Re: [John_Lit] Re: The Third Day
- Timothy Jenney wrote:
> Mike, Matt, Et. Al.,[snip]
> I've read with interest the various comments on this thread [which I
> initiated sometime before the holidays].
> I agree that the third day is likely a reference [forward] to the
> resurrection. I suspect it also refers [backward] to one or more OT
> passages (ie Gen. 22[?]).
>I think to be exact one should run the **exact** phrase found in John 2 -- (EN)
> Just for fun, I ran the phrase "third day" through my electronic
> concordance [Accordance, a really GREAT program]. I've appended the
> results to the end of this message, in case anyone wants to have more
> fun with numbers. ;-) There are some really interesting possibilities
TRISIN hHMERAIS -- not only through the Biblical corpus, but through the secular
Greek corpus as well, to get a sense of what John was on about when he employed
the expression in question.
Excluding the two instances in John (2.19, 20) and the two in Matthew and Mark
respectively (Matt 27.40
Marc 15.29), here, according to the TLG E disk, are all of the instances of the
use of that phrase in Greek literature (note -- not in the epigraphical data)
from the 8th cent. BCE throught the first CE. I wonder in the light of this
data whether it can really be maintained that the expression is allusive, let
alone that John was using it allegorically? Does not this data show that, like
Freud's famous cigar, the expression had a fairly fixed and non allusive
meaning, and should be taken literally and not symobolically?
Hippocrates Med. et Corpus
De morbis popularibus 18.104.22.168
Coa praesagia 183.1
De flatibus 12.13
De morbis i-iii 2.20.4
Aristoteles Phil. et Corpus
1052 003 2a,87,F.47.24
1052 003 2a,87,F.108a.171
1052 003 2a,87,F.117.91
Philo Judaeus Phil.
Diodorus Siculus Hist.
Bibliotheca historica 22.214.171.124
Bibliotheca historica 126.96.36.199
Bibliotheca historica 188.8.131.52
Bibliotheca historica 34/184.108.40.206
Plutarchus Biogr. et Phil.
Flavius Arrianus Hist. et Phi
Soranus Ephesius Med.
Gynaeciorum libri iv 220.127.116.11
Historia Alexandri MagniRecensio Byzantina poetica 2229
Scholia in Euripidem
Scholia in Hesiodum
Scholia in opera et dies sch.485b.5
Scholia in Theocritum
Scholia in Theocritum Bom Dos.9-12.4
Jeffrey B. Gibson
- fmmccoy wrote:
> Further, this phrase immediately follows this part of Gen 22:4 quoted byOh come on, Frank. It is petitio principii to assume, as you do, that what
> So, it is Philo's interpretation of something in this quote.
> Further, it cannot be his interpretation of the phrase, "at the place
> (TOPON) which God had told him of"--for Philo interpreted this place to be
> the Logos. See Som i (65-66), "'He came to the place (TOPON) of which God
> had told him; and lifting up his eyes he saw the place (TOPON) from afar.'
> Tell me, pray, did he who had come to the place see it from afar? Nay, it
> would seem that one and the same word is used of two different things: one
> of these is a divine Logos, the other God Who was before the Logos. One who
> has come from abroad under Sophia's guidance arrives at the former place,
> thus attaining in the divine Logos the sum and consummation of service."
Philo was allegedly up to in his use of (a somewhat different) portion of Gen.
22:4 in On Dreams is the key to understanding what he was up to when he uses Gen
22:4 in Migration or that the key to the terms he uses Migration is to be found
in their use in On Dreams. This never allows for variance in Philo. More
importantly, it takes no account of how the Rabbinic technique Philo employs in
both texts -- midrashic appeal to a biblical text as a warrant for some truth he
has derived from elsewhere -- was never employed as you think it was, with there
meaning that was drawn by a particular Rabbi from one biblical text always being
the same one he drew from that same text when employed within a different
context or argument. Besides that, was not On Dreams written **after**
Migration? Why do you expect that the meaning that Philo draws in On Dreams from
a different portion of Gen 22:4 than is drawn upon in Migrations, to support a
point that is entirely different from the one he is trying to make in Migration
with the Genesis quotation, is the meaning that the terms of that quote have in
Have you actually looked at what the purpose of Migration is? Of On Dreams?
> By elimination, then, Philo's comment, "having passed the greater number ofUm, no it doesn't. It has to do with the Platonic idea of distinctions between
> the divisions of time and already quitting them for the the existence that
> is timeless (which means, "having passed the first two of the three
> divisions of time (i.e., the past and the present) and entering into the
> third division of the future that merges into timeless eternity")"
appearance and reality, and how the true seeker of wisdom will not allow himself
to be guided by appearance, rather than chronological divisions of past present
> isSee above. And also -- to interpret it this way makes nonsense of the appeal to
> his.interpretation of this phrase, "TH hMERA TH TRITH". Hence, in the
> context of Mig (139), Philo allegorically interprets this phrase to mean "on
> the third "day" of the future"
the biblical text and the interpretation he places upon it and of the larger
context preceding 139 which is discussing ethics.
>Sorry, but this is a shifting of the burden of proof. So I won't answer.
> >what on earth makes you think that John's readers, never mind
> > were familiar with The Migrations of Abraham?
> What makes you think they weren't familiar with On the Migration of Abraham?
> Doesn't there appear to be something anomalous about (5)? Why call it theIt's an idiom, as Barret and others note..
> third day when there already has been a third day?
But knowing that yo won't trust me on what I say above, let me suggest that you
run your interpretation of Migrations 139 by David Satran, at the Department of
Comparative Religion at Hebrew University? He is the fellow who has been
commissioned by the editorial board of the Brill Philo of Alexandria Commentary
Series (see http://www.nd.edu/~philojud/38.htm) to write the commentary on
I'd be curious to know not only if he thinks your interpretation of the
expression in question is correct, but whether he agrees with you that at Jn 2
John was drawing upon a(n alleged) meaning of TH hHMERAS TH TRITHS that
**only** Philo gave to it.
He may be contacted at: satran@...
Jeffrey B. Gibson, D.Phil. (Oxon.)
1500 W. Pratt Blvd. #1
Chicago, IL 60626