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theme, which can be traced to the word ’eyyin occuring in Ezekiel 1. Although it is sometimes translated otherwise, ’eyyin probably refers to a mirror even there, and possibly refers to some unexplained technique for achieving ecstasy. The mystic bowls of the magical papyri and Talmudic times were filled with water and oil to reflect light and stimulate trance. Paul’s opponents looked into the mirror and saw only the text. But because Paul and those truly in Christ actually behold the glory of the Lord, they have clearer vision.

41. See Gaventa, Darkness to Light, pp. 45-48.

42. Dahl, The Crucified Messiah; Dunn, Baptism in the Holy Spirit.

43. Jonah Steinberg is finding evidence that the rabbis sought transformation too and thought of themselves as angels on earth.

44. See Bockmuehl, Revelation and Mystery, pp. 167-77.

45. Ibid., p. 158

46. Ibid., p. 159.

47. Wedderburn, “Problem of the Denial.”

48. Like me, Lampe suggests that Paul was arguing against Greek notions of immortality and replacing them with his own. See “Paul’s Concept of a Spiritual Body.”

49. Lorenzen, Resurrection and Discipleship, p. 158.

50. This has recently been reaffirmed by N. Wright, Resurrection of the Son of God.

51. This is, in fact, the position of B. Pearson, in The Pneumatikos-Psychikos Terminology; and Horsley in “Pneumatikos Vs. Psychikos.” They maintain that Philonic exegesis, in fact, defines the background of the opponents of Paul at Corinth. They were people who knew Philo’s exegesis of the two creation stories in Genesis as talking about two anthropoi to different “humanities,” the spiritual (the idea of man) and earthly man (the mortal, embodied human). This, Paul defeats with this own exegesis. See de Boer, The Defeat of Death, p. 101.

52. See the summary article of M. Smith, “Ascent to the Heavens;” as well as the works of Odeberg, Meeks, and Dahl.

53. See A. Segal, Two Powers, pp. 205-19; also see Hurtado, One God, One Lord.

54. This was one of the consensual statements of the NEH conference on first-century Jewish messianism. The papers and agreements of the conference have been published in Charlesworth et al., The Messiah. This was the original perception of Dahl in the title essay in The Crucified Messiah.

55. See A. Segal, Rebecca’s Children, pp. 60-67, 78-95 for a thumbnail sketch of this development.

56. The Hebrew makes clear that the two Lords refer to different personages, one God and the second the King. But the Greek uses kyrios to refer to both “Lords.” Thus, it is easy to make both “Lords” into divine designations. See Bousset, Kyrios Christos.

57. See, e.g., TDNT 9, p. 661.

58. See Wink, The Human Being, pp. 207-211.

59. Other ancient authorities add “of God.”

60. Hurtado, Lord Jesus Christ.

61. Ibid., p. 206

62. Dunn, Jesus and the Spirit, p. 327.

63. See Perkins, Resurrection, p. 293; W. Meeks, The First Urban Christians, p. 277.

Chapter 11. The Gospels in Contrast to Paul’s Writings

1. McKnight, Turning to Jesus. McKnight wisely adopts the model of religious conversion developed by Lou Rambo in his book Understanding Religious Conversion.

2. Like every facet of the Christian Scriptures, the resurrection traditions have received a great deal of attention in modern scholarship. See C. F. Evans, Resurrection and the New Testament; Fuller, Formation of the Resurrection Narratives; Lake, Historical Evidence for the Resurrection; Gardner-Smith, Narratives of the Resurrection; R. Brown, The Gospel According to John, pp. 966-78; The Death of the Messiah; Marxsen, The Resurrection of Jesus Christ; Schillebeeckx, Christ, pp. 30-42; O’Collins, Interpreting the Resurrection; Os-borne, The Resurrection of Jesus; Carnley, The Structure of Resurrection Belief; Perrin, The Resurrection; Benoit, The Passion and Resurrection; Riley, Resurrection Reconsidered; Davis, Risen Indeed; Davis, Kendall, and O’Collins, The Resurrection; Lüdemann, Die Auferstehung Jesu.

3. This is certainly the opinion of Lüdemann as well. See What Really Happened to Jesus, p. 18.

4. Some of the most ancient authorities bring