Name: Stephen T. Adair Student ID Number: 2060329784 Email Address: adair.steve@gmail.com Course Name: The Gospel o !

ohn Course Number: "T 634 #S$%03 Assignment Number: Assignment 4 Audio Number: "&A Project Number: "&A Date of seminar (if applicable): "&A Course instructor for seminar (if applicable): Location of seminar (if applicable): "&A !"e #odule Number$ Audio Number (if applicable)$ and Project Number (if applicable) must be accurate in order to process t"e lesson and record t"e grade% !"e correct information is stated in t"e Course Stud& 'uide% ((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((((( Stud& 'uide Code)Date)*ersion found on t"e first page of t"e Stud& 'uide: 200909%0 Degree Program: 'A in (i)lical St*dies Address: +, (o- 2%32 Cit&: 'ossel (a. State: /estern 0ape +ip: 6100 Countr&: So*th A rica !elep"one: 227 44 690 1%33 ((((((((((((((((((((End of Co,ers"eet(((((((((((((((((((( PLEASE !-PE !.E /E01I/E#EN!S 23/ !.IS LESS3N S14#ISSI3N AS !.E- APPEA/ IN -31/ S!1D- '1IDE .E/E

Write a research paper of ca. 4000 words, including introduction and conclusion (your footnotes and bibliography are excluded from the word count), on one of the following questions: ( ) Why does !ohn use "logos# for !esus in the prologue$ (%hillips &00') (&) What does "(amb of )od# mean in !ohn :&*$ (+,inner &004) (-) .s there a "/ana0to0/ana# cycle$ (1oloney *2*, 3albert *20) (4) What is 1ary4s significance in !ohn &: 0 &002) $ (1atand 5ulembat

(6) What is !esus4 position to the temple in !ohn &: -0&6$ (/oloe &00 , 7m &00') (') What is meant by "born of water and the +pirit# in !ohn -:6$ (Wai08ee, &00 ) (2) 9oes "World# in !ohn -: ' refer to .srael$ (5otha:;ousseau &006) (<) .s !ohn 4: 04& patterned after a betrothal type scene$ (1cWhirter &00') (*) 9oes !ohn ':6 06< refer to the =ucharist or to /hristology$ (1en,en **2) ( 0) Was 2:6-0<: ( ) 9oes !ohn (/ulpepper &00&) part of the original )ospel$ (Watson ***) 4:' exclude other religions from sal>ation$ 4: &$ (?@stenberger

( &) What are the "greater wor,s# of !ohn **6)

( -) 9oes 4:- ma,e sense where it stands$ (5e>an &00-) ( 4) Aow does !ohn &0:&& relate to Bcts &: 04$ (Aatina **-) ( 6) 9oes the term "the !ews# indicate that !ohn is anti0!ewish$ (?ierspel &00') ( ') What is the purpose of the )ospel according to &0:-00- $ (/arson &006) Collow this general outline: a) 9escribe the most important interpretations concerning the chosen topic (ca. 260 words). b) BnalyDe rele>ant texts and questions related to the topic (ca. &0000&600 words). c) /ritically e>aluate the interpretations outlined at the beginning in light of your study (ca. 260 words). 5esides the textboo,s, use the boo,:essay:article mentioned after the question (see bibliography for full reference) and at least another eight (<) scholarly sources, at least four of which must come from the bibliography in this study guide and at least two other wor,s located through the B3(B;eligion database.

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#"T$,340T#," 5o"n6s 'ospel opens 7it" an elo8uent and succinct confession of t"e person of 5esus C"rist% 9"ilst t"e S&noptic 'ospels begin t"eir accounts eit"er at 5esus birt" :$ or at t"e commencement of .is public ministr&;$ 5o"n begins "is account in eternit& past$ portra&ing 5esus as t"e <=>?@AB$ t"e eternal 7ord$ t"roug" 7"om all t"ings 7ere created% !"us$ t"e 2ourt" 'ospel is ,er& different in st&le to t"e S&noptic 'ospels% 4art" commented t"at t"is difference 7as t"at in t"e S&noptics 5esus C"rist is depicted as t"e Son of 'od$ but in 5o"n$ t"e Son of 'od is depicted as 5esus C"ristC% !"is paper seeDs to eEplore 5o"n6s use of t"e term <=>?@AB 7it"in t"e prologue to t"e 2ourt" 'ospel% Linguistic and cultural aspects are briefl& re,ie7ed prior to a brief re,ie7 and discussion of De& interpretations% 2inall&$ conclusions are dra7n on 5o"n6s intention in identif&ing 5esus as t"e <=>?@AB%

5#"G4#ST#0 367#"#T#,"S Linguisticall& fi,e 7ords are significant to 5o"n6s prologue% !"e first is t"e 'reeD 7ord =>?@A% .o7e,er$ t7o .ebre7 7ords (FGH IJmerK and FLM IdibraK) and t"eir Aramaic e8ui,alents (FGHG ImJmraK and FLM IdNbNrK) are also of importance% 89:;< =>?@A carries se,eral different meanings$ including: 7ord$ speec"$ language$ narrati,e$ statement$ pronouncement$ 8uestion$ report$ account$ sermon$ teac"ing$ call$ and sense O% !"e
: ;

As is t"e case in #att"e7 and LuDe% As is t"e case in #arD% C !anner$ P%$ <Parl 4art"6s C"ristolog&B: in: 9ebster$ 5%$ The Cambridge Companion to Karl Barth$ Cambridge 1ni,ersit& Press$ ;QQQ$ p:C:% O 4alR$ .%$ SE"neider$ '%$ Exegetical Dictionary of the New Testament$ 9illiam 4% Eerdmans Publis"ing Compan&$ :SSQ (Electronic ,ersion from PC Stud& 4ible *ersion TU 4iblesoft$ :SVV(;QQW ( note page numbers not a,ailable 7it" t"is product)%
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root 7ord (XY?) pro,ides means to gat"er$ collect$ select$ report$ or speaD T% =>?@A s"ould be properl& understood to refer to 7"at is communicated$ rat"er t"an t"e precise language usedU in ot"er 7ords$ it refers more to t"e message itself t"an to t"e 7ords emplo&ed to rela& t"e message% .eraclitus influenced t"e meaning of t"e 7ord t"roug" "is p"ilosop"& of =>?@A as didactic discourse or teac"ingZ% .ence =>?@A ma& be understood to mean <rational consideration$ understanding or persuasionBW rat"er t"an simple or unintelligible utterance% FGH =>mer? !"e .ebre7 7ord FGH is translated <7ord$ sa&ing$ or speec"B V% !"is 7ord first appears in 'enesis$ 7"ere 'od6s 7ord is s"o7n to be acti,e in creation S% FGH "as a 7ide range of meaning$ and can be used of normal speec"$ but ma& also be used to describe aut"oritati,e discourse$ suc" as found in t"e prop"etic formula <t"us sait" t"e LordB fre8uentl& emplo&ed to oracles of judgement:Q% In Aramaic$ t"e .ebre7 7ord FGH (Jmer) becomes FGHG (mJmra)::% FLM =d@)@r? FLM is normall& translated <speaDB :;% It refers to 7"at is said$ to t"e actual <7ordB itselfU

7"ereas Jmer is essentiall& oral t"e p"&sical act of speaDing :C% 3f particular interest is
T Z

Ibid% 4ro7n$ C%$ New International Dictionary of New Testament Theology$ *olume C$ Paternoster Press$ :SVZ$ p:QV:% W Pittle$ '%$ 2riedric"$ '%$ 4romile&$ Theological Dictionary of the New Testament$ 9m% 4% Eerdmans Publis"ing Co%$ :SVS (LibroniE Electronic *ersionU page numbers not a,ailable)% V *an'emeren$ 9% A%$ New International Dictionary of ld Testament !ords $ *olume :$ Paternoster Press$ :SSW$ pOOC% S 2or instance: 'en% ::C [ <And 'od said$ \Let t"ere be lig"t$6 and t"ere 7as lig"t%B :Q 2or eEample EE% O:;; (P5*) or as it appears in t"e NI* [ <!"is is 7"at t"e L3/D sa&sB% :: Poe"ler$ L%$ 4aumgartner$ 9%$ The "ebrew and #ramaic $exicon of the ld Testament $ PoninDlijDe 4rill N*$ :SSO(;QQQ (electronic ,ersion emplo&ed [ no page numbers a,ailable 7it" t"is product) :; *an'emeren$ 9% A%$ New International Dictionary of ld Testament Theology and Exegesis $ *olume :$ Paternoster Press$ :SSW$ ppS:;(C% :C *ine$ 9% E%$ 1nger$ #% 2%$ 9"ite$ 9% %ine&s complete expository dictionary of ld and New Testament words$ !"omas Nelson$ :SSZ$ pp;CS(;OQ%
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t"e t"eological significance of t"e association of dNbNr 7it" 'od% .ere$ dNbNr can mean a
message from or about 'od$ including a command :O$ an ordinance or decree:T$ a statute:Z$ counsel$ or e,en la7:W (!ora"):V%

In Aramaic$ t"e .ebre7 FLM (dNbNr) 7ord becomes FLM (dibra):S%

045T4$A5 (A0AG$,4"3

Se,eral attempts "a,e been made to eEplain 5o"n6s description of 5esus as t"e =>?@A
b& comparison 7it" ,arious cultural bacDgrounds pre,alent at t"e time of 7riting% !"ese possible cultural influences ma& be summarised under siE main categories$ ,iR%: Association of =>?@A 7it" 'nosticismU

Association of =>?@A 7it" 'reeD p"ilosop"&U

Association of =>?@A 7it" t"e p"ilosop"& of P"iloU

Association of =>?@A 7it" 9isdom in t"e 9isdom LiteratureU

Association of =>?@A 7it" t"e 3ld !estament <9ord of 'odBU

Association of =>?@A 7it" t"e 5e7is" !argums%

:O :T

2or eEample$ Num% :T:C: 2or eEample$ Psalm :OW::S% :Z 2or eEample$ +ec% :::(Z% :W 2or eEample Is% :::Q% :V *an'emeren$ 9% A%$ New International Dictionary of *olume :$ Paternoster Press$ :SSW$ ppS:;(C% :S Ibid%

ld Testament Theology and Exegesis $

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Association o 89:;< Bith Gnosticism 4ultmann contrasted 5o"n6s 'ospel 7it" t"e S&noptics$ concluding t"at t"e Ne7 !estament (out7it" t"e 'ospel of 5o"n$ and a fe7 Pauline references) is ,er& restrained in claiming t"at 5esus 7as t"e Son of 'od;Q% 4ultmann noted t"at t"e S&noptics portra& 5esus as t"e Son of 'od b& ,irtue of t"e <di,ine po7er and aut"orit&B e,ident in .is ministr&$ and asserted t"at ascribing 5esus t"e title <Son of 'odB 7as consistent 7it" 5e7is" perceptions of Da,id and t"e prop"ets%;: 4ultmann postulated t"at t"e 2ourt" 'ospel 7as "ea,il& influenced b& 'nostic or .ellenistic t"oug"t 7"ic" effecti,el& m&t"ologiRed t"e person of C"rist% #oreo,er$ 4ultmann maintained t"at <t"e =>?@AB 7as a 'nostic term associated 7it" t"e .ellenistic m&t" of pre(eEistence ;;% !"is ,ie7 7as predicated upon 4ultmann6s presupposition t"at scripture is essentiall&

m&t"ological in c"aracter;C% 4ultmann "eld t"at t"e Ne7 !estament aut"ors in general and t"e aut"or of t"e 2ourt" 'ospel in particular$ used m&t"ological language to eEpress t"eir ,ie7 of C"rist$ and t"e tasD of t"e modern interpreter is strip t"e m&t"olog& from t"e true message;O% 4ultmann6s <det"m&t"ologisingB of t"e Ne7 !estament led "im to reject t"e ,irgin birt" of C"rist ;T$ den& t"e miracles t"at .e performed;Z and den& t"e realit& of .is resurrection;W% 4ultmann$ t"erefore$ dismisses t"e idea of 5esus6 pre(eEistence simpl& because to "is modern understanding t"is concept is unbelie,able$ and t"us must of necessit& belong
;Q ;:

4ultmann$ /% P%$ Theology of the New Testament' 4a&lor 1ni,ersit& Press$ ;QQW$ p:;S% 4ultmann$ /% P%$ pp:CQ(:C:% ;; 4ultmann$ /% P%$ p:C;% ;C 4ultmann$ /%$ New Testament and (ythology$ 2ortress Press$ :SVO$ p:% ;O 4ultmann used t"e term Kerygma to refer to t"e central core of t"e message 7"ic" "e regarded as trust7ort"&% In "olding to t"is 7a& of t"inDing$ 4ultmann places considerabl& more trust in "is o7n presuppositions of t"e teEt and in <modern understandingB t"an "e does in t"e Ne7 !estament teEt itself% 2or a fuller discussion of t"is limitation in 4ultmann6s approac"$ see 'rant$ /% #%$ !rac&$ D% # )hort "istory of the Interpretation of the Bible$ ;nd Ed%$ 2ortress Press$ :SVO$ pOT% ;T 4ultmann$ /% *es+s Christ and (ythology$ C"arles Scribner]s Sons$ :STW$ p:Z% ;Z Ibid$ pZ:% ;W 4ultmann denied t"at t"e resurrection 7as an "istorical e,ent$ but regarded it as an esc"atological or spiritual e,ent% Ibid$ pC;%
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to t"e realm of m&t"% !"is leads 4ultmann to t"e conclusion t"at in referring to 5esus as t"e =>?@A$ 5o"n is simpl& borro7ing t"e m&t"ological terminolog& of "is time$ 7"ic" 7as
"ea,il& influenced b& 'nosticism% 4ultmann6s t"eor& 7as compre"ensi,el& repudiated b& E,ans$ 7"o concluded t"at t"e antecedents of 5o"n6s =>?@A t"eolog& are most liDel& found in 3ld !estament scriptures and t"e ,arious <interpretati,e speculations t"at accompanied t"emB;V% #oreo,er$ it is eEtremel& unliDel& t"at t"e aut"or of t"e 2ourt" 'ospel could "a,e "eld 'nostic ,ie7s$ as "e appears to c"allenge 'nostic t"inDing emp"aticall& 7it" "is assertion t"at <t"e 9ord became fles"B ;S% As t"is assertion is anat"ema to t"e 'nostic$ it ma& be concluded t"at 4ultmann6s argument is untenable%

Association o 89:;< Bith GreeC philosoph.

!"e concept of t"e =>?@A first appears in 'reeD t"oug"t t"roug" t"e p"ilosop"& of
.eraclitusCQ$ 7"o regarded t"e =>?@A as t"e uni,ersal reason t"at animates and rules t"e 7orldC:% !"e =>?@A concept 7as later de,eloped b& t"e Stoics C;$ 7"o associated t"e =>?@A 7it" 'od%

2or t"em t"e =>?@A 7as t"e po7er t"at put sense into t"e 7orld$ maintaining order in
creation rat"er t"an c"aosCC% !"e& also referred to t"e seminal logos$ (<X>?@A

;V

E,ans$ C% A%$ !ord and glory, on the exegetical and theological bac-gro+nd of *ohn&s prolog+e $ *olume VS of 5ournal for t"e stud& of t"e Ne7 !estament$ Continuum International Publis"ing 'roup$ :SSC$ ppWT(WZ and pp:SO(:SS% ;S 5o"n :::% CQ .eraclitus li,ed in Ep"esus ca% TCT(OWT 4C% C: <!"e Cat"olic Enc&clopaediaB$ "ttp:))777%ne7ad,ent%org)cat"en)QSC;Va%"tm C; A 'reeD p"ilosop"ical sc"ool found in At"ens b& +eno of Citium ca% CQQ4C% CC 4arcla&$ 9%$ The Daily )t+dy Bible, The .ospel of *ohn / %ol+me 0 $ !"e Saint Andre7s Press$ :SWT$ pCT%
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^_`abcdef@AB)$ 7"ic" constituted t"e seed of X>?@A$ so7n in eac" "uman being$ gi,ing manDind an implicit notion of t"e di,ineCO% !"ere "as been a long "eld ,ie7 t"at t"ere is a strong association bet7een 5o"n6s use of t"e 'reeD term =>?@A and 'reeD p"ilosop"&$ particularl& t"at of t"e Stoics CT% !"is argument "olds t"at 5o"n 7rote "is gospel in order to engage a 'reeD$ rat"er t"an a 5e7is"$ audience CZ% 9"ilst t"ere are striDing similarities bet7een t"e 'reeD concept of t"e =>?@A and t"e portra&al of C"rist in t"e 2ourt" 'ospel$ t"ere are also some e8uall& striDing differences% 2or instance$ 'reeD t"oug"t ne,er regarded t"e =>?@A as personal$ but rat"er as an impersonal force or po7erCW% 4ut in t"e 2ourt" 'ospel$ t"e =>?@A became fles" and d7elt among us CV% Noting bot" similarities and differences in t"e 'reeD and 5o"annine use of =>?@A% 2% 2% 4ruce noted t"at it is not in .ree- philosophical +sage' howe1er' that the bac-gro+nd

of *ohn2s tho+ght and lang+age sho+ld be so+ght34The tr+e bac-gro+nd to *ohn2s tho+ght and lang+age is fo+nd not in .ree- philosophy b+t in "ebrew re1elation4CS

Association o 89:;< Bith the philosoph. o +hilo

P"ilo 7as a .elleniRed 5e7 li,ing in AleEandria ca ;Q 4C ( TQ AD$ 7"o fused 5e7is" t"eolog& and 'reeD p"ilosop"&% P"ilo follo7ed Plato in distinguis"ing bet7een 'od6s perfect idea and imperfect matter$ and used t"e term =>?@A to refer to an intermediar& di,ine being or demiurge%
CO

PgrDDginen$ *% #%$ #n Introd+ction to the Theology of 5eligions, Biblical' "istorical' and Contemporary 6erspecti1es$ Inter*arsit& Press$ ;QQC$ pTW% CT Armand$ 5% '% 5r%$ The Testimony of the 7o+rth E1angelist to the *ohannine Comm+nity $ !rafford Publis"ing$ ;QQO$ ppOZ(OW% CZ !"ompson$ #% #%$ <!"e 'ospel According to 5o"nB$ in 4arton$ S% C%$ The Cambridge Companion to the .ospels$ Cambridge 1ni,ersit& Press$ ;QQZ$ p:VZ% CW #orris$ L%$ The New International Commentary on the New Testament / The .ospel #ccording to *ohn$ 9m% 4% Eerdmans Publis"ing Compan&$ :SST$ p:QC% CV 5o"n:::O% CS 4ruce$ 2% 2%$ The .ospel of *ohn$ 9m% 4% Eerdmans Publis"ing$ :SSO$ p;S%
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In P"ilo6s p"ilosop"&$ 'od 7as t"e 2at"er of t"e =>?@A$ and 9isdom 7as "is mot"er OQ% P"ilo also 7rote t"at <the $ogos of the li1ing .od is the bond of e1erything' holding all things together and binding all the parts' and pre1ents them from being dissol1ed and separated O:% P"ilo asserted t"at t"e =>?@A 7as t"e means t"roug" 7"ic" 'od created t"e 7orld O;$ and identified t"e =>?@A 7it" <Angel of t"e LordB in t"e 3ld !estament% Dodd obser,ed t"at t"ere "as been long "eld ,ie7 of t"e affinit& bet7een t"e =>?@A p"ilosop"& of P"ilo and t"e prologue to t"e 2ourt" 'ospel OC% Dodd goes on t"e s"o7 remarDable parallels bet7een t"e prologue to t"e 2ourt" 'ospel and P"ilo6s 7riting OO$ and comes to t"e conclusion t"at an&one reading t"e 2ourt" 'ospel$ 7it" e,en t"e slig"test familiarit& 7it" P"ilo6s 7riting$ 7ould identif& parallels bet7een t"e creational and re,elator& aspects of t"e =>?@A in bot" 7orDsOT% .o7e,er$ Dodd notes t"at 7"ilst P"ilo and t"e 2ourt" 'ospel s"are man& similar ideas$ t"e treatment of t"ose ideas is stri-ingly differentOZ% #ost notabl&$ 7"ilst P"ilo sees t"e =>?@A as t"e seed of di,ine reason present in all men$ 5o"n sees t"e =>?@A as incarnate$ being made fles" and d7elling and ultimatel& d&ing on eart" as a distinct indi,idual% !"us$ P"ilo ne,er en,isaged t"e =>?@A as personal$ but in t"e 2ourt" 'ospel$ t"e =>?@A is deepl& and full& personalOW%

OQ O:

2riedlander$ '%$ "ellenism and Christianity$ P% *allentine h Son]s$ :S:;$ p::T% Ibid$ p::O(::T% O; P"ilo$ <3n t"e C"erubim: :;WB$ in -onge$ C% D%$ The !or-s of 6hilo' .% '% 4o"n$ :VTO$ p:CO% OC Dodd$ C% .%$ Interpretation of the 7o+rth .ospel$ Cambridge 1ni,ersit& Press$ :STC$ pTO% OO 2or a fuller eEplanation of t"is comparison$ see AppendiE : of t"is paper% OT Dodd$ C% .%$ p;WW% OZ Dodd$ C% .%$ pWC% OW Ibid%
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Association o 89:;< Bith /isdom in the /isdom 5iterat*re A number of interpretersOV "a,e proposed t"at t"e ideas of 9isdom (^@ijc) contained in t"e <9isdom LiteratureBOS$ ser,ed as a bacDground for t"e de,elopment of 5o"n6s =>?@A t"eolog&% 9"ilst t"e concept of t"e personification of 9isdom (^@ijc) is found in t"e 3ld !estamentTQ$ t"e inter(testamental literature pro,ides closer similarities bet7een t"e c"aracteristics of <9isdomB and t"e 5o"annine =>?@A% 2or eEample$ t"e apocr&p"al booD of Ecclesiasticus speaDs of a pre(eEistent 7isdom$ 7"o 7as acti,e in creation T:$ t"e 9isdom of Solomon speaDs of 9isdom as possessing t"e attributes of intelligence T;$ "olinessTC$ goodnessTO$ po7erTT$ and lo,eTZ% Dodd performed a detailed comparison of t"e depiction of 9isdom (^@ijc) in t"e 9isdom literature and t"e =>?@A of 5o"n6s prologueTW and concludes t"at t"e aut"or of t"e 2ourt" 'ospel s"ared some similarit& of t"oug"t 7it" t"e 9isdom Literature$ particularl& the hypostati8ed tho+ght of .od pro9ected in creation' and remaining as an immanent power within the world and in manTV% .o7e,er$ not7it"standing t"ese ,er& strong similarities$ t"ere remains significant differences bet7een 9isdom (^@ijc) and t"e 9ord (=>?@A) of 5o"n6s prologue% 2irstl&$ 7"ilst t"e 9isdom Literature portra&s ^@ijc as t"e personification of 'od6s t"oug"t and performing a number of actions normall& associated 7it" di,init&$ Dodd notes t"at t"is far from an& justification for t"e statement <t"e 9ord 7as 'odB$ or <!"e 9ord became 2les"B TS% /onning

OV

See$ for instance: Culpepper$ /% A%$ The Theology of the .ospel of *ohn $ /e,ie7 and EEpositor$ *olume VT$ :SVV$ pO;:% OS 2or eEample$ Pro,erbs$ Sirac"$ 4aruc"$ Eccleisiasticus and t"e 9isdom of Solomon% TQ 2or eEample: Pro,erbs ::;Q(CC$ V:;;(CZ% T: Ecclesiasticus ;O::(:Q% T; 9isdom of Solomon S:S% TC 9isdom of Solomon ::O% TO 9isdom of Solomon W:;;% TT 9isdom of Solomon :Q:;:% TZ 9isdom of Solomon ::Z% TW 2or a full re,ie7 of t"is comparison see AppendiE ;% TV Dodd% C% .%$ p;WT% TS Ibid%
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notes a major disad,antage of t"e 9isdom Literature is t"e use of t"e feminine ^@ijc rat"er t"an t"e masculine =>?@AZQ%

Association o 89:;< Bith the ,ld Testament D/ord o GodE !"e 3ld !estament itself alludes to a t"eolog& of t"e 7ord ( dabar) of 'od$ associating dabar 7it" di,ine po7er sent fort" to accomplis" 'od6s 7ill Z:% Carson noted t"at <9ordB in t"e 3ld !estament is 'od6s self(eEpression in creation$ re,elation and sal,ation$ 7"ic" maDes it suitable for 5o"n to appl& t"e term =>?@A as a title for 'od6s ultimate self(disclosure in t"e personification of t"is \9ord6 Z;% Commenting on Psalm CC:ZZC$ .endricDsen noted t"at t"e <9ord of 'odB is alread& depicted as a person in t"e 3ld !estamentZO% !"e 9ord 7as t"e acti,e agent in t"e creation and ordering of t"e uni,erse ZT% In comparing t"e prologue 7it" t"e 'enesis account of creation$ Endk concludes t"at 5o"n6s C"ristolog& is firml& rooted in 3ld !estament eEposition ZZ% #oreo,er$ t"e 9ord continues to be acti,e t"roug"out t"e 3ld !estament t"roug" t"e prop"ets 7"o proclaimed 'od6s re,elation to IsraelZW% Dodd obser,ed t"at .ebre7 t"oug"t tended to ascribe an eEistence to t"e 9ord of 'od suggesti,e of a substanti,e eEistence and acti,it& of its ,er& o7n ZV$ and Paterson

ZQ Z:

/onning$ 5%$ <The *ewish Targ+ms and *ohn2s $ogos Theology$ .endricDson Pub%$ ;Q:Q$ pT% See for instance Isaia" TT:::$ Psalm CC:S and Psalm :QW:;Q% Z; Carson$ D% A%$ <!"e 'ospel According to 5o"nB$ Inter(*arsit& PressU 9%4% Eerdmans :SS:$ p::Z% ZC <By the word of the $ 5D were the hea1ens made' their starry host by the breath of his mo+th4 ZO .endricDsen$ 9% The .ospel of *ohn$ 4anner of !rut" !rust$ :STO$ pWQ% ZT Psalm CC:Z$ 'enesis ::Cff% ZZ Endk$ #%$ Creation and Christology, # )t+dy on the *ohannine 6rolog+e in the $ight of Early *ewish Creation #cco+nts$ *olume :OS of 9issensc"aftlic"e 1ntersuc"ungen Rum Neuen !estament$ #o"r SiebecD$ ;QQ;$ p;T;% ZW See for eEample: 5eremia" :::(:SU Amos C:W% ZV Dodd$ C% .%$ The Interpretation of the 7o+rth .ospel$ Cambridge 1ni,ersit& Press$ :STV$ p;QZ%
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noted t"at The spo-en word to the "ebrew was fearf+lly ali1e444It was a +nit of energy charged with powerZS%

Association o 89:;< Bith the !eBish Targ*ms At t"e time of 5esus t"e 5e7s no longer spoDe in t"e .ebre7 language$ but rat"er spoDe in Aramaic% In order t"at t"e proletariat could understand t"e scriptures$ t"e& 7ere translated from t"e .ebre7 into t"e Aramaic% !"ese translations (called t"e !argums) 7ere not regarded as scripture t"emsel,es$ but 7ere used merel& as translations (t"e priests still read t"e scriptures in t"e .ebre7)% !"e 5e7s t"at 7rote t"e !argums did not 7is" to portra& 'od in man6s imageU t"e& did not 7is" to portra& 'od as be"a,ing$ acting or t"inDing liDe a man% In t"e !argums$ t"erefore$ t"e name of 'od 7as ,er& often substituted b& t"e !ord of .od% 2or instance in EEodus :S::W$ 7e read: Then (oses led the people o+t of the camp to meet with .od444 4ut in t"e !argums$ t"is became: Then (oses led the people o+t of the camp to meet with the word of .od4 Again in EEodus C:::C: )ay to the Israelites' :;o+ m+st obser1e my )abbaths4 This will be a sign between me and yo+ for the generations to come' so that yo+ may -now that I am the $ 5D' who ma-es yo+ holy444

ZS

Paterson$ 5%$ The Boo- That is #li1e$ C"arles Scribner6s Sons$ :STO$ p;(C%
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4ecomes: )ay to the Israelites' :;o+ m+st obser1e my )abbaths4 This will be a sign between my word and yo+ for the generations to come' so that yo+ may -now that I am the $ 5D' who ma-es yo+ holy444 In t"e !argums$ <t"e 9ordB and <#& 9ordB are fre8uentl& used as a translation of t"e names and titles of 'odWQ and t"e 9ord 7as fre8uentl& associated 7it" 'od in action% .o7e,er$ sc"olars "a,e tended to dismiss t"e possibilit& t"at t"e !argums could "a,e pla&ed an& influence o,er 5o"n6s prologueW: for t7o reasons: firstl& t"e& "a,e been regarded as being too late to influence t"e 'ospel W;U and secondl&$ t"e Aramaic 7ord emplo&ed (memra) "as been regarded as neit"er a real being nor an intermediar& bet7een 'od and manWC% /onning "as pro,ided robust e,idence to support t"at t"e fact t"at t"e !argums 7"ere liDel& to be at least contemporar& 7it" t"e 'ospel of 5o"n$ raising t"e possibilit& of !argumic influence on t"e aut"or of t"e 'ospel WO% /onning also c"allenges t"e ,ie7 t"at t"e !argums could not eEplain 5o"n6s use of
=>?@A as memra is ne,er used for a real being$ noting t"at dibra 7as used for t"e

personification of t"e di,ine 7it"in t"e !argumsWT%

WQ W:

/onning$ 5%$ <The *ewish Targ+ms and *ohn2s $ogos Theology$ .endricDson Pub%$ ;Q:Q$ p;Q% Dodd$ for eEample$ de,otes just t7o sentences to t"e !argumsU See Dodd$ C% .%$ p:; and pZV% W; /onning$ 5%$ <The *ewish Targ+ms and *ohn2s $ogos Theology$ .endricDson Pub%$ ;Q:Q$ p;ZW% WC Ibid$ p;ZZ(S% WO Ibid% WT /onning notes a number of eEamples$ including t"e eEample of 'od6s appearance to #oses in EE CC:;C 7"ic" is described as a re,elation of t"e dibra in t"e Palestinian !argums $ 7"ic" are most reasonabl& ascribed to 5o"anan ben +aDDai$ 7"o 7as contemporar& 7it" t"e Apostle 5o"n% See /onning$ p(;ZT(;ZZ%
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#"T6$+$6TAT#," TF$,4GF TF6 AG6S

.a,ing re,ie7ed t"e cultural setting in 7"ic" t"e 2ourt" 'ospel 7as composed$ attention is no7 turned to t"e manner in 7"ic" t"e 'ospel "as been recei,ed and interpreted o,er t"e ages%

#nterpretation o the Apostolic 0h*rch 7athers Alt"oug" not a direct commentar& on t"e 'ospel of 5o"n$ one of t"e earliest C"ristian allusions to =>?@A t"eolog& is found in t"e 7ritings of !"eop"ilus of Antioc" (ca% AD :ZS (
:V;)$ 7"o is responsible for t"e earliest eEtant C"ristian 7riting concerning t"e !rinit&$ using t"e 7ord daecA in reference to t"e 2at"er$ Son and .ol& Spirit$ or as !"eop"ilus

"imself put it: <'od$ "is 9ord (=>?@A) and "is 9isdom (l@ijc)WZ%

#nterpretation o the GreeC 7atherGs !"e first major interpretation of 5o"n6s 'ospel 7as penned b& Irenaeus$ 7"o based muc" of "is C"ristolog& upon t"e prologue$ 8uoting from it around fort& times WW% Irenaeus noted t"at t"e =>?@A is identical 7it" 'od$ 7"o "as re,ealed .imself t"roug" t"e incarnation of .is 9ord in t"e man 5esus C"rist%

WZ WW

"ttp:))en%7iDipedia%org)7iDi)!"eop"ilusmofmAntioc"% 4aucD"am$ /%$ #osser$ C%$ The .ospel of *ohn and Christian Theology $ 9m% 4% Eerdmans Publis"ing$ ;QQV$ p;ZZ%
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Irenaeus affirmed t"at t"e !rinit& consists not of 'od$ Logos and Sop"ia$ but of 2at"er$ Son and .ol& SpiritWV% Irenaeus rejected t"e distinction bet7een logos endiat"etos and logos prop"oriDosWS$ 7"ic" 7as 7idel& emplo&ed b& P"iloVQ% 3rigen and Clement of AleEandria bot" e8uate t"e =>?@A 7it" <reasonB V:% As t"e =>?@A$ 5esus gi,es eEpression to 'od6s mind or intellect% !"us 3rigen interprets Psa% CC:Z ( By the

word of the $ 5D were the hea1ens made ) as meaning t"at t"e "ea,ens 7ere created b& t"e reason of 'od$ muc" in t"e same 7a& t"at a "ouse is built according to t"e plan of t"e arc"itectV;% 3rigen$ t"erefore associates <7isdomB 7it" 'od6s mind$ and argues t"at t"e =>?@A proceeds from <7isdomBVC%

#nterpretation o the 5atin 7atherGs Augustine asserted t"at t"at t"e =>?@A is an eternal emanation of t"e 2at"er6s intellect VO$ and "ence "e associated t"e =>?@A 7it" 7isdom itself VT% !ertullian$ generall& regarded as t"e founder of t"e Latin C"urc"$ associates t"e =>?@A 7it" 'od6s po7er and reason% !ertullian argued t"at C"ristianit& differs from 'reeD and /oman m&t"olog& as C"rist 7as a real person 7"o demonstrated .is di,init& t"roug" t"e miracles .e performed$ t"e eart"8uaDe t"at accompanied .is deat" and .is resurrection VZ% !ertullian 7as

WV

'rant$ /% #%$ *es+s #fter the .ospels, The Christ of the )econd Cent+ry $ 9estminster 5o"n PnoE Press$ :SSQ$ p:QQ% WS Logos Endiat"etos is t"e latent 9ord resident 7it" 'od since eternit& past$ 7"ilst Logos Prop"oriDos is t"e uttered 9ord acti,e in creation$ See 'rant$ /% #$ p:QQ% VQ Pamesar$ A%$ <!"e Logos Endiat"etos and t"e Logos Prop"oriDos in Allegorical Interpretation: P"ilo and t"e D(Sc"olia to t"e IliadB$ 'reeD$ /oman and 4&Rantine Studies$ ;QQO$ pp:ZC(:V:% V: 3rigen$ Commentary on the .ospel of *ohn$ 4ooD :$ para% O;% V; Ibid% VC Ibid% VO Augustine$ <!"e !rinit&B: in Sc"aff$ P%$ n the "oly Trinity< Doctrinal Treatises< (oral Treatises $ !"e C"ristian Literature Publis"ing Co%$ :VSQ$ pCT;% VT Augustine$ <!ractates on t"e 'ospel of 5o"nB$ VZ !ertullian$ <Apolog&B$ C"apter ;:$ in Sc"aff$ P%$ The #nte=Nicene 7athers / %ol+me >, $atin Christianity, Its 7o+nder' Tert+llian$ 9illiam 4% Eerdmans$ ;QQ:$ pCO(CZ%
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t"e first Latin aut"or to promote C"ristianit& as t"e < 1era religioB$ 7"ilst s&stematicall& relegating classical /oman religion to t"e position of mere <superstitionsB VW%

$e ormed #nterpretation /efusing to o,er intellectualise 5o"n6s use of language$ Cal,in preferred a ,er& simple and straig"t for7ard eEplanation of 5o"n6s reference to C"rist as <t"e 9ordB% Cal,in reasoned t"at 5o"n called C"rist <t"e 9ordB firstl& because <.e is t"e eternal 7isdom and 7ill of 'odB$ and secondl& because <"e is t"e eEpress image of .is purposeB VV% Cal,in argues t"at just as speec" is t"e eEpression of man6s t"oug"ts$ so t"e 9ord is t"e eEpression of 'od%

"eoH,rthodo- #nterpretation Parl 4art" commented: *es+s Christ' the !ord of .od' meets +s as no other than .od' b+t in another way' in a different way of being compared with .od in so far as .od spea-s the !ord' in so far as the !ord goes forth from "im4 The same re1elation th+s compels +s to separate .od and "is !ord and also to +nite them4?@ 4art"6s eEegesis of 5o"n6s prologue: In the beginning with .od was this

ne' *es+s

Christ4 #nd precisely that is the predestination@AU caused "im to redefine t"e doctrine of
election% 4art" asserted t"at t"e =>?@A ne,er eEisted in and for himself$ in a mode of

state of being abo1e and prior to the eternal decision to be incarnate in time S:% In
VW

Pa"los$ #%$ Debate and Dialog+e, Christian and 6agan C+lt+res c4 >BA=C>A $ As"gate Ne7 Critical !"inDing in /eligion$ !"eolog&$ and 4iblical Studies$ As"gate Publis"ing$ Ltd%$ ;QQW$ pSV% VV Cal,in$ 5%$ The .ospel #ccording to )t4 *ohn, 6art 0 D0=0AE$ !ranslated b& ParDer$ !% .% L%$ 9m% 4 Eerdmans Publis"ing Compan&$ :SVV$ pW% VS 4art"$ P%$ Ch+rch Dogmatics$ *olume :$ Part :$ ! h ! ClarD$ :SWT$ pOCT% SQ 4art"$ P%$ Ch+rch Dogmatics$ *olume :$ Part ;$ ! h ! ClarD$ :SWT$ p:OZ% S: #cCormacD$ 4% L%$ rthodox and (odern, )t+dies in the Theology of Karl Barth $ 4aDer Academic$ ;QQS$ p:VZ%
Page 16 of 33

/eformed t"eolog&$ t"e =>?@A appeared in t"e eternal plan (predestination) of 'od as incarnand+s@F onl& insofar as "e 7as t"e object of election$ 7"ilst in 4art"6s ,ie7$ t"e =>?@A is determined to be incarnand+s as a conse8uence of a prior decision made b& t"e triune 'odSC% 4art" concluded t"at 5esus C"rist is bot" t"e object and t"e subject electionU in ot"er 7ords$ .e is bot" t"e electing 'od and t"e elect "uman in 7"om sal,ation is found SO% !"us 4art" affirms a uni,ersal election%

$eaderH$esponse #nterpretation /eader(response t"eor& sees t"e reader as an acti,e agent 7"o contributes t"e meaning of t"e teEt t"roug" it interpretation and argues t"at literature s"ould be regarded as a performing art in 7"ic" eac" reader creates "is or "er o7n$ possibl& uni8ue$ interpretation of t"e teEt% A good eEample of t"e use of /eader(/esponse t"eor& for t"e interpretation of t"e prologue to t"e 2ourt" 'ospel is found in t"e 7orD of P"illips$ 7"o argues t"at t"e 2ourt" 'ospel uses a strateg& 7"ic" "e calls <se8uential disclosureB to firstl& disorientate t"e reader$ and t"en to gi,e gradual information in order to allo7 t"e reader to o,ercome "is initial disorientation ST% P"illips liDens t"e prologue to t"e entrance of a /oman temple: some temples "ad narro7$ unin,iting entrances 7"ic" 7ere accessed onl& b& t"e initiated$ dedicated follo7ers$ 7"ilst ot"er temples "ad 7ide$ open entrances$ accessible to t"e public at large SZ% P"illips anal&sis concerns itself not so muc" 7it" identif&ing t"e source of t"e term =>?@A$ but rat"er 7it" t"e use of t"e term and ot"er leEemes to create a sense of communit& identit&$ to foster con,ergence 7it" t"ose outside t"e <ingroupB SW% .e in,estigates t"e linguistic
S; SC

<!o be incarnatedB% 9ebster$ 5%$ The Cambridge Companion to Karl Barth$ Cambridge 1ni,ersit& Press$ ;QQQ$ pSO% SO 9ebster$ 5%$ The Cambridge Companion to Karl Barth$ Cambridge 1ni,ersit& Press$ ;QQQ$ pSC% ST P"illips$ P% #%$ The 6rolog+e of the 7o+rth .ospel, # )eG+ential 5eading$ *olume ;SO of Librar& of Ne7 !estament studies$ ! h ! ClarD$ Continuum International Publis"ing 'roup$ ;QQZ$ p:V% SZ P"illips$ P% #%$ p:% SW P"illips$ P% #%$ pWC%
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meaning of =>?@A as 7ell as t"e cultural setting in order to determine t"e manner in 7"ic" t"e original readers of t"e 2ourt" 'ospel ma& "a,e understood t"e term% Noting t"at t"e standard leEical reference materials generall& interpret =>?@A t"roug" enc&clopaedic Dno7ledge 7"ic" is out7it" t"e conteEt and setting of t"e immediate teEt and 7"ic" is constrained b& C"ristian ort"odoE&$ P"illips asserts t"at an& interpretation of =>?@A must allo7 t"e intended first centur& readers to understand its useSV% Anal&sing t"e Ne7 !estament use of t"e term =>?@A$ P"illips notes t"at 5o"n uses t"e nominati,e form of t"e 7ord muc" more fre8uentl& t"an an& ot"er Ne7 !estament 7riter$ 7"ic" associates t"e messenger ,er& closel& 7it" t"e message SS% #oreo,er$ t"e normal meaning of =>?@A in Ne7 !estament usage is <teac"ingB or <messageB$ 7it" /e,elation :S::C being t"e onl& ot"er occurrence of =>?@A in reference to 5esus :QQ% !"us P"illips concludes t"at t"e use of =>?@A in t"e prologue is unprecedented in C"ristian literature$

strongl& suggesting t"at t"e aut"or6s agenda 7as to address readers be&ond t"e C"ristian communit&:Q:%
P"illips t"us eEplores t"e usage of =>?@A in eEtra 4iblical literature$ concluding t"at t"e term 7as familiar in sc"ools of .ellenistic religion and p"ilosop"&$ including t"e .eracliteans$ Stoics$ .ermetics and 'nostics:Q;% P"illips also considers similarities bet7een t"e =>?@A of t"e prologue and t"e =>?@A of P"ilo6s 7ritings:QC$ but notes t"at t"e differences in use are just as striDing as t"e similarities$ and "ence concludes t"at 5o"n6s use of =>?@A cannot be regarded as depend upon P"ilo :QO% P"illips also notes similarities bet7een =>?@A in t"e prologue and t"e 3ld !estament 9ord of

SV SS

P"illips% P% #%$ pWS% P"illips comments t"at in 5o"n t"e message and messenger are synonymo+s$ P"illips$ P% #%$ pV;% :QQ P"illips$ P% #%$ pVV% :Q: P"illips$ P% #%$ pVS% :Q; P"illips$ P% #%$ pp(SQ(:QZ% :QC Ibid$ pp:QZ(:::% :QO Ibid$ p:::%
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'od and t depicted in t"e !argums$ but notes t"at no7"ere does t"e 9ord of 'od appear as a separate entit& to -a"7e":QT% !"us$ P"illips asserts t"at t"e aut"or of t"e 2ourt" 'ospel emplo&s a strateg& of using contemporar& religious jargon in order to reac" out to readers outside of t"e C"ristian communit&:QZ% Central to t"is strateg& is t"e resemanticiRation of t"e term =>?@A$ using t"e term in a manner 7"ic" resonates 7it" ,arious sc"ools of religious t"oug"t (bot" .ebre7 and 'reeD)$ and &et redefines t"e term b& using it to focus directl& on t"e incarnation of t"e =>?@A in 5esus C"rist:QW% P"illips concludes t"at t"e aut"or 7as deepl& 5e7is"$ steeped in 5e7is" scriptural traditions$ but c"ose to use a 'reeD ,eneer to open up t"e teEt gi,ing eas& access to t"ose outside t"e 5e7is" and C"ristian communities%

3#S04SS#," In t"e foregoing linguistic definitions "a,e been re,ie7ed$ ,arious cultural bacDgrounds "a,e been discussed and t"e manner in 7"ic" t"e 2ourt" 'ospel "as been recei,ed and interpreted o,er t"e &ears "as been re,ie7ed% It "as been seen t"at 5o"n6s use of t"e term =>?@A 7ould resonate ,er& closel& 7it" se,eral different cultural ,ie7points of "is da&% 3ne 7eaDness of man& of t"e interpretations postulated is t"at t"ere "as been an emp"asis on identif&ing De& influences upon t"e aut"or of t"e 2ourt" 'ospel% 2or eEample$ 4ultmann postulated t"at t"e prologue 7as originall& a pre( C"ristian 'nostic "&mn:QV% 3t"ers$ "o7e,er$ "a,e seen c"ronological difficulties 7it" 4ultmann6s t"esis$ and "a,e concluded t"at t"e 'nostic literature and t"e 'ospel of 5o"n

:QT :QZ

Ibid$ p:CT% Ibid$ p:QZ% :QW Ibid$ p;;O% :QV Endk$ #%$ Creation and Christology, # )t+dy on the *ohannine 6rolog+e in the $ight of Early *ewish Creation #cco+nts$ *olume :OS of 9issensc"aftlic"e 1ntersuc"ungen Rum Neuen !estament$ #o"r SiebecD$ ;QQ;$ p:%
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s"are a dependenc& on 5e7is" 9isdom Literature :QS$ 7"ilst ot"ers see a dependenc& on .ellenism$ .ellentistic 5udaism::Q$ t"e !argums::: or t"e 3ld !estament itself::;% .o7e,er$ it s"ould be noted t"at t"ere is a major difference bet7een similarit& and dependenc&% 9"ilst t"e 2ourt" 'ospel s"ares man& similarities 7it" se,eral different cultural influences pre,alent at t"e time of 7riting$ it also eE"ibits se,eral De& differences 7"ic" distinguis" t"e 5o"annine use of =>?@A from all ot"ers% !"is is particularl& seen in t"e idea of t"e =>?@A becoming fles"$ 7"ic" appears to be a uni8uel& 5o"annine concept% !"us$ it appears t"at t"e best eEplanation for 5o"n6s use of t"e term =>?@A is not to be found in identif&ing a specific literar&$ p"ilosop"ical or religious source upon 7"ic" t"e aut"or dre7 direct inspiration$ but rat"er to see 5o"n6s use of t"e term as a resemantiRation of term t"at 7as in common usage in se,eral different but contemporar& cultural settings% In ot"er 7ords$ 7e ma& conclude t"at t"e most significant influence upon 5o"n is not to be found in 'reeD or .ebre7 culture or t"oug"t$ but is found in t"e person of 5esus C"rist$ 7it" 7"om "e 7as personall& ac8uainted t"roug"out C"rist6s eart"l& ministr&% !"us$ 7e ma& agree 7it" P"illips6 conclusion$ t"at t"e aut"or of t"e 2ourt" 'ospel used a 7riting strateg& t"at deliberatel& used language common to t"ose out7it" t"e C"ristian communit& in order to maDe t"e 'ospel message accessible to t"em% 9"ilst t"is conclusion opposes 4ultmann6s t"esis of dependenc& on 'nostic beliefs$ it does confirm 4ultmann6s notion t"at t"e 'ospel borro7ed t"e language of t"e da&% 9"ilst 4ultmann regarded t"e =>?@A purel& as m&t"ological language$ conser,ati,e sc"olars"ip asserts t"at 7"ilst 5o"n used language t"at 7as familiar to non(C"ristians (7"ic" could be defined as m&t"ological)$ "e redefined t"e meaning of =>?@A b& fiEing t"e title to t"e real
:QS ::Q

Ibid$ pO% /uebelt notes t"at Adam ClarDe and t"e sc"ool of !ubingen bot" "eld a to a dependenc& bet7een P"ilo and t"e 'ospel of 5o"n 7it" respect to t"e use of t"e term logos% See: /uebelt$ 5% A%$ <!"e Logos of P"ilo 5udaeus and t"at of St% 5o"nB$ #et"odist re,ie7$ *olume OQ$ #et"odist 4ooD Concern$ :VTV$ pp::Q(:::% ::: /onning$ 5%$ <The *ewish Targ+ms and *ohn2s $ogos Theology$ .endricDson Pub%$ ;Q:Q$ p;T;% ::; 4ruce$ 2% 2%$ The .ospel of *ohn$ 9m% 4% Eerdmans Publis"ing$ :SSO$ p;S%
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person of 5esus C"rist$ 7"ilst affirming bot" .is di,init& and eternal eEistence% Indeed$ t"is 7as t"e point emp"asised b& !ertullian::C% At times$ E,angelical t"inDing "as objected to an& connection bet7een 'reeD p"ilosop"ical t"oug"t and t"e =>?@A of t"e 2ourt" 'ospel% Peters$ for instance$ sees a major danger of <compromise$ accommodation and s&ncretismB 7it" ot"er fait"s if it is accepted t"at t"e =>?@A is t"e X>?@A ^_`abcdef@A::O% Peters accuses 5ustin #art&r$ Clement of AleEandria and !illic" of propagating a t"eolog& 7"ic" compromises t"e uni8ue re,elation found in C"rist ::T% .o7e,er$ Peters6 accusations appear to be se,erel& o,erstated: 5ustin #art&r actuall& asserted t"at t"e 'reeDs "ad copied t"e idea of =>?@A from 5udaeo(C"ristian literature ::Z$ and bot" Clement::W and !illic" pointed to major differences bet7een t"e 'reeD concept of =>?@A as t"e uni,ersal principle$ and t"e C"ristian teac"ing of t"e di,ine 9ord as a concrete realit& in t"e person of 5esus C"rist::V% Peters6 reser,ations do "a,e some ,alidit&% 2or instance$ in considering t"e role of t"e 2ourt" 'ospel in a modern$ pluralistic culture$ Culpepper obser,ed t"at t"e similarit& bet7een 5o"n6s =>?@A t"eolog& and ot"er religious traditions <undercuts t"e triump"alism t"at C"ristendom "as a monopol& on t"e re,elation of 'odB ::S% Culpepper contrasts 5o"annine eEclusi,ism :;Q 7it" t"e uni,ersal implications of 5o"n6s =>?@A t"eolog& :;: and concludes t"at 5o"n6s
::C

!ertullian$ <Apolog&B$ C"apter ;:$ in Sc"aff$ P%$ The #nte=Nicene 7athers / %ol+me >, $atin Christianity, Its 7o+nder' Tert+llian$ 9illiam 4% Eerdmans$ ;QQ:$ pCO(CZ% ::O Peters$ '% 9%$ <Current !"eological Issues in 9orld #issionsB$ 4ibliot"eca Sacra$ *olume :CT$ :SWV$ pp:TC(:ZO% ::T Ibid% ::Z 5ustin #art&r belie,ed t"at Plato "ad barro7ed muc" of "is t"inD regarding di,init& from #oses% See: 5ustin #art&r$ <!"e 2irst Apolog&$ C"apter LnB$ in Sc"aff$ P%$ The #nte=Nicene 7athers / %ol+me 0, The #postolic 7athers with *+stin (artyr and Irene+s $ 9m% 4% Eerdmans Publis"ing Compan&$ ;QQ:$ p:VC% ::W Sc"aff$ P%$ The #nte=Nicene 7athers / %ol+me F, 7athers of the )econd Cent+ry, "ermas' Tatian' #thenagoras' Theophil+s' and Clement of #lexandria $ 9m% 4% Eerdmans Publis"ing Compan&$ ;QQ:$ p:ZV% ::V !illic"$ P%$ <!"e .istor& of C"ristian !"oug"t: Lecture C [ !"e Intertestamental PeriodB$ "ttp:))777%religion(online%org)s"o7c"apter%aspotitlep;C:QhCp;CQS% ::S Culpepper$ /% A%$ <!"e 'ospel of 5o"n as a Document of 2ait"B$ in Sego,ia$ 2% 2%$ !hat is *ohnH 5eaders and 5eadings of the 7o+rth .ospel$ Sc"olars Press$ :SSZ$ p:;O% :;Q #ost notabl& t"at sal,ation is found onl& t"roug" confession of 5esus as LordU see Culpepper$ /% A%$ <!"e 'ospel of 5o"n as a Document of 2ait"B$ in Sego,ia$ 2% 2%$ !hat is *ohnH 5eaders and 5eadings of the 7o+rth .ospel$ Sc"olars Press$ :SSZ$ p:;:% :;: 4aucD"am$ /%$ #osser$ C%$ The .ospel of *ohn and Christian Theology $ 9m% 4% Eerdmans Publis"ing$ ;QQV$ pO%
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prologue allo7s C"ristians to affirm t"at ad"erents of ot"er fait"s ma& come to Dno7 'od t"roug" t"e cosmic =>?@A% 9"ilst Culpepper notes t"at 5o"n neit"er omits nor denies C"rist6s redempti,e deat"$ "e argues t"at t"e 2ourt" 'ospel translates t"e sacrificial imager& into an idiom t"at features 5esus as t"e =>?@A <re,ealerB$ and asserts t"at redemption is found t"roug" response to t"at re,elation:;;% Culpepper asserts t"at modern interpretation re8uires a hermene+tics of ethical acco+ntability 0F>% !"e danger in Culpepper6s ,ie7 is t"at et"ics become t"e dominant factor in interpretation$ at t"e eEpense of t"eolog& and ort"odoE&% !"us$ one must be careful to distinguis" bet7een t"e c"oice of 5o"n6s language and compromise in "is message% 9"ilst t"e 2ourt" 'ospel uses language 7"ic" maDes t"e 'ospel accessible to readers from non(C"ristian bacDgrounds$ it ne,ert"eless emp"asises t"at redemption is found onl& t"roug" belief in 5esus C"rist :;O% P"illips6 conclusion t"at t"e aut"or simpl& c"ose to use common language in order to maDe t"e message amenable to t"ose outside t"e C"ristian communit& 7it"out compromising "is message$ ,iR% t"at redemption is found t"roug" fait" in C"rist aloneU appears to constitute t"e best eEplanation for 5o"n6s use of t"e term =>?@A as a title for 5esus%

0,"054S#,"

It clear t"at at t"e time of 7riting$ 5o"n 7as surrounded b& a ric" culture in bot" 5e7is" and 'reeD realms t"at ascribed at least some attributes of t"e di,ine to t"e <9ordB% !"us$ t"e most liDel& reason for 5o"n6s use of t"e term =>?@A as a title for
:;;

Culpepper$ /% A%$ The Theology of the .ospel of *ohn$ /e,ie7 and EEpositor$ *olume VT$ :SVV$ pO;C% :;C Culpepper$ /% A%$ <!"e 'ospel of 5o"n as a Document of 2ait"B$ in Sego,ia$ 2% 2%$ !hat is *ohnH 5eaders and 5eadings of the 7o+rth .ospel$ Sc"olars Press$ :SSZ$ p:;W% :;O !"is is made abundantl& clear t"roug" p"rases suc" as: "e came to that which was his own' b+t his own did not recei1e him4 ;et to all who recei1ed him' to those who belie1ed in his name' he ga1e the right to become children of .od = children born not of nat+ral descent' nor of h+man decision or a h+sband&s will' b+t born of .od (5n ::::(:C)U !hoe1er belie1es in him is not condemned' b+t whoe1er does not belie1e stands condemned already beca+se he has not belie1ed in the name of .od&s one and only )on (5n C::V)U 7or my 7ather&s will is that e1eryone who loo-s to the )on and belie1es in him shall ha1e eternal life' and I will raise him +p at the last day (5n Z:OQ)%
Page 22 of 33

5esus in t"e prologue to t"e 2ourt" 'ospel is "is desire to maDe t"e 'ospel message accessible to non(C"ristians b& using language 7it" 7"ic" t"e& 7ere familiar% In so doing$ 5o"n does not compromise "is message$ but redefines =>?@A b& fiEing t"e title to t"e real person of 5esus C"rist%

Page 23 of 33

(#(5#,G$A+FI G6"6$A5 $676$6"06S !"e .ol& 4ible$ Ne7 International *ersion$ +onder,an 4ible Publis"ers$ International 4ible Societ&$ :SVO% The "oly Bible$ Aut"oriRed *ersion$ :WZS 4la&ne& Edition of t"e :Z:: Ping 5ames *ersion of t"e Englis" 4ible%

#"T6$"6T $6S,4$06S <!"e Cat"olic Enc&clopaediaB$ "ttp:))777%ne7ad,ent%org)cat"en)QSC;Va%"tm "ttp:))en%7iDipedia%org)7iDi)!"eop"ilusmofmAntioc"%

$676$6"06S Armand$ 5% '% 5r%$ <!"e !estimon& of t"e 2ourt" E,angelist to t"e 5o"annine Communit&B$ !rafford Publis"ing$ ;QQO% Augustine$ <!"e !rinit&B: in Sc"aff$ P%$ <3n t"e .ol& !rinit&U Doctrinal !reatisesU #oral !reatisesB$ !"e C"ristian Literature Publis"ing Co%$ :VSQ% Augustine$ <!ractates on t"e 'ospel of 5o"nB% 4alR$ .%$ SE"neider$ '%$ <EEegetical Dictionar& of t"e Ne7 !estamentB$ 9illiam 4% Eerdmans Publis"ing Compan&$ :SSQ (Electronic ,ersion from PC Stud& 4ible *ersion TU 4iblesoft$ :SVV(;QQW ( note page numbers not a,ailable 7it" t"is product)% 4arcla&$ 9%$ <!"e Dail& Stud& 4ible: !"e 'ospel of 5o"n [ *olume :B$ !"e Saint Andre7s Press$ :SWT% 4art"$ P%$ <C"urc" DogmaticsB$ *olume :$ Part :$ ! h ! ClarD$ :SWT% 4art"$ P%$ <C"urc" DogmaticsB$ *olume :$ Part ;$ ! h ! ClarD$ :SWT% 4aucD"am$ /%$ #osser$ C%$ <!"e 'ospel of 5o"n and C"ristian !"eolog&B$ 9m% 4% Eerdmans Publis"ing$ ;QQV% 4ro7n$ C%$ <Ne7 International Dictionar& of Ne7 !estament !"eolog&B$ *olume C$ Paternoster Press$ :SVZ% 4ruce$ 2% 2%$ <!"e 'ospel of 5o"nB$ 9m% 4% Eerdmans Publis"ing$ :SSO%
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4ultmann$ /% <5esus C"rist and #&t"olog&B$ C"arles Scribner]s Sons$ :STW% 4ultmann$ /% P%$ <!"eolog& of t"e Ne7 !estamentB$ 4a&lor 1ni,ersit& Press$ ;QQW% 4ultmann$ /%$ <Ne7 !estament and #&t"olog&B$ 2ortress Press$ :SVO% Cal,in$ 5%$ <!"e 'ospel According to St% 5o"n: Part : (:(:Q)B$ !ranslated b& ParDer$ !% .% L%$ 9m% 4 Eerdmans Publis"ing Compan&$ :SVV% Carson$ D% A%$ <!"e 'ospel According to 5o"nB$ Inter(*arsit& PressU 9%4% Eerdmans :SS:% Culpepper$ /% A%$ <!"e 'ospel of 5o"n as a Document of 2ait"B$ in Sego,ia$ 2% 2%$ <9"at is 5o"no /eaders and /eadings of t"e 2ourt" 'ospelB$ Sc"olars Press$ :SSZ% Culpepper$ /% A%$ <!"e !"eolog& of t"e 'ospel of 5o"nB$ /e,ie7 and EEpositor$ *olume VT$ :SVV% Dodd$ C% .%$ <Interpretation of t"e 2ourt" 'ospelB$ Cambridge 1ni,ersit& Press$ :STC% Endk$ #%$ <Creation and C"ristolog&: A Stud& on t"e 5o"annine Prologue in t"e Lig"t of Earl& 5e7is" Creation AccountsB$ *olume :OS of 9issensc"aftlic"e 1ntersuc"ungen Rum Neuen !estament$ #o"r SiebecD$ ;QQ;% E,ans$ C% A%$ <9ord and glor&: on t"e eEegetical and t"eological bacDground of 5o"n]s prologueB$ *olume VS of 5ournal for t"e stud& of t"e Ne7 !estament$ Continuum International Publis"ing 'roup$ :SSC 2riedlander$ '%$ <.ellenism and C"ristianit&B$ P% *allentine h Son]s$ :S:;% 'rant$ /% #%$ <5esus After t"e 'ospels: !"e C"rist of t"e Second Centur&B$ 9estminster 5o"n PnoE Press$ :SSQ% 'rant$ /% #%$ !rac&$ D% <A S"ort .istor& of t"e Interpretation of t"e 4ibleB$ ;nd Ed%$ 2ortress Press$ :SVO% .endricDsen$ 9% <!"e 'ospel of 5o"nB$ 4anner of !rut" !rust$ :STO% 5ustin #art&r$ <!"e 2irst Apolog&$ C"apter LnB$ in Sc"aff$ P%$ <!"e Ante(Nicene 2at"ers [ *olume :: !"e Apostolic 2at"ers 7it" 5ustin #art&r and IreneusB$ 9m% 4% Eerdmans Publis"ing Compan&$ ;QQ:% Pa"los$ #%$ <Debate and Dialogue: C"ristian and Pagan Cultures c% CZQ(OCQB$ As"gate Ne7 Critical !"inDing in /eligion$ !"eolog&$ and 4iblical Studies$ As"gate Publis"ing$ Ltd%$ ;QQW% Pamesar$ A%$ <!"e Logos Endiat"etos and t"e Logos Prop"oriDos in Allegorical Interpretation: P"ilo and t"e D(Sc"olia to t"e IliadB$ 'reeD$ /oman and 4&Rantine Studies$ ;QQO%

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PgrDDginen$ *% #%$ <An Introduction to t"e !"eolog& of /eligions: 4iblical$ .istorical$ and Contemporar& Perspecti,esB$ Inter*arsit& Press$ ;QQC% Pittle$ '%$ 2riedric"$ '%$ 4romile&$ <!"eological Dictionar& of t"e Ne7 !estamentB$ 9m% 4% Eerdmans Publis"ing Co%$ :SVS (LibroniE Electronic *ersionU page numbers not a,ailable)% Poe"ler$ L%$ 4aumgartner$ 9%$ <!"e .ebre7 and Aramaic LeEicon of t"e 3ld !estamentB$ PoninDlijDe 4rill N*$ :SSO(;QQQ (electronic ,ersion emplo&ed [ no page numbers a,ailable 7it" t"is product) #cCormacD$ 4% L%$ <3rt"odoE and #odern: Studies in t"e !"eolog& of Parl 4art"B$ 4aDer Academic$ ;QQS% #orris$ L%$ <!"e Ne7 International Commentar& on t"e Ne7 !estament [ !"e 'ospel According to 5o"nB$ 9m% 4% Eerdmans Publis"ing Compan&$ :SST% 3rigen$ <Commentar& on t"e 'ospel of 5o"nB$ 4ooD :$ para% O;% Paterson$ 5%$ <!"e 4ooD !"at is Ali,eB$ C"arles Scribner6s Sons$ :STO% Peters$ '% 9%$ <Current !"eological Issues in 9orld #issionsB$ 4ibliot"eca Sacra$ *olume :CT$ :SWV$ pp:TC(:ZO% P"illips$ P% #%$ <!"e Prologue of t"e 2ourt" 'ospel: A Se8uential /eadingB$ *olume ;SO of Librar& of Ne7 !estament studies$ ! h ! ClarD$ Continuum International Publis"ing 'roup$ ;QQZ% P"ilo$ <3n t"e C"erubim: :;WB$ in -onge$ C% D%$ <!"e 9orDs of P"iloB$ .% '% 4o"n$ :VTO$ p:CO% /onning$ 5%$ <!"e 5e7is" !argums and 5o"n6s Logos !"eolog&B$ .endricDson Pub%$ ;Q:Q% /uebelt$ 5% A%$ <!"e Logos of P"ilo 5udaeus and t"at of St% 5o"nB$ #et"odist re,ie7$ *olume OQ$ #et"odist 4ooD Concern$ :VTV$ pp::Q(:::% Sc"aff$ P%$ <!"e Ante(Nicene 2at"ers [ *olume ;: 2at"ers of t"e Second Centur&: .ermas$ !atian$ At"enagoras$ !"eop"ilus$ and Clement of AleEandriaB$ 9m% 4% Eerdmans Publis"ing Compan&$ ;QQ:% !anner$ P%$ <Parl 4art"6s C"ristolog&B: in: 9ebster$ 5%$ <!"e Cambridge Companion to Parl 4art"B$ Cambridge 1ni,ersit& Press$ ;QQQ% !ertullian$ <Apolog&B$ C"apter ;:$ in Sc"aff$ P%$ <!"e Ante(Nicene 2at"ers [ *olume C: Latin C"ristianit&: Its 2ounder$ !ertullianB$ 9illiam 4% Eerdmans$ ;QQ:% !"ompson$ #% #%$ <!"e 'ospel According to 5o"nB$ in 4arton$ S% C%$ <!"e Cambridge Companion to t"e 'ospelsB$ Cambridge 1ni,ersit& Press$ ;QQZ% !illic"$ P%$ <!"e .istor& of C"ristian !"oug"t: Lecture C [ !"e Intertestamental PeriodB$ "ttp:))777%religion(online%org)s"o7c"apter%aspotitlep;C:QhCp;CQS%

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*an'emeren$ 9% A%$ <Ne7 International Dictionar& of 3ld !estament !"eolog& and EEegesisB$ *olume :$ Paternoster Press$ :SSW% *ine$ 9% E%$ 1nger$ #% 2%$ 9"ite$ 9% <*ine]s complete eEpositor& dictionar& of 3ld and Ne7 !estament 7ordsB$ !"omas Nelson$ :SSZ% 9ebster$ 5%$ <!"e Cambridge Companion to Parl 4art"B$ Cambridge 1ni,ersit& Press$ ;QQQ%

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A++6"3#J %K 3,33GS 0,'+A$#S," ,7 !,F"GS +$,5,G46 /#TF TF6 /$#T#"GS ,7 +F#5, !"e follo7ing comparison of t"e prologue to t"e 2ourt" 'ospel and P"ilo "as been reproduced from Dodd6s original 7orD:;T$ eEpanded to include translations from t"e 'reeD using -onge6s translation of P"ilo:;Z and /onning6s notes of Dodd6s 7orD:;W%

Gospel of John

Philo 5efore creation, )od concei>ed in Ais mind the f>^b@A q@rd>A, which is Ais X>?@A (Jn /reation of the World, &4). )od sent forth Ais younger son, the f>^b@A cj^srd@A, but ,ept the elder, the f>^b@A q@rd>A (X>?@A), _ca6 `ctd (3hat )od is 7nchangeable, - ). 3he anarthrous sY>A may be used of the X>?@A, while > sY>A is reser>ed for the +elf0existent (Jn 9reams, . &&<0-0). )od is the cjde@A i ?`?@qYq$ the X>?@A is a?cq@q uj @v (Jn the /herubim, .&2). .od is the ca+se of creation' while the IJKLM is the instr+ment thro+gh which it is framed 9odd found no direct correlation, but pointed to %hilo4s interpretation of the command to flee to the cities of refuge as a command to flee to highest word of .od' which is the fo+ntain of wisdom' in order that by drin-ing of that stream he may find e1erlasting life instead of death (Jn Clight K Cinding, *2). 9odd also pointed to %hilo4s statement that a man who li1es in an irrational manner IX>?wAK is separated from the life of .od (Jn the %osterity of /ain. '<0*).

E=n a>rch:F hGn oH lo,goI

In the beginning was the !ord ( : )

oH lo,goI hGn pro.I to.n qeo,n

the !ord was with .od ( : )

qeo.I hGn oH lo,goI

The !ord was .od ( : )

pa,nta diE au>tou: e>ge,neto

#ll things were made by him ( :-)

e>n au>tw:F Dwh. hGn

In him was life ( :4)

:;T :;Z

Dodd$ C% .%$ Interpretation of the 7o+rth .ospel$ Cambridge 1ni,ersit& Press$ :STC$ pp;WZ(;WW% -onge$ C% D%$ The wor-s of 6hilo, complete and +nabridged$ .endricDson Pub%$ :SSC% :;W /onning$ 5%$ <The *ewish Targ+ms and *ohn2s $ogos Theology$ .endricDson Pub%$ ;Q:Q$ ppZ(W%
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e>n au>tw:Fxfw:I tw:n a>nqrw,pwnL

In "im444was the light of men ( :4)

d> b`q _cayuYe?bc > _Xra`^dcd@A czd@ X>?@A$ iA [ \Yj_Y6 yair^eq \> sY@A ?Yq`^sw iA6 ( the real model was his own most perfect word' the light' and he himself is li-e to no created thing 4 (Jn 9reams, .26). %hilo spea,s of the ad>ersity of the q@rd>q iA sYj@t X>?@t Yjf{q Ilight which is perceptible to .od aloneK and dar,ness ( (Jn the /reation, --). 3he iA y^{bcd@q Mincorporeal lightN is the _aY^|zdcd@A MelderN or _awd>?@q@A tj>A Mfirstborn sonN (which is elsewhere called the X>?@A O see abo>e). (Jn the /onfusion of 3ongues, '00-).

oMsoi de. ePlabon au>to,n( ePdw,en au>toi:I e>xousi,an te,,na qeou: gene,sqai
;et to all who recei1ed him...he ga1e the right to become children of .od ( : &)

%hilo notes that in 9eut. 4: , 1oses call the .sraelites )ons of the $ord .od ( }w^A >b@X@?Yj iy^fwq, ~j@j `^dY ftaj@t d@ sY@ fq bru`_w b`qd@e dt?yq deA ye>aYwA q tj@A sY@ _a@^c?@( aYzY^sce$ ^_@tuc`dw f@^bYj^scq fcdc d>q _awd>?@q@q czd@v X>?@q$ Yj b_w jfcq@j sY@v _cjuYA q@bjY^sce ?Y?>qcbYq$ yXXy d@e%%%X@?@t d@v jYawdyd@t6 sY@v ?ya Yjf{q X>?@A > _aY^|zdcd@A #nd if there be not as yet anyone who is worthy to be called a son of .od' ne1ertheless let him labo+r earnestly to be adorned according to his first=born word444 for he is called' the a+thority' and the name of .od' and the !ord (Jn the /onfusion of 3ongues, 4602)

Qeo.n ou>dei.I eHw,ra,en pw,poteL monogenh.I qeo.I oH wRn ei>I to.n ,o,lpon tou: patro.I e>,ei:noI e>xhgh,satoS
No=one has e1er seen .od' b+t .od the ne and nly' who is at the 7ather&s side' has made him -nown ( : <).

/ommenting on =x. &4: 0, which in the (TT says they saw the place where the God of Israel stood , %hilo says that those that follow 1oses as their guide will see this place, for it is natural for them to Yv_aY_`A....`ijY^sce b`q d@v d> q juYeq$ Yj u` b uzqceqd@$ dq ?@vq Yjf>qc czd@v$ d>q jYa{dcd@q X>?@q (Jn the /onfusion of 3ongues, *2) it is 1ery s+itable for those who ha1e made an association for the p+rpose of learning to desire to see him< and' if they are +nable to do that' at least to see his image' the most sacred word

Note: Dodd6s original comparisons 7ere generall& in 'reeD$ and are reproduced in blue in t"e table abo,e% !ranslations of t"e 'reeD are s"o7n in Times New 5oman italics4 !ranslations from t"e 'ospel o 5o"n are taDen from t"e Ne7 International *ersion%

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A++6"3#J 2K 3,33GS 0,'+A$#S," ,7 !,F"GS +$,5,G46 /#TF /#S3,' 5#T6$AT4$6

!"e follo7ing comparison of t"e prologue to t"e 2ourt" 'ospel and P"ilo "as been reproduced from Dodd6s original 7orD:;V$ eEpanded to include translations from t"e 'reeD%
Gospel of John Wisdom Literature "3he (J;9 brought me forth as the first of his wor,s, before his deeds of old# (%ro>erbs <:&& &*) . was beside him (%ro>erbs <:-0
-0

E=n a>rch:F hGn oH lo,goI

In the beginning was the !ord ( : )

oH lo,goI hGn pro.I to.n qeo,n

the !ord was with .od ( : )

th.n tw:n sw:n qro,nwn pa,redron sofi,an 0 gi1e me the wisdom that sits by yo+r throne (Wisdom *:4) oH poih,saI ta. pa,nta e>n lo,gwF sou ,ai. th:F sofi,aF sou ,atas,eua,saI aPnqrwpon 0 who ha1e made all things by yo+r word' and by yo+r wisdom ha1e formed h+man-ind (Wisdom *: 0 &) "3hen . was the craftsman at his side# (%ro>erbs <:-0 - ) 5y wisdom the (J;9 founded the earth (%ro>erbs -: *) for wisdom, the fashioner of all things (%ro>erbs 2:&&)

pa,nta diE au>tou: e>ge,neto

#ll things were made by him ( :-)

e>n au>tw:F Dwh. hGn

In him was life ( :4)

Cor whoe>er finds me finds life (%ro>erbs <:-6)

hH Dwh. hGn to. fw:I tw:n a>nqrw,pwnL that life was the light of men4 ( :4) to. fw:I e>n th:F s,oti,aF fai,nei( ,ai. hH s,oti,a au>to. ou> ,ate,laben The light shines in the dar-ness' b+t the dar-ness has not +nderstood it4
( :4)

(sofi,a) 3he one who is the true light (Wisdom 2:&')

(sofi,a) fwti. sug,rinome,nh euHri,s,etai prote,ra tou:to me.n ga.r diade,cetai nu,x sofi,aI de. ou> ,atiscu,ei ,a,i,a

444compared with the light' she is fo+nd before it4 7or after this cometh night, b+t 1ice shall not pre1ail against wisdom4
(Wisdom 2:&*0-0)

:;V :;S

Dodd$ C% .%$ Interpretation of the 7o+rth .ospel$ Cambridge 1ni,ersit& Press$ :STC$ pp;WO(;WT% 9isdom is speaDing% :CQ Again$ 9isdom is talDing% :C: Again$ 9isdom is talDing%
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Gospel of John

Wisdom Literature diatei,nei de. a>po. pe,ratoI e>pi. pe,raI eu>rw,stwI ,ai. dioi,ei: ta. pa,nta crhstw:I

e>n tw:F ,o,smwF hGn "e was in the world ( : 0)

)he reaches mightily from one end of the earth to the other' and she orders all things well4 (Wisdom <: )
e>n pa,shF th:F gh:F ,ai. e>n panti. law:F ,ai. ePqnei e>,thsa,mhn

o1er all the earth' and o1er e1ery people and nation I ha1e held sway (+irach&4:') oH ,o,smoI au>to.n ou>, ePgnw the world did not recognise him
( : 0) e>mi,shsan ga.r sofi,an

for they hated wisdom (%ro>erbs :&*)

ei>I ta. iPdia hGlqen( ,ai. oiH iPdioi au>to.n ou> pare,labon "e came to that which was his own' b+t his own did not recei1e him
( : )

!isdom went forth to ma-e her dwelling among the children of men' and fo+nd no dwelling=place (=noch '&:&)

oMsoi de. ePlabon au>to,n( ePdw,en au>toi:I e>xousi,an te,,na qeou: gene,sqai

ei>I yuca.I oHsi,aI metabai,nousa fi,louI qeou: ,ai. profh,taI ,atas,eua,Dei

;et to all who recei1ed him' to those 2:&2) who belie1ed in his name' he ga1e the right to become children of .od
( : &)

she renews all things< in e1ery generation she passes into holy so+ls and ma-es them friends of .od' and prophets (Wisdom

e>s,h,nwsen e>n hHmi:n made his dwelling among +s ( : 4)

oH ,ti,saI me ,ate,pausen th.n s,hnh,n mou ,ai. eiGpen e>n .a,wb ,atas,h,nwson

my Creator chose the place for my tent4 "e said' &(a-e yo+r dwelling in *acob (+irach&4:<)
ePstin ga.r e>n au>th:F pneu:maxmonogene,Ixa>tmi.I ga,r e>stin th:I tou: qeou: duna,mewI ,ai. a>po,rroia th:I tou: panto,ra,toroI do,xhI..............

do,xan wHI monogenou:I para. patro,I the glory of the ne and nly' who came from the 7ather ( : 4)

There is in her a spirit that is3+niG+e37or she is a breath of the power of .od' and a p+re emanation of the glory of the #lmighty (Wisdom 2:&&,&6)

Note: Dodd6s original comparisons 7ere generall& in 'reeD$ and are reproduced in blue in t"e table abo,e% !ranslations of t"e 'reeD are s"o7n in Times New 5oman italics4 !ranslations from t"e 3ld and Ne7 !estaments are taDen from t"e Ne7 International *ersion$ and translations of t"e Apocr&p"a are from t"e Ne7 /e,ised Standard *ersion%

Page 31 of 33

A++6"3#J 3K +F#55#+SGS A"A5IS6S ,7 TF6 "6/ T6STA'6"T 4SAG6 ,7 8LMNO

Ta)le A.3.%: *arious 1ses of =>?@A in 'ospels and 5o"annine Literature (After P"illips)

Ta)le A.3.2: Anal&ses of t"e Nominati,e 1ses of =>?@A in t"e 2ourt" 'ospel (After P"illips)

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Ta)le A.3.3: Anal&ses of t"e 1sage of =>?@A in t"e 5o"annine Literature (After P"illips)

Page 33 of 33