah 2:21 94 10:21 99 Ezekiel 17:6 94 17:8-10 94 19:12 94 28:25 82 34:2-31 76 34:10 118 34:13 76 34:14 76 34:23 76 Daniel 2:46 101 Hosea 9:16 94 10:1 94 Zechariah 9:9 83 12:10 110 14:21 26 New Testament Matthew 2:5 71 3-13 16 3:2 105 3:3 47 3:5 46-7 3:7 47 3:10 94 3:11 30, 46-7 3:16 48 4:8 105 4:13 67 4:18-22 23

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4:18-20 49 4:19 117 4:21-22 49 n. 15 5:1 66 5:11 87 5:13 94 5:14 71 5:15-16 64 5:16 77 5:37 51 6:11 68 6:23 79 7:7-8 98 7:7 95 7:11 95 7:15 76 7:19 94 7:21 60 8:5-13 22, 61 8:5 61 8:6 61 8:7 62 8:8 61-2 8:9 106 8:13 61-2 9:9 74 9:30 74 10 17 10:2-4 50 10:4 69, 83 10:24-25 86 10:24 87 10:39 84 10:40 88 11:10 58 12:38 68 13:3 93, 99 13:10 99 13:13 99 13:34 99 13:55 68 13:57 61 14:14 66 14:15 60 14:17 66 14:19 88 14:20 67 14:21 66

14:22 66-7 14:24 67 14:25 67 14:26 67 14:27 99 14:28-31 67 14:34 67 15:35 66 15:36 66 16:16-18 49 16:16 69, 79, 114 16:17 49 16:18 126 n. 3, 127 17:27 83 n. 159 18:8-9 94 18:19 94 19:1 77 19:26 49 20:32 74 20:33 74 21:1 83 21:2 83 21:5 83 21:7 83 21:8 83 21:10 83 21:12-13 53 21:12 53 21:21 90 n. 187 21:22 79, 90 21:45 70 22:3-4 52 22:8-9 52 23:8 49, 86 24:9 96 24:15 81 24:38 68 26:2 80, 82 26:3-4 101 26:3 81 26:4 82-3 26:5 82 26:6-7 78 26:6 82 26:7 82 26:8 82 26:9 88 26:11 83

26:12 78 26:14-16 83 26:21 88 26:22 88 26:23 88 26:25 88 26:27-28 68 26:31 76, 99 26:33 90 26:34 90 26:39 84 26:42 101 26:46 93 26:47 100 26:52 101 26:56 76, 100 26:58 101 26:59-75 103 26:59 81 26:61 102 26:62-63 102 26:63-64 79 26:63 114 26:64 50 26:69 101 26:71 100 26:72 103 26:74 103 26:75 112 27:1 116 27:13 106 27:14 106 27:15 105 27:17 106 27:19 106 27:21 106 27:26 107 27:27 100, 105 27:28 105 27:29 105 27:30 106 27:32 107 27:33 107 27:37 108 27:38 105 27:40 54 27:41 108 27:42 51

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27:43 77 27:48 110 27:50 110 27:56 108 27:57-58 111 27:59 111-12 27:60 111 27:61 113 27:62 70, 81, 106 27:64 112 28:1 111, 113 28:5 113 28:6 113 28:7 113 28:8 109, 111, 113 28:9-10 113 28:9 113 28:10 60, 109, 113 28:13-15 112 28:15 113 28:16-20 29 28:16-17 116 Mark 1-6 16 1:2-8 27, 30 1:4-11 47 1:5 46 1:7 47-8 1:8 46 1:9 71 1:10 48 1:11 84 1:16-20 23 1:17 117 1:19-20 116 1:19 83 n. 159 1:21 68 1:22 70 1:24 69 1:28-31 22 1:29 50 1:31 62 2:3-12 63 2:14 49, 71, 74 2:18 58, 60 2:19-20 52, 58 2:21-3:6 64

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2:22 52 3:3 64 n. 80 3:8 77 3:16-19 50 3:18 49, 79, 84 3:19 69 3:22 73 3:31-34 70 3:35 60 4:8 84 4:29 60 4:31 84 4:38 113 5:6 75 5:7 52 5:21-43 33 5:22-23 79 5:24 66 5:36 79 5:39 61-2 6-8 28 6:3 70, 108 6:4 30, 61 6:15 47, 74 6:17 64 6:22 88 n. 177 6:32-44 65 6:35-37 60 6:36-37 66 6:37 83 n. 159 6:39 65-6 6:40 66 6:42 67 6:45 65, 67 6:46-47 67 6:48 67 6:50 67, 99 6:51 67 6:53 67 7:19 68 8:6-7 66 8:6 66 8:17 85 8:18 85 8:22-26 74 8:22-23 74 8:23-24 74 8:23 74

8:24 74 8:25 74 8:28 47, 74 9:1 57, 73 9:7 84 9:9 74 9:35 84 10:1 77 10:15 51 10:21 49, 78, 86, 123 10:25 57 10:34 105 10:43 84 10:45 84 10:46 74 10:49 74 10:51 113 11:1 78 11:2-7 83 11:7 84 11:8 83 11:9 83 11:15-18 53 11:15-17 21, 53 11:15 53 11:17 53 11:27-33 21 12:1 99 12:13-17 83 n. 159 12:14 56 12:24-25 112 12:34 117 12:35 72 12:41-44 72 13:13 96 13:16 113 13:22 62 13:29 76 13:34 76 13:48 94 14:1-3 109 14:1 66, 80, 82 14:2 82 14:3-9 33 14:3-5 78, 109 14:3 82 14:4-5 83 14:5 88

14:6 83 14:8 83, 109 14:10 69, 81 14:12 65, 109 14:18 88 14:20 69 14:22 117 14:23-24 68 14:27 76, 99 14:29 90, 118 14:30 90 14:32-42 27 14:36 101 14:41 84 14:42 93 14:43 69 14:47 101 14:49 88 14:50 76, 100 14:54 101 14:55-72 103 14:55 81 14:58 102 14:60-61 102 14:60 102 14:62 50 14:65 102, 106 14:66 100 14:69 100 14:72 118 15:1 81, 103-4 15:2-4 104 15:2 105 15:4 106 15:5 106 15:6 105 15:7 69, 88 n. 177 15:9 106 15:10 104 15:11 69, 88 n. 177 15:13 106 15:14 104, 106 15:15 69, 88 n. 177 15:16 100, 103 15:17 105-6 15:18 105 15:19 106 15:20 105-6

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15:24 108 15:27 105, 107 15:29 54 15:31 108 15:32 51 15:36-37 108 15:36 110 15:39 108, 124 15:40 108 15:41 84 15:42 109-10 15:43 103 15:46 79, 111 16:1-2 112 16:1 111 16:2 79, 109, 111 16:3-4 111 16:3 111 16:4 112 16:5 79, 112 16:6 79, 112 16:7 29, 111 16:8 113 Luke 1:1-4 30, 118, 126 1:2 96 1:9 52 1:45 31, 114 2:4 71 3:1 54 3:2 101 3:7-8 23 3:9 94 3:10 46 3:14 46 3:15 47 3:16 48 3:21 48 3:22 48, 84 4:24 61 4:31 52 4:34 69 5 17 n. 17 5:1-11 23, 29 5:2 116-17 5:3 116 5:4 116

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5:5 116 5:6 116-17 5:8-9 116 5:8 116 5:37 52 6:13-16 50 6:13 69, 95 6:16 92 6:17-18 66 6:20 66 6:22 87 7:1-10 22, 61 7:2 61 7:3 61 7:6 62 7:7 61-2 7:8 106 7:11-17 33 7:13 79 7:16 71 7:17 118 7:20 64 7:27 58 7:30 47 7:32 97 7:37 82 7:38 24 n. 59, 78, 82 7:42 78, 118 7:44 24 n. 59, 78, 82, 86 8:10 75 8:28 52 8:50 79 9:8 47 9:10 65 9:12-17 67 9:13 60 9:14 66 9:17 67 9:19 47 9:19-21 67 9:35-36 84 9:51-19:28 16 10:4 83 10:16 85 10:21 79 10:22 76, 96 10:38-42 33, 78 10:39 79

10:40 82 11:3 68 11:9-10 98 11:9 95 11:13 95 11:35 79 12:4 79, 95 12:15-21 83 n. 159 12:27 60 12:32-33 76 12:36 76 12:39 76 12:51 93 13:2-4 74 13:14 74 13:16 74 13:19 84 13:24 76 13:31-33 70 14:2 64 n. 80 14:5 74 14:8 52 14:18 83 n. 159 14:26 84 14:27 107 14:35 94 15:31 99 16:19-31 33 16:20-22 78 17:10 95 17:11 60 17:31 113 18:8 75 18:37 100 18:40 74 19:5 76 19:28 76, 82 19:38 83 19:45 53 20:2 54 20:17 49 21:1-4 72 22-24 25 22:1 66, 86 22:3 24-5, 88 22:7 65 22:14 86 22:19 68, 117

22:20 68 22:26-27 86 22:29-30 21, 105 22:33 90 22:34 90 22:39 100 22:42 84 22:50 101 22:54 101 22:56-71 103 22:58 101, 103 22:59 103 22:61 93 22:62 112 22:63 102 22:66 81 22:67-69 102 23:1-25 25 23:1 103 23:2 21, 104, 106-7 23:3 105 23:4 105 23:8 68 23:9 106 23:18 21, 105-6 23:20 106 23:35 70 23:36 110 23:42 21, 105 23:44 21, 106 23:53 111-12 23:56 109, 111 24:1 111 24:4 112 24:8 54 24:9 109 24:12 111-12, 24:16 116 24:23 112 24:24 112 24:25-27 54 24:26-27 112 24:29 113 24:30 117 24:33 113 24:34 114 24:36-49 31 24:36 113-14

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24:39 114 24:40 114 24:41 114, 116 24:42-43 117 24:42 66 24:43 114 24:44-45 112 24:44 51, 114 24:46 114 24:47-49 114 24:49 114 24:50-51 48 John 1-20 29 1:1-8:59 39 n. 2 1:1-34 39, 45-8 1:1-18 45-6 1:1-13 46 1:1-2 46 1:1 46 1:3 46 1:5 47, 85 1:6 30 1:7-8 47 1:11-12 47 1:12 47 1:14-18 46 1:14 46-7 1:15 30, 46-7 1:16 46 1:17 46 1:19-34 46-8 1:19-2:12 51 n. 24 1:19 46-7 1:20-33 30 1:20 47 1:21 46-7 1:23 47 1:24 47 1:25 46-7 1:26 46 1:27 47 1:28 48 1:29 48 1:30 30, 48 1:31 46-7 1:32-33 48

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1:32 47 1:33 46 1:34 47 1:35-51 50-1 1:35-44 39, 48-50 1:35-36 48 1:35 48, 49 n. 15 1:36 48 1:37 49 1:38-39 49 1:38 48-9, 113 1:40-44 49 1:40-42 49 1:40 30, 49 1:41 49 1:42 49 1:43-44 49 1:43 49 1:44 49-50, 63, 84 1:45-51 39, 50-1 1:45-49 50 1:45-46 50 1:45 51 1:47-48 50 1:47 51 1:49 51 1:51 30, 50-1 2-17 92 n. 189 2-12 92 n. 189 2:1-12:50 81 n. 143 2:1-12 39, 51-2 2:1-2 52 2:1 51-2 2:2 51 2:3 51 2:4 52 2:5 51-2 2:6 52 2:9-10 51-2 2:10 52 2:10bc 52 2:11 51-2 2:12 51-2 2:13-22 26, 39, 52-5 2:13-17 21 2:13-14 53 2:14-17 54 2:14-16 53

2:14-15 53 2:14 53 2:15 53 2:16 53 2:17 53-4 2:18 21, 54 2:19-20 53-4 2:19 81 n. 146 2:20 54 2:21 54 2:22 53-4 2:23 39, 55 2:23bc 55 2:23bd 55 2:23b 55 2:24-25 39, 55 2:24a 55 2:24b-25 55 2:25a 55 2:25d 55 3-11 23 3:1-2 40, 56 3:1 56 n. 39 3:2 56, 113 3:3-36 40, 56-9 3:3 16, 56-7 3:4 56 3:5-6 56 3:5 16, 57 3:6 57 3:7 56 3:8 56 3:10-14 57 3:11-15 57 3:11 57 3:12 57 3:13-15 58 3:13 30, 57 3:14-15 16, 57 3:14 56, 92 n. 189 3:15-16 57 3:16-17 57-8 3:16 58 3:17 58 3:18-20 57 3:18 58 3:19 58 3:20 58

3:21 58 3:23-24 57 3:24 30 3:25 57-8 3:26 48 3:28 58 3:29 58 3:32-33 58 3:33 58 3:34 56 3:35 30 3:36 59 4:1-45 40, 59-61 4:1 59-60 4:2 59 4:3 59-60 4:4-5 59 4:4 60 4:5 60 4:6-7 60 4:7-26 59 4:7 59 4:8 60 4:9 60 4:10 59 4:11 60 4:14-15 59 4:16-18 60 4:18 60 4:22 60 4:23-24 59 4:25 59 4:27 59 4:28-30 59 4:28 60 4:29 59 4:31-38 59 4:34 60 4:35-36 60 4:36-38 60 4:36 60 4:39-42 59 4:40 22 4:42 60 4:44 30, 61 4:45 61 4:46-54 22, 40, 61-2 4:46 22, 52, 61

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4:47 61 4:48 62 4:49 61-2 4:50 62 4:51-53 62 4:51 61-2 4:52 22, 62 4:53 62 5:1-47 40, 62-4 5:1-13 62 5:2-14 63 5:2 62 n. 74, 63 nn. 77-8, 64 n. 80 5:3 64 n. 80 5:5 63 5:7 63 n. 78, 64 n. 80 5:8-11 63 5:12-13 62 5:14 62 5:15-18 63 5:18 64 5:19-47 63 5:21 64 5:31-32 64 5:33 64 5:35 64 6 28 6:1-71 27, 40, 64-9 6:1-24 64-5 6:1 65, 115 6:2 66 6:3 65-6 6:4 66 6:5-8 65 6:5-7 66 6:5 66 6:7 66 6:9 66 6:9c 66 6:10 66 6:10d 66 6:11 66 6:12 67 6:13 67 6:14 67 6:15 67 6:17 30, 67 6:17d 67 6:18 67

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6:19 67 6:20 67 6:21 67 6:22-24 65 6:24 65, 67 6:25-71 64-5 6:26 65, 67 6:27 65 6:30 67 6:31-32 65 6:31 68 6:33 65 6:34 68 6:35 68 6:38 65 6:40 68 6:41 65 6:42 65, 68 6:45 68 6:47 68 6:49 68 6:50-51 65 6:51 65, 68 6:53-54 68 6:54-57 68 6:54 68 6:56 68 6:58 65 6:59 68 6:61 68 6:63 65, 69 6:64 69 6:67 69 6:68-69 69 6:69 69 6:70 69 6:71 69, 83, 87 n. 177 7:1-39 40, 69-70 7:1-9 69 7:3 70 7:5 70 7:6 70 7:7 70 7:8 70 7:10-13 69 7:10 70 7:14-32 70 7:15 70

7:16-17 70 7:26 70 7:30 30, 70 7:31 70 7:32 70 7:33-36 70 7:37-39 70 7:37-38 70 7:39 70 7:40-8:20 40, 71-2 7:40-52 71 7:40 71 7:41 71 7:42 71 7:48 71 7:52 71 7:53-8:11 71 n. 108, 120 8:12-20 71 8:12 71 8:13-14 64 8:17 64, 71 8:20 72 8:21-59 40, 72-3 8:21-22 72 8:23-59 72 8:23 72 8:24 72 8:28 72, 92 n. 189 8:30-31 72 8:32-34 72 8:33 72 8:34 72 8:36 72 8:37 72 8:39-40 72 8:44-46 73 8:44 73 8:47 73 8:48-49 73 8:48 72 8:49 73, 84 8:51-52 73 8:52-53 72 8:52 73 8:55 73 8:56-58 72 8:56 72 8:58 72

9:1-41 40, 73-5 9:1-15 74 9:1-2 74 9:1 74 9:2-3 74 9:5 71, 73 9:6 74 9:7 74 9:8 74 9:10-32 78 9:10 74 9:11 74 9:13 74 9:14 30, 74 9:15 74 9:16-41 74 9:16 74 9:17-20 74 9:17 74 9:18 74 9:19 74 9:21 74 9:22 73 n. 118 9:24-25 74 9:24 74 9:25 74 9:26 74 9:27 74 9:30 74 9:31 74 9:32 74 9:34-35 73 9:35-36 73 9:35 74 9:38 73, 75 9:39-41 74 9:39 74-5 9:41 74-5 10:1-42 40, 75-7 10:1-2 76 10:1 75-6 10:2 76 10:3-8 76 10:3 76 10:4 76 10:6 75-6 10:7 76 10:8 76

153

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10:9 76 10:10 76 10:11-16 76 10:11 76 10:12-13 76 10:12 76 10:15 76 10:16 75-6 10:17-18 76 10:17 76 10:18 76 10:19 75 10:21 75 10:22 77 n. 132 10:23 76, 77 n. 132 10:25 75 10:26-27 76 10:28-29 75 10:31-33 75, 77 10:32 75-6 10:33-35 77 10:33 76 10:36 75, 77 10:37-38 75 10:40-42 75 10:40 48, 77 10:41 75, 77 11:1-12:11 32-3 11:1-45 40, 77-9, 123 11:1-44 124 n. 1 11:1-2 78 11:1 78 11:2 24 n. 59, 30, 78 11:3 123 11:5 78, 123 11:7-8 78 11:8 78 11:9-10 77 11:9 79 11:10 79 11:11 78-9 11:12 77-8 11:14 78 11:15 77 11:16 78-9 11:18 78 11:19-20 78 11:20 77

154

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11:20 79 11:21 78 11:22 79 11:23-25 79 11:23-24 77 11:25-27 77, 79 11:25-26 78 11:27 30, 79 11:29 77 11:30 30 11:31-32 79 11:31 78 11:32 78-9 11:33 78-9 11:34 79 11:35-36 78 11:36 78 n. 137, 123 11:37 78 11:38 78-9 11:40 77, 79 11:41-42 77 11:41 79 11:42 77-8 11:43 77-8 11:44 77-8 11:45-46 77 11:45 78 11:46-12:50 40, 80-5 11:46-47 80 11:47 80-1 11:48-50 80 11:48 81, 128 11:49 81 11:50-52 81 11:51 81 11:52 47, 80-1 11:53 82-3 11:54 80, 120 11:55 80, 82 11:56 82 11:57 80 12:1 80, 82, 109 12:2 82 12:3 24 n. 59, 82 12:4 82-3 12:5 83 12:6 83 12:7 83

12:8 83 12:10 83 12:11 80 12:12 80, 83 12:13 80, 83 12:14 83-4 12:15 83 12:16 54 12:17-50 120 12:17-18 80, 83 12:18 80-1 12:19 80 12:20-22 80, 84 n. 168 12:20 80, 84 12:21-22 50, 65, 84 12:21 49, 63 12:23 30, 84 12:24 84 12:25-26 16 12:25 84 12:26 84 12:27-28 84 12:27 80, 84 12:28 84 12:28a 16 12:29 80, 83, 84 n. 168 12:30 84 12:31-33 84 n. 168 12:31 84 12:32 93 n. 189 12:34 80, 83, 84 n. 168, 85, 93 n. 189 12:35-46 81 12:35 47, 85 12:36 80, 85 12:37-38 85 12:37 80-1 12:38 81 12:40-41 81 12:40 85 12:42 80 12:44-45 80 12:47-50 81 12:47 80 12:48 81, 85 12:49 80 13-17 92-3 n. 189 13:1-17 40, 85-7 13:1 86

13:2 25, 30, 69, 85-6, 87 n. 177 13:3 85 13:4-17 86 13:4-5 85-6 13:4 85-6 13:5-6 86 13:6 85 13:7 86 13:8-9 85 13:8 86 13:10-11 85 13:10 86 13:11 86 13:12-17 86 13:12 86 13:13-14 86 13:14 86 13:15 85 13:16 16, 86 13:17 87 13:18-30 40, 87-9 13:18 88 13:18a 87 13:18b 87 13:18c-e 87 13:19 87 13:20 16, 87-8 13:21 88 13:21b 87 13:21e-26 87, 123 13:22 88 13:23-25 124 n. 1, 125 13:23 78 n. 137, 87 n. 176, 123-4 13:24-25 124 13:26-27 88 13:26 69, 87 n. 177, 88 13:27-30 87 13:27 24-5, 88 13:29 88 13:30 88 n. 177 13:31-17:26 81 n. 143, 89 n. 183 13:31-14:14 41, 89-90 13:31-33 89 13:33 89 13:34-35 89 13:34 89-90 13:35 90 13:36-14:6 89

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13:36-37 89 13:36 97 13:37 90 13:38 90 14:5 97 14:7 89 14:8-9 89 14:10a-e 89 14:10f-14 89 14:12-14 16 14:12 90 n. 187 14:13-14 90 14:13 90 14:15-20 41, 90-1 14:15 90-1 14:16 90-1 14:17 91 14:17a 90 14:17bc 90 14:17b 91 14:17de 91 14:18-20a 91 14:18 91 14:19 97 14:20b 91 14:21-24 41, 91-2 14:21 91-2 14:22-23 92 14:22 92 14:23-24 91 14:24 92 14:25-29 41, 92-3 14:25 92 14:26 91-3 14:27 92-3 14:28-29 92 14:28 91-2 14:30 41, 93 14:31 41, 93 14:31a-d 93 14:31ef 93 14:46-47 81 15:1-8 41, 94 15:1 94 15:3 94 15:4-7 94 15:4-5 94 15:5-6 94

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15:5 94 15:6 94 15:7 16, 94 15:8 94 15:9-17 41, 95 15:9-10 95 15:10 91, 95 15:11 95 15:12-15 95 15:12 89 15:13-15 95 15:13 95 15:15 95 15:16 90, 95 15:17 89, 95 15:18-16:4 41, 95-6 15:18-19 70, 95 15:19 72, 95 15:20-21 16-17 15:20 86, 96 15:21 96 15:21a 96 15:21b-25 96 15:22 75 15:24 75, 96 15:25 91, 96 15:26 91, 96 15:27 96 16:1 96 16:2-3 96 16:2 96 16:3 96 16:4 96 16:5-24 41, 97-8 16:5 97 16:5-6 97 16:6-7 97 16:6 97 16:7-11 97 16:7 91, 97 16:10 97 16:12-13 97 16:12 97 16:13-15 97 16:13 91, 97 16:14-24 97 16:16 97 16:20-22 97

16:20 97 16:21-22 97 16:21 97 16:22 98 16:23 90, 95 16:24 16, 95, 98 16:25-17:26 41, 98-9 16:25-27 98 16:25 98 16:28 86, 98 16:29-31 98 16:29 98 16:32-33 98- 9 16:32 99 16:33 99 17:1-5 98 17:3 99 17:6-16 98 17:10 99 17:11 99 17:12 88, 99 17:13 95 17:14-16 72 17:14 70 17:15 98 17:17-19 98 17:20-21 98 17:21-23 99 17:22 98 17:23 98 17:24 98-9 17:25 98-9 18:1-18 41, 99-102 18:1 99, 100 18:2 100 18:3 100 18:4 100 18:5-7 100 18:5-6 100 18:5 100 18:6 100 18:7 100 18:8-9 100 18:8 100 18:10 101 18:11 30, 101 18:12 100-2 18:14 30, 81, 100-1

18:15 101 18:15-16 100, 124-5 18:16-17 100 18:17 101, 103 18:18 101, 109 18:19-27 41, 102-3 18:19-24 102 18:19 102 18:20-21 102 18:20 102 18:21 102 18:22-23 102 18:23 102 18:24 102 18:25-27 103 18:25 101, 103 18:26 103 18:27 103 18:28-19:16 20 18:28 41, 102-3 18:28a 103 18:28b 103 18:28c-e 103 18:29-32 41, 104 18:29 104 18:29ab 104 18:29c-31 104 18:30 104 18:31-32 104 18:33-19:12 41, 104-6 18:33-39 104 18:33-38 104 18:33 105 18:34 105 18:35 104 18:36 21, 72, 105 18:37 64, 105 18:38 105 18:39 104-5 18:40 105 19:1 105 19:2 105 19:3 104-6 19:4 105-6 19:5 104-6 19:6 105-6 19:9 106 19:10-12 104

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19:10 106 19:11 75, 106 19:12 104, 106 19:13-16 41, 106-7 19:13 106 19:14 21, 106 19:15 21, 106-7 19:16 107 19:17-27 41, 107-8 19:17 107 19:18 107 19:19-22 107 19:19-21 108 19:19 100 19:20 107 19:21 105, 108 19:23-24 107 19:23 108 19:24 88, 108 19:25 108 19:26-27 107, 124-5 19:26 78 n. 137, 87 n. 176, 108, 123 19:28-20:31 42, 108-14 19:28-30 108 19:28 110 19:29-30 110 19:30 110 19:30d 109 19:30e 109 19:31 109-10 19:34 109-10 19:35 110 19:36 88, 110 19:37 110 19:38 109-11 19:39-40 109, 111, 120 19:39 109 19:40 109, 111 19:41 111 19:42 111 20:1 109, 111 20:2-10 111 n. 262, 125 20:2 78 n. 137, 109, 111-12, 123, 125 20:3-10 112 20:3-4 112 20:4-5 125 20:5-7 111 20:5 112

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20:6 112 20:7 109, 112 20:8 112 20:9 112 20:10 112 20:11-13 125 20:11 109, 112, 113 n. 271 20:12 109, 112-13 20:13 109, 112 20:14-17 113 20:14 109, 112-13 20:15 109, 112 20:16 49, 109, 113 20:17 50, 113 20:18 109, 113 20:19-29 31 20:19-20 110 20:19 109, 113 20:20 114 20:21 114 20:22 114 20:23 16, 114 20:24 30 20:25 109-10, 114 20:26 109, 114 20:27 109-10, 114 20:28 31 20:29 110, 114 20:30-31 114 20:30 114 20:31 11, 110, 114 21 17 n. 17, 23, 29 21:1-14 42, 50, 115-17 21:1 65, 115-16 21:2-8 125 21:2 49 n. 15, 50, 52, 116 21:3 115-16 21:4 115-16 21:5 115-16 21:6 115-16 21:7 63 n. 78, 78 n. 137, 85, 87 n. 176, 115-16, 123, 125 21:8-9 115 21:8 115 21:9 66, 115-16 21:11 115-17, 118 n. 297, 120 21:12-13 115 21:12 115-17

21:13 115, 117 21:15-25 42, 117-18 21:15-17 49, 117, 118 n. 297 21:15 118 21:16-17 118 21:17 118 21:18-20 117 21:18-19 118 n. 297, 125 21:18 117-18 21:19 49 21:20-23 117, 125 21:20 78 n. 137, 87 n. 176, 123, 125 21:22-23 16, 126 n. 3, 127 21:22 49, 125 21:23 118 21:24 64, 117-18, 126 21:24a-c 11, 126 21:24c 118 n. 298 21:24d 11, 117 n. 296, 126 21:25 11, 15, 30, 114, 117-18, 126, 128 Acts 1:1-15:35 39 n. 2 1:1-8 39, 45-8 1:1 45-6, 118, 126 1:1ab 46 1:1a 46 1:1cd 46 1:2 95 1:5-8 46, 48 1:5 46 1:6 46, 51 1:7-8 47 1:8 47, 70, 114 1:9-14 39, 48-50 1:10 48 1:11 48 1:12 49 1:13 49-50, 92 1:14 51-2 1:15-26 39, 50-1 1:21-22 50 1:23-26 50 1:23 50 1:24-26 50 1:24 95 1:26 50 2:1-15:6 81 n. 143

2-14 92 n. 189 2:1-47 39, 51-2 2:1 116 2:1a 51-2 2:1b 51 2:5 52 2:9-11 52 2:13 51 2:15 52 2:19-15:12 81 n. 143 2:22 52, 57, 100 2:32-34 57 2:33 96 2:37 52 2:41 52 2:43 56, 70 2:44 52 3:1-11 39, 52-4 3:1-3 53 3:1 52-3 3:6-7 53 3:6 55 3:8 53 3:10 53 3:11 76 3:12-4:31 39, 55 3:12 55 3:13 70 3:15 53 3:16 55 4:4 55 4:6 101 4:7 55 4:10 53, 55 4:12 55 4:13 70 4:17-18 55 4:29 70 4:30 55-6 4:31 70 4:32-5:13 39, 55 4:35 55 4:37 55 5:1-11 55 5:4 55 5:9 55 5:12-13 55 5:12 56, 70, 76, 81

159

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5:14-42 40, 56 5:14-16 56 5:19 56 5:34-39 56 5:39 56 6:1-8:3 40, 56-9 6:3 56 6:5 56 6:10 56 6:13 81 7:8 56 7:9 56 7:10 56 7:44 56 7:48-50 57 7:51-57 57 7:51 56 7:55 56 7:56 50, 57 7:58 57 8:1 57, 59 8:3 57 8:4-25 40, 59-61 8:4 59 8:5 59 8:6-8 59 8:7 59, 60 n. 56 8:9-11 59, 60 n. 56 8:9 59 8:12-13 59 8:12 59 8:13 59 8:14-25 59 8:14 59 8:15 59, 114 8:16 59 8:17-19 59 8:17 114 8:18-24 59 8:18-19 59 8:19 114 8:20 59 8:26-40 40, 61-2 8:27 61, 84 8:32 48 8:36 61 8:38-39 61 9:1-43 40, 62-4

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9:1-9 62 9:1-2 62 n. 74 9:2-3 63 9:5 62 9:10-19 62 9:20-31 63 9:20 102 9:32-43 63 9:33 63 10:1-11:18 40, 64-9 10:1-48 64-5 10:1-33 65 10:1 115 10:7-8 65 10:9 65 10:11-12 65 10:13 65-6 10:14-15 66 10:15 68 10:19 65 10:21 65 10:23 66 10:24 65 10:27-29 66 10:28 65 n. 84 10:38 56 10:44 65 10:47 57 11:1-18 64-5 11:5-6 65 11:7 65 11:8-9 66 11:9 68 11:14-15 65 11:16 46 11:18 65 11:19-13:4 40, 69-70 11:19-26 69 11:27-29 69 12:1-5 70 12:1 70 12:4 70 12:6-25 70 12:8-17 118 12:17 65 n. 84, 93 12:25 88 n. 177 13-18 58 13:1-3 70

13:4 70 13:5-12 40, 71-2 13:5 88 n. 177 13:6-10 71 13:6 71 13:7 71 13:8 71 13:11-12 71 13:11 71 13:12 71 13:13-46 40, 72-3 13:13-14 72 13:14-48 74 13:15-44 72 13:16-41 72 n. 114, 73 n. 114 13:17-18 72 13:24 46 13:25 47 13:26 72 13:33 72 13:38 72 13:43 72, 73 n. 118 13:44 73 n. 118 13:45-49 120 13:45-46 72 13:47-52 40, 73-5 13:47-49 73 13:47 73, 78 13:48 73 13:50-52 73 13:50 73 13:52 95 14:1-7 40, 75-7 14:1 75 14:3 75 14:4 75 14:5 75 14:6-7 75 14:8-28 40, 77-9, 123 14:8-10 79 n. 137, 123, 124 n. 1 14:8 77 14:9 77 14:10 77 14:11-15 77 14:11 77 14:13-18 77 14:13-14 77 14:14 78

14:15 78 14:18-19 77 14:19 77-8 14:20 78 14:23 78 14:27 78 15-20 92 n. 189 15:1-6 40, 80-5 15:1-2a 80 15:2 88 n. 177 15:2b 80 15:3 80, 120 15:4 80, 84 n. 168 15:5 80, 84 n. 168 15:6 80-1, 100 15:7-12 40, 85-7 15:7 85-6 15:8 85 15:9 85 15:10 86 15:11-12 86 15:11 86 15:12 81 15:13-39 40, 87-9 15:13 87 15:14 87 15:15-17 87 15:16 88 15:18 87 15:20-27 87 15:20 68 15:22-18:5 124 15:22 87 n. 176, 88 n. 177, 124 15:25-26 87 n. 176, 124 15:27 87 n. 176, 124 15:28 87 15:29-35 87, 123 15:29 68 15:30-33 124 15:32-33 87 n. 176, 124 15:32 88 n. 177, 124 n. 1 15:35–ch. 28 23 n. 51 15:36-39 87 15:37-39 88 n. 177 15:40-16:40 41, 89-90 15:40-16:1a 89 15:40-20:38 81 n. 143, 89 n. 183 15:41 89

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16-21 23 16:1-3 89 16:1 125 n. 2 16:3 125 n. 2 16:4-5 89 16:6-7 89 16:7 89 16:8-9 89 16:9-10 89 16:12-14a 89 16:14b-15 89 16:16-40 89 17:1-34 41, 90-1 17:1-15 90 17:16-18 90 17:18 90 17:19-20 90 17:22 91 17:23 90 17:27-28 91 17:30 90 17:31ab 91 17:31c 91 17:31de 91 17:32a 91 17:34 91 18:1-6 41, 91-2 18:1 92 18:2-5 92 18:3 92 18:6 92 18:7-11 41, 92-3 18:7 92 18:8 62 18:9 92 18:10 92 18:11 92 18:12-17 41, 93 18:18-23 41, 93 18:18-19 93 18:24-28 41, 94 18:24 94 18:25 94 18:26 94 18:27a-e 94 18:27d-28 94 19:1-7 41, 95 19:1 93, 95

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19:2 95 19:3-4 95 19:5 95 19:6-7 95 19:8-20 41, 95-6 19:8-9 95-6 19:10 96 19:11-12 96 19:13-14 96 19:15 96 19:17 96 19:18 96 19:19 96 19:20 96 19:21-20:16 41, 97-8 19:21-22 97 19:21 97 19:23-40 97 19:29 107 n. 237 20:1-6 97 20:1-3 97 20:1-2 97 20:1 97 20:2 97 20:4 107 n. 237 20:7-16 97 20:17-38 41, 98-9 20:17-21 98 20:22-26 98 20:27 98 20:28-31 98-9 20:32 98 20:33-34 98 20:35 96, 98 20:36 98 20:37 98 20:38 97 20:38a-d 98 20:38e 98 21:1-40 41, 99-102 21:1-7 99 21:18 100 21:19 100 21:23-24 100 21:24 83 n. 159 21:25 68, 100 21:26 100 21:28-29 100, 124

21:28 81, 102 21:30 100 21:31-33 100 21:37 100 21:39 100 21:40 106-7 22:1-23:9 41, 102-3 22:2 106-7 22:5 102 22:12-14 102 22:15 102 22:17 102 22:18 102 22:21 102 23:2-9 102 23:2-5 102 23:6 102 23:10-14 41, 103 23:10 103 23:11 47 23:12 103 23:12ab 103 23:15-24:9 41, 104 23:15-22 104 23:21 103 23:27-28 104 23:29-30 104 23:29 104 23:30 104 23:35 104 24:1-9 104 24:2 104 24:8 104 24:10-26:32 41, 104-6 24:10-27 104 24:10 104 24:12 104 24:17 104 24:25 104 25:9 104 25:10-12 104 25:13-26:32 104 25:20 104 25:21 104 26:14 106-7 26:32 104 27:1 41, 106-7 27:1-8 107, 108 n. 242, 125

27:2-8 41, 107-8 27:2-3 107 27:2 107 27:3 107 27:4-5 107 27:6 107, 109, 120 27:8 107 27:9-32 42, 108-14 27:9 108 27:15b 108 27:15c 109 27:17-18 120 27:17 109 27:18 109 27:19-20 109 27:19 109 27:20-21 111 n. 262, 125 27:20 109, 111 n. 262, 125 27:21 109, 111 n. 262 27:23-24 109 27:25 109 27:27 109 27:27 109 27:27 110 27:27-28 110 n. 245 27:28 110 27:30-32 110 27:31-32 107 27:33-28:6 42, 115-17 27:33 109, 115 27:34 115 27:35 115 27:37-39 115 27:37 115, 120, 125 27:38 115 27:39-40 115 27:39 115 27:40 115 27:42 107 27:43-44 115 27:43 115 27:44 115 28:1-2 115 n. 283, 125 28:1 115 28:2 115 28:4-6 115 28:7-31 42, 117-8 28:7 117

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28:8 117 28:11-16a 117 28:16a 117 n. 296, 125 28:16b 117 28:17-20 117 28:23 117 28:25-28 117 28:30-31 117 Romans 1:3 71 1:5 123 1:13 123 1:16 58, 60 2:16 85 3:4 58 4:17 64 5:12-13 48 6:4 54 6:14-15 46 6:16-17 72 6:18 72 6:20 72 6:22 60, 72 8:11-12 69 8:16 47 8:32 58 8:37 78, 90, 123 9-11 72 n. 114 10:16 85 11:3 123 12:5 99 13:8-9 86 n. 171 13:8 86 13:13 79 15:6 90 15:13 95 15:16 123 15:18 123 16:21 125 n. 2 1 Corinthians 1:10 117 1:22 92, 93 n. 189 2:1 92 2:6 84 2:8 84 3:6 94

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3:8 60, 99 3:9 94 4:14 118 4:19 92 4:21 92 6:19 54 7:19 92, 95 8:3 92 8:13 68, 96 9:11 60 9:15 118 9:17-18 60, 76 10:17 99 11:1 123 11:18 117 11:20 86 11:25-28 68 11:26-28 68 12:12 99 12:25 117 12:29-13:13 95 13:13 95 15:22 64 15:36 84 15:40 57 15:45 64 2 Corinthians 1:17 51 1:19 87 n. 176, 124 2:1-4 97 2:3 97 2:4 97 3:2 90 5:10-11 58 5:14-15 81 6:17 113 7:6-13 97 7:7 97 7:9 97 7:14 97 Galatians 1:16 123 2:1 87 n. 176, 124 2:2 123 2:3 87 n. 176, 124 2:6-9 118 n. 297

2:7-9 49 2:8-9 123 2:10 80 n. 142 2:10a 83 n. 159 2:11-14 69 2:11-12 85 2:11 65 n. 84 2:12-13 87 2:12 88, 118 n. 297 2:13 69, 87, 88 n. 177, 124 2:20 78, 123 3:28 99 4:29 57 5:4 46 6:8 60, 69 Ephesians 5:11 58 Philippians 1:21 118 1:25 118 2:5 64 4:5 90 Colossians 2:21 113 4:10-11 107 n. 237 1 Thessalonians 1:1 87 n. 176, 124 1:4 58 2:16 123 2:17 91 2:18 91 3:1 91 4:16 79 5:4-5 47, 85 5:5 85 1 Timothy 3:14 118 5:10 86 Philemon 24 88 n. 177, 124

James 5:12 51 1 Peter 1:19 1:20 3:18 5:12 5:13

48 99 68-9 87 n. 176, 124 118 n. 297, 124

2 Peter 1:14 118 n. 297 1 John 1:1-3 114 1:1 47, 60 1:2 57 1:3 60 1:4 95, 118 1:5 60 1:6 58 1:8 75 2:1 89, 91, 118 2:3-4 91 2:4 73 2:5 86, 73 2:8-11 71 2:11 85 2:14 116 2:15-16 86 2:16 72 2:18 116 2:21 105 2:26 118 3:8 73 3:10 73 3:12 58, 73 3:13 70 3:15 73 3:16 76 3:18-19 73 3:19 105 3:22 91 3:24 91 4:2 68, 91 4:3 73 4:5 72 4:6 91

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4:9 58 4:10 58 4:11 58, 86 4:12 86, 99 4:14 58, 60 4:15 58 4:16 69, 95 4:17-18 86 4:17 58, 99 5:3 91 5:4-5 99 5:6 110 5:8 110 5:9 57-8 5:10-12 59 5:12-13 76 5:13 57-8, 68, 114, 118 5:20 99 2 John 2 91 4 76 5 90 12 95 3 John 3 64 12 64 Revelation 1:7 110 1:11 114 5:6 118 7:4 115 n. 282 14:1 115 n. 282 14:3 115 n. 282 21:17 115 n. 282 22:18-19 114 Inscriptions Corpus Inscriptionum Judaicarum 2.1218 49 n. 16 2.1266 49 n. 16 2.1268 49 n. 16

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2.1269

49 n. 16

Other Israelite-Jewish Works Dead Sea Scrolls 3Q15 11:12 63 n. 77 Flavius Josephus Antiquitates judaicae 5.159 81 6.11 83 6.115 81 9.288 60 15.380 54 15.391 54 15.420-421 54 18.28 49 18.34-35 101 18.35 81 18.95 81, 101 18.106-108 49 18.119 48 20.221 76 20:219 54 Bellum judaicum 1.401 54 2.295 53 2.328 63 n. 77 2.451 56 2.530 63 n. 77 2.628 56 n. 39 3.57 65 3.506 67 3.519 67 3.521 67 4.456 65 4.551 80, 120 5.57 111 5.70 100 5.107-108 111 5.140 74 5.145 74 5.149 63 n. 77 5.151 63 n. 77 5.185 76 5.246 63 n. 77 5.504 100

5.505 74 Vita 85 52 86 52 197 56 n. 39 Other Graeco-Roman Works Herodotus Historiae 2.86 109 Other Early Christian Works (selected) Irenaeus Adversus haereses 3.1.1 13 Eusebius Historia ecclesiastica 6.14.7 13

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The work analyses the current state of research on the problem of the relationship of the Fourth Gospel to the Synoptic Gospels. It proves that the Fourth Gospel, which was written c. AD 140–150, is a result of systematic, sequential, hypertextual reworking of the Acts of the Apostles with the use of the Synoptic Gospels, more than ten other early Christian writings, Jewish sacred Scriptures, and Josephus’ works. The work also demonstrates that the character of the ‘disciple whom Jesus loved’ functions in the Fourth Gospel as a narrative embodiment of all generations of the Pauline, post-Pauline, and post-Lukan Gentile Christian Church. These features of the Fourth Gospel imply that it was intended to crown and at the same time close the canon of the New Testament writings.

Bartosz Adamczewski received his DD in biblical theology at The John Paul II Catholic University of Lublin and his SSL at the Pontifical Biblical Institute in Rome. He is lecturer of the New Testament at the Cardinal Stefan :\V]\ĔVNL8QLYHUVLW\LQ:DUVDZ

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