Bible Review

See W. A. Meeks, “The Man from Heaven in Johannine Sectarianism,” Journal of Biblical Literature (1972), pp. 44–72, esp. pp. 70–71.

The use of capitals only for the Qumran Community is intentional.

Joseph A. Fitzmyer, A Wandering Aramean, (Society of Biblical Literature [SBL] 25; Missoula, MT: Scholars Press, 1979), p. 93.

Literally “have been worked in God.”

J. T. Milik in 3Q15 11.12 reads byt ‘sdtyn and takes the second noun to be a dual, “Bet Esdatain;” the meaning could be “(in) the House of the Two Pools.” See Milik, “Le rouleau de cuivre provenant de la Grotte 3Q (3Q15),” in Les ‘Petites Grottes’ de Qumran, ed. M. Baillet, J. T. Milik, and R. de Vaux (Discoveries in the Judaean Desert 3; Oxford: Clarendon, 1962) pp. 214, 271.

See J. Jeremias, The Rediscovery of Bethesda; John 5:2 (New Testament Archaeology Monograph 1; Louisville: Southern Baptist Theological Seminary, 1966).

K. Aland dates this papyrus to the beginning of the second century C.E. Aland, “Der Text des Johannesevangeliums im 2. Jahrhundert,” in Studien zum Text und zur Ethik des Neuen Testaments: Festschrift zum 80. Geburtstag von Heinrich Greeven, ed. W. Schrage (BZNW 47; Berlin, New York: De Gruyter, 1986) pp. 1–10.

This possibility cannot be proved, and probably now cannot be disproved.

See the insightful discussion by M. Hengel, “Bishop Lightfoot and the Tübingen School on the Gospel of John and the Second Century,” Durham University Journal (January, 1992) [The Lightfoot Centenary Lectures, ed. J.D.G. Dunn], pp. 23–51, esp. p. 24.

Berry, The Gift of Good Land, p. 170.