INTERNATIONAL MARIAN RESEARCH INSTITUTE
UNIVERSITY OF DAYTON, OHIO
in affiliation with the
PONTIFICAL THEOLOGICAL FACULTY MARIANUM
ROME, ITALY
By: Stuart Schafer
The Dwelling of God
The Theology behind Marian Ark of the Covenant Typology of the First Millennium
Volume 1 of 2 Chapters Figures and Tables
A Dissertation submitted
in partial fulfillment of the requirements for the degree
Doctorate of Sacred Theology
with specialization in Marian Studies
Director: Bertrand Buby, SM
Marian Library/International Marian Research Institute
University of Dayton
300 College Park
Dayton OH 45469-1390
2020
Vidimus et approbamus: Bertrand Buby, S.M., S.T.D. – Director Johann Roten, S.M., S.T.D – Revisore Sebastien Abalodo, S.M., S.T.D – Revisore
Daytonensis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 23 Novembri 2020.
The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
Table of Contents Chapter 1. Background ...... 1 Introduction ...... 1 Outline ...... 1 1.1 Status Quaestionis ...... 2 1.2 Goal ...... 2 1.3 Methodology ...... 2 1.4 Critical Terms ...... 6 1.4.1 The Ark of the Covenant ...... 6 1.4.2 Typology ...... 9 1.4.3 Shekinah ...... 14 1.4.4. Biblical Verbs of Dwelling As Applied to Ark Typology ...... 16 Chapter 2. Scriptural, Patristic, and Liturgical Evidence ...... 18 2.1 The Lucan Infancy Narrative ...... 18 2.1.1 Lucan Links to the Ark ...... 18 2.1.2 Eschatological Joy ...... 23 2.1.3 Lucan Allusions to the Historical Books...... 30 2.1.4 Objections to Lucan Allusions ...... 32 2.1.5 Summaries ...... 39 2.2 The Prologue of John ...... 42 Table 2.1 Brown's Division of Jn 1 ...... 42 Table 2.2 Modified Division of Jn 1 ...... 42 2.2.1 Johannine Incarnational References ...... 43 2.2.2 Dwelling and Glory of God ...... 44 Table 2.3 Jn 1:9 ...... 45 Table 2.4 Jn 1:4-5 ...... 45 2.2.2.1 Creation and Re-creation ...... 45 Table 2.5 Serra's Schema of Jn 1-2 Day Sequence ...... 45 2.2.2.2 Shekinah and Presence of the Divine Persons ...... 46 2.2.2.2.1 The Son ...... 47 Table 2.6 The Word Before Time and In Time ...... 47 2.2.2.2.2 The Holy Spirit ...... 48 2.2.2.3 Objections ...... 49 2.2.2.4 Summaries ...... 51 2.2.3 Commonalities with Luke ...... 51 2.3 The Woman of Revelation ...... 53 Table 2.7 Eschatological Fulfillment in Rv 10 ...... 54 2.3.1 Commonalities with Luke and John ...... 54 Table 2.8 Sections in Rv 11-12 ...... 54 2.3.2 Divine Maternity...... 55 Table 2.9 Le Frois' Phases in Rv 11-12 ...... 55 Table 2.10 Le Frois' Cycles in Rv 11-12 ...... 55 Table 2.11 Recategorization of Jn 1 Into Cycles ...... 56 2.3.2.1 Individual and Collective ...... 56 2.3.2.2 Marian Role of Motherhood ...... 58 2.3.2.3 Summary ...... 58 2.3.3 Alternative Birth ...... 58 2.3.3.1 Birth to Death ...... 59 2.3.3.2 The Johannine Woman ...... 59 2.3.4 Marian OT Allusions ...... 60 2.3.5 Ark Vocabulary ...... 62 Table 2.12 Kraugh% in Ezr 3 ...... 63 2.3.6 Objections ...... 64 2.3.6.1 Aune's Objections ...... 65 2.3.6.2 Gollinger's Objections ...... 66 2.3.7 Observations ...... 70
The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
2.4 Patristic and Liturgical References ...... 73 2.4.1 Ark Allusions in Marian Apocrypha ...... 74 2.4.1.1 Evaluation of Marian Apocrypha ...... 75 2.4.2 Patristic Era and Liturgical Ark Associations ...... 75 2.4.2.1 Mother of Christ as Ark ...... 76 2.4.2.2 Mary as Animate Realization of the Ark ...... 78 2.4.2.3 Mary as Pure like the Ark ...... 78 2.4.2.4 Mary as Protection like the Ark ...... 78 2.4.2.5 Various Expressions of Mary as Light ...... 79 2.4.3 Paeans of Praise ...... 81 2.4.4 Specific Old Testament Ark References Cited ...... 82 2.4.5 Liturgy of Mary Type of the Old Ark ...... 83 2.4.6 Marian Dwelling of God References based on Ex 25 and Psalms ...... 84 2.4.6.1 Mary as Sanctuary ...... 86 2.4.6.2 Mary as Tabernacle ...... 86 2.4.6.3 Mary as Dwelling, Habitation, House ...... 87 2.4.6.4 Mary as the Temple ...... 88 2.4.6.5 Verbs of Dwelling ...... 88 2.4.6.6 Summaries ...... 89 2.4.7 Western Developments to 1200 ...... 91 2.4.7.1 Marian Ark References in Latin Post-Patristic Writers ...... 94 2.4.7.2 Marian Tabernacle References in Latin Post-Patristic Writers ...... 95 2.4.7.3 Marian Temple References in Latin Post-Patristic Writers ...... 95 2.4.7.4 Marian Protection References in Latin Post-Patristic Writers ...... 96 2.4.7.5 Marian References to Light in Latin Post-Patristic Writers ...... 96 2.4.7.6 Marian Dwelling References in Latin Post-Patristic Writers ...... 96 2.4.7.7 Marian as Mother of the Faithful in Latin Post-Patristic Writers ...... 97 2.4.7.8 Mary as Type of the Church in Latin Post-Patristic Writers ...... 98 2.4.7.9 Old Testament References ...... 98 2.4.7.10 Summaries ...... 98 Chapter 3. Theological Application to Mary ...... 100 3.1 Resonances with the Scholastic Concept of Human Union with God ...... 100 3.2 Western and Eastern Teaching on Divinization Applied to Mary ...... 100 3.3 The Working of the Holy Spirit in the Members of Christ's Body ...... 101 Conclusions ...... 103 Bibliography ...... 108 B-1 Abbreviations ...... 108 B-2 Biblical Book Abbreviations, and Naming, Numbering across Versions ...... 108 B-3 General References ...... 111 B-4 Biblical References ...... 117 B-5 Liturgical References ...... 120 B-6 Quotation References ...... 122 B-7 Linguistic References ...... 128 Figures and Tables ...... 130 Table 1.1 Ex 25 ...... 130 Table 1.2 Ex 40 ...... 131 Table 1.3 1 S 4 ...... 131 Table 1.4 2 S 6 ...... 131 Table 1.5 Ps 131(132) ...... 132 Table 1.6 2 Pa(Ch) 5 ...... 132 Table 1.7 2 M ...... 132 Table 1.8 Lk 1 ...... 132 Table 1.9 ARK CORRESPONDENCE LIST ...... 133 Table 1.10 Dwelling of God Terms and Passages ...... 134 Figure 1. The Jewish Exegetical Principles of Hillel ...... 138 Table 1.11 Gezerah Shawah A ...... 140 Table 1.12 Gezerah Shawah B ...... 140 Table 1.13 Gezerah Shawah C ...... 141
The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
Table 1.14 Multiple Methods ...... 141 Table 1.15 Shekinah in Targums ...... 142 Table 1.16 Mode of Dwelling Verbs ...... 143 Table 2.13 E\piskia%zein in Lk 1...... 145 Table 2.14 A\nafwnei^n in Lk 1 ...... 145 Table 2.15 The Ark's Journey to Jerusalem in Lk 1 ...... 147 Table 2.16 David's Dance Before the Ark in Lk 1 ...... 147 Table 2.17 David's Question in Lk 1 ...... 147 Table 2.18 The Ark's Rest in Lk 1 ...... 148 Table 2.19 Obed-Edom's Increase...... 148 Table 2.20 Servant/Child of the Lord in Lk 1 ...... 149 Table 2.21 Eschatological Daughter Zion in Lk 1 (1) ...... 149 Table 2.22 Eschatological Daughter Zion in Lk 1 (2) ...... 153 Table 2.23 Brown/Fitzmyer Objections to Semitic Sources in Lk 1 ...... 155 Table 2.24 Brown/Fitzmyer List of LXX Allusions in Lk 1-2 ...... 156 Table 2.25 Manns' Gezerah Shawah Example in Lk 4:18-19 ...... 164 Table 2.26 Fitzmyer's Ḥaruzim Examples in Acts ...... 165 Table 2.27 Plummer's Allusion to 2 K(S) in Lk 1 ...... 166 Table 2.28 Burrows' Allusions to 1 K(S) in Lk 1-2 ...... 166 Table 2.29 Burrows' Conjecture about Proto-Samuel ...... 168 Table 2.30 Jesus as Levite in Lk 2:23 ...... 168 Table 2.31 Nelson's Allusions to David in Lk 1-2 ...... 169 Table 2.32 Fitzmyer's Parallel to Lk 1:43 ...... 170 Table 2.33 Comparison of Matches with Lk 1:43 ...... 171 Table 2.34 Laurentin's Comparisons of Jn and Lk ...... 171 Table 2.35 Gennhqei@V in 1 Jn 5:18 ...... 172 Table 2.36 Putative Text for Jn 1:13 ...... 172 Table 2.37 Shekinah References in Mt 18:20 ...... 173 Table 2.38 Shekinah Allusions in the Odes of Solomon ...... 173 Table 2.39 Ex 24 Allusion in Jn 2 ...... 174 Table 2.40 Use of AiVnVg in Lk 1 and Jn 1 ...... 174 Table 2.41 Targumic Use of in;Eg;V ...... 175 Table 2.42 Use of ApVCVR ...... 175 Table 2.43 Johannine Pneumatology 1 ...... 175 Table 2.44 Johannine Pneumatology 2 ...... 175 Table 2.45 Full of Grace in Lk 1 and Jn 1 ...... 176 Table 2.46 Incarnational Parallels in Lk 1 and Jn 1 ...... 176 Table 2.47 Johannine and Lucan Parallels with Rv 12 ...... 176 Table 2.48 Commonalities Between Jn 1 and Rv 12 ...... 177 Table 2.49 Individual and Collective Realizations of Suffering Servant ...... 178 Table 2.50 Jesus as Suffering Servant in the Gospels ...... 178 Table 2.51 Breakers of Death in Ac 2:24 ...... 178 Table 2.52 Paschal Context of Ps 2 in Ac 13:33 ...... 179 Table 2.53 Gunh% in Jn and Rv ...... 179 Table 2.54 Epiphanic Parallel Between Rv 11:19 and LXX Est ...... 179 Table 2.55 Link Between Epiphanic Signs and Ex 40 ...... 180 Table 2.56 Eagle's Wings in the Pentateuch ...... 180 Table 2.57 Miraculous Deliverance at Exodus in Targums ...... 181 Table 2.58 Rv 12 and Gn 3 Parallels ...... 182 Table 2.59 Rv 12 Parallels with Is 61 and Ps 44(45) ...... 182 Table 2.60 Parallels Between Rv 11:19 and Is 66 ...... 183 Table 2.61 Ark Allusion in 1 Pa(Ch) 15:1 ...... 183 Table 2.62 Gollinger's Objections to Marian Interpretation of Rv 12 ...... 183 Table 2.63 Dwelling of God as Earthly Copy in Tannaitic Commentary ...... 184 Table 2.64 Concordance Table of Transitus Excerpts Used ...... 185 Mary as Animate Realization of the Ark (2.4.2.2) ...... 185 Mary as Pure like the Ark (2.4.3.3) ...... 186
The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
Mary as Protection like the Ark (2.4.2.4) ...... 186 Various Expressions of Mary as Light (2.4.2.5)...... 188 Specific Old Testament Ark References Cited (2.4.4) ...... 191 Psalm texts 132(132) and 44(45) (2.4.4) ...... 192 Marian Expressions in the Jerusalem Georgian Iadgari (2.4.5) ...... 192 Mary as Sanctuary (2.4.6.1) ...... 194 Mary as Tabernacle (2.4.6.2) ...... 195 Mary as Tabernacle of Named Persons of the Trinity (2.4.6.2)...... 195 Marian Shekinah Tabernacle Statements (2.4.6.2) ...... 195 Additional Marian Tabernacle References (2.4.6.2) ...... 195 Mary as Dwelling, Habitation, House (2.4.6.3) ...... 196 Mary as Dwelling of Named Persons of the Holy Trinity (2.4.6.3)...... 197 Marian Shekinah Dwelling References (2.4.6.3) ...... 198 Mary as the Temple (2.4.6.4) ...... 198 Verbs of Dwelling (2.4.6.5) ...... 199 Marian Tabernacle References in Latin Post-Patristic Writers (2.4.7.2) ...... 200 Marian Temple References in Latin Post-Patristic Writers (2.4.7.3) ...... 200 Marian Protection References in Latin Post-Patristic Writers (2.4.7.4) ...... 202 Marian References to Light in Latin Post-Patristic Writers (2.4.7.5) ...... 202 Marian Dwelling References in Latin Post-Patristic Writers (habitaculum 2.4.7.6) .203 Marian as Mother of the Faithful in Latin Post-Patristic Writers (2.4.7.7) ...... 203 Mary as Type of the Church in Latin Post-Patristic Writers (2.4.7.8) ...... 205
Index
The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
Chapter 1. Background
Introduction Marian Ark of the Covenant typology and related Marian typologies or symbols (such as Daughter of Zion, city of God and the Temple) found in Patristic texts are cited in the dogmatic definitions of the Immaculate Conception and the Assumption as important witnesses to the Church's belief in Mary's holiness and incorruptibility.
A number of questions arise. Where in the Bible is the Ark of the Covenant mentioned, and how does this relate to Mary? Who are the ancient Christian authors that use the Ark of the Covenant as a type of Mary and what do they say? Why would they make such a comparison? Is it valid to establish such a comparison, or merely the quaint and fanciful Biblical exegesis of a bygone primitive era? What factors in the history or theology of the Ark serve as a basis for deeper understanding of this comparison? Marian Ark of the Covenant typology does not stand alone. Might it be part of a broader schema? Does the theology or schema behind the typology have implications for soteriology, given the principle that Mary is mother and exemplar of Christians?
This study will attempt to demonstrate that the core significance of Marian Ark of the Covenant typology centers on Mary as a dwelling of God in a unique way, and thus, far from representing quaint and fanciful exegesis with no relevance, it soberly places Mary at the heart of salvation history and at the heart of us as Christians. In fact, such typology appears to be present in Divine Revelation itself. By tracing the roots of this typology from Sacred Scripture through the Patristic period, how the typology has been presented, and possible resonances in the theology of the Divine Presence in the Christian, this study will attempt to provide theological insights into the Mother of God and her relationship with us.
Outline The elaboration of the topic will proceed along the following lines.
Chapter One will explain the rationale, describe research to the present, describe the goal and the parameters of the work, the methodology, and it will explain critical terms such as typology, Shekinah, Ark, and Biblical Verbs of Dwelling As Applied to Ark Typology.
Chapter Two will trace Marian Ark of the Covenant typology in Scripture (Luke, John, and Revelation) and Tradition (Patristic Era writings and liturgies). It will describe the Old Testament history and theology of the Ark of the Covenant and examine its Marian application through typological exegesis. In addition to Ark typology in the Infancy Narrative of Luke 1 which was uncovered by French exegetes, the significance of possible Ark typology in John 1 and Revelation 11-12 will be examined. Contradictions on the part of exegetes who disagree with the French exegetes about the presence of Marian Ark typology will be discussed, as well as contradictions on the part of important Patristic writers who refer Ark of the Covenant typology not to Mary but to Christ or to the Church.
Chapter Three will present theology of Divine Presence in the Christian person.
The work will draw conclusions about the implications of Marian Ark of the Covenant typology for theology of Divine Presence in the body of Christ based on His presence in the Christian person.
An appendix of original and translated text quotations will be provided. The quotations are voluminous and should be considered to be implicitly quoted. English translations completely italicized are primary or secondary translations made by the author. An appendix of translation Greek analysis will be provided.
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The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
1.1 Status Quaestionis From earlier personal research on the historical development of recognition of Mary's holiness, the typological application to Mary of the Ark of the Covenant stood out as a potent example of testimony to Mary's holiness. The use of this object as a type of Mary is extraordinary. It seemed that there could be great value in understanding the significance of this typology and understanding how its application to Mary might be relevant to us.
Numerous writers in ancient times and from all corners of the ancient Church have made reference to Mary as Ark of the Covenant, and their contributions will be presented in Chapter 2. In the 17th century, Lapide concentrated on the overshadowing of Mary at the Incarnation without explicitly linking the uncommon term to the Ark. In the 20th century, Henry Swete noted the linkage of the verb with the Ark. Also in the early 20th century, Eric Burrows described commonalities between the Lucan Infancy Gospel and the Ark Narrative in Septuagint 1 Kings. From the Marian side, René Laurentin, requiescat in pace, made a number of rich comparisons showing Mary cast as the Ark in the Lucan Infancy Gospel.
An integrated examination linking the history of Marian Ark of the Covenant typology in the New Testament and in Tradition, its significance in light of different modes of Divine Presence, and the significance of the Divine Presence in Mary for the Divine Presence in the Christian person has not been accomplished.
Many additional scholars have made this work possible. The work on the Transitus by Frédéric Manns showing it to be steeped in Jewish tradition provided inspiration that perhaps other Marian Ark references could be investigated. The encyclopedic collections of Marian Patristic writings from Luigi Gambero and Sergius Campos provided the means to validate and fortify the more random personal research. From the Scriptural side, Ignace de la Potterie's extensive work on John, Aristide Serra's work on the Marian import of Jewish traditions, Bernard Le Frois' work on Revelation, George Montague's work on the Holy Spirit, Raymond Martin's work on measuring Semitic influence in translation Greek, and Alvin Lawhead's dissertation on the translations of bwHiA in the Septuagint have been essential for putting flesh on the dry bones of subtle Marian Ark links in Divine Revelation.
1.2 Goal This work will examine Marian Ark of the Covenant typology and identify the theology that it represents. It will trace Marian Ark of the Covenant typology in Scripture as found particularly in Luke, in Tradition as found in Patristic and other synchronic texts, and in liturgical texts of the first Millennium. The Patristic period will be considered to cover the time from the Apostolic Fathers to St. John of Damascus (†749) in the East and St. Isidore of Seville (†636) in the West, based on the general loss of the predominant culture of the Roman Empire.2 An extension covering Latin writers up to the 12th century will be provided, which will reflect a survey of post-Patristic writers.3 Using dwelling of God and Mary as exemplar of life in Christ, the theme presented will discuss the implications for the theology of Divine Presence in the Christian person after the example of Mary.
In this study, the following factors should be kept in mind.
The Ark of Noah also serves as a type for Mary, using the same logic of dwelling, which is less familiar to us as it appears to be based on Jewish exegesis. The term Ark when used alone should be taken to indicate Ark of the Covenant rather than Noah's Ark.
References to Old Testament (OT) will be used for a broader meaning including other ancient versions and including the Catholic canon. MT will be employed as an abbreviation for the Hebrew Massoretic Text and LXX for the Greek Septuagint.
1.3 Methodology For acquisition of the Ark of the Covenant texts in the Patristic era, the methodology was largely one of search over the course of about a decade for all major Marian types such as Ark of the
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The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
Covenant, [daughter of] Zion, New Eve, Burning Bush, Noah's Ark, Throne of God, and the like. Marian citation compilations were combed for typologies, including: • Gharib, George; Ermanno M. Toniolo; Luigi Gambero; and Gerardo Di Nola. Testi Mariani del primo millennio (TM1). • Amato, Angelo; Castelli, Ferdinando; Flores, Stefano de; Gambero, Luigi; Gharib, Georges; Guaiata, Giovanni; Špidlik, Thomas; and Toniolo, Ermanno M. Testi Mariani del secondo millennio (TM2). • Campos, Sergius Alvarez, O.F.M., ed. Corpus Marianum Patristicum (CMP). • Livius, Thomas, M.A. The Blessed Virgin in the Fathers of the First Six Centuries. • Caro, Roberto. "La Homiletica Mariana Griega en el Siglo V." • Jugie, Martin. "Homélies mariales byzantines." 2 parts. • Laurentin, Rene. Court traité de théologie marial. Where available, the citations have been checked for notes about authenticity using the Claves patrum: • Geerard, Mauritius. Clavis patrum graecorum (CPG). • Dekkers, Eligius and Aemilius Gaar. Clavis patrum latinorum (CPL). and introductions in Testi mariani. These works, composed by Mariologists and hagiographical researchers who made judgments about the authenticity and dating of the sources, have been trusted to ascertain if the sources fit within the period under study and the weight that might be attached to the sources.
Overall Mariological reference works such as those of Juniper Carol, Bertrand Buby, and Michael O'Carroll were used. Studies of various authors such as René Laurentin, Henri de Lubac, Frédéric Manns, Emmanuele Testa, and Aristide Serra were used. The latter three authors were particularly rich in Judaic citations. Judaic texts were accessible via searches of the Talmud and the complete sets of Tannaitic commentaries and Midrashim on the Davka Judaic Classics digital media; more recently, the Comprehensive Aramaic Lexicon website has been very helpful. Printed editions of English translations for works not contained in translation on the Judaic media were available for search, plus the Florentino García Martínez et al. exhaustive collection of non-Scriptural Dead Sea Scroll texts. The texts of the Marian apocrypha were searched for relevant material, though Manns provides much information for the Transitus tradition, later supplemented by Stephen Shoemaker.
Available liturgical texts of the Western and Eastern Churches were searched. The vast amount of material available could not completely be taken into account, but comprehensive works previously mentioned, which distill important citations or critiques, have been examined to try to obtain the most important references. Liturgical books were searched, with the aid of Testi mariani del primo millennio but also via browsing texts for Marian feasts and liturgical seasons from the following Churches: • Byzantine Greek Orthodox • Armenian Orthodox • Chaldean Catholic • Syrian Catholic, Syrian Orthodox, and Syro-Malankara • Maronite Catholic (non-Arabic texts) • Coptic (non-Arabic texts) and Ethiopian Orthodox (very limited due to the difficulty of the language) • Georgian Orthodox • Western, including Roman, Ambrosian, Gothic/Mozarabic, and Gallican rites Towards the end of the research period, important contributions of the ancient Jerusalem Georgian Church have been included. Where available, original language texts are provided, and the major feasts and seasons that received special treatment were:
Byzantine Greek • November 21, Presentation of Mary • December 9, Conception of Anne • February 2, Hypapante (Presentation of the Lord) • March 25, Evangelismos (The Annunciation) • August 15, Koimesis (The Dormition of Mary)
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The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
Other rites: • The Annunciation, Nativity, and Epiphany seasons • August 15, The Dormition of Mary Biblical materials were available for exhaustive search of the Massoretic, Septuagint, and Vulgate texts on Logos CD-ROMs. Targums were available for exhaustive search on the Davka CD- ROMs. Printed editions of all the Targums, the Peshitta and the Peshitta concordance were available for obtaining the valuable evidence in those versions. The Armenian Grabar Bible, and various books of the Coptic (Bohairic or/and Sahidic), and Ethiopic Bible were available in print and or downloaded.
For original language citations, electronic versions were either copied directly or in some cases, retyped in another font. When citing words in various languages, an attempt is made to provide vocabulary items either in a minimal form where the language is more familiar (e.g. nominative or infinitive for Greek and Latin; absolute or 3rd person Qal/Pe`al perfect active for Hebrew and Aramaic), or for less familiar languages, with lesser precision down to the actual form present (Armenian, Coptic, Ethiopic, Georgian, Gaelic).
For the use of Old Testament Biblical passages in the New Testament, due to unanswered questions of language and sources which may ultimately prove unresolvable, particularly given the fact that the Christian texts are not in Hebrew, this study has attempted to focus on the Greek forms. That is also why Biblical references are persistently, and not without significant reluctance, provided using LXX Psalm and Jeremiah numberings, and LXX historical book names.4 Many of the additional Bible versions utilized LXX referencing as well, so the same holds true for ancient Patristic era and Liturgical texts.
Exegetical methodologies include older historical methods and newer ones given in L'Interprétation de la Bible dans l'Église, especially Approach through Recourse to Jewish Traditions of Interpretation, Approach by the History of Influence of the Text, and The Canonical Approach. Guidelines for Reflection on Old Testament Themes and Mary, and additional Marian exegetical principles documented in The Use of Biblical Methodologies in Marian Theology Today are also applied, including Important Biblical Themes for Theological Accommodations to Mary, and Foundational New Testament Themes. Theological methods include salvation history methodology.
A key limitation is focusing on the Ark of the Covenant, and particularly the significance of the Ark as the dwelling of God. Additional aspects of the Ark besides its status as a dwelling of God, such as its inclusion in a larger complex to constitute a Cherubic Throne of God, and the protection God offered to the Jews because of His Presence, are included to a limited extent. In order to center any such inclusions in Divine Revelation, the core focus is on the physical context of the Ark elaborated in Ex 25:8-10, plus dwelling terms from the Psalms.
There are also many additional examples of Marian typologies that appear to have the same significance as Ex 25 dwelling of God items, such as Noah's Ark, the Burning Bush, the Cloud of Glory in the desert, and Zion, some of which are briefly mentioned, and some of which are developed along parallel lines in Jewish tradition and applied to Israel vs. Mary. In a number of cases, some aspects of Marian Zion typology are introduced without fully investigating that typology, due to the need to place the significance of the individual dwelling of God in a sharper focus vis à vis the significance of the corporate dwelling of God. By not fully researching these other typologies, there is a risk of drawing too narrow or even false conclusions.
The underlying texts can contain imprecision in identification of terms due to the use of synonyms in a given language, and also due to the fact that many non-English texts themselves reflect translations of terms. For example, in Hebrew, the term NkA;wVmI mishkan, appearing in translation as dwelling or tabernacle, is technically applicable to the Holy of Holies even though it invokes the Ark which is at the core of that dwelling. In the Byzantine Triodion, the Greek word for Ark is sometimes translated as tabernacle,5 and there is a similar occurrence in the Ethiopic Weddase Maryam, where ("Ṭæboṭ") is variously translated Ark or Tabernacle.6 The search for Marian texts has proceeded largely from translations, and so a narrow search for Ark in English translations would eliminate possible matches. The many additional meanings of the Ark, and the vast extent of other Marian typologies in Christian literature, as has been seen from previous personal investigation 4
The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
of Marian typologies, would appear to make an appropriate research focus impossible if these additional items were fully researched. Also, as comprehension of the material progressed and new thoughts not anticipated earlier were introduced, it was not possible to make repeated, comprehensive searches of the sources to uncover what was missed earlier.
Another limitation is the time period investigated, namely, the Patristic era which ended in the Byzantine Church with John of Damascus (†749), plus an extension applicable primarily to liturgical evidence, which often has not been exactly dated but which is considered to be of the first Millennium. The use of Marian Ark typology does not terminate in the first thousand years. The extension of Latin writers through the 12th century provided rich insights, but the comprehensive reference work used did not contain all the possible references relevant to the study. After the first Millennium, and particularly in the West, writers could mix devotional or moral aspects with Marian typology, blurring the focus with respect to the sources of the typology in Scripture and Patristic kerygma and its primary significance.
In analyzing the Patristic era texts and the liturgical texts exhibiting similar thoughts, the best way to focus the information appeared to be by topical arrangement, with a focus on the text of Ex 25 or Psalms. This resulted in two apparent areas for loss of information. Across authors and liturgical texts, information about the development of ideas over time, and also the relative merits of each source making the contribution, can be lost, since, for example, statements of Augustine (430), John of Damascus (†749), and the Apocalypse of Bartholomew (400-599?) can appear in the same section. Within authors and liturgical texts, Ark references include polymorphous Marian associations with specific Ark contents and features, and additional associations with a wide array of objects identified in Old Testament passages. Marian typologies found in Patristic era writers and especially in liturgical texts are often strung together. The aggregation of material can have the advantage of revealing the underlying significance of the typologies, and it can have the disadvantage of blurring the distinctive contributions of individual types; for example, per Maximus the Confessor, Mary is the " temple of light, ark of holiness, source of immortality, intellectual paradise, cloud of light, unwavering pillar of brilliance ... Eden of the second Adam, exalted heaven and elevated throne, uninflammable bush (cf. Exod 3.2), [ark of holiness], resting place of the Lord."7
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The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
1.4 Critical Terms
1.4.1 The Ark of the Covenant
The Ark of the Covenant is the chest which God commanded Moses to be made, and which served as a tangible locus for the divine Presence before the Temple period. The terminology surrounding the Ark is rather confusing because a number of items have synonyms reflecting different textual traditions, and some of these terms coalesce in the Bible versions. The Ark with the Cherubim formed part of a larger complex that surrounded and covered it. This complex was considered the locus of Yahweh's presence (Ex 25:22), and His throne (1 K(S) 4:4). In the Tanakh the Ark of the Covenant is variously named: [huAhiV] NrOaA 'aron [adonai]Ark [of Yahweh],viii MihIlOaShA NrOaA 'aron ha-Elohim Ark of God,ix tu;doEhA NurOaJ 'aron ha-`eduth Ark of the Testimony,x and [[tuOabAyV] huAhiV -]tirIb;V NrOaA 'aron bərith [Adonai [Tsebaoth]]Ark of the Covenant [of Yahweh [Sabaoth]].xi In the LXX the term NrOaA is translated with h| kibwto%V, but the Hebrew terminology variations are reduced in the LXX and do not always match the Hebrew formulation.
The Sanctuary (wDAqVmI a|gi%asma), Tabernacle (NKAwVmI skh%nh), and Ark (kibwto%V) are defined in Exodus 25:8-10 and the following chapters, and they are interrelated; the Sanctuary referring to the entire structure, the Tabernacle in the Sanctuary, and the Ark in the Holy of Holies (MiwIdAq;vhH wdeqO qodesh ha-qadashim to@ a|gi%on tw^n a|gi%wn) portion inside the Tabernacle,xii hidden by a veil partitioning the "holy" from the Holy of Holies, with a table and other items in the holy place. Furthermore, in the Pentateuch there was also the tent of meeting (doEumO lheaO`ohel mo`ed) which alternates with Tabernacle in Hebrew.xiii The various terms for tabernacle probably reflect different configurations of the Tabernacle over time, with one or more portable configurations in the desert and more permanent structures in the Holy Land,xiv but in Greek both terms are translated with skh%nh:xv
Ex 40:5, 12 Ex 40:5, 10 Nk;AwVm;IlH ctHp;ehH e\pi@ th@n qu%ran th^V skhnh^V tou^ marturi%ou doEumO lheaO ctHpe-lae; e\pi@ ta@V qu%raV th^V skhnh^V tou^ marturi%ou Ex 40:21,22 Ex 40:19,20 Nk;AwVm;IhH-lae NrOaAhA-tae abEi;AuE Kai@ ei\sh%negke th@n kibwto@n ei\V th@n skh%nhn tou^ marturi%ou NurOaJ laH ... jVsAm;AhH tkerOp;A thE ...... to@ kataka%lumma tou^ katapeta%smatoV... kai@ doEumO lheaOb;V NcAlVw;UhH-tae Nt;Ei;IuH e\ske%pase th@n kibwto@n Kai@ e\pe%qhke th@n tra%pezan ei\V th@n skhnh@n tou^ marturi%ou
The Ark of the Covenant was the holiest object in the history of Israel. It can be traced from the period of the Exodus through the period of Solomon's Temple, at which time it was contained in an analogous, more permanent structure. The Ark made the Tabernacle and the Temple holy, for the glorious presence of God (the Shekinah) dwelt there,xvi "enthroned on" the Cherubim.xvii The initial description occurs in Exodus (Table 1.1 Ex 25). In the following description, the superscript letters indicate Scriptural locations tracked in Table 1.9 ARK CORRESPONDENCE LIST.
The Ark was constructed of [a]incorruptible wood, about 1.25m long, 0.75m wide, 0.75m tall. It was [b]gilded inside and out.xviii It contained the [c]tablets of the Law, a gold jar of manna, and Aaron's branch that budded.xix It was topped with a "mercy seat", a lid having two facing golden cherubim with outstretched wings that [d]overshadowed the seat. This Ark-cherubim complex formed the seat
6 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
or the [e]footstool of a cherubim thronexx, a structure known contemporaneously in Canaan and Phoenicia for kings or queensxxi.
This Cherubic Throne structure was itself contained in the tented Tabernacle complex that the Israelites erected in the desert, when they were led to pitch camp by the cloud of glory. It was curtained off by [g]veils of violet-purple, red-purple, and crimson colors embroidered with figures of Cherubim.xxii Gold rings on the sides of the Ark held [h]wooden shafts used to transport it. It was supposed to be borne upon the [i]shoulders of the Levites.xxiii
The presence of God was evidenced by the cloud of glory, as in the account of the dedication of the Tabernacle (Table 1.2 Ex 40.)
When the Ark was in transit, it was apparently the custom for the Israelites to utter loud "war cries" and loud praises with voices and musical instruments (Table 1.3 1 S 4).
The presence of God manifested through the Ark conferred protection on the people of God and when used according to God's Will, defeat of His enemies.xxiv For example, when the Ark was carried at the crossing of the Jordan into the Promised Land, the waters parted,xxv and at the battle of Jericho, the Ark was carried in procession around the city.xxvi When the Ark was treated as a magical object and God's protection of Israel was treated presumptuously, however, Israel was defeated, as when the Ark was captured by the Philistines, who were subsequently smitten when they desecrated it,xxvii to show them that it was not a magical object, controlled by man, to use for their designs.xxviii Ultimately, after Israel's deeply rooted rebellion and idolatry and the capture of Jerusalem, the Ark and the glory of God left as Jeremiah had prophesied and Ezekiel had seen.xxix
During the reign of King David, the Ark was transferred to Jerusalem where later, at the dedication of King Solomon's Temple, it was permanently housed in the Holy of Holies. Parallel accounts are provided in 2 K(S) 6 and 1 Pa(Ch) 13 & 15. While the main points are taken from the version in 2 K(S), a couple of additional points are taken from other places in the LXX and from Targum Jonathan for 1 Pa(Ch) (Table 1.4 2 S 6).
After the travels in the desert but before the Ark was placed in a permanent dwelling, its transfer to Zion (Jerusalem) in the time of King David was described.xxx The Ark was brought up from [A]Baalah (Kiriath-Jearim) in the hill country of Jerusalem. During the procession it tilted and Uzzah, who [B]touched the Ark with his hand to steady it, was struck dead, prompting David to question [C]how the Ark could come to stay with him. Instead the Ark stayed in [D]Obed-Edom's house [E]for three months and his family was blessed. A relatively late Targum Jonathan passage remarks that [F]fertility was one of the blessings received. Similar kinds of remarks occur in Josephus and in the Talmud and will be discussed below. After the Ark's stay of three months, while it was being transferred to Jerusalem, there was great joy, and the people and the musical instruments they played made [G]loud sounds of praise. When the Ark came into the city of David, King David [H]danced for joy in its presence (Table 1.5 Ps 131(132)).
[I]Psalm 131(132) commemorates the anniversary of the transfer of the Ark to Jerusalem. It cites Ephrathah (Bethlehem, where Jesus was born of Mary), a royal Davidic town. It refers to the Ark and to [L]Zion as the dwelling of God, in the context of the promise of the Davidic Messiah. The Ark might further be acknowledged in that psalm as a [e]footstool, but in any case it is definitely called the [I]resting place of God's [J]holiness.xxxi The psalm continues by citing the promise to David of a [K]Messiah on David's throne, and by remarking on God's [L]choice of Zion as His resting-place (Table 1.6 2 Pa(Ch) 5.)
The Ark eventually came to reside in Solomon's Temple but it was not present after the Exile. The coming of the cloud of glory at the dedication of the Temple echoes its coming on the Tabernacle at its dedication in the desert. In the Temple there were also two large cherubim surrounding the Ark, each about 5.0m tall with wingspans of 2.5m.xxxii The Holy of Holies containing the Ark could be entered only by God's High Priest on the Day of Atonement.
Late pre-Christian Jewish literature, also reflected in early Christian times in the Mishnah, indicated that the Ark [M]was hidden and would return in the Messianic Age (Table 1.6 2 Pa(Ch) 5).
7 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
These references, where present, are traced in the text of Luke (Table 1.8 Lk 1) and a key is provided (Table 1.9 ARK CORRESPONDENCE LIST).
Because of the variety of languages represented in the Patristic era and liturgical texts, and because some of the texts cite specific Old Testament passages which use Ark and dwelling of God terms, a table has been compiled, by language, which is a compilation of principal terms occurring in the texts that will be cited, terms that are traced back to overtly cited Biblical passages where those terms occur, or otherwise to likely candidates:xxxiii The passages in which these terms occur have also been provided (Table 1.10 Dwelling of God Terms and Passages).
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1.4.2 Typology
Typology is a word used for determining that something in Scripture from the past, such as a past person, event, or situation, has a spiritual meaning relating to something in the future. The item from the past is the type, and its realization in the future is the antitype.34 An example is Jesus' statement: For as Jonah remained in the belly of the sea-monster for three days and three nights, so will the Son of man be in the heart of the earth for three days and three nights.35 Jonah in the sea creature is a type of Jesus' burial and Resurrection. Jesus' burial and Resurrection is an antitype of Jonah in the sea creature. New Testament writers describe many other typologies of Christ from the Old Testament, including Adam in Rm 5:14, Isaac in Rm 8:32,36 Moses in Ac 3:22,37 and the bronze serpent in Jn 3:14.38 Early Christian writers take up these and other examples, as Melito's 2nd century Homily on the Pasch which compares Christ with Abel, Isaac, Jacob, Joseph, Moses, the Paschal Lamb, and David.39 Early Christian writers also apply many typologies to His mother, including the Ark, which, as will be shown, is rooted in Scripture.
Sebastian Brock distinguishes typologies that are historical, confined to citations of Biblical texts, from symbolic typologies, which show earthly and heavenly relationships.40 The usage of the Ark of the Covenant as a type of Mary has characteristics of both historical and symbolic typologies. The usage of typologies appears to be related to two overarching Jewish exegetical principles, and to exegetical methodologies, that were contemporaneous with the sacred authors.
The first principle is that the same (earthly) reality corresponds to heavenly reality and recurs in history under different figures (types). This principle is reflected in Rabbinic writings from the 2nd to the 4th centuries C.E.41
For example, traversing history, the presence of the Shekinah is reflected in Scripture. It was exceedingly brilliant at the center of the Garden of Eden,42 disrespected by Ham in the dwelling of God (Noah's Ark),43 the wellspring of Jacob's awe when he dreamt of the Ladder to heaven,44 and had already descended at Sinai on the Ark between its construction and dedication.45 The history of the Shekinah and its presence in the Ark, the Tabernacle, and the Temple provides a figure of the dwelling of God and presents earthly correspondences to heavenly reality.46
The principle of earthly copies derives from Scripture itself. Hb 8:2-5 expounds on this concept, but it is also present in the Old Testament and in Tannaitic commentary.47 Ex 15:17 states: "You will bring them and plant them on the mountain that is your own, the place you have made your dwelling, Yahweh, the Sanctuary, Yahweh, prepared by your own hands." This passage is taken up in Jewish exegesis (Table 2.63 Dwelling of God as Earthly Copy in Tannaitic Commentary). An explicit reference to the temple as an earthly copy of God's tabernacle is found in Ws 9:8.48
The second principle is that the prophecies of the Old Testament are directed to fulfillment of prophecy in the Messianic Age and that theocratic worship will be restored on earth.49 This principle is similarly rooted in Scripture and reflected in Rabbinic writings. All the prophets foretold Christ (Lk 24:27).
The claim of restoration in Messianic times is made for the Ark and tabernacle complex with the cloud of glory in 2 M 2:5-8; they will reappear when God gathers his people together again and shows them his mercy. This is reflected in the Lucan Infancy Narrative, where the gathering together of Israel is reflected by the presence of Anna from the "lost" tribe of Asher in Lk 2:36 at the Circumcision,50 and God showing mercy is present in the Magnificat and the Benedictus (Lk 1:54 & 72). The Lucan corpus formally states the principle where Christ says that all the prophets foretold Him (Lk 24:27), where the disciples expect restoration of the theocracy (Ac 1:6), and where Peter states that all the prophets predicted the Christ (Ac 3:24). Similarly in Jewish tradition, the Temple and the staff or Aaron51 will be restored in the Messianic Age, and all the prophets prophesied for the days of the Messiah.52 These Jewish examples, coming from 300-600 years after the New Testament, show that it is not necessarily an anachronism to compare remarks of the period of New Testament formation with Rabbinic remarks from the Talmudic period.
9 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium
With these principles in mind, Jewish exegetical methodologies and strategies were employed up to and after the 1st century B.C.E. to attempt to understand Divine Revelation. One strategy used was lwAmA (mashal: similitude, parable). Beyse53 notes that the corresponding verb lwHmA (I) has a basic meaning of "to be like,54" and broader meanings encompassing proverbs (1 K (S) 10:12); prophecies (Nb 23:7 & 18; 24:14 et al.); and veiled statements of the future, riddles, or allegories (Ezk 17:2). As such, the use of mashal may often be better categorized as a kerygmatic rather than a hermeneutical strategy. Beyse remarks that a commonality in the various forms of mashal is the comparison of two entities on the basis of some relationship, including, for example, an oracle and its realization (Ezk 12:21-28). The comparison can be one of likeness or contrast. The purposes for using mashal are summarized in Pr 1:2-6 and include learning wisdom, understanding words of deep meaning, and teaching the uneducated. The wise are exhorted to listen and grow in understanding.
Hauck discusses the use of parabo%lh, the usual Greek equivalent of lwAmA55. What he identifies as most characteristic of parabo%lh is parallelism used in various ways. Even in the Old Testament, it often includes a mysterious or enigmatic component.56 Hauck remarks that the Semitic sage loves to make comparisons that are not wholly clear in order to spur the perspicacity of listeners.57
Hauck identifies two forms of parabo%lh=lwAmA present in the New Testament. The first is the more overt form usually translated as "parable", where Jesus uses short sayings combined with comparisons or proverbial sayings to explain the mysteries of the kingdom of God using human examples to the disciples who are gaining understanding.58 A number of the parables end with an exhortation, that those with ears to listen should listen.59
The second form of parabo%lh is found in Hebrews, which uses the term twice to indicate a counterpart or type. In Hb 9:9 the Old Testament tabernacle is described as a figurative intimation of the heavenly tabernacle, while Hb 11:19 portrays the return of Isaac to Abraham at the altar of sacrifice as a figure of the future resurrection. It is this second usage of parabo%lh, interpreting the Old Testament in a typological manner by the use of parallelism, which is relevant to evaluation of possible Marian Ark allusions in the Lucan Infancy Narrative.
The use of mashal is pre-Exilic. By the 1st century B.C.E., other exegetical methodologies are applied to Scripture, primarily the seven rules of argumentation from Scripture attributed to Hillel, the highest Pharasaic authority in that century.60 Manns provides a description of the rules ("Middot"; See Figure 1. The Jewish Exegetical Principles of Hillel).60
The rules appeal to a hermeneutical principle that Scripture explains Scripture, because one passage discusses the same topic, or is linked by the same phrase, or clarifies another passage. The chief rule that is relevant to typologies and allusions presented here is the 2nd rule huAwA hrAzEgV; (gezerah shawah: reasoning by analogy), and often at play is the 7th rule, (dabar ha-lamed me- `inyano: context). For general New Testament examples, the 2nd rule (reasoning by analogy) is a frequent method used by Jesus.61
Manns provides a few examples of the use of gezerah shawah in the Gospels.62 The common bond linking passages need only rely on a superficial word, present in at least one of the passages (Table 1.11 Gezerah Shawah A).
In Jn 12:12 & 15|Mt 21:9|Mk 11:9-10|Lk 19:38, the common bond linking cited Old Testament passages is the verb e[rcomai (come). The first citation uses Ps 117(118):25-26 (blessing on him who comes) but adds the king of Israel. This differs from the general Synoptic account in that the mention of "king" is not present in the pericope but Zc 9:9 is still cited, separately and in a different context.63 The addition in Jn appears to be influenced by the citation from Zc 9:9 (your king is coming). Other explanations for this addition are possible, though the fact that Lk, previously to Jn, also refers to "king", but unlike the other Synoptics provides no explicit citation of Zc 9, makes it likely that Zc 9:9 is influencing the text. More will be said below regarding this text.
In Lk 19:45|Mt 21:13, the common bond linking cited Old Testament passages is the phrase o| oi 10 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium cites Is 56:7 (My house of prayer). The second portion uses Jr 7:11 (My house [is] not a den of bandits]. This example formulates a contrast between proper use of the Temple and its abuse. The common bond can also be a situation. In Lk 6:1-5|Mt 12:1-8|Mk 2:23-28 (Table 1.13 Gezerah Shawah C), the common bond linking the cited Old Testament passage is the supersession, in the case of a need, of something not permitted in the Law. The Torah prescribes that the daily loaves of offering are reserved to the priests, but when David's men are hungry, the priest at Nob feeds them with it. Jesus uses this example - the just relaxation of something not permitted - to justify their gathering food on the Sabbath. Gezerah shawah is combined with rule 1 (qal wa homer: inference from simple case) in Mt 12:38-42|Lk 11:29-32, although only the gezerah shawah portion will be discussed here (Table 1.14 Multiple Methods.) The common bond linking the cited Old Testament passage is three days and three nights. In this case, gezerah shawah is used to set up a typology, with the Old Testament passage taking on a fuller sense not predictable from the literal sense, and becoming a prophecy of the Resurrection. The examples of gezerah shawah which entail aggregations of Old Testament phrases from two passages, linked by a common bond, are simple examples of a third type of contemporary Jewish exegetical phenomenon. Manns points out that besides the rules given by Hillel, there existed other contemporary exegetical techniques including MizIu;rcJ (ḥaruzim, [linking together Scripture like a pearl] necklace).64 Based on Rabbinic attributions in Song of Songs Rabbah 1:53, he attributes the rules to the 1st century C.E.65 The method of ḥaruzim may lie behind the formation of catena of Scripture, linking together quotations with Messianic import, into testimonia collections. Fitzmyer situates the significance of Qumran texts 4Q174 and 4Q175 in the long debate over the existence of testimonia in the 1st century B.C.E.66 Ḥaruzim are to be differentiated from allusions, such as those seen in the Apocalypse, because they preserve Old Testament citations mostly intact. That does not rule out the possibility, however, that allusions could be developed from material contained in ḥaruzim. Fitzmyer cites the example Lk 19:45|Mt 21:13 which Manns identifies as motivated by gezerah shawah, plus some other Synoptic examples, but states that the Pauline letters provide the best examples because they yield composites of longer strings of Old Testament passages. For example, using the common bond heathen or nation, Rm 15:9-12 takes material from Ps 17 (18):50 [2 K (S) 22:50], Dt 32:43 LXX, Ps 116 (117):1, and Is 11:1 and 10. For Qumran text 4Q175, the string of citations centers around the common theme of the Messiah.67 The text 4Q174 is a kind of eschatological midrash and is not a testimonia collection, but it does string Scriptures together based on a theme.68 Fitzmyer remarks that the passages which are quoted are not to be taken merely as isolated citations but as pointers to the entire context of the section from which they are taken. Sometimes the common bond is contained in the context and not in the small excerpt that is part of the ḥaruzim. In the 1st century B.C.E., then, there existed one or more collections of Scripture quotations grouped together as testimonies concerning the Messiah.69 The common bonds could be either an actual phrase or situation, or a theme or concept present in the wider context. The actual use of ḥaruzim, or the affirmation of the principle behind it, may lie in Jesus' discussion with disciples on the road to Emmaus (Lk 24:27), where He showed them the readings in the prophets that pointed to Him. With this additional methodology in mind, it appears that the New Testament citation from Zc 9:9 may be using ḥaruzim. Neither the form in Jn 12:15 nor in Mt 21:5 exactly matches our form of the Greek text of Zc 9:9. Jn 12:16 inserts "Do not fear," apparently taken from Zp 3:16 or from Jl 2:21. Mt 21:5 replaces the start of Zc 9:9 with Is 62:11.70 Serra further points out that conflations of these Daughter of Zion passages also appear in early Patristic citations.71 It should be noted that these exegetical methods did not operate disjunctively (either/or), but rather, conjunctively (both/and), for example, by finding commonalities and making comparisons. 11 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Manns remarks that the Jews sought to account for possibilities that integrate differences, and this outlook appears to be correlated with methodologies that associate and connect Scripture, and that use citations not always as witnesses to the narrow statements contained in the citations but sometimes to the context where they are found.72 On the other hand, restrictions to this conjunctive trend should also be noted. First, recall that the actual application of mashal encompasses contrast as well as similitude. Second, the actual application of establishing common bonds, at least in Christian texts, does not necessarily point to the entire context of a situation according to the way Americans today would make parallelisms and adduce supporting evidence. For example, Mt 2:15 links the flight of the infant Jesus to Egypt to Ho 11:1 with the common bonds out of Egypt and my son. The prophet Hosea is naming Israel as God's son whom He brought out of Egypt at the Exodus. The wider context in Ho is how this son has become unfaithful and has turned to idolatry. For us, Ho 11 would be an inappropriate reference, because using it as a prophecy of the Messiah could tempt us to infer that Jesus likewise would grow up to become an idolater, unfaithful to God. Thus, the common bond that Mt 2:15 was making was not intended to make a complete correspondence to Ho 11:1 in its wider context. Similarly, the typology of the sign of Jonah noted earlier is not intended to assimilate Jesus to the character Jonah, who was in the belly of the sea-monster because, out of apparent prejudices and fears, he stubbornly refused to obey God's command. Nor should one object to Christ being equated, to our way of thinking, with the inanimate serpent lifted up on the bronze pole. Any of these exegetical principles and methods, such as the parallelism and common bonds of mashal, gezerah shawah, and ḥaruzim could be used to construct typologies, allusions, or testimonia collections and apparently, vice versa. Kannengiesser points out that typology was already operative in the Old Testament.73 Two of his examples, 1 K(S) 7:12 and Dt 18:18, were respectively incorporated in the ḥaruzim 4Q174 and 4Q175. All of these principles and methods are ways of actualizing the Word of God, of understanding its significance. The goal is to penetrate beyond the letter and ascertain the spirit, to understand what God is trying to communicate. Focusing on typology, Kannengiesser discusses early Christian uses of the Old Testament in a section devoted to spiritual exegesis.74 Kannengiesser notes that the ancient concept of history was not causation of future events by prior ones, but rather that the prior events prefigured the future ones. For Christians, the concept of history included an appreciation of symbolism because of teleology inherent in the design of God, reflected in prophecy and fulfillment, in a kind of salvation history. Types were seen as verifications of fulfillment, and therefore New Testament emphases on fulfillment are inherently typological. For Patristic authors, types referred to real, objective Scriptural data, including the historical reality, whereas allegory was grounded in signs and covered parallels in ideas.75 In fact, allegory is defined as "the expression by means of symbolic fictional figures and actions of truths or generalizations about human existence."76 Typology and allegorism weren't differentiated in the New Testament, as seen in Ga 4:24-26 and 1 Co 9:9, though Kannengiesser quotes Bläser's remark that Paul uses much typological exegesis but hardly any allegorical exegesis.77 For early Christian writers, types did not distract attention from the literal sense, but rather portrayed a larger perspective of a unified Biblical history with the Old and New Testaments as complementary parts in a continuous narrative of salvation history. With a Jewish understanding that Scripture contains hidden meanings for us to penetrate in order to understand what God is trying to communicate, and a consensus that His highest communication is the Messiah, methodologies for penetrating this mystery exemplify the noblest means of investigating how the Messiah is predicted in the Old Testament texts. With a Christian understanding that much Old Testament prophecy pointed to the Incarnation, it is no wonder that early Christian writers, utilizing the logic of salvation history and observing that Mary is the dwelling of God, would also link Mary with types of the dwelling of God, including Noah's Ark, Jacob's Ladder, Zion the City of God, the Burning Bush, the Ark of the Covenant, and the Throne of God, sometimes stringing them together like ḥaruzim.78 But are these Marian typologies valid? Scripture does explicitly call out typologies of Christ and the Church, but it never explicitly states that Mary is also foreshadowed in typologies. It is known that after the Patristic period, with great devotion and love, authors multiplied new symbols of Mary and elaborate expositions of them, mixing in allegorical elements. For example, Godfried of Babion discusses the image of a candle, 12 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium where the light is Christ from Mary, the wax indicates her virginity, Mary is the bee that produces the wax, etc.79 St. Anthony of Padua, himself once named by Pope Gregory IX the "Ark of the Testament," identifies Mary as the bee and the olive tree, along with more common traditional types such as the rod.80 This methodology, expanding on ideas or abstractions, differs from typology as presented here by lacking somewhat of a concrete Scriptural reference and shared theological context for comparison, whereas typology builds on overt Scriptural events, persons, situations, and phrases. The more allegorical descriptions often displayed minutiae and finely grained comparisons to the extent that typological and symbological exegesis as a whole came to be treated with disdain. Nevertheless, modern writers have shown that the Evangelists do implicitly portray typologies of Mary,81 and Patristic exegeses with Christological interpretation of the Old Testament are to be valued.82 Fr. René Laurentin touches on a number of these points in discussing Mary in the Old Testament.83 In discussing the exegetical extremes of the twelfth century author who remarks that all Scripture concerns Mary, vs. a sense in contemporary literary exegesis that the Old Testament says nothing of Mary, he would have us take note that God is the author of Israel's religious history and more precisely of the Scriptures, with a teleological orientation to Christ the Savior and the salvation of mankind.84 As such, the Old Testament sketches Mary morally and typologically in figures. Invoking Lumen Gentium 55, he says that the problem is that prophetic foreshadows can only be understood retrospectively with the light of Christian revelation in the Church.85 Old Testament preparation for Christ extends secondarily and correlatively to Mary and to the Church, for they are intimately connected with salvation in Christ.86 Fr. Laurentin derives Ark of the Covenant and Temple typology from Lucan Daughter of Zion typology in the aspect of the Lord's place of rest,87 opening up the possibility for a typology of sacred objects with animate antitypes. He remarks that Old Testament figures of Israel can apply both to Mary and the Church; Mary personally and perfectly realizes what the Church collectively realizes, in light of her presence in the Church.88 In general, Laurentin characterizes Scriptural treatment of Mary as precise ideas with auras of suggestions.89 13 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 1.4.3 Shekinah Sometime after the destruction of Herod's Temple, early Rabbinic sources and some of the Targums begin to use the term hnAikwV shekinah (presence) for the divine presence. Chester discusses the use of the various Targumic and Rabbinic divine titles such as arAmVimE memra, hnAikIwV shekinah, and arAqAiaI yeqara using evidence from a number of Jewish and Christian authors who studied the subject.90 Chester discusses the remarks of Hamp, who notes relationship of the term Memra with other prominent titles relating to God such as Wisdom, the Spirit of God, Shekinah, Glory, and Name.91 The term Memra was most notably used in the context of the first light at the creation of the world, yet it was bound with the word of God.92 The Hebrew terms dubOkA; kavod Glory, along with MwE shem Name, were used before the term Shekinah appeared.93 Earlier uses of Glory and Name signified the majesty of divine power.94 Yet long before the noun Shekinah is attested, other forms of the verb NkHwA shakan were used, sometimes in conjunction with kavod and shem. Janowski attempts to identify some of the origins of Shekinah theology. He traces it to Priestly Temple theology, specifically to the expression laErAWViI-inEbV; jVutObV; NkHwA dwell in the midst of [the sons of] Israel.95 This does not merely express divine dwelling in the Ark or Temple, but dwelling in the midst of Israel.96 What is different from earlier expressions is that Yahweh is binding Himself to Israel, and this forms the core of later Shekinah theology, which was brought out in kernel during the Exile. 3(1) K 8:16|2 Pa(Ch) 6:6 expresses the presence of the Name. That does not implicate Yahweh, who remains enthroned in heaven, unapproachable in transcendence, and by implication impervious to destruction of the earthly Temple.97 In place of the earthly Temple, in the Messianic era foreseen in Exilic times and expressed in Ezk 37:26-28, Yahweh's sanctuary in the midst of His people makes Him accessible as a reality which can be experienced.98 Yahweh only wishes to be knowable in relation to His people.99 This new facet which is at the core of Shekinah theology is connected with restitution of the kingdom of Israel, and it is also intertwined with the Wisdom tradition of Si 24 and with the Daughter of Zion tradition, for example in Zc 2:14, Jl 4:17 & 21, and Ps 135(135):21.100 Given these earlier roots for Shekinah theology, Chester also discusses the remarks of Goldberg, who sees the Shekinah as denoting God experienced in the world, directly present and personally linked to a specific place.101 Since the Shekinah can be withdrawn, it is not necessarily immanent in the world. Chester concludes102 that the term Shekinah, which also takes the variants Glory of [the Shekinah of] God), indicates modes of manifestation of God present in the world and involved in various ways with us. An example of Targumic use of the term Shekinah in the two key Ark contexts of the dedication of the Ark at Sinai and the dedication of the First Temple after its entry is given in Table 1.15 Shekinah in Targums.. Note that only Targum Pseudo-Jonathan contains Biblical books beyond the Pentateuch, and that Targum Onqelos has used yeqara in the Exodus passage while Pseudo-Jonathan has used yeqara in both. The Samaritan Pentateuch, thought to be from the 4th century,103 is included for completeness and uses kavod. For purposes of considering the possibility of an ambient Shekinah concept in the New Testament, it is important to ascertain if the term was known in the 1st century C.E. Although the Targums use the term, and writers such as Diez-Macho postulate an early date for the Targums,104 more recent conclusions are that they were redacted quite later. The Targum redaction dates are the mid-2nd to 3rd centuries for Onqelos,105 no earlier than the 4th century for Neofiti,106 and no earlier than the 7th-8th centuries for Pseudo-Jonathan, after the Moslem conquest.107 The Targums contain accretions of later material on earlier material, so that attributing all the evidence from them to the late dates of final redaction would be erroneous. In this respect they are not different from the other early Jewish sources that are more freely employed, which also are thought to witness traditions much more ancient than the period of their redaction.108 The difference, though, is that the Targums very rarely contain historical anchors such as discussions and attributions to Rabbis found in other early Jewish sources, and thus the Targums cannot generally be used for fine dating. For the other 14 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium works, a methodology using internal and external comparisons, such as that proposed by Bloch,109 can assist with determining the reliability of attributions. Since an independent attempt at such validation is outside the scope of this study, authorities will be employed where possible, or attempts to garner corroborating citations will be employed where practical. Cross thinks that the Shekinah doctrine arose before the Christian era,110 but the term has not surfaced that early. Koester cites Goldberg's conclusion that the term probably appeared after the destruction of the Temple,111 but that the term camp of the Shekinah may have developed earlier. Koester and Laberge note that the Qumran documents do not supply the term, but instead use the terms Name and Glory.112 Examples from 4Q504 and 11Q19 show those terms used for the Tabernacle (Nk;AwVmI mishkan) and Temple (wdA;qVmI miqdash). While it is quite possible that a negative result from the literature of the Qumran community is not definitive,113 the fact remains that there are not clear Shekinah attestations datable from before the destruction of the Temple. Koester believes that the term Shekinah is not certainly known until the time of Rabbis Ishmael and Aqiba ca. 110-135. The older Jewish Encyclopedia article "Shekinah"114 is more generous, presenting the earliest attribution of the term to Rabbi Gamaliel II ca. 100.115 A passage in the Mishnah attributes a Shekinah saying to the later figure Hananiah ben Teradion who died during the time of Hadrian, ca. 117-138.116 Both of the passages refer to the presence of the Shekinah when pious people are gathered for religious purposes. Gamaliel II speaks to the presence of the Shekinah at a minyan (gathering of ten Jewish men for prayer). His remark is also important because, as Burrows points out,117 it links the Shekinah with light shining by linking it with the light of God shining on the whole world.118 Finally, Gamaliel's remark shows the Shekinah manifested as light, something that is not clear when the glory of God is manifested with the tent or the Tabernacle, but is shown in the Targums.119 There is another 2nd century remark which again speaks of the Shekinah's manifestation as light, of its ubiquity, and of its brightness by stating its presence in the Burning Bush.120 The remark of Hananiah ben Teradion modifies the belief about the minyan, stating that not ten, but merely two need be present for the Shekinah to be present,121 echoing a statement of Jesus to be taken up later. In no way is it apparent that these early 2nd century witnesses are introducing new and unheard- of terms or ideas. It therefore appears reasonable to assert with Goldberg and with Brown that theology of the Shekinah was known in the 1st century.122 The Shekinah is most noted in association with the Ark, which was constructed and consecrated at Sinai (Ex 40). Yet early Jewish tradition spoke of the Shekinah present in the Garden of Eden,123 driven from the world of men by sin but restored at Sinai.124 15 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 1.4.4. Biblical Verbs of Dwelling As Applied to Ark Typology M. Görg describes the significance of three Hebrew verbs of dwelling, found in Jg 5:17.125 The selection of translated terms, in Marian Old Testament passages and in Marian Patristic era and liturgical texts, was examined for resonances with these terms of dwelling, and any insights about Mary as the prototypical Christian. These three Hebrew verbs, which are contrasted in Jg 5:17, exhibit a semantic progression of permanency or being established. The least degree of permanency is expressed by the term ru;g; gur, which connotes sojourner. The sojourner has no established position or permanent legal status, and depends on God. Thus, in Jg 5 Dan stays in ships. Dt 23:8 says that the Israelites were sojourners in Egypt.126 The Patriarchs were named as such: Abraham (Gn 17:8 & 23:4), Isaac (35:27 & 37:1), Jacob (28:4 and 36:7), and Esau (36:7).127 Hebrew Ps 119:19 names our earthly life itself a sojourn. The term is applied to God only once (Jr 14:8) as someone treated like a sojourner by a faithless Israel.128 The term NkHwA shakan connotes settling without enduring ties, e.g. with legal possession of property.129 It indicates a dynamic presence dependent on God's protection for earthly dwelling,130 Applied to God, it connotes active dwelling without fixed ties to one location.131 This condition is characteristic of the nomadic journey of the Ark in the Tabernacle (Nk;AwVmI mishkan) on the journey to the Promised Land. The term bwHiA yashav connotes permanency, being settled in a position, being enthroned.132 For humans, bwHiA also depends on divine guarantee.133 God's eternal bwHiA in heaven guarantees human bwHiA on earth.134 Although Solomon consecrated the Temple as God's permanent dwelling [bwHiA] in 1 K 8:12-13 Hebrew, whereas He would dwell [NkHwA] in thick darkness,135 God says in Hebrew 2 S 7:5-6 that He has never dwelt [bwHiA] in a house.136 This verb is used for settlement of the Ark as God's dwelling (bwAumO moshav) in the Temple on Zion (Hebrew Ps 132:8, 13),137 but permanence depended on God. Rejection of God and apostasy in Israel grew so severe that He removed His Presence from the Temple (Ez 11:23) in favor of hearts of flesh that obey Him (Ez 36:24-32), His dwelling place (NIk;AwVmI mishkan) with them and them being His people (Ez 37:27), and a new Temple (Ez 40ff) in the future. The reference to the Ark tuaObAyV huAhiOV MibVrUk;VhH bwEiO of Yahweh Sabaoth seated on the Cherubim (e.g. 2 K(S) 6:2) underscores that God is fully present in person wherever His throne, the Ark, is present.138 The exhortation for God to shine forth (Ps 79(80):2) with the bright light of theophany139 illustrates transcendence and immanence, presence at a particular location for fellowship, revelation, and deliverance.140 In addition to these three verbs, a root Nu;k kun, from which NkHwA shakan is derived, has an additional connotation when used with dwelling verbs. Nu;k connotes to establish, found, or set up,141 and the prefix w forms the causative root NkHwA outside of the Biblical Hebrew verb system with the causative Hiph`il conjugation. The root Nu;k occurs with Ark and dwelling words found in Ex 25 such as NurOaJ 'aron and bwHiAyashav. Combined terms evoke divine creation and preservation, and also God's nature and eternal being.142 The phrase in the Song of Moses (Ex 15:17) u;nnVuk;O inAdOaJ wdAq;VmI huAhOiV t;AlVoHp;A jAt;VbVwIlV NukOmA ei\V e{toimon katoikhth%rio%n sou, o} kathrti%sw, Ku%rie, a|gi%asma, Ku%rie… in thy prepared habitation, which thou, O Lord, hast prepared; the sanctuary, O Lord established... identifies the prepared dwelling jAt;VbVwIlV NukOmA makhon ləshivtekha and established sanctuary u;nnVuk;O wdAq;VmI miqdash konənu. The phrase in 1 Pa (Ch) 15:1 MihIlOOaShA NurOaJlH MuqOmA NkEi;HuH kai@ h|toi%mase to@n to%pon th^j kibwtw^j tou^ Qeou^ and prepared a place for the Ark of God refers to David's preparation for the Ark in Jerusalem, later to be placed in the Temple. In the New Testament, reference to the to%pon h|toimasme%non prepared place transfers from the Ark to the disciples (Jn 14:2) and to Mary/Church (Rv 12:6) in eschatological contexts, as was seen in The Woman of Revelation section. In Patristic era literature, Mary is the h|toimasme%non 16 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium a|gi%asma sanctuary prepared for God,143 as was seen in the Patristic Era and Liturgical Expressions section. Lawhead points out that God's dwelling in heaven is already prepared.144 Jesus prepares a place for us so that where He is, we may be (Jn 14:3). An eschatological dwelling ent+ails the highest degree of permanency, indicated by bwHiA, most commonly translated with katoike%w,145 or ka%qhmai/kaqi%zw when the connotation is of being seated or enthroned.146 bwHiA/katoike%w is the verb chosen to express eschatological dwelling in the house of the Lord in Ps 22(23):6, and ka%qhmai is used similarly in Ep 2:6 as will be seen. Another meaning of bwHiA is to rest or repose. There are 3 occurrences where the LXX translates a\napau%w,147 but the couplet in Ps 131(132):14, applied by Patristic era writers to Mary at the Dormition, uses bwHaE katoikh%sw for dwell, immediately preceded by doH-idEoJ itIcAu;nmV kata%pausi%V mou ei\V ai\w^na ai\w^noV for my resting place for ever.148 The Greek title of the Dormition, h| koi%mhsiV comes from koima%w indicating sleep, which verb also translates bwHiA twice in Biblical texts.149 These expressions also place Mary in a context of eschatological dwelling, fully realized. In Ep 2:19-22, St. Paul contrasts our transformation from being dead in sin (2:1) to being citizens of heaven (2:19A) in terms of these verbs of dwelling. He says we are no longer foreigners (pa%roikei, answering to ru;giA in Jg 5:17). Rather, we are becoming a permanent dwelling (nao@n temple and katoikhth%rion dwelling place).150 Note also Ep 2:6, suneka%qeisen e\n toi^V e\pourani%oiV e\n Cristw^j I\hsou^ he has seated [you] in the heavenly places in Christ Jesus, using the verb [sun]kaqi%zw answering to bwHi. This passage clearly points to our eschatological destiny, partially realized and working toward completion. 17 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Chapter 2. Scriptural, Patristic, and Liturgical Evidence 2.1 The Lucan Infancy Narrative The Lucan Infancy Narrative provides the bulk of the overt Scriptural evidence for associating Mary with the Ark of the Covenant. This evidence is for the most part not cited in the ancient sources as a Scriptural basis for Ark of the Covenant typology. It consists of terminology, and theological contexts evoked by allusions, contained in the Greek text. Evidence for this typology in Luke was investigated and brought forward in the 20th century, and because of its lateness is subject to valid scrutiny. Does this association of Mary with the Ark truly represent exegesis, or is it perhaps eisegesis? If it appears to be valid exegesis, then it supports the validity of Marian Ark typology which appears later in Christian writings by giving it a basis in Divine Revelation. If it seems to be eisegesis, then Marian Ark typology must be able to stand on its own or perhaps stand with related typologies. The first 20th century exegete who proposed Marian Ark associations was Burrows, although the first association that he gives - the overshadowing of the Holy Spirit - was previously pointed out by Swete,151 yet the idea is implicit earlier as will be shown shortly. Burrows performed a significant study of the Lucan Infancy Gospel, mostly in the mid-1920's with some updates shortly before his death. His work was collected and published posthumously by Sutcliffe.152 Burrows identified a number of Marian Ark associations in establishing a high degree of correlation between the Infancy Gospel and the first book of Kings (1 Samuel). His results were further developed by Laurentin and Lyonnet. These 20th century exegetes describe seven principal Ark associations in the Lucan Annunciation and Visitation narratives (§1, 0, §3, 0, 0, 0, and 0). The first two associations are Greek verbs which are typically used in connection with the Ark of the Covenant and are utilized by Luke in the Infancy Narrative.153 2.1.1 Lucan Links to the Ark §1. The verb e\piskia%zein[d] (overshadow) is used in Lk 1:35. Schulz remarks that the verb e\piskia%zein had only a negative connotation in secular Greek usage,154 because to overshadow something meant to hide it from the light of knowledge and to prevent it from being presented in its reality. On the other hand, in the East the significance of the verb was positive, indicating a proof of power and an operation of power of an agent. Schulz remarks on the rarity of the word in the LXX and in the New Testament and discusses each occurrence. In the LXX for Ex 40:35 the verb expresses a manifestation of power. The reference is to the cloud overshadowing the tent containing the Ark with the glory of God filling it, and it further indicates a manifestation of the divine presence. In Pr 18:11 the verb also expresses the power of riches to protect. In Ps 90(91):4 and Ps 139(140):8, the verb expresses divine protection. In the New Testament, all the usages indicate divine power. In Lk 1:35, the verb is used to distinguish the operation of the power of God from the human mode of procreation. In the triple tradition Transfiguration narrative Mt 17:5|Mk 9:7|Lk 9:34 the cloud overshadows those present, evoking the cloud of Sinai and the power and presence of God. In Ac 5:15 the very shadow of Peter is thought to bring healing. Swete pointed out this Lucan association,155 which was discussed later by Burrows and further developed by Laurentin and Sahlin. The comments of these authors are consistent with the discussion of Schulz that occurred some years later. The verb is used in Lk 1:35 to describe the power of the Most High overshadowing Mary. The significance of this verb in associating Mary with the Ark is its reference to the divine presence which is especially marked in Ex 40:35 and Lk 1:35. In Exodus, though, the verb is applied to an object, the Tent of Witness containing the Ark of the Covenant, whereas in Lk, it is applied to the historical person Mary. Laurentin (Table 2.13 E\piskia%zein in Lk 1) identifies a double, complementary manifestation of divine presence.156 At the dedication of the Tent of Witness which contained the Ark, the cloud of glory overshadowed the tent and the glory of the Lord filled it. At the Incarnation, the Power of the Most High overshadowed Mary and the Holy Son of God assumed flesh in the womb of the one full 18 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium of grace. Divine transcendence is indicated by the overshadowing from above, and divine immanence is indicated by the presence in the receptacle. As Lyonnet remarks, Mary's womb is transformed into a Holy of Holies and becomes the unique place on earth where God will dwell, a habitation of God.157 Lyonnet sees therein an absolutely unique holiness and consecration to God on Mary's part since the divine presence in her womb is utterly unique. Writing almost four centuries ago, Cornelius Lapide harmonizes the comments made by Schulz about a secular Greek vs. an Eastern concept of overshadowing and shows the shared factor of divine presence. In his eighth explanation for this verb in Lk 1:35, Lapide refers to the great secret that God works in Mary at the Incarnation which no man or angel can penetrate.158 He further explains that in the Old Testament, the invisible and incomprehensible power of God was represented by the shadow of a cloud. The overshadowing of Mary does indeed hide the reality from the light of natural knowledge, but it is God Who overshadows and becomes present in a new way. Though Lapide does not explicitly mention the Ark, there really is no other kind of Old Testament conjunction of the verb e\piskia%zein with a cloud. That was the main association of Mary and the Ark of the Covenant cited by the 20th century exegetes from the Annunciation narrative. Most of the other associations are taken from the Visitation narrative. §2. The verb a\nafwnei^n [G] (cry out) is used in Lk 1:42, and it is the only NT occurrence of the verb. TDNT does not discuss the verb a\nafwnei^n, nor does Betz include it in his article for fwnh% and related terms.159 Betz does remark that the verb fwnei^n is used in the LXX to indicate speaking out loud and in the New Testament for verbs of speaking with a loud voice. Actually, the verb a\nafwnei^n is quite rare in the LXX and the New Testament. In the LXX it is used a few times in two contexts,160 all in Chronicles.161 It is employed repeatedly in the narrative of 1 Pa(Ch) 15-16 where the Chronicler describes the loud music and praise of the Israelites in the presence of the Ark on its journey to Jerusalem. It is also employed in 2 Pa(Ch) 5 where the loud praises of instruments and voices in the Temple, after the Ark is placed there, usher in the cloud of the glory of Yahweh's presence. It should be noted that the usage of a\nafwnei^n is the only Ark association discussed by the 20th century exegetes from the Chronicler's version of the Ark narrative seen in the Lucan Visitation narrative. The other associations are taken from the parallel in 2 K(S) 6, which does not use the verb a\nafwnei^n. While a survey of Lucan references to Chronicles in a cross-reference Bible does not appear to be very fruitful by comparison with 2 K(S), Fitzmyer notes that Luke's reference in Lk 1:32 to the prophecy of Nathan seems to reflect more closely the understanding presented in 1 Pa(Ch) 17:11-14 than the version in 2 K(S) 7:9-16.162 For the case of the word a\nafwnei^n, the rarity of the word in a hermeneutical milieu which favored gezerah shawah should be sufficient to overcome any objection of "cherry picking" biblical narratives to get more favorable results. Laurentin identified the Lucan Mary-Ark association. The verb is used in Lk 1:42 to describe the exclamation of Elizabeth on meeting Mary. The significance of this verb in associating Mary with the Ark is its reference to loud praise and rejoicing in the presence of Yahweh (Table 2.14 A\nafwnei^n in Lk 1). The Chronicler always uses the verb in a narrative where the Ark is present. The example taken from 2 Pa(Ch) 5 relates the end of the Ark's journey and the dedication of the Temple. This passage was chosen for comparison because the context, with the cloud of glory, also parallels the Exodus passage of the dedication of the Tent of Testimony cited for the verb e\piskia%zein. Common to 2 Pa(Ch) 5 and Ex 40 is the presence of the cloud of glory filling the space consecrated to be the dwelling of Yahweh and preventing entry. Actually, an earlier passage such as 1 Pa(Ch) 15:28 taken from the journey of the Ark would more closely match the Lucan journey of Mary. Yet the second element of filling with the use of the verb plhrou^n, common to 2 Pa(Ch) 5, Ex 40, and Lk 1:42, strengthens a case for linkage of these passages. As Sjöberg remarks about the theological use of pneu^ma, in the Old Testament the Spirit of God would typically rest on a person, but not fill a person.163 Filling was prophesied for the Messianic Age as in Ezk 36:27 and 37:14. As Schweizer later remarks in the same article as Sjöberg, Lucan pneumatology exceeds the OT conception, that is reflected in the other Synoptics, of the Spirit coming upon and remaining outside a person.164 It further portrays the Spirit's filling a person. The filling with the Spirit is applied to Jesus in Lk 4:1 19 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium (where Mk 1:12 has the Spirit driving Jesus) and to the Church after Pentecost in Ac 6:3 and 11:24, but Lk first applies it explicitly to Elizabeth and John in Lk 1:41 at the arrival of Mary, and then to Zechariah in Lk 1:67 at the circumcision of John.165 The theological conception of filling with the presence of God is relevant to the Ark parallels being considered. In the Old Testament, the overshadowing of the Ark is followed by the filling of the tent (the "house of God" in 2 Pa) with the glory of God. In Lk, the overshadowing of Mary is followed by the Son brought forth, the holy Son of God. In the Old Testament, the crying out of the people is accompanied by the cloud and the glory of God filling the dwelling. In Lk, Elizabeth is filled with the Holy Spirit and it is accompanied by her crying out. As Lk transfers the overshadowing of God from the inanimate Ark to the person Mary in Lk 1:35, Lk transfers the filling with the presence of God from the inanimate dwelling to the person Elizabeth in the presence of Mary, the animate Ark, in Lk 1:42. Lk is portraying the eschatological fulfillment of the people of Yahweh as temples of God, filled with His Spirit, as prophesied in Ezk 36:27 and 37:14. §3. As Laurentin remarked, the use of the verb a\nafwnei^n does not stand alone.166 It is directly modified by the term kraugh^j mega%lhj (with a loud cry) in Lk 1:42. The word kraugh% is found along with fwnh% (sound, voice) in the Ark narrative of Samuel as in 2 K(S) 6:15 a\nh%gagon th@n kibwto@n kuri%ou meta@ kraugh^V kai@ meta@ fwnh^V sa%lpiggoV (brought up the ark of the Lord with war cries and blasts on the horn). The phrase is not replicated in the parallel passage 1 Pa(Ch) 15:25, 28, though 2 Pa(Ch) 5:13 includes mi%a fwnh@ e\n tw^j salpi%zein. The term kraugh^j mega%lhj is not found in the LXX Ark journey narratives, but an equivalent term is found in the first book of Kings (Samuel) where the Philistines capture the Ark. In 1 K(S) 4:6 the Philistines ask about h| krau%gh h| mega%lh (the great war cry) made by the Hebrews in the presence of the Ark. Fitzmyer points out that for Lk 1:42 the variant fwnh^j mega%lhj is found in the Koine manuscript tradition and in Codex Bezae.167 Reference to Nestle-Aland shows that except for Codex Bezae from the fifth to sixth centuries, this variant is late.168 The term fwnh^j mega%lhj is found in a few places, and one of these occurrences, in 1 K(S) 4:5, refers to the Ark. It refers to the Israelites' actions which prompt the Philistines' question in 1 K(S) 4:6. Both of these Greek terms are translating [hlAudOgV] hoAu;rt;V təru`ah [gədolah] ([great] war cry), and both the Hebrew and Greek forms contain definite articles in 1 K(S) 4:6 but not in 1 K(S) 4:5. The Hebrew term hoAu;rt;V was employed in the presence of the Ark as will be seen in §11, and is important in connection with the Lucan Mary-Ark association of joy to be discussed later. The use of this additional modifier further strengthens the association of a\nafwnei^n with the Ark. §4. Besides Ark verb terms there are also correspondences of geography and circumstance between the Biblical texts of the transfer of the Ark to Jerusalem and the Visitation. The first correspondence is the journey of Mary and the journey of the Ark, identified by Laurentin.169 In Lk 1:39 Mary visits Elizabeth at her home a\nasta^sa… e\poreu%qh ei\V th@n o\reinh@n... ei\V po%lin I\ou%da[A] (into the hill country... to a town in Judah). According to Jewish Christian tradition known at least from the 5th century,170 the home of Elizabeth and Zechariah was at En Karem.171 The Ark was also brought to the hill country of Jerusalem, to Kiriath-Jearim and later to Jerusalem (Table 2.15 The Ark's Journey to Jerusalem in Lk 1). In 2 K(S) 6:2|1 Pa(Ch) 13:6, references to the commencement of the journey of the Ark echo the commencement of Mary's journey to see Elizabeth. Although there are some discrepancies in the two parallels, and further discrepancies between the LXX and the MT, there are common bonds with Lk 1:39. 2 K(S) 6:2 shares the common bonds of a\nasta^sa e\poreu%qh (getting up and going). Fitzmyer remarks that the Greek form of Lk 1:39 represents the redundant participle seen in the LXX as the translation of Mu;q qum (arise) with a verb.172 The MT for 2 K(S) 6:2 shows that form. The destination for the Ark is not stated in 2 K(S) 6:2, but it is given in 1 Pa(Ch) 13:6, which Lk 1:39 matches more closely with the phrase ei\V po%lin Daui%d, h} h 20 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Topographic Map of Southern Israel with Focus on Judah173 §5. The verb skirta^n[H] (leap) is employed in Lk 1:41 and 44. Fitzmyer discusses its significance.174 It is used seven times in the LXX, and three times in the New Testament, all in Lk. The first LXX usage in Gn 25:22 refers to the jostling of Isaac and Esau to be born. The four LXX usages in P7s 113(114):4 & 6, Ws 17:18 and Jl 1:17 refer to irrational movement of animals, while the two LXX usages in Jr 27(50):11 and Mal 3:20(4:2) point the verb to people with a motivation of joy. It is the last two connotations that Lk uses. Particularly in Lk 1:44, it is the eschatological joy at the coming of the Messiah, prophesied in Mal 3:20 LXX, that is indicated in Lk 1:44. The LXX passage continues in Mal 3:22 (4:5) with the prophecy of the Precursor who will be a new Elijah. This theology is explicitly affirmed in Lk 1:17 where Malachi is cited. The linkage between Mary and the Ark using this verb was noted by Burrows and refined by Laurentin.175 In fact, as will be seen in Patristic and Liturgical References, the association of this event in Lk with the Ark is centuries old, though it is obscured by translation differences. When Mary greets Elizabeth, John the Baptist in Elizabeth's womb leaps for joy. When the Ark came to Jerusalem, David danced (leapt) with joy in its presence (Table 2.16 David's Dance Before the Ark in Lk 1). Laurentin noted that the more literal translation of the Old Testament of Symmachus from the 2nd century C.E. uses a form of skirta^n in place of o\rcei^sqai in 2 K(S) 6:16|1 Pa(Ch) 15:29,176 providing an eighth LXX occurrence which, however, only holds good for the Symmachus version. Fitzmyer cites this evidence as well as the fact that the motive of eschatological joy found in Lk 1:44 represents the same usage as Mal LXX 3:20 (4:2). Laurentin also adds the mention of joy e\n 21 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium a\gallia%sei corresponding to the e\n eu\frosu%nhj at the journey of the Ark.177 Both verbs a\gallia^sqai and eu\frai%nesqai are prominent in Old Testament Messianic prophecies which are also connected with the Lucan Mary-Ark association of joy to be discussed later. §6. Elizabeth asks a question in Lk 1:43, again noted by Burrows and developed by Laurentin.178 Elizabeth questions how the mother of her Lord could come to her[C], using words like David's question how the Ark could come home to him (Table 2.17 David's Question in Lk 1). §7. In Lk 1:56 there is a time reference w|V mh^naV trei^V[E] (about three months), similarly noted by Burrows and developed by Laurentin.179 Mary stays at Zechariah and Elizabeth's house about three months (Table 2.18 The Ark's Rest in Lk 1). The Ark stayed at the house of Obed-Edom for three months after the smiting of Uzzah which prompted David's question in 2 K(S) 6:9. §8. Laurentin remarks that an additional tie between the three months' stay of Mary and the Ark is benediction.180 For Zechariah's household Laurentin cites the filling with the Holy Spirit of Elizabeth in Lk 1:41 and John the Baptist in Lk 1:44 (fulfilling Lk 1:15). He does not press the association further. In fact, while Luke does not explicitly refer to blessing, there is possible support, from ancient Jewish sources, for the blessing of fertility linking Mary and the Ark. The LXX and the Massoretic text merely state in 1 Pa(Ch) 13:14 eu\lo%ghsen o| qeo@V A\bedda%ram kai@ pa%nta ta@ au\tou^ ulO-rweaJ-lk;A-taeuV MdOaS-dbEoO tib;E-tae huAhiV jVrebAiVuH (Yahweh blessed Obed-Edom and all his possessions). Josephus adds that Obed-Edom's house increased (to@n oi As mentioned earlier, this thought also occurs in Targum Chronicles to 1 Pa(Ch) 13:14 of unsure date, possibly from the same period as the previously mentioned Rabbi's discussion. Both witnesses are apparently explaining the data found in 1 Pa(Ch) 26:4-8, where Obed-Edom is credited with eight sons and 62 total male progeny. The Targum to that passage again attributes the fertility to the blessing of the Ark. Like the women in Obed-Edom's household who were fertile due to the Ark's visit, Elizabeth is fertile. §9. There are some additional possibilities for linking Mary with the Ark that were not described by the 20th century exegetes, except for the possibility, referring to joy, which is rather complex and will be reserved until last. Holy Scripture does tell us something about Zechariah and Elizabeth that is relevant to the Ark. Zechariah is described as a priest in the class of Abijah, and Elizabeth as a daughter of Aaron (Lk 1:5). The Abijah division of priests is described in 1 Pa(Ch) 24:10, in a section which describes the duties of the Levite clans in Jerusalem Temple worship. The Abijah division appears to be in the line of Eleazar son of Aaron. Besides the priests, there were other divisions in Temple worship, including gatekeepers such as the line of Obed-Edom which was assigned as keepers of the south gate and storehouses in the Temple (1 Pa(Ch) 26:15), and cantors such as the line of Asaph (1 Pa(Ch) 25). The priests as descendants of Aaron, grandson of Kohath (Ex 6:18 & 20),183 were assigned to the service of the Holy of Holies that contained the Ark (1 Pa(Ch) 23:13 and Nb 3:31),184 and one of their duties was burning incense (1 Pa(Ch) 23:13). In the wilderness they pitched camp on the south side of the Tabernacle. When the Ark is transported from Obed-Edom's house to the city of David (1 Pa(Ch) 15:11), David selects as bearers the priests Zadok and Abiathar father of Ahimelech, representing the same line of priests that is given with the 24 divisions in 1 Pa(Ch) 24. By Luke's portrayal of the Aaronic family line of Zechariah in the service of the Temple, the house of Zechariah becomes especially qualified to serve in the presence of the new Ark (Mary and the Son of God in her womb). §10. The Old Testament figure Obed-Edom as "servant" may provide Mary-Ark parallels, although the existence of these parallels appears to require a number of stipulations to be discussed more fully with evaluation of the Lucan evidence. In the early 20th century, S.R. Driver suggested, based on evidence from surrounding cultures, that the name Obed-Edom indicated the servant of a god Edom, a god that was otherwise unattested.185 Ringgren covers the evidence of dbHoA (serve) in compound names with gods.186 He adds that the feminine form was hmAaA, but he provides no additional insights about the name Obed-Edom. J.R. Porter cites Driver's suggestion and further speculates that if Driver is right, Edom probably referred to a consort of Yahweh and the blessing 22 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium would likely consist of fertility.187 Neither Driver nor Porter show knowledge of the early Jewish evidence just provided from the Josephus and the Talmud, or of an additional line of evidence from Jewish tradition. There exists Talmudic commentary of very uncertain date about Obed-Edom's name.188 According to this explanation, the Obed portion of his name refers to the fact that he served well in the presence of God. Obed-Edom is a servant of God. Ringgren remarks that in the Old Testament, the term dbHoA used in conjunction with God is employed for the Patriarchs, Moses, David and others.189 When referring to David, the context is almost always David's election and the perpetual continuation of his dynasty. In Lk 1:38, Mary refers to herself as h| dou%lh kuri%ou (the Lord's servant). Rengstorf remarks that douleu%ein and dou^loV are usually employed to translate forms of dbHoA `avad and its feminine form hmAaA amah.190 Furthermore, in the LXX the verb is used for the service of God with a connotation of total commitment.191 Rengstorf remarks that in the New Testament, when dou%lh is used in conjunction with God, it is also used in connection with the righteous of the Old Testament in relation to God. Burrows (l) points out that the feminine form dou%lh corresponding to hmAaA is rare in the LXX, occurring only in 1 K(S) 1:11 and in two parallel Psalm texts MT Ps 116:16|MT Ps 86:16, where the latter two are translated in LXX Ps 115:7|LXX Ps 85:16 not by dou%lh but by paidi%skh.192 In fact, the term dou^lh appears in the Magnificat in Lk 1:38 where Mary refers to herself as the Lord's servant (Peshitta AIVRmVD HTEmOv amteh d-marya; Hebrew huAhOiV iTImAaJ 'amati adonai). The parallel is that the man Obed-Edom who housed the Ark had a name that in a Jewish tradition of the text indicated his total service to God. Mary who housed the Son of God in her womb referred to herself as dou%lh kuri%ou, totally committed to His service. The term dou%lh in Lk 1:38 also occurs in a Davidic context (Lk 1:32, 33) where the prophecy of the perpetual Davidic dynasty is now being fulfilled. Besides the occurrences of dou^lh in Luke that Rengstorf notes, there is evidently a reappearance of the concept at the end of the Magnificat. Brown-Driver-Briggs indicates that the Hebrew term in conjunction with God is used of Israel in 1 Pa(Ch) 16:13 udO;bVoH laErAWViI Yisra'el `avdo (Israel His servant),193 where it appears in a conflation of texts (1 Pa(Ch) 16:8-36, drawn from Pss. 95(96) and 104-105(105-106)) and written by David for the clan of Asaph to employ in worship before the Ark (with Obed-Edom's clan present: 1 Pa(Ch) 16:7 and 38). There is a significant correlation of the last verse of the Magnificat with the LXX form of this Ark psalm (Table 2.20 Servant/Child of the Lord in Lk 1). The term I\srah@l paido@V au\tou^ for udO;bVoH laErAWViI (Israel his servant) reflects a common LXX substitution, noted by Rengstorf,194 of pai^V (child) for dou^loV=dbeoe (servant) when the reference is to slaves who have stood at the disposal of another from the very first, a natural relationship. In the intricate weaving of Scriptural texts that comprises the Magnificat, Mary appears to be including a paraphrase from the psalm that was employed in worship before the Ark at Obed-Edom's house, placing herself as a worshiper in the Ark's presence. This would also signify that Mary was at God's disposal from the very first if Mary is referring to herself as Israel His servant. Evidence that Mary is Israel personified in the Lucan Infancy Narrative pertains to the related Marian Daughter of Zion typology proposed for this section of Luke. There is a slight resonance between I\srah@l paido@V au\tou^ and the closing verse of the Annunciation narrative, and the Magnificat section joins and complements the Annunciation and Visitation as noted by Fitzmyer.195 2.1.2 Eschatological Joy §11. The last association to be made was mentioned without detailed elaboration by Laurentin in his study on Lk:196 the commonality of joy when Israel is transporting the Ark and when Elizabeth and John the Baptist encounter Mary. Two commonalities have already been observed between the Ark narrative and the Visitation narrative with respect to joy. There is Elizabeth's a\nafwnei^n kraugh^j mega%lhj of Lk 1:42 and John the Baptist's skirta^n e\n a\gallia%sei in Lk 1:44. It has been seen that kraugh^j mega%lhj corresponds to the Hebrew hoAu;rt;V təru`ah in the presence of the Ark. Humbert studied the use of hoAu;rt;V197 and also the verbs of rejoicing cmHWA samaḥ and lig;I gil which are relevant to the discussion as will be seen shortly.198 Humbert concluded 23 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium that hoAu;rt;V was used as a ritual proclamation of Yahweh as king, a conclusion which Porter accepts.199 Humbert also concluded that the verb of rejoicing lig;I was primarily a Gentile term, a superlative form of rejoicing beyond cmHWA that was avoided in earlier Hebrew Biblical books before its heathen connotations were dulled.200 Ringgren remarks that the word hoAu;rt;V, a noun from the verb oHu;r ru`a (Hiph`il conjugation oHirIhE heri`a) is used in two key ways in the Old Testament.201 One major usage, found in 1 K(S) 17:20, is as a war cry, sometimes including a note of triumph as in Jr 50:15 MT and possibly Ps 108:10 MT. The term is applied to the Day of Yahweh in Zp 1:16 and Jl 2:1. The other usage is hoAu;rt;V indicating shouts of joy. As was seen, it occurs in 1 K(S) 4:5-6 when the Ark is taken by the Philistines, and it recurs in 2 K(S) 6:15 when the Ark is brought to Jerusalem. Ringgren remarks that the verb is used as an acclamation for the king in 1 K(S) 10:24, and particularly for king Yahweh as in Nb 23:21. Mi 4:9 represents a lament because there is no king to receive hoAu;rt;V. Ollenburger discusses the theology of Zion, but some of his remarks relate to the Ark. He also places rejoicing over King Yahweh in the context of rejoicing in Yahweh MibIu;rUk;VhH bwEiO yoshev ha-kəruvim (enthroned on the Cherubim), enthroned by virtue of the Ark constituting the footstool of the Cherubic Throne complex. Ollenburger shows that the theme of rejoicing (oHirIhE) and making merry (qcHWA shaḥaq) in the presence of King Yahweh is common to the Ark and Zion. Ringgren adds that the use of hoAu;rt;V in Ps 150:5 appears to associate joy with a thanksgiving liturgy in the presence of Yahweh. It is used in reference to eschatological joy where Yahweh delivers His people and redeems Zion in Is 44:23, Zp 3:14, 15, and Zc 9:9, in conjunction with other verbs of joy such as NnHrA ranan, cmHWA, and lig;I. The verb oHirIhE and these verbs of rejoicing correspond to various verbs in the LXX such as khru%ssein, cai%rein, eu\frai%nesqai, and a\gallia%sqai. Jewish tradition confirms the facets of the bride Israel's eschatological joy in the presence of King Messiah as shown in a remark attributed to R. Idi of the 2nd century CE.202 This Rabbinic exegesis casts Israel personified, bride of King Yahweh at the coming of King Messiah, in the Daughter of Zion role found in Zp 3:14, Zc 2:14(10), Zc 9:9, and Jl 2:21, 23. Table 2.21 Eschatological Daughter Zion in Lk 1 (1) attempts to compare Scriptural use of these passages, where possible, in the Massoretic text, Targum Pseudo-Jonathan, the Peshitta, and the LXX. The Rabbinic exegesis additionally ties in the words of Is 61:10, identified in the Targum as Jerusalem's response to Yahweh's deliverance by the one anointed with His Spirit (Table 2.22 Eschatological Daughter Zion in Lk 1 (2)). The Messianic interpretation of both passages is confirmed in the New Testament which predates the Rabbinic testimony. The Messianic interpretation of the Zion passages is verified in Jn 12:15[|Mt 21:9|Mk 11:9-10]|Lk 19:38, a possible linkage of Zc 9:9 with Zp 3:16,203 as being fulfilled on Palm Sunday.204 The theological connotations for hoAu;rt;V of ecstatic joy in the presence of Yahweh in the Ark, and eschatological joy in His deliverance and redemption, are reflected in the Lucan Infancy Narrative. Laurentin expands on the great joy that Mary experienced in his Marian treatise.205 From the beginning of the Marian section of the Lucan Infancy Narrative, Mary is an antytype of the eschatological daugher of Zion. Gabriel's exhortation to Mary to rejoice, her praise at the wonders God has worked for her in making her blessed in every generation, her exaltation of God and rejoicing in her Savior, resonate with the Daughter of Zion prophecies. In the Visitation section, Lk refers to the Ark via the verb which is used for loud praise and worship before the Ark, and via the term which translates the hoAu;rt;V used by the Israelites in the presence of the Ark. In the Annunciation and Visitation sections, Lk reflects the eschatological joy at the coming of the Messiah foretold in the prophets, by using the verbs of joy that occur in important Messianic prophecies. In the Annunciation section, Gabriel addresses Mary cai^re kecaritwme%nh (rejoice, you who enjoy the results of grace received) in Lk 1:28.206 Conzelmann discusses the significance of cai%rein.207 It includes an exterior expression and a motivation to share joy. It also has eschatological and soteriological connotations associated with kingship. Conzelmann remarks that in the NT the 24 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium imperative is found as a greeting only in Mk 15:18, Mt 26:49, Jn 19:3, and Ph 3:1a & 4:4 which are in Gentile contexts, and in Lk 1:28 where many exegetes believe it indicates rejoicing. Conzelmann believes that the deeper meaning of joy in Lk 1:28 lies in conjunction with kecaritwme%nh. The imperative form cai^re of Lk 1:28 has been fundamental to exegetical argumentation for the association of Mary with the eschatological Daughter of Zion; however, in colloquial Greek the imperative form was used as a salutation, losing the force of its sense of rejoicing. The main reasons for interpreting it as a call to rejoice, based on LXX usage, are the prominent occurrence of cai^re as an imperative where it translates a command to rejoice in the theological context of the coming Messianic Age,208 and its rarity as an imperative, appearing eight times in the LXX, almost exclusively with the meaning rejoice. Singular negative forms occur in Pr 24:19, Ho 9:1, and Ezk 7:12 as warnings not to rejoice in circumstances of wickedness, while Lm 4:21 is an exhortation directed to Edom. There is also an occurrence in Tb 7:1 of a plural form used as a farewell.209 The singular passive is used in Pr 23:25 for the rejoicing of a mother over bearing a righteous child, a coincidence without additional apparent linkages to Lk. The occurrences in Zp 3:14 and Zc 9:9, those with the context of the coming of the Messiah, are found in passages addressed to the daughter of Zion. These last two passages match the theological context of the Annunciation in Lk, where the Son of God is coming to dwell in the womb of Mary for the fulfillment of Yahweh's redemption. The theme of joy also occurs in the Magnificat (Lk 1:47) using the verbs a\gallia%sqai (rejoice [with an exterior manifestation]) and megalunei^n (magnify). Bultmann discusses the significance of a\gallia%sqai,210 which includes an exterior expression like cai%rein, but cai%rein can have a secular sense while a\gallia%sqai has a religious sense. As has been seen, it is one of a number of verbs of rejoicing that occurs in the LXX and reflects a similar multiplicity of terms in the Hebrew text. This verb is mostly found in the Psalms and prophets. It reflects cultic joy that celebrates the aid and the works of God for the community or individual. When used by individuals, it still expresses joy in God or in His presence. It is paired with the verb megalunei^n, for example in Ps 19(20):6(5), 34(35):27, 91(92):5-6(4-5), which it serves to accomplish. It also occurs with eu\frai%nesqai (rejoice [internally]). It is an eschatological term, representing festivity in the last times in Ps 95(96):11-12 where it is used with cai%rein and eu\frai%nesqai; in Ps 96(97):1, 8 and Is 12:6 and Is 25:9 where it is used with eu\frai%nesqai; and in Ps 125(126):2 & 5 (the former uses noun forms of a\gallia%sqai and cai%rein). The occurrences in Ps 96(97) and Is 12 refer to Zion. The New Testament shows the same usages of this verb, and the verb expresses jubilant and thankful exultation in the context of the last times, celebrating the divine act of salvation. Bultmann believes, in view of the cultic and eschatological overtones of the verb, and its use with meals in Ac 2:46 and Ac 16:34, that it may refer to the Eucharist and is implicit in 1 Co 11:26. For the passages in Ac, Backherms postulates the same.211 These passages do not provide explicit references to the Eucharist. There is an occurrence of the verb with cai%rein in Rv 19:7 that references the eschatological marriage and wedding feast of the Lamb, an occurrence which would strengthen the hypothesis, since the Eucharist is a foreshadowing of it as seen in single tradition Lk 22:16. There is also a passage in the Martyrdom of Polycarp, where the phrase e\n a\gallia%sei kai@ caraj^ is used, which suggests the Eucharist by its reference to celebrating the annual commemoration of Polycarp's martyrdom.212 Bultmann and Backherms provide other New Testament and early Christian usages of the verb and its forms, again frequently in conjunction with cai%rein or eu\frai%nesqai. In Lk 1:47 Mary says h\galli%asen to@ pneu^ma% mou e\pi@ tw^j qew^j tw^j swth^ri% mou (my spirit exults in God my savior). This beginning of the Magnificat echoes the psalm and prophet passages where a\gallia%sqai is used in conjunction with other verbs such as eu\frai%nesqai or cai%rein. In many recent translations213 the aorist h\galli%asen of Lk 1:47 is translated into English in the present tense as a "timeless" aorist214 parallel to the preceding line's present tense megalu%nei. In this strophe, Mary's soul and spirit are the subject, but all the main verbs in the following strophes, where the subject changes to God, are aorists (e\pe%bleyen, e\poi%hse%n, e\poi%hse%n, diesko%rpisen, kaqei 25 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium actor the semantics are necessarily different than with God as actor. What Blass, Debrunner, & Funk say in the same section is that this kind of aorist can be used when "the author had a specific case in mind in which the act had been realized," and they provide as an example the single tradition Lucan parable of the Good Samaritan in Lk 10:30-35. This section of Lk, recounting the Visitation, serves to summarize and synthesize the previous events in the Lucan Infancy Narrative.216 Thus, interpretation of the aorist h\galli%asen in Lk 1:47 as a past would be consistent with the Magnificat as a summarization of the preceding events. The Vulgate and ancient Aramaic version provide a perfect tense in this verse. In addition, interpretation as a past would indicate a specific case that Mary had in mind, her response to Gabriel's address in Lk 1:28 interpreted as a summons to rejoice, when she believed the word (Lk 1:45). If instead h\galli%asen should be regarded as a present, the Magnificat remains a canticle of praise uttered on account of the great deeds that God has done in salvation history and, more recently, for Mary. The Messianic interpretation of the Isaiah passage is fulfilled by Jesus as He applies the preceding section on the anointed (Is 61:1-2) to Himself in single tradition Lk (4:17-21). As with the triple tradition Zion passage just cited, though, the Isaiah passage is not explicitly cited in the Infancy Narrative. Discussions of Daughter of Zion allusions in the Infancy narrative are not diversions, but represent a complementary, corporate portrayal of Mary that is particularly important later, in the Woman of Revelation section. Laurentin would remind us that corporate Mary, as Israel and Daughter of Zion is as much a place of Divine Presence as individual Mary, new Ark of the Covenant.217 The Daughter of Zion image is a person while the Ark of the Covenant image is an object, but there does exist Jewish reflection on the Ark of the Covenant that evokes a feminine image. In a section of a discussion attributed to Rabbis of the 2nd to 4th centuries,218 Rabbi Judah remarks that in Solomon's Temple, the poles for carrying the Ark protruded so as to make the veil in front of the Ark bulge, giving the impression of a woman's two breasts,219 while Rabbi Kattina says that the Cherubim would be shown to the people at the festival, their intertwining being a symbol of God's love for His people as the love between a man and a woman. Both the individual and the corporate images are to be taken in a Messianic and covenantal context of God's dwelling in His people with love and redemption. An important feature of the Lucan narrative of the Nativity is the presence of the glory of God with a great light. At the angel's appearance to the shepherds, do%xa Kuri%ou perie%lamyen au\tou^V the glory of God shone around them. The presence of the glory of God as a bright light heralds the birth of Jesus, who in adulthood identifies Himself with the Shekinah using the expression known later from R. Hananiah ben Teradion. In the Prologue of John and the Woman of Revelation sections, the light that manifests the Shekinah appears in an Incarnational context. As an aside, in the 2nd century, Justin Martyr links Christ at His Incarnation through Mary with Christ as fire from the Burning Bush. Besides the early Ark and New Eve typologies known from this period, this could be the earliest form of the typology of Mary as the Burning Bush.220 Not all exegetes accept the validity of Marian Ark allusions in Luke. Some of the objections are linked with contentions about possible Lucan sources for the Infancy Narrative. Some of the objections are specific to the particular claim that is made for a given allusion. Since almost no Ark allusions in Lk are overtly affirmed in the New Testament or early Christian works outside the Marian Apocrypha, it should be acknowledged that it is not possible to prove that the allusions fall within the intent of the divine-human author. Rather, argumentation will be limited to likelihood. Unfortunately, the Infancy Narrative is at the center of numerous unresolved scholarly disputes about the Sitz im Leben, language, and intended audience of the Lucan writings. With respect to objections based on the sources for Lk 1-2, the degree of objection to Marian Ark allusions appears to correlate with the degree of conviction that Luke's outlook and audience is more Greek and Gentile than Semitic and Jewish. Burrows argues that Luke is composing imitative historiography, utilizing a Hebrew version of Samuel in some places predating the Massoretic text, along with Jewish Christian sources possibly including the Apostle John himself. 221 Laurentin also makes a number of arguments for underlying Hebrew composition reflected in the Infancy Narrative.222 Brown does not think along these lines and together with Fitzmyer, who wrestled with the evidence, sees Greek behind the Lucan work. Avoiding a pitfall, noted by Fitzmyer for Daughter 26 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium of Zion allusions,223 of alternating between the MT and the LXX to maximize correspondences, is another reason why the focus has been on the LXX. The primary objections are given in Table 2.23 Brown/Fitzmyer Objections to Semitic Sources in Lk 1. Brown does not admit Marian Ark allusions in the Infancy Narrative. His conclusions against Ark allusions are linked with rejection of Daughter of Zion allusions. Admitting the fact of other Lucan allusions in the Infancy Narrative to Abraham and Sarah, to Daniel (based on the mention of Gabriel), to Samuel, and to Nathan's prophecy to David, he remarks (BF-BF) that a danger associated with positing Old Testament word allusions is that phrases can be repeated, and there needs to be proof for which of many possible Old Testament texts is being referenced, especially if independent confirmation is lacking in the 1st century. Before applying his considerations to the proposed evidence for Marian Ark allusions, a review of Old Testament allusions identified as sufficiently established is in order. Allusions in the Infancy Narrative to the books of Genesis, Daniel, and Samuel were collected from Fitzmyer224, who extensively studied Luke and collaborated with Brown (Table 2.24 Brown/Fitzmyer List of LXX Allusions in Lk 1-2). Twelve possible allusions in Genesis, seven in Daniel, and thirty one in the historical books 1 K(S)-2 Pa(Ch) were observed. The results are most instructive for evaluating objections to Marian Ark allusions in Luke. Evaluation will commence with Daniel, which appears to be the least documented of the admitted set of allusions. With respect to Daniel, the most overt reference in the Infancy Narrative is to the angel Gabriel. There are two points of contact with Daniel. Gabriel comes at the time of sacrifice and he comes to announce the Messiah. Gabriel appears nowhere else in Scripture except in Daniel and Luke. After that, the other five possible allusions to Daniel are Greek word or phrase commonalities, most of which may be found in multiple Old Testament texts. In Gabriel's address to Zechariah, reference D phrases fo%boV e\pe%pesen e\p' au\to@n (he was overcome with fear) and ei\shkous%qh h| de%hsiV sou (your prayer has been heard) are similar to the dialogue in Daniel which follows that with Gabriel. Yet phrases like fo%boV e\pe%pesen e\p' au\to@n can also be found in other Old Testament texts such as Ne 6:16; Jdt 2:28, 14:3, and 15:2; Ps 104(5):38, and others. Reference D phrase ei\shkous%sqh h| de%hsiV sou is quite similar to numerous Old Testament texts such as 3(1) K 8:30; Jdt 9:12; Ws 51:11; Ps 6:10, and others. In fact, most of these other Old Testament references agree with Lk 1:13 against Daniel and use de%hsiV or proseuch%; only Ps 16(7):6 shares the use of r|h^ma with Daniel. Actually, Ws 51:11 is a better match than Daniel. Unlike most of the other Old Testament texts, it matches Lk 1:13 in the use of the aorist passive as well, making it an exact match except for the personal pronoun.225 Reference D phrase mh@ fobou^ (do not be afraid) is fairly common in other human encounters with God and angels as in Gn 15:1, Jg 6:23, and Is 7:4. Reference D phrase a\newj%cqh de@ to@ sto%ma au\tou^… kai@ e\la%lei (his mouth was opened… and he spoke) occurs in Ex 4:12; Nb 22:28; Jb 33:2; Ws 51:25; Ezk 3:27. Reference D phrase dieth%rei pa%nta ta@ r|h%mata e\n thj^ kardi%aj au\th^V (kept all these things in her heart) is found in Gn 37:11. If all of these corresponding references to Daniel except for the ones to Gabriel were to be discarded on the basis that they are found elsewhere in the Old Testament besides Daniel, the assertion that the Infancy Narrative contains allusions to Daniel would be greatly weakened and would not be put on the same footing as allusions to Genesis and Samuel. The allusion would rest on two points of contact (D2 and D3). Actually, though, the goal is neither to deny allusions to Daniel in the Infancy Narrative nor to confirm the validity of each one of them, but rather to illustrate other factors which increase the likelihood that the allusions fell in the intent of the divine-human author of Holy Scripture, despite an objection that the phraseology may not uniquely link Luke to Daniel. From a source critical perspective, reference D1 alludes to phrases in the same portion of Daniel as the references to Gabriel, and it combines three phrases that are common to that portion of Daniel. References D2 and D3 match actions of Gabriel, a figure known only in Daniel in the LXX. Reference D4 also alludes to phrases in the same portion of Daniel as the references to Gabriel. Using this methodology, it appears likely that Luke or his sources are influenced by Daniel and are 27 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium not taking citations at this point from Nehemiah, Wisdom, or one of the other places where these phrases occur. Yet evidence for Lucan allusions should not be limited to traditional critical methods. There must remain a residue of anachronicity when modern historical methods are applied to the text while failing to investigate what the sacred authors, in their times and cultural settings, using their own methodologies, intended to express.226 Minear remarks that many analyses of separate episodes lead to unsupported conjectures and frustration, and that the most assistance will come from Lk and Ac rather than from other ancient or modern authors.227 Fitzmyer cautions against excluding Palestinian methods of Old Testament exegesis which the data from the early portion of Acts seems to suggest.228 Manns remarks that linguistic analyses should be rounded out with consideration of the conceptual world of Lk.229 Indeed, there is internal evidence that Luke or his sources used contemporary Jewish exegetical methodologies and principles. Evidence of the use of mashal, gezerah shawah (Hermeneutical rule 2), context (Hermeneutical rule 7), and ḥaruzim in Lucan materials is present. In the case of mashal as parable, a synoptic search shows that while the parables of Jesus are often shared in the Synoptics, the presence of a number of single tradition Lucan parables such as those in Lk 12:16, 13:6, 14:7, 18:1, and 18:9 indicates that Luke or his sources valued the methodology enough to retain examples of it. In the case of gezerah shawah, Manns shows (Table 2.25 Manns' Gezerah Shawah Example in Lk 4:18-19) that the single tradition passage Lk 4:18-19 contains common bonds linking cited Old Testament passages by a\poste%llein and a[fesiV. The passage cites Is 61:1-2 (sent… to bring good news to the afflicted) and intersperses Is 58:6 (to let the oppressed go free). In the case of ḥaruzim, Fitzmyer shows parallels (Table 2.26 Fitzmyer's Ḥaruzim Examples in Acts) between Qumran ḥaruzim and Acts.230 Qumran texts 4Q174 and 4Q175 are not exact parallels to any known Christian testimonia, but Luke or his sources use some of the same passages. Applying this to allusions in the Lucan Infancy Narrative contained in Book 1 of the Lucan corpus, the evidence from Jewish exegetical methods could appear to be of questionable relevance. When parables, arguments by analogy, and typologies appear in the New Testament, citations or principles are usually stated overtly, whereas allusions are covert, and are left to the reader to find. Nevertheless, it is observed that allusions are present in the Infancy Narrative and their existence in general is not in dispute. The principles and modes of operation of the Jewish exegetical methods that were examined are sufficient to argue that allusions can fall within the intent of the sacred author. First, the Lucan Infancy Narrative is describing a focal point of salvation history in the advent of the Son of God as Messiah. Since all prophecy culminates in the Messiah, selections from the Old Testament, indeed wide selections from all areas of the Old Testament that share the same theological context, can be expected to be utilized. Brown himself appears to admit this when he makes objections that Old Testament allusions don't match the context (BF and BF1). From Fitzmyer's remark that for Luke, fulfillment is not limited to Old Testament promises and that Luke sees other things occurring because of God's design,231 it appears reasonable to expect that one might not observe in the Infancy Narrative a narrower focus on fulfillment citations as seen in portions of Mt, or explicit ḥaruzim citations. Also, allusions, as well as typologies, provide parallelisms between prophecy and fulfillment (or, in our parlance, salvation history), and such parallelisms are inherent in forms of mashal and gezerah shawah. Kannengiesser notes that in the New Testament the whole concept of fulfillment itself is inherently typological.232 The Lucan Infancy Narrative contains not only external parallelisms with the Old Testament but internal parallelism such as that between John the Precursor and Jesus.233 Furthermore, as has already been observed and as remarked by Laurentin with respect to the Infancy Narrative,234 the use of mashal has a history of presenting mysteries, enigmas, and elements that are left for the listener to understand. Thus, the Lucan sources should be approached from a standpoint of not necessarily excluding what is not explicitly present, but thoughtfully integrating what associations and connections may be implied by the inclusion of a citation or allusion. 28 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium There appears to be internal evidence to confirm that a conjunctive approach to Lk is correct. In Lk 2:19, after the Nativity of Jesus, it is said that Mary herself, for Lk the faithful disciple235 who had ears to hear and keep the Word of God, was pondering all these things in her heart.236 The verbs in the Greek sumba%llousa e\n thj^ kardi%aj au\th^V and the corresponding Latin conferens in corde suo can be translated with verbs such as collect, join together, and compare. The corresponding verb in the Aramaic H*bVleb OmVCpvm mǝpaḥma bǝlebah,237 confirmed in the ancient Gospel Aramaic versions and appearing in the Lucan writings only here,238 favors the translation compare. It can also mean collate or be like, and its noun form also indicates analogy. In the Peshitta version of Proverbs,239 AmVcVp pǝḥama appears only twice in Pr 3:15 and 8:11 where it actually translates huAwA.(shawah).240 This Semitic Peshitta translation, which is consistent with the Greek and Latin, literally evokes methods like gezerah shawah, mashal, and the conjunctive operations that Jewish methodologies employed in the 1st century. If this understanding of Lk 2:19 is correct, Luke or his sources could actually be providing here a hermeneutical key of comparison for the data in the rest of the Infancy Narrative, as well as an invitation to imitate Mary, the faithful disciple. Applying evidence from Jewish methodologies to allusions in the book of Daniel, note that the portions of Daniel alluded to in the Infancy Narrative refer to the Messiah. That fact is a good rationale for their inclusion, since they share the same theological context, unified by the operation of Lucan Biblical methodologies. For the case of Genesis, five of the twelve possible allusions (G3, G5, G6, G9, and G11) are parallels of phrasing that are found in other contexts. Again, there is no reason to cast serious doubt on the validity of Genesis allusions. There are a sufficient number of them, and the ones which are found elsewhere do not collectively point elsewhere or give reason to deny that Lk was choosing the ones in Genesis. Furthermore, there is ample reason to include Abraham in the Lucan narrative about the coming of the Messiah. God's covenant to Abraham includes the promise of the Messiah as Abraham's descendant, and Lk or his sources point this out. In Gn 12:3 (LXX), God promises Abraham that all people will be blessed by him. In the same speech of Peter in Ac which contains the Dt 18 ḥaruzim passage and affirmation of the principle that all prophecy culminates in the Messiah, Ac 3:25 cites Gn 12:3 as fulfilled in Jesus Christ. There is another lesson to be learned from Infancy Narrative allusions to Genesis. Fitzmyer points out that allusions are not limited to Abraham and Sarah, but extend to the next generation of the Patriarchs.241 In Lk 1:48, Mary's statement that all generations will call her blessed echoes Leah's statement in Gn 30:13. The narrative of the birth of John in Lk 1:57-58 echoes the birth of Esau and Jacob in Gn 25:24. Fitzmyer also traces the leaping of John in the womb (Lk 1:44) to Gn 25:22 rather than to 2 K(S) 6:16 (0), although a problem with the alternate reference will be discussed below. The presence of allusions from more than one scene in Genesis is an important point to keep in mind. Allusions to Samuel are quite numerous, and it should be immediately noted that they point to several locations in the historical books 1-2 K(S) and parallels in 1-2 Pa (Ch), just as was observed with Genesis allusions. Furthermore, their incorporation in the Lucan corpus appears to have been made where they were deemed to fit best, without regard to original ordering. The main sections from the historical books, acknowledged by Fitzmyer, are the early life of Samuel in 1 K(S) 1-3 (18 references: S1, S2, S3, S8, S9, S10, S11, S12, S14, S15, S16, S17, S21, S25, S27, S29, S30, and S31); the Messianic covenant with David in 2 K(S) 7 (4 references: S4-S7); and miscellaneous texts (7 references: S18, S19, S22-S24, S26, and S28). Fitzmyer mentions the transfer of the Ark in 2 K(S) 6 (S13) but does not favor it, and he notes part of a Psalm (S20) without noticing that it is part of the Psalm medley sung in the presence of the Ark in 1 Pa(Ch) 16:36. A more thorough cross-check of Samuel allusions which might trace to alternate Old Testament texts, especially parallels in Paraleipomenon (Chronicles), was not performed. Note that for S12, the variant fwnhj^ is late as observed in §3. Again, note that for S26, the passage from Kings (Samuel) is absent in the critical edition of the LXX.242 At this time, additional evidence from Fitzmyer's sources should be given. Plummer (Table 2.27 Plummer's Allusion to 2 K(S) in Lk 1) provides one allusion not already included,243 which appears in the Magnificat and refers to a victory song of David. 29 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium The commonality noted by Plummer also occurs in the Psalm collection found in 1 Pa(Ch) 16:13-17 as observed (§10). The same holds true for Fitzmyer S2, and the Chronicles passage was added to the table of Fitzmyer's allusions. Burrows discusses 40 parallels between the Infancy Narrative and the book of Samuel (Table 2.28 Burrows' Allusions to 1 K(S) in Lk 1-2).244 Nine of Burrows' parallels correspond to those given by Fitzmyer (a -1 in part, e-2, f-3, j-8, l-9, o-10, t-21, bb-27, ii-30), plus one case common to Fitzmyer but outside of Burrows' 40.245 That makes 31 additional references to the early life of Samuel. Burrows acknowledges that some of the 40 are improbable, and believes that approximately 30 of them should withstand further scrutiny. Burrows sees more closeness to the Hebrew text, at least nine times disagreeing with the LXX (a, c, e, q, w, ii, kk, ll, nn). In the absence of a real distinctive argument for modeling from the LXX rather than the Hebrew text, Burrows believes Lk's source(s) used Hebrew Samuel, employing the LXX for the expression of the text in Greek. A detailed presentation of Burrows' parallels does not seem warranted; however, it should be noted that the Qumran Samuel manuscripts,246 unknown in Burrows' time, tend to confirm conjectures he makes about the Hebrew form of the text of Samuel - different from the MT - which he believes Luke's source(s) read (Table 2.29 Burrows' Conjecture about Proto-Samuel). In Lk 1:15 (1), Burrows conjectures that the Hebrew text of 1 K(S) 1:11 read rkF sakar, which if true would contradict an argument that Luke or his sources used the Greek LXX and not the Hebrew text.247 In Lk 1:38 (2), he conjectures a reading of jrbdk il-hFoi in 1 K(S) 3:18. In Lk 1:46 (3), Burrows conjectures that the Hebrew text of 1 K(S) 2:1 had the shorter introduction rmatu, which if true would also contradict an argument that Luke or his sources used the Greek LXX. In Lk 1:56 (4), Burrows conjectures a reading of MF uhcntu in 1 K(S) 2:11. The first and third conjectures are true and are confirmed in 4Q51, and the last one cannot be determined due to textual loss. The second conjecture fails. Burrows' command of the material and the survival of the basic import of his essay, that the Lucan source relied on Samuel, indicates that his work is worthy of consideration. 2.1.3 Lucan Allusions to the Historical Books The references to the Davidic covenant and the early life of Samuel thus appear to be sufficiently documented. The rationale for citing the covenant with David appears to be the Davidic Messianic theological context, reflected in contemporary ḥaruzim concerning the Messiah. As for the early life of Samuel, some possibilities for the rationale are apparent. Samuel operated as a prophet, and also effectively as a king since he was the last judge and effectively inaugurated the kingship.248 Samuel also served before the Lord as a priest would, and he is presented in 1 Pa(Ch) 6:13 as a Levite. Samuel is named along with Moses and Aaron in Ps 98(99):6, and Jewish tradition variously attributed to a 2nd or 3rd century rabbi, makes Samuel equal to Moses and Aaron.249 These three roles present a parallelism to Christ as Messiah, who is similarly prophet, king, and priest. It is known from Qumran 1Q 9, 11 and other places that there was a contemporary expectation of Messianic fulfillment in the figure(s) of a prophet, Aaronic Messiah, and Davidic Messiah.250 It is known that Lk or his sources understood Christ as a prophet because of the use of Dt 18:18-19 in Ac 3:23, already given. Ac also names Samuel as the first prophet of the dynastic era in the following verse Ac 3:24. It is known that Lk or his sources understood Christ as a king because of the reference to the throne of his father David in Lk 1:32. Samuel is also identified as the last judge in Ac 13:20. There may be internal evidence that Lk understood Christ as a priest, or at least as a Levite, as well. Lk does present the Levite Elizabeth as a kinswoman of Mary (Lk 1:5, 36). The Greek suggeni%V does not literally mean "cousin" in the common American English sense child of a parent's sibling, a specific relationship term which should translate a\neyia%. Some modern exegetes, in discussing Mt 1:16, see Joseph's adoption of Jesus as the justification for ascribing Davidic ancestry to Him, supposedly leaving open the possibility that Mary could have Aaronic bloodlines as a kinswoman of Elizabeth.251 On the other hand, it is unclear, say, when Ac 13:33 uses terms such as gege%nnhka that such an adoptive relationship is envisioned. Also, as Benoit points out, Hb 7:13-14 specifically denies any Levitical ancestry of Jesus.252 Laurentin discusses the pros and cons of the argumentation, but the matter is not one to be resolved here.253 It is possible, though, to believe that 30 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Luke attempted to cast Mary the Mother of the Messiah as both Aaronic and Davidic, satisfying contemporary Messianic expectations witnessed at Qumran. Justin Martyr attests Mary's Judaic descendance from David's line.254 The matter was much clearer for some of the ancients, particularly in the Aramaic writers. The Old Sinai Gospel of Lk explicitly states in Lk 2:5 dudd uuh htib juhIrtd lxm because they were both of the house of David.255 Ephrem in the 3rd-4th century takes stock of these factors and states that Mary was Davidic,256 and he points out that intermarriage could account for both Davidic and Aaronic bloodlines being present in Mary and in Christ through Mary. Aaron married Elisheba of Judah (Ex 6:23, Nb 1:7) and Jehoida married the Judahite Jehosheba (2 Pa(Ch) 22:11). Augustine, less in touch with the Semitic world, made related arguments, as did Gregory of Nyssa.257 As far as a more fundamental descendance from David, a second century Tannaitic Commentary258 interprets Biblical genealogies so that Caleb of the tribe of Judah married Miriam the Levite and that their descendants founded the cities of Bethlehem and Kiriath-Jearim, with David descending from them.259 Josephus supports the identification of Miriam in the Davidic line.260 A Davidic bloodline for Christ with Levitical admixture in ancestry is thus theoretically possible regardless of which parties to the marriage may have crossed tribal boundaries. This would also be consistent with Burrows' suggestion that the Presentation in Lk 2:22ff is to be seen as a dedication,261 with Luke casting Jesus as a Levite, just as Samuel the Levite was dedicated in 1 K(S) 1:24-28, and as the Law prescribed for Levites in Nb 8:10ff (Table 2.30 Jesus as Levite in Lk 2:23). Burrows suggests that Lk has performed a rereading of the Law based on Samuel as a model, and has made Mary's purification into Jesus' dedication to the Lord's service as demanded of Levites. That fact would then provide more background for Jesus' enigmatic statement at the Finding in the Temple in Lk 2:49, in that Mary and Joseph had not realized when they presented Him that He had been dedicated to the Lord's service, and it would be casting Jesus as a Levite. Fitzmyer does not adopt Burrows' explanation of the Presentation, but does call out modelling of the lives of Samuel and Hannah in this section of Lk.262 There is yet a stronger possible connection between Samuel and Christ. Reiterer points out that instead of the popular etymology I asked Yahweh for him provided in 1 K(S) 1:20, the actual meaning of the name laEu;mwV shəmu'el is "scion" or "name" of El.263 He notes that such usage in personal names is attested in neighboring languages, including Eblaite and Old Aramaic where it sometimes also signifies "son." Samuel as an "heir" or "son" of God serves as a most apt type of Christ the Son of the Most High (Lk 1:32). Although these possibilities of similar roles or titles exist, it is not certain that Lk is making a parallelism between the persons of Samuel and Christ based on the roles or name of Samuel. There may be a suggestion of such a parallelism in Ac. It is likewise not clear that the 1000 year old etymological significance of Samuel's name was appreciated by Lk. Although there is possible evidence for awareness of the Hebrew meaning of the names Zechariah, Elizabeth, John, and possibly Jesus in the Lucan sources,264 such evidence is embroiled in a firestorm of heated debate about the original language(s) of the Infancy Narrative. Fitzmyer rejects Semitic originals in the narrative 265 and even points out that one of the possible etymological terms, the name Jesus, is a contraction of Jehoshua signifying "help" rather than "salvation" as commonly understood.266 Fitzmyer does allow for a play on the Hebrew meaning of the name Johanan in Lk 1:13.267 Manns accepts some of these and other name allusions, and cites Patristic evidence from Origen.268 Evidence based on the song of Hannah appears to show more resonance in Lucan work. The song, delivered in Samuel's infancy and somewhat like the Magnificat, provides a plausible parallel with the advent of the Messiah. The Jerusalem Bible269 refers to Hannah's song as a Messianic hymn expressing the hopes of the poor. The opening verse shares with the Magnificat resemblances to Is 61:10, Hab 3:18, and Ps 34(35):9 by the common bonds of verbs of rejoicing (see §11) and salvation. The song closes with the Messianic reference horn of salvation, found in Lk 1:69 with both a Messianic and Davidic reference to Christ as noted by Burrows in (t). But as was already observed (§11), Is 61:10 appears with Zc 9:9 in Tannaitic Midrash.270 The common bond linking these passages, then, would be the joy [of Zion] when the Messiah comes. The motive of Messianic joy in the Infancy Gospel should stand up to further investigation, although there does not appear to be 1st century proof of the existence of the ḥaruzim with Is 61:10 or evidence of such ḥaruzim lying behind the Lucan text. It is known from previous observation of gezerah shawah in single tradition Lucan material that the narrative Is 61:1-2 preceding Is 61:10 is recognized by Lk or his sources to 31 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium have Messianic import. The motivation for establishing common bonds with Samuel could be that the person of Samuel had Messianic overtones. 2.1.4 Objections to Lucan Allusions After this extended review of admitted allusions, it is possible to answer some of the global objections to the presence of Ark allusions in the Infancy Narratives. The evidence for admitted allusions to Daniel centering on the rarity of reference to Gabriel does not appear to be stronger than evidence for allusions to the Ark. The evidence for Ark allusions includes the rare Greek verb a\nafwnei^n (§2) posited by Laurentin and employed exclusively in the LXX, except in an isolated variant, for worship in the presence of the Ark. The evidence also includes allusions from 2 K(S) 6 posited by Laurentin (§4), plus the four of his allusions (§1, §5, §6, and §7) that had been posited by Burrows, of which three are taken from the same narrative in 2 K(S) 6. If the evidence presented in this study is correct, it also includes the Ark reference kraugh^j mega%lhj from 1 K(S) 4:6 (§3), the common link plhrou^n (§2), and the theological contexts of joy and benediction in 2 K(S) 6 suggested by Laurentin (§8 and §11). Thus there are at least eight Ark allusions (§2, §3, §4, §5, §6, §7, §8, and §11) to the historical books, based on evidence derived from the same methodologies as other allusions, such as those in Daniel, which are accepted by critics of Ark allusions. Word similarities exist, sometimes including rare Old Testament examples, and often there are multiple similarities referring to the same Old Testament narrative, just like the evidence for Daniel. In fact, all but two of these Ark allusions are to be added on to about 60 allusions attributed to Samuel, about 30 of which are admitted by Brown and Fitzmyer. The Ark allusions mostly refer to an additional section 2 K(S) 6. The section containing Nathan's prophecy to David, containing accepted allusions, follows the Ark narrative in the next chapter of Samuel and provides the context of a logical conclusion to the narrative of the Ark's transfer to Jerusalem. The Genesis evidence and especially the other Samuel evidence shows that Lk or his sources did select from multiple Old Testament narratives, so it is by no means unreasonable to affirm that yet another Old Testament narrative, in the same Biblical book as many other allusions, is being referenced. Comparison of the evidence for Ark allusions to 2 K(S) 6 with evidence for other allusions to Samuel gives no compelling reason to reject the existence of Ark allusions. It should also be noted that the arguments for most of the allusions accepted by Brown and Fitzmyer are not backed up by 1st century attestation, a criterion for proof listed by Brown as important (BF1). These considerations shed light on another objection of Brown's (BF3): Luke did not have a concordance to relate all the Old Testament passages which contain the same term. That objection appears to be anachronistic with respect to contemporaneous Jewish exegetical methods. On the one hand, when allusions to Daniel are based on the common term of Gabriel who appears only once in the Old Testament, or allusions to the Ark are based on the verb a\nafwnei^n which is found only with the Ark in the Old Testament, or allusions with multiple similarities to the same Old Testament narrative are proposed, no claim is made that Luke needed a concordance to survey the Old Testament data. Rather, the claim is that the uniqueness of the form betrays a source that the sacred author or his sources had in mind. On the other hand, when allusions are based on forms that are echoed in multiple Old Testament texts, that does not necessarily rule out their validity. The contemporaneous Jewish exegetical principle that all prophecy culminated in the Messiah, corresponding to modern expressions such as salvation history and shared theological context, was actualized using conjunctive methods such as gezerah shawah and ḥaruzim. The ḥaruzim assembled together Old Testament passages containing the same terms, and were actually better than a concordance which would not include a broad context. There has been evidence that Luke or his sources incorporated such conjunctive methods. Another general argument of Brown's (BF4) is that if a subtle allusion is truly present, Luke's audience needs to have understood it. It has been observed that this is not necessarily so. The long history of the Jewish method of mashal can leave it to the audience to make the connections, as is shown in the triple tradition material retained in Lk 8:8-9, which contains a parable with the injunction "Anyone who has ears for listening should listen." It has also been observed that single tradition Lucan references retain the use of mashal, and it has been observed how Luke presents 32 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mary as a model in the Infancy Narrative for making comparisons or allusions, a style in harmony with contemporaneous exegetical techniques like mashal or gezerah shawah. Yet the question of Luke's audience is similarly embroiled in the controversy of the original Sitz im Leben of the Infancy Narrative, and it merits some discussion due to its importance in estimating the likelihood that Luke or his sources really are using Jewish exegetical methodologies. Brown thinks of a Gentile Greek audience for Luke possibly located in Greece.271 He bases this on external evidence from ancient comments, and internal evidence of association with the Pauline mission to the Gentiles, of Lucan removal of Jewish and Palestinian cultural references from inherited Synoptic materials, and of possible tailoring to match Greek sensibilities. Yet he recognizes the Jewish Christian character of the canticles in the Infancy Narrative and postulates that they come from a Jerusalem Jewish Greek-speaking Christian group of anawim.272 Fitzmyer agrees that Greek is the vehicle for the sources.273 He extensively considers the many Semiticisms in Lucan works,274 but sees nothing to convince him that they do not merely reflect heavy influence of the LXX which was translated into Greek from Hebrew and Aramaic. Yet he shows not the slightest obstacle to asserting the influence of the Qumran Aramaic text of 4Q246 on Lk 1:32-35, so Semitic evidence is not to be studiously discounted.275 Furthermore, throughout Fitzmyer's discussion of the Gospel, one finds a number of features concerning a Jewish Sitz im Leben which deserve a rationale for retention if the audience is a purely Greek Gentile one. In Lk 4:1-13 and single tradition Lk 24:47ff, why is the preoccupation with Jerusalem retained?276 In single tradition Lk 2:25277 and Ac 1:3,278 why should the disciples' query to Jesus, concerning the Jewish presupposition that the Messiah would reestablish the theocracy, be of interest for a Greek Gentile audience? When single tradition Lk 1:57 reflects a Lucan narrative that "makes so much of fulfillment,"279 seen in the very first verse of the Prologue (peplhroforhme%nwn pragma%twn events that have reached their fulfillment) and also in Lk 2:22, why should a Greek Gentile audience be interested in a Jewish preoccupation with the fulfillment of Jewish prophecy in the coming of the Messiah?280 Again, the single tradition passage Lk 4:17-21 already discussed, where Jesus reads in the Synagogue and says that the passage Is 61:1ff is presently fulfilled, exhibits Jewish concerns that seem out of place for a Greek Gentile audience. Minear echoes the existence of such elements in the Infancy narratives, particularly liturgy and fulfillment.281 Liturgical elements are seen in the prevalence of doxa%zein and eu\logei^n, the frequency of Temple worship, fasting and prayer, joy and peace. Elements of fulfillment are seen by the presence of angels, prophets, apostles, and witnesses to the stupendous things that God designs, and by the actions of evangelizing and sending. Minear cites Schubert's observation concerning fulfillment that no fewer than eight prophets speak about the redemption of Jerusalem, each under the power of the Holy Spirit, a central motif in Lucan eschatology.282 Minear remarks that while only Zechariah and Anna are named prophets, a summary of Lucan theology in the form of a label or theme would be his theology of the time of fulfillment.283 These concerns seem out of place in a Gentile Greek audience. Furthermore, in the Brown and Fitzmyer sources that were consulted, no evidence is given that Luke's audience or other 1st century audiences were aware of the allusions in the Infancy Narrative to Abraham and Sarah, to Isaac and Esau, or to the Song of Hannah which they are proposing. Why would these allusions have been retained for a Gentile Greek audience? As for transmission in Greek, why is it necessary for us to believe that Jewish Christian anawim, "the lowly, the poor, the sick, the downtrodden, the widows and orphans" of Jerusalem,284 would be speaking Greek, or at the least have no knowledge of a Semitic language? Fitzmyer affirms that Aramaic was the most common language of Palestine at the time.285 In the study devoted to early Jewish Christianity, he discusses the makeup of the Jerusalem community.286 He accepts the conclusion of Moule that the Hellenists spoke only Greek while the Hebrews spoke Greek and a Semitic language.287 Internal evidence from the Synoptics gives us reason to believe that Aramaic was the first language of the people in contact with the Apostles. Internal evidence from Ac gives us cause to wonder if Greek-only speakers in Jerusalem would be effectively integrated in a community with Semitic confrères engaged in the activities described. The internal evidence from Ac 1:19 is that the common language of Jerusalem was Aramaic, since in the phrase "their language", AlVqCv (ḥaqla, field) is an Aramaic (actually, Assyrian) word not shared with Hebrew.288 In the other Synoptics, Mt 16:16 shows that Peter is named by Jesus according to Aramaic usage "Simon bar (son of, not ben) Jonah." It is also shown in Mt 26:73 that Peter had a Galilean accent, different from 33 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium the accent of the people of Jerusalem, and external sources provide evidence that there was a Galilean Aramaic dialect separate from the Aramaic of Jerusalem.289 Mk places Aramaic words on the lips of Jesus travelling with His disciples in Mk 15:34, 5:41, and 7:34. The internal evidence from Ac suggests that the Jerusalem Christian community included both Hellenists and Hebrews, the latter speaking the common Aramaic language of the people and possibly some Hebrew and Greek. As Fitzmyer points out, the Jerusalem community included a significant number of former Jewish priests (Ac 6:7) who certainly would not be ignorant of Semitic languages.290 The Jerusalem community continued in Temple worship (Ac 1:46) which would not be in Greek if public worship is indicated. Led by Peter and John at first, the Hebrews would tend to be in higher positions in the community, as suggested by difficulties that the Hellenist poor experienced (Ac 6:1). The evidence then is that the milieu which Lk describes, especially in Ac,291 has both Semitic and Greek, Jewish and Gentile elements and that the social situation does not in this era appear to be one of abandonment of indigenous Semitic forms in favor of Hellenistic ones. Therefore, the presence of Semitic forms and modes of expression appears to be reflected in the texts. As for the Infancy Narrative, Brown and Fitzmyer stipulate to a varying degree that the Canticles come from one or more Jewish Christian sources.292 It seems that a foray into the question of Semitic sources versus free Greek composition should be made. To this end, Translation Greek Analysis applies Martin's methodology for identifying translation Greek to the Infancy Narrative and confirms that Semitic influence is indicated. There is no reason to reject, on the basis of hypothesizing the composition of Luke's audience, the likelihood that the Infancy Narrative and the acts of the early Jerusalem Church retain Jewish elements, including subtle allusions reflecting Jewish approaches to Scripture. Even if the Lucan corpus addresses a later Gentile audience in Greece, Luke retains these Jewish elements, whether or not he or his audience, fully understands and appreciates them. Fitzmyer in fact remarks that the Lucan data from Ac suggest the use of Palestinian Old Testament exegetical methods, as was already observed.293 Perhaps it is best to think of Lk-Ac as a composite to be shared by Jews and Gentiles alike, in line with Lucan universalism concerning the Christ Who has come in Lk and the Mother Church of Jerusalem in Ac. Brown (BF15) also questioned the propriety of seeing Tabernacle imagery in the Infancy Narrative. He suggested that Lk may have viewed the Temple or Tabernacle negatively, and thus a comparison with Mary would not match Lucan theology. This suggestion failed verification. Koester in 1989 published a monograph on the Dwelling of God based on his dissertation, which was directed by Brown.294 This monograph curiously omitted discussion of dwelling of God imagery in Lk, but it did address such imagery in Ac. Koester found that Stephen had a negative view of the Temple but not the Tabernacle, while Lk did not hold a negative view of either the Temple or the Tabernacle.295 Rather, James' speech in Ac 15:16-17, citing an element of ḥaruzim witnessed at Qumran as has been seen, expresses fulfillment of the prophecy in Am 9:11 of the rebuilt tent of David in the existence of the Jewish Christian Church, ending cultic worship at a fixed locale (the Temple). Thus, there is no need to see opposition in Lucan theology to Tabernacle imagery; to the contrary, with his ecclesiological expression of being filled with the Spirit of God, Lk appears to be in harmony with the Pauline anthropology in Ep 3 of the Church as a spiritual Tabernacle. Turning to objections over specific allusions, the first two will center on Daughter of Zion allusions, which bear on this topic because of the theme of joy (§11). Brown rejects the central claim that the cai^re of Lk 1:28 recalls the address to the Daughter of Zion in the Minor Prophets. Among other issues, Brown remarks (BF4) that the verb is usually accompanied by strengthening verbs such as a\gallia%sqai or eu\frai%nesqai. While it is true that there is not an immediate coupling of verbs in Lk 1:28, there is an occurrence of a\gallia%sqai in the subsequent scene of the Infancy Gospel, where Mary gives her response in Lk 1:47 my spirit rejoices in God my Savior. As already observed, whether this phrase refers to the past scene of the Annunciation or to the present events of the Visitation, this rejoicing summarizes and synthesizes the previous events in the Lucan Infancy Narrative, forming an adjacent and tight coupling. Brown (BF2) also considers a Daughter of Zion allusion unlikely because the reference was often negative and hardly suitable for Mary. This objection presents difficulties on two counts. In the 34 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium first place, it misses Laurentin's claim. Laurentin in fact is well aware that the Daughter of Zion is sometimes culpable and sometimes in desolation, and he does not propose an unqualified comparison.296 Instead, Laurentin identifies Mary with the eschatological Daughter of Zion, the remnant of Israel which by grace has reached perfection to receive Messianic joy. This usage of the Daughter of Zion image matches the Messianic theological context in the Minor Prophets, not the other contexts of a sinful or desolate Daughter of Zion. Secondly, Brown's objection appears anachronistic by failing to consider Jewish exegetical methods in use by Lk or his sources. As already observed, comparisons of Christ with the unfaithful, idolatrous son of Ho 11:1 who is called out of Egypt, or comparisons of Christ's personality with the disobedient prophet Jonah are inappropriate, yet the Synoptics do not shrink from making such typologies, apparently using common bonds according to contemporaneous Jewish exegetical principles, without requiring the more exacting comparison of our modern methods of logic. The same appears to apply to Brown's objection (BF10) about seeing Elizabeth's question in Lk 1:43 as an allusion to David in 2 K(S) 6:9 asking about the Ark coming to him (§6). Brown's objection (BF11) that David's question was posed with a motivation of fear, and would not meet the qualifications for an appropriate comparison with Elizabeth, is not applicable to gezerah shawah, which operates on verbal or situational similarities without requiring exacting correspondence. Nelson, quoting Brown, remarks that Luke is not making identifications with Old Testament characters but is rather coloring in the Infancy Narrative with pigments taken from Old Testament narratives.297 Burrows points out that Lk or his sources are using the personages in Samuel as models, rather than as exact correspondences, and gives as an example Hannah as a model for Zechariah, Elizabeth, and Mary.298 That should not preclude the possibility that a model could be intended to be a type. Brown's comment that a\nafwnei^n (§2) is consistently used in the LXX for liturgical music represents a failure to investigate usage of the verb in depth.299 Laurentin makes a remark like Brown's but immediately adds that a\nafwnei^n is used specifically in the context of transporting the Ark.300 In fact, a concordance check shows that except for an isolated variant, the verb is solely used in narratives with the Ark present, as observed in §2. Fitzmyer passes this over in silence in Lk 1:42 (S12), and compares the passage, based on the use of krau%gh, with 1 K(S) 1:13 (S12).301 Instead, the limited, consistent LXX usage of a\nafwnei^n, coupled with the term kraughj^ [or fwnhj^] mega%lhj (§3) which refers to hoAu;rt;V, along with related terms which are used in the presence of the Ark, as in 1 K(S) 4:6, 1 Pa(Ch) 15:28|2 K(S) 6:15, should have served as indicators of significant evidence for Ark allusions here, especially in conjunction with the proposed Ark allusion for the next verse (S13). Brown objects to regarding the verb e\piskia%zein as a Marian Ark allusion (§1) on several counts (BF5-BF8). First (BF5), he considers that the verb is a retrojection of terms pertaining to Jesus' Baptism or Resurrection. Fitzmyer does not insist on this point. In any case, the occurrence of the verb in the Lk 9:34-35|Mt 17:5|Mk 9:7 Transfiguration narrative and the Ac 5:15 description of Peter share with Lk 1:35 a theological context of an operative divine presence. If the Infancy Narrative reference is linked with the Transfiguration narrative, the latter surely evokes the overshadowing of the cloud at Sinai, and thus it is hard to see how that would rule out a similar allusion in the Infancy Narrative. Brown objects (BF5) that overshadow does not necessarily evoke the tabernacle or the Ark. This objection is closely related to his suggestion (BF8) that, if the verb is indeed speaking of a divine presence overshadowing Mary, that is not necessarily the same as Jesus being the embodiment of the divine presence in the womb of Mary. If the verb does not evoke the tabernacle or the Ark, then what does it evoke? Does it evoke the power of riches to protect, as in Pr 18:11? Does it evoke the protection from destruction of Ps 90(91):4, or the protection in the day of battle of Ps 139(140):8?302 It is more likely that the connection evokes the Ark, because there is a shared theological context. When Brown discards the Ark allusion (BF14) because he believes that the tabernacling of the Word to make the body a Temple is Johannine Christology and not Lucan, a certain facet of Lucan theology is being overlooked. There has already been observed in conjunction with the use of a\nafwnei^n in Lk 1:42 (§2) a linkage with plhrou^n pneu%matoV a|gi%ou. Schweizer portrays Lk as 35 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium not limited to the typical Old Testament conception of the Spirit as an external force remaining outside a person.303 Schweizer's analysis goes beyond Fitzmyer's characterization that Luke basically reflects Old Testament pneumatology.304 To recap, Luke portrays persons as being filled with the Spirit of God. This is first seen explicitly for John the Baptist and Elizabeth in Lk 1:15, 42 when Mary and Jesus come to visit them. It is applied explicitly to Jesus in Lk 4:1 where the parallel Mk 1:12 merely has the Spirit driving Jesus. It is applied to gifted Christians in Ac 6:3 and 11:24. These examples of being filled with the Spirit in Lucan works can be seen as an equivalent to the Johannine theology of indwelling, especially bearing in mind that during the gestation of Christ, the Incarnate Son of God dwelt physically in Mary. Particularly in the Infancy Narrative, the examples of filling can be seen as a comparison with the Ark narratives, where the cloud of glory overshadows the tabernacle (Ex 40:35) or the Temple (2 Pa(Ch) 5:13-14), and they are filled with the glory of God. Mary, too, is overshadowed by the power of the Most High, the Holy Spirit comes upon her, and she too is filled with the glory of God. While this last phrase is not found in the Infancy Narrative, it is the product of a deduction that for the Holy Spirit to come upon Mary and produce the Incarnation, and for the Son of God to dwell in her bodily, Mary would have to be filled with the Holy Spirit, in accordance with the Lucan pneumatology just recapped, where the Holy Spirit does not merely remain external but fills a person. This deduction is aptly stated by Origen: "So Mary also was filled with the Holy Spirit when she began to carry the Savior in her womb. For, as soon as she received the Holy Spirit, who was the creator of the Lord's body, and the Son of God began to exist in her womb, she too was filled with the Holy Spirit."305 This possibility for an equivalent, based on Lucan pneumatology, to the Johannine theology of the tabernacling of the Word (Jn 1:14) opens a path to considering parallels, something which Brown discounted (BF14) and possibly never encountered, and Koester's dissertation covering the dwelling of God omits Luke as observed. Brown objects (BF6) that there were other overshadowings in the Old Testament. The divine presence overshadows other places, and the cherubim (BF7) overshadow the Ark. The other uses of e\piskia%zein have been shown to form deficient comparisons by not sharing the same theological context as the use in Lk 1:35. For other examples that Brown presents with the use of skia%zein such as Is 4:5; Nb 10:34; Dt 33:12, the passage Nb 10:34 is still in the context of the Ark, while the passage Is 4:5 refers to the cleansing of the women of Zion and the covering of the cloud and the fire over eschatological Mount Zion. Eschatological Zion, of course, is another main typology (Lk 1:28) in the Infancy Narrative that is posited for Mary. As for Brown's claim that it is the cherubim (BF7), rather than God, overshadowing the Ark, it should not be forgotten that the cherubim merely form the seat, the Cherubic Throne, of God Himself there present, as seen in Ex 25:22 and in the title of 1 Pa(Ch) 13:6 th@n kibwto@n tou^ Qeou^ Kuri%ou kaqhme%nou e\pi@ ceroubi%n the ark of God the Lord seated on the cherubim. After considering these factors, there should be no need to reject viewing e\piskia%zein on Mary as an Ark reference in Lk 1:35. Brown is not swayed (BF9) by the journey of the Ark in the hill country of Jerusalem (§4), related in 2 K(S) 6, as a possible background for Lk 1:39. He says this may point to David rather than the Ark. For example, Elizabeth's question in Lk 1:43 about the mother of her Lord coming to her (§6) may point not to David's question in 2 K(S) 6:9 about the Ark but to Araunah's question in 2 K(S) 24:21 about David coming to him (S13).306 Actually, the claim that the narrative may be pointing to David rather than to the Ark deserves inspection. Nelson provided a number of allusions linking Mary and David in 2 K(S) (Table 2.31 Nelson's Allusions to David in Lk 1-2).307 His comparisons from Lk 1:32-33 with the prophecy of Nathan to David, seen in Fitzmyer (S5-S7), have been omitted because they point to Mary's Son as the fulfillment of that prophecy, and thus only incidentally compare Mary herself with David as forebear of the Messiah. Four of eight of Nelson's claims (N1, N2, N5, N10), which give no reason for dispute based on the materials examined in this study, have commonalities with 2 K(S) 7, the section of Samuel after Nathan's prophecy to David. Arguments for allusions to that section and the preceding Ark narrative have already been given. Four of them (N5=k, N6=S11, N8=S13, N9=S14) are admitted by Burrows or Fitzmyer. Three of them (N3, N6, N12) come from other sections of Samuel, while six of them (N4, N5, N6, N7, N9, and N11 from 2 K(S) 7, plus N8 from 2 K(S) 24:21 which Brown discusses) deserve comment. Nelson links Mary with David according to three criteria: passage from 36 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium humility to honor, being a recipient of the Holy Spirit's action, and most importantly, being an exemplary believer in the extraordinary promise of God.308 Based on the rationales that have been presented, Nelson's evidence would, if it stands up to more careful analysis, add David to the list of Old Testament allusions in the Infancy Narrative. That, of course, is not the focus of this study, but since it is easy to scan Fitzmyer's list, two additional candidate allusions to David (S4 and S18) may be adduced to support Nelson's claim. The question is to what extent Nelson's evidence could negate evidence attributed to Marian Ark allusions. Nelson's claim N8 is most pertinent to this question. Fitzmyer (S13) points out the reference to 2 K(S) 24:21 and doubts that an Ark allusion to 2 K(S) 6:9 is intended.309 The alternatives are presented in Table 2.32 Fitzmyer's Parallel to Lk 1:43. An objective choice is difficult. 2 K(S) 6:9 would compare David with Elizabeth concerning a question about the Ark=Mary, while 2 K(S) 24:21 would compare Araunah with Elizabeth concerning a question about David=Mary. From a textual vantage point, commonalities with Lk 1:43 are seen (Table 2.33 Comparison of Matches with Lk 1:43), but this is hardly definitive, and a dependence on exact matches is anachronistic when Jewish exegetical methodologies are considered. An inspection of the specific context in which Lk 1:43 occurs is in order. Elizabeth's address in Lk 1:42-45 reads (): 42She a\nefw%nhsen (2 Pa(Ch) 5:13) kraugh^j mega%lhj (1 K(S) 4:6) gave a loud cry and said, eu\loghme%nh su@ e\n gu%naixin (Jg 5:24 [or 2 K(S) 7:29]) "Of all women you are the most blessed, and blessed is the fruit of your womb.43Why should I be honored with a visit from h| mh%thr tou^ Kuri%ou mou pro@V e\me% (2 K(S) 6:9 or 2 K(S) 24:21) the mother of my Lord? 44Look, the moment your greeting reached my ears, the child in my womb e\ski%rthsen e\n a\gallia%sei (2 K(S) 6:16) leapt for joy. 45Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled." Therefore, in Elizabeth's address there are four claimed Ark references to the historical books. One of these four references would be a candidate for discarding since it is said to point elsewhere - to 2 K(S) 24:21 instead of 2 K(S) 6:9. Yet although the technique of gezerah shawah can encompass an allusion based on tangential common word bonds, Luke's method in the allusions to Samuel seen in the Infancy Narrative is usually to make allusions to multiple items in the same narrative, and to match the original context in some way.310 For example, of the seven miscellaneous Samuel allusions given by Fitzmyer, S18, S22-S24, S26, and S28 all relate to David or to Christ and are central to Luke's themes. Only S19, the prayer of Jabez, is an isolated reference. In the present case, the alternative proposed by Brown, Fitzmyer, and Nelson 2 K(S) 24:21 is an isolated reference and appears to fail on these counts. The context of 2 K(S) 24, David's going to purchase Araunah's land for an altar, does not seem to fit any subcontext in the Infancy Narrative. Due to the apparent weak rationale for this alternative and to the extent that the other Ark allusion claims stand, the allusion in dispute appears more likely to point to the Ark reference than the reference to Araunah. Nelson's claim N7 that eu\loghme%nh su@ e\n gu%naixin (Lk 1:42) is linked with 2 K(S) 7:29 is subject to doubt, since an almost exact match, addressed to a heroine who saves God's people, is found in eu\loghqei%h e\n gunaixi@n I\ah@l most blessed of women be Jael (Jg 5:24 B).311 This claim does not bear on the validity of Ark allusions, but is addressed at this time because it is found in the section of Lk under discussion. Nelson's claim N6 would direct the reference to Mary's going to a city of Judah (§4) to David's journey in 2 K(S) 2:1 rather than the Ark's journey in 2 K(S) 6:2|1 Pa(Ch) 13:6. The Ark narratives form a better match, although both versions of the parallel have to be employed to come up with the matches, since 2 K(S) 6:2 only mentions the Ark's point of departure while 1 Pa(Ch) 13:6 mentions the Ark's destination. The alternate passage 2 K(S) 2:1 proposed by Nelson does not match the Semitic redundant verb sequence translated kai@ a\ne%sth kai@ e\poreu%qh nor does it match the phrase ei\V po%lin. The allusion appears more likely to appear to the Ark reference than to David's journey. Nelson's claims N4 and N9 are relevant to arguments made for Ark allusions. Both of them appear to match other passages better than the ones that Nelson supports. In the case of N4, which 37 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium was discussed in §10 and §11, the rareness of the feminine form, concentrated in 1 K(S) 1:11, is instructive. Since other Lucan references to Hannah are numerous, it appears that the allusion should be directed there. In the case of N9, as observed in §11, the opening lines of the Magnificat match other places in the Old Testament such as various Psalms better, or Hab 3:18 when allowances for interchangeability of verbs of rejoicing and when the shared theological context of Messianic deliverance are considered. Fitzmyer (S14) equates Mary's introduction with the commencement of Hannah's song in 1 K(S) 2:1. Nelson (N9) admits that Mary imitates Hannah in the second phrase of the Magnificat,312 but makes the unfortunate statement that Hannah echoes David's prayer in the first phrase. Since Hannah in the Samuel narrative utters her song in Samuel's infancy, while David's narrative occurs after the adult Samuel has anointed David king, there can be no question as far as the chronology in the Samuel text is concerned of an anachronistic dependence of Hannah on David. It should merely have been pointed out that the Song of Hannah has resonances with other Old Testament texts, and that Hannah's song has been considered to have been inserted later into Samuel. Yet in looking at how well a match could be made, an examination of David's words in 2 K(S) 7:22, 26 shows that for N9 the infinitive and passive expressions provide a poorer textual match to the active forms echoed in Hannah's and the other Messianic compositions given in §11. It would thus appear preferable not to match N4 or N9 with the expressions of David. For N5=Burrows (k), the only comment is that there are other possibilities in Samuel besides the alternatives presented by Nelson. Burrows adds 1 K(S) 3:18 and 2 K(S) 15:26. For N11, the reference to mercy in Lk 1:50, 54 could be related to the recurrence of the same theme in Lk 1:72, which Fitzmyer (G9) traces to Gn 24:12. Neither of these last two Nelson claims contradicts Ark allusions. To summarize Nelson's claims, N9, agreed to by Brown and Fitzmyer, could invalidate Ark allusion §6. Nelson's alternative evidence, particularly as an isolated reference not matching Luke's contexts, appears however not to be strong enough to invalidate §6. N6 could invalidate Ark allusion §4. The evidence shows that N6 fails on three counts where §4 provides closer matches. In fact, N9 and N6, along with N4, N7, N8, and possibly N5 and N11, appear doubtful. Nelson's evidence, along with the two from Fitzmyer's list, would thus serve to support another set of allusions to David, clustered in the section of Samuel that follows Nathan's prophecy to David. in the places where Nelson's evidence poses challenges to Ark allusions, however, his evidence appears to be insufficient to invalidate them. Returning to the objections of Brown, he does not think (BF12) that the three months' stay of Lk 1:56 (§7) evokes the Ark at Obed-Edom's house, but rather that it is coincidental with the last trimester of the pregnancy and that Mary must not remain after John the Baptist is born. Fitzmyer does not favor the allusion either.313 As noted in §8, there is the shared bond of fertility in the two accounts that should be added to the mention of the three months. The additional Jewish evidence about the nature of Obed-Edom's blessing as fertility had not been developed or possibly even encountered by Laurentin or Brown. It adds some strength to the allusion by adding a second commonality, and the additional evidence, explaining Obed-Edom's blessing of increase as given in 1 Pa(Ch) 26:4-8 in terms of a large family, appears to go back to the 1st century.314 Brown (BF13) and Fitzmyer think of the leaping of John the Baptist in the womb (§5) as an allusion to Esau and Jacob in Gn 25:22-23 as observed. Brown (BF13) considers the idea that Lk 1:41 and 44 are allusions to David dancing in the presence of the Ark (§5, 2 K(S) 6:16) a fantasy.315 Again, the added theological context has been overlooked. The Lucan text says that John leapt for joy. The additional bond of joy is not seen in Gn 25:22-23. At best, the Gn 25:22-23 selection could only offer the etymology of the name Isaac referring to laughter, and there appears to be nothing in the passage that calls attention to that reference. The focus of the text is on the children, not on their father or the joy that Isaac previously gave to the mother Sarah. The reference to joy is seen in 2 K(S) 6:16 and also in LXX Mal 3:20-22 (4:2-5). The Mal 3 passage shares with Lk 1:41 and 44 the bonds of leaping, eschatological joy at the coming of the Messiah, and mention of the Precursor who comes as a new Elijah to prepare the way for Him. Mal thus makes a better match than Gn 25:22-23. In fact, the Mal reference appears to be a better match than 2 K(S) 6. The reference to 2 K(S) 6:16 has early Patristic support, though, particularly in the dimension of joy, as will be seen.316 38 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Given the arguments for and against Ark allusion claims, some additional observations should be made. Additional general objections come to mind. The general objection may be raised that if argumentation is to be based on Greek phrases in the LXX, it seems incongruous to invoke Semitic Biblical principles and methods. This objection can be countered by the internal evidence that has been observed. The Jerusalem community that Acts presents contains a mixture of Jews and Gentiles, Greek and Semitic speakers. Semitic thought appears repeatedly in Lk-Ac, although it appears most prominently in the earlier sections of both books. For Lk, some of these sections are believed to come from Jewish Christian sources, while the topic material in the earlier parts of Ac covers the life of the Jerusalem community and can be expected to have similar contact. Luke or his sources reflect Jewish concerns that are open to question with respect to retention for a purely Greek Gentile audience. There has been the use of contemporary Jewish exegetical methods which, if common to the Synoptics, are repeatedly found in single tradition Lucan material and in Ac. There is thus no need to filter out Semitic evidence on the presupposition that Luke's audiences are Greek Gentiles, and Fitzmyer has explicitly cautioned against such filtering in Ac as has been seen317. Another general objection could be raised that argumentation for Ark allusion sources is inconsistent. The assumption has been that it is merely the case that another section of the books of Samuel has been modeled, a section adjacent to other ones in use. Yet a number of the arguments are taken from Paraleipomenon (Chronicles), for which modeling on the part of Luke has not been extensively demonstrated. This objection can be countered by noting that when Josephus recounts the journey of the Ark in Antiquities Book VII, he takes features from Paraleipomenon (especially 1 Pa(Ch) 13:1-5) which are not seen in Kings (Samuel), such as the mention of Kiriath-Jearim, how the Ark had been neglected under Saul, and the emphasis on the Levites attending the Ark.318 That demonstrates contemporaneous use of the traditions found in Paraleipomenon. As for Luke or his sources, there is the case of Fitzmyer's remark that Luke reflects the post-Exilic understanding seen in 1 Pa(Ch) 17 more than 1 K(S).319 There has also been the mention of the duties of the Abijah section, which are only seen in 1 Pa(Ch) 24. There thus appears to be no reason to reject the possibility of references to Paraleipomenon as well as Kings. Another general objection could be raised that there is scant evidence of an awareness of these Ark allusions in early Christian texts. That argument will be taken up in the Patristic Era and Liturgical Ark Associations section.320 2.1.5 Summaries Additional comments specific to the Ark allusion claims §1-§11 are in order. Claim §1, the usage of e\piskia%zein, appears to be well-founded. It is an uncommon word and its use in Lk 1 shares the theological context of the dynamic presence of God overshadowing a vessel which is or becomes filled with that presence. Claim §2 should be considered together with claim §3, since the phrases are adjacent in Lk. The word a\nafwnei^n is even rarer than e\piskia%zein, and is used solely in contexts of liturgical worship in the same locale as the dynamic presence of Yahweh in the Ark or the Temple that contains the Ark. If there is weakness to be found in arguments concerning those two verbs, it would lie in inconsistent word correspondences between the Massoretic, LXX, Peshitta, and Vulgate texts. This study has focused on the LXX as the best Old Testament match for usages in the New Testament, transmitted in the same language. With heavy use of the Greek Old Testament in the New, especially in Lk, this choice seems well justified. In addition, a\nafwnei^n does not stand alone in Lk, but is coupled with two other significant phrases. First, Elizabeth's plhrou^n pneu%matoV a|gi%ou matches the theological context of the a\nafwnei^n that attended the filling of the Temple with the glory of God, and the filling of persons with the Holy Spirit is a repeated theological construct in the Lucan Infancy Narrative. Second, the manner of Elizabeth's a\nafwnei^n is kraughj^ mega%lhj, a term which, along with variants both in Lk and in the Old Testament, translates the joyful hoAu;rtV; of the Israelites in the presence of the Ark. The disadvantage of an argument concerning a\nafwnei^n is that it only appears in the LXX, and then only in Pa(Ch). The LXX sections containing the verb do not 39 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium consistently match the wording of the MT, Peshitta, or Vulgate. The phrase with plhrou^n also occurs in Pa(Ch), but the phrase kraughj^ mega%lhj appears only in K(S). Yet since a\nafwnei^n is so strictly limited, and since it is known that Lk uses many Old Testament texts as models, and that he extensively mimics LXX texts and usages, this should not be an insurmountable objection. As stated, the mention of the Abijah section of priests in Lk 1:5 suggests that Lk had access to Pa(Ch) as well as K(S). Claim §4 also presupposes that Luke utilized both K(S) and Pa(Ch). It could be argued that if Luke is modeling 2 K(S) 6:2 as asserted in §4, instead of 2 K(S) 2:1 as Nelson claimed (N6), Luke is nevertheless making a parallel with David, since in that passage it is David who arises and goes to transport the Ark. Claim §5 is weak with respect to the fact that the historical books do not apply the same verb to David that Luke applies to Elizabeth; rather, there is a closer match for skirta^n in Mal LXX 3:20, 22(4:2, 5), which shares the theological context of the coming of the Precursor fulfilled in John the Baptist as witnessed in Lk 1:17. Yet Lk 1:44 shares with 2 K(S) 6:16 the context of joy, though again there are the different verbs of joy e\n a\gallia%sei vs. e\n eu\frosu%nhj. There is also reason to translate the verb for dancing with skirta^n instead of o\rcei^sqai, as seen in Symmachus' translation at 2 K(S) 6:16. The strength of this claim lies more in the fact that there is explicit Patristic exegesis, reflected in liturgical usage, of Lk 1:44 which sees David's dancing before the Ark as a prefigurement of John the Baptist's leaping in the womb. The earliest witnesses noticed are from the 5th century and, coming from Maximus of Turin, Gregory Nazianzen, and James of Sarug,321 span the ancient Church, and were incorporated into the Byzantine and Syrian liturgies.322 No other comments are contemplated for claims §§6-7. Claim §8 is not an exact match in the sense that, unlike the presence of the Ark, the presence of Mary does not bring Elizabeth's fertility. Again, that degree of correspondence is not essential for the parallelisms that have been observed. The claim also rests on Paraleipomenon vs. Kings, but the presence of the Jewish exegesis from Josephus bolsters it. Claim §9 sheds light on the likelihood of Ark allusions based on the text of Paraleipomenon rather than Kings. Luke's description of the priestly Abijah division assigned to rotating Temple duty is observed only in 1 Pa(Ch) 24, making it likely that Luke drew on that book for source material in addition to the first two books of Kings. This claim should not be seen as a leading one, but rather one supporting the others. Claim §10 has problems in the portion relating to Obed-Edom. First, it is a claim from Hebrew whereas the other claims are from Greek translating Hebrew texts. It is therefore subject to all the uncertainties about Luke, his sources, and his audiences. This problem is mollified by Josephus' remarks on Obed-Edom's lineage and blessing which are synchronic with Luke. The suggestion of a link by way of Obed-Edom's family as gatekeepers to the Ark is complicated by possible textual corruption and again requires an appeal to the Hebrew text. In the LXX, the name of the man in whose house the Ark remained is given in 2 K(S) 6:11|1 Pa(Ch) 13:14) as A\beddara%, while those clansmen who serve in the presence of the Ark are given in 1 Pa(Ch) 16:4, 38 as family of A\bde%dom. The two Greek forms are traceable to only one form in Hebrew: Obed-Edom. It seems that the Greek translator read the d in Obed-Edom as a r, so that a textual corruption occurred. It is also possible that the translator wished to distance the man of Gath, a Philistine city, from the Levites,323 although there is a direct witness in Josephus and later Rabbinic tradition acknowledging the man as a Levite.324 In the Hebrew text, though, there still seems to be a duality with some confusion in later traditions between an Obed-Edom the Levite and an Obed-Edom the Korahite whose family served in the presence of the Ark. If all these considerations make an allusion in Lk improbable, such an allusion would not be ruled out, due to possibilities for similar ambiguities in putative contemporary Lucan sources. The portion of claim §10 that refers to dou%lh is not as tenuous, although Burrows (l) has shown us that it is more likely to point in another direction, since the feminine form is used only in the LXX by Hannah, who is a model for Mary as has already been seen. Ringgren's comment that 40 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Deuteronomic texts accentuate the total commitment of the dou%loV is bolstered by arguments that Luke or his sources consulted Paraleipomenon. Claim §10 mostly rests on verbal correspondences in the Magnificat, sharing the common bonds (spe%rma) I\srah@l paido@V au\tou^, mnhsqh^nai, tw^j A\braa@m, and ai\w^na. The correspondences are not exact, however, and again rest on Paraleipomenon rather than Kings. Furthermore, Plummer's suggestion P1 shares the bond twj^ spe%rmati au\tou^ e{wV ai\w^noV, and it comes from a section of Samuel which contains another allusion (S22 and possibly S21, the psalm medley in Kings that differs from the one in Paraleipomenon. Evidence for this claim is thus not strong, nor is it excluded. For claim §11, the factor of joy matches the theological context of Luke, where the culmination of Old Testament prophecy occurs with joy at the coming of King Messiah. Ringgren and Ollenburger's remarks about the motivation for joy in the presence of King Yahweh match well the context of Elizabeth and her son's acclamation in the presence of Jesus and Mary. Argumentation for the Daughter of Zion passages from Zp and Zc applied to the Annunciation may be weakened somewhat by the evangelists' explicit application of these passages to Palm Sunday, yet even those passages share with the Infancy Narrative the theological context of joy at the coming of King Messiah, and the theme is strengthened in the Infancy Narrative with the addition of kecaritwme%nh to cai%rein. It should be recalled that both the passages in the Minor Prophets and the Annunciation narrative refer to the culmination of all prophecy in the eschatological advent of King Messiah. A tacit rejection of this common bond based on a quibble about the meaning of cai%rein would appear unwarranted, especially in light of the methodology used by Luke or his sources in the Infancy Narrative, of forming bonds with multiple Old Testament passages which highlight the breaking of the salvation of God into human history. The recurrence of these verbs of rejoicing in Psalms and Isaiah with similar contexts strengthens the likelihood that Luke or his sources are influenced by them. 41 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2.2 The Prologue of John The Prologue to the Gospel of John provides Christological links to the Ark of the Covenant which bear on Marian Ark typology. The source text is Jn 1:1-14, and the proposed Ark reference appears in Jn 1:12-14. The Prologue in Jn 1 refers to the Shekinah of Divine Presence in a theological context of the Incarnation. The following chapter treats themes of creation and re- creation, and contains a Marian reflection. Semitic undertones and methodologies are present. Before investigating the links to the Ark of the Covenant, some observations about the literary style will be made to provide context for a later Ark discussion from Johannine sources. The style of the Prologue includes what Brown describes as climactic or "staircase" parallelism,325 whereby words present in one line are repeated and amplified in successive lines. This process operates at the level of lines, yet it is possible to observe a similar process at the level of text sections. Brown tentatively divides the Prologue into four sections:326 Table 2.1 Brown's Division of Jn 1 Verses Theme 1: 1- 2 The Word with God 1: 3- 5 The Word and Creation 1:10-12b The Word in the world 1:14,16 The Community's share in the word Brown's division follows what he deems to be the original hymn comprising John's source.327 This division finds support by analyzing Semitic syntactic features according to Martin's methodology, as was done for the Lucan Infancy Narrative (see Translation Greek Analysis). Brown's divisions have some resonance with but seem better explained by Le Frois,328 using the whole range of verses and adding a characterization of "phases" present in the section: Table 2.2 Modified Division of Jn 1 Verses Theme Phases 1:1-5 The Word's existence heavenly reality, • in eternity (1-2) earthly reality • in time (3-5) 1:6-13 Precursor of the Word (6-8) witness, Word as light (9-13) heavenly reality, earthly reality 1:14-18 Incarnation heavenly reality, earthly reality, witness [1:19-28 John the Baptist (19-28) witness, wilderness] Le Frois cites Allo's work on Rv to identify and interpret a Semitic device found in Rv,329 which is reminiscent of Brown's staircase parallelism. According to this device, a theme is developed by repetitive treatment in successive sections which amplify what was previously expressed. Allo literally refers to the device as "concentric waves" or a "law of waves."330 Le Frois probably translates Allo better into English as "concentric circles,"331 citing the Prologue of John as an example before proposing a similar phenomenon in Rv. Accordingly, then, the Prologue of John develops the theme of the Word, and repeats variations on that theme to develop it. For reasons that will become clear later, it should be noted that development of the theme occupies three "circles" that develop four "phases" according to this division into sections. The first section begins with the phase of the heavenly reality of the Word and His entrances into the phase of earthly reality at 42 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Creation and the Incarnation. The second section begins with the phase of the witness of John the Baptist to the Word, develops the Word's heavenly reality as light, and again sums up the earthly reality of the Word's coming at Creation and the Incarnation. The third section begins with the earthly and heavenly realities of the Incarnation, again refers to John the Baptist as witness, and discusses the effects of the Incarnation. Although the section in Jn 1:19-28 is not relevant here, it again takes up the witness provided by John the Baptist, making reference to the wilderness phase of his witness. 2.2.1 Johannine Incarnational References With respect to Incarnational references in the Prologue, Laurentin describes a number of points of contact between the Prologue and the Lucan Infancy Narrative.332 Table 2.34 Laurentin's Comparisons of Jn and Lk revises Laurentin's data slightly. Note that several of the points of contact between Lk and Jn are in the context, the sense of the passage, and are not word-for-word identities. The text of Jn 1:13-14 contains an additional line of evidence. There are some early witnesses to the text of Jn 1:13 which use the singular who was born of God instead of the plural who were born of God. De la Potterie attempts to evaluate the witnesses for the text and concludes for the singular.333 He is countering the conclusion of Brown and others to be discussed later. De la Potterie concedes that no Greek manuscripts have the singular, and this does present a problem, because an argument is being made against the received text in the absence of extant manuscripts.334 De la Potterie justifies his conclusion as follows. For Jn 1, the earliest Greek manuscripts date to the end of the 2nd century. Conversely, all of the earliest citations, coming from the 2nd century and predating the Greek manuscript evidence by 50-100 years, have the singular, and the authors span the ancient Church. The plural first appears in Alexandria, where battles with the Gnostic heretics were strong. For him that fact is relevant, because Tertullian had accused the Valentinian Gnostics of fraudulently introducing the plural reading into Jn 1:13.335 De la Potterie explains loss of the singular over time via the exegetical problem introduced by a reading in the singular who was not born of human stock (literally "bloods"), a reading which could support the Docetist heresy that denied the reality of Christ's coming in the flesh. De la Potterie presents a recent discovery of Hofrichter's that the term bloods refers to menstruations and childbirth as in Lv 12.336 The evidence is thus that Jn refers to the unstained birth of Christ,337 although ancient authors may not have known the derivation of the term or been able to advance that argument. There is thus no objection to applying the term to Christ (singular) vs. Christians (plural) on the basis of the term bloods. As for internal Johannine evidence concerning the spiritual birth of Christians, De la Potterie points out that nowhere else does the aorist plural of genna^sqai to be begotten apply to Christians, and that the perfect tense is used instead, as in Jn 3:6; 3:8; 1 Jn 2:29; 3:9; 4:7; 5:1; 5:4; 5:18. In fact, 1 Jn 5:18 (Table 2.35 Gennhqei@V in 1 Jn 5:18) alternates between use of the verb in the perfect for Christians with the aorist for Christ using an aorist phrase closely matching the putative earlier singular Greek Gospel form (Table 2.36 Putative Text for Jn 1:13). For Christians, the sense of the perfect tense for rebirth is a sense of result from an action completed in the past, and that situation is best expressed by the perfect tense. For Christ, the Incarnation was a single historical event in past time best expressed by the aorist tense. De la Potterie adduces further arguments based on the versions, but the choice of which reading of the text was original is not the focus of this study. The reason for including this discussion is that interpretation of Jn 1:13 as a reference to Christ, and the other points of contact with the Lucan Infancy Narrative, supplement the fact of an Incarnational context of the following verse Jn 1:14, which Brown admits.338 The reading in the singular points not merely to the fact that there was an Incarnation, which is plain in Jn 1:14, but to the actual event of the Incarnation. If the singular reading is not the original one, however, it does enjoy the weight of exegesis in very early Patristic Tradition. Fathers as early as Irenaeus viewed this passage as a witness to the event of the Incarnation, which is a Mariological concern.339 Since the Marian significance is oblique, a rather lengthy discussion will be employed to tease it from the data. 43 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2.2.2 Dwelling and Glory of God In the context of the Incarnation, then, Jn is telling us that the Word became flesh and e\skh%nwsen dwelt among us, and that we beheld His do%xan glory. The use of this terminology is relevant to Marian Ark typology. In fact, Laurentin proposes that Jn 1:12-14 echoes Lk's allusions to Mary as the new Ark of the Covenant where God has established His dwelling.340 Michaelis discusses the theological significance of skh%nh, skhnou^n, and related words 341. In the LXX, forms of the verb skhnou^n, especially kataskhnou^n, translate NkHwA shakan and Nk;AwVmI mishkan. The noun skh%nh primarily translates lheaO 'ohel, Nk;AwVmI mishkan, and hkA;sU sukkah, but is closer to mishkan than 'ohel in signifying a dwelling rather than an occasional meeting place. The verb forms contrast with forms of skia%zein that signify a temporary presence. Nevertheless, the permanence of skh%nh was relative both in Greek writers and in Scripture. Michaelis remarks that in Hb 11:9, Abraham's e\n skhnai^V katoikh%saV living in tents rather than in an established city indicates his status as a pilgrim and stranger. The usage of skh%nh/skhno%w fits into a wider contemporary Jewish idea of eschatological dwellings. In the Johannine corpus, a close relationship is found in Rv between skh%nh/skhno%w and nao%V temple in Rv 7:15, 15:5, and 21:3, an equation that could be deduced from Jn 2:19, 21 where Christ's body is named as the new Temple.342 Brown remarks that the reference e\skh%nwsen e\n h|mi^n in Jn 1:14 relates to the form of the Daughter of Zion passage found in Zc 2:14,343 a link which Michaelis alternatively makes with skhnw%sei met' au\tw^n in Rv 21:3.344 Similarly, Brown relates Jn 1:14 with the Shekinah concept, while Michaelis relates Rv passages to the Shekinah concept. For Jn 1:14, Michaelis considers the words mishkan and shakan, but interprets the verse as a reference to the Eternal in time. Investigation of how the use of Shekinah, which was already observed, may fit into the Prologue of Jn, is in order. It appears reasonable to believe that the term Shekinah, or at least its close precedents, was known while the Gospel of John was being produced in the latter first century, as observed in the discussion of Shekinah. If not all of the early Shekinah statements were known, at least the earliest concept that the Shekinah shines on the whole world, attributed ca. 100 to Gamaliel II, should have been known in some form. Gamaliel's statement matches well the reference in Jn 1:9 to the real light that gives light to everyone, possibly made even stronger by the points of contact between Jn 1:9 & 14 and, where there are more numerous Ark allusions Lk 2:30-32 my eyes have seen the salvation… a light to enlighten the Gentiles and the glory of your people Israel. The thought which Hananiah ben Teradion expresses in the Mishnah, a thought possibly known earlier in the time of Matthew, is most intriguing as noted by Burrows,345 because its affirmation, that when two assemble and speak words of Torah, the Shekinah abides among them, matches well the single tradition Synoptic passage Mt 18:20 (Table 2.37 Shekinah References in Mt 18:20) which Jesus applies to Himself. That line of evidence of course, even if it could be shown to be sufficiently ancient, yields nothing definitive for the text of Jn. What Jn 1:14 is providing, then, is an allusion to the Shekinah in the person of the Word become flesh and dwelling with us. The fact that the event of the Incarnation is alluded to implies Mary as being in direct contact with this Shekinah dwelling in her womb. The Jewish Encyclopedia agrees that Jn 1:14 refers to the Shekinah,346 and traces the references mainly via the use of the Greek term do%xa glory. The Hebrew equivalent; dubOkA; kavod glory, was used similarly before the term Shekinah appeared, as is observed at Qumran.347 Historically, earlier uses of kavod;, along with MwE shem, signified the majesty of divine power.348 The first chapter of John's Gospel provides us multiple references which allow us to infer that it is referring to the Shekinah or at least to an earlier, equivalent term. Jn applies to Christ not only the term Glory (e\qeasa%meqa th@n do%xan au\tou^ we saw his glory) in Jn 1:14 but also the term tabernacled (e\skh%nwsen e\n h|mi^n tabernacled among us), referring to the dwelling of God with people. It also applies the term Name (toi^V pisteu%ousin ei\V to@ o[noma au\tou^ to those who believed in his name) in Jn 1:12. Yet even before the Christological passage in Jn 1:12-14, the Gospel associates the Logos with light, as seen in the earliest attributed Rabbinic reference to the Shekinah shining upon the whole world. Burrows points out that Jn is providing a history of the Word-Light.349 Jn 1:9 reads: 44 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.3 Jn 1:9 to@ fw^V to@ a\lhqino%n, o} fwti%zei pa%nta a[nqrwpon, e\rco%menon ei\V to@n ko%smon the real light that gives light to everyone, coming into the world. Previously in Jn 1:4-5 the text reads: Table 2.4 Jn 1:4-5 o} ge%gonen e\n au\twj^ zwh@ h In a Semitic language and at the dawn of Christian literature, there occurs in the Odes of Solomon an explicit identification of the Word with the Tabernacle (Ode 12, 11(12) anVkwmv mashkəna). The description of the Word employs the themes of light and truth shared with the Gospel of John (e.g. both in Jn 1:9), including references to the Word being the true light, light not being conquered by darkness, and the light giving life to everyone by the truth of his name. This resonance in other literature of the period gives further reason to believe that a Shekinah reference is intended in Jn. 2.2.2.1 Creation and Re-creation In addition to specific Shekinah terminology in Jn, there is a wider context of creation and re- creation for the first two chapters of Jn which relates to the Shekinah. This wider context includes strands of Jewish tradition, and corresponding allusions which appear to be present in the Gospel. There was Jewish tradition attributed to the 2nd century Shimon ben Yoḥai that the Shekinah was present at the Garden of Eden and restored to men at Sinai, as observed. There was also a wider Jewish tradition viewing Sinai itself as a new creation. Serra has documented early Jewish traditions linking Sinai and Genesis and has identified seven commonalities.353 Perhaps the strongest link as far as relevance to Jn is the way Tannaitic Rabbis paralleled the chronology of Sinai with the week of Creation in Genesis. The Mekhilta of Rabbi Ishmael, a commentary on Exodus containing attributions to 2nd century rabbis,354 provides a chronology of the giving of the Torah that places it on the sixth day (Friday) of the week,355 which is also the third day in the sequence. The sixth day of creation was the day when man was created. According to this parallelism, at the giving of the Law on Sinai, Israel was recreated. The first two chapters of Jn are also seen to cover a week and provide a new creation theme, placing them in a context of allusions to Genesis, and also to Sinai. These allusions have been taken up by authors such as Serra356 and De la Potterie.357 The commencement of Jn uses the same phrase as Gn 1:1 E\n a\rchj^ In the beginning. Origen explained the similarity as John stressing that the Word existed before the beginning of creation,358 and was creating at the beginning of creation. As Brown notes, Jn 1:4-5 speaks of light and darkness, also found at the beginning of Creation in Gn 1:2-5.359 Jn 1-2 provides a sequence of a week in Jn 1:19, 29, 35, 43, concluding with the Wedding at Cana in Jn 2:1, as Origen also seems to have been aware.360 Creation similarly spans a week. The new creation theme, including the week, also presents links to Sinai which are especially relevant to the Shekinah question. Serra discusses them at length, and two of Serra's links will be discussed.361 In the sequence of the week in Jn 1-2, the third day in the sequence at Jn 2:1 is also the sixth day.362 Table 2.5 Serra's Schema of Jn 1-2 Day Sequence 45 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 1:19 au{th e\sti@n h| marturi%a tou^ I\wa%nnou This was the witness of John 1:29 thj^ e\pau%rion ble%pei to@n I\hsou^n The next day, he saw Jesus coming e\rco%menon 1:35 thj^ e\pau%rion pa%lin ei\sth%kei o| I\wa%nnhV The next day as John stood there again 1:43 thj^ e\pau%rion h\qe%lhsen e\xelqei^n The next day, after Jesus had decided to leave 2:1 Kai@ thj^ h|me%raj thj^ tri%thj ga%moV e\ge%neto e\n On the third day there was a wedding at Kana@ Cana This dual numbering sequence matches the 2nd century Jewish chronology of Sinai that was observed, where the Law was given on the third day in the sequence which was simultaneously the sixth day. The Prologue of John explicitly refers to Jesus as bringing the new Law (Torah) of grace and truth, vs. the Law that came through Moses, in Jn 1:17. The second link is the word of Mary do whatever he tells you in Jn 2:5 (Table 2.39 Ex 24 Allusion in Jn 2) which echoes the words of Israel at Sinai we shall do everything that Yahweh has said, found in Ex 24:7, also found in Ex 19:8 with slight variations. The re-creation that occurs at Sinai (when the Shekinah returns to dwell among Israel) is therefore evoked in the Gospel of John, with the return of the Shekinah in the Incarnation and subsequent mission of the Lamb of God. Another link with the Incarnation and Creation may be found in the utilization of Aramaic verbs used to render the Bible for the early Semitic Christian world. Brock notes (Table 2.40 Use of AiVnVg in Lk 1 and Jn 1) that AiVnVg (lo) cover over, overshadow in particular was chosen to translate not only e\piskia%sei overshadow in Lk 1:35, but also (with -b) e\skh%nwsen (e\n) dwelt among us in Jn 1:14.363 Perhaps drawing on Palestinian Targum tradition, the verb inE;gV; gənnei AiVnVg gǝnaya attained a broader connotation of divine intervention and protection. It was used with reference to the Exodus in Tg Neofiti Ex 12:23, along with its cognate Nu;n;gI; gǝnun AnVU.ng. gǝnuna bridal chamber [later] in Tg Jonathan Is 4:5 (Table 2.41 Targumic Use of in;Eg;V). It came to be used, perhaps more commonly in Palestinian Christian Aramaic, for early liturgical expressions. In early Eastern Aramaic Christian writings, the verbs AiVRVw shǝraya dwell (for the Incarnation and the Eucharistic Epiclesis) and ApVCVR rǝḥapa hover (for Baptism) were used.364 Brock remarks that for the verb AiVnVg., "all three contexts are concerned with the dynamic interaction between the spiritual and the material world, in each case resulting in some dramatic form of transformation."365 Also note that the verb ApVCVR, reserved for Baptism, is the verb used to indicate the Holy Spirit "hovering" over the waters at Creation (Table 2.42 Use of ApVCVR). The usage of AiVnVg to indicate both the [Logos] overshadowing the Theotokos and the Logos becoming flesh provides a shared theological context of the Incarnation.366 2.2.2.2 Shekinah and Presence of the Divine Persons What does a Johannine reference to the Shekinah at the Incarnation actually signify? Since the goal is to express what John is saying about God the Logos assuming human nature at the Incarnation, it is important to bear in mind certain differences between Christian and Jewish theological concepts, which have diverged precisely due to data from Divine Revelation not recognized by Judaism and found in just such places as Jn 1:14. Jesus shows us the One God as Trinity, while the Jewish conception, resting also on the oneness of God, can only equate terms such as Logos, Spirit of God, Glory, Name, or Shekinah in terms of one God, with no appearance or hint of expansion on that truth, no distinction of "powers" or "persons". Shekinah refers to God's manifestation in creation, involved with people but remaining separate, totally other, totally one. In the light of the revelation of Christ, it would be valuable to specify the significance more precisely in terms of Trinitarian theology. When distinction of Persons is expressed in the Trinity, there is no separation or differentiation of the divine essence.367 Unlike the case of the human, where personhood may be used to highlight what one individual is or has which other individuals are not or do not have, the divine Persons are one God, of the same essence. The distinction of Persons is in terms of the relations of one of the Persons with the other Persons,368 such that what is common to the Trinity may be attributed in eternity to one of the Persons in a special way on the basis of the relationships which that Person has, or attributable in time on the basis of a mission which that Person exercises in creation.369 For example, as a consequence of the eternal relations of generation 46 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium and spiration, theologians such as St. Thomas Aquinas have attributed knowledge in a special way to the Son and love in a special way to the Holy Spirit.370 As for the temporal missions, it is the Son Who assumes flesh to redeem mankind in concert with the Holy Spirit Who fills and sanctifies the Christian. The theology of the Shekinah in Judaism represents an amorphous view of divine presence, interchanging the term Shekinah in the literature with the other terms observed, but in a fashion whereby the distinction of terms is not fixed. The Shekinah presence was associated especially with the Ark and the First Temple containing the Ark, at the locales where the Ark was. There are a number of commonalities in vocabulary in the two model Shekinah Ark passages which were presented. In Ex 40:35, there is reference to the shakan (LXX e\piskia%zein) presence, and the glory of God which filled the tent (LXX skh%nh). In 2 Pa(Ch) 5:13-14, there is reference to the praises (LXX a\nafwnei^n), and the glory of God which filled the Holy of Holies. The Jewish concept of presence does not include immanence of God in the world. As Congar points out, Solomon asks (2 Pa(Ch)6:18|3(1) K 8:27) if God can remain on earth (bwHiA the stable yashav presence).371 2.2.2.2.1 The Son In Jn, the theological vocabulary of the Shekinah is present but the concept is transformed in two key ways. First, it appears that the primary Shekinah references form a differentiated identification with the Logos who has become flesh and dwelt among us. He possesses attributes of the Shekinah presence: glory and light. From other statements in Jn, this person, divine and human, Jesus Christ, is the Son [of God]. As Brown and Boismard point out, Jn 1:1 and Jn 1:14 present a parallelism between eternal and temporal existence, heavenly and earthly dwelling, divine and human nature, with the Word as subject Who:372 Table 2.6 The Word Before Time and In Time Jn 1:1 Jn 1:14 h The emphasis on abiding presence and immanence evokes another important theological context. The addition to e\skh%nwsen e\n h|mi^n evokes the eschatological Daughter of Zion passage of Zc 2:14 LXX, as Brown points out.377 Boismard refers to this phrase as virtually a technical term for the dwelling of God with His people.378 The selection from Zc 2 was part of a prophecy repeated in the Minor Prophets, seen in Zp 3:14-17; Zc 2:14 LXX; Zc 9:9; and Jl 2:21-23 & 4:17. As observed in §12 of the Lucan Infancy Gospel, there are many reasons to believe that it was alluded to in Lk 1. A fuller treatment of these passages should be reserved to Marian Daughter of Zion references, which are outside the scope of this study. There are also links with another title pertaining to God, Wisdom, especially to Si 24,379 which cannot be pursued in this study. Janowski had mentioned the intertwining of these other traditions with the roots of Shekinah theology.380 As Congar observes, after the destruction of the Temple, Judaism reinterpreted the divine presence in the Temple as presence in the minyan at the Synagogue or even as presence with two people studying Torah.381 That presented an alternative to the Christian revelation, where Old 47 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Testament observations of the temporary, external presence of the Shekinah in the Ark and in the Temple containing the Ark have been transferred to the Word made flesh.382 At the Incarnation, God is no longer an unbound NkHwA shakan presence but Emmanuel, an immanent and abiding bwHiA yashav presence in the person Jesus Christ.383 This is in line with the connotation of Shekinah as Yahweh in relation to His people. 2.2.2.2.2 The Holy Spirit If this presence is linked with the Son of God, there remains a question about the relation of Shekinah theology to the Spirit of God. The Jewish Encyclopedia makes the observation that in considering all the early statements made about the Shekinah, including its manifestation in light and sound, it refers to the Holy Spirit.384 Congar remarks that the Shekinah was akin to an indwelling since it implied a choice to remain, but that it was not a genuine and complete immanence because God was not present to personally communicate Himself or give gifts to the soul.385 The Jewish Encyclopedia Shekinah article thus explains the Christian concept of the indwelling Holy Spirit in Jn 14:23 in terms of the Shekinah resting on a person. This interchangeability between Shekinah and other terms may be founded in Philo, where references to Potencies include wisdom, and the Logos, as noted by Burrows.386 Commenting on Lk 1:35, where Gabriel says that the Holy Spirit will come upon Mary, and the power of the Most High will overshadow her, St. Justin Martyr considers both terms to refer to the Word as Burrows notes.387 Justin knew some facets of Rabbinic teaching and apparently attached the name of a Tannaitic Rabbi to his Dialogue with Trypho.388 Yet the reference to power may be applied to the Son of God, as witnessed in the 4th century by Gregory of Nyssa389 and later summarized by St. Thomas Aquinas.390 Johannine pneumatology present in the Gospel of John helps us clarify the significance of its Shekinah reference with respect to the Holy Spirit. Montague remarks that in the data from the Gospel of John, Jesus possesses the Holy Spirit in a permanent way (Table 2.43 Johannine Pneumatology 1).391 Jesus possesses the Holy Spirit in an unlimited way and transmits the Spirit to Christians (Table 2.44 Johannine Pneumatology 2).392 From the internal evidence in Jn, it appears that this possession of the Spirit is by indwelling. The same verb menei^n remain is used for the Father in Jesus, the Spirit on Jesus, and the Son and Spirit with the Christian. All three Persons dwell with and in the Christian. There is no reason to believe from the internal evidence that the divine presence is exterior for Jesus or for the Christian. Note a parallel between do%xa and pneu^ma a{gioV in the discussion of a\nafwnei^n, where parallels between 2 Pa(Ch) 5:13-14 and Lk 1:42 were given, the phrase e\ne%plhse do%xa kuri%ou to@n oi Additional observations can be made from Johannine pneumatology. Montague points out that in Jn 3:34 the teaching of Jesus, which is the true teaching of God, is intimately linked with His plenary possession of the Holy Spirit. As in other places, the teaching of Jesus and the Holy Spirit are two complementary aspects of the same revelatory process.393 The same holds true in His discourse with the Samaritan woman in Jn 4:10ff about living water. Montague notes two Jewish traditions which may have informed the living water imagery.394 On the one hand, living water to a 1st century Jew or Samaritan would have indicated divine teaching or wisdom, which would point to the Son who reveals the truth from the Father. On the other hand, living water indicates life, which in a special way points to the Spirit, the divine Breath and Lifegiver in Jn 6:63. Montague concludes that to choose between the two traditions would be to dismember two complementary aspects of the same mystery. God communicates Himself to us in two principal ways: through His Word and through His Spirit. Additional statements link the Son and the Spirit.395 Jesus is the a\lh%qeia Truth in Jn 14:6, while the Spirit of Jesus in Jn 7:39 is also the Spirit of truth in Jn 14:17.396 Jesus is the first Paraclete in 1 Jn 2:1, and the Spirit is named another para%klhtoV Paraclete in Jn 14:16. In fact, by taking the place of Jesus, Montague sees the Spirit as continuing the promise of Emmanuel, God with us, of Is 7:14.397 De la Potterie performs an intense study of the use of a\lh%qeia in Jn and concludes that 48 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium the sense of Paraclete in Jn 14:16 is to underscore the continuity between the work of Jesus and the work of the Spirit.398 So far, the internal evidence about the Spirit in the Gospel of John has been seen in the context of Jesus' public ministry. It is also possible to see the Spirit's presence at the Incarnation. As observed, it is the Spirit that is the water of life in Jn 4:14 and that gives life in Jn 6:63. In the Prologue, Jn 1:4 says o} ge%gonen e\n au\twj^ zwh@ h 2.2.2.3 Objections There are disagreements and qualifications to be discussed regarding some of the evidence presented. With respect to evidence about the singular vs. the plural in Jn 1:13, Brown lists exegetes favoring both sides of the argument, but concludes that the plural is original.406 Metzger, focusing on establishing the truest readings of the New Testament manuscripts, amplifies the evidence and concurs.407 Brown's conclusion is supported by three lines of evidence whose refutations were cited above under De la Potterie. First, all of the Greek manuscripts, including the earliest witnesses in Bodmer papyri, have the plural. Second, if the original contained the important witness to the Virgin Birth, why would it later have been dropped? But his conclusion that neither Jn nor 1 Jn say that Jesus was begotten by God, while they do so speak of Christians in Jn 3:3-8, 1 Jn 5:1-4 & 18, et al. misses the equivalent expression monogenou^V para@ Patro%V in Jn 1:14. De la Potterie has given counter arguments to all these points as observed, and for the use of genna^sqai, has shown how the internal Johannine evidence favors the singular. Contrary to Brown, in 1 Jn 5:18 there actually was a reference with the aorist to Jesus o| gennhqei@V e\k tou^ Qeou^ the one who was born of God. On the other hand, contrary to De la Potterie there actually are two usages of the aorist passive rather than the perfect for individual Christians in Jesus' address to Nicodemus in Jn 3:6 & 8. The selection of verb tense, however, appears to be required in those contexts, which focus on the event of baptism. Brown concedes that the Patristic argument may have been an a fortiori one: if the Fathers did have a plural text reading which referred to Christians as he believes, how much more aptly would the text be applied in the singular, in an accommodated sense, to Christ Himself. With respect to appearance of the term Shekinah, Koester regards references to Shekinah in Jn as an anachronism.408 He cites Jn 1:14 and discusses Jesus as a replacement for the Tabernacle and Temple, but doubts the Shekinah as a background. He thinks that the term Shekinah developed slightly later, and believes that a reference to it based on skh%nh ske~ne~ merely relies on the sound correspondence with hnAikIwV Shekinah. 49 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium As has been seen, the Shekinah linkage in Jn is also based on concepts such as glory that are prior to Shekinah, and Koester has not uncovered the wider context of Jn which contains additional links to Sinai. Furthermore, it appears that the Prologue, including Jn 1:14, originated as a hymn in a more Semitic context of Jewish or Samaritan Christians ,409 as Koester stipulates.410 That would make a knowledge of the Semitic background of skh%nh plausible, so that both John and his audiences could have been aware of it. Finally, if the usage of Shekinah begins with Gamaliel II but does not appear to be a neologism, there is good reason to expect that it is not anachronistic in Jn.411 The term Shekinah should be contemporary with Jn writing towards the end of the 1st century, although perhaps not all of the ideas attributed to 2nd century Rabbinic sources go back quite so far. The most certain points of contact should be the Old Testament witnesses expressing the dwelling of God in the midst of Israel in Messianic times, the concept of Shekinah as the light and glory of God shining on the whole world, manifesting the majesty of divine power, and the presence of the Shekinah where two or more are gathered for prayer. No extensive conclusions are being drawn from the Odes of Solomon, which should not be taken as a trustworthy theological source. While Harris412 and Charlesworth413 provide ample reasons to reject the line of thought which Braun and Brown are following,414 according to which the Odes are later 2nd century Gnostic compositions, the Odes may well express some of the ideas of Jewish Christian groups that became heterodox upon the definition of dogmas. The selection from Ode 36, for example, may represent a theology of the Holy Spirit as mother who begot the Word,415 as would be supported by Charlesworth's translation. The feminine Aramaic verb intvdlvI. yiladtani translated brought forth refers to giving birth [to Christ]. On the other hand, Harris translates ItIa awna rb dk although a son of man and points out that the rest of the Ode does not seem to refer to Christ. Ode 21 contains some similar language and it does not refer to Christ. Perhaps both Odes refer to the Holy Spirit bringing forth the Christian at baptism, a prominent theme in the Odes. Solution to such questions and problems presented by the theology of the Odes is outside the scope of this study. It is prudent to treat parallels in the Odes of Solomon here as a very early general witness to some of the thoughts in Jn, while not relying on the theology of the Odes. With respect to the translation of Jn 3:34, there is disagreement about whether it should refer to the Father giving Jesus the Spirit without limit or Jesus giving the Spirit without limit. Montague points out that the parallelism in the following verse Jn 3:35, which refers to the Father giving everything to Jesus, favors the translation adopted here, that the Father gives Jesus the Spirit without limit.416 With respect to the Johannine data for the Spirit at the Incarnation, Koester also doubts that the Spirit plays a key role in Jn 1:14 but believes that He does in Jn 4:21-23.417 Koester's statement is apparently made in the context of a focus on mobile loci of divine presence. In the light of Johannine pneumatology described by Montague, the mention of life in Jn 1:4 and the mention of grace and truth in Jn 1:14 provide a means of seeing the Spirit's activity as intimately intertwined with the Son at the Incarnation, as it is in Jn 4:21-23 and elsewhere in the mission of Jesus as presented in Jn. There are different interpretations of Jn 1:14. Brown points the ca%riV kai@ a\lh%qeia of Jn 1:14 in the direction of dsece and tmeaS ḥesed və 'emet, lovingkindness and faithfulness as seen in Ex 34:6 and translates enduring love.418 While he admits that dsece is normally translated with e[leoV mercy, it can be translated with ca%riV.419 Brown's commentary was made before De la Potterie's in-depth work which covered many facets of the problem, including the recurrence of the phrase in Jn 1:17,420 where it also enters into contrast with no%moV law.421 Based on De la Potterie's findings, the use of a\lh%qeia truth seems to have too much of a wide currency in the Johannine corpus to be limited to the context Brown proposes. Brown makes the point, though, that the Peshitta translates plh%rhV ca%ritoV in Jn 1:14 with AT.Vub,ixv Olem məle ṭaibutha, without noting that the same phrase (using the feminine form of the adjective) is applied to Mary in the Peshitta for Lk 1:28. This parallelism is mirrored in three additional ancient versions - the Vetus Latina, the Bohairic Coptic, and the Old Georgian (Table 2.45 50 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Full of Grace in Lk 1 and Jn 1)422 where the same phrase (adjusted for gender) is applied to Mary in Lk that is applied to Jesus in Jn. 2.2.2.4 Summaries After taking into account arguments and counterarguments, some conclusions can be stated. From the Jewish perspective, the Shekinah evokes the presence of the One God and is used as a way to describe His interaction with His people. His presence is manifested with physical signs such as light and glory and is variously identified with other terms including Logos and Holy Spirit. From the Christian perspective, the promise of God dwelling with His people in the new creation of the Messianic Age has been fulfilled in the person of Jesus Christ. The oneness of God in essence allows for agreement with the Jews as far as physical manifestations of presence in Old Testament times are concerned. In this oneness of essence is a Trinity of Persons, where personhood does not entail separateness or difference as it does in creatures, but entails a distinct relationship with respect to the other Persons in the One God. The Logos and the Holy Spirit are distinct Persons, and both Persons have been sent on mission into the world so that God may dwell with His people. This dwelling is an indwelling of all three Persons of the Trinity. In a special way attributable to the Persons, the Son became flesh to redeem mankind, and the fulfillment of the return of the Shekinah in Messianic times is principally identified with the Son who identifies Himself with the Shekinah, the glory of God. Inseparable in this mission is the work of giving divine Life, and this work is specially attributable to the Holy Spirit, so that He is implicated in the Incarnation and dwelling of the Logos. As such, the return of the Shekinah to earth includes the Person and activity of the Holy Spirit. 2.2.3 Commonalities with Luke After this lengthy discussion of Christological and pneumatological teaching in John, commonalities with the Lucan Infancy Narrative may be illustrated. First, the Johannine reference to the Incarnation appears to parallel Gabriel's description of Jesus. De la Potterie, after presenting a case for explicit Incarnational references including the Virgin Birth in Jn 1:13, provides thought parallels with the text of Lk 1:34-35 (Table 2.46 Incarnational Parallels in Lk 1 and Jn 1).423 Both the Lucan Infancy Narrative and the Prologue of John evoke the Daughter of Zion passages. In Lk, the allusions fit into the wider contexts of Messianic joy and restoration of the Davidic kingdom, while in Jn, it is the phrase dwelt among us. Both of these themes are intertwined with the Old Testament roots of Shekinah theology, as has been seen. In Jn, the context of Messianic joy is missing. Instead, the context of God dwelling with His people is highlighted. In Jn, the Davidic element is lacking in the Incarnational references of Jn 1, although it is present later in the Gospel when Zc 9:9 and Zp 3:16 are evoked on Palm Sunday in Jn 12:15 as has been seen. In both Gospels, the Son and the Spirit are operative at the Incarnation. In Lk, the Holy Spirit comes upon Mary, and the power of the Most High, apparently linked to the Son, overshadows her - this verb, along with cry out, being a characteristic Ark verb evoking the shakan presence of God. There is a manifestation of do%xa, an equivalent term to Shekinah, in Lk 2:9, when the angel appears to the shepherds to announce the birth of the Savior, and the glory of God shone around them at night, i.e. into the darkness. Still, the evocation of the Ark in a context both of divine transcendence and immanence in the Christ child, shows similarities with the Johannine transformation of Shekinah theology and the parallelism of the Logos in eternity and time seen in Jn 1:1 vs. Jn 1:14. In Jn, the Logos, Who is the Son of the Father, became flesh, and what came into being in Him was life, again primarily attributable to the Holy Spirit. The Son dwells among us in flesh - this verb being characteristic of the shakan presence of God, and evoking Shekinah theology. In Lk, Mary's action of comparison was proposed as a hermeneutical key. In Jn, Mary's exhortation at the Wedding of Cana is also seen as a universal directive for us to be faithful to the Covenant and to Christ the Word. He makes us like Him, receptacles of the Divine Presence and temples of the Holy Spirit.424 The filling with the Spirit is also a common thread in the inceptions of the two Gospels. In the discussion of Luke's use of plhrou^n (§2), it was observed that Lucan pneumatology saw the Holy Spirit as not merely resting on a person but filling a person, as prophesied for the Messianic Age. 51 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium This filling appears first in Mary and Jesus, and is transmitted to many of the people to whom they become present: to Elizabeth, to John the Baptist. The transmission of the Spirit to Elizabeth appears to be via Mary's presence or voice, as Laurentin remarks.425 In the Gospel of John, it is seen that the Spirit indwells Jesus. The parallelism in some of the Gospel versions between Mary (Lk 1:28) and Christ (Jn 1:14) as full of grace lends further support to the operation of the Holy Spirit common to both. In Jn 14, Jesus transmits the Spirit to the Christian who is indwelt by all three Persons of the Trinity. In both Gospels, filling with the Spirit is ordinarily reserved to Jesus until after the Resurrection, with some exceptions by way of anticipation in the Lucan Infancy Narrative.426 The theology of divine Presence is centered on the Person of Christ in both Gospels, but there is some differing emphasis. Lk employs a Mariological lens, focusing on Mary as the Ark who contains the divine Presence. This is seen by numerous allusions that cast Mary as the Ark. Implicit is the reason for Mary's being the Ark, that God is dwelling within her. This is primarily the Son gestating in her womb, but the filling with grace, expressed in Gk as a participle with a perfective aspect signifying completion, hints at an action of the Holy Spirit having filled her long ago.427 Jn employs a Christological lens, focusing on Jesus, and how the body of Christ may be considered as a fulfillment of the Ark or the Temple since it contains the divine Presence. Implicit is the fact that the Ark or Temple, the body of Christ, was itself contained in His mother Mary during His gestation. That would allow consideration of Mary as Ark or Temple because of the conjunctive character of Scriptural typologies, although throughout Jn, the explicit terminology of dwelling points to the body of Christ. 52 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2.3 The Woman of Revelation The Ark of the Covenant returns in Revelation. The relevant section is Rv 11:19-12:17. Even more than the Lucan Infancy Narrative, the narrative of the Woman of Revelation is subject to sharp disagreements about interpretation. The entire book of Revelation is subject to disagreements about authorship, sources, and interpretation. These disagreements have a very long history and cannot be settled here, but interpretations to be proposed can be examined for likelihood in the face of counterarguments. Unlike the Lucan Infancy Narrative and the Prologue of John, which portray concrete historical events with a literal sense, the apocalyptic style of Rv with the vision in Rv 11:19-12:17 conveys symbolic information with a spiritual content such that it is difficult to pinpoint a literal sense. The approach to be taken will again focus on Old Testament and Semitic background for the text of Rv 11-12. Farkaš cites authors such as Müller and Böcher to underscore the Jewish roots of Rv 12.428 Linkages with the Lucan and Johannine texts already examined will be given. Symbols present in the text will be examined, especially disputed ones concerning the woman and child, such as identification of an individual (Mary) or a collective (the people of God), the nature of the motherhood and the birth, and theological contexts evoked by identification of likely OT allusions. Farkaš remarks, concerning the many symbols present in the text, that a symbol may not be used to signify something so much as to evoke connections. Therefore, one should look not so much at what the symbol signifies as what the symbol is like. In fact, Rv often uses w|V and o{moioV (70 vs. 20 times).429 As a result, analogies employed in writing the text should be utilized in interpreting it. The problem, of course, is trying to discern which analogies were intended by the divine-human author, and experience with Lk 1-2 demonstrates the possibility of a wide and rich array of Scriptural allusions. The use of allusions to bring out the significance of events in Christ's life is an acknowledged device throughout the New Testament.430 Farkaš suggests that the best rule of thumb is to choose the nearest temporal and geographical contexts in early Jewish and Christian sources.431 It should not be forgotten, though, that contemporaneous principles of Jewish exegesis and apocalyptic elements can lie behind the text. The sources that the divine-human author employs are placed at the service of conveying a divine message of Messianic fulfillment, and a major purpose for marshalling Old Testament sources is to evoke related theological contexts. Ford makes two particularly applicable comments. She cites Krister Stendahl's remark that with its allusions, Rv has woven more Old Testament material into the text than any other New Testament writing, making it a fine example of apocalyptic style.432 Ford herself considers that Rv contains an allusive theology similar to that found in the Lucan Infancy Narrative, and that it similarly marshals important Old Testament citations to herald the dawn of a new age.433 Both Farkaš and Ford are identifying phenomena consistent with Jewish exegetical techniques which were observed in Lk and Jn. In light of these considerations, it is reasonable to examine if methodologies of early Jewish exegesis such as mashal, gezerah shawah, or context, used heavily in the discussion of the Lucan Infancy Narrative, are also applicable for interpreting Rv. The principle that all Divine Revelation points to eschatological fulfillment in Christ is particularly applicable, since that is a core motif in the canonical book of Revelation as a Christian apocalypse.434 As was postulated for Lk, a hermeneutical key could be embedded in the text of Revelation, this time in the form of the sacred author's encouraging the reader to uncover the mashal present in the revelation by pondering what the narrative evokes (is like). In Rv 13 one finds statements such as if anyone has ears to hear, let him listen (Rv 13:9) and there is need for shrewdness here: if anyone is clever enough he may interpret… (Rv 13:18, echoed in Rv 17:9). Fekkes studies the entire book of Rv from the standpoint of how the Old Testament prophetic books, primarily Isaiah and limited sections of Ezekiel and Daniel, lie behind the text.435 His conclusions support expectations of the use of Jewish exegetical techniques. Fekkes observes the marshalling of multiple Old Testament texts by allusion, based on common subject matter or shared catchwords in Rv,436 and regards this marshalling as thoroughly pervasive.437 Aune agrees that the author was intimately familiar with the Old Testament, though Aune sees Hebrew and Aramaic versions behind the text rather than the LXX.438 Since no one possesses an ancient text of Rv in Hebrew, and the Aramaic translation in the Peshitta is late because of canonicity disputes,439 where allusions in the Greek text of Rv are concerned the practice of comparison to the LXX will be 53 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium maintained as was done for Lk and Jn in order to avoid uncertainty about allusions to Hebrew in translated text. A proposed evaluation criterion for likelihood of the presence of allusions will be a shared theological context. As Fekkes shows, the principle of eschatological fulfillment is formally present in the text (in Rv 10:7)440: Table 2.7 Eschatological Fulfillment in Rv 10 kai@ e\tele%sqh to@ musth%rion tou^ Qeou^, w|V God's secret intention will be fulfilled, just as eu\hgge%lisen tou^V e|autou^ dou%louV tou@V he announced in the Good News told to his profh%taV servants the prophets Fekkes considers gezerah shawah, possibly also the use of ḥaruzim, to be a favorite technique in Rv,441 though Fekkes only describes ḥaruzim implicitly in terms of "Testimonia.442" If Fekkes acknowledges the presence of Jewish exegetical methods, which was found to operate conjunctively,443 his concern is to try to avoid unprovable conjectures resulting from multiplying free associations and obscure allusions. Two methods that he advocates are the exposition of allusive clusters and determination of the author's motive to confirm doubtful references.444 Isaiah appears to be determinative for interpretation in Fekkes' calculations. 2.3.1 Commonalities with Luke and John Before exploring Marian applications, note that besides Old Testament linkages, connections between Rv and Lk have been suggested. Connections with Jn will now be brought forward. It was already noted commonalities between the Prologue of John and the Lucan Infancy Narrative. Brown, in his commentary on the Gospel of John, recalls several important known parallels between single tradition Lk and Jn, explaining them by appeal to the presence of a common tradition, sometimes with different interpretations:445 A. a single account of the multiplication of loaves and fishes B. the mention of Lazarus, Martha, and Mary; another apostle Jude/Judas distinct from Judas Iscariot; and Annas the High Priest C. no night trial before Caiaphas D. double questioning of Jesus' Messiahship and divinity E. three "not guilty" declarations from Pilate F. post-Resurrection appearances in Jerusalem G. a miraculous draught of fish Bailey notes common traditions of John and Luke originating in Jerusalem.446 Benoit and Boismard attribute major sources of such common tradition in the Gospel of John to Proto-Luke and a Palestinian Jewish Christian Document A.447 Aune considers the Rv 11-12 section to have been written between 50-70 AD, essentially contemporaneous with Lk.448 Whatever the nature of the common tradition is, it would support consideration of Johannine, and consequently Lucan, linkages with Rv and the presence of Semitic influence on its Greek text. With respect to Jn and Rv, Brown considers John of Zebedee to be at the core of all Johannine material, and most directly responsible for Rv with its primitive and Semitic form.449 Some expressions common between Rv 12 and other Johannine and Lucan Scripture are cited by Deiss (Table 2.47 Johannine and Lucan Parallels with Rv).450 LeFrois makes comparisons and contrasts in terms of Christ between Jn 1 and Rv 12 (Table 2.52 Paschal Context of Ps 2 in Ac 13:33).451 In keeping with previous linguistic analysis of the Lucan Infancy Narrative and the Prologue of Jn, which seem to be using Semitic sources, an analysis of the Greek of Rv 11:19-12:18 was also performed (Translation Greek Analysis). For this purpose, the division of Rv 12 into sections proposed by Aune and others was adopted to include 11:19 and 12:18:452 Table 2.8 Sections in Rv 11-12 Verses Theme 11:19-12:6 The Heavenly Vision 54 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 7-9: The Heavenly Battle 12:7-12 10-12: A Hymn 12:13-18 The Dragon Pursues the Woman and Her Children These four sections were analyzed and showed a Semitic translation Greek profile, with the initial Heavenly Vision and final Dragon sections very marked. Semitic influences, and a shared theological context of fulfillment of God's design, are present in Lucan writings, in Johannine writings, and in Rv 12. The identification of the child in Rv 12:5 using a reference to Ps 2:9, a commonality between Rv and Acts in Deiss' table, provides a Messianic context, and thus all three New Testament sections in this study can be seen to focus in some way on the coming of the Messiah. 2.3.2 Divine Maternity In Lk and Jn, Ark references were observed with Mariological import in the context of the Incarnation. For Rv 11-12, the Mariological import is veiled by a rather opaque literal sense of the text, embedded in multivalent images. The sections of Rv 11-12 with relatively overt Ark references contain interwoven images of the woman about to bear the child, of the dragon, and of the protection of the woman and child from the dragon. The figure of the woman with child provides the most explicit Marian links, based on identification of the male child of Rv 12:5 with Jesus Christ the Messiah. Le Frois makes an in-depth study of this section of Revelation, focusing particularly on the Greek text and Semitic literary backgrounds in the text. He argues that the vision of the Ark of the Covenant in Rv 11:19 goes together with Chapter 12,453 though for Le Frois it is primarily by virtue of the aorist w[fqh was seen, appeared. Le Frois considers w[fqh as a technical term for apparitions, prophecies, and apocalypses (see also Aune).454 For Le Frois, the recurrence of the term in Rv 11:19, 12:1, and 12:3 indicates that the three images of the Ark, the woman with child, and the dragon belong to one and the same vision. The Ark is a symbol of God's new covenant with man begun in the Incarnation, and thus the woman with child and the dragon also pertain to that covenant. The triple use of w[fqh is indicative of the style of this part of Rv. Le Frois' description of the Semitic literary method of concentric circles, developing a thought through cyclic repetition with refinements in successive cycles, seen in the Prologue of John section, also holds good in Rv 12:1-18.455 Le Frois sees this method used in four phases developed in Rv 12:1-6, 7-12, and 13-18. These phases are: Table 2.9 Le Frois' Phases in Rv 11-12 Verses Theme Phase 11:19-12:4 Ark, woman, dragon seen in heaven heavenly 12:4-6 Dragon, child, woman; focus on earth but child is caught earthly up to heaven 12:6 Woman flees to wilderness wilderness 12:7-8 Michael and angels fight dragon heavenly 12:9-10 Dragon falls to earth earthly 12:10-12 Hymn witness 12:13 Dragon waits to attack woman earthly* 12:14-16 Woman protected in wilderness wilderness 12:17-18 Dragon attacks woman witness *heavenly aid is also portrayed with a division into cycles: Table 2.10 Le Frois' Cycles in Rv 11-12 Phase Rv Cycle 1 Rv Cycle 2 Rv Cycle 3 heavenly 11:19-12: 4456 12: 7- 8 (12:12) earthly 12: 4- 6 12: 9-10 12:13 wilderness (12:6) 12:14-16 55 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium witness 12:10-12 12:17-18 The phases present in the Prologue of Jn presented earlier may be recategorized into four cycles containing the four phases:457 Table 2.11 Recategorization of Jn 1 Into Cycles Phase Jn Cycle 1 Jn Cycle 2 Jn Cycle 3 Jn Cycle 4 heavenly 1: 1- 2 earthly 1: 3- 5 1: 9-13 1:14-18 wilderness 1:23,28 witness 1: 6- 8 1:15 1:19-27 The Prologue of Jn addresses the coming of the Word to earth at the Incarnation in the person of Jesus Christ, and the "birth" of the Word is proposed as a common thread with Rv 11:19-12:12. Both sections refer to this birth of Christ using a heavenly phase followed by earthly historical realization, and that would appear to be the significance of the cyclic literary device - to convey the continuous, organic unfolding of the divine plan in historical realization. Rv repeats the heavenly and earthly phases three times, the first time in terms of the Ark, woman, and child; the second time in terms of the angels and the dragon; and the third time in terms of the woman and the dragon. Jn develops the earthly phase by expanding on the terms Word and Light, with occasional linkages to the heavenly preexistence of the Logos. Rv develops the earthly phase by expanding on the enmity between the woman and the dragon, with the "children" of the woman as the dragon's targets. The heavenly phase introduces the heavenly Ark of the Covenant, the woman with child, and the dragon, expanding on the heavenly battle against the dragon, and announcing victory. The witness phase contains vocabulary with Ark associations. It may be noted that in Rv, the heavenly phase colors the narrative by frequent return to heavenly scenes or objects, while in Jn the earthly phase colors the narrative. A subject of Jn is earthly, historical realization; a subject of Rv is heavenly direction of realization. Jn 1 is considered to incorporate an early Semitic hymn as observed. Since this section in Rv is also considered to have originated early from a Palestinian Jewish Christian source, the sources for Rv 11-12 and the Prologue of Jn could actually be the same. With a framework that shows alternation between earthly and heavenly phases, an identification of the woman and other agents in Rv 12 can be proposed, also illustrating dynamism in the realization of a typology. This is an example of where the symbolic and spiritual senses dominant in Rv make interpretation unclear. In Rv 12, the woman is the mother both of the male child who will rule the nations (Rv 12:5), and also the mother of those who keep God's commands and bear the testimony of Jesus (Rv 12:17). This motherhood can thus refer at one level to the physical motherhood of Mary with Christ, and at another level to various types of spiritual motherhood including Mary and the faithful. The phenomenon of oscillation in Scripture between the Lord and His [mystical] Body, between the particular and the general (e.g. individual vs. corporate personality), and between the type or promise and the antitype or fulfillment, was already described at length in the late 4th century by Tyconius, respectively in his first, fourth, and sixth rules [of exegesis], always using many examples taken from the Old and New Testaments.458 The interpretation as physical birth of the Christ child with birth pangs also deflected interpreters away from seeing a description of the Incarnation, for from very early times, in contrasting Eve and Mary, Mary was considered physically to have given birth to Christ without pain.459 2.3.2.1 Individual and Collective Disputes about the identification of the woman relate to Tyconius' concepts of the Lord and His body, the particular and the general - whether the woman and child represent individuals or collectives. Robinson discusses the Hebrew conception of corporate personality,460 which touches on a number of the areas given by Tyconius. Robinson notes four aspects of the corporate personality. A small set of examples is included for the sake of brevity: 1. the unity of extension of the personality into past, present, and future. Thus in Amos (3:1, 8th century BC) the nation of Israel is addressed as "the whole family which I brought up out of the land of Egypt."461 History itself is a unity "deriving through Christianity from the Hebrew prophets and apocalyptists, and they are working with the unity of corporate personality."462 56 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2. realism, with the real group entity actualized in its members. Thus at Herod's massacre of the innocents, Rachel weeps for her children,463 and the Epistle to Diognetus can interpret Paul's concept of the body of Christ with many members as the soul "spread through all the members of the body."464 3. fluidity of reference, transferring from group to individual and back. This discussion focuses on anthropological manifestations of individual mystical participation in the group and applies to a concept of the individual, diminished in comparison with our concept of individuality, that can result in an ease of simultaneous consideration of the collective and the individual.465An example would be Ezk 18, where contemporary, popular, corporate notions of collective guilt were refined so that the individual is subject to life or death based on his own dealings with God. 4. the corporate idea being maintained after development of a new emphasis within it. Examples would be where Ezekiel sees a new Temple,466 and Jeremiah's description of God's New Covenant which remains a covenant with Israel,467 echoed in Paul's characterization of the Church as the Israel of God,468 the Christian as child of Abraham,469 and the heavenly Jerusalem as our mother.470 Le Frois discusses totality thinking in Semitic thought,471 and ultimately applies his findings to this question. He remarks that in relating the individual and the group, Gn 5:1-3 has the same Hebrew word MdAaA 'adam fluctuating between connoting the entire human race and the individual Adam who fathered the human race.472 His discussion of the individual and the collective provides the example of the Son of Man portrayed as an individual Messiah, the one like a son of man in Dn 7:13-14, and also as a collective, the holy ones of the Most High, in Dn 7:18, 22, and 27.473 Christ's self-reference to this Son of man passage in Mt 8:20, 24:30, and 26:64 should leave no doubt that the individual reference is valid, while the collective is displayed in Ac 9:4-5, where Saul's persecution of the Church is a direct assault on Jesus Himself. LeFrois also notes how Rabbinic thought interpreted the Servant of Yahweh (Is. 42:1-4; 49:1-6; 50:4-9; 52:13-53:12) as collective Israel, while Christian writers applied the image to the individual Christ.474 Indeed, the image of the Suffering Servant itself shifts to a collective from Jacob to Israel in Is 42:1-2 and Is 49:3 LXX, and Mt provides a formal identification of Jesus with the Suffering Servant (Table 2.49 Individual and Collective Realizations of Suffering Servant) plus many additional comparisons in the New Testament itself (Table 2.50 Jesus as Suffering Servant in the Gospels). LeFrois similarly names the woman of Rv 12 as the individual Mary standing for the collective,475 so that both alternatives can be applied to the woman of Rv 12. Several rationales favor a Marian (individual) interpretation of the woman of Rv 11-12. Deiss commences an analysis repeating the basic thought: where the child is Christ, the woman is Mary, and where the child is the totality of the faithful, the woman is the Church.476 Deiss concludes with observations provided by Müller.477 Deiss focuses on the image of the child as Christ, the child who will rule the nations, with Ps. 2 interpreted as a Messianic reference. This is also discussed in Serra,478 as will be expanded upon later. From this standpoint, Mary is the earthly (physical) mother of Christ, while the Church is the spiritual (mystical) mother of the body of Christ's members. Neither the attribution of the woman to the historical Mary nor to the Church can completely explain the identity of the woman in this section of Rv.479 The sorrow of delivery and the sojourn in the wilderness do not fit with the Nativity, while the physical birth of Christ is not from the Church. Le Frois considers that with the use of the verb tekei^n for bearing and te%knon for the one born, this passage is grounded in the physical birth.480 Müller concurs, adding that while the woman in terms of the physical birth is Mary, such an identification is incomplete, since Mary is also the type of the Church.481 Nor should the woman be seen strictly as the Church, since the features of the woman have been drawn from the portrait of Mary, the woman of faith,482 and show the same phases as the Prologue of John, which focuses on the earthly birth of Jesus. Müller concludes that the same relationship of identity stands between Mary and the Church as between the natural and mystical body of Christ. De la Potterie and Le Frois characterize the data about the birth of the male child from the standpoint of individual vs. collective actors.483 With the identification of the male child as the individual Christ physically born, a collective mother Church, or Israel, or the people of God of both Testaments would be a mismatch.484 A collective mother does not bring forth the individual Christ, 57 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium His members, Israel, the Church, and the whole people of God.485 A collective mother also does not fit those places in the Old Testament where a collective Zion gives birth to a messianic people, not to an individual Messiah.486 Old Testament Israel can never be said to have given birth both to Christ (Rv 12:5) and to the sons of God who are Christ's members (Rv 12:17).487 The same is true of the Church, and of the people of God of the Old and New Testaments. LeFrois says that the Hebrews thinks of totalities; the species is manifested in the individual.488 Everything is viewed concretely, and the collective is not an abstract personification, but a totality manifesting itself in a typical individual. What has historically occurred is that a woman has brought forth the Messiah in whom the children of God are one child and the seed of the woman.489 But in Jn 19 and Rv 12 alike, de la Potterie sees the woman as both Mary and Zion.490 Marian Daughter of Zion allusions were also noted in the discussion of the Lucan Infancy Narrative. Laurentin considers that Mary and the earth are more in focus in Jn 19, while the community (Zion) and heaven are more in focus in Rv 12.491 Laurentin also provides the Johannine example of Jn 6, where the bread of life simultaneously connotes manna, faith, and the Eucharist, and proceeds to remark that in Lk 1-2, Jn 19, and Rv 12, Israel, Mary, and the Church are all connoted as historical stages. 492 2.3.2.2 Marian Role of Motherhood How does a Marian interpretation fit Rv 12? For Müller and De la Potterie, the child should be seen neither as strictly Christ nor the faithful. In Jn 19, the disciple is John and all disciples, and in Rv 12 the male child is not only Christ but all the members brought forth by Christ.493 The Christ child is identified with the whole community of Christians, who are the rest of the woman's children (Rv 12:17) and who share in the child's victory (Rv 12:11),494 even ruling the nations with an iron rod (Rv 2:27). Müller concludes that the woman of Rv 12 participates in one single role: the birth of Christ, historically at the Nativity and spiritually in the faithful across time. Mary actualized the Church in the highest sense, and in spirit she personally is the Church at its core, not only a typology or allegory. The identification of one single role for the woman comprising physical motherhood of the Messiah and spiritual motherhood of the faithful, and the view that Mary is the woman who fills this role and is thus the highest actualization of the Church, are consistent with Johannine thought in Jn and Rv. Mary as fulfillment of a type is consistent with single earthly realities of the Ark as type and the Shekinah recurring in history. They are also consistent with constructs of corporate personality and totality thinking that can be seen in other parts of Scripture. 2.3.2.3 Summary In Rv 11-12, then, the unity of extension of a person across time and the fluidity of reference can be applied to the woman and other agents in the text. The aspect of realism, and the Semitic corporate person as a concrete manifestation in an individual, favor seeing Mary in the text as the member actualizing the group, while maintenance of the corporate idea would facilitate seeing the people of God across time in Israel, in Mary, and in the Church. A possible schema for interpreting these figures can be layed out as follows: The corporate person people of God plays out in the characters of the woman, the man, and the dragon, appearing in dynamic, living, multivalent images across time. They have appeared at the time of Creation in Gn 3:15 with the promise of enmity between Satan and his seed vs. the woman and her seed, and the demons defeated by the angels and cast out of heaven at some unspecified time before Gn 3:15. They recur here at the time of re- creation in Christ and Mary extending from the Incarnation to Pentecost, with the angel and the massacre of the Innocents in Christ's infancy, and the devil judged and cast down from earthly princedom at the Resurrection per Jn 12:31. They will be present at the Parousia as the devil and his seed cast into the lake of fire while the Bride of the Lamb is transferred to the New Jerusalem to permanently dwell with Him in Rv 20-22. 2.3.3 Alternative Birth 58 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium The nature of the birth portrayed in Rv 12 can be refined. As Serra and others have remarked, the birth of the Messiah in pain should be interpreted to include a reference to the Passion and death of the God-man, making the endpoint the Ascension.495 This could also be consistent with the development of phases in Rv where the focus returns from earthly to heavenly scenes. The birth followed by the immediate carrying up to heaven could simply reflect a Semitic usage discussed by Jeremias of summarily mentioning the beginning and end of an action without considering intermediate occurrences.496 In Rv itself Christ refers to Himself as Alpha and Omega, the First and the Last, encompassing all in between.497 Le Frois amplifies this 498 with the examples of the outpouring of the Spirit named together with the last judgment,499 the promise of liberation from exile named together with Messianic salvation,500 and the Last Judgment named together with the destruction of Jerusalem.501 Since the focus is on interpreting the woman and the child in an individual and a collective sense, the birth itself can encompass an individual physical birth, an individual spiritual birth linked with the Passion, and a collective spiritual birth across time. When the woman is also seen as the Church, the enmity with the dragon is certainly a phenomenon that spans earthly time. 2.3.3.1 Birth to Death For consideration of the birth in Rv 12 as the Passion, there are precedents to support viewing death as a kind of birth, in contemporaneous literature and in Scripture itself. Feuillet and Dupont- Sommer discuss a Qumran text where the mother of the wonderful counselor is contrasted with the mother of the serpent.502 The Youi alp pele yo`ets wonderful counselor identifies the child as the Messiah of Is 9:6.503 Feuillet shows that in the Lucan corpus, the pangs of Sheol and the breakers of death in Ps 17 (18):4-5 are seen as a prophecy of the Resurrection (Table 2.51 Breakers of Death in Ac 2:24).504 Similarly, Ac 13:33 reinterprets Ps 2 in a Paschal context,505 while Rv 12 uses Ps 2 (Table 2.52 Paschal Context of Ps 2 in Ac 13:33).506 Buby reviews Corsini's commentary on Rv which interprets Old Testament references in a Paschal context.507 Origen used Rv to interpret John's Gospel, with the Paschal Mystery as a hermeneutical key. Buby notes that Rv may be a vision of the heavenly liturgy celebrated on the Lord's Day (Rv 1:10), and that time and eternity (or in Rv 12, heaven and earth) "mesh because of the ever effective salvific event of Jesus' death and Resurrection,"508 which has been presented to us in Rv 4-11.509 2.3.3.2 The Johannine Woman The linkage of the woman with Mary can also be refined. Serra points out that in the Johannine corpus, there is specific identification of the mother of Jesus as "woman," linked with a Paschal context in a spiritual birth. In Jn 16:21-22, Jesus describes His upcoming Passion to the disciples using the image of a woman in birth pangs,510 and at the time of the Passion, addresses His mother as "woman" (Table 2.53 Gunh% in Jn and Rv). In Rv 12:5, the giving birth to the Messiah occurs on the part of someone referred to as "woman," accompanied by birth pangs. The address "woman" is not to be regarded as an arbitrary choice of words in Johannine writings. In fact, in the Gospel of John, Jesus addresses Mary twice, using only that term to refer to His mother,511 while in 2 Jn 1:1, a Church is named the Lady, and her members, children. De la Potterie cites Feuillet in pointing to three traits that characterize Mary in Jn 19:25-27, also present in Rv 12:512 1. the term woman, 2. the presence of other children besides Christ, and 3. a spiritual maternity united to Golgotha. At the Passion in Jn 19, echoing Jesus' dialogue with Nicodemus in Jn 3:4 concerning being born again, the mother of Jesus is the woman who is the mother, in the moral order, of those reborn spiritually. In Jesus' address to Mary, "son" indicates, as Origen says, all Christians who have been perfected, by virtue of Christ living in them.513 The entrustment of "the woman" (Mary) to "the disciple" (considered to be John himself) is interpreted as an expression of Mary's wider, spiritual motherhood of the brothers of Christ, the Church. The attribution in Rv 12 of the woman who is the 59 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium mother of Christ and whose other children are those who keep God's commands and hold fast to their testimony of Jesus (Rv 12:17) fits the theological context of the mother of Christ. It fits the woman, mother of the faithful disciple at the Passion in Jn 19, with the faithful disciple at the Passion, who has followed Mary's last testament in Jn 2:5 "do whatever He tells you,"514 echoing the words of the Israelites at Sinai in Ex 24:7 "we shall do everything that Yahweh has said." The disciple at the Passion is the faithful witness to the word of God and the testimony of Jesus of Rv 1:2 and 1:9. 2.3.4 Marian OT Allusions Four Old Testament associations may provide additional support for a Marian theological context in Rv 12, particularly to the extent that the use of common vocabulary establishing association by gezerah shawah and also context (dabar ha-lamed me-`inyano) is present. 1. When the Ark first appears (Rv 11:19), it is attended by lightning, thunder, earthquake, and hail. These signs are considered to be epiphanic, indicating divine judgment.515 Aune notes the close parallel to LXX Est 1:1d (Table 2.54 Epiphanic Parallel Between Rv 11:19 and LXX Est)516 where most of the same terms occur, followed by the appearance of two dragons heralding judgment. Similar signs are found in Rv 4:5 and 8:5 where there are divine manifestations.517 There is additional possible background for Rv 11:19 in the Old Testament. The passage Hg 2:1-9, commented upon in Hb 12:26-27, is interpreted as a reference to the new covenant in Christ. It was part of an address delivered during the Feast of Tabernacles,518 a feast with connotations of the Temple and Messianic fulfillment. Hg 2:6 refers to a "shaking" of heaven and earth, a divine Messianic act reread in Hb as completed in the Resurrection.519 The disturbance of the elements attending acts of Messianic fulfillment in the Hg and Rv passages appears to be part of a wider common context of eschatological joy (Table 2.55 Link Between Epiphanic Signs and Ex 40). Hg contains vocabulary similar to the Daughter of Zion passage Zp 3:14,520 including statements about the Lord remaining in the midst of His people and taking courage. Hg also mentions the filling of the Temple with glory, a link to the overshadowing of the Ark in Ex 40 after the epiphanic signs at Sinai found in Ex 19:16 occur.521 This wider context was seen in §11 of the Lucan Infancy Narrative section, portrayed in Table 2.21 Eschatological Daughter Zion in Lk 1 (1). 2. The woman peribeblhme%nh to@n h{lion (Rv 12:1) forms a second set of Old Testament associations. Returning to Is as a possible background to Rv 12:1, Yahweh is described as Zion's sun (h{lioV) and glory (do%xa) in Is 60:19-20.522 Is 60 likewise has a Messianic interpretation, as in Is 60:6, where kings bring gold and frankincense, reflected in Mt when the wise men bring such gifts to the Holy Family in Mt 2:11.523 Is 60:1 is taken up in the Byzantine liturgy with a Marian reference.524 In Jn 1, the images of light and glory as Shekinah were centered on the Incarnation as observed. The same themes were present with the shepherds at the Nativity. As Fekkes observes for Rv 12,525 Christ as light recurs in Jn 11:9-10 and Jn 12:35 and God as sun is found in Rv 21:23. Christ has a face shining like the sun in all its brilliance in Rv 1:16. Is 61 continues with a queenly reference to clothing in a soteriological context. There the woman is clothed in a garment of swthri%a and a robe of eu\frwsu%nh. The Rabbinic exegesis of Is 61, related in §12 of the Lucan Infancy Narrative section, casts the woman as a queen, like the woman with the crown of twelve stars in Rv 12:1. Again using association by gezerah shawah plus context, there could also be present echoes of Ps 44(45), which identifies a queen peribeblhme%nh pepoikilme%nh, a queen led e\n eu\frosu%nhj into the nao@V of God (Table 2.59 Rv 12 Parallels with Is 61 and Ps 44(45)). Ps 44(45):17 is considered as a reference to Is 61:9.526 Farkaš thinks that Ps 44(45) might also lie behind Rv 19:7-8.527 Is 61, Ps 44(45), and Rv 12 share two or more of the terms swthri%a, eu\frwsu%nh, and nao%V. The verb periba%llein links Rv 12, Rv 19, and Ps 44(45). In Rv 12, it is associated with h{lioV. In Rv 19, it is associated with bu%ssinon. In Ps 44(45), it is associated with i|matismwj^ diacru%swj and krosswtoi^V crusoi^V and the queen is pepoikilme%nh. The same garb is applied to the mother of the Messiah in the Jewish pseudepigraphon The Testament of the Twelve Patriarchs.528 This 60 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium network of passages can be linked with eschatological daughter of Zion passages in §12 of the Lucan Infancy Narrative section. The Testament of Joseph 19:8, a Christian interpolation considered to reflect a 2nd century Johannine tradition,529 describes a virgin of the tribe of Judah bearing the Messiah under the form of a spotless lamb. There is an alternation between stolh@n bussi%nhn in the Greek version and stolh@n poiki%lon530 (translated into Armenian a5ganyli jajnau4uxn531). This interpolation links the garb worn in Rv 19 with the theological context of Rv 12 and refers it to the mother of the Messiah. 3. The third additional association concerns the dragon that enters the scene (Rv 12:3). Fekkes notes that this section of Rv primarily includes Gn 3:15 Protoevangelium traditions.532 Fekkes cites Cerfaux, who notes the parallels between the passages (Table 2.58 Rv 12 and Gn 3 Parallels).533 The dragon is identified as the ancient serpent, named the devil and Satan. There is strife between the dragon and the woman, and between the dragon's seed and the woman's seed. As LeFrois remarks, only Gn 3 and Rv 12 place emphasis on the seed of the woman 534. The woman's seed is the male child, historically applicable to Mary and Jesus, and those who bear the testimony of Jesus, applicable to the Church as body of Christ. Regarding the dragon's seed, Cerfaux points out that the two beasts in Rv 13 can be regarded as seed of the dragon.535 Note that internal Johannine evidence, as Serra and Fekkes remark, supports an interpretation of human collaborators with the devil as his seed. In Jn 8:44, Jesus says u|mei^V e\k tou^ patro@V tou^ diabo%lou e\ste%.536 In 1 Jn 3:10, there is a dichotomy between ta@ te%kna tou^ Qeou^ and ta@ te%kna tou^ diabo%lou.537 De la Potterie's evidence from 1 Jn 3:9 was previously cited in the section on the Prologue of Jn, where Christians are born of God. 1 Jn 3:9 also refers to the spe%rma of God remaining in them. 4. A fourth association is the reference to the wings of the eagle protecting the woman (Rv 12:14). It evokes the protection of Israel at the Exodus and also the Genesis creation, linking them with the Incarnation as described above. The Semitic texts of Ex 19:4, Dt 32:11, and Gn 1:2 are provided (Table 2.56 Eagle's Wings in the Pentateuch). The Ex and Dt passages are references to the Exodus, while the verb fcHrA raḥaf ApVCVR rǝḥapa in Dt 32:11 echoes the Spirit of God hovering over the waters in Gn 1:2. A corresponding set of verbs in Christian Aramaic Biblical and Liturgical texts (for example ApVCVR and AiVnVg) was shown to link the Incarnational reference in the Prologue of John with theological contexts of divine intervention and protection at Creation and the Exodus. There are significant early Patristic texts from Ephrem in the context of the Incarnation, wherein Mary states that Jesus carries her, has lowered His wings and placed her between His pinions, and mounted her into the air.538 Of these four allusions in the text of Rv 11:19-12, §1 evokes establishment by God of the new, Messianic covenant in joy. attended by the Ark and the Shekinah. §2 highlights the woman (Mary as an individual) clothed with the Shekinah at the coming of the Messiah. The woman is a queen who reflects the glory of King Messiah, and is led into His Temple. The allusion to Ps 44(45) has an Ark reference that points to the Dormition in Patristic and liturgical texts as will be shown. §3 contrasts the seed of God who are the woman's children, and those who follow the devil, a Genesis reference that was used on the heels of the Apostolic Age to show Mary as New Eve.539 §4 Has roots in Creation and the Exodus linked with the Shekinah and the clouds of glory, and with the Dormition. The Old Testament passages linked by reference to the eagle are combined very early in Jewish exegesis, possibly on the basis of gezerah shawah. They specify not only the protection of the Almighty, but a miraculous element as well. The miraculous element appears to be nascent in a Qumran text mentioned by Aune.540 where the usage of Milp pelim indicates wonderful or incomprehensible.541 As shown by Manns, the nature of the wondrous transport is identified in 2nd century Tannaitic commentary from complementary witnesses providing possible early Jewish background for an interpretation of being transported on eagle's wings.542 The interpretation occurs in Tannaitic 61 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium commentary on Ex 19:4 and consists of rapid transportation on the clouds of glory just before the Exodus. The Targums add further details, such as the presence of the Shekinah and the clouds of glory (Table 2.57 Miraculous Deliverance at Exodus in Targums). In the fourth century, Epiphanius conjectured that Rv 12:6/14 may relate to Mary's earthly end. An application of Jewish Exodus tradition to the life of Mary seems to be present in the Transitus Mariae, a diverse collection of works relating the last days of Mary on earth, covering the miraculous assemblage of the Apostles to conduct Mary after her "falling asleep" to her tomb in the valley of Jehoshaphat, and her subsequent translation from the earth. There are many versions of greater or lesser completeness;543 the most complete version is the Ethiopic version, and it numbers with some extant Aramaic, Georgian, Greek, and Coptic versions as bearing features considered to be the earliest.544 In the core Transitus Mariae tradition, which Manns thinks arose from a Semitic Christian Johannine liturgical milieu by the 3rd century,545 after the miraculous gathering of the Apostles on the clouds of heaven to be present with Mary,546 the Apostles carry her bier while chanting "when Israel went out of Egypt",547 and are hindered by (Jewish) enemies who are miraculously blinded,548 reminiscent of scenes leading to the Exodus from Egypt (Table 2.64 Concordance Table of Transitus Excerpts Used).549 The Transitus is considered to consist of layers of traditions extending to the 6th century, some of which have primitive theology that was later condemned, and so the time when these particular three elements were first seen remains unknown.550 The miraculous gathering of the Apostles at least is common to almost all of the traditions,551 and if it truly arises from the Semitic Christian world, it appears to evoke Jewish tradition about the miraculous gathering of Israel for the Exodus departure. Furthermore, it appears to be eligible for consideration as a possible source for Epiphanius' comments about the end of Mary's earthly life.552 Epiphanius treats a wide array of Gnostic and Jewish Christian sects in Panarion 21-46.553 He may well have been familiar with Transitus traditions, and may also have refused to make a commitment concerning the application of Rv 12 to Mary's life because of the disputed state of Rv in Semitic Christianity as well as a tainted reputation of Transitus traditions.554 2.3.5 Ark Vocabulary With the evidence for a Marian theological context for Rv 11:19-12 and Old Testament allusions which reinforce that context, one or more Ark of the Covenant references also appear embedded in this section. Explicit mention of the Ark in the heavenly sanctuary, attended by lightning, thunder, earthquake, and hail, appears in Rv 11:19. This was already given as a Marian Old Testament association, with an additional parallel in Hg 2:7 to the Ark in Ex 40:35. Rv 11:19 follows after the seventh trumpet is blown, heralding fulfillment of the mystery of God.555 Implicit Ark references seem to recur after the initial vision in Rv 12, including some of the Ark vocabulary proposed for the Lucan Infancy Narrative woven into the text. A. In Rabbinic tradition, the garb attributed to the queen of Ps 44 (45) [recurring in Rv 12] is the same kind of garment worn by David when he danced before the Ark. LXX 1 Pa (Ch) 15:27 refers to stolh@ bussi%nh (e[xallon in 2 K(S) 6:14). An Amoraitic reference attests that David wore glistening, gold-embroidered garments shining like fine gold.556 It has already been seen that the presence of h{lioV in Rv 12 and swthri%a in Is 61 as a proposed background evokes the light and glory of the Shekinah. The Patristic application of Ps 18(19) to the Incarnation, bridal chamber of the Word joining with human nature,557 encompasses in the same verse a reference to setting His tabernacle in the sun (e\n tw^j h|li%wj e[qeto to@ skh%nwma au\tou^).558 B. The term fwnh% mega%lh is present in Rv 12:10. As seen (§3 in the Lucan section), this term alternates with kraugh% mega%lh in 1-2 K (S) to translate hlAudOgV hoAu;rt;V, the shouts of joy pronounced in the Davidic procession of the Ark. An evocation of 2 K (S) 6/1 K (S) 4 in Rv is plausible; Fekkes notes the use of 2 K (S) 7 in Rv 21:7.559 Fekkes also notes a predilection for Davidic references present in Rv, at least in Old Testament Messianic allusions.560 There is also 62 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium similar vocabulary in Is 66, which appears to provide the background for a[rsen in Rv 12:5 (Table 2.60 Parallels Between Rv 11:19 and Is 66).561 Related terminology kra%zei w\di%nousa in Rv 12:2 may provide another Ark reference, and this occurs in the vicinity of the overt Ark reference in Rv 11:19. The verb kr[aug]a%zw is the same stem from which kraugh% comes. The verb actually occurs in the Old Testament in a context that translates crying out with the hlAudOgV hoAu;rt;V (fwnh^j mega%lhj), in Ezr 3:13. Table 2.12 Kraugh% in Ezr 3 Ezr 3:13 hlAudOgV hoAu;rt;V MioIirImV MoAhA iKI MoAhA ikIBV luqUOlV hcAmVW;IhH toHu;rt;V luqO MirIiKImH MoAhA NiaEuV ou\k h C. Joy provides the motivation for loud voices of praise, before the Ark and in eschatological contexts in Old Testament allusions that were observed in Lk (§3 and §12 in the Lucan section). In Rv 12:10, the loud voice declaims a heavenly hymn which includes the terms swthri%a, eu\frai%nesqai, and du%namiV. Two of these terms are present in Is 61:9-10, which Fekkes sees applied to the bride in Rv 19:7-8 and to the city in Rv 21:7565. Fekkes considers the bride in Rv 19 and 21 to be equivalent to the woman in Rv 12,566 while the passage Is 61:9-10 is known from Rabbinic exegesis attributed to the 2nd century to have a Messianic interpretation. Is 61 shares common vocabulary with a network of passages, including 1 K (S) 2:1, Ps 34(35):9, Hab 3:18 as illustrated in the section on the Lucan Infancy Narrative. These passages are linked in early Rabbinic exegesis with the network of Daughter of Zion passages Zp 3:14-17; Zc 2:14(10) LXX; Zc 9:9; and Jl 2:21, 3:17 which was introduced in the comparison of Hg 2 with Rv 11:19. The Daughter of Zion passages include eu\frai%nesqai and other verbs of rejoicing, and du%namiV as well. It is possible that this allusive cluster lies behind Rv as well as the Hg cluster. Fekkes sees marked influence from Zp 3 in Rv 14:1567 and the use of Jl 2 in Rv 9:2-9.568 The Zion passages are further given a Messianic application in the New Testament as observed (§12 in the Lucan section), and in Lk, they are associated with Mary when Christ is present in her womb. In Lk, the term du%namiV is formally present in describing the action of God which precipitates the conception of Christ. D. There may be an additional Ark connection to Rv 12:12. Fekkes notes that the command eu\frai%nesqe, «oi|» ou\ranoi@ is found in the Old Testament.569 Two of his three Old Testament alternative references are Ps 95(96):11 and 1 Pa(Ch) 16:31. His Psalm text seems to be incorporated in 1 Pa(Ch), and those two texts share with Rv 12 references to gh^ and qa%lassa. Yet as the context of 1 Pa(Ch) 16:7 shows, that text is the one that David appointed the clan of Asaph to sing while worshiping in the presence of the Ark as observed (§11 of the Lucan section). There might be a stronger reason to see the narrative of 1 Pa(Ch) behind the text. 63 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium In 1 Pa(Ch) 15 preceding the Ark procession (Table 2.61 Ark Allusion in 1 Pa(Ch) 15:1), David h|toi%masen to@n to%pon prepared the place for the Ark. In Rv 12:6, the woman goes to the to%pon h|toimasme%non place prepared by God. This phrase also occurs in Jn 14:2 (poreu%omai e|toima%sai to%pon) for Christ's preparation of our dwelling place in heaven, and twice in 1 Pa(Ch) 15, where the context is the placing of the Ark of the Covenant. Buby notes that an echo of David's ascent to Jerusalem with the Ark is present here, with the woman going to the place prepared in the New Jerusalem.570 2.3.6 Objections There are many disputes surrounding claims made herein. A discussion of many of the implicit Ark references beyond the explicit reference in Rv 11:19 has not been seen in other authors. Since an additional Mariological context for Ark references is included in this study, presentation of counterarguments to the Marian interpretation will be presented first, followed by an attempt to evaluate the strength of claims about implicit Ark references. Aune and Gollinger make strong counterarguments to a Marian interpretation of Rv 12. The most prominent bases for dissent appear to be grounded in authorship and sources on the part of Aune, and the literal sense, gleaned using scientific methodologies, for Gollinger. For both authors, the influence of the Jewish exegetical methods highlighted in this study is not well addressed in their counterarguments, though they consider the presence of Jewish sources and the Jewish apocalyptic style, which the Greek title of this book (A\poka%luyiV) evokes. Authorship, as well as Greek usage, were prominent factors in ancient Christian canonicity disputes concerning the book. Because of differences between the Greek and the theology of Rv vs. that of Jn, claims that John the Apostle was the author of both books were disputed, and the book was regarded with suspicion. To summarize, towards the end of the 2nd century, Rv was generally accepted as canonical, then disputed, and by the early 3rd century was accepted only by some.571 Irenaeus and Origen accepted it, although Origen was condemned posthumously and his works were shunned. Eusebius acknowledged its acceptance but personally rejected it, and even omitted it from the copies of the Bible which Constantine had him provide to Constantinople. Athanasius accepted the book, while John Chrysostom is presumed to have rejected it. The Syrian Church did not accept it and retained doubts, but by the 5th century most Christians accepted the book. By no means does that mean that there was great consensus on its interpretation.572 Therefore, since a large portion of the Eastern Church had doubts about the book, a Church which had a much richer Marian biblical and liturgical corpus than the West and was more open to typologies, early witnesses that include the Apocalypse can be expected to be scant. With respect to specific difficulties for Marian interpretation, Aune discusses the meaning of the term shmei^on 573 and cites the reference to the sign of the hmAlVoH `almah in Is 7:14, also connected to Is 66.574 He provides alternative connotations of the term sign and appears rather to favor the connotation of "stellar constellation." Aune later applies that connotation to solve a problem of contradiction between the woman being in heaven (Rv 12:1) vs. on earth (Rv 12:6),575 where Rv 12:1-3 is being taken as incorporating a mythological narrative. For Rv 12:14, he compares the "wings of the eagle" to mythological sources,576 though acknowledging a possible background in Ex 19. Throughout Aune's presentation of Rv 12, he is providing myths from the nations of the ancient world as possible sources in the Rv narrative. In the first place, the notion that John composed this book as if writing a novel, culling ideas from various myths or books, splicing, rewriting, and incorporating more material, is inconsistent with the internal evidence (Rv 1:19) which states that the divine vision was presented to him. It is certainly possible that the vision incorporates some of the elements that Aune, and others such as Yarbro-Collins suggest,577 because in the Scriptures, God uses human language and human understanding, and takes into account the cultural milieu, but the human author is not the main impetus of and does not compose a divine vision. Reception of a vision or prophecy is dependent on receptive kenosis to listen to the divine prompting, rather than on active human composition stamped with divine approbation. Scripture is qeo%pneustoV breathed by God (2 Tm 3:16). It is also unclear 64 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium why a Palestinian Jewish Christian author,578 extremely well versed in the Old Testament while proclaiming a vision at the direction of Jesus Christ,579 showing agreement with the concept of eschatological fulfillment of the mystery of God in Christ,580 and incorporating material reflected in Lucan and Johannine sources,581 would have much of a focus on pagan god myths. Justin Martyr, the first extant written source to attribute Revelation to the Apostle John ca. 155,582 had repeatedly characterized the Greek and other pagan myths ca. 148 as the lies of demons,583 which Socrates combated.584 As for St. John himself, the tradition from Irenaeus is that he fled the bath house on the arrival of Cerinthus, the Gnostic purveyor of ungodly myth syncretized with Christianity.585 As for the problem of alternation between heaven and earth, there has been the same alternation displayed in the Prologue of John and summarized in a Johannine epistle, while Is 66 shows the alternation which Tyconius cited between individual and collective, where in Is 66:7 an individual male child is born and in Is 66:8 the same event is characterized as the birth of a collective. 2.3.6.1 Aune's Objections Aune supports interpretation of the male child as the Messiah in the face of those who say that the passage is not from a Christian source,586 but concedes Bousset's587 remark that there is no Jewish tradition which holds that the Messiah is persecuted by a dragon after birth and is miraculously rescued from the dragon by God, and Gollinger's remark that the Ascension is never portrayed as a rescue from Satan.588 Aune also considers the image of the child being immediately separated from his mother and joining his absent father to be problematic,589 but concedes J. Jeremias' remark that in the ancient Near East there was a tendency to make telegraphic expressions about the beginning and end of stories without mentioning what occurred in between. As far as the notion of an immediate rescue, there is nothing definite in the text to indicate urgency. Also, Rv is not primarily focused on the earthly plane, and the method in the entire book is not to present a temporal chronology on one single, complete timeline. For example, Rv 12:7-9 presents the casting out of Satan, who had deceived the whole world, with his angels, out of heaven to earth, and this is presented after the birth of the male child in Rv 12:5. In Lk 10:18, Jesus remarks that He watched Satan fall from heaven like lightning, something which by all expectation would have occurred before the Incarnation without the multivalent character of the image. Laurentin remarks that Rv 12 follows an order geared to typology rather than chronology.590 There also need not be a motive of rescue presented in the text for snatching the child up to heaven. In Jn 10:18, Jesus says that He has received from the Father the power to lay down His life and take it up again, and that no one can take it from Him, ruling out any notion of a rescue. As for the absent father, in Lk 2:50, Jesus tells His parents that He had stayed behind to attend to His Father's business, and in Jn 8 regularly refers exclusively to His heavenly Father. Aune sees a problem of identification of the child, particularly if the reference to Ps 2:9 in Rv 12:5 is a later addition.591 In Is 66, Zion is the mother and the child is Jerusalem. He also thinks that swthri%a in Rv 12:10 should be translated as victory rather than salvation,592 particularly if reference to Christ is not supported. But if the child is not the Messiah, what should be made of the reference concerning the child of God of Ps 2 that is destined to rule the nations with a rod of iron, a reference that is explicitly repeated and applied to Christ in Rv 19:13-16? Regardless of the identity and chronology of sources, the canonical form of Rv completed by the divine-human author is making a Christological reference to the unique, individual, historical Messiah, and it is the ascended Christ who has gained the victory and is directing the vision that John sees (Rv 1:11-18). If interpretation of the birth is redirected to the Passion and Resurrection, the problem is not present as stated. Yet the presence of swthri%a in the hymn of Rv 12:10 can be presenting language found in Ark contexts, and one more of Aune's objections is relevant to that point. Aune objects that to%pon h|toimasme%non in Rv 12:6 is not distinctive enough to establish Johannine connections (to Jn 14:2).593 What is not stated is the fact that the reference to%pon e|toima%zein occurs a mere 6 times in the Greek Testaments, four in the Old Testament in the context of the Ark - once in 1 Pa (Ch) 15:1, and thrice in the same narrative; and twice in the New - one in Jn 14:21 (infinitive rather than participle) and one in Rv 12:6 as stated. As has been seen, the LXX references are to preparing a place for the Ark, and are part of a larger narrative which may lie behind the hymn in Rv 12:10-12. Also, in Jn 14:21, the usage of the phrase indicates an eschatological context of the final dwelling of the Christian in heaven, which would apply to Mary 65 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium the prototypical Christian. Laurentin sees the to%poV h|toimasme%noV as a reference to the Assumption.594 2.3.6.2 Gollinger's Objections Gollinger presents 12 "insoluble difficulties" (Table 2.62 Gollinger's Objections to Marian Interpretation of Rv 12) against a Marian interpretation of Rv 12 in the literal sense,595 without precluding an accommodated Marian sense.596 Gollinger does concede that the character of the difficulties is at the level of critical constructs, and that strictly rational viewpoints can appear quite ludicrous when applied to a prophetical apocalypse.597 G1 (followed by G10) As for hapax legomena in Scripture, the lack of multiple occurrences should not nullify an interpretation; Trinitarian understanding would be greatly stunted without the revelation of Jn 14-17 or instead it was demanded that God repeat Himself for us to believe. As for Mary, it is quite appropriate that she not be presented frequently in Scripture with regal status, because her role is to be an exemplar of receptive cooperation with God: "Let it be done to me according to your word,"598 and "Do whatever He tells you."599 Laurentin remarks that she is obscure in Scripture, but her importance is her association with Christ.600 She is suitably chosen and elevated for her humility, like her Son, King of Kings and Prince of Peace, born in a stable in an obscure village, meek and humble of heart. As for a corroborating vision such as is presented in Rv 12, the only other places in the New Testament where heavenly prototypes of salvation history are covered to any extent are in Hebrews and in the Pauline epistles, and they recount events using a historical, salvation history lens more than a heavenly lens. Since Rv is presenting salvation history with a heavenly lens, one may ask how it can eschew references to the Christ of history and His mother when, reminiscent of the central focus of the Old Testament as eschatological fulfillment, it remarks that "the mystery of God will be fulfilled, just as he announced in the gospel to his servants the prophets."601 As for the lack of testimony for three centuries, in the late 4th century, canonicity doubts were still great enough that the Great Doctor of the Eastern Church, John Chrysostom, does not even refer to Rv,602 while in the same century Epiphanius of Salamis, already cited, thinks that perhaps the end of Mary's earthly life is referred to in Rv 12:13-14.603 From the 4th century, Western and Eastern art portrays the Madonna seated on thrones, and in color images from the following centuries, Mary is dressed in royal purple with the red purple shoes of Byzantine royalty.604 66 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Veiled Madonna Enthroned Rome, Catacombs of Domitilla 300-350605 Madonna enthroned in royal purple wearing red purple shoes Ravenna 500-550606 67 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium G2 Mary is also not once named in the Gospel of John, but as has been seen, the same term woman which is explicitly used for the mother of Jesus in the Gospel of John is used for the mother of the Messiah in Rv 12:1. G3 The internal evidence from Rv 1:19 and 4:1 states that the goal of the book is to transmit a divine vision of what is happening and what is to come, which is presented under various images and locutions, and Rv 10:7 indicates that the purpose of what follows (Rv 11ff) is to show how God's secret intention will be fulfilled. As for presentation of a heavenly queen which Satan can no longer attack, who has been given the wings of the eagle to escape to God's protection, the testimony that another mere human (Mary) has attained the eschatological destiny to which we are all called is an inspiration to persevere to the end (Rv 2:10). As Laurentin remarks in a modern context, "In defining the Dogma of the Assumption, Pius XII wanted to propose to the Church a renewed pledge of hope,"607 coming after the horrors of World War II threatened despair.608 G4 If the alternative is to reveal the mystery of God as a collective people of God giving birth to an individual Messiah who, as far as one can see, would not be fulfilling his destiny to rule the nations with an iron rod, since he requires immediate rescue from the devil and flees to heaven, then such an alternative is difficult to understand. There were many pagan myths that circulated in the ancient world; fear of misleading those to be converted did not prevent Christian revelation from being proclaimed, and as for any fear on the part of a Christian named John in Asia Minor, he was commanded by Christ to transmit a divine vision, not to add or subtract anything from it (Rv 22:18- 19) for the sake of human motivations. Actually, there is evidence in Patristic times, more overtly after the peace of Constantine, of portraying Christian truths as realities trumping pagan imitations, such as Mary replacing Dianna of the Ephesians609 or Mary exhibiting features of Isis.610 G5 (followed by G6) In Rv 4:1-2, John is bidden to come up [to heaven] and falls into ecstasy. Rv 11:19 commences with a heavenly perspective, and shifts focus between heaven and earth, using the "concentric circles" approach also seen with identical phases in the Prologue of Jn. To impose on a vision, which shifts in time and space, a constraint that earthly images cannot be part of a heavenly vision, is unnecessary and unwarranted. The content of Rv 11:19-12 is the revelation of how the mystery of God's design unfolds in history; that mystery has heavenly dimensions and earthly dimensions. G6 See G5. G7 Rationales have been observed for regarding the pains of the woman as those of the Passion, which allow us to resolve the problem, particularly if it can be admitted that exegetical methods consonant with Semitic and Johannine examples may be applied to this apocalyptic vision, principles which differ from a modern critical approach to the literal sense of a prose passage. Buby remarks, with respect to the question of a Marian interpretation, that the symbolic language of Revelation allows for many possibilities and alternative interpretations beyond the literal sense,611 and that the presentaton of the birth in Rv 12 is a symbolic scene that can be interpreted with methods other than historical-critical ones.612 Laurentin notices that in Rv 5:6, Christ appears in heaven as a Lamb that seems to have been sacrificed;613 the pains of the woman, applied to Mary's historical life in Rv 12:2 are a counterpart to the sacrificed Lamb in Rv 5:6. John of Damascus remarks:614 "It was fitting that she, who had seen her Son upon the cross and who had thereby received into her heart the sword of sorrow which she had escaped in the act of giving birth to him, should look upon him as he sits with the Father." G8 In Rv 12:17 the dragon fights the Christians, too, Christians who are likewise the children of the woman, and these Christians as individuals are firmly grounded in the earthly, historical plane. The Satan of Sacred Scripture, portrayed from Gn 3 to Jb 1:12 to the New Testament, interacts with human persons in the earthly, historical plane, communicates with them, interferes with them, and even possesses them. G9 If the New Testament actually is silent on the devil's opposition to Mary, it might be present in the most ancient Christian literature. Ignatius of Antioch remarks: "Now the virginity of Mary and her giving birth were hidden from the ruler of this age, as was also the death of the Lord - three mysteries to be loudly proclaimed, yet which were accomplished in the silence of God."615 If 68 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Ignatius of Antioch thought that there was no harm to Mary from the evil one, what would be the rationale for the actions of God to be hidden from him? For our purposes, however, the testimony of Ignatius could indicate either that he was unaware of Revelation - unlikely due to his proximity to the time and place of the vision, that he did not hold Revelation as authoritative, or that it did not in fact occur to him that the woman of Revelation, a target of the evil one, might be Mary. It could also be that Ignatius regarded the enmity against the woman as Mary at the Passion; there is simply no evidence to verify how Ignatius' statement may apply to Rv 12. About a century later, though, Origen states that Mary was scandalized at the Passion (Jn 19:25), fulfilling Simeon's prophecy of the sword that will pierce her soul (Lk 2:35).616 Origen also cites Jesus' statement that all the disciples would be scandalized at the Passion (Mt 26:31) and that Mary experienced this also. One sees from Lucan Scripture that this scandalization is an attack of the devil (Lk 22:31-32). Origen uses the episode to ascribe a personal sin of doubt to Mary, but his argument exceeds the testimony of John's Gospel, which is silent on Mary's thoughts and motivations at the Passion, and seems to contradict a notion of scandalization. Unlike the scandalized disciples who shun the Cross, John portrays the loving mother who, with the faithful disciple, braves potential assaults by the Romans or the Jews and does not abandon Christ. Le Frois portrays rather the sorrowful mother, who accepts the sword of pain at witnessing the murder of her Son, and by associating with Him in His redemptive act, becomes the target of Satan's assaults.617 As has been seen, the flight into the wilderness could be an allusion to the end of Mary's earthly life as mentioned by Epiphanius (and taken up in the Transitus), so that the New Testament is not actually silent on this point. The wilderness is indeed associated with eschatological blessing,618 linked with the Exodus. Particularly applicable is the following quote from Kittel:619 "Emphasis on the saving aspect of the wilderness period creates in Judaism a tendency to ascribe to it everything great and glorious. The characteristics of the last time, e.g., that the Israelites see God, that the angel of death has no power etc.,620 are carried back into it, and its special features are linked with the Messianic age, e.g., the blessing of the manna.621 There thus arises the belief that the last and decisive age of salvation will begin in the e[rhmoV and that here the Messiah will appear." Kittel provides as examples Mt 24:26 and Rv 12:6, 14 (interpreting the woman of Rv 12 as the Christian community).622 Although in the Old Testament the wilderness can represent destruction (Is 6:11; Lm 5:18; Ezk 6:6), it can also be a promise of divine grace (Is 32:15f; 35:1ff.; 41:18f).623 Since the Isaiah passages seem to have an application to the Messianic age (cf. Is 35:5-6, alluded to in Lk 7:22|Mt 11:5), an eschatological character is present.624 Gollinger also remarks that opposition between Mary and Satan counters a Mariological interpretation of the woman as New Eve, and that the earliest Christian exegetes do not know this parallel, or Mary as crushing the head of the serpent.625 The question of anachronism will be taken up in G11. As far as the question of Mary crushing the head of the serpent (Gn 3:15) is concerned, ipsa tibi servaret caput is found in the Vetus Latina and retained in the Vulgate.626 G10 See G1. G11 Main features of these counterarguments are rejection of the notions that images can convey several ideas and realities simultaneously, rejection of oscillation between different perspectives, and imposition of a requirement that images presented in a vision must follow a literal sense if the vision touches on historical events. The Semitic and Johannine examples that have been portrayed offer evidence that weakens these counterarguments. With respect to the woman having other children, a kind of "virtual" physical parenthood appears to be included in the concept of corporate personality cited above. According to Hb 7:9-10, Levi himself, great grandson of Abraham, can be said to have tithed to Melchizedek through Abraham, because Levi was "still in the loins" of Abraham. "Virtual" physical motherhood seems to be included also, although the witness could be anachronistic for our purposes, though from the highest caliber of Tannaites. Serra cites the late 2nd century Rabbi Judah the Prince ("Rabbi") 627in stating that Jochebed bore 600,000 people with one birth.628 His reasoning is that Moses stood in the place of all Israel, and so Jochebed's motherhood of Moses encompasses all Israel. Moses is a figure of Christ (Ac 3:22). Furthermore, Is 66 itself, seen as probably lying behind the text, oscillates between a single child in Is 66:7 and a whole nation in Is 66:8. 69 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium This "virtual" physical motherhood also appears to surface in a little-known 4th century passage of Ambrose, stating that from Mary's womb a heap of wheat sprouted forth along with Christ the lily, and this heap came from a single grain by the process of falling into the ground and dying.629 Fr. Gambero remarks that this heap of wheat signifies the members of Christ's mystical body, born together with Christ, such that the Church is born from the womb of Mary, her spiritual mother and image. A spiritual parenthood in faith is also overtly present in the New Testament. In Rm 4:11, Abraham is the spiritual father in faith of all who believe and are accepted by God. Paul is Timothy's father in faith in 1 Tm 1:2. Christ Himself redirected the meaning of parenthood to the spiritual by stating that the true descendants of Abraham follow his example of faith in Jn 8:39 (see also Rm 9:6), and in Lk 8:19-21 by stating that the criterion of relationship even for Mary and His own relatives is faith. Another feature prominent in the counterarguments is categorization of missing evidence as anachronism. It is said that a thought only appears 50, or 100, or 150 years later, and thus retrojecting it into New Testament times is anachronistic. The problem is that such an assertion is itself anachronistic, supposing as it does modern conditions of ready availability of thoughts committed to written texts which are easily and widely disseminated and preserved for generations, and a society granting freedom of religious expression. Such conditions were hardly present in the first three centuries. While it is essential not to make firm judgments about how early Christian beliefs developed where there is scant written evidence, it is not valid to turn arguments from silence due to scant written evidence into certain conclusions that an idea was unknown. An example would be affirming that the Trinity was unknown before the late 2nd century when Theophilus witnessed to the term by name.630 In addition, early Christian authors also display a conservatism of developing ideas,631 passing on what they have received from the Apostles632 and not hastily adding innovations that could go beyond Apostolic teaching. Development in understanding required time for discernment and organic growth.633 Therefore, categorizing statements first known in the 2nd century as obvious anachronisms should be avoided. What is known is that by 140-165, Justin cited the Eve-Mary parallel popularized,634 perhaps as early as the same period, by Irenaeus,635 and Diognetus, of unsure date but possibly of the same period, also showed an Eve-Mary parallel by means of contrast.636 Justin's time period is within one or two generations of the Apocalypse. Given both Justin and Irenaeus' witness to the Eve-Mary parallel and the known conservatism in conveying Apostolic teaching, it seems likely that the parallel goes back earlier and is not an anachronism. G12 Again, the presence of telegraphic expressions citing the start and finish to include the interim, and oscillation between perspectives, with the possibility of seeing Calvary as a kind of birth, weaken the objection. The underlying concept that this birth portrays a single role for the woman comprising physical motherhood of the Messiah and spiritual motherhood of the faithful across time presents a way forward for integrating the aspects of the vision that apply to different facets of the reality. To the extent that expressions of corporate personality, telegraphic expressions of the start and end of events, the Jewish exegetical methods and the phenomena described by Tyconius, and commonalities with the Johannine and Lucan corpus are valid and applicable to Rv 12, the difficulties for a Mariological interpretation are not insoluble. The theological context of Rv 11-12 appears to match that of the Incarnational mystery in the Prologue of John, and the wide use of Old Testament allusions found in the Lucan Infancy Narrative, all presenting the "birth" of the Messiah. 2.3.7 Observations The four prospective Old Testament Marian allusions in Rv 11-12 commence with an evocation of Divine judgment in a context of sorrow mixed with joy, recalling the epiphanic manifestations of Ex 19 at Sinai and Est 1:1d LXX, applied to the Messianic Age in Hg 2:6 where the Temple will be filled with glory, and applied to the time of eschatological fulfillment as compared with Sinai in Hb 12:26-27. The introduction of the woman peribeblhme%nh to@n h{lion clothed with the sun evokes the Queen of Ps 44 (45), evokes God in Is 60, and the joy at the coming of the Messiah in Is 61:10, 70 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium plus adornment in garments of salvation and robes of righteousness. The brilliance of the sun should be seen as a reference to the Shekinah light and glory described in Jn 1 and Lk 2. This is terminology that is applicable for expressing the birth of the divine Messiah. The appearance of the dragon identified as the ancient serpent evokes Gn 3:15, with mention of enmity between the serpent and his seed and between the descendants of each, and the promise of a specific seed of the woman whereby the serpent will be crushed. The wings of the eagle evoke the protection and deliverance of the people of God at Sinai and the hovering of the Spirit at Creation. With respect to the validity of Ark allusions, there is no need to determine if any Ark reference is present at all because the scene which begins the revelation of the mystery of God presents the heavenly Ark. The heavenly Ark appears as the heavenly reality of which the earthly Ark is a copy, a principle discussed in the Typology section. Manns illustrates the history of this concept when describing how Vatican Greek 1982 portrays Mary as antitype of the Temple and the Ark.637 The overt image of the Ark in Rv 11:19 includes and introduces additional Ark allusions. By evoking Hg 2, it also evokes Ex 40:35 where the dwelling of God is filled with glory. The kra%zei w\di%nousa of Rv 12:2 fits with a context of pain or sorrow turned to eschatological joy. The reference in Rv 12:6 to the to%pon h|toimasme%non by God for the woman evokes David preparing the place for the Ark in 1 Pa (Ch) 15:3. The four additional prospective Ark references commence with the image of the woman clothed with the sun. This evokes not only Ps 44 (45) and Is 61 as stated, but also David's dance before the Ark via the Amoraitic tradition linking the garb of the queen in Ps 44 (45) with David's garments in the presence of the Ark. The other three allusions again derive from what appears to be a Semitic hymn. Ark allusions include fwnh% mega%lh with the terms swthri%a, du%namiV, and verbs of rejoicing such as eu\frai%nesqai, eschatological joy linked with the daughter of Zion passages as in the Lucan Infancy Narrative, the allusive clusters in Is, and also Ps 95(96), part of the network of Psalm passages appointed to be sung before the Ark in 1 Pa (Ch) 16:31. The multivalent image of the woman in Rv 12 recurs under the form of the Bride and the city of the New Jerusalem in Rv 21,638 and some brief notes about those figures can be made. Both figures have an ecclesiological interpretation, and they seem to coalesce. The Bride's clothing in Rv 19:8 is the good works of the faithful. In Rv 19, the only image that appears in response to showing the Bride of the Lamb is the New Jerusalem. There are other New Testament references to Christians as living buildings. In 1 P 2:5, Christians are living stones making a spiritual house. In Ep 2:20-22, Christians are being built into a holy temple where God dwells. In the 2nd century Shepherd of Hermas, the ancient lady who keeps reappearing is the Church, created the first of all things.639 Eventually she shows Hermas a tower.640 Later it is revealed that the tower built of smoothed stones is also the Church.641 In Rv 21, the New Jerusalem is shining with the glory of God (Rv 21:11), which may be regarded as a Shekinah reference, like the woman clothed with the sun in Rv 12. The Church as Bride of the Lamb is also known elsewhere in the New Testament, most prominently in Ep 5:32. De la Potterie points out that at the wedding in Cana in Jn 2, the characters of the Bride and Bridegroom are replaced by Mary and Jesus, such that Mary, under the title Woman, is cast as the Bride of Christ.642 This can be seen as an example of Mary acting as a type of the Church, and the Church realized in Mary. Rv 12 presents an ecclesiological lens, projecting the Mariological image to the unfolding of the Church across time, the "things that are still to come" of Rv 1:19, complementing the Mariological lens of Lk and the Christological lens of Jn. Since the woman is linked with the Ark, and the woman clothed with the sun appears right after the heavenly Ark, and there is much alternation between earth and heaven in what is considered to be the same vision, there appears to be an equivalence between the heavenly Ark, bearer of the divine Presence, and the woman as earthly Ark, bearer of the divine Presence. Since the woman has both an individual and a collective interpretation, the Ark can likewise be compared with Mary and with the faithful over time, bearers of the divine Presence. With this equivalence, the Ark and the Shekinah can also be included in the corporate idea of dwelling of God, with the Ark as locus and the Shekinah as manifestation. In the Sinai Covenant, the Ark was an inanimate object containing the Law, the manna, and the rod of Aaron, a place filled with the Shekinah of God. In the New Covenant the woman contains the Lawgiver, the Bread of Life 71 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium (manna), and the High Priest, and is clothed with the Shekinah.643 The idea of the Ark extends across time, is actualized in the Mother of God and in the body of Christ, and undergoes development from an inanimate to an animate expression. Sacred Scripture appears to trace this development. In the Covenant at Sinai, God offers to make the people of Israel His dwelling, a "kingdom of priests and a holy nation,"644 but they demur,645 and the dwelling and Shekinah center on the Ark and later the Temple. After descent into presumption and idolatry, the people were warned not to treat the Temple as a magic, protected place,646 and eventually the Ark and the Shekinah disappeared. The focus shifted away from the Ark647 and toward human dwellings of God,648 with the Law written in human hearts,649 because through the New Covenant in Christ by the Holy Spirit we are dwellings of God.650 Jesus has gone to prepare a place for us, as David prepared a place for the Ark. The concepts of type vs. antitype, earthly copy vs. heavenly reality, individual vs. collective realization, speak to dynamisms of becoming and would appear to exemplify the insights of Aristotelian philosophy regarding actuality and potentiality, and teleology applicable to the earthly objects of being. In addition, they seem to apply to a New Creation in forms, which can be understood only dimly.651 The antitype and heavenly reality are actualities logically prior to the potentialities type and earthly reality, which in the heart of the timeless Alpha and Omega God are part of His design in the beginning, tending toward finality in eschatological fulfillment. The Apocalypse is meant to indicate what has happened, is happening, and is to come (Rv 1:19). Christ and Mary are at the beginnings of this New Creation, fulfilling as individuals the types and the earthly realities of the Old Testament. The Ark and Shekinah, Daughter Zion and Israel, were the first realizations of the concepts dwelling of God and people of God, actualities in the Divine Plan which began to be realized in various individual and collective stages. At the core of this plan, Mary was linked with Christ in three stages of birth: Christ's birth in time at the Nativity, Christ's "birth" into heaven at the Passion and death, and the birth of His body the Church at Pentecost. Laurentin remarks that Mary, the holy virgin mother, was present at the start of Christ's life, at the start and consummation of His ministry, and at the birth of the Church, i.e. at all fundamental points of Christian history.652 Christ and Mary serve as antitypes of the Old and types (or images) for the New Covenant, already enjoying eschatological fulfillment, pointing and guiding us to fulfillment. The woman and the Bride of the Lamb continue the realization toward eschatological perfection. 72 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2.4 Patristic and Liturgical References At this point, investigation will turn to Marian Ark references from the first Millennium in Patristic and other writings, and in liturgical texts from a wide variety of liturgical traditions. Egypt is the source of two witnesses that can serve as bookends for Marian typology in the Patristic period. There is an early witness on a painting, attributed to the fourth century, in an Egyptian monastery reputed to be a painting of Mary painted by St. Luke.653 Prophets Foretold the Incarnation Wadi El-Natrun: Dair Al-Suryan 300-400654 Moses and the Burning Bush, Isaiah, Mary, Gabriel, Ezekiel, and Daniel The fourth century painting given here depicts Marian typologies of the Incarnation, with Mary and Gabriel in the center, flanked by four prophetic references: Moses and the burning bush,655 the virgin of Isaiah,656 the closed gate of Ezekiel,657 and the stone that broke loose of Daniel.658 The four prophets display Coptic Biblical scrolls containing the corresponding Biblical prophecies. Mary's veil and robe have stars signifying the virginitas ante partum, in partu, and post partum.659 Characteristic of the latter fourth century in Mariology,660 considered by Laurentin as the second period of Mariological development,661 the focus is on Mary's roles (divine motherhood) and the perpetual virginity. The prophecies of Isaiah and Ezekiel highlight the virginity. The burning bush reference appears to indicate the fire of Divinity contained in Mary,662 while the stone that broke loose indicates the everlasting kingdom of Christ. A collection of passages including most of these references is echoed in the seventh century by Theoteknos of Livias,663 while some additional fifth to seventh century sources highlight the fulfillment of prophecy. Thus Moses prefigured Mary by the Ark664 and its contents in the Syrian Orthodox/Syro-Malankara Divine Office,665 while in other places it is David or the Prophets in general.666 Pseudo-Ephrem of the sixth century states that the types of Mary are found in the Ark of the Covenant.667 At the end of the first Millennium,668 the numerous Marian typologies found in the Coptic Kiahk Psalmody link Old Testament typologies with the roles and the person of Mary,669 but describe a process of Christian theological reflection as well that applies these typologies to Mary: "When the chosen scholars, of the Holy Books, saw it they, were greatly amazed. They thought with, their 73 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium enlightened minds, and explained it, through the Holy Books."670 A parallel sentiment had been expressed a couple hundred years earlier by Andrew of Crete: "the renowned ones of the Holy Spirit understand so many things (of) her, due to mystical (reflection on) symbols, they prophetically name her."671 There are texts which illustrate this rich application of Biblical passages to Marian typologies, similar to the proposed conjunctive hermeneutical methods of comparison suggested in Lk 2:19. First, however, Patristic era writers and liturgical texts with a Marian focus on statements about the Ark will be explored. 2.4.1 Ark Allusions in Marian Apocrypha The earliest Marian Ark allusions in Patristic era writings may be found in the Protoevangelium of James (PJ), a second century work that relates Mary's life from her conception and birth to the birth of Jesus.672 The first section for focus is a section where Mary, who has been raised in the Temple, has been chosen by lot to weave the purple and scarlet work for a veil,673 referring to the veil that God had commanded to cover the Ark,674 a duty of the sons of Kohath (grandfather of Moses, Aaron, and Miriam) as stated above. The task of weaving the veil would cast Mary as a descendant of Kohath from the tribe of Levi, echoing Luke where Mary is a kinswoman of Elizabeth,675 who is of the priestly line.676 On the other hand, Mary was held to be of Davidic ancestry from the tribe of Judah in works from the early centuries as has been seen elsewhere and, in fact, as is affirmed in this very section of PJ.677 Old Testament intermarriage has also been seen between the tribes of Judah and Levi, and Tannaitic commentary of the foundation of the Davidic line, as bases for bitribal Kohathite and Davidic ancestry for Mary through Miriam.678 A second section of interest from PJ relates that when Salome entered to find proof of Mary's virginity, her hands were burning and dropping from her,679 but she was later healed. This is an allusion to Uzzah,680 who was smitten by God when he tried to steady the Ark during its transference from Kiriath-Jearim to Jerusalem. The PJ narrative at this point uses additional Ark and Shekinah terminology. Prior to the Uzzah reference in the text, a bright cloud was overshadowing (e\pisjkia%zousa) the cave,681 followed by an unbearably great light which withdrew to reveal the baby Jesus reaching for Mary's breasts.682 The Uzzah reference with accompanying Ark terminology centered on Mary and Jesus is somewhat direct, but what might be the significance of Mary weaving the veil [for the Ark]? Weaving the veil could simply provide an Ark association, or it could possibly be a kind of foreshadowing in that, as Mary was chosen to weave a covering which formerly protected the Ark of old containing the Divine Presence, in future she will cover and protect the Son of God in her womb. There is a Scripture passage which connects weaving with gestation. Ps 139:13 (Hebrew) uses the verb jVkHsA sakhakh (weave or knit) to state that God weaves the baby in the mother's womb.683 Gesenius' Hebrew Lexicon indicates that this verb more generally signifies to cover or protect such as with a screen or hedge, which would be an appropriate concept for a newborn.684 For PJ, however, there is no Hebrew text, and the Greek and Aramaic are the primary versions. The verbs used for weaving/spinning in Greek and Aramaic PJ are respectively ne%w (spin) and AlVzVo `azala (spin), but these verbs are not used in the Greek or Aramaic versions of Ps 138 (139):13, which instead respectively use a\ntilamba%nw (take hold of, assist, defend)685 and lbEqV qəbala (accept, receive. approve, admit).686 The verb meanings are inconsistent across the three versions, and since there is no uniformity between the Psalm verse and PJ, a PJ link cannot be proven. The Transitus Mariae is inspired by Jewish tradition of the eagle's wings of Ex 19, seen in Rv 12:14, and applied to the end of Mary's earthly life. It provides an Uzzah allusion, similar to the one in PJ.687 The section of interest relates that, while the Apostles were conducting Mary's bier through Jerusalem, a hostile party of Jews tried to stop them, and one of those Jews, usually identified as chief priest (Jephoniah), attempted to overturn the body but his limbs were stricken.688 He repented and was subsequently healed, as was Salome in PJ. Various Transitus versions contain additional links between Mary and the Ark or related terms for dwelling of God. Two Coptic versions have Christ calling forth Mary from the tomb in terms 74 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium similar to Ps 131(132).689 Some versions have Mary or/and Christ identifying her womb as dwelling using terms similar to those used in Ark references.690 Greek Transitus G1 repeats the attribution in the mouth of the one attacking the bier,691 and after the attacker is healed, has him declaring that Mary was foretold in the prophets as the temple of God.692 Greek Transitus G14 adds the characterization that Mary is the earthly throne of the Most High.693 The Uzzah references that are found in PJ and the Transitus are reflected in Byzantine liturgical texts. Mary's body is directly named as the living Ark of God with apparent Uzzah references.694 Romanos, however, applies the Ark reference to Christ and calls out fear of incurring the punishment of Uzzah when he speaks of John the Baptist holding the head of Christ to baptize Him.695 There is another, less overt Marian Ark link with apocrypha, found in a Jerusalem liturgy. It will be discussed separately. 2.4.1.1 Evaluation of Marian Apocrypha The Protoevangelium of James and Transitus Mariae were considered apocryphal in the West. As such, they were considered founts of error to be avoided. The [Pseudo-]Gelasian Decree identifies the "Book about the birth of the Redeemer and about Mary or the midwife" and the "Book which is called The Home-going of the holy Mary" as to be rejected, excluded, and damned.696 Manns points out that there are certain inconsistencies in the Decree, including at various points praise versus condemnation of Cyprian and Eusebius of Caesarea, and that these inconsistencies reflect a composite origin as determined by experts on the work, so that it should not be considered in toto as having Magisterial authority.697 There is no doubt, though, that truly heretical authors (e.g. Montanus) are condemned in the Gelasian Decree, while on the other hand there are questionable passages indeed both in the Protoevangelium and the Transitus. In PJ, for example, the appearance of the blinding light that fades to reveal the baby Jesus could merely intend to express a miraculous birth, or it could hint of docetism or gnosticism, or support for these heresies, by breaking a direct link between Mary's pregnancy and the baby Jesus.698 Indeed, Irenaeus reports that some of the Valentinians say that "Christ passed through Mary just as water flows through a tube,"699 and Theodore of Raithu remarks that Eutyches taught that the body of Christ was "brought from heaven" and "passed through the Virgin as through a canal."700 Various versions of the Transitus Mariae contain questionable concepts such as the palm (or book) that turns out to be Christ, Christ as a grand cherub who dwelt in Mary's womb, and secret mysteries. Manns considers that some elements of Greek Transitus G1 resemble Gnostic, Ebionite, and Nazarene thoughts, but he favors a Johannine community as the origin of the Transitus tradition.701 Mimouni favors a Monophysite origin.702 Shoemaker considers influence from some kind of Gnostic group.703 Ancient writers themselves were aware of heterodox tendencies in various Transitus materials. One public figure who addressed this problem was John of Thessalonica, who, in his work on the Dormition, claims to have expunged heretical interpolations that were added to the truthful account, which had led earlier authors to shun the work.704 In line with other Eastern authors, John incorporated Transitus material in his orations on the Dormition. This study does not seek validation of the Marian apocrypha, however. What is of interest is Marian Ark references that reflect the thoughts of early Christians and were incorporated in authentic currents of Apostolic Tradition. Nevertheless, Jewish Christians were considered heterodox by the Church of the Empire,705 and anything that smacked of Jewish Christian influence met with disdain.706 Added to estrangement from Judaism itself, and the paucity of ancient Semitic texts originating from the Jewish Christian world, consideration of the contribution of Jewish traditions or methods to understanding Christian Scripture was reduced.707 2.4.2 Patristic Era and Liturgical Ark Associations 75 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium In the Marian Apocrypha, the reflection that Mary contained the Son of God in her womb is a core rationale for considering her as an antitype of the Ark of the Covenant. This rationale is repeated in Patristic era and liturgical texts.708 Notes about navigating Patristic and Liturgical quotations: The main categorizations of Marian Ark typology will be presented, with each categorization grouped into related thoughts. The thoughts summarize the actual quotes from the contributing authors, as a step toward understanding the theological significance of those quotes, which are supplied in the Quotation Tables of Volume 2, Appendix I. Other statements that are not readily grouped are cited directly rather than being included in tables. In these following sections, after the basic Ark quotation reference table commencing section 2.4.2.1 Mother of Christ as Ark, the Ark and Dwelling of God sections up to 2.4.6.5 Verbs of Dwelling have quotation reference tables which have been moved to the Figures and Tables section of this volume so as not to impede the narrative. The same schema is followed later when covering the Post-Patristic Latin writers. The bibliography for the quotations is with the other bibliography sections in B-6 of this volume. The Quotation Tables of Volume 2, Appendix I contain the descriptions of works and sources, followed by quotations. 2.4.2.1 Mother of Christ as Ark Mother of Christ as Ark In Mary the Ark Ephrem Hymn 4 on the Nativity 111-113 Scripture was hidden Maximus of Turin Sermon 42, 5 Proclus Oration 5 Praise on the Holy Virgin Godbearer Mary, 3 Theodotus of Ancyra Homily 5 on Christmas 7 James of Sarug Homily 3 On the Visitation Pseudo-Demetrius of Antioch On the Birth of Our Lord and the Virgin Mary 75 Pseudo-Modestus Transitus G9 On the Dormition 4 Germanus Oration 3 on the Presentation 9 Armenian Transitus Mary the New Ark Athanasius Sermon on Mary the Mother of God and Elizabeth the contained Christ the Mother of John 36-40 Antitype of the Ark's Chaldean Liturgy Lilya of the Assumption contents Andrew of Crete Oration 3 On the Dormition 13 Greek Transitus G13 John of Damascus Encomium 1 on the Dormition of the Blessed Virgin Mary 8, 16-35 Maximus the Confessor Life of the Virgin 13 Coptic Liturgy Kiahk Psalmody Friday Theotokia Part 7 Friday Lopsh Armenian Breviary Hymn for the Feast of the Holy Cross, Patriarch Isaac III Syrian Orthodox/Syro-Malankara Divine Office Ramsho on Wednesday, Proemion and Sedro (2) Of the Mother of God Maronite Fenqitho November 21, The Presentation of the Mother of God in the Temple Qolo Maronite Shehimto Tuesday Lilyo, Bo'utho de Mar Jacob Joseph served in the Ephrem Hymn 16 on the Nativity 10-16 presence of Christ in Mary as the priest served in the presence James of Sarug Homily 2 On the Annunciation of the Ark Pseudo-Cyril of Jerusalem 6 Homily on the Passion (a) 8 The divine Christ child Venantius Fortunatus Quem terra, pontus, sidera lay in Mary as His Ark 76 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mary was the Ark of Pseudo-Demetrius of Antioch On the Birth of Our Lord and the the Governor Virgin Mary 44 [watchman] (Coptic) Armenian Transitus AM3 Pseudo-John Chrysostom (perhaps John II Covenant (Armnian) of Jerusalem) Homily on the Dormition 8 Mary contained the Cyril of Alexandria Homily 4 and 11 Uncontainable Maximus the Confessor Life of the Virgin 1 Balai (attribution unclear) Tarasius Oration on the Presentation of Mary 12 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Great Vespers, Tone 1 Armenian Liturgy Annunciation Jashoo Sharagan Mode 6 Sunday after the Assumption Medzatsoostseh Sharagan Fourth Sunday of Lent Orhnootyoon Sharagan Mode 5 Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Gothic Missal Mass of the Assumption Collect A common Ark reference is an expression that Scripture, the Word of God, was hidden in Mary the Ark. In the fourth century, the widely esteemed Doctor of the Church St. Ephrem remarks that "in that Ark" [Mary] "was hidden Scripture," a statement that is echoed by Maximus of Turin, Proclus, and Theodotus of Ancyra, echoed in an Armenian Transitus, and echoed by James of Sarug, Pseudo-Demetrius of Antioch, Pseudo-Modestus, and Germanus. More broadly, Mary contained Christ, and containment included Mary being the antitype of the Ark's contents (especially the jar of manna). In a sermon attributed to Athanasius, Mary is portrayed as the new Ark in which is found the antitype of its contents - the jar of manna, something also seen in the Chaldean Liturgy. This thought is expressed more completely in Andrew of Crete and John of Damascus, and by Maximus the Confessor, adding to the list of contents the table of the bread of life and the Law. Similarly broad expressions are found in liturgical texts. In Chaldean texts, Mary is called the jar of manna. In Coptic texts, Mary is the Ark by virtue of Christ's dwelling in her womb,709 and the Ark with its contents are symbols of Christ who came and dwelt in her. In the Coptic Difnar (Antiphonary) there is an acclamation "Hail Mary, holy Ark."710 In Armenian texts, a hymn of Patriarch Isaac III says that Mary is the "seat of Him Who Is,"711 the "ark of the covenant of the Word," and the "golden vase of heavenly manna." In the Syrian Orthodox/Syro-Malankara Divine Office, Mary is the "Ark in whom the Most High was seen," and the Ark that contained "the Bread of Life in truth." In Maronite texts, Mary is the "Ark which bore the manna, the law, and the staff of Aaron." In another place, Mary is compared to the Ark, the urn, and the tabernacle, again with reference to bearing Christ. Some authors compare Joseph serving in the presence of the Lord within Mary to the priest who serves in the presence of the Ark. As shown in the table above, Ephrem says this, as do James of Sarug and Pseudo-Cyril of Jerusalem. Pseudo-Demetrius of Antioch says that Mary was the "Ark of the watchman" out of whom arose the Word of the Father. Venantius Fortunatus remarks that the divine Christ child "lay in Mary as His Ark." Since the logic of Marian Ark typology is centered around being a dwelling of Christ in her womb, an equivalent expression of this typology is that Mary contained the Uncontainable. As shown in the table above, this is stated by Cyril of Alexandria712 and Maximus the Confessor, among others. Evoking 2 Pa (Ch) 6:18, Balai remarks that the "tabernacle of the heavens does not contain Christ," but He is content to live in a dwelling.713 Tarasius remarks that Mary "confined the Maker of heaven and earth in her womb."f Similar expressions are found in Byzantine liturgical texts, where Mary is the "living Ark" that contained the Word who cannot be contained. Armenian hymn texts call her the place of the "uncontainable Sun of life," "Tabernacle of the Uncontainable," and "Tabernacle of the Light" which 77 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium heaven and earth could not contain. The Gothic Missal states that Christ "chose to be enclosed in the temple of a virgin womb." 2.4.2.2 Mary as Animate Realization of the Ark The statements presented in the first section refer to the role that Mary played which made her an antitype of the Ark. There are additional classes of statements that refer to Mary's character or attributes as antitype of the Ark. The first statements for inspection observe that, while the Ark is inanimate, Mary is not. In some statements, Mary is characterized as the rational, living, or spiritual Ark as contrasted with the inanimate type which is the Ark of the Covenant. Pseudo-John Chrysostom calls her the "Ark gifted with reason" and Pseudo-Methodius calls her Queen and "living Ark of God." Proclus, Theoteknos, and Andrew of Crete call her the "spiritual Ark" of glory, because she contained Christ, the Antitype of the jar of manna and rod of Aaron. Andrew of Crete names her the "new Shiloh, in whom the spiritual ark of the Incarnation of God the Word rested." In like terms and in various places, John of Damascus calls her the sacred, true, and living ark of the person of God the Word. There a couple of liturgical witnesses to this thought. Byzantine texts say that Mary is the "living Ark of God" in which the Word took flesh, the "spiritual Ark." An Armenian Sharagan calls her the "living ark of the covenant of the New Union." 2.4.2.3 Mary as Pure like the Ark The construction of the Ark with incorruptible wood and gold was seen as emblematic of Mary's purity and holiness. Chrysippus refers to Mary as the Ark that is the palace and the Ark that "received the treasure of all holiness," and Hesychius remarks that if Christ is the gem, Mary is the Ark.714 James of Sarug, and the Maronite and Assyrian liturgies name her "Ark" full of "mysteries." The Aramaic word employed for mysteries - AzERFVAB raze - also means types, and sacraments according to the usage of Eastern Churches.715 Pseudo-Methodius says that the "veil of the temple overshadowing the Ark typified" Mary and specifically, that the Ark typified her sanctity.716 Maximus of Turin and Proclus apply to Mary both the purity attribute and the role of containing the Antitype of the Ark. A sermon attributed to Athanasius remarks that Mary is the new Ark "surrounded all around with gold." Pseudo-Demetrius of Antioch names her an Ark completely covered with gold where the holy Word of God stayed, and Maximus the Confessor says she is embellished on all sides with gold by the grace of the Holy Spirit. Pseudo-Methodius and Andrew of Crete say she is the Ark of holiness covered with gold and also the "urn made of gold." Hippolytus says that Christ's humanity is of the imperishable wood of Mary and the Holy Spirit.717 Such statements are also found in liturgical sources. Byzantine texts say Mary is "perfect in soul, the holy Ark." Mary is addressed "ark of gold" in the Gaelic litany Mhuire Mór.718 The Coptic Liturgy and the Ethiopic Divine Office further reference the Ark's construction of incorruptible wood. Coptic texts include the "undefiled Ark overlaid roundabout with gold" as a type of the Incarnation. Mary's purity is like the gold of the Ark, clothed within and without with the glory of the Divinity, and by her purity she has brought many people to Christ. In the Byzantine Liturgy she is "gilded by the Holy Spirit." 2.4.2.4 Mary as Protection like the Ark The Ark was a source of victory and protection for Israel when it was treated with piety. This attribute is overtly applied to Mary. Protection was previously postulated as a possible reason in PJ for Mary weaving the veil for the Ark. A couple of Patristic writers specifically associate Mary's protection with Ark typology. John of Damascus associates Mary with the characteristics of protection and victory that God's Presence in the Ark provided when the Israelites cried out before it. The specific Old Testament event that John evokes is Jericho, and he applies that aspect of Ark typology to Mary, naming her the "Ark of the Lord God of souls." Theoteknos says that Mary is the 78 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium spiritual Ark who defeated the enemies of God. Both of these attributions are found in speeches about Mary's bodily resurrection. Outside of Ark references, the concept of Mary's protection is seen in the Sub tuum Praesidium prayer known since the third to fourth century,719 wherein she is a universal refuge and deliverer in necessity. Pseudo-Methodius likens her to the golden pot which "preserved the manna" contained in it. Ephrem Greek provides a prayer naming her our "invincible defender" and "tower of strength," and asking her to scatter our enemies. Germanus says that now that Mary is in heaven, her protection is endless and her patronage is living. Her power before God is that of a mother, and He obeys her. Theoteknos calls her an "unassailable fortification" interceding for us. Andrew of Crete calls her the "universal refuge of all Christians." In liturgical texts, there are a number of statements about her protection, not in conjunction with the Ark. The original Greek U|po@ th@n sh@n eu\splagcni%an is evoked in the Triodion and Horologion,720 and the corresponding Latin Sub Tuum Praesidium is used in the Roman Antiphonary.721 Byzantine, Chaldean, Syrian, and Western texts call out her protection. Byzantine, Armenian, Chaldean, and Western texts call her our refuge. The Byzantine and Chaldean Liturgies refer to her as our wall. In the Byzantine and Armenian Liturgies, she is our hope. The Byzantine Triodion and Horologion are a major source of attributions related to protection using the terms just given, and they also name Mary guardian,722 help723 and defender;724 rampart725 and haven.726 2.4.2.5 Various Expressions of Mary as Light It has been seen that the Lucan Infancy Narrative, the Prologue of John, and the Woman of Revelation, plus the Marian Apocrypha, appear to contain Shekinah light allusions for Mary or/and Christ. The Shekinah as an indicator of Divine Presence is closely connected with the Ark, especially in the Exodus and the wandering in the desert with the pillar of fire. The connection of Mary with light is common in Patristic era and Liturgical texts. It has already been seen that there is a Burning Bush typology of Mary, and there are cloud and pillar of fire typologies too, but they are a limited focus here. Mary is described as full of fire and the Shekinah. James of Sarug states that Mary is the Ark "full of fire," a statement reminiscent of a section in the Life of Pachomius which portrays the Incarnation, without an overt mention of Mary but apparently indicating her (alternatively the body of Christ), in terms of the new Ark containing [Christ] and the new "Mercy-Seat where God appears as a consuming fire."727 James of Sarug also states that "the mind" saw the "Shekinah dwelling in the womb." Proclus and Andrew of Crete call her the "ark of glory." Paulinus of Nola says that Elizabeth saw Mary at a distance "gleaming with fiery light." The Assyrian Liturgy says that "in her womb she bore fire"; and "in her body she carried the Shekinah." Mary is doubly linked in liturgical texts with light, and with Ark-related constructs from Ex 25 that contained the Divine presence. Byzantine texts call her a "luminous and holy temple," Lady "filled with light." She is called tabernacle or Dwelling-Place of the Light. Armenian texts name her the tabernacle, temple, and habitation of the light. Mary is described as full of divine glory and cast in the context of the Prologue of John and the Woman of Revelation. In Patristic era texts, Ephrem states that because Christ clothed Himself with Mary's flesh, Mary "clothed her body with His glory." Venantius Fortunatus says that the "light of the world dwelt" in her. Theoteknos says her body was "radiant with divine light and full of glory." Hesychius references Jn 1:9 by stating that the "true Light" that enlightens everyone went forth from Mary's womb. Amphilochius says that the "incorruptible virgin will bring forth bodily the incorruptible Light." Severian places her in a heavenly context by saying that she is the "fount of Perceptible Light," and that she hears herself called blessed "in the shining place."728 Pseudo- Gregory Thaumaturgus B calls her "fountain of the light that lightens all who believe upon Him."729 Pseudo-Antipater calls her the "chosen moon and sun," good light who "carried in her womb the Light of all." Theoteknos says she shines "like the moon in the midst of the stars."730 Per Oecumenius, Mary is the woman of Revelation, though the Ark is a metaphor of hidden mysteries and graces. 79 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium A number of liturgical texts provide witness to these sentiments. In the Syrian Orthodox/Syro- Malankara Divine Office, Mary in her person is "like the day"; the "sun rises from her lips when she speaks"; she "stands above the course of the world" and will not allow "darkness to rule over the creation." In the Visigothic Breviary, she sits on a "celestial throne, like the moon, and excellent as the sun." In Coptic texts, Mary is in fact the woman clothed with the Sun of Revelation. The "Sun that is clothing her" is Jesus, and the "moon under her feet, is John the Baptist."731 In a section referring to Mary as the Ark, Mary too is "clothed with the glory, of the Divinity, within and without." Additional texts link Mary with the Shekinah. She is the cloud (pillar, column) of light that led and protected Israel in the wilderness. In Patristic era texts, Maximus the Confessor calls her temple of light and "cloud of light, unwavering pillar of brilliance." Andrew of Crete states that she was "enkindled by the divine fire to light the spiritual [Israel] on the way towards unfailing knowledge." There are liturgical texts that make this reference. In Byzantine texts, Mary is named the "cloud of light"; and "pillar of fire, guiding those in darkness," "shelter of the world," "broader than a cloud." Armenian texts call Mary the "radiant cloud" who produced the light, and "column of light" and cloud that led the Israelites in the wilderness. Various statements providing the Incarnation as a rationale for Mary as light are provided. There is a text of Pseudo-Ephrem that calls her "bride of the Light." Mary is called the "bridal chamber," possibly inspired by Psalm 18(19):2-5.732 This is seen in a number of liturgical texts. Byzantine and Armenian texts call her "bridal chamber of the light." Coptic texts call her honored and decorated bridal chamber for the pure and true Bridegroom. Chaldean texts call her "bridechamber of light" and "abode of His glorious brightness." Mary is also called mother of the light. This is patent in PJ where, as has been seen and assuming that the text is merely portraying a miraculous birth, at Christ's delivery a blinding light gradually withdraws to unmask the emergence of Christ from Mary's womb. Theodotus of Ancyra calls her the "countenance illuminated by the light of God" and "bright mother of the dawning light." Hesychius says that some call her mother of Light and others call her star of the sea. Pseudo- Dionysius calls her "mother of light," as does Germanus, contrasting her with Eve, the mother of dust. Gregory of Nyssa says that she gave birth to Light, but his is a Burning Bush typology.733 Proclus also says that the bush mixed with fire is a type of the virgin "receiving the True Light without seed."734 In a broad array of liturgical traditions, Mary is the mother of the Light. The Byzantines name her mother in an ineffable manner of the everlasting Light.735 The Armenians name her mother of the ineffable, unspeakable Light from Light. The Copts and Syrians name her mother of Light, "light that carried the true Light." The Gaelic litany Mhuire Mór names her "mother of the golden light, resplendent like the sun." She is often referred to as mother of light in conjunction with bringing forth the sun or Sun of Righteousness, inspired by Mal 4:2 LXX;736 for example, in Patristic era texts, Cyril of Alexandria names her lightbearer and inextinguishable lamp from whom the "Sun of Righteousness was born." Pseudo-Gregory Thaumaturgus B names her the "rising of the rational Sun." Tarasius says that "brighter than the sun, she conceived the Sun of righteousness." Similar expressions are found in liturgical texts from most of the ancient Churches. The Byzantines say that she caused Light to shine on us in darkness because the Sun of Righteousness was born from her. The Armenians say she produced the light and "made the Sun of Righteousness rise for us." She is the "earth limited on all sides where the Light settles," and "sunrise of the Sun of Righteousness."737 The Copts say Mary is the "new heaven on earth" from whom the Sun of righteousness shines upon us.738 The Syrian Orthodox/Syro-Malankara churches say Mary is the heaven in which the "sun of justice shone forth."739 The Chaldeans say Mary is the "splendor shining beyond any light" from whom "there arose a new sun."740 In the post-Patristic period, Peter Damian says she is the "new star of heaven," "bringing forth the sun."741 80 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mary is compared with the Menorah in the Holy Place of Ex 25. In the Bohairic Life of Pachomius, by virtue of the Incarnation, Mary the Mercy Seat replaces the "light of the lamp." Proclus remarks that Mary is the temple of God but not God, just as a candelabrum is merely a "vehicle of light, not the cause."742 Andrew of Crete likens her to the "Candelabrum of seven wicks and lamps" and "inextinguishable lamp of the light that illuminates all things." John of Damascus calls her the "perennial source of true light" and herself our light. Tarasius says that she may be likened to the candelabrum: she "shined light on those sitting in darkness." Similar statements occur in liturgical texts. Byzantine texts call her the lamp of the inapproachable Light, 743 or divine Light,744 who "enlightens" us "with eternal light."745 Mary is also the candlestick746 "flaming with immaterial fire,"747 giving us "light through the holy gifts of grace."748 Coptic texts say she is called the golden lampstand carrying the "unapproachable, Light of the world" via the Incarnation. Syrian and Maronite texts say Mary is the "Lampstand adorned with lights," whose light illuminates us. Mary shines on us with the light that has been given her. In Patristic era texts, Ephrem Greek states that heaven was a type of Mary because of His glorious shining shone forth from her. Cyril of Alexandria names Mary the ever-shining light. Theodotus of Ancyra says she exceeds every brightness, "all-gleaming with splendours of light." Paulinus of Nola says that Mary was bringing into our darkness Christ the powerful Light. Pseudo-Ephrem also says that the Light arose in Mary, dispersing our darkness. This theme is also present in a number of liturgical texts. The Byzantines say Mary shines on us. For the Armenians Mary is the Mother of God, overshadowing with light us who sat in darkness.749 The Copts say "all the kings of the earth, walk" in Mary's light, in her brightness. Mary is the "light of the nations" in the Gothic Missal. In hymns of the Roman Liturgy, she is shining upon the earth, bringing light to the blind. In Patristic era texts, possible Semitic etymologies for Mary's name are proffered which link her with light. Pseudo-Epiphanius provides a possible etymology for the name of Mary: "she who is full of light, since she was illumined by the Son of God, and has enlightened all even to the ends of the earth." Jerome cites a few current etymologies including "they enlighten me by her" or "she who enlightens." Pseudo-Gregory Thaumaturgus offers the etymology illumination with the rationale that the light of virginity is strongest. Bede and Isidore also include enlightened and enlightener in their lists of etymologies of Mary, though Bede is speaking of Mary Magdalene. The derivation is shining one, but it does not well explain the Hebrew form MiArVmI miryam.750 Additional general statements about Mary and light found in liturgical texts follow. The Akathistos Hymn has a stanza devoted to Mary as lightbearer,751 in which she is called light bearing torch, ray, flash, and lightning of great radiance and brilliance. Coptic texts say "He who abides in light… dwelt in her womb."752 She is 'brighter than the sun."753 Chaldean texts say Mary is the "star brighter than the sun." She was hallowed and adorned for his honor to bring forth the true Light.754 Syrian Orthodox/Syro-Malankara text say Mary is the "dawn who brought forth the Lord of Light."755 Mary is "filled with the light of the Holy Spirit" in the Scroll of Ravenna,756 and in old hymns of the Roman Liturgy, she is the glorious mistress enthroned above the starry sky, and "refulgent hall of light."757 2.4.3 Paeans of Praise As mentioned previously, Marian typologies found in Patristic era writers and especially in liturgical texts are often strung together, perhaps echoing the form and the goal of Judaic Messianic testimonia (ḥaruzim).758 A technique of cataloging prophecy and fulfillment across history is found in kernel in the fresco at Al-Suryan with its four Mariological prophecies, and in the Kiahk Psalmody remark about Biblical scholars explaining the prophecies. Broader examples include a statement of Balai that in Mary the prophecies are fulfilled:759 the burning bush and cloud [of fire] of Moses, Jacob's ladder, and David with the Ark. Chrysippus calls Mary Ark, Queen, Virgin of Isaiah, and throne,760while his contemporary Hesychius lists "Mother of light; that one, Star of the sea; 81 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium another, Throne of God; another, Temple greater than heaven; another, the Chair not inferior to the Cherubic Chair; then another, the garden unsown, fertile, untilled, the vine fruitful with grapes, flourishing exceedingly, intact; the chaste turtle, the dove undefiled; the cloud without corruption, conceiving showers", and more.761 Pseudo-John Chrysostom speaks to the dwelling of God aspect where Mary is the living city, dwelling fitting to the Word, second heaven on earth, sanctuary prepared for Christ; hall of the Incarnation; pure chamber of Christ's generation after the flesh, rational ark, sanctuary, animate temple of God, and equal home of heaven and earth alike.762 Andrew of Crete calls her nuptial chamber, house of God, holy temple, second tabernacle, holy table, altar, mercy seat, golden censer, Holy of Holies, Ark.763 A kontakion of Romanos focuses on the Incarnation:764 the urn of manna and Ark of the Covenant from Exodus, and the root and flower of Is 11, are given as types pointing to Christ, and also the types of the ark, flower, and root are transferred to Mary since she bore Christ in her womb. Ephrem Greek calls her gate of heaven and Ark.765 Proclus calls her maidservant, cloud, nuptial bed and ark of the Lord.766 Maximus the Confessor calls her temple of light, ark of holiness, fount of immortality, rational paradise, cloud of light, pillar of steady brilliance, Eden of the second Adam, heaven and throne elevated and increased, bush not consumed, ark of holiness for the Lord to rest.767 A few additional examples in liturgical sources should suffice. In the Byzantine Menaion for November 21 (Entrance of the Theotokos into the Temple), Mary is prefigured as tabernacle, jar of manna, strange ark, veil of the temple, rod of Aaron, temple never to be destroyed, and gate of God.768 In the Menaion for March 25 (Evangelismos), Mary is the Temple that contains God, a Tabernacle divinely adorned, a living Sanctuary, and the pure Mother of Life, Lamp with many lights, Bridal Chamber made by God, and Ark of gold.769 In the Menaion for August 15 (the Dormition), Mary goes to dwell in the Holy of Holies as a bright candlestick flaming with immaterial fire, golden censer burning with divine coal, vessel of manna, rod of Aaron, tablet written by God, holy ark, and table of the bread of life.770 In the Syrian Orthodox/Syro-Malankara Divine Office, she is a fountain of life, source of salvation, blessed field, ladder of ascent to heaven, chariot of flesh in which the Lord of the angels rested, mystical bush and ark in whom the most High was seen; Moses, the head of the prophets represented the figure of the blessed mother, by the ark of the law and the pot of manna, and by the staff of Aaron which budded within the holy of holies.771 These Patristic and liturgical examples are neither exhaustive nor unique, nor are they necessarily the best exemplars. They illustrate that polymorphous typologies of Mary coexist in the same texts, and at least some can be expected to share the same significance. Scriptural evidence discussed earlier and a key rationale for Marian Ark typology point to the fact that Mary has been the physical dwelling of God. The aggregation of Balai focuses on the fulfillment of prophecy, while those of Pseudo-John Chrysostom and Andrew of Crete concentrate on the aspect of Dwelling of God. 2.4.4 Specific Old Testament Ark References Cited In Patristic era texts and in liturgical texts of the East, Marian Ark typology frequently references specific Old Testament passages. Besides the actual definition of terms for the Ark in Ex 25, the journey of the Ark to Jerusalem, found in 2 K (S) 6|1 Pa (Ch) 15 and Ps 131 (132), is cited. Ps 64 (65), like Ps 131 (132), refers to God's holy temple. Ps 44 (45) references are included because the Queen taken to the right hand of the King is resonant with Rv 12 as seen in the Woman of Revelation section. In the journey of the Ark to Jerusalem, David's dance before the Ark, an allusion already seen to be evoked in the Lucan text of the Visitation, is a focus in Patristic era and liturgical texts. The references point not only to the Visitation but also to the Dormition. In the Patristic era, Maximus of Turin, Proclus, and Balai remarked that David's dance before the Ark foreshadowed Mary containing Christ. James of Sarug said that David's dance before the Ark prefigured the Baptist's dance of joy, since Mary was also an Ark of the Godhead by virtue of the Lord of mysteries dwelling in her. For John of Damascus, the ranks of angels dance with David on the day of the Dormition and John invites the readers to join in when it is liturgically celebrated. Andrew of Crete, in a section that cites Ps 131(132) for Marian typologies of the Ark and Mother Zion, includes Elizabeth's question to 82 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mary in Lk 1:43.772 An isolated reference to the transfer of the Ark narrative by Pseudo-Modestus remarks that Mary was not carried by oxen but by an army of angels. Some liturgical texts are present. Byzantine texts say David's dance is applied to Mary's entrance into the Temple. The Syrian Catholic Divine Office references the Visitation by stating that the babe leapt for joy as did David before the Ark. As for the important Psalm texts 132(132) and 44(45) (see Table of same name), Ps 131(132) describing the transfer of the Ark to Jerusalem and is applied to Mary, while Ps 44(45) describes the queen being brought before the King as a foreshadowing of Mary. Among Patristic era writers of the East, Severus of Antioch and Theodore the Studite link Ps 131 (132):13 with Mary, calling her a habitation and naming her the Ark of gold because Emmanuel dwelt in her. For this Psalm it is more common, particularly in the context of the Dormition, to apply to Mary verse 8 LXX - Arise, O Lord, to your rest; you, and the ark of your holiness. Chrysippus calls Mary's womb the Lord's rest. Andrew of Crete applies both verses 8 and 13 (Ark and dwelling) to Mary. Theodosius of Alexandria, Maximus the Confessor, and Pseudo-Gregory Thaumaturgus, Tarasius, and Theodore the Studite call her Ark of holiness of the Lord's rest. Pseudo-Athanasius, Pseudo-Modestus, and Andrew of Crete call her the Ark of the Lord's sanctification. Chrysippus refers to Mary's womb as dwelling.for the Lord's rest. In the East, Ps 131 (132) is particularly relevant to Marian Ark typology in the liturgical context of the Dormition, providing many of the earliest references. It is cited in an Armenian lectionary of the Jerusalem liturgy, as a reading for the Feast of Mariam Theotokos on August 15,773 and also for the Feast of the Tabernacle at Kiriath-Jearim on July 2.774 Ps 44 (45):11775 is given in a Georgian Typikon of the Jerusalem liturgy as a reading for the Memorial of the Theotokos on August 15.776 In the narrative of a Coptic Transitus attributed to Pseudo-Evodius, Ps 131 (132):8 as well as Ps 44 (45):14 are cited after Mary's bier is carried to the Valley of Jehoshaphat. The Coptic Transitu~s of Theodosius of Alexandria, the Greek Transitus of Theoteknos of Livias, and the Annunciation homily of Pseudo-Gregory Thaumaturgus also use both psalms. Both of these passages are also cited by Chrysippus, who is identified as a contemporary witness to the Jerusalem liturgy reflected in the Georgian lectionary as will be seen. Psalm 131 (132):8 is often linked to Mary in liturgical sources. The Byzantine Menaia cite it on the Nativity of Mary on September 8, the Dormition on August 15, and the Presentation in the Temple on February 2; both the entire verse and phrases such as "Ark of holiness" are used. The Psalm is also found in the Byzantine Divine Office and the Services in Paschal Time. It is also cited in the Coptic Liturgy. In the Syrian Catholic Liturgy, Mary is the Ark of the Covenant that was borne aloft from her bier, and Mary laid to rest is compared with Moses laid to rest like the Ark. 2.4.5 Liturgy of Mary Type of the Old Ark There is a Jerusalem liturgy containing a feast of Mary and including in its title type of the old Ark. An Armenian lectionary which appears to reflect usage from the fifth century,777 and a Georgian lectionary which appears to reflect usage from the seventh century, list a feast Memorial of the Theotokos on August 15.778 Capelle traces the Armenian and Georgian liturgical readings to an oration of Chrysippus.779 The original feast of Mary in the fifth century Jerusalem liturgy does not provide overt evidence of commemorating the Dormition, but John of Damascus relates that [in the mid-fifth century] at the time of the Council of Chalcedon, Juvenal, soon to be made Patriarch of Jerusalem,780 recounts the Dormition tradition as authentic.781 The Church of the Dormition in the Kidron also existed at that time.782 Marian feasts were celebrated at the third milestone of Bethlehem,783 where a lady in the fifth century is said to have founded the Church of the Kathisma, commemorating Mary's rest while travelling as recounted in PJ784 and/or, per Shoemaker, commemorating the Flight into Egypt.785 Van Esbroeck finds that in the Georgian lectionary, the feast of the Kathisma on August 13, yet in its title commemorating the gathering of the Apostles in Zion to take away the Theotokos, appears to have borrowed from the original August 15 feast,786 which officially became the August 15 Feast of the 83 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Dormition at the end of the sixth century in the East under emperor Maurice.787. Actually, the full title includes the Ark as type of Mary: August 13. Assembly in Bethlehem when the Apostles carried the Theotokos from Bethlehem to Zion. Reading. Discourse of Jeremiah the Prophet. Type of the old Ark and the new Law.788 The Georgian readings incorporate an apocryphal "Life of Jeremiah" that appears to signify chapter 2 in the 1st-4th century Lives of the Prophets,789 wherein the Savior born of a virgin is placed in a manger790 which itself is a sign of the Ark.791 Chapter 2 of the Lives of the Prophets recounts many events from the Life of Jeremiah, and a prophecy that the Ark will be the first to rise in the resurrection,792 citing Ps 132 (131):8.793 It also indicates that when a virgin with a divine child arrives in Egypt, the idols of Egypt will be shaken,794 perhaps a conflation of some passage in Jeremiah with Is 19:1.795 This concept fits with a sanctuary connected to the Flight into Egypt.796 The Ark passage in the Life of Jeremiah also comports well with the Transitus, for it goes on to state that at the time of the Ark's rising, all the saints will be assembled and fleeing from the enemy wishing to destroy them, while in the Transitus, all the Apostles have been assembled to "conduct Mary out of Egypt [Ps 113A (114)]," to take away to her resting place the body of Mary (included in the lectionary title for the feast), while hostile Jews seek to destroy Mary's bier. The Georgian reading for the feast concludes with an explicit summary of how Jeremiah indicated the Ark as a type of Mary.797 It turns out that there exists liturgical music contemporaneous with the Georgian feast,798 in the form of a Jerusalem Georgian Iadgari (chant book) of hymns including those taken from the collection used at the Holy Sepulchre,799 translated from Greek by 550,800 and which contains "Praises and Acclamations of the All-Holy and Glorious Holy Theotokos,"801 supplying 8 Octoechos troparia. The expressions contained in the 8 short troparia incorporate thoughts that are mostly observed in Eastern writers up to this time, but likely present the earliest known incorporation in the lex orandi, since they are earlier than the collections of Byzantine liturgical texts cited elsewhere in this work. Expressions covered (see Table Marian Expressions in the Jerusalem Georgian Iadgari) include Mary as the Ark, Mary containing the Uncontainable, Mary as Protection, Mary as Light, Mary in Ps. 44(45) and apparently Ps 131(132), Mary as the Tent of Meeting (tabernacle), and Temple. Mary is called the ark of [holiness of] the [new] law,802 golden urn of manna, and sanctified tent, who contained the Uncontainable Word. The Ark is called a type or image of Mary using the same word (saXH saxē) as in the title of the Georgian August 13 feast, and shares Marian references from the same feast title to the [Ark, type of the] new law. Mary is the temple of Christ, of God [the Creator], and of the Holy Spirit, built by God, the royal temple. She is the completely radiant Virgin, true light and illuminator of our souls, Mother of the Light in whom the Sun of Righteousness shone forth. She is the light most radiant and the moon. Like the Shekinah that is an expression of God in relationship with man, she is the inextinguishable lamp who illuminates sinners, guides our souls, and is merciful to the forsaken. She is invoked with the Georgian version of the Sub tuum Praesidium, an intercessor without equal, and is provider of spiritual and temporal protection as delivering those given to death and emboldening those destined for torment, an unshakeable and strong rampart, protector of the world. She is beautifully adorned like the queen of Ps 44(45) at the right hand of Christ. One of the troparia commences by referencing the Memory of the Theotokos, Queen and true (seemingly a reference to the August 15 feast).803 Among the Eastern and Western liturgical books consulted, no other feast including a title with Mary as the Ark has been found. Feasts covering the Dormition are the richest sources of Ark attributions found, mainly because of the large number of Dormition orations incorporating the Transitus and their incorporation into liturgical texts. 2.4.6 Marian Dwelling of God References based on Ex 25 and Psalms Ex 25 situates the Ark in terms of a larger complex, which may be called the dwelling of God and includes the Tabernacle and Dwelling. The Ark was eventually provided a more stable locus in the Temple. Examples of Marian typologies involving these objects are frequently collocated with Ark references in Patristic and liturgical texts and will be included to consider additional nuances of Ark typology. Furthermore, additional Psalm passages that appear to provide the additional 84 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium vocabulary of these objects, whether by citation or use of terms, are included. These additional objects wherein God dwells are consonant with an understanding that Christ is the antitype of the Ark and Mary contained Him, and Mary herself is the Ark. The terms for modes of dwelling in many of the ancient Bible versions are given in Table 1.10 Dwelling of God Terms and Passages. Ps 131 (132) itself references not only the Ark (v. 8) but also the Tabernacle (v. 5), habitation bwAomO moshav [of God] (v. 13), and the verb bwEaE for dwell (v. 14). Ps 44 (45) has already figured in previous discussions, resonates with Rv 11-12, and is included with Ps 131 (132) from early times. Additional Psalm passages include Ps 45 (46), Ps 64 (65), and Ps 75 (76). The Biblical texts in the principal languages of Patristic era and liturgical citations are provided where available, and a table of terms found therein is given in Table 1.10 Dwelling of God Terms and Passages. The Transitus accounts used also include Ps 113A (114):1,804 which is taken up occasionally in Dormition references, for example by Andrew of Crete,805 and in the Gothic Liturgy for the Assumption.806 Explicit Marian citations of these various Psalms will be provided first, followed by some Marian references containing the related terms for dwelling of God. In the East, Ps 44 (45) verses 10-14 are used by Athanasius807 and Andrew of Crete for the Nativity of Mary,808 by Germanus809 and Tarasius for the Presentation of Mary,810 and by Theodosius of Alexandria,811 Pseudo-Modestus,812 Pseudo-Gregory Thaumaturgus,813 Andrew of Crete,814 and Theodore the Studite for the Dormition.815 Andrew also couples the Psalm with the Incarnation as expressed in Jn 1:14.816 Jerome uses verse 14 as a reference to Mary's holiness,817 and Cyrillona of the same period uses this verse as a Eucharistic reference.818 Pseudo-Athansius uses the Psalm, naming her as the Ark, for the Annunciation.819 In liturgical sources, Ps 44 (45):14 is also used in the Byzantine Menaion for November 21, Entrance of the Theotokos into the Temple,820 and in the Maronite Breviary.821 In the East, Ps 45 (46):4 (5) is cited by Pseudo-Methodius,822 Theodotus of Ancyra,823 and John of Damascus for the Dormition,824 and also occurs in the Chaldean Divine Office825. In the East, Ps 64 (65):4-5 is used as a reference to Mary by Cyril of Alexandria at the Council of Ephesus,826 by Theodosius of Alexandria for the Dormition,827 and Mary as the true Ark by John of Damascus for the Dormition.828 It is referenced in the Byzantine Triodion829 and in the Chaldean Divine Office.830 As noted, Christian use of these Psalms relating to the Dwelling of God is not exclusively applied to Mary. Sometimes they are interpreted as references to corporate realizations of the people of God, or to Christ, rather than to Mary. For example, John Chrysostom expounds Ps 44 (45) at length as the Church.831 Augustine applies Ps 131 (132) and Ps 44 (45) to the Church832 or to Christ.833 Corporate realization of these Psalm passages is also found in Jewish Tradition. Ps 132 (Hebrew) is a Messianic reference in Midrash,834 which states that Ps 132 will be fulfilled when the Messiah, spoken of in Zc 1:9, comes. The daughter of Ps 45 (Hebrew) receives a corporate realization as Israel, the daughter of Zion, in Midrash,835 which expounds Sg 3:1, includes references to Sinai and the Tabernacle, and identifies the daughter of Ps 45:11, the sister of Sg 5:2, and the mother of Is 51:4 with Israel.836 Detailed investigation of relationships between corporate and individual realization of typologies, between Jewish and Christian hermeneutics, and between Ark of the Covenant and other typologies of Mary such as the Daughter of Zion is beyond the scope of this study, but as has already been observed, in the Ark and Daughter of Zion references in Lk 1 and the Woman of Rv 12, the potential for alternating individual and corporate interpretations of passages relating to the dwelling of God. Commenting on Rv 11-12, Pseudo-Augustine identifies both the Ark and the woman with the Church.837 Although the typology is directed to a corporate realization of the people of God, rather than Mary as an individual realization, in fact both the Ark and the woman are treated as one. This shows that Pseudo-Augustine can transfer the typology of an inanimate object to an animate realization, and a corporate one at that, and the Patristic and liturgical sources explicitly naming Mary the rational or living Ark lend support to the distinction. 85 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Certain Patristic authors acknowledge that there are alternate and equally valid individual Mariological and corporate ecclesiological interpretations of Scripture. Andrew of Crete makes an explicit remark to that effect for Psalm 44 (45):11,838 calling out the Church as being the overt reference, but proceeding to say that the words "can be (applied) with no difficulty whatsoever to her who became the temple for the Bridegroom of the whole Church through the miracle of the Incarnation." The Syrian Orthodox Liturgy incorporates both interpretations of the Psalm.839 Chromatius of Aquileia, in a broad general statement on the Incarnation, enjoins us to see Mary as the image of the Church foreshadowed in every respect.840 The Apocalypse of Bartholomew says in one section that Mary is the Lord's Ark, city, and dwelling,841 and Pseudo-Gregory Thaumaturgus includes living city in his lists of Marian appellations.842 As for the use of alternate dwelling of God terms in Patristic era and liturgical texts, the data will be grouped by words found in the Ex 25 table in Table 1.10 Dwelling of God Terms and Images. 2.4.6.1 Mary as Sanctuary Ex 25:8 - Sanctuary: a|gi%asma sanctuarium (Õanctaiþ shanctair) • Other Terms – Sanctuary i|erei^on te%menoV sacrarium Pseudo-John Chrysostom calls Mary the sanctuary prepared for God. The adjective h|toimasme%non prepared is the same used in Jn 14:2 for the disciples and in Rv 12:6 for the woman, and in 1 Pa(Ch) 15 for the Ark. Jerome calls her sanctuary of the Holy Spirit. Liturgical references include: The Byzantine Menaia call her the glorious, most pure sanctuary, as David said, the holy place of God. In addition, Mary is the blameless sanctuary, living sanctuary, divine sanctuary of the eternal essence. In the Triodion, she is the holy temple of God. In the Roman Liturgy and the Gaelic Mhuire Mór, she is the sanctuary and shrine of the Holy Spirit. 2.4.6.2 Mary as Tabernacle Ex 25:9 – Tabernacle: skhnh% tabernaculum WVni.k.wmv ankwmv mashkinta mashkina X45an xołan 5SKHNH tiskēnē • Ps 45(46):4|Ps 131(132):5 – Tabernacle: skh%nwma MAN4WPI manšōpi • Other – Tabernacle: docei^on mægodæræ Using terms for Tabernacle from multiple primary sources and focusing on her role by virtue of the Incarnation, Mary is the tabernacle of God, either of God as a whole or of named Persons of the Holy Trinity. James of Sarug calls her habitation of the Godhead. This recurs in liturgical texts. In Byzantine liturgical texts, Mary is the tabernacle of the living God, with the apostles crying out843 as was done before the Ark, in Dormition texts. She is the "tabernacle of the God of glory." Mary is the tabernacle of the Most High. In Coptic texts, Mary is the true tabernacle of the Lord of hosts, tabernacle of the Pantocrator, not made by hands, wherein dwelt God. In Syrian Catholic texts, Mary's body is the "tabernacle of the God of Jacob." In addition, specific Persons of the Trinity are named in liturgical texts. (see Table Mary as Tabernacle of Named Persons of the Trinity) In Armenian, Coptic, and Maronite texts, Mary is the tabernacle of the humanity of God the Word. In Syrian Catholic texts, Mary is the heavenly tabernacle of the only-begotten of the Father. In Armenian texts, Mary is the tabernacle of the Holy Spirit. There are equivalent expressions that can be interpreted as Shekinah liturgical references (see Table Marian Shekinah Tabernacle Statements). Byzantine and Armenian texts say Mary is the tabernacle of the Light. A collect in the Gothic Missal calls her the tabernacle of glory. There are a variety of additional tabernacle references in Patristic era and liturgical texts (see Table Additional Marian Tabernacle References). Theodotus of Ancyra calls her the sacred tabernacle of our hope, and Ephrem Greek adds purple woven by God, as does Germanus. Arnobius 86 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium calls her the tabernacle free from carnal stain. Proclus calls Mary the tabernacle of the testimony and Severus names her tent of witness, which is called the Holy of Holies. Pseudo-Augustine says that It is fitting that the dwelling and tabernacle of Christ be where He Himself is, referring to the Dormition. Andrew of Crete names her tabernacle not made with human hands where the only God and first High Priest entered, a description echoed in the Coptic Liturgy along with additional attributes in liturgical texts. In the Byzantine Menaia, Mary is the spotless and hallowed, heavenly, living, sanctified, and divinely adorned tabernacle. In the Triodion, she is the holy tabernacle. In the Pentecostarion, she is the divine tabernacle. In Byzantine, Coptic, and Ethiopic texts, Mary the Holy of Holies enters the holy sanctuary and rejoices on entry to the Temple. In Coptic texts, she is the second tabernacle, belonging to the Holies. The tabernacle of Moses was in the inner mind and God is in [Mary] the second tabernacle. In fact, she is the Holy of Holies itself (also found in an Ethiopic text), containing the tablets of the Covenant. Through Mary we have become temples for the Holy Spirit, and she is the dwelling of the righteous. In the Syrian Orthodox/Syro-Malankara Divine Office, the Holy Spirit fashioned her as a tabernacle. 2.4.6.3 Mary as Dwelling, Habitation, House Ps 75 (76):2 - Dwelling: katoikhth%rion ARVm_omv mumra MAN-OUW^ manuōh Ps 131(132):13 – Habitation: katoiki%a pnag4u2yam bnakuțeam • Other - Habitation: domicilium pnav bnav a pVweUw shushepa 2 Pa(Ch) 6:2 – House/dwell[ing]: oi As with the terms sanctuary and tabernacle, Mary is the dwelling of the Holy Trinity, taken together or as the individual Persons. Chrysippus names Mary's womb a dwelling place for the Lord. Narsai calls her womb a dwelling place of the King. Pseudo-Augustine says that It is fitting that the dwelling and tabernacle of Christ be where He Himself is. In liturgical texts, the Byzantine Menaia call her the habitation of God, the dwelling of the Divinity. She is the house of grace and abode of God. In Syrian Orthodox/Syro-Malankara texts, Mary is the dwelling place of God, and this statement seems to be summarizing, as a rationale, the Marian typologies of the Ark, the burning bush, Jacob's ladder, and Gideon's fleece. In Maronite texts, Mary is the habitation (robe or covering) of divinity, habitation of holiness. She is the "dwelling place of God," dwelling place of divinity. In Western liturgical texts, Mary is the dwelling of the living God; in her God fashioned a holy resting place, a dwelling for Himself. The Gaelic Mhuire Mór calls her the abode of the Godhead. Also like the Ark and tabernacle, she is the dwelling of named Persons of the Holy Trinity (see Table Mary as Dwelling of Named Persons of the Holy Trinity). Pseudo-Gregory Thaumaturgus calls her the dwelling fitting to the Word. The Apocalypse of Bartholomew names her Christ's dwelling. Athanasius calls her dwelling place of God the Word. In liturgical texts, the Byzantines call her Christ's dwelling. The Armenians call her habitation of the Son. Mary is the dwelling place of the divine Incarnation, tabernacle of the humanity of the Word, dwelling of the Word. The Syrian Catholics call her the glorious habitation of the only begotten of the Father. Her body is the tabernacle. The Chaldeans call her worthy of the indwelling of the Son of God the Word and the glorious dwelling of the Holy Spirit. Likewise, some liturgical dwelling references may be considered as Shekinah references (see Table Marian Shekinah Dwelling References). In Byzantine texts, Mary is the dwelling place of the light, dwelling filled with light. In Armenian texts, she is the habitation of the divine Light. In Chaldean texts, she is the abode of His glorious brightness. 87 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2.4.6.4 Mary as the Temple Ps 64(5):4 - Temple: nao%V [and a\na%ktoron] templum daja5 p̣ačar ERFEI erphei • Other - Temple: Asun nusa Mary is also referred to as the Temple, the structure intended to be a permanent dwelling of God. In Patristic era texts, Jerome names Mary the temple of God, as does Pseudo-Epiphanius. Cyril of Alexandria calls her the indestructible temple in whom God reposes. Proclus states that Mary herself is not God but the temple of God. Venantius Fortunatus says that Mary's chaste members were temples of the Creator. Andrew of Crete calls her the holy temple, the divine Debir in which the doctors of the Church received answers of future things. Theodosius of Alexandria has Jesus addressing Mary as His temple and throne. Some Temple references can be interpreted as Shekinah references. John of Thessalonica, in his account of the Transitus, has Jephonias844 calling Mary the temple of the God of glory. Maximus the Confessor calls her temple of light. Andrew of Crete calls her the glorious temple of divine glory. Mary unites heaven and earth. Pseudo-John Chrysostom calls her the animate temple, equal home of heaven and earth alike. Andrew of Crete says she is the divine temple and woman of earth. Mary as temple is a new creation. Narsai said that God willed to construct a temple in Mary's womb. Maximus the Confessor says Christ constructed the temple of His body in Mary. Proclus says the Word on account of obedience entered through Mary's ear and the Spirit formed a living temple, God forming Mary into a divine temple. Pseudo-Modestus says Mary is the living temple of the Most High in whom He constructed His body, and that we have been created anew through her Dormition and become God's temple. Thoughts found in liturgical texts again place Mary in relation to the Godhead. Byzantine texts call Mary the temple of the Godhead, the divine temple. Mary reflects to herself that she is the Temple who contains God. Armenian texts call her the temple of God, temple of holiness. Coptic texts call her the unbreakable temple. In Maronite texts, Mary is the pure temple for the Lord of all, beautiful temple where the Lord of the heavens dwelt. She is the temple of the Creator. The Gaelic Mhuire Mór calls her the temple of the Divinity, temple of the living God. In a Roman antiphon, the dwelling of a pure heart has become the temple of God. A womb that did not know man became the temple of God. She is the temple of the Lord. Liturgical texts also place her in relation to the Divine Persons. For the Assyrians, she is the temple of the Holy Spirit and mother of the Son of God. For the Armenians, she is the immaculate, living temple of God the Word. For the Maronites, the First Fruit of creation sought Mary as His temple. They also show Shekinah references. For the Byzantines, she is the animate temple, never to be destroyed. She is the luminous and holy temple of the Master of all. The Armenians call Mary the undefiled temple. She is the radiant temple, of the most pure, universal light, bridging earth and heaven. In Western texts, God in His temple dwells below. A collect in the Gothic Missal says that Mary became a precious temple and calls her the heavenly temple. 2.4.6.5 Verbs of Dwelling Ps 131(132):14 – Dwell: katoikei In the Armenian Breviary, the Word of life dwelt in her. In the Ethiopic Liturgy, God came and dwelt with Mary, the Virgin without blemish. James of Sarug says God dwelt (AREwV) in Mary and that she abides (AbVTvIV) as an Ark full of mysteries. In the Chaldean Liturgy, the Son of the King substantially dwelt in her. In the Syrian Orthodox/Syro-Malankara Divine Office, the Son rested on her and descended and dwelt in her. The verb Ng,eAv jgeA aggen was used both for overshadow and dwell. It may also connote divine intervention or protection as remarked in the Creation and 88 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Recreation section, along with the verb AREwV a rVw shara, while AbVTvIV natava (translated abide) is a derivation from b&TvAE etav, Hebrew bwHiA yashav signifying dwelling with permanency. 2.4.6.6 Summaries In harmony with Ark allusions in the Lucan Infancy Narrative, the Marian apocrypha from the second and third centuries contain a number of more or less overt Marian Ark and Shekinah references in the contexts of the Nativity of Christ and the Dormition/Assumption of Mary. The Marian Kohathite and Uzzah allusions, Ark and Shekinah terms and associations, and dwelling and Temple appellations support Marian Ark and dwelling of God typology in multiple ways. Their incorporation in Patristic and liturgical texts, including Marian Ark allusions in the seventh century Jerusalem Liturgy from the Life of Jeremiah, supports the validity of the Ark typology. These Patristic and liturgical references encompass Mary and the Ark in the attributes and roles of each. Mary mirrors the Ark in a fundamental way by God dwelling in her, being both an animate and rational realization of the ancient type and herself becoming a type for our eschatological completion, and an image, as stated by Chromatius, since public Revelation is complete and the fulfillment of any New Testament "type" would be the eschatological reality. The contents of the Old Testament Ark are AzERFVAB, mysteries signifying Christ contained in Mary, but some texts also name them types of Mary herself, especially the jar of manna. The jar contained the manna as Mary contained the Bread of Life.845 The jar covered and protected the manna as Mary covered846 and protected847 Christ in her womb. The Ark could not contain God, but the Uncontainable was content to dwell in Mary848 and be enclosed in her.849 She realizes in the highest way the Ark of God in flesh, as she becomes the mother of the Word made flesh,850 taking on the glory of the Shekinah dwelling in her. Her holiness and purity, perfection of soul,851 reflecting the interior and exterior gold covering the Ark of imperishable wood,852 made her a fitting place prepared by the Holy Spirit for Christ.853 The Marian Ark attributes of protection and light figure prominently in Patristic and liturgical texts and address Mary's ongoing motherly intercession and help for us towards our heavenly goal. Mary's protection is explicitly linked to the Ark when she is named the spiritual Ark that defeated the enemies of God854 and when we are enjoined to cry out in victory before the Ark of the God of souls.855 These two references come from Dormition homilies, and can be seen to add a character of Mary as an image for us in reaching our eschatological goal. In addition, there are numerous terms describing Mary's aid and protection in Patristic and liturgical texts, found as early as the Greek version of the Sub tuum Praesidium prayer inscribed in Egypt, first attested between the 3rd and 4th centuries, and utilized in East and West.856 The rationale appears to be Mary's motherly protection857 as mother of Christ and spiritual mother of the children of God who keep God's commands and bear the testimony of Jesus. More numerous and multifaceted are descriptions of Mary as lightbearer. The rationale is again connected with the Divine Motherhood; Mary is the bridal chamber of the light and abode of His glorious brightness,858 countenance illuminated by God and bright mother of the dawning light,859 inextinguishable lamp from whom the Sun of Righteousness was born.860 She is directly likened to the lamps and related objects in Ex 25 and also in combined references associated with the tabernacle861 and Dwelling Place of the Light.862 There are some Shekinah references consisting of Marian typologies of the column of cloud and fire which led Israel in the wilderness,863 but James of Sarug of the fifth century overtly states that [Elizabeth] saw the Shekinah dwelling in Mary's womb,864 and the Assyrian Liturgy equates the fire in her womb with the Shekinah.865 Jn 1:9 states that it was the true light that lightens all that went forth from Mary's womb.866 Sentiments similar to Rv 11-12 make her body radiant with divine light and full of glory, shining like the moon among the stars,867 calling her fount of Perceptible Light and existing in the shining place.868 She is explicitly named the Woman of Revelation,869 clothed with Jesus the Sun and Ark clothed within and without with the glory of the Divinity. Her light shines on us and extends her motherly protection to us; she stands over the course of the world and will not allow darkness to rule over creation.870 Clearly, Mary as lightbearer supports the Marian 89 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium interpretation of the Woman of Revelation, as mother of the Son of God shining with the glory of God (Lk 2:9 and Jn 1:14). The texts which string Marian typologies together use Old Testament examples to illustrate the roles and attributes of Mary. Chrysippus of the fifth century commences his list of Marian typologies with Ps 131 (132), citing her as the new Ark of the Covenant, followed with Ps 44 (45) where Mary, mother of the celestial King will be transformed into a heavenly queen, then Is 7, Ga 4, and more. The two psalm passages provide key texts in Dormition homilies and liturgical texts. Hesychius, a contemporary of Chrysippus, covers most of the Marian typologies that will be seen in the upcoming centuries. Their multiplicity shows the conjunctive nature of typologies seen in Scripture but also focuses how Mary as dwelling of God forms an underlying rationale as a type for us - Ark, jar, tabernacle, gate of God - and these attributions become integrated into the lex orandi. This shows that, rather than fanciful musings, they are valid expressions of faith, rooted in Divine Revelation, intended to provide us with insights into the Mother of God and the rest of her children. The transfer of the Ark from Kiriath-Jearim to Jerusalem and David's ecstatic dance before it are realized in Mary's life - in the Visitation, in the Nativity, and in the Dormition. The words and actions of Elizabeth in the presence of Mary and Jesus, crying out in the fashion of krau%gh mega%lh, and wondering how the mother of her Lord could come to her, cast Mary as the Ark, as reflected by James of Sarug remarking that at the Visitation, Elizabeth's mind saw the Shekinah dwelling in Mary's womb.871 John's leaping for (eschatological) joy in the womb, rather than representing a fantasy when applied to Mary, is explicitly applied to her as antitype of the Ark, starting from the fourth century, by Maximus of Turin, Proclus, Balai, and later by James of Sarug, and Andrew of Crete, and the Byzantine and Syrian liturgies. The Uzzah references in PJ from the second century, associated with overshadow and blinding light, cast Mary as the Ark at the time of the Nativity. Though found in Marian apocrypha, some basic material transmitted in them, such as Mary's parents' names, were incorporated in Patristic and liturgical texts. Pseudo-Methodius of the fifth and John of Damascus of the eighth century also allude to the Ark's journey to Jerusalem and David's dance in the context of the Assumption. The Marian application of Ps 132 (132) and 44 (45), seen from the fifth century in Jerusalem (Chrysippus, Hesychius, and the Liturgy of Jerusalem), is typically associated with the Dormition and the permanent state and destination of Mary. Her destination is linked with Jesus as the Ark of holiness and permanent dwelling, a place of rest whereby God dwells in her and she in Him, echoing Jn 14:10 & 20. James of Sarug's statement that she abides (AbVTvIV) like an Ark full of mysteries implies a sense of permanence, using the Aramaic verb which is cognate with Hebrew bwHiA,872 used of settled, permanent dwelling. She arises and goes to be with the Lord. The Marian application of Ps 44 (45), which is linked with Rv 12 by the verb peribeblhme%nh, by David's dance, and by the eschatological Daughter of Zion, casts her as the heavenly Queen being led in to the King of Kings to rule at His right hand. The wider application of dwelling of God constructs to the Theotokos reinforces Ark attributions and highlights her relationship to the Holy Trinity and her filling with the Shekinah. The use of sanctuary h|toimasme%non prepared by Pseudo-John Chrysostom and in several Byzantine liturgy texts shows the same adjective that was applied in Scripture to the Ark, to the disciples' eschatological abode by Jesus, and to the woman of Revelation. Remarks about Mary as tabernacle cover most of the topics of Mary as Ark. The Marian use of | a\ceiro%teuktoV skhnh@ and 5S-KHNH N-A-QMOUNK N-`I` tabernacle not made by hands, respectively by Andrew of Crete and in the Coptic Kiahk psalmody, evokes Christ not entering the holy places, made with hands, that are types of the true [holy places] of Hb 9:24,873 and the building from God, the house not made by hands of 2 Co 5:1.874 In the Byzantine liturgy, the apostles skhnh@ krauga%zonteV, Qeou^ tou^ zw^ntoV [are crying out] Mary, tabernacle of the living God while accompanying her body, the divine ark of holiness. Per Arnobius she is the tabernacle free of carnal stain, tabernacle of the testimony for Proclus, tent of witness for Severus, and holy of holies. As with previous Ark and Shekinah references, she is the tabernacle of the light in the Byzantine and Armenian liturgies, and tabernacle of glory in the Gothic Missal. The Holy Spirit made her a 90 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium tabernacle according to the Syrian Divine Office, and the Coptic liturgy asserts that through her we are temples of the Holy Spirit. Remarks about Mary as the habitation or dwelling of God include comments in the Syrian Divine Office that make this dwelling the rationale for other types - Jacob's ladder, the burning bush, the Ark, and Gideon's fleece. Also, like the Ark in Ps 131, the Scroll of Ravenna makes Mary a holy resting place that God fashioned for Himself. Furthermore, she is filled with the light of God in apparent Shekinah references from the Byzantine, Armenian, and Chaldean liturgical texts. References to Mary as temple of God also cover several topics shared with Mary as Ark and tabernacle. Andrew of Crete names her the Debir, i.e. the Holy of Holies with the Ark, while the Armenian liturgy calls her temple of holiness. Pseudo-John Chrysostom holds her to be the animate Temple, and Temple that contains God in the Byzantine Liturgy. Maximus the Confessor and Andrew of Crete name her the temple of light and divine glory, again a Shekinah image. The Holy Spirit made her a divine Temple per Proclus, while Pseudo-Modestus says that through her Dormition we have been created anew and become God's temple. The use of dwelling terms also places Mary in relationship to one or more Persons of the Holy Trinity (see table Mary as Dwelling of Named Persons of the Holy Trinity): Mary is a new creation, a living temple formed by the operation of the Word and the Spirit to be the Theotokos.875 2.4.7 Western Developments to 1200 In the West, Marian liturgical references to the Ark are sparse in the Western Patristic period, which is some 150 years shorter than in the East. There are a few likely factors for this. First, there was a preference for Christological and Ecclesiological interpretations of Ark related passages and the woman of Rv 11-12. Augustine interprets Ps 44(45) as a reference to the Church as has been seen,876 and considers the Ark and Tabernacle to signify the Church as well in Ps 131(132) - as has been seen,877 in Ps 146,878 and in Ps 18(19).879 His interpretation of the Woman of Revelation is Ecclesiological.880 It is by no means the case that the East always and everywhere chose a Mariological interpretation; St. John Chrysostom also interpreted Ps 44(45) in an Ecclesiological sense as has been seen. In the East, though, there was the Feast of the Dormition rooted in or possibly prior to the early Councils, which the East drew on for its Marian feasts. In the West, PJ, the Transitus, and other apocrypha had a tainted reputation, and the disdain persisted in the West past the Patristic period. For example, Ambrose Autpert of the 8th century881 said that the Church ignores the Transitus. Nevertheless, the Transitus did not remain always and everywhere condemned in the West. The Roman Antiphonal incorporates a Transitus passage from John of Thessalonica where Mary blesses God who has made her womb a dwelling place of His glory and was a sojourner in her womb.882 Gerhoh of Reichersburg makes a lengthy explanation that the Transitus which was condemned was not the document, apparently the Transitus of Cosmas Vestitor, that his religious sisters were reading, which is reasonable and sound.883 Godfrey of St. Victor even says that if we are going to condemn the Transitus, we should condemn the innumerable anonymous works on the lives and deaths of the saints.884 More basically, though, turning to Scripture, if a Latin were to look for confirmation in the Vulgate text of Greek New Testament passages having Marian phraseological allusions to the Ark, especially to the rare Greek verbs, it is only present in Elizabeth's question about the "mother of my Lord," since the Latin elsewhere uses entirely different phrases, for example: The Holy Spirit overshadowed the tent: Ex The Holy Spirit overshadowed Mary: Lk 40:33 1:35 e\peski%azen e\p' au\th@n h| nefe%lh e\piskia%se soi 91 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium nube operiente omnia superveniet in te Israel cried out: 1 Pa(15):28 Elizabeth cried out: Lk 1:42 e\n shmasi%aj kai@ e\n fwnh^j swfe@r... a\nafwnou^nteV a\nefw%nhse fwnh^j mega%lhj in jubilo, et sonitu buccinae exclamavit voce magna How does the Ark ot the Lord come to me: How does the mother of my Lord come to 2 K(S) 6:9 me: Lk 1:43 Pw^V ei\seleu%setai Po%qen moi tou^to i{na e[lqhj pro@V me@ h| kibwto@V Kuri%ou h| Mh%thr tou^ Kuri%ou mou pro@V e\me% Quomodo ingredietur Unde hoc mihi, ut veniat ad me arca Domini mater Domini mei ad me Place prepared for Ark: 1 Pa(Ch) 15:1 Place prepared in heaven: Rv 12:6 h|toi%mase to@n to%pon to%pon h|toimasme%non aedificavit locum locum paratum For Marian feasts, other Old Testament passages such as Sg and Si 24 were more commonly used in the West. Sg contains images that tend toward allegory, having more abstract comparisons than concrete typological comparisons with objects or narratives. Si 24:11-12 contains references to the Divine Presence reposing in the Tabernacle of a person, but this passage refers to Wisdom and inspires Wisdom typology of Mary, as noted by Capelle.885 Calabuig relates that Si 24 was incorporated into the first Western Marian feast in the sixth century, probably from the Common of Virgins.886 It was used in most of the Marian feasts in the earliest references.887 There does exist an earlier, similar application of Si 24 to Mary in the East, in a Greek Homily on the Nativity from 5th century Cappadocia888 and covering Si 24:13-23, but the use of Si 24 was not prominent in the East. As noted, the Wisdom typology is related to Shekinah typology, and also to the collective Daughter of Zion typology. A table documenting Western Marian feast readings across time follows: Distribution of Sapiential Passages in Readings for Roman Masses across Time889 Ca. 600- 1570 1962 1969 1975 800 Missal890 Missal Lectionary891 Lectionary892 (Common of) Si. 24:11b- 2 Co. 2 Co. 2 Co. 10:17- 2 Co. 10:17- Virgins 20893 10:17-11:2 10:17- 11:2895 11:2896 Si. 11:2 24:1ff894 Natale sanctae Si 24:11b- Mariae 20897 Assumption Si. 24:23-31 Si. Vigil 24:23- 31898 Assumption Si. Si. 24:11b- 24:11ff899 13; 15-20; 23-31 Nativity of Si. Pr. 8:22-35 Pr. 8:22- Mary 24:11ff900 35901 Saturday Si. 24:14- Si. 24:14- Si. Marian Mass 16902 16903 24:14- 16904 Common of none905 Si. Pr. 8:22-31906 Pr. 8:22-31908 the Blessed 24:14-16 Si. 24:1-2; 5-7; Si. 24:1-2; 5-7; Virgin Mary 12-16; 26-30907 12-16; 26-30909 92 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium It is known, though, that the early Common of Virgins did include Ps 44(45),910 and it also was taken up in the Marian feasts. With the absence in the West of liturgical incorporation of explicit Ark references, especially using Ps 131(132), and in accordance with the maxim lex orandi lex credendi, consideration of Marian Ark typology was not prominent in Western writers. With the increasing separation between the Latins and the Greeks culminating in the Great Schism of 1054, Western writers continued down a separate path. Ark references that occur in Eastern liturgical texts of the first Millennium are found in current Roman liturgical books. In the Tridentine Roman liturgy, two of these passages were present in liturgical selections for core Marian feasts,911 though not with Ark references: Ps 44(45):912 Liturgy Gradual and Tract Assumption Gradual Assumption Common of Virgins alternate for single virgin Tract outside of Paschal time Breviary Assumption Matins 2nd Nocturn reading Immaculate Conception Matins 2nd Nocturn Ps 45 (46):4 (5) Breviary Assumption Matins 2nd nocturn reading913 Immaculate Conception Matins 2nd Nocturn Si 24 Liturgy Assumption Vigil and Feast reading Nativity of Mary Vigil reading Breviary Assumption Lauds, Terce, and Sext Little Chapter Nativity of Mary 1st Vespers, Lauds, Prime, Terce, Sext, None Little Chapter Presentation of Mary Matins 2nd Nocturn Response Immaculate Conception Matins 2nd Nocturn Response In the current Roman liturgy, the following principal passages, including Ark allusions from passages found in the East, have been adopted for core Marian feasts: 1 Pa (Ch) 15- Liturgy 16 Assumption Vigil First reading Ps 131 (132) Liturgy Assumption Vigil Psalm Ps 44 (45) Liturgy Assumption Psalm Ps 45 (46) Breviary Immaculate Conception 1st Vespers opening Psalms (common of the Blessed Virgin Mary) Assumption, and Presentation of Mary 1st Vespers Office of Reading Psalms (common of the Blessed Virgin Mary) Annunciation 1st Vespers Office of Reading Psalms Si 24 Breviary Assumption Terce Antiphon and the liturgy for the Feast of the Visitation explicitly references Mary as Ark.914 While Marian Ark references are not prominent in the West, some do exist, and looking at early medieval writers reveals a number of the same overall derivations of Marian Dwelling of God typology as in the East, with frequent use of the terms temple, sanctuary, tabernacle, and dwelling in lieu of Ark references. Patristic expressions using temple and tabernacle contained many of the same overtones as Ark expression of protection and light, as has been seen. First, Ark references will be explored. As with the Patristic period citations, each heading has a citation reference table of the same name in the Figures and Tables section. 93 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2.4.7.1 Marian Ark References in Latin Post-Patristic Writers Marian Ark References in Latin Post-Patristic Writers Mary is the Ark of the New Covenant, and Paschasius Radbertus Sermon 2 on the both Christ and His forefather David Assumption rejoiced Peter of Blois Sermon 33 On the Assumption Mary is a rational realization of the Peter Damian Sermon 45 on the Nativity of Mary dwelling of God William of Malmsbury The Praises and Miracles of Holy Mary The gold and wood of the Ark, and the urn, Absalon of Sprinckirsbach Sermon 47 On the are Mary's holiness Nativity of Mary Geoffrey of Auxerre Sermons Baldwin of Ford Tractate 7 Henry of Marcy The Pilgrim City of God Book 4 Mary is the holy Ark of the Lord's rest (Ps Blessed Guerric of Igny Sermon 1 on the 131(132):3ff) Assumption Nicholas of St. Albans On the Conception of Blessed Mary Eckbert of Schönau Prayer to Mary's Heart Mary brings the Bread of Angels instead of Osbert of Clare Sermon on the Conception of Mary manna We are like the Philistines following the Odo of Canterbury Sermon on the Assumption Ark from afar In Rv 11, Mary is the temple while Christ Berengaud Commentary on the Apocalypse is the Ark Mary contained the Uncontainable Eusebius the Gallican Homily 1 on the Birth of the Lord 84 Rabanus Maurus Homily 29 On the Assumption Peter Damian Sermon 45 on the Nativity of Mary Gottschalk of Limburg no 266 on the Assumption 7a-b Gertrude-Olisava of Poland Pressing Commendation of Her Son Peter to Mary Eadmer of Canterbury On the Conception of Mary Baldwin of Ford Tractate 7 Paschasius Radbertus, perhaps in the context of Rv 11, calls Mary the temple of the living God and Ark of the New Covenant where God is found, who on the feast of the Assumption is celebrated more than David dancing before the Ark. Peter of Blois says that as David danced before the old Ark, Christ rejoiced before the Ark of the New Testament, mercy seat, and sanctuary of the Holy Spirit. Peter Damian echoes a remark of Eastern writers that Mary is the sanctuary endowed with reason, a human antitype of an inanimate dwelling of God type. William of Malmsbury phrases it as conscious receptacle of the divinity. Absalon of Sprinckirsbach says that the Ark overlaid with gold prefigures Mary's virginity. Geoffrey of Auxerre says she is the Ark covered inside and out with purest gold; the incorruptible wood is her body and soul of modesty while the gold is her merit. Baldwin of Ford says she is the golden urn having the manna of supreme sweetness and heavenly rain. Henry of Marcy says Mary was like the Ark where the rod and the golden urn were joined, by joining [her humanity] to divinity in the one person of Christ. 94 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium In an Assumption homily, Guerric of Igny places Mary as the Lord's rest in the context of Ps 131(132). Nicholas of St. Albans makes the same reference, explicitly mentioning the Ark of His holiness, but at the Incarnation of Christ. Eckbert of Schönau agrees, saying she contained Scripture. Osbert of Clare calls Mary the Ark who no longer brings manna, but the bread of angels. Odo of Canterbury says that we sinners follow Mary from afar like the Philistines followed the Ark (1 K(S) 6:12-16). Berengaud calls Mary the temple and Christ the Ark in Rv 11. Eusebius the Gallican, Rabanus Maurus, Peter Damian, Gottschalk of Limburg, Gertrude- Olisava of Poland, Eadmer of Canterbury, and Baldwin of Ford echo Patristic comments about Mary containing the immense Majesty or the Uncontainable. 2.4.7.2 Marian Tabernacle References in Latin Post-Patristic Writers Peter Damian says that Mary was born the tabernacle of God, and that He entered this tabernacle and dedicated it to Himself. Gerhoh of Reichersburg says that Mary is the divine tabernacle of His own flesh. Honorius of Autun says that the tabernacle of the Church, of God, is the blessed, ever-virgin Mary. Guerric of Igny applies the term tabernacle of Si 24:12 to Mary. Citing Ps 18(19):6 and Si 24, Luke of Mont-Cornillon says that the Son of God rested in Mary's tabernacle. Martin of León and Alan of Lille apply the tabernacle placed in the sun (Ps 18(19):6) to Mary the sun containing the tabernacle of Christ's humanity. Isaac of Stella says that Christ renewed a tabernacle for His rest in a new way, yet has three tabernacles; he stayed in Mary's womb for nine months, in the Church to the end of time, and in the knowledge and love of faithful souls forever. He rested in the tabernacle of the Covenant. Peter of Celle identifies it as Mary at the center of us, the new Israel encamped around the tabernacle of the Covenant. 2.4.7.3 Marian Temple References in Latin Post-Patristic Writers Ambrose Autpert, Paul the Deacon, the Roman Antiphonal, Mozarabic Assumption, Ambrosian Christmas Liturgy, Peter Damian, Eusebius Bruno, Eadmer of Canterbury, Peter the Venerable, Eckbert of Schönau say she is the temple of God, of His habitation, or of divinity. William of Malmsbury and Bernard of Clairvaux add temple of the Holy Spirit, and Bernard with Peter of Blois have Mary asking why she, made the temple, should enter the Temple for purification. Peter Damian adds that she is the mother of God and men. Eusebius the Gallican adds that she was the temple of God before the Incarnation. Paschasius Radbertus and Osbert of Clare add that Christ's flesh was from her flesh and blood and Paschasius further states that His temple was her soul, while Rupert of Deutz says Christ entered first in the sanctuary of the modest bosom, then in the temple of the sacred, uncorrupted womb. The Ambrosian Christmas Liturgy calls her the temple of the tabernacle of the testimony, opened apparently to deliver Christ to the world. Anselm of Canterbury calls her the temple of piety and mercy, vase and temple of life and universal salvation. Nicholas of St. Albans says God founded and constructed the temple of Mary's womb. Peter of Blois describes the temple of God as the dwelling of His glory, and cites the virgin womb, the body of Christ, and Solomon's temple as examples. St. Isidore of Seville in the 7th century adopted Jerome's reference temple of God,915 sanctuary of the Holy Spirit. It was employed by a number of authors, particularly in Benedictine circles, with variations such as just the sanctuary of the Holy Spirit portion found previously in the Roman Liturgy and the Gaelic Mhuire Mór, sanctuary of divinity, and shrine. Ildephonse, Peter Damian, Honorius of Autun, Bernard of Clairvaux, Guerric of Igny, Rupert of Deutz, Arnold of Bonneval, Gottfried of Admont, Peter of Blois, and Alan of Lille use this phrase. Gottfried of Admont adds that 95 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium His sanctuary was her holy spirit and soul. Arnold of Bonneval's remark about not permitting a profane hand to touch Mary may be referring to the Transitus account where a malicious Jew stretched forth his hand to grab Mary's bier.916 2.4.7.4 Marian Protection References in Latin Post-Patristic Writers Many authors cite Mary's protection in terms of motherly care, intercession, and intervention with an array of temporal and spiritual aids. Eusebius Bruno calls her hope of criminals and unique advocate whom God favors with answers. Bernard of Clairvaux says that she brings deliverance, health, consolation, pardon, and grace. Peter of Celle says that asking Mary's intercession brings forgiveness and salvation, safety from danger, and goodness. Peter of Blois cites equivalent temporal benefits: pardon and release to captives, light to the blind, rest to the weary, health to the sick, abundance to the needy, and security to the fearful. Maurilius of Rouen cites her unique protection and he is close to her grace, mercy, and protection. Godfried of Vendôme identifies this unique protection as a kind of motherly authority, wherein Christ grants whatever she wants, as Germanus had said earlier. Absalon of Sprinckirsbach says that she provides three paths for conversion at the hour of death: her intervention for forgiveness, imitation of her example, and protection. She brings back those that are lost. 2.4.7.5 Marian References to Light in Latin Post-Patristic Writers Western references to Mary as light in this period do not overtly reference the Shekinah as Aramaic Fathers and Patristic era writers did, but the concept is present in terms of Mary reflecting the glory of Christ. Paul the Deacon of Warnefried calls Jesus the major light (sun) and Mary the minor light (moon). Atto of Vercelli adds that Mary is lighted by Christ the sun. Guibert of Nogent says that the action of divine light operated in Mary. Geoffrey of Auxerre says that Mary, like the moon, derives all her splendor and beauty from Christ the sun. Bernard of Clairvaux interprets the woman clothed with the sun as Mary. Christ's light is her clothing; Jesus remains in and clothes Mary, and vice versa. Christian the abbot says that Christ gave Mary the raiments of the sun and made her interiorly brilliant with the fulness of wisdom. Alan of Lille says that like the moon, she gathers light from the splendor of Christ's grace, imitates Him and holds Him dear. Martin of León says that Mary's name indicates illuminatrix due to Christ, the door of eternal light, while Eadmer of Canterbury refers to Mary as mansion of the eternal light. Referring to Rv 12, Osbert of Clare, citing the star in the prophecy of Balaam (Nb 24:17) remarks that Mary is that star and possessed the glory of a star's light. Luke of Mont-Cornillon says that Mary is more splendid and radiant than the sun and stars. Eckbert of Schönau marvels at how many people have been lightened by the splendor of the glory of God in Mary the most luminous lamp. Henry of Marcy says that she is enkindled by the fire of charity and she illuminates us with her faith, purifies us with her merits, and inflames us by her examples. 2.4.7.6 Marian Dwelling References in Latin Post-Patristic Writers A number of Ark, tabernacle, and temple passages include other dwelling terms, and if repeated here, they are deemed to have additional significance. Paschasius Radbertus, in a sermon on the Assumption, cites Mary the temple and dwelling of the Word, as a foundation for every dwelling on which the Church is built. There is a reference to the seven columned house of wisdom of Pr 9:1; but what is not mentioned is the fact that, although the terms are not the same, there are resonances with Ep 2:20-22, where Christ is the foundation joining every member of the body of Christ into a holy temple. Godfrey of St. Victor underscores the total holiness required for Christ the fulness of divinity to dwell in her, and he also mentions the presanctification of Mary's womb. Hugh of St. Victor says that the Holy Spirit filled the most sacred dwelling of the virgin with all the grace of virtues at the Incarnation. Fulbert of Chartres similarly calls her most pure of malice and impurity, citing Ws 1:4; wisdom will not enter a malevolent soul or dwell in a body in debt to sins. 96 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Bernard of Clairvaux emphasizes the distinction between Mary and the Church in that, only in her did God corporeally dwell. Peter of Poitiers says that His dwelling in Mary after the Incarnation is better because then it was in the flesh. Serlo of Savigny also shows the bodily dwelling of Christ in Mary as a foundation for His spiritual dwelling in us. 2.4.7.7 Marian as Mother of the Faithful in Latin Post-Patristic Writers Ambrose Autpert and Godfrey of St. Victor say Mary is our mother because Christ is our brother. Paul the Deacon of Warnefried says she became the mother of the family in the universal household of God. Berengaud interprets the woman of Revelation to be Mary; in bearing the Head she is the mother of the Church, and as highest member she is daughter of the Church. The dragon refers both to Herod's intent to kill Christ, and to Satan's intent to lead His members to perdition through wicked counsel. Anselm of Lucca says she has adopted us redeemed prisoners as sons. William of Malmsbury said Mary became the Mother of God and men. Anselm of Canterbury calls Mary mother of justification and of the justified. Ivo of Chartres and Peter Lombard say that Christ and the Church were united in the virginal womb. Peter Lombard adds that in Mary's womb Christ was conjoined with the Church or the soul of the faithful. Isaac of Stella says that Mary and the Church are both one mother [of Christ] and many mothers of Christ's members, but that neither could have birthed the whole Christ without help from the other. What can be said of each can be said of the other. Conversely, every soul is a spouse, a mother, a daughter, and a sister of Christ, and fruitful virgin like Mary. Guerric of Igny says that Mary, and the Church, an antitype of Mary, are mothers of all reborn to life. He echoes St. Ambrose's comment that when Mary brought forth Christ, in some way she brought forth the rest of His members. Hermann of Tournai and Godfrey of St. Victor say that after and through Christ Mary bore His members. Godfrey of St. Victor describes multiple interpretations of the same image: Mary in an individual (historical) sense, the Church in a collective (allegorical) sense, and the soul of the faithful in a special (metaphorical) sense. Hildegard of Bingen says on the other hand that the "Church is the virgin mother of all Christians as Mary is the mother of Christ." Rupert of Deutz implies that Christ's comments about a woman about to give birth (Jn 16:21- 22) are a prophecy of Mary at the foot of the Cross. Pseudo-Augustine says that the blessed Virgin is the mother of us all since she suffered pains as of childbirth, bearing the salvation of us all at the Passion of Christ. Gerhoh of Reichersburg says that Mary bore Christ without pain but with great pain she bore His disciples. Thomas of Perseigne says that Mary is our mother by grace, or the Synagogue is mother by which Christ assumed flesh through the mediation of Mary. Some authors appeal to the analogy of family to name Mary the mother of Christians; she is Christ's mother and He is our brother. She mystically engendered us in bearing Christ, and she has adopted us as her own. Her action is in heaven, while the Church operates physically on earth to birth and rear us in Christ, and so Mary and the Church work together as our mothers in Christ, and the souls of the faithful as well work to mother Christians. Another opinion says that the Church is the mother of Christians analogously to Mary being the mother of Christ. The ideas of individual and corporate personality are reflected in the remark that the scriptural image of virgin, mother, and spouse of the King is threefold, realized by Mary in the individual, historical sense; the Church in the collective, allegorical sense; and the soul of the faithful in the special, metaphorical sense. This supports the Marian interpretation of Rv 12 although the remark is not made in the context of exegesis on Rv 12. While some place the beginning of her motherhood of Christians at the Incarnation or Nativity, others point to the Cross. This appears to be predicted by Christ in at the Last Supper discourse (Jn 16:21-22), and also supports the Marian interpretation of Rv 12 where the mother bears in pain. 97 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2.4.7.8 Mary as Type of the Church in Latin Post-Patristic Writers There have already been descriptions of Mary as type or image of the Church in Patristic writers.917 Paul the Deacon of Warnefried says that Mary is a figure of the Church, and that she is a type of the Church, whose soul is also pierced by the sword of the Word of God. Rabanus Maurus says she typifies the Church as incorrupt in faith. Guerric of Igny says that Mary fulfilled the type of Eve mother of the living, as does the Church of which Mary is the type. Hermann of Tournai makes a similar statement. Rupert of Deutz calls her exemplar of the younger Church. Honorius of Autun says she bears the type of the Church, and that everything written of the Church is fittingly said of her. Authors cite Mary's soul pierced by the sword of the Word of God, her incorrupt faith, and her being the mother of the Living as making her a type of the Church. Mary can be considered an image and exemplar as the antitype of the ancient Dwelling of God typologies, but she can also be considered a type in the sense that she foreshadows things to come. Mary, with her eschatological destiny already realized, is a foreshadowing of the Church which has yet to be fully realized in its eschatological destiny. 2.4.7.9 Old Testament References Primary Old Testament citations that have been noted, without comprehensive investigation, are Ps 44(45),918 Si 24,919 and the Song of Songs.920 Ps 44(45) is used in Annunciation and Assumption homilies. Si 24 is used in Nativity of Mary and Assumption homilies. The Song of Songs is used in Conception, Nativity of Mary, Annunciation, and Assumption homilies. Based on the materials studied and presented above, the Si 24 reading was exclusive in the first Millennium for the Marian feasts, and Ps 44(45) was also present by the time of the Tridentine liturgy.921 2.4.7.10 Summaries The Ark references cover Mary's purity and holiness, and protection via her intercession, providing continuity with Patristic thought. They include David's dance before the Ark in 2 K(S) 6, and echo Hippolytus' oblique Marian reference to incorruptible wood. What is new is a Marian Ark reference to Ps 131(132) that is not a backward-looking point of view at the Dormition, but a forward-looking point of view at the Incarnation. Oecumenius had called Mary the woman of Rv 11- 12. A distinction is made between the temple and the Ark of Rv 11; for some writers, Mary is the temple and the Ark, while for others, Christ is the Ark. The phrase tabernaculum foederis is not directly seen in the Vulgate,922 though arca foederis is. It seems that the term tabernacle in that phrase is used as an equivalent term for Ark. The tabernacle references are not just to Ex 25 or the Psalms, but also to Si 24 which was used in the West for Marian feasts, and Ps 18(19) which goes back to Patristic times.923 The Ps 18(19) reference of placing the tabernacle Mary in the sun resonates with the woman clothed with the sun of Rv 12. One of the references indicates that Mary was born the tabernacle of God, parallel to Mary the Ark of the Lord's rest at her nativity in the previous section. The reference to the Church surrounding Mary like Israel encamped around the Ark is like a 4th-5th century remark of Chromatius924 that, to be called the Church, Mary must be present with His brothers. Isaac of Stella portrays the individual, collective, and applied meaning of tabernacle as human dwelling of God. Mary was literally a tabernacle for 9 months, the Church will remain a tabernacle throughout time, while the faithful soul will always remain a tabernacle in our eschatological rest. The temple references cover the Patristic Ark themes of mother of God and men, holiness, protection in the form of mercy, life, and universal salvation, and dwelling of the glory of God (Shekinah). Proclus, Theoteknos, and Andrew of Crete had called her spiritual Ark of glory. She is also the temple in relation to specific Persons of the Trinity - the Son and the Holy Spirit. As with the Latin post-Patristic Ark and tabernacle references, Mary is already the temple before the Incarnation, her soul being a dwelling of God, temple and sanctuary. The Incarnation is not the sole justification for calling her dwelling of God. Writers have her asking why she requires purification in the Temple when she has been made the temple of God. If, as seems most probable, 98 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Arnold of Bonneval's comment about the profane hand alludes to the Transitus, there is an implicit Marian Ark reference. Germanus had said that now that Mary is in heaven, her protection is endless and her patronage is living. Her power before Christ is that of a mother, and He obeys her, a statement that should be interpreted to indicate, not that she is an autonomous goddess, but rather that in her perfect holiness she is in such union with God that her will never deviates from God's Will.925 The post-Patristic Latin authors present Mary as a universal refuge and helper in all of our needs, in a unique position to assist us due to her motherhood of Christ, her total sanctity, her role as mother of those who turn to Christ, and her state of eschatological completeness. These thoughts are detailed by Bernard of Clairvaux and will be summarized four centuries later in the Memorare prayer.926 Although not in the immediate context of their statements, the belief in her unique protection with motherly authority before Christ can be supported by the rationale that if Jesus told the disciples He would do anything they ask in His name (Jn 14:14) and that He was obedient to His parents on earth (Lk 2:51), how much more this applies now to His sinless mother. As a mother, she brings back the lost, and at the approach of death, her prayers may be sought for conversion to Christ via the grace of repentance, following her example of unwavering dedication to Christ, and protection from being drawn by the devil. In the preceding centuries, Pseudo-Antipater had called her the chosen moon and sun. Theoteknos said that she shines like the moon in the midst of the stars. The Visigothic Breviary had compared Mary to the sun and the moon. Describing images such as those in Rv 12, a number of post-Patristic Latin authors refer to Jesus as the major light (sun) and Mary as the minor light (moon). It is divine light operating in her, providing all of her splendor from Christ, as the moon reflects the sun. In Rv 12, the light (glory, Shekinah) of Christ remains in Mary and clothes her, an expression that was seen in the Coptic Kiahk liturgy. The Latin authors add that as His mother, the reverse is also true. Jesus makes her interiorly brilliant, mansion of the eternal light. This light of hers shines on us and engenders in us a desire to reflect Christ in our lives. The allusion to Ep 2:20-22 is an allusion to a passage where differing degrees of divine dwelling are described, with an eschatological goal of being permanent dwellings of God. In Mary's case, some writers refer to her presanctification, which is not defined, while others focus on her sanctification at the Incarnation, but the reference of Ws 1:4 precluding the Incarnation in a body in debt to sins points to Mary's freedom from sin, without defining the mechanism of its accomplishment. 99 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Chapter 3. Theological Application to Mary 3.1 Resonances with the Scholastic Concept of Human Union with God There are certain parallels between these three modes of dwelling as portrayed in Scripture and St. Thomas Aquinas' description of three levels of effect (modes) graded by a creature's union with God, flowing from God's causality and presence.927 The effects have their end in God already present as the cause. The first mode, common to all creatures, is likeness to divine goodness. God is present by essence, presence, and power, but there is no union with God,928 only simple assimilation to the First Cause. This exhibits a parallelism with ru;g; we were foreigners dead in sin since Adam and Eve shattered their union with God and our union with Him. The second mode is peculiar to human persons. God is present in the soul through sanctifying grace, and the person attains to God in His substance through the actions of adhering to Him by faith in the highest Truth (wisdom) and love for the highest good, resulting in presence, union, and return to man's End929 (ultimately the Father).930 This exhibits a parallelism with NkHwA; the security of the presence depends on divine grace and most especially, the person's remaining in that grace or returning to it after rupturing it. The third mode is peculiar to Christ. God is present by hypostasis - the hypostatic union of God and man, one Person in two natures. This exhibits a parallelism with bwHiA. While we will never be united with God by nature, we will be permanently united with Him, soul and body, reigning with Him in heaven (2 Tm 2:12), as Mary already is. The metaphysical description of this union is a mystery hidden in God, though it can be said that there is an element of the divine in us,931 and in heaven we will be like Him for we will see Him as He is.932 3.2 Western and Eastern Teaching on Divinization Applied to Mary Applying this teaching on Divinization in Christ to Mary, it is possible to consider its implications for her, commencing by situating her in the human race with respect to sin and grace. When Mary is first encountered in the Gospel of Luke, the archangel addresses her as full of grace in the Aramaic. Latin, Bohairic Coptic, and Georgian versions (see Table 2.45 Full of Grace in Lk 1 and Jn 1). The Greek uses a perfect passive participle, signifying that Mary enjoys the result of a completed action of grace received.933 In the second century, she is referred to as the New Eve934 along with Christ the New Adam. The exceptional character of the Greek participle in the Lucan Infancy Narrative is noted by Origen in the third century935 along with Mary's being filled with the Spirit.936 From the fourth and fifth centuries, explicit affirmations hold Mary free of personal sin. Ephrem says there are no spots of sin on Jesus' mother.937 Augustine remarks that where the mother of the Lord is concerned, there is no question when treating of sins, adding the question, "who knows what abundance of grace for the total overcoming of sin was conferred upon her."938 Cyril of Alexandria says that in childbearing, the holy virgin was outside every condemnation of the Law.939 In a Biblical commentary, Cyril calls her the holy, spotless virgin,940 and at the Council of Ephesus, he addresses her as the indestructible temple, bespeaking a permanent dwelling.941 Quodvultdeus remarks that Christ created His mother, making her clean.942 James of Sarug says the Second Eve was a new Creation; specifically, he states that God placed her in that condition where Eve and Adam were placed before they sinned, and that from her childhood, she stood firm in unblemished uprightness.943 Henry of Marcy says much the same.944 Wisdom does not dwell in a body in debt to sin (Ws 1:4), but Pseudo-Antipater remarks that Wisdom dwelt in Mary.945 The dogma of the Immaculate Conception ultimately defines that in the first instance of her conception, Mary was preserved free from all stain of original sin.946 It is this operation of God in Mary, restoring her to man's original state of union with God, that is the foundation of her being the antitype of the Ark of the Covenant. 100 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Being sinners, one cannot begin to appreciate what it must be like to be free of all sin, not to be dulled by its effects, and to have the Holy Trinity dwelling within us, free of resistance to our growth in holiness. Christ possessed the Spirit without limit (Jn 3:34), but one can say that the fullness of the Holy Spirit in Mary was not limited by sin. James of Sarug specifically addresses this point by saying that she drew near to the limit of virtue by her soul; so that grace which is without limit dwelt in her.947 It could be expected, per Cyril's description of original incorruptibility, that ultimately, following in her Son's footsteps,948 Mary would not experience the corruption of death. This would be completely consistent with Scripture - Enoch was seen on earth no more because He walked with God, an analogy that Theoteknos applies to Mary.949 It is consistent with very early Jewish tradition stated in the Mishnah, where a progression is described which passes through holiness and humility to possession of the holy spirit and resurrection,950 an end which John of Damascus applies to Mary as culminating in the Dormition.951 He asks how corruption could dare to touch the body that had contained Life.952 The operation of God in Mary, unimpeded by sin, impelled her to make a total return of herself to the Father and purely to imitate God. An application of various statements from Thomas Aquinas and Cyril of Alexandria's teachings on divinization to Mary as a person unstained by sin resonates with many things said of Mary in Tradition. Her purpose was most intimately connected with the temporal procession of the Son and the Spirit;953 her highest purpose was to become the Theotokos. The Son formed her and the Spirit breathed into her a soul with a total love for God.954 The Divine Persons were present in her955 and, filled with the Spirit in the absence of resistance via sin, she was the indestructible dwelling of divinity, and she continued to grow more in union with God. Since she was perfectly redeemed, by anticipation, she retained the primeval beauty of human nature956 as New Eve. Mary is the seat of Wisdom through the imprint of the Divine Persons in her soul.957 Her total freedom to love and be loved by God was the occasion of her joy, and the degree of glory Mary maintained throughout her life made her full of divine light. 3.3 The Working of the Holy Spirit in the Members of Christ's Body Heribert Mühlen had many things to say about the Spirit and the Church.958 The mystery of Christ is primarily relationship between person and nature. The mystery of the Spirit on the other hand, speaking of the Holy Spirit's personal identity, is primarily relationship between person and person. The Spirit is one Person in many human persons in the Church as He is one Person in two Divine Persons in the Trinity,959 where He is the relationship between the Father and the Son. This difference between the Son and the Spirit appears in the sending of the Spirit in Christ's human nature. Although there was a temporal progression in the temporal mission of the Son and Spirit,960 that doesn't mean they came in a temporal succession; Thomas says that at the first instant of the Incarnation the Spirit was sent into human nature personified in the Logos.961 Duns Scotus says that in one instance of time there are many instances of nature. A temporal perspective for a given moment can encompass multiple logical instants or perspectives differentiated by their natures. Hence the mystery of the Incarnation and the sending of the Spirit in the human nature of Christ occurred at once; there is a unity, a temporal procession of Son-and-Spirit-together at the Incarnation in Mary.962 This difference between Sonship and the sending of the Spirit is fundamental to the mystery of the Church, and the difference between the two most overtly appears respectively in the Incarnation and at Pentecost.963 The Incarnation is a relationship of Person to nature unique to Christ; the sending of the Spirit is a relationship of Person to persons shared with Christ. As He is one Person in two Persons in the Godhead, in the economy of salvation the Spirit is one Person in many persons. It is the Spirit's distinctiveness to bind persons together, in the inner life of the Trinity and in the economy of salvation. But the Spirit as Person is simultaneously and in the same way in Both Persons. Mühlen says that the Logos as God sent the Spirit as man. It is incomprehensible and unprecedented for someone to send a person. Periochoresis, to the limited extent that we are able to comprehend it, may provide some insight. The Spirit is simultaneously in the Father and the Son; the Father is simultaneously in the Son and the Spirit; the Son is simultaneously in the Father and the Spirit. This is more on the basis of the unity of Divine Nature than on the basis of the relations 101 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium constituting the Persons. The Spirit is also simultaneously in us and in Mary in the same way.964 He communicates this effect of binding person to person to Mary, who is the Mother of the physical and the mystical body of Christ.965 There is always composition of form and matter for human beings. There is unity out of composition and there is difference. Unity among human persons is always a supplemental union of persons with a composite nature. A moral or juridical person can only be formed by a subsequent union based on the prior constitution of the individuals as persons. For the divine Persons, intense unity must be the basis for the differentiation of the divine Persons. Unity of love in perichoresis is unthinkable without the unity of essence underlying the differentiation of Persons. Since the Persons communicate gifts of wisdom and love which contain the Presence of the Persons Themselves, there is a basis for them being in us, and, in a different way, we in Them.966 For members of Christ's Body, in the absence of communication of persons, we are to be a union of love in grace driven by Christ and the Spirit in us, not an identity of nature.967 There is a difference between the operation of the Son and the Spirit in the Church; Christ and the Church are a totality, while the Spirit and the individuals are a complete Person. Christ and the Church is the Bridegroom and the bride. For humans, it is a union subsequent to difference; originally Eve proceeded from Adam,968 but the unity between Christ and the Church is the basis of the difference between the two. Uncreated and created grace are inseparable as principles but different because the Spirit is not identical with created grace; the two together form one whole, inseparable.969 Unity is the basis of difference. The sending of the Spirit is prior to communication of His graces. The indwelling of the Spirit is not only a consequence of communication of created grace, but a unifying function of the Spirit in man is prior, making it the basis of difference between the Spirit and created grace.970 The Spirit as uncreated grace is numerically one and the same in Christ and in us while created grace is not the same in Christ and in us. A difference of the Spirit in us and in Christ is that the [Father-]Logos breathes the Spirit while humans do not.971 The Church is the mystery of identity (unity) of uncreated grace with simultaneous non-identity (difference) of created grace in Christ and us. It was seen how Patristic and liturgical texts, commenting on Mary as a dwelling of God, sometimes highlight her as dwelling of individual Persons of the Trinity. By a certain analogy of being, it appears that Mary bears a likeness to the Persons dwelling in her. Laurentin describes how Mary's holiness resembles the Father's,972 how her virginity is an image of the eternal generation of the Father and her motherhood as a fruit of faith on hearing God's Word ls like the Father's generation of the Logos. Her motherhood was the efficient cause used by the Logos to bind divine and human nature. Laurentin remarks that Mary connected Christ to the human race.973 In the economy of salvation, she also shares in the Holy Spirit's mission of binding person (the Christian) to person (Christ and other Christians) expressed by maternal love, her presence in faith and prayer, and her love of Christ.974 Mary's motherhood operates on a spiritual level, binding Christ's members together by an analogy of being, as an earthly mother binds her family together. Baptism configures us to Christ; the Divine motherhood configures us to the Father.975 Mary also bears a likeness of the Son by acting in perfect and total obedience to the Father and dedicating her whole being to the Son's mission at the Annunciation, at the Passion, at Pentecost,976 and since the Assumption, to prepare the Bride of Christ for the Wedding feast of the Lamb. Her exercise of motherhood towards God's people, a connecting link bridging man and God at the Incarnation and with ongoing motherly love, intercession, protection, and shining the glory of God on us, is a wellspring of her mediation in Christ.977 102 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Conclusions This topic was chosen based on Fr. Laurentin's work on the commonalities of the Lucan Infancy narrative with Old Testament Ark narratives, which turned out to be preceded by the work of Burrows. An investigation of the Transitus accounts based on the work of Manns showed how typology may be traced to Jewish exegetical methods and traditions current in New Testament times. Among the many typologies of Mary seen in the Patristic period, the Ark of the Covenant, rooted in the description of the dwelling of God traced from the Exodus to the Temple period, appeared to be the most powerful typology for shedding light on the Mother of God. Users of historical-critical methodologies denied the validity of typology and exegesis that has been applied to Mary in ways not in keeping with modern scientific logic, and while the methods were dominant in the 20th century, the 1993 publication of L'interpretation de la Bible dans l'Église invited consideration of other methods, including Jewish methods of interpretation and canonical criticism. A decision was made to investigate the Greek texts of three prominent New Testament passages covering Mary: the Lucan Infancy Narrative with its Ark allusions (Lk 1), the Prologue of John with the origin of Christ in eternity and his tabernacling among us in time (Jn 1), and the Woman of Revelation Rv 11:19-12) who appears upon the opening of the heavenly Temple with the Ark of the Covenant. The Greek texts were analyzed for Martin's Greek syntactic profiles of translated Semitic texts and found to show marked Semitic profiles, as had already been suspected for portions of the Lucan Infancy narrative and Prologue of John. The key Jewish exegetical techniques applied to these three passages were allusion, context, and mashal, and they showed ties to the Ark of the Covenant. Relevant Jewish sources explored were Tannaitic, Talmudic, and Midrashic works, and techniques such as ḥaruzim ([Messianic] testimonia) were utilized. Patristic era and liturgical texts from the ancient Churches were searched, especially for Marian and Advent season feasts. In Lk 1, Ark allusions are found in the Annunciation and Visitation narratives using distinctive commonalities with the Old Testament Ark narratives, in phraseology such as overshadow and cry out, and with a loud sound; in correspondence of locale and circumstance; and in theological context, especially that of eschatological joy. Joy, especially eschatological joy in God's presence, is common to Old Testament Ark and Zion passages, and Jewish exegesis on the eschatological Daughter of Zion as a corporate personality finds an antitype in the Gospel presentation of Mary in Luke, as an individual realization, at the inception of the Messianic Age. In Gabriel's address Rejoice, full of grace, the Lucan Infancy Narrative alludes to a network of Minor Prophet passages, and the Magnificat alludes to Is 61:10 and 2 K(S) 2 among other passages. The Minor Prophet and Isaiah references are known in Judaism, attributed to rabbis of the 2nd-4th centuries CE as references to Israel Daughter Zion in the Messianic Age. Verbs of rejoicing found in the Ark Narrative itself at 1 Pa(Ch) 15:25, in the Prophets and in Lk in a Messianic theological context, recur in a section of Rv 12 with Ark overtones, and again in Rv 19. Also known in Judaism of the 2nd-4th centuries are feminine overtones of the inanimate Ark in a covenantal and Messianic context of God's dwelling with His people. The Lucan presentation of persons filled with the Holy Spirit, fulfilling Ez 36:26-27 and Jn 14:17, shows the underlying rationale for animate, rational dwellings of God. The statement that Mary compared or found likenesses (Lk 2:19) among all that had happened is proposed as a hermeneutical key to apply techniques such as gezerah shawah and mashal in order to understand the narrative. In Jn 1, what Brown calls climactic or staircase parallelism and Le Frois (citing Allo) calls concentric circles or waves is manifested in phases of heavenly reality, earthly reality, witness, and wilderness to describe the first Advent of the Word. In Jn 1:13-14, the use of Greek tenses appears to underscore the event h the Incarnation not attributable to a male human. The dwelling of God reference in Jn 1:14 notes how Jesus tabernacled among us, and we saw His glory as the Only- begotten of the Father, full of grace like His mother, and of truth. Some of these characteristics will recur in Rv. The light and glory mentioned in this chapter refer to the Shekinah. The Shekinah glory of God present in the Ark and the Temple, with Christ as its source, is a concept common to the three New Testament passages. In the Lucan Infancy Narrative, it is seen as the glory of God with the star of Bethlehem, and the great light at the angels' appearance to the 103 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium shepherds at the Nativity. For the Prologue of John, the roughly contemporary Odes of Solomon reinforce Tabernacle and Shekinah elements. The Shekinah is very prominent in Rv 11-12. An Aramaic verb meaning both overshadow and dwell, depending on the preposition used, is used in Tg Neofiti Exodus 12:23 and also in Lk 1:35 and Jn 1:14 Peshitta to indicate the overshadowing of Mary and the Logos becoming flesh at the Incarnation. Together with other verbs for dwell referring to the Incarnation and the Epiclesis, and hover referring to the Spirit at Creation and to Baptism, they all connote dynamic interaction between the spiritual and material world with dramatic transformation. Also, the phrase dwelt among us (Jn 1:14) evokes the Daughter of Zion passages alluded to in Lk. The Jewish concept of the Shekinah does not allow for personal immanence but makes recourse to the Shekinah resting on a person. The import of John's expressions to the Shekinah is that Jesus is God in eternity (without change) and becomes flesh in time (grows), bringing immanence and permanence to the Emmanuel presence such that He equates Himself with the Shekinah (Mt 18:20.) The relationship to the Holy Spirit is the possession of the Spirit by indwelling; in Lk 1:42 a parallel was set up with 2 Pa(Ch) 5:13-14 where in place of the glory of God filling the Temple, the Holy Spirit fills Elizabeth. Jn presents the teaching of Jesus and the Spirit as complementary aspects of revelation, so that God communicates Himself to us principally by the Son (the first Paraclete in 1 Jn 2:1) and by the Spirit (the second Paraclete in Jn 14:16.) After Jesus' Ascension, the Spirit continues Christ's work, and Mary has been present at His beginning (Lk), at the endpoints of His ministry (Jn), and at the birth of the Church (Ac.) Rv is replete with symbols and allusions to the Old Testament similar to those in the Lucan Infancy Narrative. A hermeneutical key is proposed whereby the author encourages the reader to uncover the mashal present by pondering what the narrative evokes. Isaiah appears to be a prominent source of allusions; and Jewish methods, especially gezerah shawah, are operative. Links between Lk, Jn, and Rv are posited to come from Semitic Jerusalem Christian sources, including Johannine writers having at the core St. John himself. The same theological context of fulfillment of God's design by the coming of the Messiah is present in Lk 1, Jn 1, and Rv 11-12. The new Covenant is established in joy, attended by the awaited return of the Ark and the Shekinah. Eschatological fulfillment is formally named in Rv 10:7 and alluded to by the theophany at the appearance of the great sign in Rv 11:19 which evokes Est 1 LXX, and especially the allusion to Hg 2 with Hb 12:26 where the Daughter of Zion references also seen in Lk 1 and Jn 1, and the Shekinah filling of the dwelling and the Temple, are present as Mary enveloped in the Shekinah and radiating with it. Rv 11:19 shows the opening of the original, heavenly temple and the Ark signifying the beginning of the New Covenant begun with the Incarnation, and the great sign of the woman clothed with the sun about to give birth to the child who is to shepherd the nations with an iron rod (Ps 2:8- 9.) Most prominently, as shown by Lefrois, this is portrayed using the same concentric circle phenomenon and phases found in John's Prologue covering the Incarnation. Jn 1 focuses on the Word who is the true light (Shekinah) coming into the world; Rv 12 focuses on the light clothing His mother and shining from heaven. Jn 1 focuses on the historical realization; Rv focuses on its heavenly origin and its extension across time. The commonality between Jn 1 and Rv 11-12 is the "birth" of Christ, but the mother is the mother both of the Messiah and the rest of those who bear the testimony of Jesus (Jn 19:25-27.) The Marian interpretation of Rv 11-12 has been emphatically rejected by modern exegetes. Stumbling blocks arise from trying to make the literal sense of a divine symbolic vision be a physical history. Semitic understanding of corporate personality supports a dual Mary-Church interpretation with Mary as the underlying reference, centered around the Paschal Mystery and Mary's participation in it. Mary has a single role of motherhood: historical motherhood at Christ's Nativity and spiritual motherhood of His members across time. At the core she is the Church, not only a type or image. The Daughter of Zion references show Mary as the individual realization of the corporate person. The reference to the other children of the woman refers to Mary in a mystical physical motherhood of Christ's members. Such motherhood is ascribed to Jochebed in Tannaitic 104 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium tradition and seen in 4th century commentary of St. Ambrose. Post-Patristic Latin authors also comment on this. The wings of the eagle image refers to protection at the Exodus rooted in ancient Jewish tradition. The Transitus draws inspiration from this tradition, and from Rv 12 with the Dormition inferred by Epiphanius in the 4th century. The Semitic translation profile found from translation Greek analysis led to uncovering additional Ark allusions in Rv 12, such as the Shekinah and Ark references of Hg 2, and Ps 44(45), where Amoraitic tradition links the garment of the queen with the garb worn by David dancing before the Ark. The loud voice of Rv 12:10 evokes the shouts before the Ark in 2 K(S) 4, and is made more probable by other Davidic references in Rv, including 2 K(S) 7 used in Rv 21:7. The heavenly hymn includes a theological context of salvation and joy as in Is 61, and power, all being possible allusions to the Daughter of Zion at the Incarnation. Rv 12:12 has an exhortation to rejoice which appears to allude to Ps 95(96), appointed by David to be sung in the presence of the Ark, after mention of the to%pon h|toimasme%non which evokes the Ark and the disciples in Jn 14:2. Even the woman's crying out in Rv 12:2 might have additional overtones of crying out with mixed emotions of joy and sorrow, mentioned in Jn 16:21. Later in Rv the woman of Rv 12 recurs in Rv 21 as the Bride of the Lamb and the New Jerusalem; both figures include an ecclesiological reference and they coalesce as the New Jerusalem. The New Jerusalem in Rv 21 also shines with the Shekinah like the woman of Rv 12. In 1 P 2:5 and Ep 2:20-22, the body of Christ is composed of living stones that are being built into a holy Temple of God. The corporate idea of dwelling of God, with the Ark as locus and the Shekinah as manifestation, is actualized in the Mother of of God and the body of Christ, and this idea is carried forth across time in the Church to the Parousia. Rv presents a Marian ecclesiological lens complementing the Mariological lens of Lk and the Christological lens of Jn. In these applications of Semitic techniques and constructs, internal evidence from Scripture has been adduced to cross-check and verify claims. Key objections and counterclaims have been examined and refuted to the degree that they are insufficient to invalidate the claims. The attempt at refutation was considered important due to the weight of authorities who have solidly rejected Marian interpretations advocated here. In a further attempt to validate Marian Ark of the Covenant typological Scriptural interpretation, writers in the Patristic Period and liturgical sources of the first Millennium were adduced. It became clear that due to different translated Biblical terms from Hebrew to the ancient ecclesiastical languages and their translation into English, a narrow extension of dwelling of God terms should be made to include other constructs defined in Ex 25 and also seen in related Psalms which are cited in Patristic and liturgical texts. The core dwelling of God terms that were added are tabernacle, sanctuary, and temple. A most vivid reflection on the import of the Marian typologies, including the Ark, is found in Andrew of Crete of the 8th century, who says that renowned ones understood through the Holy Spirit many things about Mary through mystical reflection on symbols. Marian apocrypha of the first 5 centuries match the style of covert allusions found in Lk 1 and cast Mary as the Ark by making her a Kohathite caring for the Ark, by drawing punishment on anyone who improperly touches her as Uzzah improperly touched the Ark, by the Shekinah surrounding her at Christ's Nativity (consonant with Rv 12), by applying to her the Ark and dwelling references of Ps 131(132), and showing her the first [after Christ] to make her exodus from this world while fleeing God's enemies as did Israel. From Patristic writers starting in the 4th century and liturgical sources, implications arising from the Ark typology include Scripture (Christ the Word) being hidden in her as in the Ark, Joseph as priest serving before the Ark, and her containing the Uncontainable. She is an animate (rational) realization of the Ark, just as Christ and Mary are animate realizations of the Temple. She is completely pure and holy, symbolized by the incorruptible wood and gold of the Ark and pot of manna. She brings the victory over God's enemies and protection that the Ark brought. As His mother, her intercession is insuperable and Christ obeys her. She is our refuge and protection and our hope. She is radiant and full of the Shekinah glory (in Aramaic writers), and temple, tabernacle, 105 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium dwelling place, habitation, mother, bride, and cloud of the Light. She is the moon and sun illuminated by God's light who brought forth the Sun of Righteousness, shining on us and guiding our way, the woman of Revelation. In support of Ark typology, Ps 131(132) and the Ark narratives in 2 K(S) 6/1 Pa(Ch) 15 are utilized from writers of the 5th century and for Marian feasts, especially for Mary's nativity and entry into the Temple, the Annunciation, and the Dormition. The Daughter of Zion passages with Ps 44(45) are applied to Mary as queen in liturgical texts. David's question how the Ark of the Lord comes to him foreshadowing Elizabeth's question, and David's dance before the Ark foreshadowing John's leaping in the womb are attested in Fathers of the 4th-5th centuries. Additional Psalms with closely related dwelling of God terms from Ex 25 such as tabernacle, temple, sanctuary, habitation are Ps 45 (46), Ps 64 (65), and Ps 75 (76), used especially in Marian liturgies. The Ark references continue, especially in Marian feast orations for her entrance into the Temple, the Visitation, and the Dormition. The Georgian Tabernacle feast, and especially Type of the Old Ark feast, strongly support the Ark typology and are bolstered by 5th-6th century incorporation of the typology in hymns employed in Jerusalem. Using dwelling of God terms, the texts outline her relation to the divine Persons. Aramaic writers call her the Ark full of mysteries (AzERFVAB), the same term used for Sacraments and types. The key terms tabernacle, sanctuary, and temple include many of the same implications of holiness and purity, protection of Christians, and bearer of the Shekinah as the Ark references themselves. In all of these areas, evidence from the West in this period is very sparse compared to the variety of themes and scriptures utilized in the East. An extension of the research to Latin writers from the end of the Western Patristic era in the 7th-12th centuries proved very valuable. Sparseness of Ark material is explained by Greek New Testament phrases alluding to the Septuagint Ark narratives being absent in the Vulgate translation; by continued disdain for the Marian apocrypha which appears to have been mollified by the late 12th century; and by growing separation from the East that became definitive in the 11th century Great Schism. The very important Marian Ark reference Ps 131(132) in the many Eastern Dormition homilies is missing; the West was inspired by Si 24 with its tabernacle reference, and by Sg. Nevertheless, in the post-Patristic period before the 13th century, the Western writers carry forward Patristic thought and show the same Ark/dwelling of God implications, in the virtual absence of liturgical Marian Ark typology and sparse attestation in the writers, of holiness and purity, protection of Christians, and bearer of the Shekinah, as well as the fact of her being an animate dwelling of God and having named relationships with divine Persons. Elizabeth at the Visitation with John leaping in the womb is like David dancing before the Ark. The other key dwelling of God terms tabernacle, sanctuary, and temple are present in the texts and support the implications. Derivation based on temple and tabernacle, rather than Ark, in the Western writers is analogous to thoughts found in the Gospel of John, which similarly points to temple and tabernacle rather than to the Ark. The term tabernacle of the Covenant (tabernaculum foederis) appears to be used synonymously with Ark of the Covenant. In addition, the Western writers overtly support the corporate personality Mary/Church which is applied to Rv 12, where Mary bears Christ at the Nativity without pain but bears His disciples at the Cross with great pain. Some thoughts not seen in Eastern writers are pointing Marian Dwelling of God references to her Nativity978 rather than to the Incarnation and to her entering into eternity, emphasizing her holiness from the beginning. Though the Marian interpretation of Rv 11-12 is debated, rarely, from the fourth century,979 it is present more frequently in the Latin post-Patristic authors, often with Mary as the moon reflecting the light (Shekinah) of Christ the sun; as her being clothed and centered in the glory of Christ; and placing Mary in the center of the Christian community like the Israelites encamped around the tabernacle. Marian realizations of the tabernacle and virgin/mother concepts are presented with the individual, and collective senses, plus an extension in a special sense to the soul of the faithful. Mary's unique protection, encompassing every kind of spiritual and physical need, is repeatedly elaborated, and linked with a sort of maternal authority granted by Christ. Her intercession, example, and protection are powerful aids extending to deathbed conversion. There is an allusion to Ep 2:20-22, which presents different degrees of divine dwelling in Christians toward an eschatological end. Application of the Ws 1:4 passage saying that wisdom does 106 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium not dwell in a body in debt to sin points to Mary as sinless without defining the mechanism. She bore us mystically with Christ and she co-parents us in tandem with the Church to rear us in Christ. She is an image of the Church, and since she has preceded us in attaining the eschatological destiny of which we have only a foretaste, she is seen as a type of the Church which is still pressing to the eschatological goal of being permanent dwellings of God and being fit to dwell with Him where He is. Three Hebrew verbs of dwelling show a semantic progression of immanence and permanence, where God shines forth with His glory to ultimately deliver and restore His people. The second of the three verbs NkHwA, shakan, indicating a dynamic but not rigidly established presence, is the root of Shekinah, the glory of God manifested in light. The word contains an embedded primitive root Nu;k, which also occurs with Ark and dwelling words for God's dwelling, especially in the Ark's prepared place (LXX to%pon h|toimasme%non.) This LXX term is used where David prepares a permanent place for the Ark to rest and in the New Testament, is transferred to the eschatological rest of the Christian (Jn 14:2), and to Mary and the Church (Rv 12.) These degrees of divine dwelling are reflected in Ep 2:19-22, where St. Paul says that we were foreigners, [have been raised with Christ (Co 3:1)], and are becoming a dwelling place of God in the Spirit and holy temple in the Lord. In Patristic and liturgical texts, many of the Ark and temple/tabernacle references point to permanency, by way of Dormition contexts for Ark references and dwelling of Divine Person contexts for temple/tabernacle references. Furthermore, Mary is a new creation to be the temple of God and example for us, and this is resonant with Jn 2, where Christ and Mary are put in the context of the 7 days of Creation, and with the Aramaic verb Ng,eAv. These degrees of divine dwelling in the soul appear to be reflected in the Scholastic teaching on the temporal procession of the Son and the Spirit extending to three modes of union in the rational soul. God's presence and causality, with an element of human response, result in likeness to divine goodness (first mode, no union, similar to us in sin as sojourners); presence through sanctifying grace (second mode, union dependent on knowledge and love, similar to dynamic dwelling in us not made permanent); and presence by hypostasis (third mode, hypostatic union of Christ, similar to permanent dwelling in us, seated enthronement conferred by God.) We will never be divine by nature, but we will share His glory (Jn 17:22), deified, and radiant as St. Cyril of Alexandria's description of the poker placed in the fireplace.980 God can do more than we ask or think (Ep 3:20), and He did so in Mary's case. Grace without limit dwelt in her, and her response to God was a total return of herself to God (Lk 1:38) and a total consecration to Christ's mission (Jn 19:25), to be perfect as the Father is perfect (Mt 5:48.) She shares spiritually in the Holy Spirit's mission of binding Christ to the human race and especially to His members, as an earthly mother binds her human family together. She shares in Christ's mission to save us, as a mother sacrifices herself for her children. Mary is in the center of us because she is in the center of Christ, clothed in His glory and grace from the beginning. She protects us with God's power as she has been protected by the overshadowing of the Holy Spirit and the wings of the eagle. The inanimate Ark becomes a living dwelling of God in Mary and in Christ's members over time, bearers of the divine Presence. The inanimate Temple becomes living in Mary where Christ rested, and like Solomon's temple she is a place of refuge and intercession for the nations (2 Ch 6-7.) As Christ's members reach eschatological completion, we His permanent temples will be with Mary, who has reached that completion. 107 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Bibliography B-1 Abbreviations [B]CE [Before the] Common Era CCSL Corpus Christianorum Series Latina CMP Corpus Marianum Patristicum CPG Clavis Patrum Graecorum CPL Clavis Patrum Latinorum CSCO Corpus Scriptorum Christianorum Orientalium CSEL Corpus Scriptorum Ecclesiasticorum Latinorum DHGE Dictionnaire d'histoire et de géographie ecclésiastiques GCS Die Griechischen Christlichen Schriftsteller LXX Septuagint MT Massoretic Text MU Le Muséon NPNF Nicene and Post-Nicene Fathers NT New Testament OCP Orientalia Christiana Periodica OT Old Testament PG Patrologia Graeca PJ Protoevangelium of James PL Patrologia Latina PO Patrologia Orientalis PS Patrologia Syriaca SC Sources Chrétiennes TDNT Theological Dictionary of the New Testament TDOT Theological Dictionary of the Old Testament TM1 Testi Mariani del Primo Millennio TM2 Testi Mariani del Secondo Millennio TU Texte und Untersuchungen ZDMG Zeitschrift der Deutschen Morgenländischen Gesellschaft ZNW Zeitschrift für die Neutestamentlichen Wissenschaft B-2 Biblical Book Abbreviations, and Naming, Numbering across Versions Abbreviations of Biblical Books Old Testament New Testament Gn Genesis Sg Song of Songs Mt Matthew Ex Exodus Ws Wisdom Mk Mark Lv Leviticus Si Ecclesiasticus Lk Luke Nb Numbers Is Isaiah Jn John Dt Deuteronomy Jr Jeremiah Ac Acts Jos Joshua Lm Lamentations Rm Romans 108 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Jg Judges Ba Baruch 1-2 Co Corinthians Rt Ruth Ezk Ezekiel Ga Galatians 1-2 S Samuel Dn Daniel Ep Ephesians 1-2 K Kings Ho Hosea Ph Philippians 1-2 Ch Chronicles Jl Joel Col Colossians Ezr Ezra Am Amos 1-2 Th Thessalonians Ne Nehemiah Ob Obadiah 1-2 Timothy Tmh Tb Tobit Jon Jonah Tt Titus Jdt Judith Mi Micah Phm Philemon Est Esther Na Nahum Heb Hebrews 1-2 M Maccabees Hab Habakkuk Jm James Jb Job Zp Zephaniah 1-2 P Peter Ps Psalms Hg Haggai 1-3 Jn John Pr Proverbs Zc Zechariah Jude Jude Qo Ecclesiastes Ml/Mal Malachi Rv Revelation Naming of the Dynastic Books Massoretic Peshitta Aramaic Septuagint Greek Vulgate Latin Hebrew 1-2 Samuel 1-2 Samuel 1-2 Kings 1-2 Kings 1-2 Kings 1-2 Kings 3-4 Kings 3-4 Kings 1-2 Chronicles 1-2 Biryumin 1-2 Paraleipomenon 1-2 Paraleipomenon = Chronicles = what was omitted Numbering of the Psalms 109 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Massoretic Hebrew Peshitta Septuagint Greek Vulgate Latin Aramaic 001-009 001-009 001-009 001-009 010-113 010-113 009-112 009-112 114 114 113 113 115 114 113 113 116 115 114-115 114-115 117-146 116-145 116-145 116-145 147-150 146-150 146-150 146-150 151 Numbering of the Chapters of Jeremiah Sorted by Hebrew Sorted by Greek Hebrew, Latin LXX LXX Hebrew, Latin 1-25:13 1-25:13 1-25:13 1-25:13 25:14-38 32 25:14-19 49:34-39 26-27 33-34 26 46 28-33:13 35-40 27-28 50-51 33:14-26 absent 29:1-7 47 34-39:3 41-46:3 29:7-22 49:7-22 39:14 46:4 30:1-5 49:1-5 39:15-18 46:15-18 30:6-11 49:28-33 40-44:30 47-51:30 30:12-16 49:23-27 45 51:31-35 31 48:1-44 46 26 absent 48:45-47 47 29:1-7 32 25:14-38 48:1-44 31 33-34 26-27 48:45-47 absent 35-40 28-33:13 49:1-5 30:1-5 absent 33:14-26 49:7-22 29:7-22 41-46:3 34-39:3 49:23-27 30:12-16 46:4 39:14 49:28-33 30:6-11 46:15-18 39:15-18 49:34-39 25:14-19 47-51:30 40-44:30 50-51 27-28 51:31-35 45 52 52 52 52 110 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium B-3 General References Ahlström, G W. 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Marian Studies 13, (1962): 99-121. Testa, Emmanuele, O.F.M. Maria Terra Vergine, 2 vols., Studium Biblicum Franciscanum, Collection Maior 31. Jerusalem: Franciscan Printing Press, 1984. Turner, N, "The Relation of Luke I and II to the Hebraic Sources and to the Rest of Luke-Acts." New Testament Studies 2, (1955-1956): 100-109. Vallé, Gérard. A Study in Anti-Gnostic Polemics, Studies in Christianity and Judaism 1. Waterloo: Wilfrid Laurier University Press, 1981. Vatican Council II, http://www.vatican.va/archive/hist_councils/ii_vatican_council/index_it.htm. Vaux, Roland de, O.P. "Arche d'Alliance et Tente de Réunion." In Jourjon, Mgaurice, A la rencontre de Dieu: mémorial Albert Gelin, Bibliotheque de la faculté de Theologie de Lyon #8. Lyon: ÉditionsXavier Mappus le Puy, 1961. Vaux, Roland de, O.P., "Les chérubins et l'arche d'alliance les sphinx gardiens et les thrones divins dans l'ancien orient." Mélanges de l'université Saint-Joseph 37, (1960-1961): 91-124. 116 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Viller, M., Cavallera, F., and Guibert, J. de, S.J., eds. "Divinisation." Dictionnaire de spiritualité ascétique et mystique, doctrine et histoire, Paris: Beauchesne, 1932. Weippert, Helga, "Der Ort den Jahwe erwählen wird." Biblische Zeitschrift 24, (1980): 76-94. Weitzmann, Kurt. The Monastery of Saint Catherine at Mount Sinai, The Icons, vol. 1, Princeton: Princeton University Press, 1976. Wilpert, Joseph. Le pitture delle catacombe romane. Rome: Desclée, Lefebvre, 1903. Zedda, S. "Il cai%re di Lc 1, 28 alla luce di un triplice contesto anticotestamentario," In Parola e Spirito, Studi in onore di S. Cipriani, a cura di C. C. Marcheselli, vol. 1: Brescia, 1982. B-4 Biblical References HEBREW BIBLE Berlin, Adele and Marc Zvi Brettler. The Jewish Study Bible. NY: Oxford University Press, 1999. Cross, Frank Moore, Donald W. Parry, and Richard J. Saley. Discoveries in the Judaean Desert XVII, Qumran Cave 4 XII, 1-2 Samuel. Oxford: Clarendon Press, 2005. Kantrowitz, David. Judaic Classics Version 3.0.6. Davka Corp. and/or Judaica Press, 1991-2003. Kittel, Rudolph, ed. Biblia Hebraica, 16th ed., pr. 7. Stuttgart: Württembergische Bibelanstalt, 1973. Martínez, Florentino García and Eibert J.C. Tigchelaar. The Dead Sea Scrolls Study Edition, 2 vols. Grand Rapids: William B. Eerdmanns Publishing Company; Leiden: Brill, 1997-1998. Wigram, George V. The Englishman's Hebrew and Chaldee Concordance of the Old Testament, 5th ed. Grand Rapids: Zondervan, 1970. Willis, John T., Theological dictionary of the Old Testament (TDOT), translation of Botterweck G. Johannes and Ringgren, Helmer, eds, Theologisches Wörterbuch zum Alten Testament, Grand Rapids:Eerdmans, 15 vols., 1977-2006. NrOaH vol. 1, 362-374. ru;g; vol. 2, 439-449. lig vol. 2, 470-475. bwHiA vol. 6, 420-438. dbk vol. 7, 32. NKAwVmI vol. 9, 59. lwAmA vol. 9, 64-67. dbHoA vol. 10, 376-390. Nuiy vol. 12, 361. oHu;r vol. 13,413-415. NkHwA vol. 14, 691-702. cmW vol. 14, 142. MWE vol. 15, 133. ARAMAIC BIBLE Biblia Sacra juxta versionem simplicem quae dicitur Pschitta, 3 vols. Mosul: Typis fratrum praedicatorum 1887. Brüll, Adolf. Das samaritanische Targum zum Pentateuch. Hildesheim: Georg Olms Verlag, 1971. 117 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Chilton, Bruce D. The Isaiah Targum, The Aramaic Bible, vol. 11. Collegeville: The Liturgical Press, 1987. Concordance to the Peshitta Version of the Aramaic New Testament. New Knoxville: American Christian Press, 1985, 281. Grossfeld, Bernard. Targum Onqelos to Deuteronomy, The Aramaic Bible, vol. 9. Wilmington: Michael Glazier, 1988. Grossfeld, Bernard. The Targum Onqelos to: Genesis, The Aramaic Bible, vol. 6, Edinburgh: T & T Clark, Ltd, 1988, 31. Hebrew Union College, Jewish Institute of Religion, The Comprehensive Aramaic Lexicon Project, Cincinnati, http://cal.huc.edu accessed October 10, 2020. Kiraz, George Anton. Comparative Edition of the Syriac Gospels, 4 vols. Piscataway: Gorgias Press, 2004. Lamsa, George M. The Holy Bible from Ancient Eastern Manuscripts, 11th pr. Philadelphia: A. J. Holman Company, 1957. Lewis, Agnes Smith, D.D., LL.D., Ph.D., ed. The Old Syriac Gospels. London: Williams and Norgate, 1910. Lewis, Agnes Smith, M.R.A.S. A Translation of the Four Gospels from the Syriac of the Sinai Palimpsest. London: Macmillan and Co, 1894. Maher, Michael, M.S.C. Targum Neofiti 1: Exodus and Hayward, Robert, Targum Pseudo- Jonathan Exodus, The Aramaic Bible, vol. 2. Edinburgh: T & T Clark, 1994. Maher, Michael, M.S.C. Targum Pseudo-Jonathan: Genesis, The Aramaic Bible, vol. 1B, Collegeville: The Liturgical Press, 1992. Maher, Michael, M.S.C. The Targum of Ruth, The Targum of Chronicles, The Aramaic Bible, vol. 19. Collegeville: The Liturgical Press, 1994. McNamara, Martin, M.S.C. Targum Neofiti 1: Genesis, The Aramaic Bible, vol. 1A, Collegeville: The Liturgical Press, 1992. McNamara, Martin, M.S.C. Targum Neofiti 1: Deuteronomy, The Aramaic Bible, vol. 5A, Collegeville: The Liturgical Press, 1997. McNamara, Martin, M.S.C., dir.; Kevin Cathcart, Michael Maher, M.S.C., and Martin McNamara, M.S.C., eds. The Aramaic Bible, The Targums. Collegeville: The Liturgical Press, 1992-1994. Sperber, Alexander, ed. The Bible in Aramaic, 4 vols., The Latter Prophets according to Targum Jonathan. Leiden: Brill, 1992. Strothmann, Werner, Johannes, Kurt, and Zumpe, Manfred, eds. Konkordanz zur syrischen Bibel, Die Mautbē, vol. 5, S-Ṣ, Göttinger Orientforschungen I, Syriac Series 33. Wiesbaden: Otto Harrassowitz, 1995. Targums in Kantrowitz, David. Judaic Classics Version 3.0.6. Davka Corp. and/or Judaica Press, 1991-2003. GREEK BIBLE Aland, Kurt; Matthew Black; Bruce G. Metzger; and Allen Wikgren. The New Testament in Greek and English. NY: American Bible Society, 1966. Brenton, Sir Lancelot Charles Lee. The Septuagint Version, Greek and English, with Apocrypha. London: Samuel Bagster and Sons, 1900. Repr. 7, Hendrickson Publishers, 1998. H| A|GI%A GRAFH%. Zwh@. 8th printing, 1977. Bromiley, Geoffrey W, Theological dictionary of the New Testament (TDNT), translation of Kittel, Gerhard, Theologisches Wörterbuch zum Neuen Testament, Grand Rapids:Eerdmans, 1964-1976. 118 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium a\gallia%omai vol. 1, 19-21. dou^loV vol. 2, 265, 267, and 273. cai%rw vol. 2, 359-372. e[rhmoV vol. 2, 657-659. E{toimoV vol. 2, 704. parabo%lh vol. 5, 744-761. pneu%ma vol. 6, 406. pneu^ma vol. 6, esp. 382-386. skh%nh vol. 7, 368-389. skirta%w vol. 7, 401-402. "ski%a" vol. 7, especially 399-400. "fwnh%" vol. 9, especially 302-303. Hatch, Edwin, M.A., D.D. and Henry A., Redpath, M.A., D. litt. A Concordance to the Septuagint and the Other Greek Versions of the Old Testament (Including the Apocryphal Books), 2 vols. Oxford: Clarendon Press, 1906. Reprinted as TAMEION THS AGIAS GRAFHS PALAIA DIAQHKH, Athens: EKDOSEIS «WFELIMOU BIBLIOU», 1977. Metzger, Bruce M. A Textual Commentary on the Greek New Testament, 2nd ed. Stuttgart: Deutsche Bibelgesellschaft, 2000. Moulton, W. F., A. S. Geden, and H. K. Moulton. A Concordance to the Greek Testament, 5th ed. Edinburgh: T & T Clark, 1978. Nestle, Eberhard. Novum Testamentum Graece, 25th ed., enlarged by Erwin Nestle and Kurt Aland. London: United Bible Societies, 1969. LATIN BIBLE Biblia Triglotta continentia Scripturas Sacras veteris et novi testamenti, 2 vols. London: Richard D. Dickinson, 1890. Challoner, Richard. The Holy Bible. Champaign, Ill: Project Gutenberg, 1990. Clementine Vulgate Project, http://vulsearch.sourceforge.net/cgi-bin/vulsearch accessed October 10, 2020. Peultier, Etienne, Gantois et al., S.J., Concordantiarum universae spripturae sacrae Thesaurus, s.v. "tabernaculum," In Cornely, R, Knabenbauer, I., de Hummelauer, F., et al., S.J.,Cursus Sacrae Sripturae (Paris:P. Lethielleux, editoris, 1897), pt. 3, text 5, 1102-1103 Sabatier, Petrus, Dom O.S.B. (Maurist). Bibliorum sacrorum latinae versiones antiquae seu vetus italica, 4 vols. Paris: Francis Didot, 1743-1751. ARMENIAN BIBLE Zohrabian, Dr. Hovhan. Grabar Bible. Venice: Mekhitarist Congregation, 1805, electronic transcription by Bible Society of Armenia. COPTIC BIBLE Budge, E. A. Wallace, Litt. D., D. Lit., F.S.A. The Earliest Known Coptic Psalter. London: Kegan Paul, Trench, Trübner, 1898. Coptic CD vol. 1. Los Angeles: St. Shenouda the Archimandrite Coptic Society, 1998. Drescher, James, ed. The Coptic (Sahidic) Version of Kingdoms I-II (Samuel I-I), CSCO, 313/SC 35. Louvain: Secrétariat du CorpusSCO, 1970. Lagarde, Paul de. Der Pentateuch Koptisch. Leipzig: B. G. Teubner, 1867. Peters, Melvin K.H., ed. A Critical Edition of the Coptic (Bohairic) Pentateuch, Society of Biblical Literature, Septuagint and Cognate Studies 22, vol. 2, Exodus. Atlanta: Scholars Press, 1986. Tattam, Henricus. Prophetae Maiores in dialecto linguae Aegyptiacae Memphitica seu Coptica, 2 vols. Oxford: E typographeo academico, 1852. Repr. Hildesheim: Georg Olms Verlag, 1989. 119 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Thompson, Sir Herbert, ed. A Coptic Palimpsest Containing Joshua, Judges, Ruth, Judith and Esther in the Sahidic Dialect. London: Oxford University Press, 1911. ETHIOPIC BIBLE "Ethiopic Bible." Ran HaCohen, PhD, ed., https://www.tau.ac.il/~hacohen/Biblia.html accessed October 10, 2020. GOTHIC BIBLE Streitberg, Wilhelm. Die gotische Bibel. Heidelberg: Carl Winter Universitätsverlag, 1960. ENGLISH BIBLE Albright, W.F., and Mann, C.S. Matthew, The Anchor Bible, vol. 26. Garden City: Doubleday & Company, 1971. Aune, David E. Revelation 1-5, Word Biblical Commentary, vol. 52. Dallas: Word Books, Publisher, 1997. Aune, David E. Revelation 6-16, Word Biblical Commentary, vol. 52B. Nashville: Thomas Nelson Publishers, 1998. Bousset, Wilhelm, D. Theol. Die Offenbarung Johannis. Göttingen: Vandenhoeck und Ruprecht, 1906. Brown, Raymond E. The Gospel of John I-XII, The Anchor Bible, vol. 29. NY: Doubleday, 1970. Dahood, Mitchell. Psalms. The Anchor Bible, vol. 2. Garden City: Doubleday and Co., 1965. Fitzmyer, Joseph A. The Gospel According to Luke I-IX, The Anchor Bible, vol. 28. NY: Doubleday, 1970. Ford, J. Massyngberde. Revelation, The Anchor Bible, vol. 38. Garden City: Doubleday & Company, 1975. Macho, Alejandro Díez. Neophyti I, Targum Palestinense Ms de la Biblioteca Vaticana, vol. 2, Exodo. Madrid-Barcelona: Consejo Superior de Investigaciones Científicas, 1970. Macho, Alejandro Díez. Neophyti I, Targum Palestinense Ms de la Biblioteca Vaticana, vol. 5, Deuteronomio. Madrid: Consejo Superior de Investigaciones Científicas, 1978. Munck, Johannes. The Acts of the Apostles, The Anchor Bible, vol. 31. Garden City: Doubleday & Company, 1967. The New Jerusalem Bible. NY: Darton, Longman & Todd, Ltd. And Doubleday & Company, 1985. B-5 Liturgical References GREEK LITURGY Mhnai^on tou^ Septembri%ou. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. Mhnai^on tou^ Noembri%ou. pr. 4. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. Mhnai^on tou^ Febrouari%ou. pr. 5. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. Mhnai^on tou^ Marti%ou. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. Mhnai^on tou^ Au\gou%stou. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. O|rolo%gion to@ Me%ga. pr. 15. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. Triw%jdion Katanu%ktikon. pr. 3. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. Penthkosta%rion. pr. 5. Athens: A\postolikh@ Diakoni%a th^V E\kklhsi%aV th^V E|lla%doV. MegaV kai I|eroV SunekdhmoV O\rqodoxou Cristianou. Athens: E. Astir & E. Papademetriou, 1969. Fr. Schefe, ELLHNIKH LEITOURGIKH KEIMENA THS ORQODOXHS EKKLHSIAS. CD- ROM. Kniazeff, P Alexis, "La Theotokos dans les offices byzantins du temps pascal." Irénikon 34, (1961): 21-44. Mary, Mother, and Kallistos Ware. Festal Menaion. South Canaan, PA: St. Tikon's Seminary Press, 1998. 120 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mary, Mother, and Kallistos Ware. The Lenten Triodion. South Canaan, PA: St. Tikon's Seminary Press, 1998. The Great Horologion. Boston: Holy Transfiguration Monastery, 1997. The Menaion of the Orthodox Church. Liberty, Tn: The St. John of Kronstadt Press. The Pentecostarion. Boston: Holy Transfiguration Monastery, 1990. ARAMAIC LITURGIES Breviarium juxta ritum ecclesiae antiochenae syrorum, 7 vols. 1886-1896. Catholic Church. Breviarium Chaldaicum. Lutetiæ Parisiorum: Via Dicta de Sèvres 95, 1886- 1887. Fenqitho, A Treasury of Feasts According to the Syriac-Maronite Church of Antioch. NY: Diocese of St. Maron-USA, 1980. Griffiths, Bede. The Book of Common Prayer Prayer of the Antiochian Syrian Church. Cochin: De Paul Press, n.d. Maclean, Arthur John. East Syrian Daily Offices. Piscataway: Gorgias Press. Moubarac, l’abbé Y. Pentalogie antiochienne/domaine Maronite. vol. 3. Beirut: Cenacle libanais, 1984. Prayer with the Harp of the Spirit, The Prayer of the Asian Churches, vol. 4, The Crown of the Year – Part III. Kerala: Kurisumala Ashram, 1986. Shimo. Holland: Bar Hebraeus Press, 1998. LATIN LITURGIES Benz, P. Suitbert. Der Rotulus von Ravenna. Münster Westfalen: Aschendorffsche Verlagsbuchhandlung, 1967. Botte, Bernard, "La première fête mariale de la liturgie romaine." Ephemerides Liturgicae 47, (1933): 425-430. Breviarium Romanum ex decreto SS. Concilii Tridentini restitutum S. PII V. Pontificis maximi Jussu Editum Aliorumque Pontificum Cura Recognitum PII Papae X Auctoritate Reformatum: editio VI Juxta Typicam, Amplicata IV, 4 vols. Ratisbona: F. Pustet, 1923. Cantus Index: Catalogue of Chant Texts and Melodies, http://www.cantusindex.org accessed October 10, 2020. Capelle, Bernard, O.S.B."La liturgie mariale en Occident", In Manoir, D'Hubert du, S.J., Maria, études sur la sainte Vierge, vol. 1, Paris: Beauchesne et ses fils, 1949. Capelle, Bernard, O.S.B., "La fête de la Vierge à Jerusalem au cinquième siècle." Le Museon 56, (1943): 1-33. Capelle, Bernard, O.S.B., "Les épitres sapientielles des fêtes de la Vierge." Questions liturgiques et paroissiales, (1946): 42-49. Dreves, Guido Maria, Clemens Blume, and Henry Marriott Bannister. Analecta hymnica medii aevi. Lateinische Hymnendichter des Mittelalters 48, 50, 48, 50. Leipzig: Fues's Verlag (R.Reisland), 1905. Grene, Rev John, S.J., ed. Ancient Irish Litany of the Ever Blessed Mother of God in the Original Irish. NY: Coddington, 1880. Magistretti, Marcus. Monumenta Veteris Liturgiae Ambrosianae (3 volumes), Milan:Apud Ulricum Hoepli, 1897 3, 59, 61 Morin, Germain, "Le plus ancien Comes ou lectionnaire de l'Église romaine." Revue Bénédictine 27, (1910): 41-74. Officium Divinum, liturgia horarium iuxta ritum romanum, editio typica altera, Vatican:Libreria editrice vaticana, 2000 Raes, A, S.J., "Aux origines de la fête de l'Assomption en Orient." Orientalia christiana periodica 12, (1946): 262-274. The Roman Missal, Lectionary for Mass for use in the Dioceses of North America, second typical edition, New Jersey: Catholic Book Publishing Company, 2002 Wilmart, D.A. "Le Comes de Murbach." Revue bénédictine 30 (1913), 25-70. ARMENIAN LITURGY 121 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium "Jashoo Sharagans." In Association of Armenian Church Choirs of America (AACCA), https://web.archive.org/web/20080820085856/www.sograd.com/aacca/indexSharagans.htm, July 14, 2005 (last date archived on Wayback machine was August 20, 2008), accessed October 10, 2020. Now moved to Sacred Music Council at http://armenianchurchmusic.org, e-Sharagan tab, accessed October 11, 2020. Botte, Dom B, " Le lectionnaire arménien et la fête de la Théotocos à Jerusalem au Ve siècle." Sacris Erudiri 2, (1949): 95-122. Bruylants, P., "Les origines du culte de la Vierge à Rome." Questions liturgiques et paroissiales, (1938): 200-210 and 270-281. Conybeare, F.C., M.A., F.B.A. Rituale Armenorum. Clarendon: Oxford Press, 1905. Laudes et hymni ad SS. Mariae virginis honorem ex Armenorum Breviario excerpta. Mechitaristicae congregationis opera Latinitate donata. 1877. Rest Service of the Armenian Church. NY: St. Vartan’s Press, 1981. Sarxian, Vartan, arr. Sacred Music of the Armenian Church. vol. 1, ed. 2, rev. Socrates Boyajian. NY: Eastern Diocese of the Armenian Church of America, 1993. COPTIC LITURGY The Holy Psalmody of Kiahk According to the orders of the Coptic Orthodox Church. Montreal: St. George & St. Joseph Coptic Orthdox Church, 2007. Digitized version http://www.stgeorgestjoseph.ca/Downloads/Kiahk_Psalmody_2007_final.pdf accessed October 10, 2020. O’Leary, De Lacy, D.D., ed. The Difnar (Antiphonarium) of the Coptic Church. London: Luzac & Co., 1928. ETHIOPIC LITURGY Budge, Sir E. A. Wallace, Legends of Our Lady Mary the Perpetual Virgin. London: The Medici Society, 1922. Horologion Aethiopicum juxta recensionem Alexandrinam copticam.. Vatican: Tipografia apostolica vaticana, 1940. GEORGIAN LITURGY Shoemaker, Stephen J. The First Christian Hymnal: The Songs of the Ancient Jerusalem Church: Parallel Georgian-English Texts. Provo: Brigham Young University Press, 2018. B-6 Quotation References "3 Enoch", In Charlesworth, James H., ed., The Old Testament Pseudepigrapha, vol. 1. NY: Doubleday, 1983. "T'angaran haykakan Hin ew Nor Dprut'eanc'", In Ankanon Girk' Nor Ktakaranats', vol. 2. Venice. Allies, Mary H. St. John Damascene on Holy Images. London: Thomas Baker, 1898. Amato, Angelo; Ferdinando Castelli; Stefano de Flores; Luigi Gambero; Georges Gharib; Giovanni Guaiata; Thomas Špidlik; and Ermanno M. Toniolo. Testi Mariani del secondo millennio, 12 vols. Rome: Città Nuova Editrice, 1996-. Arras, Victor. De transitu Mariae apocrypha aethiopice, CSCO 342-343/SAE 66-67. Louvain: Secrétariat du CorpusSCO, 1973. Athanase, and Louis-Théophile Lefort. L'Homélie de S. Athanase des Papyrus de Turin. Louvain: Le Muséon 71. Louvain: Imprimerie Orientaliste L. Durbecq, 1958. Barré, H. Prières Anciennes de l'Occident à la Mère du Sauveur, Des origines à saint Anselm. Paris: n.p., 1963. Baudrillart, Alfred; Albert de Meyer; and Roger Aubert. Dictionnaire d'histoire et de géographie ecclésiastiques (DHGE), Paris: Letouzey et Ané, 1912-. Bickell, Dr. G. "Die Gedichte des Cyrillonas nebst einigen anderen syrischen Ineditis." Zeitschrift der Deutschen Morgenländischen Gesellschaft 27, (1873): 566-625. Bird, Michael F. "What is Typology?," In Euangelion, article from November 8, 2007, http://euangelizomai.blogspot.com/2007/11/what-is-typology.html, accessed October 10, 2020. 122 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Böer, Paul A, Sr., ed. Hymns and Homilies of St. Ephrem the Syrian, repr. of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, 2nd ser., ed. Philip Schaff LL. D., Buffalo: The Christian Literature Co., 1886. n.p.: Veritatis Splendor, 2012. Braude, William G. The Midrash on Psalms, vol. 1. New Haven: Yale University Press, 1959. Brock, Sebastian. "ST. EPHREM: A BRIEF GUIDE TO THE MAIN EDITIONS AND TRANSLATIONS." IN In University of Oklahoma's Department of Classics and Letters and Office of the Vice-President for Research, syri.ac, An annotated bibliography of Syriac resources online, http://syri.ac/brock/ephrem#footnote19_i2bhjsm, accessed October 10, 2020. Brooks, E. W. "The Hymns of Severus and Others in the Syriac Version of Paul of Edessa as Revised by James of Edessa," fasc. 1. PO 26(1) (1971). Buber, Salomon; Abraham ben David Provençal; Abraham Merzbacher; Solomon Hayyim Halberstam. Midrash Tehilim ha-mekhuneh Shoher tov. Yerushalayim: Ḥ. Ṿagshal, 1976/j7. Budge, Sir E. A. Wallis. Miscellaneous Coptic Texts in the Dialect of Upper Egypt. Edited, with English Translations, by E.A. Wallis Budge. London: Longmans, 1915. Caro, Roberto, S.J. "La Homiletica Mariana Griega en el Signo VI." Marian Library Studies, new ser., vol. 3, December (1971): 255-265. Carpenter, Marjorie. Kontakia of Romanos, Byzantine Melodist, 2 vols. Columbia: University of Missouri Press, 1970-1973. "Catena aurea." In Alarcón, Enrique, ed. Corpus Thomisticum, Pompaelone: Universitatis Studiorum Navarrensis, MM, Opera maiora, Catena aurea, https://www.corpusthomisticum.org/iopera.html#OM accessed October 10, 2020. Chaine, M. "Sermon de Théodose, partiarche d'Alexandrie, sur la dormition et l'assomption de la Vierge." Revue de l'orient chrétien, 3rd ser., 9 (29): 1933-1934 Charles, R.H., M.A. The Ethiopic Version Of The Hebrew Book of Jubilees. Oxford: Clarendon, 1895. Charles, Robert Henry. The Greek versions of the testaments of the twelve patriarchs: ed. from nine MSS together with the variants of the Armenian and Slavonic versions and some Hebrew fragments. 1960. Charlesworth, James H., ed. The Old Testament Pseudepigrapha, The Anchor Bible Reference Library, 2 vols. NY: Doubleday, 1983-1985. Clementine Vulgate Project, s.v. "tabernaculum," http://vulsearch.sourceforge.net/cgi- bin/vulsearch. Collectio Missarum de beata Maria Virgine, editio typica. Vatican: Libreria editrice vaticana, 1987. Collection of Masses of the Blessed Virgin Mary for use in the Dioceses of North America, vol. 1, Sacramentary. New Jersey: Catholic Book Publishing Company, 1992. "Common Prayer for the Feast of Our Lady." In The Book of Khodra, vol. 1. Trichur: Mar Narsai Press, 1962. Cited in Orientale Lumen III Conference Proceedings, Mary in the Assyrian- Catholic Dialogue, 21. "Cyrillona." In University of Oklahoma's Department of Classics and Letters and Office of the Vice-President for Research, syri.ac, An annotated bibliography of Syriac resources online, http://syri.ac/cyrillona accessed October 10, 2020. Daiets'i, Fr. E., . Nn]4umn S. Asd4ua\a\ni, _aqaka Nn]4umn Ma5iami Asd4ua\a\ni. Daley, Brian E., S.J. On the Dormition of Mary. Crestwood: St. Vladimir's Seminary Press, 1998. Danby, Herbert. The Mishnah. NY: Oxford University Press, 1933. "Dei Verbum." Vatican Council II, November 18, 1965. 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Hinrichs'sche Buchhandlumg, 1902. 127 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium B-7 Linguistic References The Greek Alphabet a b g d e z h q i k l m n x o p r s t u f c y w V a b g d e z ē t i k l m n k o p r s t u p x p ō h s h s The Hebrew and Eastern Aramaic Alphabets - see "The Complete Hebrew Vowel List " and "Syriac alphabet" a b g d h u z c x i k l m n s o p y q r w t j M N f Y W ' b g d h v z ḥ ṭ i k l m n s ` p t q r s t v g d u k p s h t h h h h s h a b g d h u z C x I k l m n s o p y q r w t A D H U H i K M N S R T O J j -H -A -e -E -I i u O -U u; -V -J -v -S -I a ā e ē i ī o u ū ǝ ă ŏ ě bv bV be bE b. U* U& b b The Armenian Alphabet - from Introduction to Classical Armenian a p k t y z e 1 2 = i l x \ g h c q j m a b g d e z ē ə ț ž i l x c k h j ł č m 3 n w 4 [ b ] r s v d 5 - u 6 7 ~ o f y n š o č ̣ p ʓ̌ r s v t ṙ c ̣ w p̣ ķ e ō f w e v a y y i 4 4 u a u u 3 u a e e i o u w a w w y a e i v v v The Coptic Alphabet - from Introduction to Sahidic Coptic A B G D E Z H Q I K L M N C O a b g d e z ē th i k l m n x o P R S T U F X y W 4 3 6 ` 2 5 OU p r s t u ph kh ps ō š f h j č ti u The Gaelic Alphabet - see "Gaelic alphabet" The Ge'ez Alphabet - see "Ge`ez Script" The Georgian Alphabet - from Grammatik der altgeorgischen Sprache a b g d e v z y i k l m n o p Z r s t a b g d e v z t i ķ l m n o p ž r s ț 128 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium u f x G q w C c j [ ] X J h H S V O F u p k γ q š č c ȝ c ̣ č ̣ x ȝ̌ h ē j w i ō f Arayathinal, Rev. Thomas. Aramaic Grammar, 3 vols. Mannanam: St. Joseph's Press, 1959. 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Scripta Pontificii Instituti Biblici 114: Rome, 1963. 129 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Figures and Tables The following figures and tables have been partitioned from the main body of text so as not to disturb the flow of the narrative while preserving the collection of material together, especially where the material is lengthy, mostly provides terms or comparisons from the ancient Biblical versions, or aggregates Patristic and Liturgical citations by shared descriptions of Marian attributes. A few key tables were left embedded in the narrative to facilitate concept development. • Tables 1.1-1.7 provide Brenton's LXX translation of key Ark-related Scripture with phrases of interest that are discussed highlighted, in order for the reader to see the phrases in context. • Table 1.8 highlights similar Ark-related phrases in context from the Lucan Infancy Narrative. • Table 1.9 summarizes details from the history of the Ark. • Table 1.10 provides the wider dwelling of God terms, found in the ancient Biblical versions, that are rooted in Ex 25 and the historical books, then taken up in Psalms used by Patristic and Liturgical writers. After the terms, actual passages are provided where available (especially a problem for Sahidic vs. Bohairic Coptic), ending with the English translation. • Figure 1 illustrates the hermeneutical principles of Hillel (Middot) current in New Testament times. • Tables 1.11-1.15, 2.13-2.17, 2.19-2.42 (broadly), and 2.45-2.61 continue the methodology of Laurentin, seen especially in Structure et Théologie, of juxtaposing Scripture in columns and aligning similar phrases to show connections, a methodology which supports the identification of gezerah shawah phrases and is also used to present counterclaims to allusions proposed in this study. • Table 1.16 gives Scripture passages from the ancient versions where available, ending with the English version, illustrating the three mode of dwelling verbs along a continuum of permanency. • Tables 2.1-2.12 provided information deemed more appropriate to remain inline in the narrative. • Tables 2.43-2.44, some of the tables between 2.19-2.42, and 2.63 illustrate various concepts. • Table 2.62 contains Gollinger's objections to Marian interpretation of Rv 12. • Table 2.64 is a concordance table of Transitus sections discussed. • Following Table 2.64 are reference tables supporting the Patristic and Liturgical section's description of Marian attributes with text references, split out from the text so as not to impede the narrative. These references are then provided in the original in Volume 2, where available, and in English, in the Quotation Tables. The decision was made to name these reference tables found here according to the headings in the body of the text, for easy reference. Table 1.1 Ex 25 EXODUS 25:10-18,20-22; 26:31 LXX981 10And thou shalt make the ark of testimony of [a]incorruptible wood; the length of two cubits and a half, and the breadth of a cubit and a half, and the height of a cubit and a half. 11And thou shalt gild it with pure gold, thou shalt [b]gild it within and without; and thou shalt make for it golden wreaths twisted round about... 12And thou shalt cast for it four golden rings, and shalt put them on the four sides; two rings on the one side, and and two rings on the other side. 13And thou shalt make staves of incorruptible wood, and shalt gild them with gold. 14And thou shalt put the [h]staves into the rings on the sides of the ark, to bear the ark with them. 15The staves shall remain fixed in the rings of the ark. 16And thou shalt [c]put into the ark the testimonies which I shall give thee. 17And thou shalt make a propitiatory, a lid of pure gold... 18And thou shalt make two cherubs graven in gold... 20The cherubs shall stretch forth their wings above, [d]overshadowing the propitiatory with their wings; and their faces shall be toward each other, the faces of the cherubs shall be toward the propitiatory. 21And thou shalt set the [c]propitiatory on the ark above, and thou shalt put into the ark the testimonies which I shall give thee. 130 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 22And I will make myself known to thee from thence; and I will speak to thee above the propitiatory between the two cherubs, which are upon the ark of testimony, even in all things which I shall charge thee concerning the children of Israel. 26 31And thou shalt make a veil of [g]blue and purple, and scarlet woven, and fine linen spun: thou shalt make it cherubs in woven work. Table 1.2 Ex 40 EXODUS 40:34-35 LXX 34And the cloud covered the tabernacle of witness, and the tabernacle was filled with the glory of the Lord. 35And Moses was not able to enter into the tabernacle of testimony, because the cloud overshadowed it, and the tabernacle was filled with the glory of the Lord. Table 1.3 1 S 4 1 SAMUEL 4:5-6 LXX 5And it came to pass that when the ark of the Lord entered into the camp, that all Israel cried out with a loud voice, and the earth resounded. 6And the Philistines heard the cry, and the Philistines said, What is this great cry in the camp of the Hebrews: and they understood that the ark of the Lord was come into the camp. Table 1.4 2 S 6 2 SAMUEL 6:2, 6-7. 9-11, 13-16 LXX 2And David arose, and went, he and all the people that were with him, and some of the rulers of Juda, on an expedition [A]to a distant place982, to bring back thence the Ark of God, on which the name of the Lord of Hosts who dwells between the cherubs upon it is called. 6And they come as far the threshing-floor of Nachor: and [B]Oza reached forth his hand to the ark of God to keep it steady, and took hold of it, for the ox shook it out of its place. 7And the Lord was very angry with Oza; and God smote him there: and he died there by the ark of the Lord before God. 9And David feared the Lord in that day, saying, [C]'How shall the ark of of the Lord come in to me?. 10And David would not bring in the ark of the covenant of the Lord to himself into the city of David: and David turned it aside into the house of Abeddara the Gethite. 11And the ark of the Lord lodged in the house of [D]Abeddara the Gethite [E]three months, And the Lord [F]blessed all the house of Abeddara, and all his possessions. 13And David went, and brought up the ark of the Lord from the house of Abeddara to the city of David with gladness. 14And David sounded with well-tuned instruments before the Lord, and David was clothed with a fine long robe. 15And David and all the house of Israel brought up the ark of the Lord [G]with shouting, and with the sound of a trumpet. 16And it came to pass as the ark arrived at the city of David, that Melchol the daughter of Saul looked through the window, and saw king David [H]dancing and playing before the Lord… 1 CHRONICLES 15:15 LXX 15And the sons of the Levites took the ark of God, (as Moses commanded by the word of God according to the scripture) [i]upon their shoulders with [h]staves. 1 CHRONICLES 16:13-17 LXX 13ye seed of Israel his servants… 15Let us remember his covenant for ever... 16which he covenanted with Abraham, and his oath sworn to Isaac. 17He confirmed it to Jacob for an ordinance, to Israel as an everlasting covenant 1 CHRONICLES 13:14 Targum Jonathan 131 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 14The ark of the Lord remained for three months with Obed Edom in his house, and the Memra of the Lord blessed Obed Edom with sons and grandsons; [F]for his wife became pregnant, as did his eight daughters-in-law; each one of them gave birth eight times in one pregnancy until, between fathers and sons they amounted to eighty-one in one day. He blessed also everything which belonged to him and increased it greatly. Table 1.5 Ps 131(132) PSALM 131 (132):6-8, 11, 13-14 LXX 6Behold, we heard of it in Ephratha: we found it in the-fields of the wood. 7Let us enter into his tabernacles: let us worship at the place where his [e]feet stood. 8Arise, O Lord, into thy rest: thou, and the [I]ark of thine [J]holiness. 11The Lord sware in truth to David, and he will not annul it, saying, Of the fruit of thy body will I set a [K]king upon thy throne. 13For the Lord has [L]elected Sion, he has chosen her for a habitation for himself, saying, 14This is [I]my rest for ever: here will I dwell; for I have chosen it. Table 1.6 2 Pa(Ch) 5 2 CHRONICLES 5:13-14 LXX 13And there was one voice in the trumpeting and in the psalm-singing, and in the loud utterance with one voice to give thanks and praise the Lord; and when they raised their voice together with trumpets and cymbals, and instruments of music, and said, Give thanks to the Lord, for it is good, for his mercy endures for-ever: then the house was filled with the cloud of the glory of the Lord. 14And the priests could not stand to minister because of the cloud: for the glory of the Lord filled the house of God. Table 1.7 2 M 2 MACCABEES 2:5, 7-8 LXX 5And when Jeremy came thither, he found an hollow cave, wherein he laid the tabernacle, and the ark, and the altar of incense, and so stopped the door. 7Which when Jeremy perceived, he blamed them, saying, As for that place, [M]it shall be unknown until the time that God gather his people again together, and receive them unto mercy. 8Then shall the Lord shew them these things, and the glory of the Lord shall appear, and the cloud also, as it was shewed under Moses, and as when Solomon desired that the place might be honourably sanctified. Table 1.8 Lk 1 LUKE 1:7, 26-45, 56983 7But they were childless: Elizabeth was barren and they were both advanced in years. 26In the [f]sixth month, the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27to a virgin betrothed to a man named Joseph, of the House of David; and the virgin's name was Mary. 28He went in and said to her, '[G]Rejoice, you who enjoy God's favor984! The Lord is with you.' 29She was deeply disturbed by these words and asked herself what this greeting could mean, 30but the angel said to her, 'Mary, do not be afraid; you have won God's favor. 132 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 31Look! You are to conceive in your womb and bear a son, and you must name him Jesus. 32He will be great and will be called Son of the Most High. The Lord God will give him the throne of his ancestor David; 33he will rule over the House of Jacob for ever and his reign will have no end.' 34Mary said to the angel, 'But how can this come about, since I have no knowledge of man?' 35The angel answered, 'The Holy Spirit will come upon you, and the power of the Most High will [d]cover you with its shadow. And so the child will be holy and will be called Son of God. 36And I tell you this too: your cousin Elizabeth also, in her old age, has conceived a son, and she whom people called barren is now in her sixth month, 37for nothing is impossible to God.' 38Mary said, 'You see before you the Lord's [D]servant, let it happen to me as you have said.' And the angel left her. 39Mary set out at that time and went quickly as she could [A]into the hill country to a town in Judah. 40She went into Zechariah's house and greeted Elizabeth. 41Now it happened that as soon as Elizabeth heard Mary's greeting, the child leapt in her womb and Elizabeth was filled with the Holy Spirit. 42She [G]gave a loud cry and said, 'Of all women you are the most blessed, and blessed is the fruit of your womb. 43[C]Why should I be honored with a visit from the mother of my Lord? 44Look, the moment your greeting reached my ears, the child in my womb [H]leapt for joy. 45Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled...' 56[E]Mary stayed with her some three months and then went home. Table 1.9 ARK CORRESPONDENCE LIST CODE REFERENCE CORRESPONDENCE [a] Ex 25:10 Ark constructed of incorruptible wood [b] Ex 25:11 Ark gilded [c] Ex 25:16 Ark contained tablets of the Law, a gold jar of manna, and Aaron's branch that budded [d] Ex 25:20 Ark overshadowed by cherubs [e] Ps 131 (132):7 Ark was God's footstool [f] [Numbers Rabbah 13, 2] Shekinah descended before dedication on 1 Nisan [g] Ex 25:31 Ark had a surrounding veil of various colors [h] Ex 25:14 Ark carried with wooden staves [i] 1 Pa(Ch)15:15 Ark carried on Levites' shoulders [A] 2 K(S) 6:2|1 Pa(Ch) 13:6 Ark went from Kiriath-Jearim [B] 2 K(S) 6:6|1 Pa(Ch) 13:9 Uzzah went to touch the Ark [C] 2 K(S) 6:9|1 Pa(Ch)13:12 David asked how Ark could be with him [D] 2 K(S) 6:11|1 Pa(Ch)13:14 Ark stayed with Obed-Edom [E] 2 K(S) 6:11|1 Pa(Ch)13:14 Ark remained for 3 months [F] 2 K(S) 6:11|1 Pa(Ch)13:14 Presence of Ark brought blessing (fertility in TgJ for this verse) [G] 2 K(S) 6:15|1 Pa(Ch)15:28 Ark was accompanied rpAuwO loqObVu; hoAu;rtVb;I meta@ kraugh^V kai@ meta@ fwnh^V sa%lpiggoV with war cries and blasts on the horn [H] 2 K(S) 6:14|1 Pa(Ch)15:29 David danced before Ark [I] Ps 131(132):8 Ark is place of God's rest [J] Ps 131(132):8 Ark is place of God's holiness [K] Ps 131(132):11 David promised descendant Messiah king [L] Ps 131(132):13 God chose Zion for His permanent dwelling [M] 2 M 2:7-8 Ark hidden until Messianic times 133 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 1.10 Dwelling of God Terms and Passages Term Passage Hebrew LXX Vulgate Peshitta Armenian Coptic Ethiopic 1 Sanctuary Ex 25:8 wDAqVmI a|gi%asma sanctuarium AwVDqmv համար AGIASMA sacrarium Dwelling i|erei^on te%menoV sedes 2 Tabernacle Ex 25:9 NKAwVmI skh%nh tabernaculum AnVk*wmv խորանն SKUNH tabernaculum ማኅደሮ Ps 45(46):4 inEk;VwVmI skh%nwma համար MAN-4WPE tabernaculum AnVk*wemv T&ibE ማኅደሮ Ps 131(132):5 skh%nwma NEMOUMAN-4WPI tunOKAwVmI AnVk*wmvU համար խորանի docei 3 Ark Ex 25:10, NurOaJ kibwtoV% arca AtvU*b&qE տապանակ KIBWTOS Ps 131(132):8 arca NurOaJ kibwtoV% AtvU*b&qE տապանակը KIBWTOS 4 habitation Ps 131(132):13 bwAum katoiki%a habitatio ARVmoemv T&ib pnag4u2yum EUMAN-OUW^ መንበርከ domicilium domus 5 dwelling Ps 75 (76):2 OhnAuoOmV katoikhth%rion habitatio ARVmoemv բնակութիւնը MAN-OUW^ ኅደ katoi%khsiV ArVmu&o բնակարան e\noi%khsiV բնակ oi\khth%rion տապանակի 6 house/dwell 2 Pa (Ch) 6:2 tibE oi tib;E AsVunv daja5 PEKR-PE Tibv 8 dwell Ps 131(132):14 bwEaE katoikh%sw habitabo b&TvAE բնակուեմ EI+NLOUW^ አኀደር ARVw jgeA RmvoV 134 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Term Passage Text 1 Sanctuary Ex 25:7 (8) :MkAutOb;V it;InVkHwAuV wd;AqVmI ilI u;WoAuV Kai@ poih%seiV moi a|gi%asma, kai@ o\fqh%somai e\n u|mi^n; Facientque mihi sanctuarium, et habitabo in medio eorum >jUHT&nVibv AR&wAEU :OwVDvqmv i&l NU&Db*on&U Ինձ համար սրբարան կը կառուցես, եւ ես կ՚երեւամ ձեզ։ OUO^ EKE-QAMIO- NHI N-OUA-GIASMA OUO6 EIE-OUON6T =EN QHNOU OUO^ EKE-QAMIO- NHI N-OUMANTOUBO OUO6 EIEOUON6T =EN QHNOU ወትገብር ፡ ሌተ ፡ ምቅዳሰ ፡ ወእትረአይ ፡ በላዕሌክሙ ። And let them make Me a sanctuary, that I may dwell among them. 1 Dwelling Ps 45(46):4 (5) NuiOlVoe inEk;VwVmI wdOqV MihIlaS-rioI u;cm;VWHiV uigAlAp;V rhAnA Tou^ potamou^ ta@ o|rmh%mata eu\frai%nousi th@n po%lin tou^ qeou^; h|gi%ase to@ skh%nwma au\tou^ o| u{yistoV. Fluminis impetus laetificat civitatem Dei: sanctificavit tabernaculum suum Altissimus. >AmVIRvmDv HIERw_mv T&ibE U&wI&D*qv :NhvlAvD HTEn-I&Dmbv jU*D&cvn AT&VUVRFHnvD ApFETv Ընտրեց մեզ համար որպէս ժառանգութիւն իրեն՝ Յակոբի վայելչութիւնը, որին նա սիրեց։ n-MA N-MOONE M-PEIERO NA EUFRANE N-TPOLIS M-PNOUTE; A PET`OSE TB-BE PE3MAN-4WPE ፈለግ ፡ ዘይውሕዝ ፡ ያስተፌሥሕ ፡ ሀገረ ፡ እግዚአብሔር ፤ ቀደሰ ፡ ማኅድሮ ፡ ልዑል ። The flowings of the river gladden the city of God: the Most High has sanctified his tabernacle. 2 Tabernacle Ex 25:8 (9) :u;WvoJt;H NkEuV uilAk;E-lk;A tinIbVt;H taEuV Nk;AwVm;IhH tinIbVt;H taE jAtVuaO haerVmH inIaJ rweaJ lkOk;V Kai@ poih%seiV moi kata@ pa%nta o{sa soi deknu%w e\n tw^j o[rei, to@ para%deigma th^V skhnh^V kai@ to@ para%deigma pa%ntwn tw^n skeuw^n au\th^V, ou{tw poih%seiV. Juxta omnem similitudinem tabernaculi quod ostendam tibi, et omnium vasorum in cultum ejus: sicque facietis illud: >NUDb*o + AnVDVhV :HunVAmV jU*HlkDUv :AnVkVwmvD AT&VU&mD :KlV AnVA- AU&cVmDv MDvme lk Դու խորանն ու նրա ամբողջ սպասքը ինձ համար կը պատրաստես ըստ այն օրինակի, որ լերան վրայ ցոյց կը տամ քեզ։ Այսպէս կը պատրաստես. OUO6 EKE-QAMIO- NHI N-6WB NIBEN E=5NATAMOK E-RWOU 6I`EN PITWOU PISMOT N-TE 5SKHNH NEM PISMOT N-TE NISKEUOS THROU PAIRH5 EKE-QAMIO- 135 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Term Passage Text OUO6 EKEQAMIO NHI KATA 6WB NIBEN E5NATAMOK ERWOU 6I`EN PITWOU PISMOT NTE 5SKHNH NEM PISMOT NTE NNESKEUOS THROU PAIRH5 EKEQAMIO ወትገብር ፡ ሊተ ፡ ኵሎ ፡ ዘአነ ፡ አርእየክሙ ፡ በውስተ ፡ ደብር ፡ አርአያ ፡ ትዕይንት ፡ ወአርአያ ፡ ንዋያ ፡ ለትዕይንት ፡ ኵሉ ፡ ወከማሁ ፡ ትገብሩ ። According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it. 2 Tabernacle Ps 131(132):5 bqOoJiH ribIaJlH tunOk;AwVmI huAhilH MuqOmA ayAmVae-doH E{wV ou> eu{rw to%pon tw^j Kuri%wj, skh%nwma tw^j qew^j I\akw%b. Donec inveniam locum Domino, tabernaculum Deo Jacob. b&U*qoIvD HHElVAl AnVk*wmvU :AI*RmVl ARVT&Av ckvwAvD OmVDvo& մինչեւ Յակոբի Տէր Աստծու համար խորանի տեղ չգտնեմ e\NE4EE-=OUN 4A 5`IMI N-OUMA M-POS NEMOUMAN-4WPI M-F-5- N-iAKWB. ወኢዕረፍተ ፡ ለመላትሕየ ። እስከ ፡ እረክብ ፡ መካኖ ፡ ለእግዚአብሔር ፤ ወማኅደሮ ፡ ለአምላከ ፡ ያዕቆብ ። until I find a place for the Lord, a tabernacle for the God of Jacob. 3 Ark Ex 25:9 (10) :utOmAqO iyIcEuA hm;AaHuV ub;OcVrA iyIcEuA hm;AaHuV uk;OrVaA iyIcEuA MiItHm;AaH Mix;IwI iyEoJ NurOaJ u;WoAuV Kai@ poih%seiV kibwto@n marturi%ou e\k xu%lwn a\sh%ptwn, du%o ph%cewn kai@ h|mi%souV to@ mh^koV, kai@ ph%ceoV kai@ h|mi%souV to@ pla%toV, kai ph%ceoV kai@ h|mi%souV to@ u{yoV. Arcam de lignis setim compingite, cujus longitudo habeat duos et semis cubitos: latitudo, cubitum et dimidium: altitudo, cubitum similiter ac semissem. h*mVURV gl&pUv AmVAvU :H*IVTvp gl&pUv AmVAvU :H*k*RU&A gl&pUv Ni&FmAv NITvRTv :AoVRkVwAeD AsViqvD A+vU*b&qE NU&Db*oneU Վկայութեան տապանակ կը պատրաստես կարծր փայտից։ Երկուսուկէս կանգուն թող լինի դրա երկարութիւնը, մէկուկէս կանգուն՝ դրա լայնութիւնը, մէկուկէս կանգուն՝ դրա բարձրութիւնը։ OUO6 EKE-QAMIO- N-OUKUBWTOS N-TE OUMETMEQRE E-BOL=EN 6AN4E N-ATER6OLI E-ESI-RI M-MA6I B- OU`OS N-4IH- OUO6 OUMA6I OU`OS E-PIOUOSQEN OUO6 OUMA6I OU`OS E-PI2ISI OUO6 EKEQAMIO NOUKUBWTOS NTE OUMETNEQRE EBOL=EN 6AN4E NATER6OLI ESIRI MMA6I B- OU`OS N4IH OUO6 OUMA6I OU`OS EPIOUOSQEN OUO6 OUMA6I OU`OS EPI2ISI ወትገብር ፡ ሊተ ፡ ታቦተ ፡ ዘመርጡል ፡ ዘዕ[ፅ ፡ ዘ]ኢይነቅዝ ፡ ዘካዕበ ፡ እመት ፡ ወመንፈቀ ፡ እመት ፡ ኑኁ ፡ ወእመት ፡ ወመንፈቀ ፡ እመት ፡ ፅፍሑ ፡ ወእመት ፡ ወመንፈቀ ፡ እመት ፡ ቆሙ ። And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 3 Ark Ps 131(132):8 :jAz;eoU NurOaJuH ht;AaH jAtecAu;nmVlI huAhOiV hmAu;q A\na%sthqi Ku%rie ei\V th@n a\na%pausi%n sou, su@ kai@ h| kibwto@V tou^ a|gia%smato%V sou; 136 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Term Passage Text Surge Domine in requiem tuam, tu et arca sanctificationis tuae. KnVwU&oD A+&VU*b&qEU +n-Av :J+*civnlv AI*RmV MU&q Ելի՛ր քո հանգստավայրը, Տէ՛ր, դու եւ տապանակը քո սուրբ Կտակի։ TWOUN P`OEIS EPEKMAN-M- N-TOK MN- TEK2IBWTOS ETOUAAB. ተንሥእ ፡ እግዚኦ ፡ ውስተ ፡ ዕረፍትከ ፤ አንተ ፡ ወታቦተ ፡ መቅደስከ ። Arise, O Lord, into thy rest; thou, and the ark of thine holiness. 4 habitation Ps 131(132):13 :ulO bwAumOlV h;u;AaI Nui;OyIb;I huAhOiV rcHbA-ik;I O{ti e\xele%xato Ku%rioV th@n Siw@n, h{jreti%sato au\th@n ei\V katoiki%an e|autw^j; Quoniam elegit Dominus Sion: elegit eam in habitationem sibi. >ARVmo_mv T&ibEl HlE H*v&VgUv :jU*Ihy&b AIVRmV Ab&VyDv lxme Տէրը սիրեց Սիոնըեւ նախընտրեց բնակուել այնտեղ։ `E A P`OEIS SETP- SIWN. A3OUA4S- NA3 EUMAN-OUW6. ወደቂቆሙኒ ፡ እስከ ፡ ለዓለም ፤ ይበንሩ ፡ ዲበ ፡ መንበርከ ። For the Lord has elected Zion, he has chosen her for a habitation for himself 5 dwelling Ps 75 (6):2 (3) :Nui;OyIbV utOnAuoOmVu; uk;OsU MlEwAbV ihIiVuH Kai@ e\genh%qh e\n ei\rh%nhj o| to%poV au\tou^, kai@ to@ katoikhth%rion au\tou^ e\n Siw%n; Et factus est in pace locus ejus: et habitatio ejus in Sion. jU*IHyb HREmi_mvU :HlElxmv Mi&lwVb AU&Hn& Նրա տեղը խաղաղութեան մէջ է, եւ նրա բնակութիւնը՝ Սիոնում։ AUW A PE3MA-4WPE 6N- OU EIRHNH; AUW PE3MAN-OUW6 HN- SIWN; በዕለተ ፡ ምንደቤየ ፡ ኀሠሥክዎ ፡ ለእግዚአብሔር ፤ እደውየ ፡ ሌሊተ ፡ ቅድሜሁ ፡ ወኢኬዱኒ ፤ And his place has been in peace, and his dwelling-place in Sion. 6 house 2 Pa (Ch) 6:2 MimIlAuoO jAt;VbVwIlV NukOmVu; jVlA lbUzV-tibE itIinIb;A inIaJuH Kai@ e\gw@ w\jkodo%mhka oi 137 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Term Passage Text 7 Temple Ps 64(5):4 (5) – 5 qdEyeb;V tuaOrAunO jAlekAihE wdOqV jAteib;E bu;xb;E bu;xb;V hoAb;VWVnI jAireyEcJ Nk;OwViI brEqAtVu; rcHbVt;I irEwVaH (6) Maka%rioV o}n e\xele%xw kai@ prosela%bou, kataskhnw%sei e\n tai^V au\lai^V sou. Plhsqhso%meqa e\n toi^V a\gaqoi^V tou^ oi This is my rest for ever: here will I dwell; for I have chosen it. Figure 1. The Jewish Exegetical Principles of Hillel # Term Explanation 1 u"q ķal wa-ḥomer Carried to its logical conclusion. From an easy case one can infer a weightier one. For example, work forbidden on feasts inferior to Sabbath are forbidden on the Sabbath. 138 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Term Explanation 2 huF hrzg gezerah shawah Identical decision. Analogy of expression in two different texts allows for same treatment. For example, since texts for the daily sacrifice of a lamb and for the Paschal sacrifice both specify the phrase at its time, and the daily sacrifice is performed even on the Sabbath, so is the Paschal sacrifice. But to apply this principle, the expression in at least one of the texts must be independent. 3 dca butkm ba Ninb binyan ab mi- Construction of a principal law. Generalizes a special law. For a whole family of texts on the same subject, a clause katub eḥad that holds good for one holds good for all. So the need for two witnesses in testimonies (Dt 17:6) applies to all testimonies. 4 Mibutk inFm ba Ninb binyan ab mi- Same as Principle 3, founded on two texts. shene ketubim 5 xrpu llk kelal u-feraṭ General and particular. A text speaking in generalities that treats particular cases limits the generality to the particular cases. So Lv 1:1 addresses domestic animals for sacrifice. In the reverse case, beginning with particulars and adding generalities, the generalities are additions only to the particular cases. So Ex 22:9 speaks of specific animals and adds any animal in general, in which case the general is applicable to the particular. 6 rca Muqmm ub ayik ka-yoẓe bo mi- Resort to another passage. A clearer passage explains a more obscure one. maḳom aḥer 7 uninom dmlh rbd dabar ha-lamed Something understood from the context. This shows the importance of context. me-`inyano 139 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 1.11 Gezerah Shawah A Jn 12:12 Zc 9:9 Ps 117(118):25-26 LXX 12w|sanna%; (sw^son dh%...) eu\loghme%noV o| e\rco%menoV eu\loghme%noV o| e\rco%menoV e\n o\no%mati Kuri%ou e\n o\no%mati Kuri%ou o| basileu@V tou^ I\srah%l. 15mh@ fobou^, Cai^re sfo%dra quga%thr Siw%n; quga%ter Siw%n… i\dou@ o| basileu%V sou e[rcetai, i\dou@ o| basileu%V sou e[rcetai soi… kaqh%menoV e\pi@ pw^lon o[nou e\pibebhkw@V e\pi@ u|pozu%gion kai@ pw^lon ne%on Table 1.12 Gezerah Shawah B Lk 19:45|Mt 21:13 Is 56:7 Jr 7:11 45kai@ e[stai o| oi 140 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 1.13 Gezerah Shawah C Lk 6:2-4|Mt 12:2-4|Mk 2:24-26 Lv 24:9 1 K(S) 21:5, 7 2ti% poiei^te o{ ou\k e[xestin toi^V sa%bbasin` 3…ou\de@ tou^to a\ne%gnwte o{ e\poi%hsen Daui@d o{te e\pei%nasen 5 au\to@V… Ou\k ei\si@n a[rtoi be%bhloi u|po@ th@n cei^ra^ mou, o{ti a\ll' h] a[rtoi a{gioi ei\si%n 7 4…ei\sh^lqen ei\V to@n oi Table 1.14 Multiple Methods Mt 12:39-40| Lk 11:29-30 Jon 2:1 LXX 2shmei^on ou\ doqh%setai au\thj^ ei\ mh@ to@ shmei^on I\wna^ tou^ profh%tou. w{sper ga@r 1 h 141 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 1.15 Shekinah in Targums Use of Shekinah in Targums to Ex 40:35 and 2 Pa(Ch) 5:13-14 LXX MT Samaritan Targum Onqelos Targum Neofiti Targum Pseudo- Targum Jonathan ou\k h\duna%sqh Mwush^V auOblA hwemO lkOiA- loiml hFm lki loHimElV hwemO likIiA loiml hFm lki alu loiml hFml rFpa huh ei\selqei^n alOuV alu alAuV anmiz NkFml alu ei\V th@n skhnh@n tou^ doEumO lheaO-lae doum lhal anAmVzI NkH;wVmHlV irFa Mura anmiz NkFml marturi%ou, -ikI; alh irEaJ iulo Mura o{ti uilAoA NkHwA uilo hrF ihIulOoJ arAwV iiid htnikF rqia iulo arF e\peski%azen e\p' au\th@n h| nefe%lh kai@ NnAoAhE hnno anAnAoJ iiid htnikF rqiau arqi Nno do%xhV Kuri%ou huAhiV dubOkVu; huhi dubku iAidH arAqAiuV hnkFm alm iiid atnikF rqiau e\plh%sqh h| skhnh% NkA;wVmI;hH-tae alEmA hnkFm ti alm anAkV;wVmH tiA ilImVtVaI ankFm ti ilmtia LXX MT Targum Onqelos Targum Neofiti Targum Pseudo- Jonathan Moses was not able to enter Moses could not Moses… was unable Moses could not enter It was not possible for into the tabernacle of enter to enter the tent of meeting, Moses to enter testimony, the Tent of Meeting, the Tent of Meeting because he had made the tent of meeting, because since for the Glory of the Shekinah because the cloud the cloud the cloud had settled of the Lord the cloud of Glory overshadowed it, stayed over it and upon it, rest upon it, and had settled upon it, and and the tabernacle was filled the glory of Yahweh and the Glory of the the Glory of the Shekinah the Glory of the Shekinah with the glory of the Lord. filled the Dwelling. Lord of the Lord of the Lord permeated the filled the tabernacle. filled the tabernacle. Sanctuary LXX MT Targum Pseudo-Jonathan e\n twj^ a\nafwnei^n fwnhj^ miaj^ dcAae-luqO oHimIwVhAlV dc lq aomFal tou^ e\xomologh^sqai… …llE;hHlV …icubFl e\ne%plhsen alEmA-ikI; ilmta do%xa Kuri%ou huAhiV-dubOkV huhid arqi to@n oi 142 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium in the loud utterance with one one melody could be to sound forth in unison, voice heard to praise… to give thanks… as they praised… the glory of the Lord the glory of the Lord the glory of Yahweh had filled filled filled the sanctuary house of the the house of God. the Temple of God. Lord. Table 1.16 Mode of Dwelling Verbs Term Passage dwell Jg 5:17 Nuk;OwViI uiyArApVmI loHuV Mim;IiH fucOlV bwHiA rwEaA tui;OnIav ru;giA hm;AlA NdAuV NkEwA Nd;ErVi;HhH rbeoEb;V doAlVg;I Galaa%d, e\n tw^j pe%ran tou^ I\orda%nou ou> e\skh%nwse; jkai@ Da@n ei\V ti% paroikei^ ploi^oiV: A\sh@r e\ka%qise parali%an qalassw^n, kai@ e\pi@ diexo%doiV au\tou^ skhnw%sei. Galaad trans Jordanem quiescebat, et Dan vacabat navibus: Aser habitavit in littore maris, et in portubus morabatur. AREwnE hTEoR_U&T lovU :AmVIvD ARpVs lov b&TEI * RiwEAV >AnFi&pS RAVgV AnVAmEllv NDvU :ARvw NnVDvRUID ARb&oEb DgV Գադը Յորդանան ետի այն կողմում էր բնակւում. Դա՛ն, ինչո՞ւ ես պանդուխտ մնացել նաւերի մէջ։ Ասերը ծովի եզերքին է բնակւումԵւ ծովախորշերում է ապրում։ GALAAD 6MPE KRO MPIORDANHC 6MPMA EN-TA3 OUO6 N-6HT3: AUW DAN ETBEOU 32ALWOU ENE `HU; ASHR A3 6MOOS 6N TPAR6ALIA N NEQALASSA ዐቢይ ፡ አሰረ ፡ ልቡ ፡ ለገላአድ ፡ ውስተ ፡ ማዕዶተ ፡ ዮርዳንስ ፡ ኀደረ ፤ ወዳን ፡ ለምንት ፡ ይነብር ፡ ውስተ ፡ አሕማር ፤ ወአሴርሰ ፡ ነበረ ፡ ውስተ ፡ ሐይቀ ፡ ባሕር ፡ ወውስተ ፡ ወሰኑ ፡ ነበረ ። Galaad is on the other side of Jordan where he pitched his tents; and why does Dan remain in ships? Aser sat down on the sea-coasts, and he will tabernacle at his ports. +dwell Ep 2:19-22 A[ra ou 143 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium >CU&Rb AHVlVAvD ARVmomvl >NU*T*nA- NinEb*T&m& HbE NU*T*n-Av pAv Dkv >OIVRmVb OwVI&D*qv OlVk*Ihvl Ob*ERVU OnViVnb& HlEk bkvRvT&m& HbEU >OcVi&wm oU*wI&G OnViVnb&D OnVRqv wRE AU_VH UheU 19Ապա ուրեմն, օտար եւ պանդուխտ չէք, այլ՝ համաքաղաքացի սրբերին եւ ընտանի՝ Աստծուն, 20կառուցուած առաքեալների եւ մարգարէների հիմքի վրայ, որի անկիւնաքարը Քրիստոս Յիսուսն է։ 21Նրա վրայ ներդաշնակութեամբ հաստատուած ամբողջ կառոյցը Տիրոջով վերաճում է մի սուրբ տաճարի, 22որի մէջ դուք էլ նրա հետ կառուցւում էք որպէս բնակարան Աստծու՝ Սուրբ Հոգու միջոցով։ Bohairic: 6ARA OUN N-QWTEN 6AN4EMMWOU AN `E NEM 6ANREMN-`WILI ALLA 6AN4-FHR N-REMM-BAKI N-TE NIAGIOC NEM 6ANREMN-EI N-TE F5. EAUKET QHNOU E`EN 5EEN5 N-TE NIAPOSTOLOS NEM NIP-ROFHTHS E3OI N-`W` N-LAK6 EROS N-`E Pxs ihs FAI ETE PIKWT THR3 `-FHOUT N-=RHI N-=HT3 3-NAAIAI EUERFEI E3OUAB =EN P2S FAI ETETENOI N-4-FHR N-KWT 6WTEN N-=HT3 EUMAN-4WPI M-F5 =EN PIPN-A- Sahidic: EI+E N-TETN-6EN4M-MO AN 2E 6I+RM- N-2OI+LE ALLA N-TETN-N-RM-N-5ME N-NETOUAAB. AUW N-RM-N-HEI M-PNOUTE. EAUKET THUTN- E6RAI+ E`N- TSN-TE N-N-APOSTOLOS MN- NEPROFHTHS ERE Pexs is O N-WNE N-KOO6 PAI+ ETERE PKWT THR3 4WNB N-6HT3. E3AUCANE EUR-PE E3OUAAB M-P`OEIS. PAI+ 6WT THUTN- ETOUKWT M-MWTN- N-6HT3- EUMA N-OUW6 M-PNOUTE 6M- PEPN-A-: አሞይአዜሰ፡ኢኮፕክ፡ሙ፡ነገደ፡ወፈላሴ፡አላ፡አንትሙ፡ሰብአ፡ሀገሪቶሙ፡ለቅዱሳን፡ወሱአ፡ቤቱ፡በእግዚአብሐር። እሰመ፡ተሐነጽከሙ፡ዲበ፡መሠራተ፡ሐዋርዮት፡ወነቢዮት፡እንዘ፡ክርስቶሰ፡ርእሰ፡ማዕዘንተ፡ሕንጻ። ዘቦቱ፡ዮነድር፡ኵሱ፡ሕንጻ፡ወይጸንዕ፡ጽርሐ፡መቅደሱ፡ለእገዚአብሐር። ወአንትሙሂ፡ቦቱ፡ተሐነጽክሙ፡ማነደር፡እገዚአብሐር፡በመንፈለ፡ቅዲለ። So you are no longer aliens or foreign visitors; you are fellow-citizens with the holy people of God and part of God's household. You are built upon the foundations of the apostles and prophets, and Christ Jesus himself is the cornerstone. Every structure knit together in him grows into a holy temple in the Lord; and you too, in him, are being built up into a dwelling-place of God in the Spirit. Ex 15:17 inAdOaJ wdAq;VmI huAhOiV t;AlVoHp;A jAt;VbVwIlV NukOmA jAtVlAhJnH rhHb;V umOoEt;AtIuV umOaEbIt;V AIVRmV :KwVDvqmv OIVRmV TVDVbvo Kb&VTVUmVl OnVqT&mv :JT&VU&TVRIVD ARVU&xb jU*nA_ b&U*y+&U jU*nA_ ATvTv Ei\sagagw@n katafu%teuson au\tou@V ei\V o{roV klhronomi%aV sou, ei\V e{toimon katoikhth%rio%n sou, o} kathrti%sw, Ku%rie Introduces eos, et plantabis in monte hereditatis tuae, firmissimo habitaculo tuo quod operatus es, Domine: sanctuarium tuum, Domine. Տա՛ր, բնակեցրո՛ւ նրանց այն լերան վրայ,որ ժառանգութիւնն է քո,քո պատրաստած բնակավայրում, որ սրբութիւն ես դարձրել, Տէ՛ր։Տէ՛ր, քո ձեռքե՛րը պատրաստեցին այդ։ Bohairic: 144 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium A-NITOU E-=OUN TO`OU 6I`EN OUTWOU N-TE TEKKLHRONOMIA- NEM E-=OUN E-PEKMAN4WPI ETSEBTWT FAIE-TAKER6WB E-RO3 P2OIS PEKMA EQOUAB- P2OIS Sahidic: A-NITOU E-=OUN TO`OU 6I`EN OUTWOU N-TE TEKKLHRONOMIA- E-=OUN E-PEKMAN4WPI ETSEBTWT FAIE-TAKER6WB E-RO3 P2OIS PEKMA EQOUAB- P2OIS ወወሰድኮሙ ፡ [ወተከልኮሙ ፡] ውስተ ፡ ደብረ ፡ መቅደስከ ፤ ውስተ ፡ ድልው ፡ ማኅደርከ ፡ እግዚኦ ፡ ዘገበርከ ፤ ቅዱስ ፡ እግዚኦ ፡ ዘአስተደለወ ፡ እደዊከ ። Bring them in and plant them in the mountain of your inheritance, in thy prepared habitation, which thou, O Lord, hast prepared; the sanctuary, O Lord 1Pa(Ch) lceaO ulO-xy;euH MihIlOaShA NurOaJlH MuqOmA Nkei;AuH 15:1 AnVk*wmv inFAvmVlUv OIVRmVD AT&VU*b&qEl AT&Vk*U&D AU&VhV OnVb&Uv kai@ h|toi%mase to@n to%pon th^j kibwtw^j tou^ Qeou^, kai@ e\poi%hsen au\th^j skhnh%n. Et aedificavit locum arcae Dei, tetenditque ei tabernaculum. իսկ Աստծու տապանակի համար տեղ պատրաստեց, դրա համար վրան կանգնեցրեց ወጉብረ፡ᎄቱ፡ዳዊት፡ማኀራደ፡በሀገሩ፡ወአስተዳስወ፡መካነ፡ሰታቦተ፡እግዚአብሔር፡ወገብረ፡ሳቲ፡ትዕይንተ። And he prepared a place for the Ark of God, and made a tent for it. Table 2.13 E\piskia%zein in Lk 1 Ex 40:35 Lk 1:35 kai@ ou\k h\duna%sqh Mwush^V ei\selqei^n du%namiV u|yi%stou ei\V th@n skhnh@n tou^ marturi%ou, o{ti e\peski%azen e\p' au\th@n h| nefe%lh e\piskia%sei soi kai@ do%xhV kuri%ou e\plh%sqh h| skhnh% dio@ kai@ to@ gennw%menon a{gion klhqh%setai ui|o@V qeou^ Table 2.14 A\nafwnei^n in Lk 1 145 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 2 Pa(Ch) 5:13-14 Lk 1:42 e\plh%sqh pneu%matoV a|gi%ou h| E\lisa%bet, kai@ e\ge%neto mi%a fwnh@ e\n tw^j salpi%zein kai@ e\n tw^j yaltwjdei^n kai@ e\n tw^j a\nafwnei^n kai@ a\nefw%nhsen fwnh^j mia^j tou^ e\xomologei^sqai kai@ ai\nei^n tw^j kuri%wj... kai@ ou\k h\du%nanto oi| i|erei^V tou^ sth^nai leitourgei^n a\po@ prosw%pou th^V nefe%lhV, o{ti e\ne%plhse do%xa kuri%ou to@n oi 146 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.15 The Ark's Journey to Jerusalem in Lk 1 2 K(S) 6:2 2 K(S) 6:2 4Q51 68-76 Lk 1:39 1 Pa(Ch) 13:6 1 Pa(Ch) 13:6 2kai@ a\ne%sth MqAiA;uH A\nasta^sa de@ Maria@m… laHiH;uH kai@ e\poreu%qh jVleiE;uH e\poreu%qh a\ne%bh …diuIdA; Daui@d... …duIdA; htAlAoJbH; ei\V th@n o\reinh@n ilEoJbH;mI hlob MirIoAiV tiHrVqI-lae meta@ spoudh^V Miroi tirq aih ei\V po%lin ei\V po%lin Daui%d, hdAu;hilI rweaJ hdAu;hiV hduhil rFa I\ou%da h} h Table 2.16 David's Dance Before the Ark in Lk 1 2 K(S) 6:16|1 Pa(Ch) 15:29 Lk 1:44 ei Table 2.17 David's Question in Lk 1 2 K(S) 6:9 1 Pa(Ch) 13:12 Lk 1:43 pw^V ei\seleu%setai pw^V ei\soi%sw po%qen moi tou^to i{na e[lqhj pro@V me@ pro@V e\mauto@n h| mh%thr tou^ Kuri%ou mou h| kibwto@V Kuri%ou th@n kibwto@n tou^ Qeou^ pro@V e\me% 147 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.18 The Ark's Rest in Lk 1 2 K(S) 6:11|1 Pa(Ch) 13:14 Lk 1:56 kai@ e\ka%qisen e[meinen de@ h| kibwto@V tou^ kuri%ou Maria@m ei\V oi Table 2.19 Obed-Edom's Increase Babylonian Talmud, Berakhoth 63b-64a Babylonian Talmud, Berakhoth 63b-64a ?ukrbF hkrb aih iam What was the blessing with which God blessed him :adibz rb hduhi br rma- [Obed-Edom]? — R. Judah b. Zebida says: This refers to Hamoth and her eight hnumFu tumh uz daughters-in-law who each bore six children at a ,rha srkb hFF hFF udliF hitu lk birth, as it says, Peullethai itlop (u"k 'a Mimih irbd) rmanF ukrb ik (u"k 'a Mimih irbd) bitku inimF the eighth son for God blessed him, (dbol) hla lk (u"k 'a Mimih irbd) h and it is written, All these were of the sons of Obed-Edom, they and their sons and their brethren, able men in the strength for the Mihla service, threescore and hmh Mda ([rbuo inbm]: s"Fh trusm) two of Obed-Edom. [Fia] (iFna) Mhihau Mhinbu Mda rbol MinFu MiFF hdbol hkb lih Targum 1 Ch 13:14 Targum 1 Ch 13:14 Muda dbuo tul huhid ajura ihtFau The ark of the Lord remained for three months with Obed Edom huhid armim jirbu Nihri atlt hitibhb in his house, and the Memra of the Lord blessed Obed Edom with sons and grandsons… between fathers and sons they …Ninb inbu Ninbb Muda dbuo ti amounted to eighty-one in one day. dh Muib Ninbu Nhba inib Targum 1 Ch 26:5 Targum 1 Ch 26:5 148 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium lo huhi hiti jirb Mura hanimt itluop …Peuelethai the eighth [son], for the Lord had blessed him hitibb huhd huhid anura qsio because of the ark of the Lord which was in his house… Table 2.20 Servant/Child of the Lord in Lk 1 1 Pa(Ch) 16:13-17 Lk 1:55 Lk 1:38 13spe%rma I\srah@l pai^deV985 au\tou^... a\ntela%beto I\srah@l paido@V au\tou^ i\dou@ h| dou%lh kuri%ou 15mnhmoneu%wmen ei\V ai\w^na diaqh%khV au\tou^... mnhsqh^nai e\le%ouV 16o}n die%qeto jkaqw@V e\la%lhsen pro@V tou@V pate%raV h|mw^n, ge%noito% moi kata@ to@ r|h^ma% sou tw^j A\braa@m, tw^j A\braa@m kai@ to@n o[rkon au\tou^ tw^j I\saa%k, 17e[sthsen au\to@n tw^j I\akw@b ei\V pro%stagma, tw^j I\srah@l diaqh%khn kai@ tw^j spe%rmati au\tou^ ai\w%nion ei\V to@n ai\w^na Table 2.21 Eschatological Daughter Zion in Lk 1 (1) Zp 3:14-17 Zc 2:14 LXX Zc 9:9 Jl 2:21, 23; 3:17 Lk 1:28, 49 Jn 12:15 (7th century BCE) (6th century BC) (4th century BC) MT hmAdAaJ iaIrVit;I-laH TgJ ao|ra` Nil#c_dt# al^ P OoVRAv Ni.lCBD.T. OlV LXX qa%rsei, gh^, MT in;Ir in;IrA daOmV ilIig;I ilIig;I TgJ ic#b_F` io#ub$ ad|cl\ io#ub$ io#ub$ 149 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium P icbvwv icbvwv IyU.D LXX Cai^re sfo%dra Cai^re sfo%dra cai^re cai^re MT Nui;OyI-tb;H Nui;OyI-tb;H TgJ Nui%y#d_ at|Fn#k_ Nui%y#d_ at|Fn#k_ P :jU,IHy. T.Rbv :jU.IHy. T.Rbv b.xV IyU.D LXX qu%gater Siw@n qu%gater Siw@n kecaritwme%nh quga%thr Siw%n, MT u;oirIhA ioIirIhA TgJ uo$b`i\ (var ibbi) io#b`i\ P b.b,eIvU inVqUv LXX kh%russe kh%russe MT laErAWVi;I MIlAwAu;ri;V tb;H TgJ la&r|Fi# Ml\F_ur$id$ at|Fn#k_ P :lIERVsI.G MlewReU,A T.Rbv LXX (qu%gater) Ie|rousalh%m qu%gater Ie|rousalh@m MT izIlVoAuV icImVWI icImVWIIuV icImAWVu; TgJ io#ub$u% ad|c_ (var icubFu) ad`cu$ ad`cu$ P IyU.D.U IdvC ID.VCUv IdvCUv LXX eu\frai%nou kai@ te%rpou kai@ kai@ eu\frai%nou katate%rpou eu\frai%nou MT MIlAwAu;ri;V tb;H Nui;OyI-tb;H TgJ Ml\Fur\id# at|Fn_k~ Nui%y#d_ at|Fn#k_ P MlewReU,A T.Rbv jU,IHy. +.Rbv LXX qu%gater Ie\rousalh@m qu%gater Siw@n MT huAhiV laErAWVi;I jVleme abA aubOiA jVk;ElVmH MkeihElOaS TgJ iui la&r`Fi#d_ il_g_tm# it_a| jik#lm` Nuk%h~l^a~ hik&lm| P OIVRmV :lIERVsI.D Hk,Elmv :OnVAB AT,EAV OnVA. AT,EAV ik.k,Elmv jU,k.HlVAv 150 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium LXX basileu@V I\srah@l ku%rioV e\gw@ e[rcomai o| basileu%V sou e\gw@ Ku%rioV o| Qeo@V O| ku%rioV o| basileu%V sou u|mw^n MT it;InVkHwAuV NkEwO TgJ hit_n_ik#F_ it_n_ik#F_ it#n~ik#F~ ha|r|Fa`l_ rm|a_ ir_Fa`u_ it#ir#Fa` P OnVAB AREwVU OnVAB Rmvo*VD LXX kai@ kataskhnw%sw e[rcetai% kataskhnw^n e[rcetai MT jVb;ErVqIb;V jVkEutObV jVlA NuiO;yIbV; TgJ jiu#g\b_ jiu#g\b_ jiu#g\l_ Nui%y#b~ P ik.Ueg.Vb ik.Ueg.Vb :ik.lE jU,IHyVb LXX e\n me%swj sou... e\n me%swj sou soi e\n Siw@n meta@ sou^ Zp 3:14 , 15, 17 Zc 2:14 LXX Zc 9:9 Jl 2:21, 23 Lk 1:28, 49 Jn 12:15 (7th century BCE) (6th century BCE) (4th century BCE) MT iaIrVitI-alO TgJ Nil#c_dt# al^ P ATVwi.b NIzECTE OlV b.U.T LXX ou\k o[yhj kaka@ MT Nui;OyI iaIrVitI-laH TgJ Nui%y# Nil#c_dt# al^ P jU,IHyelUv :Ni.lCBD.Te AlV LXX qa%rsei, Siw@n mh@ fobou^ MT jVi;IhHlOaS huAhiV TgJ jih#l\a_ iui P Ik.HelVAv OIVRmV LXX ku%rioV o| qeo%V sou MT jVb;ErVqIb;V TgJ hit_n_ik#F_ ha|r|Fa`l_ rm|a_ P ik.Ueg.Vb 151 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium LXX e\n soi% MT lid;IgVhI-ik;I TgJ ig#sa` P MI.RTVTAED LXX e\mega%lunen mega%la MT tuWOoJlH huAhiV TgJ db`o_m`l_ iui him_o`l_ Nu^bx| jib# P D.bvimel OIVRmV LXX Ku%rioV tou^ poih^sai. e\poi%hsen moi MT oAiwIuiO rub;Og;I owAunOuV qid;IyH TgJ Qir#p| rb|ig# Qir&p|u% ik`z\ P OqVU,RpVU ARVbVnBg.V OqVU,RpVU :OqVZI.D,zv LXX dunato@V sw%sei se di%kaioV kai@ swj%zwn o| dunato%V MT Nui;OyI inEbVu; TgJ Nui%y in&bu% P jU,Ihy iFnvb LXX Kai@ ta@ te%kna Siw@n MT u;cmVWIuV u;lig;I TgJ ud%cu\ uo%ub% P UDvCUv UyU.D LXX cai^rete kai@ eu\frai%nesqe MT MkeihElOaS huAhi;b;H TgJ Nuk%h_l\a_ iuid` ar|m_im&b_ P jU,k.HlVAv OIVRmVb LXX e\pi@ tw^j kuri%wj qew^j u|mw^n 152 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.22 Eschatological Daughter Zion in Lk 1 (2) 1 K(S) 2:1 Ps 34(35):9 Is 61:9-10 Hab 3:18 Lk 1:46 MT Ml\Fur%i_ tr`m`a_ MT WiWIaA WuWO TgJ id&ca` ad|cm# P MsvbvT.Ae U.msVbvT.me LXX kai@ eu\frosu%nhj eu\franqh%sontai MT huAhib;A TgJ iuid` ar|m_im&b_ P OIVRmVb LXX e\pi@ ku%rion MT rmHatO;uH ai^b#n_ rm`a_ TgJ …tr`m`a_u\ P TeRvmAeU LXX Kai@ ei 153 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium TgJ iui il# bh`id# huhid armimb ih#l^a_d` an\q^rup$b_ iuid` ar|m_im&b_ aq|l^uc$b_ P OIVRmVb AHVlVAvb IHlVAvb OIVRmVb LXX e\n Kuri%wj e\pi@ tw^j kuri%wj, e\pi@ tw^j kuri%wj, e\n tw^j kuri%wj to@n ku%rion, MT inIrVqH hmArA TgJ in#rq` tm`ir_ Nik_b_ P inRqv TemvI.RT,T,AeU LXX u|yw%qh ke%raV mou MT huAhibH; TgJ at|nt`m`b_ P LXX e\n Qew^j mou MT itI;cVmAWA ikI; WiWIt;A hlAigIaA TgJ _ it#id#c_ ir_a_ Yudt Yud$a_ P inTVI.D,CvD lxme Msvbv+.+.U zUvRAeU LXX eu\fra%nqhn terfqh%setai carh%somai h\galli%asen to@ pneu^ma mou MT ihElOab;E TgJ ah|l|a_l\ P AHVlVAvb LXX e\pi@ e\pi@ tw^j qew^j e\pi@ tw^j qew^j MT jAteoAu;wibI; utOoAu;wib;I ioIwViI TgJ jn\q|rp$b hinqrupb in#q|rup$ dib&o| P KnVqVRU.pb HnEqVRU.pb iqU,RpV LXX e\n swthri%aj sou tw^j swth^ri%wj au\tou^ tw^j swth^ri% mou tw^j swth^ri mou e\ne%dusen ga%r me i|ma%tion swthri%ou kai@ citw^na eu\frosu%nhV 154 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium w|V numfi%wj perie%qhke%n moi mi%tran kai@ w|V nu%mfhn kateko%smhse%n me ko%smwj ku%rioV o| qeo@V du%namiV mou kai@ ta%xei tou@V po%daV mou ei\V sunte%leian, e\pi@ ta@ u|yhla@ e\pibiba^j me tou^ nikh^sai e\n th^j w\jdh^j au\tou^ Table 2.23 Brown/Fitzmyer Objections to Semitic Sources in Lk 1 # Objection BF1 Admitting the fact of Lucan allusions to Abraham, Sarah, Daniel, and Samuel in the Infancy Narrative, Brown says986 that subtle references require more proof, especially if they are not well attested in the first century. BF2 Furthermore, there needs to be clarity about which of several Old Testament passages987 lies behind the text. For instance,988 the Daughter of Zion was often a negative reference, hardly suitable for Mary. BF3 Brown989 would remind us that 1st century writers did not possess concordances to uncover all the parallels that modern exegetes discover. BF4 Also, if a subtle allusion is truly present,990 Luke's audience needs to have understood the allusion. For instance, if we are to interpret the cai^re of Lk 1:28 in terms of the rejoicing of Daughter Zion in the prophets, it should be accompanied991 with clarifying or strengthening verbs such as a\gallia%sqai or eu\frai%nesqai. BF5 Turning specifically to arguments about Ark allusions, he argues992 that the e\piskia%zein of Lk 1:35 is a retrojection of terms pertaining to Jesus' Resurrection or Baptism, and the connection does not necessarily invoke the tabernacle or the Ark. BF6 Also,993 there were other overshadowings in the Old Testament. BF7 It is the cherubim994 that overshadow the Ark, and other places are overshadowed by divine presence. BF8 Therefore, although the divine presence overshadows Mary to conceive Christ,995 that is not necessarily the same as the embodiment of a divine presence in the womb of Mary. Brown is not swayed996 by the journey of the Ark in 2 K(S) 6 in the hill country of Jerusalem, as an admitted possible BF9 background for Lk 1:39 but which may point to David rather than to the Ark. 155 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Objection BF10 Brown is not swayed997 by 2 K(S) 6:9 as a background for the question of Lk 1:43 about the "mother of My Lord" coming to Elizabeth, which could have a basis in 2 K(S) 24:21 where Araunah asks why David comes to him. BF11 In any case,998 David's question in 2 K(S) 6:9 is due to fear and has a different motivation from Elizabeth's question. BF12 As for the three months' stay of Lk 1:56, 999 rather than a reference to 2 K(S) 6:11, it could be coincidental with Mary's arrival three months short of the birth of John the Baptist which must not be upstaged by Mary. BF13 Brown1000 turns the dance of John the Baptist in the womb to a background of Esau and Jacob in Gn 25:22-23, calling the allusion1001 to David dancing before the Ark a fantasy. BF14 Brown also discounts1002 parallels with the "tabernacling" of the Word in Jn 1:14 since the Christologies of Lk and Jn are distinct. BF15 Brown says1003 Stephen's speech is negative on Temple or tabernacle so it may not be favorable to Mary. Table 2.24 Brown/Fitzmyer List of LXX Allusions in Lk 1-2 Commonalities in Luke and Genesis # Phrase Verses Text Verses Text G1 How shall I know…1004 Lk 1:18 kata@ ti% gnw%somai Gn 15:8 kata@ ti% gnw%somai tou^to` o{ti klhronomh%sw au\th%n` G2 Aged childless couple1005 Lk 1:7 h| E\lisa%bet stei^ra, kai@ Gn 18:11 A\braa%m de@ kai@ Sa%rra a\mfo%teroi Cf Gn 16:1 presbu%teroi probebhko%teV h|me%rwn prebebhko%teV e\n tai^V h|me%raiV au\tw^n h 156 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text G5 found favor1008 Lk 1:30 eu>reV ga@r Gn 18:3 ei\ a[ra eu>ron ca%rin ca%rin e\nanti%on sou para@ twj^ qewj^ Also eu>ren Gn 6:8 (Noah); ca%rin 1 K(S) 1:18 e\nanti%on Kuri%ou tou^ (Hannah: v.i.) qeou^ G6 nothing impossible1009 Lk 1:37 ou\k a\dunath%sei Gn 18:14 mh@ a\dunatei^ para@ tou^ qeou^ Also para@ twj^ qewj^ pa^n r|h^ma Jb 42:2; r|h^ma Zc 8:6 G7 all generations Lk 1:48 makarou^si%n me pa^sai ai| Gn 30:13 makari%zousi%n me will call me blessed1010 geneai% [Leah] pa^sai ai| gunai%keV G8 [circumcision] on the eighth day1011 Lk 1:59 Gn 17:12 paidi%on e\n thj^ h|me%raj thj^ o\gdo%hj h e[leoV and Jg 8:35; Rt 1:8 G10 Promises to Abraham1013 Lk 1:73 Gn 22:16ff G11 dismiss your servant1014 Lk 2:29 nu^n a\polu%eiV to@n dou^lon Gn 15:2 e\gw@ de@ a\polu%omai sou Also a[teknoV Nb 20:29 Tb 3:6 2 M 9:9 157 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text G12 in peace1015 Lk 2:29 Gn 15:15 e\peleu%shj pro@V tou@V pate%raV sou met\ e\n ei\rh%nhj ei\rh%nhV Commonalities in LXX Daniel D1 Fear1016 Lk 1:12 fo%boV Dn 10:7 fo%boV i\scuro@V e\pe%pesen e\pe%pesen e\p' au\to@n e\p' au\tou%V 1017 prayer heard Lk 1:13 mh@ fobou^… 12 mh@ fobou^… ei\shkous%sqh h| de%hsiV ei\shkou%sqh sou to@ r|h^ma% sou D2 Gabriel comes at hour of incense1018 Lk 1:10, thj^ w[ra Dn 9:21 e\n w[raj tou^ qumia%matoV qusi%aV e|sperinh^V Lk 1:19 e\gw% ei\mi Gabrih@l Gabrih@l D3 Gabriel announces Messiah1019 Lk 1:26 ff Dn 9:24 ff e|bdomh%konta (Theodotion) e|mdoma%deV e\kri%qhsan… &ui|o@V qeou^ klhqh%setai* e{wV cristou^ h|goume%nou D4 mouth [opened] and spoke1020 Lk 1:64 a\newj%cqh de@ Dn 10:16 h[noixa to@ sto%ma au\tou^… kai@ to@ sto%ma mou e\la%lei kai@ e\la%lhsa D5 stored up all these things in her heart1021 Lk 2:19, pa%nta Dn 4:28 suneth%rei Also ta@ r|h%mata tau^ta tou@V lo%gouV sumba%llousa e\n thj^ kardi%aj au\th^V e\n thj^ kardi%aj suneth%rhse Lk 2:51 Gn 37:11 kai@ h| mh%thr au\tou^ o| de@ path@r au\tou^ dieth%rei dieth%rhsen pa%nta ta% r|h%mata to@ r|h^ma e\n thj^ kardi%aj au\th^V D6 glorifying and praising God1022 Lk 2:20 Dn 3: 55, 26 kaqh%menoV 158 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text e\pi@ Ceroubi@m, doxa%zonteV kai@ ai\neto@V kai@ ai\nou^nteV kai@ dedoxasme%noV to@n qeo@n D7 [The] Holy Spirit was on him1023 Lk 2:25 kai@ Dn 5:12 kai@ pneu^ma h kateskeuasme%non S5 throne of David1029 Lk 1:32 2 K(S) 7:13 a\nasth%sw to@ spe%rma sou meta@ se%, o>V e[stai e\k th^V koili%aV sou, kai@ e|toima%sw th@n 159 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text basilei%an au\tou^… a\norqw%sw kai@ dw%sei au\twj^ Ku%rioV o| qeo@V to@n qro%non au\tou^ to@n qro%non Daui@d tou^ patro@V au\tou^ e{wV ei\V to@n ai\w^na S6 son of God1030 Lk 1:32 2 K(S) 7:14 au\to@V e[stai moi ei\V ui|o@V u|yi%stou ui|o%n klhqh%setai S7 kingship1031 Lk 1:33 basileu%sei e\pi@ to@n oi 160 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text S13 "How does it happen"1037 Lk 1:43 po%qen moi tou^to 2 K(S) 6:9 Pw^V i{na e[lqhj ei\seleu%setai pro%V me h| mh%thr h| kibwto@V tou^ Kuri%ou mou pro@V Kuri%ou` e\me%` 2 K(S) 24:21 Ti% o{ti h o| Ku%rio%V mou o| basileu@V pro@V to@n dou^lon au\tou^ S14 soul-spirit1038 Lk 1:46 Megalu%nei 1 K(S) 2:1 E\sterew%qh h| yuch% mou h| kardi%a mou to@n Ku%rion, kai@ e\n Kuri%wj, h\galli%asen u|yw%qh to@ pneu^ma mou ke%raV mou e\pi@ twj^ qewj^ e\n qewj^ mou… swth^ri mou Ps 34(35):9 eu\fra%nqhn Hab 3:18 e\n swthri%aj sou h| de@ yuch% mou a\gallia%setai e\pi@ twj^ Kuri%wj, terfqh%setai e\pi@ twj^ swthri%wj au\tou^ S15 lowliness1039 Lk 1:48 e\pe%bleyen 1 K(S) 1:11 e\pible%pwn e\pible%yhjV e\pi@ th@n tapei%nwsin th^V e\pi@ th@n tapei%nwsin th^V dou%lhV sou dou%lhV au\tou^ 161 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text S16 put down the mighty1040 Lk 1:52 kaqei^len duna%staV a\po@ 1 K(S) 2:4 to%xon dunatw^n qro%nwn h\sqe%nhsen… tapeinoi^ kai@ u{ywsen tapeinou%V kai@ a\nuyoi^ S17 fills hungry with good things1041 Lk 1:53 peinw^ntaV e\ne%plhsen 1 K(S) 2:5 plh%reiV a[rtwn a\gaqw^n Also h\lattw%qhsan, kai@ oi| Ps 106(107):9 peinw^nteV parh^kan gh^n S18 laid them up in their heart1042 Lk 1:65-66 ta@ r|h%mata tau^ta, kai@ 1 K(S) 21:13 e[qento Also kai@ e\qeto pa%nteV oi| a\kou%santeV Mal 2:2 Daui@d e\n thj^ kardi%aj au\tw^n ta@ r|h%mata e\n thj^ kardi%aj au\tou^ S19 hand of the Lord1043 Lk 1:66 1 Pa(Ch) 4:10 h< cei@r Kuri%ou Also h| cei%r sou h 162 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text e\x e\cqrw^n h|mw^n Also e\x e\cqrw^n mou i\scu%oV, kai@ e\k tw^n e\k ceiro@V pa%ntwn tw^n misou^ntwn h|ma^V misou%ntwn me Ps 17(18):18; r|u%setai% me e\x e\cqrw^n mou dunatw^n kai@ e\k tw^n misou%ntwn me e[swsen au\tou@V Ps 105(106):10 e\k ceiro@V misou^ntwn kai@ e\lutrw%sato au\tou@V e\k ceiro@V e\cqrou^ S23 shepherds in town of David the Lk 2:8 1 K(S) 16:11 shepherd1047 S24 city of David1048 Lk 2:4 ei\V po%lin Daui@d 1 Pa(Ch) 11:7 Po%lin Daui@d1049 Also 2 K(S) 5:7, 9; 1 Pa(Ch) 11:5 S25 room in the living space1050 Lk 2:7 ou\k h 163 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verses Text Verses Text S29 Simeon blessed them1055 Lk 2:34 kai@ eu\lo%ghsen 1 K(S) 2:20 kai@ eu\lo%ghsen au\tou@V Sumew@n H|li@ to@n E\lkana@ kai@ th@n gunai^ka au\tou^ S30 stature and favor with God and Lk 2:40 ca%riV qeou^ h Table 2.25 Manns' Gezerah Shawah Example in Lk 4:18-19 Lk 4:18-19 Is 61:1-2 Is 58:6 18pneu^ma Kuri%ou e\p' e\me@ 1pneu^ma Kuri%ou e\p' e\me@ ou> ei{neken e[crisen me ou> ei{neken e[crisen me eu\aggeli%sasqai ptwcoi^V eu\aggeli%sasqai ptwcoi^V a\pe%stalken me, a\pe%stalken me, i\a%sasqai tou@V suntetrimme%nouV thj^ kardi%aj khru%xai ai\cmalw%toiV a[fesin khru%xai ai\cmalw%toiV a[fesin kai@ tufloi^V a\na%bleyin kai@ tufloi^V a\na%bleyin a\po%stei^lai teqrausme%nouV e\n a\fe%sei 6a\po%stelle teqrausme%nouV e\n a\fe%sei 19khru%xai e\niauto@n Kuri%ou dekto%n 164 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.26 Fitzmyer's Ḥaruzim Examples in Acts 4Q174 ḥaruzim Acts citations [Is 2:2] Jl 3:1-5 Ac 2:17-21 Ps 15(16):8-11 Ac 2:24-28 2 K(S) 7:10-14|1 Pa(Ch) 17:9-13 2 K(S) 7:12|Ps 131(132):11 *Ac 2:30 Ps 15(16):10 Ac 2:31 Ps 109(110):1 Ac 2:34-35 Ex 15:17-18 Am 9:11 **Ac 15:16 Ps 1:1 Is 8:11 Ezk 37:23 Ps 2:1 *Ac 2:30 4Q174 1, I, 21, 2, 10 2 K(S) 7:12 2 K(S) 7:12 Ps 131(132):11 30w[mosen au\twj^ hkl dig[hu] jAlV digI;hIuV a\paggelei^ soi Ku%rioV… 11w[mosen Ku%rioV o| Qeo@V… …huhi …huAhiV twj^ Daui@d… ayEiE rweaJ E\k karpou^ e\k th^V koili%aV sou, E\k karpou^ th^V o\sfu%oV au\tou^ kai@ e|toima%sw th^V koili%aV sou jAioem;EmI kaqi%sai th@n basilei%an au\tou qh%somai e\pi@ to@n qro%non au\tou^ itunikhu itInikIhJuH e\pi@ to@n qro%non sou^ utklmm ask ta utO;kVlHmVmH-tae **Ac 15:16 4Q174 1, I, 21, 2, 12 Am 9:11 Am 9:11 a\nastre%yw itumiqhu miqIaA a\nasth%sw kai@ a\noikodomh%sw th@n skhnh@n Daui@d diud tkus ta diuIdA; tkH;sU-tae th@n skhnh@n Daui@d th@n peptwkui^an th@n peptwkui^an tlpunh tlepenO;hH 4Q175 ḥaruzim Acts citations Dt 5:28-29 165 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Dt 18:18-19 *Ac 3:23 & 7:37 Nb 24:15-17 Dt 33:8-11 4QPs Jos [Jos 6:26] *Ac 3:23 4Q175 5-7 Dt 18:18-19 Dt 18:18-19 23profh%thn u|mi^n a\nasth%sei hmhal Miqa ibn mhelA MiqIaA aibInA 18profh%thn a\nasth%sw au\toi^V Ku%rioV o| Qeo@V u|mw^n e\k tw^n a\delfw^n u|mw^n hmhica brqm mheicEaJ breqe;mI e\k tw^n a\delfw^n au\tw^n w|s e\me% w{sper se@ hkumk jAumOkA; au\tou^ o| a[nqrw[poV, o}V a]n mh@ aul rFa Fia hihu -ulO rFeaJ FiaIhA hiAhAuV a\kou%sesqe kata@ pa%nta a\kou%shj o{sa a]n lalh%shj irbd lao omFi irHbAdV;-lae omHFViI o{sa e\a@n lalh%shj rbdi rFa rbE;dHiV rFeaJ Table 2.27 Plummer's Allusion to 2 K(S) in Lk 1 P1 to David and his seed Lk 1:55 twj^ A\braa@m 2 K(S) twj^ Dauei@d kai@ twj^ 22:51 kai@ twj^ spe%rmati spe%rmati au\tou^ ei\V to@n au\tou^ e{wV ai\w^na ai\w^noV Table 2.28 Burrows' Allusions to 1 K(S) in Lk 1-2 # Lk Verse 1 K(S) Verse a Lk 1:5-7 1 K(S) 1:1-2 b Lk 1:8 1 K(S) 2:18 c Lk 1:9 1 K(S) 2:13 d Lk 1:13 1 K(S) 1:17 e Lk 1:15, 32 1 K(S) 2:21; 26:3, 19 f Lk 1:15 1 K(S) 1:11 166 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Lk Verse 1 K(S) Verse g Lk 1:23 1 K(S) 1:19 h Lk 1:24 1 K(S) 1:19ff i Lk 1:25 1 K(S) 1:11 j Lk 1:30 1 K(S) 1:18 k Lk 1:38 1 K(S) 3:18; 2 K(S) 15:26 l Lk 1:38, 48 1 K(S) 1:11 m Lk 1:39 1 K(S) 1:9 n Lk 1:45 1 K(S) 3:12 o The Magnificat The Song of Hannah Lk 1:47 1 K(S) 2:1 Lk 1:51-53 1 K(S) 2:5-8 Lk 1:48 1 K(S) 1:11 p Lk 1:56 1 K(S) 2:11 q Lk 1:57 1 K(S) 1:20 r Lk 1:59 [1 K(S) 1:13] s Lk 1:68 1 K(S) 2:21 t Lk 1:69 1 K(S) 2:10 u Lk 1:75 1 K(S) 2:18 v Lk 1:75 1 K(S) 1:11 w Lk 1:80 1 K(S) 2:26; 3:19 x Lk 2:4 1 K(S) 1:3 y Lk 2:9 1 K(S) 3:10 z Lk 2:12 1 K(S) 2:24 aa Lk 2:22 1 K(S) 1:24 bb Lk 2:22 1 K(S) 1:24-28; Nb 8:16ff cc Lk 2:24 1 K(S) 1:21 dd Lk 2:25 1 K(S) 2:19ff ee Lk 2:32 [1 K(S) 2:29] ff Lk 2:34 1 K(S) 2:6-9 gg Lk 2:37 1 K(S) 2:22 hh Lk 2:39 1 K(S) 2:20 ii Lk 2:40 1 K(S) 2:26 167 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Lk Verse 1 K(S) Verse jj Lk 2:41ff 1 K(S) 1:3, 7, 21; 2:19 kk Lk 2:42 1 K(S) 3 ll Lk 2:48 1 K(S) 2:23 mm Lk 2:48 [interpretation of Presentation 1 K(S) 1:24-28; Nb 8:16ff] nn Lk 2:52 1 K(S) 2:26 Table 2.29 Burrows' Conjecture about Proto-Samuel # Lk Verse Qumran Ref 1 J(S) Hebrew 1 K(S) LXX f Lk 1:15 4Q51 Ib 1 K(S) 1:11 1 K(S) 1:11 oi o(b) Lk 1:46 4Q51 II a-d 1 K(S) 2:1 1 K(S) 2:1 hnA;cH llE;pH;tVtI;uH kai@ ei Table 2.30 Jesus as Levite in Lk 2:23 Nb 8:17 Lk 2:23 pa^n prwtoto%kon… pa^n a[rsen dianoi^gon mh%tran h\gi%asa au\tou@V e\moi@ a{gion twj^ Kuri%wj klhqh%setai 168 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.31 Nelson's Allusions to David in Lk 1-2 # Phrase Verse Text Verse Text N1 The Lord is with you Lk 1:28 o| Ku%rioV meta@ sou^ 2 K(S) 7:3 Ku%rioV meta@ sou^ Also Gn 26:24; Ex 3:12; Jg 6:12; Jr 1:8 N2 How can this be? Lk 1:34 pw^V e[stai tou^to 2 K(S) 7:18 Ti%V ei\mi e\gw% N3 The Holy Spirit will come upon you Lk 1:35 1 K(S) 16:13 e\fh%lato pneu^ma a{gion pneu^ma Kuri%ou e\peleu%setai e\pi@ Daui@d e\pi@ se@ N4 Servant of the Lord Lk 1:38 h| dou%lh Kuri%ou 2 K(S) 7:29 tou^ dou%lou sou Also 1 K(S) 1:16 N5 Let it be done to me Lk 1:38 ge%noito moi 2 K(S) 7:25 kata@ to@ r|h^ma sou Also to@ r|h^ma, o} e\la%lhsaV …pi%stwson Jos 2:21; Jg 11:10; 4(2) K 14:25 N6 went to a city of Judah Lk 1:39 e\poreu%qh… 2 K(S) 2:1 Ei\ a\nabw^ ei\V ei\V mi%an po%lin I\ou%da tw^n po%lewn I\ouda@ N7 Blessed are you Lk 1:42 eu\loghme%nh 2 K(S) 7:29 eu\loghqh%setai su@ e\n gu%naixin o| oi 169 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Phrase Verse Text Verse Text pro@V e\me% pro@V to@n dou^lon au\tou^ N9 My soul magnifies the Lord Lk 1:46 Megalu%nei h| yuch% mou 2 K(S) 7:22, 26 tou^ megalu^nai% se to@n Ku%rion Also 1 K(S) 2:1 megalunqei%h to@ o[noma% sou N10 Great things Lk 1:49 o{ti e\poi%hsen moi 2 K(S) 7:21-22 e\poi%hsaV pa^san th@n mega%la megalwsu%nhn tau%thn o| dunato%V N11 Mercy Lk 1:50, to@ e[leoV au\tou^ 2 K(S) 7:15 to@ de@ e[leo%V mou 54 ou\k a\posth%sw ei\V genea@V mnhsqh^nai e\le%ouV N12 A sword will pierce your heart Lk 2:34 sou^ de@ au\th^V 2 K(S) 12:10 ou\k a\posth%setai th@n yuch@n dieleu%setai r|omfai%a r|omfai%a e\k tou^ oi[kou sou Table 2.32 Fitzmyer's Parallel to Lk 1:43 2 K(S) 6:9 Lk 1:43 2 K(S) 24:21 Pw^V po%qen moi tou^to i{na Ti% o{ti ei\seleu%setai e[lqhj h 170 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.33 Comparison of Matches with Lk 1:43 2 K(S) 6:9 Lk 1:43 2 K(S) 24:21 - e[rcomai + e[rcomai + e[rcomai + pro%V me + pro%V me - pro%V me +pro@V to@n dou^lon + possessive Kuri%ou + possessive Kuri%ou - possessive Kuri%ou Table 2.34 Laurentin's Comparisons of Jn and Lk Jn 1 Lk 6 E\ge%neto a[nqrwpoV, a\pestalme%noV para@ qeou^ 7:27, Mt 3:1 e\gw@ a\poste%llw to@n a[ggelon mou A man came, sent by God also 1:5-25 and 57-58 6 o[noma au\tw^j \Iwa%nnhV 1:13 kai@ kale%seiV to@ o[noma au\tou^ I\wa%nnhn His name was John 7 He came as a witness 1:76-79 7 i{na marturh%shj peri@ tou^ fwto%V 1:79 e\piqa^nai toi^V e\n sko%tei as a witness to speak for the light 1:79 fw^V ei\V a\poka%luyin e\qnw^n 7 i{na pa%nteV pisteu%swsin di' au\tou^ 1: 76-77 tou^ dou^nai gnw^sin swthri%aV so that everyone might believe and 17 pollou@V tw^n ui|w^n I\srah@l e\pistre%yei e\pi@ Ku%rion 9 to@ fw^V to@ a\lhqino%n 2:32 fw^V The true light 9 o} fwti%zei pa%nta a[nqrwpon 2:32 ei\V a\poka%luyin e\qnw^n that enlightens all men kai@ do%xan laou^ sou I\srah%l 11 ei\V ta@ i[dia h 171 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Jn 1 Lk nor of the desire of man 13 a\ll' e\k qeou^ e\gennh%qhsan 1:35 to@ gennw%menon a{gion klhqh%setai ui|O@V Qeou^ but of God 14 Kai@ o| lo%goV sa@rx e\ge%neto 1:35 & 39-46 And the word was made flesh 14 kai@ e\skh%nwsen e\n h|mi^n 2 K(S) 6:11 e\ka%qisen h| kibwto@V tou^ Kuri%ou… mh^naV trei^V and pitched his tent among us 1:56 e[meine de@ Maria@m su@n au\th^j w|sei@ mh^naV trei^V 14 kai@ e\qeasa%meqa th@n do%xan au\tou^ 2:30 & 32 o{ti ei Table 2.35 Gennhqei@V in 1 Jn 5:18 oi[damen o{ti pa^V o| gegennhme%noV e\k tou^ Qeou^ ou\c a|marta%nei, a\ll' o| gennhqei@V e\k tou^ Qeou^ threi^ au\to%n we know that anyone born [perfect] of God does not continue to sin; the one who was born [aorist] of God keeps him safe Table 2.36 Putative Text for Jn 1:13 Jn 1:13 putative 1 Jn 5:18 e\k Qeou^ e\gennh%qh gennhqei@V e\k tou^ Qeou^ 172 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.37 Shekinah References in Mt 18:20 ou> ga%r ei\sin du%o h] trei^V sunhgme%noi ei\V to@ e\mo@n o[noma, e\kei^ ei\mi e\n me%swj au\tw^n for where two or three meet in my name I am there among them. Table 2.38 Shekinah Allusions in the Odes of Solomon Ode 12:11(12)1058 Jn 1:14 rig ankwm For the dwelling place o| lo%goV sa@rx The Word became flesh, of the Word is man, he lived among us… >uh awna rb amgtpd e\ge%neto kai@ e\skh%nwsen e\n full of grace h|mi^n… hrrwu and his truth plh%rhV ca%ritoV and truth is love. >uh abuC kai@ a\lhqei%aV Ode 18:6 Jn 1:5 arIhn akdzn al Let not light be conquered to@ fw^V e\n thj^ light shines in darkness by darkness, and darkness >akuwC Nm. skoti%aj qai%nei nor let truth flee kai@ h| skoti%a could not overpower it. arrw quron al pa from falsehood au\to@ ou\ kate%laben atulgd Nm. Ode 36:3 Jn 1:1, 9 intdlI (The Spirit) brought me forth before the Lord's face, and the Word was >aIrmd IhFupa Mdq Nm. o| lo%goV h 173 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium >tu.h hb Midqnmd The Messiah in truth is one. o} ge%gonen e\n au\twj^ life that was the light of And he was known before men… >uh. dC arrwb aciwm zwh@ h Mlol atwFpn to those who believed >hmwd arrwb in his name toi^V pisteu%ousin ei\V to@ o[noma au\tou^ Table 2.39 Ex 24 Allusion in Jn 2 Jn 2:5 Ex 24:7 do we shall do o{ ti a]n le%ghj u|mi^n whatever he tells you. pa%nta, o{sa e\la%lhsen Ku%rioV, everything that Yahweh has said poih%sate poih%somen Table 2.40 Use of AiVnVg in Lk 1 and Jn 1 Lk 1:35 Peshitta1059 Lk 1:35 ATeATE AwVDU.qD OCVU.R pneu^ma a{gion e\peleu%setai e\pi@ se ik,ilvo Ngvnv OiVlVoD HlEiCvU kai@ du%namiV u|yi%stou e\piskia%sei soi Jn 1:14 O Syriac Gospels1060 Jn 1:14 Nb tngAU tUh Argp AtlmU Kai@ o| lo%goV sa@rx e\ge%neto kai@ e\skh%nwsen e\n h|mi^n 174 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.41 Targumic Use of in;Eg;V Tg Neofiti Ex 2:231061 Tg Neofiti Ex 2:231062 iiid hirmim Ngiu hspiu\ and he will pass by, and the Word of the Lord will defend larFi inbd hthba ort lo the door of the fathers of the children of Israel Tg Jonathan Is 4:51063 Tg Jonathan Is 4:51064 Nunigk ihulo angm iht atnikF… …the Shekinah will be covering it as a canopy Table 2.42 Use of ApVCVR Gn 1:2 Gn 1:2 Peshitta1065 kai@ pneu^ma qeou^ e\pa%nw tou^ u{datoV Ai,=Fmv iepvAv lov OpCRvm AHVlVAvD HC_U.RU Table 2.43 Johannine Pneumatology 1 Jn Verse Text 1:32 e[meinen e\p' au\to%n the Spirit came down and remained on Jesus at His Baptism 3:34 ou\ gar@ e\k me%trou di%dwsin to@ pneu^ma the Son speaks the words of God because God gives Him the Spirit without limit 1:33 ou>toV e\stin o| bapti%zwn e\n pneu%mati Jesus baptizes in the Spirit a|gi%wj 20:22 e\nefu%shsen kai@ le%gei au\toi^V; la%bete Jesus breathes on the Apostles to receive pneu^ma a{gion the Spirit Table 2.44 Johannine Pneumatology 2 Jn Verse Text 1:32 e[meinen e\p' au\to%n the Spirit remained on Jesus 14:10 o| Path@r e\n e\moi% me%nwn it is the Father living in me 175 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 14:10 e\gw@ e\n twj^ Patri@ kai@ o| Path@r e\n e\moi% I am in the Father and the Father is in me e\stin 14:20 e\gw@ e\n twj^ Patri% mou kai@ u|mei^V e\n e\moi@ I am in my Father and you in me and I in kagw@ e\n u|mi^n you 14:17 par\ u|mi^n me%nei kai@ e\n u|mi^n e[stai the Spirit of truth… is with you, he is in you 14:23 pro|@V au\to@n e\leuso%meqa kai@ monh@n the Father and the Son shall come to him par\ au\twj^ poihso%meqa and make a home in him Table 2.45 Full of Grace in Lk 1 and Jn 1 Full of Grace in Lk 1 and Jn 1 Lk 1:28 Jn 1:14 Peshitta AT.Vub,ixv Tivlmv AT.Vub,ixv Olem Vulgate gratia plena plenum gratia Bohairic EQME6 N-6MOT E3ME6 N-6-MOT Coptic Georgian1066 madliya saveo savse madliya Table 2.46 Incarnational Parallels in Lk 1 and Jn 1 Lk 1:34-35 Jn 1:13 a[ndra ou\ ginw%skw I do not know man ou\de@ e\k qelh%matoV a\ndro@V born not from human will to@ gennw%menon a{gion who will be born holy ou\k e\x ai|ma%twn born, not of bloods [unstained childbirth] klhqh%setai ui|o@V Qeou^ will be called Son of God e\k Qeou^ e\gennh%qh [putative] but born from God himself Table 2.47 Johannine and Lucan Parallels with Rv 12 176 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Revelation Johannine or Commonality Passage Lucan Passage 12:3 Jn 14:30 The devil is portrayed as a worldly ruler Jn 16:11 Jn 12:31 12:5 Ac 13:33 Ps 2 is cited as a Messianic reference 12:6 Jn 14:2 The faithful have a place prepared (to%pon h|toimasme%non) by God 12:5-6 Jn 14:30 The devil has no power over Christ 12:9 Jn 12:31 The devil is cast down Lk 10:18 12:10-11 Jn 14:12,20 Christ identifies Himself with the faithful. He is persecuted when they are 7:13-14 Ac 9:4 persecuted, and His triumph is shared by them 1 Jn 3:24 1 Jn 5:5-6 12:17 Jn 8:31, 41, 44, The enmity of Gn 3:15 evoked in Rv 12:9 includes the seed of the woman, the 47 children of the devil, and the Redeemer 1 Jn 3:8-9 12:17 Jn 19:26-27 The Woman is the mother of the faithful Table 2.48 Commonalities Between Jn 1 and Rv 12 John Passage Revelation Comparison or Contrast Passage Jn 1:1, 18 12:2, 5 The Word is in the bosom of the Father vs. the bosom of the mother 1:4 12:1 The light of men is the same one that the mother pours forth on the world 1:5 12:4-5, 10-11 The hostile opposition of light and darkness = Christ and Satan and the evil does not overcome 1:7-8, 15 12:11, 17 The witness to the Lamb corresponds to the witness of the faithful sons of God who bear the witness of Jesus 1:14 12:5, 17 The Word taking on flesh = the primary seed of woman 1:12-13 12:17 The sons of God are born of God, have received Christ, and remain faithful = the sons of God who remain faithful are born from the woman as is Christ 177 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.49 Individual and Collective Realizations of Suffering Servant Is 42:1-4 LXX Mt 12:17-21 o{pwV plhrwqh^j to@ rhqe@n dia@ H\sai=%ou tou^ profh%tou le%gontoV; Iakw@b o| pai^V mou, i\dou@ o| pai^V mou, a\ntilh%yomai au\tou^; o{n h|jre%tisa, I\srah@l o| e\klekto%V mou, o| a\gaphto%V mou, prosede%xato au\to@n h| yuch% mou ei\V o{n eu\do%khsen h| yuch% mou 49:3 dou^lo%V mou ei< su%, I\srah%l Table 2.50 Jesus as Suffering Servant in the Gospels Is Verse NT Verse Comparison to Suffering Servant 42:6 & 49:6 Lk 2:32 He is a light to the nations 50:6 & 52:14 Mt 26:67& 27:29-31 He did not turn His face away from insult and spitting 53:1 Jn 12:38 Who has believed what we have heard? 53:4 Mt 8:17 He bore our sufferings and carried our sorrows 53:7 Mt 26:63 & 27:14 He was ill-treated and afflicted but never opened His mouth Table 2.51 Breakers of Death in Ac 2:24 Ps 17 (18):4-5 Ac 2:24 e\k tw^n e\cqrw^n mou swqh%somai o{n o| qeo@V a\ne%sthse perie%scon me w\di^neV qana%tou lu%saV ta@V w\di^naV tou^ qana%tou Ps 18:5 Ac 2:24 .HmEi.qAv NIDE AHVlVAv :inU.k.Rkv lU,iwDv OlEFb.C. lU,iwDv H,ilEb.FCe ARV=.wUv AT,UmVD HUFcVpv inU.mDEqvU 178 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.52 Paschal Context of Ps 2 in Ac 13:33 Ps Ac Rv 12 13:33 tau%thn o| qeo@V e\kpeplh%rwken toi^V te%knoiV h|mi^n a\nasth%saV I\hsou^n, w|V kai@ e\n tw^j yalmw^j ge%graptai tw^j deute%rw^j 2:7 ui|o%V mou ei< su@, 13:33 ui|o%V mou ei< su@, e\gw@ sh%meron gege%nnhka% se. e\gw@ sh%meron gege%nnhka% se. 2:8 dw%sw soi 12:5 o}V me%llei poimai%nein e[qnh th@n klhronomi%an sou... pa%nta ta@ e[qnh 2:9 Poima%nei^V au\tou@V 12:5 e\n r|a%bdwj sidhra^j. e\n r|a%bdwj sidhra^j Table 2.53 Gunh% in Jn and Rv Jn Rv 2:3 le%gei au\th^j o| I\hsou^V; ti e\moi@ kai@ soi%, gu%nai 12:1 Kai@ shmei^on me%ga w[fqh e\n tw^j ou\ranw^j, 19:26 le%gei th^j mhtri%; gu%nai, i[de o| ui|o@V sou. gunh@ ei Table 2.54 Epiphanic Parallel Between Rv 11:19 and LXX Est LXX Est 1:1d Rv 11:19 kai@ i\dou@ fwnai@ kai@ qo%ruboV, brontai@ kai@ seismo%V, kai@ e\ge%nonto a\strapai@ kai@ fwnai@ kai@ brontai@ kai@ seismo@V kai@ ta%racoV e\pi@ th^V gh^V ca%laza mega%lh 179 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.55 Link Between Epiphanic Signs and Ex 40 Ex LXX Est Rv Zp 3:15 Hg 2:4 Hb 12:26 meq' u|mw^n e\gw% ei\mi basileu@V I\srah@l 2:5 ku%rioV to@ pneu^ma% mou e\fe%sthken e\n me%swj sou e\n me%swj u|mw^n 3:16 qa%rsei, Siw@n qarsei^te 19:16 1:1d1067 11:19 2:6 e\gi%nonto kai@ i\dou@ e\ge%neto sei%sw to@n sei%sw fwnai@ kai@ fwnai@ a\strapai@ ou\ranon ou\ mo%non a\strapai@ kai@ qo%ruboV, kai fwnai@ kai@ th@n gh^n th@n gh^n kai@ nefe%lh… brontai@ kai@ brontai@ kai@ th@n qa%lassan a\lla@ kai@ fwnh@ th^V kai@ seismo%V kai@ seismo@V kai@ th@n xhra%n to@n sa%lpiggoV ta%racoV kai@ ca%laza ou\rano%n h[cei me%ga e\pi@ th^V gh^V mega%lh h{xei ta@ e\klekta@ pa%ntwn tw^n e\qnw^n 2:7 plh%sw to@n oi Table 2.56 Eagle's Wings in the Pentateuch 180 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Ex 19:4 Ex 19:4 MirIF;AnV ipEnVKH-loH MketVae aFAaeue I carried you on eagle's wings 1068 Ex 19:4 Peshitta Ex 19:4 Peshitta ARVwnn. iFpvg. lovD KIAv jU,k.TlVqvwUv and how I bore you as though you were on eagle's wings Dt 32:11 Dt 32:11 fcErHiV uilezeuGO-loH un;OqI rioIiA rFeneKV Like an eagle watching its nest, hovering Dt 32:11 Tg Neofiti Dt 32:11 Tg Neofiti fcrm uilzug lo hnq rruomd hrFnk Like the eagle that stirs up its nest, hovering Dt 32:11 Peshitta Dt 32:11 Peshitta As an eagle encircles his nest, fluttering over his young ipC.Rvm HugV.U.Rpv lovU :HbEq. lov SAExVD aRVwn. KIAvU Gn 1:2 Gn 1:2 MiIm;AhH inEPV-loH tpecerHmV MihIlOaS cu;HruV God's spirit hovered over the water Gn 1:2 Peshitta Gn 1:2 Peshitta AIVFmv iFpvAv lov ApVCRvm AHVlVAvD HCEU.RU And the Spirit of God moved upon the face of the water Table 2.57 Miraculous Deliverance at Exodus in Targums Targum Neofiti to Exodus 19:41069 Targum Neofiti to Exodus 19:41070 ipnk lo itnikF rqia innob Nukti tinoxu I have borne you on the clouds of the Glory of my Nplual Nukti tibrqu Nililq NiriFn Shekinah upon the wings of swift eagles, and brought you nigh to the instruction of the Law. itiirua Targum Neofiti to Deuteronomy 32:101071 Targum Neofiti to Deuteronomy 32:101072 hitniqF rqial ruzc ruzc Nuhti He made them dwell round about the Glory of his Shekinah… Targum Onqelos to Deuteronomy 32:101073 Targum Onqelos to Deuteronomy 32:101074 h;t;EnVkIwVlI rucOsV- rucOsV Nu;nrIwVaH He settled them all around His Shekinah… 181 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.58 Rv 12 and Gn 3 Parallels Gn 3 Rv 12 14 9 ei Table 2.59 Rv 12 Parallels with Is 61 and Ps 44(45) Is 61 Ps 44(45) Rv 11-12 10 e\ne%dusen ga%r me 12:1 e\pi@ th^V kefalh^V au\th^V 10 pare%sth h| basi%lissa ste%fanoV a\ste%rwn dw%deka e\k dexiw^n sou i|ma%tion swthri%ou e\n i|matismw^j diacru%swj kai@ citw^na peribeblhme%nh pepoikilme%nh peribeblhme%nh to@n h{lion 16 a\penecqh%sontai e\n eu\frosu%nhj kai@ eu\frosu%nhV a\gallia%sei, a\cqh%sontai ei\V nao@n basile%wV. 11:19 h\noi%gh o| nao@V tou^ Qeou^ o| e\n tw^j ou\ranw^j 182 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.60 Parallels Between Rv 11:19 and Is 66 Is 66:6-7 Rv 11:19 fwnh@ kraugh^V h\noi%gh o| nao@V tou^ qeou^ e\k po%lewV, o| e\n tw^j ou\ranw^j 12:10 kai@ h[kousa fwnh@ e\k naou^, fwnh@n mega%lhn fwnh@ Kuri%ou… e\n tw^j ou\ranw^j 12:2 pri@n h] th@n w\di%nousan tekei^n kra%zei w\di%nousa kai@ basanizome%nh tekei^n 12:5 e\xe%fugen kai@ e[teken a[rsen kai@ e[teken ui|o@n a[rsen 66:8 w[dine kai@ e[teke Siw@n ta@ paidi%a au\th^V Table 2.61 Ark Allusion in 1 Pa(Ch) 15:1 1 Pa(Ch) 15:1 Kai@ e\poi%hsen au\tw^j oi\ki%aV e\n po%lei Daui%d, kai@ h|toi%masen to@n to%pon th^j kibwtw^j tou^ Qeou^ kai@ e\poi%hsen au\th^j skhnh%n. 15:3 th@n kibwto@n kuri%ou ei\V to@n to%pon o{n h|toi%masen Table 2.62 Gollinger's Objections to Marian Interpretation of Rv 12 # Objection G1. Nowhere in Scripture or the early Church does Mary appear as a wonderful regal figure or a great sign in heaven.1075 G2. Mary is not once named in the Apocalypse.1076 183 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium # Objection G3. The goal of the book of Rv is to strengthen persecuted Christians. How can the presentation of a heavenly queen which Satan can no longer attack be helpful?1077 G4. A Christian in Asia Minor, where the myth of a heavenly goddess bearing a savior was current, would not so portray the individual Mary.1078 G5. Since the childbearing woman in Rv 12:5 is the same as the regal woman in Rv 12:1, from where would the seer see a real, individual woman - from heaven?1079 G6. Either the heavenly woman is pulled down to earth or the historical mother of Jesus is pictured in His birth; there is conflict between a vision and a real birth.1080 G7. The Mariological interpretation is in the domain of Catholic exegesis. How does one reconcile the realistic pains in Rv 12:2 with the de fide Virginitas in partu understood as a painless birth?1081 One needs to apply the descriptions of Rv 12 to the historical life of Mary.1082 G8. The dragon is not a historical person but a symbol of supernatural might against God, Satan. Taking the woman as a historical woman is in a different plane from the dragon.1083 G9. Where did a flight into the wilderness occur in Mary's life? The New Testament never speaks of a special opposition of Satan against Mary,1084 and the wilderness never indicates eschatological blessing as Braun says.1085 G10. If a Mariological interpretation is so self-evident, why was it missing for 300 years?1086 G11. The great sign has other children, which militates against a Mariological interpretation. Interpretation of the pains as spiritual fails because the woman is not also in pain bearing the rest of her seed, and the spiritual motherhood of Mary is foreign to the New Testament. It is even foreign in Jn 19 if one does not operate under the assumption of a spiritual sense of the text, which arises later, so that it would be anachronistic to see spiritual motherhood in the New Testament. Also anachronistic is the Eve-Mary parallel based on the Genesis reference, because that didn't exist until the 2nd century.1087 G12. The significance of the birth of the child is also in question, posing as great a problem as the great sign of the woman. Is the physical birth of Jesus in Bethlehem intended or the emergence of the Messiah from his people?1088 Table 2.63 Dwelling of God as Earthly Copy in Tannaitic Commentary Mekhilta Perashat Hashirah Perasha 10 Mekhilta de-Rabbi Ishmael 35, Shirata 10, 6.B-D1089 jtbFl Nukm B. [The place that] is the counterpart to your dwelling place... C. This is one of the statements that the throne below corresponds to the throne above. lF dknk auhF Mirbdh Nm dca hz auh hxm lF askF hlom 184 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table 2.64 Concordance Table of Transitus Excerpts Used Aramaic Coptic Ethiopic Gaelic Georgian Greek Latin The apostles were miraculously gathered together on the clouds S2b.09 E1.46 H1.12-13 (I5.18) G1.22 L1.04 S3.49 L4.11 The Apostles carry Mary's bier chanting "When Israel went out of Egypt" E1.71 H1.25 G1.37 L1.10 L4.33-34 The Jews, led by Jephoniah, attempt to harm the Apostles +S2 C5.07 E1.72 H1.26 I5.39 G1.38 L1.11 I5.73 L4.36-38 C5.07 E1.73 (H1.27) (I5.39) G1.39 L4.38 S2d.15 E1.73 H1.27 I5.74 G1.39 L4.39 S3.85 The attacker's arm is detached at the shoulder S2d.15 E1.73 H1.27 I5.74 G1.39 L4.39 S3.85 Aramaic Transitus S2 Transitus Mariae Aramaic Transitus S3 Departure of My Lady Mary Coptic Transitus C1 Revillout Transitus Coptic Transitus C5 Theodosius Ethiopic Transitus E1 Liber Requiei Gaelic Transitus H1 Laud Text Georgian Transitus I5 PseudoBasil of Caesarea Greek Transitus G1 Vatican Greek 1982 Latin Transitus L1 PseudoMelito of Sardis Latin Transitus L4 Archaic Transitus Mary as Animate Realization of the Ark (2.4.2.2) Mary is the Ark Pseudo-John Chrysostom On the Annunciation (also named Pseudo- gifted with reason Gregory Thaumaturgus Homily 3 on the Annunciation) Mary is the living Pseudo-Methodius Oration on Simeon and Anne 5 Ark of God [the John of Damascus Encomium 2 on the Dormition 2, 1-10; Encomium 3 Word] on the Dormition of the Blessed Virgin Mary 2, 3-11 Greek Transitus G13 John of Damascus Encomium 1 on the Dormition of the Blessed Virgin Mary 12, 21-31 Byzantine Menaion March 25 Evangelismos Matins, Canticle 9 Byzantine Menaion August 15 Dormition Matins, Canticle 3, Canon 1 Armenian Annunciation Jashoo Sharagan Mary is the spiritual Proclus On the Birthday of Christ Ark [of glory] Greek Transitus G8, Theoteknos Encomium on the Assumption of the Holy Godbearer 13 & 21 Andrew of Crete Oration 4 On the Nativity of Mary Andrew of Crete Oration 5 On the Annunciation Byzantine Triodion Sunday of Orthodoxy Canticle 6, Theotokion 185 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mary as Pure like the Ark (2.4.3.3) Mary is the Ark that received the Chrysippus Oration on Holy Mary the Godbearer treasure of all holiness Mary is the Ark full of [spiritual] James of Sarug Homily 2 On the Annunciation mysteries Homily 3 On the Visitation Maronite Fenqitho May 15, Our Lady of the Seeds Sedro Assyrian Liturgy Common Prayer for the Feasts of Our Lady Mary is the completely holy Ark Pseudo-Methodius Oration on Simeon and Anne 9 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 6, Canon 2 Mary is pure like the Ark Maximus of Turin Sermon 42, 5 Proclus Oration 6 Praise on the Godbearer Mary, 17, 3-5 Coptic Liturgy Kiahk Psalmody Part 15 Mary is surrounded by purity rather Athanasius Sermon on Mary the Mother of God and than gold Elizabeth the Mother of John 36-40, 47 Mary is covered with gold Pseudo-Demetrius of Antioch On the Birth of Our Lord and the Virgin Mary 68-69 Maximus the Confessor Life of the Virgin 13 Andrew of Crete Oration 4 On the Nativity of Mary Andrew of Crete Oration 5 On the Annunciation Coptic Liturgy Kiahk Psalmody Saturday Theotokia Part 6; Part 13 Mary is like the gold pot of manna Pseudo-Methodius Oration on Simeon and Anne 9 Andrew of Crete Oration 4 On the Nativity of Mary Andrew of Crete Oration 5 On the Annunciation Mary is the Ark of gold Byzantine Menaion March 25 Evangelismos Matins, Canticle 7 - in this text, the spotless maiden Gaelic Litany Mhuire Mór 15 Mary/Christ is the Ark covered with Hippolytus Fragments On the Psalms, Ps 22 gold and made of incorruptible wood Ethiopic Divine Office Weddase Maryam Sunday Praise 2 Coptic Liturgy Kiahk Psalmody Seven Parts on the Interpretation of the Incarnate Birth Part 2 Mary is gilded by the Holy Spirit Byzantine Akathistos Hymn 23 Mary as Protection like the Ark (2.4.2.4) Mary brings the John of Damascus Encomium 2 on the Dormition 16, 18-22 victory and protection that the Ark brought Germanus Oration 7 On the Dormition 2 Mary is the spiritual Greek Transitus G8, Theoteknos Encomium on the Assumption of the ark who defeated Holy Godbearer 21 God's enemies Ephrem Greek Prayer to the Godbearer Mary is like the Pseudo-Methodius Oration on Simeon and Anne 9 golden pot that 186 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium protected the manna from corruption Christ obeys Mary as Germanus Oration 7 On the Dormition 2 a mother Mary's intercession is Theoteknos Encomium on the Assumption of the Holy Godbearer 36 an unassailable fortification Mary protects us Byzantine Triodion Sunday of the Last Judgement Lity, Theotokion; Friday of the First Week of Lent Vespers, Canticle 7, Canon 1, Theotokion; Saturday of the First Week of Lent Matins, Canticle 9, Canon 2, Theotokion; Holy Friday Service of the Twelve Gospels, Antiphon 3, Tone 2, Theotokion Chaldean Liturgy Motwa of the Annunciation Syrian Orthodox Liturgy, Hymn for Veneration of the Cross on Feasts of Mary Scroll of Ravenna 30 Roman Liturgy Gregorian Sacramentary September 8 Conception of the Virgin Mary Episcopal Benediction Gothic Missal Mass of the Assumption Benediction of the people Mary is our refuge Andrew of Crete Oration 4 On the Nativity of Mary Byzantine Triodion Wednesday of the First Week of Lent Matins, Canticle 9, Canon 2, Theotokion Byzantine Horologion Sunday Vespers and Monday Matins end of Matins, Tone 3, Theotokion; Monday Vespers and Tuesday Matins at God is Lord, Tone 3, Theotokion Byzantine Pentecostarion Sunday of Thomas, Canon of the Trinity, Canticle 3 Kathisma, Tone 1, Theotokion Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Chaldean Divine Office, Ramsha for First Tuesday, First and Second Anthem; Ramsha for First Thursday, First Anthem; Motwa of the Annunciation Mary is our wall Byzantine Triodion Tuesday of the First Week of Lent Matins, Canticle 8, Canon 1, Theotokion Chaldean Divine Office, Ramsha for First Tuesday, First and Second Anthem; Ramsha for First Thursday, First Anthem; Motwa of the Annunciation Mary is our hope Byzantine Menaion August 15 Dormition Lity, Tone 2 (John) Byzantine Horologion Monday Vespers and Tuesday Matins at God is Lord, Tone 6, Theotokion; Byzantine Triodion Sunday of the Last Judgement; Wednesday of the First Week of Lent Matins, Stavrotheotokion Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Roman Salve Regina1 187 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Various Expressions of Mary as Light (2.4.2.5) Mary is the Ark full of fire and James of Sarug Homily 2 On the Annunciation; Homily 3 the Shekinah On the Visitation Paulinus of Nola Poem 6, 139-158 Assyrian Liturgy Common Prayer for the Feasts of Our Lady Mary is the Ark of glory Proclus On the Birthday of Christ Greek Transitus G8, Theoteknos Encomium on the Assumption of the Holy Godbearer 13 & 21 Andrew of Crete Oration 5 On the Annunciation The Incarnation is a fulfillment The Bohairic Life of Pachomius 29 of God's coming as a consuming fire Mary is the Venantius Fortunatus Praise of Mary 119 temple/tabernacle/dwelling Maximus the Confessor Life of the Virgin 132 place/habitation/cloud of the Byzantine Pentecostarion Friday of Renewal Week, Matins, Light Canon of the Theotokos, Canticle 3, Heirmos; Sunday of the Paralytic Nocturns, Canon of the Trinity, Canticle 6, Theotokion Byzantine Triodion Sunday of Forgiveness Matins, Canticle 8, Theotokion; Saturday of the First Week of Lent Matins, Canticle 3, Kathisma, Tone 8, Theotokion Byzantine Menaia Nativity of Mary September 8 Matins Canticle 3, Hypakoe, Tone 4; February 2 Presentation in the Temple Aposticha, Tone 7 (Cosmas the Monk) Armenian Liturgy Annunciation Jashoo Sharagan Mode 6 AUYDMAN kg; Sixth Sunday of Lent Orhnootyoon Sharagan Mode 3 MY|I BAH$_ VY_Y%$%T GIU%AVEI KC Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh; Hymns for the Feast of the Holy Theophany, Moses of Chorene Mary's body was radiant with Ephrem Hymn 16 on the Nativity 11 divine light and full of Theoteknos Encomium on the Assumption of the Holy [Shekinah] glory Godbearer 2 Amphilochius On the Birth of Christ Severian Oration 6 on the Creation of the World, Sixth Day, 10 Pseudo-Gregory Thaumaturgus B Homily 1 on the Annunciation Armenian Liturgy Sunday after the Assumption Medzatsoostseh Sharagan Mode 8 VY%A^$XMAN Y%G%$%T AU$U%N TG The true Light that enlightens Hesychius Homily 5 On the Holy Godbearer Mary 2 everyone went forth from Mary's womb Pseudo-Antipater Homily on the Assumption Pseudo-Antipater Homily on the Assumption Theoteknos Encomium on the Assumption of the Holy Godbearer 14 188 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mary is [like] the moon [and Visigothic Breviary On the Feast of the Assumption sun] [illuminated by the light of Theodotus of Ancyra Homily 4 on the Godbearer and God] Simeon 3 Mary is the woman of Oecumenius Commentary on the Apocalypse, on 11:19ff Revelation Coptic Liturgy Kiahk Psalmody Thursday's Theotokia Part 9 Mary is like the day [and will Syro-Malankara Divine Office Lilio on Tuesday, B'outho of not let darkness rule over Mar Jacob creation] Mary [like the Ark] is clothed Coptic Liturgy Kiahk Psalmody Seven Parts on the inside and out with the glory of Interpretation of the Incarnate Birth Part 2 the Divinity Mary was a pillar of steady Maximus the Confessor Life of the Virgin 132 brilliance guiding us Andrew of Crete Oration 3 On the Dormition 7 Byzantine Liturgy Akathistos Hymn 11 Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Mary is the bride of the Light Ephrem Sermon 1 on the Godbearer 773-776 and provided the bridal chamber Byzantine Menaion Nativity of Mary September 8 Great of the Light Vespers, Tone 6 Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene; Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Coptic Liturgy Kiahk Psalmody Wednesday Theotokia Part 1; Wednesday Theotokia Part 5 Assyrian Chaldean Breviary Ferial Evening Service, First Wednesday, Evening Anthem Mary is mother of the Light Theodotus of Ancyra Homily 4 on the Godbearer and Simeon 3 Hesychius Homily 5 On the Holy Godbearer Mary 1 Pseudo-Dionysius Response to Titus of Crete on the Death and Assumption of the Virgin Mary Germanus Oration 7 On the Dormition 2 Byzantine Menaion August 15 Dormition Great Vespers, Tone 3 Byzantine Triodion Wednesday of the First Week of Lent Matins, Stavrotheotokion Armenian Liturgy Canon for the Feast of lights at the start of Theophany, Moses of Chorene = Eve of Theophany Jashoo Sharagan Mode 5|NNTYAN J%AKAL$#_I KC; Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene Coptic Kiahk Psalmody Part 7; Morning Adam Doxology For the Virgin; Psalmody Introduction to the Creed Coptic Antiphonary (Difnar) 21 Kiahk (30 December) Monthly Memory of the Virgin Mary, Doxology Syrian Orthodox Shimo Second Office Syrian Catholic Assumption of Mary the Mother of God, Night Vigil, Awakening Service, Night Psalm Response; 189 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Assumption of Mary the Mother of God, Night Vigil, First Watch Gaelic Litany Mhuire Mór 11 & 32 Mary brought forth the Sun [of Cyril of Alexandria Homily 11 Righteousness] Pseudo-Gregory Thaumaturgus B Homily 1 on the Annunciation Tarasius Oration on the Presentation of Mary 12 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 5, Canon 2; November 21 Entrance of the Theotokos into the Temple Matins Canticle 6, Canon 2; August 15 Dormition Matins Canticle 5, Canon 1 Byzantine Triodion Wednesday of the First Week of Lent Matins Canticle Eight, Canon 1, Tone 2, Theotokion Akathistos Hymn 21 Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Armenian Liturgy Sunday after the Assumption Medzatsoostseh Sharagan Coptic Liturgy Kiahk Psalmody Thursday's Theotokia Part 9 Syrian Orthodox/Syro-Malankara Divine Office Ramsho on Wednesday, Qolo (2) Chaldean Breviary First Sunday of the Annunciation, Motwa Peter Damian Christmas Hymn Gaudium mundi, nova stella caeli Mary is like the candelabrum The Bohairic Life of Pachomius 29 and lamps in the Holy Place Proclus Oration 2 On the Incarnation of Our Lord Jesus Christ, 6 Andrew of Crete Oration 4 On the Nativity of Mary John of Damascus Encomium 1 on the Dormition of the Blessed Virgin Mary 10, 30-38 Tarasius Oration on the Presentation of Mary 12 Byzantine Menaion August 15 Dormition Lity, Tone 2 (John); Byzantine Triodion Wednesday of the First Week of Lent Matins Canticle Eight, Canon 1, Tone 2, Theotokion Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Tone 4; Matins Canticle 9, Canon 1; Byzantine Triodion Saturday of the First Week of Lent Matins, Canticle 3, Kathisma, Tone 8, Theotokion; Akathistos Hymn 3, 9, and 21 Byzantine Triodion Tuesday of the First Week of Lent Matins, Tone 5, Theotokion; Wednesday of the First Week of Lent Matins Canticle Eight, Canon 1, Tone 2, Theotokion; Friday of the First Week of Lent Canticle 5, Canon 2, Tone 2, Theotokion Byzantine Menaion August 15 Dormition Matins, Canticle 6, Canon 1 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 5, Canon 1; Byzantine Triodion Sunday of Orthodoxy Canticle 3, Canon 1, Theotokion Coptic Liturgy Kiahk Psalmody Seven Parts on the Interpretation of the Incarnate Birth Parts 2 and 5; Kiahk Psalmody Part 13 190 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Syrian Catholic Assumption of Mary the Mother of God, Night Vigil, First Watch Syrian Catholic Sunday of the Annunciation of the Mother of God Maronite Fenqitho Sunday of the Annunciation Lauds 2nd Prayer Mary shines on us with the light Ephrem Greek The Pearl 1, 1 of God Cyril of Alexandria Homily 4 Theodotus of Ancyra Oration on Holy Mary Mother of God 12 Paulinus of Nola Poem 6, 139-158 Pseudo-Ephrem Hymn 9 on Blessed Mary 4 Byzantine Triodion Saturday of the First Week of Lent Matins, Canticle 3, Kathisma, Tone 8, Theotokion; Sunday of Forgiveness Matins, Canticle 8, Theotokion Armenian Liturgy Annunciation Jashoo Sharagan Mode 6 AUYDMAN kg Coptic Liturgy Kiahk Psalmody Wednesday Theotokia Part 2 Gothic Missal Mass of the Assumption Collect Roman Liturgy Nativity of Mary Hymn O sancta mundi domina; Ave maris stella The name Mary signifies light Pseudo-Epiphanius Oration on the Praises of the Godbearer Mary Jerome The Interpretation of Hebrew Names Pseudo-Gregory Thaumaturgus Homily 2 on the Annunciation Bede Commentary on John 19:24-27 in the Catena Aurea Isidore Book 7 of Etymologies, 10 Specific Old Testament Ark References Cited (2.4.4) David's dance before the Ark Maximus of Turin Sermon 42, 5 foreshadowed Mary Proclus Oration 6 Praise on the Godbearer Mary, 17, 3-5 containing Christ [and John Balai Prayer 1 to the Godbearer the Baptist dancing in the James of Sarug Homily 3 On the Visitation womb] Syrian Catholic Sunday of the Visitation Ramsho, Bo'utho of Mar Jacob The angels danced with John of Damascus Encomium 2 on the Dormition 2, 1-10 and David at the Dormition 16, 22-27 Elizabeth's question how the Andrew of Crete Oration 4 On the Nativity of Mary Mother of the Lord comes to her echoes David's question about the Ark Mary was not carried by oxen Greek Transitus G9 Pseudo-Modestus On the Dormition 4 but by an army of angels David's dance foreshadowed Byzantine Menaion November 21 Entrance of the Theotokos Mary's entrance at age 3 into into the Temple Canticle 3, Canon 1 the Temple 191 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Psalm texts 132(132) and 44(45) (2.4.4) Ps 131 (132) foreshadows Severus of Antioch Hymn 119 Mary as the Ark of gold for bearing Emmanuel [and Theodore the Studite Oration 5 On the Dormition 1 Zion of His habitation] Greek Transitus G8, Andrew of Crete Oration 4 On the Nativity of Mary; Oration 3 On the Dormition 6 Mary is the Ark of holiness Hesychius Homily 5 On the Holy Godbearer Mary 3 or/and Ark of the Lord's rest Chrysippus Oration on Holy Mary the Godbearer Coptic Transitus C5, Discourse of Theodosius of Alexandria, VIII.4, 6 Maximus the Confessor Life of the Virgin 13, 132 Pseudo-Gregory Thaumaturgus Homily 1 on the Annunciation Tarasius Oration on the Presentation of Mary 7 Theodore the Studite Oration 5 On the Dormition 1 Coptic Transitus C5, Discourse of Theodosius of Alexandria, VIII.4, 6 Maximus the Confessor Life of the Virgin 13, 132 Pseudo-Gregory Thaumaturgus Homily 1 on the Annunciation Pseudo-Athanasius Oration on the Annunciation to the Godbearer 14 Greek Transitus G9 Pseudo-Modestus On the Dormition 4 Ps 131 (132) [and Ps 44 Armenian Jerusalem Lectionary Rituale armenorum August 15 (45)] are lections for Marian Theotokos feast and July 2 Tabernacle feast feasts since ancient times Georgian Jerusalem Typicon August 15 Memorial of Theotokos feast Coptic Transitus C4 Pseudo-Evodius of Rome 14 Coptic Transitus C5, Discourse of Theodosius of Alexandria Greek Transitus G8, Theoteknos Encomium on the Assumption of the Holy Godbearer 6 Pseudo-Gregory Thaumaturgus Homily 1 on the Annunciation Chrysippus Oration on Holy Mary the Godbearer Byzantine Menaia Nativity of Mary September 8 Matins, Megalynarion; August 15 Dormition Small Vespers Tone 2; Sticheron, Tone 2; Lity, Tone 5 (Theophanes); Liturgy, Tone 8; Canticle 8, Canon 1; February 2 Presentation in the Temple Matins, Canticle 4, Canon 1 Byzantine Horologion Friday Vespers and Saturday Matins at God is Lord, Tone 1, Theotokion Byzantine Pentecostarion Saturday of Thomas Week, Matins, Tone 1, Theotokion Coptic Liturgy Kiahk Psalmody Saturday Theotokia First Watos Lobsh (Sherenes) Syrian Catholic Assumption of Mary the Mother of God, Evening Prayer; Night Vigil, First Watch Marian Expressions in the Jerusalem Georgian Iadgari (2.4.5) Ark 192 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Ark of the law Fourth Mode 5 Golden urn filled with manna First Plagal Mode 2, 3, Ark of holiness Upon whom the Holy Spirit 7, appeared 8 Ark of the law Golden urn, filled with the Holy Spirit Ark of holiness of the new law Second Plagal Mode 3, 4 The ark of the law appeared as an image of you… But you, the Cornerstone, The Word of God… Temple of God the Creator, golden urn Fourth Plagal Mode 4, 8 Holy of holies Tent of Meeting/Tabernacle The sanctified tent, the pure Virgin, Fourth Mode 5 Temple Temple of the Savior First Mode 5 Temple of God and Throne of the King Fourth Mode 4, 5 Court of the temple Royal temple First Plagal Mode 7 Temple of God the Creator, O golden urn Fourth Plagal Mode 4, 5, Temple of the Holy Spirit 8 Temple built by God and indestructible Rampart Contained the Uncontainable Contained the uncontainable Word Second Mode 8 God, whom the heavens cannot contain, you Fourth Plagal Mode 5, conceived with "Rejoice." 7 The uncontainable one, you contained, O Virgin Light Completely radiant Virgin First Mode 1, 5, True light 8 lluminator of our souls Mother of the Light Sun of righteousness shone forth Fourth Mode 4. 7 Moon …made your belly shine First Plagal Mode 7, 8 …bore the Sun of righteousness 193 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Mother of Light, Who among women bore the Second Plagal Mode 1 Light, the Most High …fully the Mother of Light Third Plagal Mode 3 O Light most bright, O more radiant than the Fourth Plagal Mode 2, sun 7, Illumination of sinners, The one who is 8, merciful to the forsaken 11 Inextinguishable Lamp Ineffable Light, O guide of our souls Protection Beneath your compassion we flee for refuge, First Plagal Mode 4 O Theotokos, Do not disregard our prayers in times of trouble, But deliver us from wrath, O only [pure and blessed] one. Unshakable and strong rampart Third Plagal Mode 2 You deliver those given over to death, And Fourth Plagal Mode 3, you make bold those destined for torment… 4, We have no other intercessor equal to you, 6, Except for you yourself. 8 Unshakable and strong Rampart Rampart and protector of the world Temple built by God and indestructible Rampart Ps. 44 Beautifully adorned with golden tassels in Fourth Mode 7 many colors Standing to the right of your son. Fourth Plagal Mode 3 Memory of the Theotokos We venerate the memory of the Theotokos, Second Mode 1 With those who declare you Queen and true Mary as Sanctuary (2.4.6.1) [h|toimasme%non] a|gi%asma Pseudo-John Chrysostom=Pseudo-Gregory Thaumaturgus Homily 3 on the Annunciation Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 3, Canon 2; Exapostilarion, Tone 2 (Leo the Master) March 25 Evangelismos Matins, Canticle 9; August 15 Dormition Small Vespers Tone 2 Byzantine Triodion Sunday of Orthodoxy Canticle 4, Canon 1, Theotokion i|erei^on Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 4, Canon 2 te%menoV Byzantine Menaia March 25 Evangelismos Matins, Canticle 7; Nativity of Mary September 8 Great Vespers, Lity sedem Jerome Against Helvidius 8 sanctuarium Roman Liturgy Gregorian Sacramentary September 8 Conception of the Virgin Mary Preface 194 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Õanctaiþ Shanctair Gaelic Mhuire Mór 47 sacrarium Roman Antiphonary Nativity of Mary and Assumption Antiphon Beata Dei Genetrix Mary as Tabernacle (2.4.6.2) WVni.k.wmv mashkinta James of Sarug Homily 2 On the Annunciation skhnh% Byzantine Menaion August 15 Dormition Matins Canticle 8, Canon 1 skhn%wma Byzantine Menaion August 15 Dormition Matins, Canticle 7, Canon 1 docei^on Byzantine Triodion Saturday of the First Week of Lent Matins, Canticle 3, Kathisma, Tone 8, Theotokion; Canticle 6, Canon 2, Theotokion SKHNH skēnē Coptic Liturgy Kiahk Psalmody Part 13; Kiahk Psalmody Part 15 Coptic Antiphonary (Difnar) 21 Barmahat (30 March), Monthly Commemoration of the Virgin, Doxology Kiahk Psalmody Saturday Theotokia Second Watos Lobsh (Sherenes); Sunday Theotokia Part 1 Syrian Catholic The Assumption of Mary the Mother of God, nk*wmv mashkan Night Vigil, First Watch Mary as Tabernacle of Named Persons of the Trinity (2.4.6.2) X45ann xołann Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh PIMAN4WPI pimanšōpi Coptic Liturgy Difnar 21 Hatur (30 November), 21 Kiahk (30 December), 21 Barmudah (29 April) Monthly Commemoration of the Virgin, Doxology unavailable Maronite Fenqitho Dec 26, Praises of the Mother of God Sedro Syrian Catholic Sunday of the Annunciation of the Mother of ankwmv mashkəna God X45an3 xołany Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene Marian Shekinah Tabernacle Statements (2.4.6.2) skhnh% Byzantine Triodion Sunday of Forgiveness (Cheese Sunday) Matins, Canticle 8, Theotokion X45an3 xołany Armenian Liturgy Annunciation Jashoo Sharagan Mode 6 AUYDMAN kg tabernaculum Gothic Missal Mass of the Assumption Collect Additional Marian Tabernacle References (2.4.6.2) skh%nwma Theodotus of Ancyra Homily 4 on the Godbearer and Simeon 13 Byzantine Pentecostarion Sunday of Pascha, Theotokion skhnh% Ephrem Greek Fourth Prayer to the Godbearer Proclus Oration 6 Praise on the Godbearer Mary 6, 17, 9 Germanus Oration 5 On the Annunciation 195 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Andrew of Crete Oration 4 On the Nativity of Mary Byzantine Menaon November 21 Entrance of the Theotokos into the Temple Small Vespers, Tone 2; Great Vespers, Tone 1; Matins Canticle 6, Canon 2; Kontakion, Tone 4; Canticle 8, Canon 2 September 8 Nativity of Mary Matins Canticle 4, Canon 2; November 21 Entrance of the Theotokos into the Temple Lity, Tone 1 (George of Nikomedia); Matins Canticle 3, Canon 2; Canticle 9, Canon 1; March 25 Evangelismos Matins, Canticle 7 Byzantine Liturgy Akathistos Hymn 23 Byzantine Triodion Sunday of Forgiveness (Cheese Sunday) Lity, Theotokion, Tone 6 H| A|gi%a tw^n A|gi%wn Byzantine Menaia Nativity of Mary September 8 Matins Canticle 1, Canon 2 Tone 8 (Andrew); Canticle 6, Canon 2 November 21 Entrance of the Theotokos into the Temple Small Vespers, Tone 1; Lity, Tone 4; Matins Canticle 4, Canon 2 Tabernaculum Arnobius the Younger Commentary on the Psalms, On Psalm 14 Pseudo-Augustine Tract on the Assumption 6 Severus of Antioch Hymn 119 NiwdUFq wUdq qadush qadushin SKHNH skēnē Coptic Liturgy Kiahk Psalmody Saturday Theotokia Second Watos Lobsh (Sherenes); Sunday Theotokia Part 1; Coptic Liturgy Difnar 21 Hatur (30 November), 21 Kiahk (30 December), 21 Barmudah (29 April) Monthly Commemoration of the Virgin, Doxology Coptic Liturgy Kiahk Psalmody Part 9 Psali Adam on Teoi- enhekanos (Ainahos) Coptic Liturgy Kiahk Psalmody Seven Parts on the Interpretation of the Incarnate Birth Part 7 QHEQOUAB N-TE NHEQOUAB Coptic Liturgy Kiahk Psalmody Sunday Theotokia Part 1 thnethouab ente ennethouab ANERMAN-4WPI: Coptic Liturgy Kiahk Psalmody Saturday Theotokia First Watos anermanshope Lobsh (Sherenes) dæboțæræ Ethiopic Liturgy Weddase Maryam Saturday Praise 6 unavailable Syro-Malankara Divine Office Lilio on Wednesday, First Qaumo, Qolo Mary as Dwelling, Habitation, House (2.4.6.3) katoi%khsiV Chrysippus Oration on Holy Mary the Godbearer katoikhth%rion Byzantine Menaia September 8 Nativity of Mary Great Vespers, Lity; Byzantine Menaia November 21 Entrance of the Theotokos into the Temple Great Vespers, Tone 1; 196 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Matins Canticle 3, Canon 2; Exapostilarion, Tone 2 (Leo the Master) katoiki%a Byzantine Menaia March 25 Evangelismos Small Vespers, Tone 8; Lity, Tone 1 oi Mary as Dwelling of Named Persons of the Holy Trinity (2.4.6.3) katoikhth%rion Pseudo-Gregory Thaumaturgus Homily 3 on the Annunciation katoi%khsiV Byzantine Menaia November 21 Entrance of the Theotokos into the Temple Lity, Tone 1 (George of Nikomedia); Matins, Canticle 1, Canon 1, Tone 4; Matins Canticle 7, Canon 2; August 15 Dormition Lity, Tone 2 (John) e\noi%khsiV Byzantine Menaia November 21 Entrance of the Theotokos into the Temple Matins Canticle 5, Canon 1; PAMANOUW6 pmanuōh Apocalypse of Bartholomew 64, 12-17 PMAN-2OI7LE pmančoïle Athanasius Sermon on Mary the Mother of God and Elizabeth the Mother of John 36-40 pnag4u2yam bnakuțeam Armenian Liturgy Rest Service, Saint Gregory of Narek Discourse 80 to the Holy Mother of God, 1 pnava5an bnavaran Armenian Liturgy Eve of Theophany Jashoo Sharagan Mode 5|NNTYAN J%AKAL$#_I KC; Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene; Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh pnava5an bnavaran Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Syrian Catholic Sunday of the Annunciation of the Mother of Tvn i&k&w shakinteh God Syrian Catholic Assumption of Mary the Mother of God, Night Vigil, Awakening Service, Night Psalm Response HIERmU&o umreh Assyrian Chaldean Breviary First Sunday of the Annunciation, Motwa ARVm_omv mumra Assyrian Chaldean Breviary First Sunday of the Annunciation, Motwa 197 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Marian Shekinah Dwelling References (2.4.6.3) e\ndiai%thma Byzantine Pentecostarion Sunday of Thomas, Canon of the Trinity, Canticle 3 Kathisma, Tone 1, Theotokion Byzantine Menaia November 21 Entrance of the Theotokos into the Temple Great Vespers, Tone 4 oi\khth%rion Byzantine Triodion Saturday of the First Week of Lent Matins, Canticle 6, Canon 2, Theotokion pnav bnav Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene ARVmU&o umra Assyrian Chaldean Breviary Ferial Evening Service, First Wednesday, Evening Anthem Mary as the Temple (2.4.6.4) templum Jerome Against Helvidius 8 Venantius Fortunatus Miscellaneous Songs 8, 6 268-269 nao%V Pseudo-Epiphanius Oration on the Praises of the Godbearer Mary Cyril of Alexandria Homily 4 Cyril of Alexandria Homily 11 Proclus Oration 2 On the Incarnation of Our Lord Jesus Christ, 6 Theoteknos Encomium on the Assumption of the Holy Godbearer 2 Andrew of Crete Oration 4 On the Nativity of Mary Greek Transitus G3 John of Thessalonica, On the Dormition of Our Lady 13 Andrew of Crete Oration 5 On the Annunciation Pseudo-John Chrysostom On the Annunciation = Pseudo- Gregory Thaumaturgus Homily 3 on the Annunciation Greek Transitus G8, Andrew of Crete Oration 3 On the Dormition 7 Proclus Oration 1 Praise of the Most Holy Godbearer Mary, 2 Proclus Oration 3 On the Incarnation 3 Proclus Oration 20 Praise of St John Chrysostom 1, 2; Proclus On the Dogma of the Incarnation 5 Greek Transitus G9 Pseudo-Modestus On the Dormition 10, 7 Byzantine Triodion Holy Saturday Vespers, Tone 1, Theotokion; Byzantine Horologion Sunday Vespers and Monday Matins at end of Matins, Grave Tone, Theotokion Byzantine Triodion Sessional Hymns at Matins Tuesday Matins, Tone 7, Theotokion Byzantine Menaia March 25 Evangelismos Matins, Canticle 7 Byzantine Triodion Saturday of the Dead At the Praises, Tone 2, Theotokion a\na%ktoron Andrew of Crete Oration 5 On the Annunciation PAERFEI paerphei Coptic Transitus C5 Theodosius of Alexandria On the Dormition PIERFEI pierphei and Assumption of the Virgin 6 Coptic Liturgy Kiahk Psalmody Saturday Theotokia First Watos Lobsh (Sherenes) tajari țaȝaro Maximus the Confessor Life of the Virgin 23, 132 asun nusa Narsai Metrical Homily on the Nativity 105-116 Maronite Shehimto Saturday Sapro, Maurbo unavailable Maronite Fenqito Common of Virgins Bo'utho de Mar Jacob unavailable Broudiqi; unavailable 198 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Nov 21, The Presentation of the Mother of God in the Temple Qolo; Dec 26, Praises of the Mother of God Sedro Øempail thempail Gaelic Mhuire Mór 17, 45 templum Roman Antiphonary Octave of Christmas Antiphon Domus pudici pectoris; Magnum hereditatis mysterium; Nativity of Mary and Assumption Antiphon Beata Dei Genetrix unavailable Assyrian Liturgy Common Prayer for the Feasts of Our Lady unavailable Assyrian Liturgy Common Prayer for the Feasts of Our Lady daja5 p̣ačarb Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Armenian Liturgy Eve of Theophany Jashoo Sharagan unavailable Maronite Fenqitho May 15, Our Lady of the Seeds Sedro, Qolo, Mazmooro nao%V Byzantine Liturgy Akathistos Hymn 23 Byzantine Menaia November 21 Entrance of the Theotokos into the Temple Matins, Canticle 1, Canon 1, Tone 4; Canticle 6, Canon 2; Kontakion, Tone 4; March 25 Evangelismos Matins, Canticle 7; Byzantine Pentecostarion Friday of Renewal Week, Matins, Canon of the Theotokos, Canticle 3, Heirmos Byzantine Menaia November 21 Entrance of the Theotokos into the Temple Matins Canticle 9, Canon 1; Byzantine Triodion Saturday of the Dead At the Praises, Tone 2, Theotokion Byzantine Pentecostarion Friday of Renewal Week, Matins, Canon of the Theotokos, Canticle 3, Heirmos daja5p p̣ačarb Armenian Liturgy Annunciation Jashoo Sharagan; Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh Armenian Liturgy Sixth Sunday of Lent Orhnootyoon Sharagan Mode 3 MY|I BAH$_ VY_Y%$%T GIU%AVEI KC Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene templum Roman Liturgy Ambrose Advent Hymn Veni redemptor gentium Gothic Missal Mass of Christmas Preface Gothic Missal Mass of the Assumption Collect Verbs of Dwelling (2.4.6.5) katoikei pnavy-au bnavecaẉ Armenian Breviary Hymns for the Feast of the Holy Theophany, Moses of Chorene mægodæræ Ethiopic Divine Office Weddase Maryam Saturday Praise 6 James of Sarug Homily 1 On the Blessed Virgin Mother of God, AREwV a rVw shara Mary Assyrian Chaldean Breviary First Sunday of the Annunciation, Motwa Syro-Malankara Divine Office Lilio on Wednesday, First Qaumo, Qolo 199 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium James of Sarug Homily 1 On the Blessed Virgin Mother of God, Ng,eAv jgeA aggen Mary Syro-Malankara Divine Office Lilio on Wednesday, First Qaumo, Qolo AbVTvIV nataba James of Sarug Homily 2 On the Annunciation ARmvoV amara Assyrian Chaldean Breviary Second Sunday of the Annunciation, Motwa Marian Tabernacle References in Latin Post-Patristic Writers (2.4.7.2) Mary is the tabernacle of God and the Peter Damian Sermon 45 on the Nativity of Mary Church, referenced in Si 24 and Ps Hymn 44 at Sext 18(19) Gerhoh of Reichersburg On Ps 65(66) Honorius of Autun The Seal of Blessed Mary [on the Song of Songs] Blessed Guerric of Igny Sermon 4 on the Assumption Luke of Mont-Cornillon Song of Songs Moralities Martin of León Sermon 3 on the Assumption Alan of Lille Sermon on Blessed Mary 4 Christ has three tabernacles: tabernacle Isaac of Stella Sermon 51 on the Assumption of Mary's womb; the tabernacle of the Church's faith; and the faithful soul's knowledge and love He rested in the tabernacle of the Covenant The tabernacle of the Covenant, is the Peter of Celle Sermon 73 On the Assumption body and soul of the Virgin Marian Temple References in Latin Post-Patristic Writers (2.4.7.3) She is the temple of God Ambrose Autpert Homily on the Assumption 4 Paul the Deacon of Warnefried Homily 1 on the Assumption Berengaud Commentary on the Apocalypse Eusebius the Gallican Homily 2 on the Birth of the Lord, 3-4 Roman Antiphonal Advent 3677 Christmas Response 6333 Mozarabic Liturgy Assumption Ambrosian Liturgy Christmas Lauds Prayer Peter Damian Sermon 45 on the Nativity of Mary Eusebius Bruno Prayer to Holy Mary 80-81 Eadmer of Canterbury On the Conception of Mary William of Malmsbury The Praises and Miracles of Holy Mary Bernard of Clairvaux Sermon 1 On the Assumption Peter the Venerable Prose on Christmas Eckbert of Schönau Homily on the Nativity of Mary Osbert of Clare Sermon on the Conception of Mary Christ took Mary's flesh and blood and Paschasius Radbertus Sermon 2 on the Assumption her soul was His temple Sermon 3 on the Assumption 200 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Osbert of Clare Sermon on the Conception of Mary The temple of the tabernacle of the Ambrosian Liturgy Christmas Offertory After the testimony is opened Gospel the sanctuary of the modest bosom… the Rupert of Deutz On the Trinity and His Works - temple of the sacred, uncorrupted womb The Holy Spirit Book 1, 9 Temple of piety and mercy Anselm of Canterbury Oration 50 To the Holy Virgin Mary Oration 52 To the Holy Virgin Mary 3 …in the construction of the virginal Nicholas of St. Albans On the Conception of temple it is the same one who founds it… Blessed Mary The temple of God is the dwelling of His Peter of Blois Sermon 11 on the Purification of glory… the virginal uterus… the body of Mary Christ… the structure of Solomon… What is the need for me of entering the Bernard of Clairvaux Sermon 3 on Jesus, Mary, temple, I who have become the temple of and Joseph 2 the Holy Spirit? Peter of Blois Sermon 12 on the Purification of Mary temple of God, sanctuary of the Holy Isidore of Seville Birth and death of the Fathers Ch Spirit 67, 111 Ildephonse Book on the Perpetual Virginity of Mary 5 Peter Damian Sermon 45 on the Nativity of Mary Honorius of Autun The Seal of Blessed Mary [on the Song of Songs] Bernard of Clairvaux Sermon on the Nativity of Mary 9 Sermon 4 On the Assumption Blessed Guerric of Igny Sermon 1 on the Assumption Rupert of Deutz On the Trinity and His Works - The Holy Spirit Book 1, 9 Arnold of Bonneval The Seven Words of Christ on the Cross Gottfried of Admont Sermon 78 On the Nativity Alan of Lille Commentary on the Song of Songs 1 201 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Marian Protection References in Latin Post-Patristic Writers (2.4.7.4) Mary is a unique advocate to whom Christ Eusebius Bruno Prayer to Holy Mary 80-81 does not refuse requests. Out of a kind of motherly authority… she obtains whatever Godfried of Vendôme On Every Feast of Blessed she wants. Mary Mother of the Lord Her temporal aid includes Eusebius Bruno Prayer to Holy Mary 80-81 health, consolation, Bernard of Clairvaux Sermon for the Sunday in the dissolution of dangers, restored blessings, Octave of the Assumption pardon and freedom to captives, light to Peter of Celle Sermon 69 On the Assumption the blind, rest to the weary, health to the sick, abundance to the needy, security to Peter of Blois Sermon 33 On the Assumption the fearful, guidance to travelers Absalon of Sprinckirsbach Sermon 44 On the Assumption Her spiritual aid includes Bernard of Clairvaux Sermon for the Sunday in the deliverance, pardon, grace, Octave of the Assumption hell paralyzed, destruction of blasphemies, the lost reconciled, ease of recovering Peter of Celle Sermon 69 On the Assumption grace bringing back the erring and those in Absalon of Sprinckirsbach Sermon 44 On the danger to salvation Assumption …recommending your unique protection Maurilius of Rouen Oration 49 Prayer to Holy to the afflicted. Your grace, mercy, and Mary protection will always be close to me …at the loss of this life she converts Absalon of Sprinckirsbach Sermon 44 On the penitents to God along three paths: Assumption reconciliation, imitation, and protection… Marian References to Light in Latin Post-Patristic Writers (2.4.7.5) Jesus is the sun and Mary is the Paul the Deacon of Warnefried Homily 2 on the moon lighted by Him, without Assumption 10 splendor or beauty apart from Atto of Vercelli Homily on the Assumption reflecting Him Geoffrey of Auxerre Sermons The woman clothed with the sun is Bernard of Clairvaux Sermon for the Sunday in the Mary. The light of Christ is her Octave of the Assumption clothing (Rm 13:14). Jesus remains In Mary, clothing her and vice Guibert of Nogent The Praises of Mary 4 202 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium versa. The action of divine light Christian, Cistercian Abbot Sermon on the Assumption operated in her. He made her interiorly brilliant with the fulness of wisdom She gathers light from the splendor Alan of Lille Sermon on Blessed Mary 3 of Christ's grace, imitates Him, and holds Him dear. Mary is called she who illuminates Martin of León Sermon 3 on the Assumption for Him who is the door of eternal light… Eadmer of Canterbury On the Conception of Mary mansion of the eternal light Mary is the star in the prophecy of Osbert of Clare Sermon on the Conception of Mary Balaam (Nb 24:17) Mary is more splendid than the sun Luke of Mont-Cornillon Song of Songs Moralities and more radiant than the stars Most luminous lamp, how many you Eckbert of Schönau Homily on the Nativity of Mary have you delighted, lightened by such splendor of the glory of God Enkindled by this fire [of charity], Henry of Marcy The Pilgrim City of God Book 4 the Blessed Virgin Mary illuminates us with her faith; purifying us with her merits, inflames us with her examples Marian Dwelling References in Latin Post-Patristic Writers (habitaculum 2.4.7.6) Mary is a good dwelling on which Paschasius Radbertus Sermon 3 on the Assumption every dwelling is founded, and the Church is built There could not be anything Godfrey of St. Victor Sermon 5 on the Resurrection partially unholy in whom the Sermon on the Nativity of Mary fullness of divinity dwelt. Fulbert of Chartres Sermon 4 on the Nativity of Mary (Ws 1:4) wisdom will not… dwell in a body in debt to sins Only in Mary did God dwell Bernard of Clairvaux Homily 4 on the Praises of Mary 3 bodily… After the conception His bodily Peter of Poitiers On the Sentences [of Peter Lombard] dwelling in Mary was in a better Book 4, 7 mode than before. Hugh of St. Victor Commentary on the Song of Blessed The Holy Spirit filled Mary with all Mary (Lk 1) the grace of virtues at the coming of Christ Every day He dwells in us spiritually Marian as Mother of the Faithful in Latin Post-Patristic Writers (2.4.7.7) 203 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium She is the mother of Christians because Ambrose Autpert Sermon on the Purification of they are brothers of Christ. Mary 7 She is the mother of the family in the Godfrey of St. Victor Sermon 7 On the universal house of God Purification of Mary Paul the Deacon of Warnefried Homily 2 on the Assumption 5 She intercedes for all believers and cares Anselm of Lucca Spiritual Maternity of Mary with a special protection those she has adopted as sons As the head and members… Mary and the Isaac of Stella Sermon 51 On the Assumption Church are one mother and many... Both are mothers in the strict sense, but neither could have given birth to the whole Christ without help from the other. What the Scriptures tell us of… the Church we may apply to… Mary, and [vice versa]… Every soul is… Christ's mother and daughter and sister Mary, like the Church of which she is the Blessed Guerric of Igny Sermon 1 on the type, is a mother of all who are reborn to Assumption life. Hermann of Tournai On the Incarnation 11 When she brought forth Christ she in some way brought forth… all those who were to Godfrey of Vendôme Sermon 7 On the live … We were all already then in Him Purification of Mary (Hb 7:10). Sermon on the Nativity of Mary She brought forth Christ's members after and through Christ. Truly the good Mary bore Christ, and in Christ bore the Christians. By being born, the blessed Virgin initiates the nascent Church not only in the literal sense Mother of justification and of the justified Anselm of Canterbury Oration 52 To the Holy Mother of God and men Virgin Mary 8 William of Malmsbury The Praises and Miracles of Holy Mary Divine and human are united, and become Ivo of Chartres Sermon 15 On the Annunciation two in one flesh, namely Christ and the Church Peter Lombard Sermon on the Annunciation In the conception is the conjunction of Christ and the Church, or the Word and the Pseudo-Augustine Tract on the Assumption soul… Mary is the Church, or any soul of the faithful Gerhoh of Reichersburg The Glory and Honor of The Church is the mother of Christians as the Son of Man Mary is the mother of Christ Hildegard of Bingen Scivias Part 2 Vision 3, 12- 13 Our mother is the blessed Virgin by grace. Thomas of Perseigne Commentary on the Song of Or the Synagogue is the mother which by Songs the mediation of the Virgin bore Christ… (Rv 11-12) Mary is the woman, the mother Berengaud Commentary on the Apocalypse of the Church because she bore the head, and daughter of the Church, because she is the highest member. The dragon stands 204 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium before the woman, because he wished to kill Christ. He stands before the Church, that it may lose members by wicked advice First, understood in an individual sense, Godfrey of St. Victor Sermon on the Nativity of she is the blessed lady who is born today… Mary Mary. Second, understood in a collective sense, she is… the Church. Third, she… should be considered in a special sense… that is the faithful soul. [viewed historically, allegorically, metaphorically] Mary as Type of the Church in Latin Post-Patristic Writers (2.4.7.8) "Mary and those with her are figures of Paul the Deacon of Warnefried Homily on the the Church" Purification of Mary "The blessed virgin, whose soul was Homily 2 on the Assumption 6 & 11 pierced by a sword, is type of the Church (Ep 6:17) "Mary typifies the Church, which is Rabanus Maurus De Universo 7, 1 incorrupt in faith." " Mary… herself, like the Church of Blessed Guerric of Igny Sermon 1 on the which she is the type" Assumption She merited to be the spouse of God the Rupert of Deutz On the Trinity and His Works - The Father, that she may also be an Holy Spirit Book 1, 8 exemplar of the younger Church… (Gn 2:18) That literally it was said of Hermann of Tournai On the Incarnation 11 Eve… at the same time of… holy Mary, and… possible to be understood… of the holy Church. The glorious Virgin Mary, who is virgin Honorius of Autun The Seal of Blessed Mary [on the and mother bears the type of the Church. Song of Songs] Everything that is written of the Church is also fittingly said of her 205 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 1 Pope Pius IX, "Ineffabilis Deus," Section INTERPRETERS OF THE SACRED SCRIPTURE: Noah's Ark (Gn 6:9); Jacob's Ladder (Gn 28:12), the Burning Bush (Ex 3:2), tower (Sg 4:4), garden enclosed (Sg 4:12), city of God (Ps 86(87):1), temple of God (Is 6:1-4), spotless dove, holy Jerusalem, exalted throne of God, ark and house of holiness, and Queen; Pope Pius XII, "Munificentissimus Deus," 26: the Ark's journey to its resting place of Ps 131(132):8, the Ark as incorruptible wood, the Queen sitting at the right hand of Ps 44(45):10-14ff, the spouse of Sg 3:6, the woman clothed with the sun of Rv 12:1 and Gabriel's address to Mary in Lk 1:28 (cited for the second Millennium but respectively taken up in the first by Oecumenius of Tricca and Origen.) 2 Using Tixeront, A Handbook of Patrology, 373. 3 Restricted to texts found in Testi mariani of the first (TM 1.3) and second (TM 2.3) millennium and class materials from MRI 625, Mary in the Medieval Period I (8th - 12th centuries)). 4 Figure 1.1a provides assistance for book name and chapter division differences in the OT. 5 kibwte@ Byzantine Triodion Tuesday of the First Week of Lent Matins, Tone 5, Theotokion; Friday of the First Week of Lent Canticle 5, Canon 2, Tone 2, Theotokion. 6 Ethiopic Weddase Maryam Wednesday Praise 6; Saturday Praise 6; Sunday Praise 2. 7 Maximus the Confessor Life of the Virgin, 132. viii Ex 25:21 [Jos 6:12]. ix 1 S 4:19. x Ex:26:35. xi Jos 3:6 [Nb 10:33 [1 S 4:4]]. xii Ex 26:33. xiii TDOT, s.v. "NKAwVmI," 59. xiv TDOT, s.v. "NrOaH," 362-374, and "NKAwVmI," 61. xv skh%nh translates tent as well as tabernacle. Hebrew also has tu;doEhA NKAwVmI (Ex 38:21) and tu;doEhA lheaO (Nb 9:15); TDOT s.v. "NKAwVmI," 59. xvi hnAikwV shekinah presence. (Hebrew) NkHwA shakan dwell, also Nk;AwVmI mishkan dwelling place, answers to Greek (kata)skhnei^n (kata)ske~nein dwell, kata signifying relative permanence of "pitching tent" or "encamping", also skhnh% ske~ne~ tent, dwelling. xvii 1 Pa(Ch)13:6. xviii Ex 25:10-18,20-22; 26:31 LXX. xix The presence of Aaron's branch in the Ark as described in Heb 9:4 is not given in the Old Testament. It does occur in the Babylonian Talmud where it attributed to a baraitha (Tannaitic, up to the early 3rd century) in Yoma 52b, also Horayoth 12a, and Kerithoth 5b. It is also found (citation provided) in Tosefta Sota 13.1. xx Ps 131 (132):7 LXX. This throne was one of many types of divine vehicle (Merkabah) recognized in Jewish mysticism (e.g. Halperin, The Faces of the Chariot). The cloud carrying God was a type of Merkabah, and it appears to be referenced in Mk 14:62. The Merkabah in various forms constitutes another widely held typology of Mary, attested from the 4th century. An ambiguous reference occurs from the 2nd century in Hippolytus, Homily on the Beginning of Isaiah Fragment 2 and Ambrose Detailed Description of Ps 118, 3-4. Other early testimonies are Jerome On Isaiah 7, 19, 2-4 et al, and Pseudo-Epiphanius Testimony Book 25:1. For Greek and Latin Patristic references, a compendium of Marian texts has been consulted (CMP). Furthermore, authenticity estimates have been published in CPG for Greek and eastern texts and CPL for Latin texts. xxi Keel, The Symbolism of the Biblical World, 170. The typologies of Mary as the Throne of God (Merkabah cloud vehicle) and Queen Mother (Woman of Revelation) have linkages with the Ark of the Covenant type. xxii Bible translations differ in the identification of colors. xxiii Nb 7:9 and 1 Pa(Ch)15:15. xxiv These examples include those from TDOT, s.vv. "Ark of the Covenant." xxv Jos 3:13. xxvi Jos 6:6-7. xxvii 1 K (S) 4:3. 206 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium xxviii Lawhead, "A Study of the Theological Significance of yashab in the Masoretic Text, with Attention to its Translation in the Septuagint," 160. xxix Jr 3:16; Ezk 10:18-22. xxx 1 Pa(Ch)13:6, 9-10, 12-14; 15:15, 25, 28-29. xxxi LXX - Hebrew has strength. xxxii 3(1) K 6:23. xxxiii For terms not traceable to Biblical passages overtly cited, a Septuagint concordance was the primary means of trying to locate the most likely passage where a Greek term occurred, and then filling in the corresponding terms found in Bible versions in the other languages. Terms used in other languages, at least as evidenced by English translations, do not all clearly trace to the same passages as the Greek terms, which themselves are not all in line with the distinctions of the Hebrew texts. Coptic Bible terms are given in whichever dialect was available. Ethiopic terms are sparse and more unsure as only one source text was used. 34 the terms typology and type will be used interchangeably. 35 Mt 12:39-40; stated slightly differently in Lk 11:29-30. 36 the linkage is through the wording of Gn 22:12 LXX ou\k e\fei%sw tou^ ui|ou^ sou and Rm 8:32 tou^ i\di%ou ui|ou^ ou\k e\fei%sato. 37 citing Dt 18:18-19. 38 citing Nb 21:8-9. 39 Melito of Sardis, On Pascha §59-60, 52-53. 40 Sebastian Brock in Stacpoole, Mary's Place in Christian Dialogue, 185. 41 Midrash Rabbah Genesis Rabbah 36, 7 & 69, 7; Numbers Rabbah 12, 6 & 13, 2. 42 Jubilees 8, 19, 3 Enoch 5:1. 43 Midrash Rabbah Genesis Rabbah 36, 7, attributed to R. Levi of the early 4th century C.E. 44 Midrash Rabbah Genesis Rabbah 69, 7, attributed to R. Johanan of the late 3rd century C.E. 45 Midrash Rabbah, Numbers Rabbah 13, 2, attributed to R. Jose ben Hanina and other Rabbis of the 3rd and 4th centuries C.E. The passage in question seems to be a return to R. Jose's discussion after comments later inserted by R. Hunia and R. Azariah. 46 Midrash Rabbah, Numbers Rabbah 4, 13, attributed to R. Nathan of the 2nd century C.E. 47 Jewish Encyclopedia, s.vv. "Tannaim and Amoraim," 49-54, and Brown, The Gospel of John I- XII. The following Timeline of Authorities Relevant to the Shekinah. This may be a table copied long ago with the reference lost. 207 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 48 Ei 68 4Q174 ḥaruzim 2 K(S) 7:10-14|1 Pa(Ch) 17:9-13 Ex 15:17-18 Am 9:11 Ps 1:1 Is 8:11 Ezk 37:23 Ps 2:1 208 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 69 Comparison of the existing testimonia collections from Qumran and the early Christian centuries shows that there was not a single collection but many collections. 70 See Lyonnet, "CAIRE KECARITWMENH," 133-135, and Serra, «Esulta, Figlia di Sion!», 37-48. 71 Note that the Peshitta for Zp 3:16 applies the exhortation not to fear to Jerusalem, and applies the following clause to Jerusalem by phrasing it jU,IHy.lUv (...and to Zion...). 72 Manns, Une approche juive, 29. 73 Kannengiesser, Handbook of Patristic Exegesis, "Spiritual Exegesis," 231. 74 Kannengiesser, esp. 229-232 and 251. 75 Patristic authors did not generally favor a focus on allegorical elements with imaginative aspects imposed by commentators, disregarding the historical reality. Some Patristic writers such as Origen did introduce allegorism, and it was favored up to the time of the Reformation. The discussion in Euangelion, "What is Typology?" distinguishes the historical focus from the focus on signs. 76"Allegory" in Merriam-Webster Dictionary online. 77 Bläser, "St. Paul's Use of the OT," 49-52, 51. 78 sometimes ancient writers call out Ark typology of Mary so succinctly that it is not certain whether the Ark of Noah or the Ark of the Covenant is intended; the terms for Ark in Gn 6 and Ex 25 are the same in Aramaic, Greek, and Latin. 79 Godfried of Babion Sermon on the Feast of the Purification. 80 Sermons on the Presentation, the Assumption, and the Nativity of Mary (Flores, Mary in the Medieval Period II (12th - 15th centuries), summarized on course handout, 145. 81 For example, Laurentin, Structure et Théologie de Luc I-II; Ratzinger, Daughter Zion; De Lubac, The Splendor of the Church; Buby, Mary of Galilee; Serra, Contributi dell'antica letteratura giudaica per l'esegesi di Giovanni 2, 1-12 e 19, 25-27; La Potterie, Mary in the Mystery of the Covenant. 82 Pontifical Biblical Commission, The Jewish People People and their Sacred Scriptures in the Christian Bible, 58. 83 Laurentin, A Short Treatise on the Virgin Mary, 267-284 (Court traité sur la Vierge Marie, 161- 167). 84 Laurentin, Short Treatise 267-268 (Court traité, 161). 85 Laurentin, 267-268. 86 Laurentin, 269 (Court traité, 161). 87 Laurentin, 270 (Court traité, 162). 88 Laurentin, 271-272 (Court traité, 163). 89 Laurentin, Queen of Heaven, 38. 90 Chester, Divine Revelation and Divine Titles in the Pentateuchal Targumim, 293-324. 91 Chester, 310. 92 Chester, 312. 93 TDOT, s.v. "dbk," 32. Also Congar, The Mystery of the Temple or the Manner of God's Presence to His Creatures from Genesis to the Apocalypse, 11. 94 "dbk," 37. Also see Brown, John I-XII, 34. 95 Janowski, "Ich will in eurer Mitte wohnen," 165-193. 96 Janowski, 173, 187. 97 Janowski, 178. 98 Janowski, 188. 99 Janowski, 192. 100 Janowski, 190, 191. 101 Chester, 315. 102 Contradicting Goldberg's characterization of the term Shekinah used in Targum Onqelos for the camp, the sanctuary, and the Temple, but used in the Palestinian Targums for presence with man and for revelation (Chester, 319), and general conclusion that all the material in Targum Onqelos is earlier than the Palestinian Targums (Chester, 322.) 103 Jewish Encyclopedia, s.v. "Samaritans," 676-677. 104 Diez-Macho, " El Logos y el Espiritu Santo," 381-396. 105 Grossfeld, Targum Onqelos to: Genesis, 31. 106 McNamara, Targum Neofiti 1: Genesis, 45. 107 Maher, Targum Pseudo-Jonathan: Genesis, 12. 108 Bloch, "Note méthodologique, pour l'étude de la littérature rabbinique " 200. 209 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 109 Bloch, 203. 110 Cross, "The Priestly Tabernacle," 227. 111 Koester, The Dwelling of God, The Tabernacle in the Old Testament, Intertestamental Jewish Literature, and the New Testament 71-72. 112 Laberge, "Le lieu que YHWH a choisi pour y metter son Nom," 209-236. Both Koester and Laberge cite Qumran text 11Q19 (xxix 3-4 and 7-10). Koester also cites 4Q504 (1-2 iv 2-4). 113 Bloch, "Note méthodologique," 197. 114 Jewish Encyclopedia, s.v. "Shekinah," 258-260. 115 Babylonian Talmud, Sanhedrin 39a. See also Jewish Encyclopedia, s.vv. "Gamaliel II," 560. 116 Avoth 3, Mishnah 2. See also Jewish Encyclopedia, s.vv. "Hananiah ben Teradion," 209. 117 Burrows, The Gospel of the Infancy and other Biblical Essays, 103. 118 Babylonian Talmud, Sanhedrin 39a. Davka Judaic Classics Version 3.0.6. Additional sources, some of which are actually incorporated in Judaic Classics, include Freedman and Simon, Midrash Rabbah; Danby, The Mishnah; and Epstein, The Babylonian Talmud. 119 Jewish Encyclopedia, s.v. "Shekinah," section "The Shekinah as Light," Targ. [Onqelos] to Num. vi. 25 says, "Yhwh shall cause His Shekinah to shine for thee"). The verse number is corrected from 6:2. The article "SHEKINAH IN THE TARGUMS" at https://torahinkingdom.com/shekinah-yhwh- targums takes up the citation with Shekinah and attributes it to Onqelos. However, the Sperber version contradicts this and has uinp as in the MT. The Comprehensive Aramaic Lexicon Project at http://cal.huc.edu has a Targumic Studies module allowing display of all Targumic versions including the Samaritan Targum and the Peshitta, but Shekinah does not appear in that verse. 120 Midrash Rabbah, Song of Songs Rabbah 3, 21, attributed to the 2nd century Rabbi Joshua ben Ḳarha, a contemporary of the son of Gamaliel II, q.v. Jewish Encyclopedia, s.vv. Joshua b. K.arha, 293. 121 Mishnah Avoth 3, Mishnah 2. Davka Judaic Classics Version 3.0.6. This saying is also reflected in Nelson, Mekhilta de-Rabbi Shimon Bar Yoḥai, Baḥodesh, LVII:1.8.A-F. 122 Brown, John I-XII, 33. 123 attributed to the 2nd century Rabbi Shimon (Simeon) ben Yoḥai, q.v. Jewish Encyclopedia, s.v.v. "Simeon ben Yoḥai," 359. 124 Midrash Rabbah, Numbers Rabbah 12, 6. Cited inter alia in Ginzberg, The Legends of the Jews,5:395, note 31 to section Moses in Egypt from 2:260. 125 TDOT, s.v. "bwHiA," (M. Görg), 6:420-438. The other two Hebrew verbs are described in TDOT, s.v. "ru;g;," 2:438-449 and TDOT, s.v. "NkHwA," (M. Görg), 14:691-702. 126 TDOT, s.v. "ru;g;," 445. 127 "ru;g;," 445. 128 "ru;g;," 448. 129 TDOT, s.v. "NkHwA," 696. 130 "NkHwA," 696-698. 131 "NkHwA," 698; Lawhead, Yashab, 148. 132 TDOT, s.v. "bwHiA," 424-427. 133 "bwHiA," 431. 134 "bwHiA," 433. 135 "NkHwA," 699. 136 "bwHiA," 433-434. 137 Lawhead, Yashab, 160. 138 Lawhead, 176ff. 139 Lawhead, 183, citing Dahood, Psalms, 2:256. 140 Lawhead, 207. 141 TDOT s.v. "NkHwA," XIV 693. 142 Lawhead, Yashab, 87, citing TDNT, s.v. "E{toimoV, 2:704. 143 Pseudo-John Chrysostom=Pseudo-Gregory Thaumaturgus Homily 3 on the Annunciation. 144 Lawhead, Yashab, 148. 145 Lawhead, 82. 146 Lawhead, Yashab, 83. 147 Ps 131(132):14; Is 37:28; Mc 4:4. 210 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 148 Lawhead, Yashab, 88-89 and 131. 149 4 K(2 K) 12:20; Is 65:4. Lawhead, Yashab, 89-90. 150 with katoike%w answering to bwHiA as just stated. 151 Swete, The Holy Spirit in the New Testament, 27. This reference is pointed out in Congar, The Mystery of the Temple, 256. 152 Burrows, Gospel of the Infancy. 153 For example, Laurentin, Structure et théologie, 1957, 73 & 79. 154 TDNT, s.v. "ski%a," especially 399-400. 155 Swete, 26. 156 Structure et théologie, 74. 157 Lyonnet, Le récit de l'Annonciation, 15. 158 Lapide, Commentaria in Scripturam Sacram, 16:23, "Octavo, simplicius et castius: «Virtus Altissimi obumbrabit tibi,» id est obvelabit te, hoc est, arcane arcanum maximum in te operabitur; erit enim tale et tantum, ut nullus homo vel angelus id ipsum penetrare et comprehendere possit: solet enim in veteri Testamento potentia Dei invisibilis et incomprehensibilis, in umbra sive nube sive nebula se repraesentare..." 159 TDNT, s.v. "fwnh%," especially 302-303. 160 There is a third occurrence as a variant of Hab 3:10 in Codex Alexandrinus (Hatch and Redpath, A Concordance to the Septuagint, 1:85), which refers to the roar of the sea under siege by Yahweh. Since it is a lone variant, it will be ignored. 161 Evidence from the Qumran version of Ark narratives in Samuel, reputedly favoring LXX over Massoretic readings, is earnestly desired. Unfortunately, the fragmentary nature of 4Q51-53 precludes much help for us on this point. Cf. Cross, Parry, Saley, and Ulrich, Discoveries in the Judaean Desert XVII, Qumran Cave 4 XII, 1-2 Samuel. 162 Fitzmyer, The Gospel According to Luke I-IX, 338. 163 TDNT s.v. "pneu^ma," esp. 382-386 for treatment of OT. 164 "pneu^ma," 404-413, esp. 406. 165 Assuming that the prophecy to Zechariah in 1:15 is fulfilled both for Elizabeth and John in 1:41. 166 Laurentin, Structure et théologie, 79-80. 167 Fitzmyer, Luke I-IX, 364, note to v. 42. 168 Nestle, Novum Testamentum Graece. 169 Laurentin, Structure et théologie, 79 & 81. 170 cf. Baedeker Israel, s.vv. "En Karem," 270-271. 171 this region was cited in the 2nd century Mishnah as the place where the stones for the altar in the Temple were quarried, from virgin soil (Testa, Maria Terra Vergine, 2:31). The typology of Mary as virgin earth goes back to the same period. 172 Fitzmyer, Luke I-IX, 362, note to v. 39. 173 scanned and inverted for contrast from Rasmussen, Zondervan NIV Atlas of the Bible, 46, with superimposed approximate locations for Kiriath-Jearim and En Karem determined from other NIV maps and Baedeker Israel. 174 TDNT, s.v. "skirta%w," 401-402. 175 e.g. Laurentin, Structure et théologie, 79 & 150. 176 Laurentin, 79. 177 Laurentin, 79. 178 Laurentin, 80. 179 Laurentin, 80-81. 180 Laurentin, 80. 181Josephus Jewish Antiquities Book 7, Chapter 4, 2 (83), 47. 182 Judah ben Zebida is not specifically identified in the Jewish Encyclopedia. The name appears in the middle of a transition between Tannaitic (R. Eliezer the son of R. Jose the Galilean) and Amoraitic (R. Abin the Levite) rabbis. Presumably he is the son of either of two Babylonian amoras named Zebid of the 4th century. For more information consult Jewish Encyclopedia, s.v. "Zebid," 645; s.vv. "Abin ha-Levi," 64; and s.vv. "Eliezer b. Jose ha-Gelili," 117. 183 also Nb 26:57, 59 LXX: "57…to Caath, the family of the Caathites… 58and Caath begot Amram. 59And the name of his wife was Jochabed, daughter of Levi, who bore these to Levi in Egypt, and she bore to Amram, Aaron and Moses, and Mariam their sister. 211 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 184 Nb 3:30-31 LXX "And the chief of the house of the families of the divisions of Caath, was Elisaphan the son of Oziel. 31And their charge was the ark, and the table, and the candlestick, and the altars, and all the vessels of the sanctuary wherewith they do holy service, and the veil, and all their works." 185 Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 269. 186 TDOT s.v. "dbHoA," 376-390. 187 Porter, "The Interpretation of 2 Samuel VI and Psalm CXXII," 170. 188 Midrash Rabbah Numbers Rabbah 4, 20. The section surrounding this quote variously cites Tannaitic sources and the Tanna debe Eliyahu, redacted in the 10th century (q.v. Jewish Encyclopedia, s.vv. "Tanna debe Eliyahu," 48). 189 TDOT, s.v. "dbHoA," 394. 190 TDNT, s.v. "dou^loV," 265, 267, and 273. 191 Ringgren (TDOT, s.v. "dbHoA," 386), writing with reference to the MT, limits this elevated degree of commitment implied by the corresponding Hebrew term dbHoA to Deuteronomic texts. 192 Burrows, Gospel of the Infancy (l), 9. 193 Brown, Driver, and Briggs, Hebrew and English Lexicon, s.v. "dbeoe" no. 3, 714. 194 TDNT, s.v. "dou^loV," 266. 195 Fitzmyer, Luke I-IX, 357. 196 Laurentin, Structure et théologie, 79. 197 Humbert, 'La Terou`a', Analyse d'un rite biblique. 198 Humbert, "Laetari et exultare dans le vocabulaire religieux de l'Ancien Testament," 185-214. Those verbs correspond most frequently to the Latin ones in his title and, with overlap, to Greek a\gallia%sqai, eu\frai%nesqai, and cai%rein. Cf. TDOT, s.v. "lig," 474, and TDOT, s.v. "cmW," 142. 199 Porter, "Interpretation," 172. 200 TDOT volume II, article lig, 470-475;I. Barth rejects that conclusion. 201 TDOT volume XIII, article oHu;r, 413-415. 202 Song of Songs Rabbah 1, 30. R. Idi is relating incidents in the life of R. Simeon b. Yohai. The latter flourished in the mid-2nd century and the former appears to be R. Idi b. Gershom. For Idi see Jewish Encyclopedia, s.vv. "Idi b. Gershom," 555, and "Simeon ben Yohai," 359. A less complete commentary along the same lines is found in Pesikta de Rab Kahana Supplement 6, 5. There it appears in a discussion attributed to Samuel bar Naḥman of the 3rd-4th century (q.v. Jewish Encyclopedia, s.vv. "Samuel ben Naḥman," 25). 203 this citation was noted for its use of gezerah shawah and possibly also ḥaruzim in the Typology section. 204 with Good Friday as the Passover, the anointing at Bethany the previous Sabbath (Jn 12:1), and the entry to Jerusalem the following day (Jn 12:12). However, references to days in Jn can be intended more with a symbolic meaning than as a strict chronology, as the sequence of days in Jn 1- 2 shows (to be described below discussing The Prologue of John). 205 Laurentin, Queen of Heaven, 22-25. 206 the translation of both words is much contested. Only the rationale for using "rejoice" will be developed in this research. For kecaritwme%nh, the perfective aspect participle used outside of indirect discourse reflects completion with permanent result of Mary's having received grace (see Smyth, Greek Grammar, §2043 and §1872d). Rossier discusses this in Rossier, "Kecharitomene (Lk. 1:28) in the Light of Gen. 18:16-33: A Matter of Quantity''. The Peshitta, Vetus Latina, Bohairic Coptic versions, and Georgian have full of grace (see Table Table 2.45 Full of Grace in Lk 1 and Jn 1.) 207 TDNT, s.v. "cai%rw," 359-372. 208 Zedda, "Il cai%re di Lc 1, 28 alla luce di un triplice contesto anticotestamentario, 275. 209 The Greek form occurs in the Sinaitic version of Tobit. The passage has been preserved in the Qumran fragments of Tobit (4Q197 4 iii 3) where the Hebrew greeting form "ica [M]lFb ulou and in peace you shall go, brothers" is used. Cf. Martínez and Tigchelaar, The Dead Sea Scrolls Study Edition, 1:392-393. 210 TDNT, s.v. "a\gallia%omai," 19-21. 211 Backherms, Christians Rejoice, 142. 212 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 212The Martyrdom of Polycarp 18, 3 Again, it is not explicit that the Eucharist was part of this commemoration, but it did become so perhaps by the second century. See Catholic Encyclopedia, s.vv. "Martyr," "HONOURS PAID THE MARTYRS," and "Fractio Panis" for a description of second century evidence. 213 such as the New Revised Standard Version, New Jerusalem Bible, New International Verstion, and New American Bible. 214 Fitzmyer, Luke I-IX, 366, note to v. 47. 215 Blass and Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, §333.2, 171-172. 216 Fitzmyer, Luke I-IX, 357. 217 Laurentin, Queen of Heaven, 27. 218 Babylonian Talmud Yoma 54a, where the discussion includes attributions to R. Ishmael (2nd century) and R. Nahman (4th century). 219 This is also given in the Tannaitic Baraita (up to 3rd century) Melekhet ha-Mishkan 7. It is said that the poles lengthened when Solomon had it placed in the Temple; this is stated without attribution in Ginzberg, The Legends of the Jews, 3:163. 220 Justin Martyr Dialogue with Trypho 127. A century or so later, the fresco from Dair Al-Suryan at Wadi El-natrun with the theme that the prophets foretold the Incarnation includes the Burning Bush (Attala, Coptic Art, 1:52 & 1:155-158): Some two centuries after Justin Martyr, Proclus uses language similar to Justin and explicitly calls out the bush mixed with fire as a type of the virgin (Oration 6 Praise on the Godbearer Mary 6). 221 Burrows, Gospel of the Infancy, 39-51. 222 Laurentin, "Trace d'Allusions Étymologiques." In Biblica 37, 435-456 and 38, 1-23. 223 Fitzmyer, Luke I-IX, 345. 224 Fitzmyer, 345. 225 ei\shkous%qh h| de%hsi%V mou. 226 "Dei Verbum" at http://www.vatican.va/archive/hist_councils/ii_vatican_council/index_it.htm, Vatican Council II, Session VIII, 18 November, 1965, Dei Verbum Chapter I, 12: "Cum autem Deus in Sacra Scriptura per homines more hominum locutus sit, interpres Sacrae Scripturae, ut perspiciat, quid Ipse nobiscum communicare voluerit, attente investigare debet, quid hagiographi reapse significare intenderint et eorum verbis manifestare Deo placuit." "However, since God speaks in Sacred Scripture through men in human fashion, (6) the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words." 227 Minear, "Luke's Use of the Birth Stories," 130. 228 Fitzmyer, "Jewish Christianity in Acts," 301. 229 Manns, Une approche juive, 128. 230 Fitzmyer, "4QTestimonia," especially 79-86. 231 Fitzmyer, Luke I-IX, 180. 232 Kannengiesser, "Spiritual Exegesis," 232. 233 Fitzmyer, Luke I-IX, 313-314, also citing Burrows, Laurentin, Lyonnet, Brown, et al. 234 Laurentin, Structure et théologie, 117. 235 Brown's characterization, e.g. in Brown, Mary in the New Testament, 285. 236 proposing gezerah shawah linking ears to hear with single tradition Lk 11:27-28 hear the Word of God and keep it. 237 Cf. Kiraz, Comparative Edition of the Syriac Gospels, vol. 3. The Old Sinai Gospel (Lewis, The Old Syriac Gospels) has hniorb in her mind rather than in her heart. 238 Concordance to the Peshitta Version of the Aramaic New Testament, 281. 239 The book of Proverbs was chosen because its very title AlTm/ilwm (parable) invokes mashal. 240 Strothmann, Johannes, and Zumpe, Konkordanz zur syrischen Bibel, "Die Mautbē," V:S-Ṣ, 2860. 241 Fitzmyer, Luke I-IX, 373. 242 It was present in the ancient Sahidic Coptic version as shown above. 243 Citing Plummer, A Critical and Exegetical Commentary on the Gospel According to Luke, 31. 244 Burrows, Gospel of the Infancy, 7-27. He cites 41, but the text only goes to nn (26 + 14 = 40). This does not include Ark allusions which are found on 47-48. 245 Burrows, Gospel of the Infancy, 47-48, provides 4 parallels relating to the Ark. One of these corresponds to Fitzmyer's number S13. 213 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 246 Cross et al., Discoveries in the Judean Desert - XVII. 247 Burrows, Gospel of the Infancy, 8, 9, 11, and 14. 248 Jewish Encyclopedia, s.v. "Samuel," 5-7. 249 Babylonian Talmud, Berakhoth 31b cites Rab (175-200), while Ta`anith 5b cites Johanan (250- 300). Jewish Encyclopedia s.v. "Samuel." 250 Fitzmyer, "4QTestimonia," 84. Also see "Qumran's dual Messianism" at Livius.org, citing Manual of Discipline 1QS IX, .9b-11. 251 Brown, Mary in the New Testament, 84-85. 252 Benoit, "L'Évangile (Lc 1, 26-38), L'Annonciation," 41. 253 Laurentin, Les évangiles de Noël, 12. 254 Justin Martyr First Apology 32. 255Lewis, The Old Syriac Gospels, page dkq. Also in Kiraz, Comparative Edition of the Syriac Gospels, vol. 3. See also Lewis, A Translation of the Four Gospels from the Syriac of the Sinai Palimpsest. 256 Éphrem, Commentary on the Diatessaron 1, 26 This is also noted in Benoit, "L'Évangile (Lc 1, 26-38)," 41. 257 Augustine, Reply to Faustus the Manichean Book 23, 9. Gregory Nazianzen Song 18 on the Genealogy of Christ cited in Commentary on Luke 1:36 in Catena Aurea. 258 Rabbi Ishmael, Sifré to Numbers 78:I, QQ-WW . 259 1 Pa (Ch) 2-4 (JB): 1 Pa (Ch) 2:4 Tamar, Judah's daughter-in-law, bore him Perez and Zerah. 1 Pa (Ch) 2:5 Sons of Perez: Hezron and Hamul. 1 Pa (Ch) 2:9 Sons of Hezron: there were born to him Jerahmeel, Ram, Chelubai (a footnote says that Chelubai and Chelub are apparently to be identified with Caleb. Cf. The New Jerusalem Bible, (1985), Note b, [Old Testament], 515. 1 Pa (Ch) 2:29 Azubah died, and Caleb took Ephrath, who bore him Hur. Hur became father of Uri, Uri father of Bezaleel. 260 Josephus, The Antiquities of the Jews, Book 3, Chapter 6, 1 (105). 261 Burrows, Gospel of the Infancy, 17-20. 262 Fitzmyer, Luke I-IX, 422-425. 263 TDOT, s.v. "MWE," 133. Jewish Encyclopedia, s.v. "Samuel" cites this evidence also. 264 Burrows, 15; Laurentin, Trace d'Allusions. 265 Fitzmyer, Luke I-IX, 123. 266 Fitzmyer, 347. 267 Fitzmyer, 325 and 373. 268 Manns, Une approche juive, 72-77. 269 New Jerusalem Bible, Note a to 1 S 2:1, 357. 270 Song of Songs Rabbah 1:30, in apparent ḥaruzim attributed to R. Simeon b. Yoḥai of the 2nd century. 271 Brown, Introduction to the New Testament, 269-271. 272 Brown, The Birth of the Messiah, 350-355. 273 Fitzmyer, Luke I-IX, 59. 274 Fitzmyer, especially 118-126. 275 Fitzmyer, 117. 276 Fitzmyer, 165 and 168. 277 Fitzmyer, 427 278 Fitzmyer, 155. 279 Fitzmyer, 373, taking Fitzmyer's comment about a parallel to the phrase found in Lk 1:57 that is seen in classical Greek literature, that he is speaking about the phrase applied to completion of pregnancy, rather than a global statement about Greek preoccupation with fulfillment. For examples of fulfillment in Lk, which he traces mostly in later sections of the Gospel and for Ac, see 180. 280 Fitzmyer, Luke I-IX, 425. 281 Minear, Birth Stories, 116. 282 Minear, 118, citing Schubert, Structure and Significance, 1957. 283 Minear, 120. 284 Brown, Birth, 351. 285 Fitzmyer, "Languages of Palestine," 501-531, esp. 518. 286 Fitzmyer, "Jewish Christianity in Acts," esp. 274-278. 214 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 287 Fitzmyer, "Jewish Christianity,"277, citing Moule, C.F.D., "Once More, Who Were the Hellenists." New Testament Studies 14, (1967-1968): 100. 288 Oraham, Oraham's Dictionary of the Stabilized and Enriched Assyrian Language and English, 177; Robinson, A Hebrew and English Lexicon of the Old Testament Including the Biblical Chaldee from the Latin of William Gesenius 540 [no such Hebrew word] 289 Odeberg, The Aramaic Portions of Bereshit Rabba II, Short Grammar of Galilean Aramaic II. 290 Fitzmyer, "Jewish Christianity," esp. 274, 276, and 279. 291 The assertions based on Ac that are made throughout this section of evidence evaluation have been checked for contradictions due to textual variants.in Metzger, A Textual Commentary on the Greek New Testament. 292 Fitzmyer, Luke I-IX, 309. 293 Fitzmyer, "Jewish Christianity," 301. 294 Koester, The Dwelling of God. 295 Koester, The Dwelling of God, 82-89. 296 Laurentin, Structure et théologie, 154. 297 Nelson, "David: A Model for Mary in Luke?," 138, quoting Brown, Birth, 451. 298 Burrows, Gospel of the Infancy, 10-11. 299 Brown, Mary in the New Testament, 135. 300 Laurentin, Structure et théologie, 79-80. 301 Fitzmyer, Luke I-IX, 364. 302 Brown adds additional passages with the related verb skia%zein, which have not been included. The examples given by Brown refer to the presence of God covering His people. 303 TDNT, s.v. "pneu%ma," 406. 304 Fitzmyer, Luke I-IX, 228. 305 Origen, Homily 7 on Luke, 3. 306 2 K(S) 24 tells us that Araunah owned land where David decided on the basis of a sign to build an altar, which was on Mt. Moriah and would become the site of the Temple (q.v. "Araunah" at https://www.biblestudytools.com/dictionary/araunah/). What is interesting is that the name hnAuVrHaJ is from the same root Nra (q.v. " The name Araunah: Summary " at http://www.abarim- publications.com/Meaning/Araunah.html) as the Hebrew word for the Ark of the Covenant NurOa, also present in Aramaic as AnU*RAV (Oraham, Dictionary of Assyrian, 32). 307 Nelson, "David: A Model for Mary in Luke?," 139-140. 308 Nelson, 140. 309 Fitzmyer, Luke I-IX, 364. 310 the 7th rule of Hillel - dabar ha-lamed me-`inyano. 311 Text family A has e\k gunaikw^n. Both represent a Semitic means of expressing the superlative, with D or bin Aramaic (q.v. Arayathinal, Aramaic Grammar, §243, 2:154) or NmI in Hebrew (q.v. Gesenius' Hebrew Grammar, §133.1, 429). Similar words addressed to the heroine Judith who also saves God's people by smiting their enemy in the head occur in Jdt 13:18. The general notion of renown for the collective people of God recurs in Ps 44(45):17, Sg 6:9, and Zp 3:20. 312 Nelson, "David" 139. 313 Fitzmyer, Luke I-IX, 364. 314 Josephus, The Antiquities of the Jews, Book 3, Chapter 6, 1 (105). Josephus would have known of this section of Scripture. 315 Brown et al., Mary in the New Testament, 133 note 296. 316 including Maximus of Turin Sermon 42, 5, Proclus Oration 6 Praise on the Godbearer Mary, 17, 3-5, and Balai Prayer 1 to the Godbearer. 317 Fitzmyer, "Jewish Christianity," 301. 318 Josephus, Antiquities of the Jews 7, 78-869. 319 Fitzmyer, Luke I-IX, 338. 320 It will be seen that similar allusions are at work in the early Marian apocrypha, and that Marian Ark typology is taken up in liturgical texts. 321 Maximus of Turin=Pseudo-Ambrose Sermon 42, 5, 107. Maximus' editor cites Augustine's Commentary on Ps 131(132) but that refers to the Lord's body, and also cites Gregory Nazianzen Oration 5, 35 which says CPL 180 & 221; James of Sarug Homily 3 on the Visitation, 74. 322 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Canticle 3, Canon 1; Syrian Catholic Sunday of the Visitation Ramsho, Bo'utho of Mar Jacob. 215 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 323 Jewish Encyclopedia, s.v. "Gath," 575. 324 Josephus, Jewish Antiquities Book VII, Chapter 4, 2 (83); Jewish Encyclopedia, s.vv. "Obed- Edom," 370-371. 325 Brown, John I-XII, 19. 326 Brown, 22. 327 Brown, 20. 328 Le Frois, The Woman Clothed with the Sun, 190. 329 Le Frois, Clothed with the Sun, 190, citing Allo, Saint Jean, L'Apocalypse. 330 Allo, L'Apocalypse, lxxxv-lxxxvi. 331 Le Frois, Clothed with the Sun, 190. 332 Laurentin, Short Treatise, 34-35. 333 La Potterie, Mystery of the Covenant, 96-106. 334 The Peshitta has the plural udlIta … NilIa. The Old Sinai Gospels are missing this section. Cf. Kiraz, Comparative Edition of the Syriac Gospels. There is mention of the lack of witnesses to the singular in the various versions, in Sabatier, Bibliorum Sacrorum latinae, 3:388, note to Jn 1:13. 335 The Flesh of Christ 19. 336 La Potterie, Mystery of the Covenant, 110-114. 337 Tertullian, The Flesh of Christ 19, counters the difficulty by saying that the text denies not Christ's coming in the flesh, but rather the normal mode of reproduction through human seed, a statement which has been considered to reflect the thought in his time that seed congeals in the womb for the formation of the child. 338 Brown, John I-XII, 33. 339 Irenaeus, Against Heresies III, 16, 2 and III, 19, 2. 340 Laurentin, Queen of Heaven, 29. 341 TDNT, s.v. "skh%nh," 368-389. 342 Brown, John I-XII, 33. 343 Brown, John I-XII. 344 "skh%nh," 380. 345 Burrows, Gospel of the Infancy, 106. 346 Jewish Encyclopedia, s.v. "Shekinah," vol. 11, 259..Other references are Lk 2:9; 2 Co 4:6; Ep 1:6; 2 P 1:17; and Rv 21:3. 347 TDOT, s.v. "dbk," 32. Also Congar, The Mystery of the Temple, 11. 348 "dbk," 37. Also Brown, John I-XII, 34. 349 Burrows, Gospel of the Infancy, 103. 350 Brown, John I-XII, 21; Koester, The Dwelling of God, 111. 351 Charlesworth, The Old Testament Pseudepigrapha, "Odes of Solomon," 2:729; Brown, John I- XII, 20. 352 Charlesworth, "Odes of Solomon," vol. 2. 353 for example, Serra, E c'era la Madre di Gesù, esp. 471-474. 354 Jewish Encyclopedia, s.v. "Mekilta," 445. 355 Mekhilta According to Rabbi Ishmael (2nd century) XLIX:I, 1-3, Baḥodesh 3. 356 Serra, Contributi. A brief summary is given in Serra, Nato da donna, esp. 174-177. 357 La Potterie, Mystery of the Covenant, 165-172. 358 Catena Fragment on Jn 1:1 (parallels are present in the Commentary on John, Book 2, 36.) 359 Brown, John I-XII, 4. 360 Commentary on John, Book 6, 258-259. 239. Origen may well have known of the traditions in the Mekhilta According to Rabbi Ishmael. 361 Serra, Contributi, esp. various portions in 29-226. 362 beginning from Jn 1:19 and using inclusive numbering as the 'third' day from the fourth day of 1:43. 363 Brock, "Passover, Annunciation and Epiclesis: Some Remarks on the Term Aggen in the Syriac Versions of Lk 1:35," 222-233. 364 This verb translates the verb of semipermanent presence NkEwA (pitched his tents) in Jg 5:17. 365 Brock, "Passover, Annunciation and Epiclesis," 232. 216 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 366 The Incarnation with Mary's womb as bridal chamber gained great currency as a typology found in Ps 18 (19):5, but elaboration of this typology was only reluctantly included for Latin authors, for whom the terms temple and tabernacle appear to be used equivalently to Ark. A most relevant example of the 4th century comes from Gregory of Nyssa, Homily 13 on the Song of Songs. 367 Thomas Aquinas, [Commentary] On the Sentences [of Peter Lombard] 1 d. 13 q. 1 a. 1 ad 2 (Cf. Alarcón, Corpus Thomisticum, www.corpusthomisticum.org; Chambat, Présence et Union, Les Missions des personnes de la Sainte Trinite selon saint Thomas d'Aquin, 65. 368 See for example, Laurentin, Traité sur la Trinité, 139, 157, 189. 369 Thomas Aquinas, [Commentary] On the Sentences [of Peter Lombard] 1 d. 15 q. 2 a. 1 ad 4 (Chambat, Présence et Union, 91). 370 S. Th. I q. 43 a. 5 ad 1-2, Corpus Thomisticum. 371 Congar, The Mystery of the Temple, 52. 372 Brown, John I-XII, 30; Boismard, St. John's Prologue, 46. 373 Janowski, "Ich will in eurer Mitte wohnen," 192; Brown, John I-XII, 31. 374 Janowski, 192. 375 Congar, The Mystery of the Temple, 53. 376 Brown, John I-XII, 33. 377 Brown, John I-XII, 33. 378 Boismard, St. John's Prologue, 48. 379 Boismard, St. John's Prologue, 49; Brown, John I-XII, 33; Koester, The Dwelling of God, 109. 380 Janowski, "Ich will in eurer Mitte wohnen,"190, 191. 381 Congar, The Mystery of the Temple, 89. 382 Koester, The Dwelling of God, 104. 383 A fuller discussion of the modes of divine Presence will be provided later. 384 Jewish Encyclopedia, s.v. "Shekinah," 260. 385 Congar, The Mystery of the Temple, 18. 386 Burrows, Gospel of the Infancy, 108. Jewish Encyclopedia, s.vv. "Philo Judaeus," 6-18, esp. 12- 13 offers some Philo references covering Powers, of which the most relevant appears to be De confusione linguarum 34 [431]. It does not identify the Logos or Glory or Name or Holy Spirit or any other of the terms seen, but the article mentions the Logos tomeus. The Philo Index gives occurrences in Quis rerum divinarum heres which speak of the Logos at work at creation and in the Old Testament, and also names the wisdom of God. 387 St. Justin Martyr Apology 1, 33; Burrows, Gospel of the Infancy, 108. 388 Apparently Rabbi T.arfon. See Jewish Encyclopedia, s.vv. "Justin Martyr," 395-396. 389 Sermon on the Nativity, as noted by Burrows, Gospel of the Infancy, 108, who considers it spurious. It is listed with the authentic works in CPG2-3194. 390 S. Th. III, q. 32, a. 1, ad 1. 391 Montague, Holy Spirit, 338, 341. 392 Montague, 340. 393 Montague, 344. 394 Montague, 345-346. 395 Montague, 351. 396 Montague, 346. 397 Montague, 351. 398 La Potterie, La Vérité dans Saint Jean, 344. 399 Brown, John I-XII, 7. 400 La Potterie, Mystery of the Covenant, 139. 401 La Potterie, 140. 402 La Potterie, 165. 403 La Potterie, 135. 404 La Potterie, 324. 405 La Potterie, 326. 406 Brown, John I-XII, note to 1:13, 11-12. 407 Metzger, A Textual Commentary, 168-169. 408 Koester, The Dwelling of God, 105. 409 Brown, John I-XII, 20. 410 Koester, The Dwelling of God, 107. 411 In the Sanhedrin between 70-95 at least; see Jewish Encyclopedia, s.v.v. "Gamaliel II." 217 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 412 Harris et al., The Odes and Psalms of Solomon, 10-16. On 16 he cites Harnack's concession that although he posits a Gnostic origin reflected in the Gnostic Pistis Sophia, the thoughts of the Odes are far from those of Pistis Sophia. 413 Charlesworth, "Odes of Solomon," 2:726-727. On 727 he cites parallels with John, Qumran documents, and possible use by Ignatius of Antioch and favors composition prior to the Gnostics. 414 Brown, John I-XII, 21. 415 Harris et al., Odes and Psalms of Solomon, 134. Origen, Commentary on John, Book 2, 87 cites the Gospel of the Hebrews that made the Holy Spirit be the mother of Christ. Epiphanius in Panarion 19:4, 2 remarks that the Ossaeans consider the Holy Spirit to be a woman like Christ. 416 Montague, Holy Spirit, 344. 417 Koester, The Dwelling of God, 105. 418 Brown, John I-XII, 14. 419 Brown, 14. 420 La Potterie, La Vérité, 209. 421 La Potterie, 119. 422 It is not mirrored in the Greek, Sahidic Coptic, Armenian, or Gothic versions. For the Vetus Latina, see Sabatier, Bibliorum sacrorum latinae versiones antiquae seu vetus italica, 3:260 (notes to Lk 1:28): gratia plena Mss: Colbertinus; Corbeiensis gratiam plena; Cantabrigiensis benedicta like other ancient versions; Ambrose, Commentary on Luke 2 §1284 [2, 7: PL15, 1636]) and 389 (notes to Jn 1: 14): plenum gratia Mss Colbertinus; Corbeiensis; Novatian, On the Trinity 13 §907 [PL3, 934]; Ambrose plenum gratiae like Vulgate, Ambrose On Psalm 118 [LXX] §1204 [18, 30: PL15, 1540]. Sabatier also cites Novatian On the Trinity and Hillary On Psalm 64 [LXX], but the columns cited don't contain the references seen in the current PL version). The Bohairic version is given in Coptic CD. 423 La Potterie, Mystery of the Covenant, 114. 424 Jn 14:19 and Jn 2:19-21. 425Laurentin, Structure et théologie, 150. 426 Montague, Holy Spirit, 268. 427 as Daughter of Zion. Cf. Laurentin, Structure et théologie, 160. 428 Farkaš, La «Donna» di Apocalisse 12, 182; Müller, Messias und Menschensohn in jüdischen Apokalypsen und in der Offenbarung des Johannes, 175; Böcher, Die Johannesapokalypse, 75; Farkaš, La «Donna», 201. 429 Moulton et al., A Concordance to the Greek Testament. 430 Pontifical Biblical Commission, The Jewish People, 46-47. 431 Farkaš, La «Donna», 191 n. 12. 432 Ford, Revelation, 27. 433 Ford, 28. 434 Cf. Aune, Revelation 1-5, lxxvii ff. 435 Fekkes, Isaiah and Prophetic Traditions in the Book of Revelation, Visionary Antecedents and their Development. He is cited by Aune, Revelation 1-5, on cx. 436 Fekkes, Isaiah and Prophetic Traditions, 283. 437 Fekkes, 13. 438 Cf. Aune, Revelation 1-5, cxxi concerning the author-editor of Rv. Recall that in our section on the Lucan Infancy narrative, it was necessary to invoke the LXX. 439 Catholic Encyclopedia, s.vv. "Canon of the New Testament." 440 Fekkes, Isaiah and Prophetic Traditions, 289. 441 Fekkes, 283. 442 Fekkes, 75. 443 see Typology section. 444 Fekkes, Isaiah and Prophetic Traditions, 63-64. 445 Brown, John I-XII, xlvi-xlvii, referencing Bailey. 218 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 446 Bailey, The Traditions Common to the Gospels of Luke and John, Supplement 7 to Novum Testamentum, 111. 447 Benoit and Boismard, Synopse des quatres évangiles en français avec parallèles des apocryphes et des Pères, II.G-H, 2:47-50. 448 Aune, Revelation 6-16, cxxii. 449 Brown, John I-XII, xcviii and cii. 450 Deiss, Mary, Daughter of Sion, 134-142. 451 Le Frois, Clothed with the Sun, 224. 452 Note that there are multiple ways of dividing Rv 11:19-12:18, and the subdivision closely follows Aune, Revelation 6-16, 664-665 as Rv 12: 1-6, 7-12, 13-17. Because Aune subdivides 7-12 on 663 into the Heavenly Battle (12:7-9) and the Hymn (12:10-12), the subdivisions chosen were 11:19- 12:6; 12:7-12:9; 12:10-12; and 12:13-18. The introductory verse 11:19 was added to 12:1-6. Le Frois, Clothed with the Sun, 189 divides the verses 12:1-6, 7-12, 13-18. 453 Le Frois, Clothed with the Sun, 81. This view is supported in Aune, Revelation 6-16, 661 and indirectly in Ford, Revelation, 183. 454 Aune, Revelation 6-16, 679. 455 Le Frois, Clothed with the Sun, 190ff. 456 certainly 11:19 should be included here as revealing God's secret intention. 457 though the witness and wilderness phases are developed in the section revolving around John the Baptist, following the Prologue. 458 cited in Le Frois, Clothed with the Sun, 258. For Tyconius, see (Latin) Burkitt, The Book of Rules of Tyconius, and (English) Babcock, Tyconius: The Book of Rules. Augustine's utilization of Tyconius is particularly interesting because Tyconius was in the heretical Donatist sect which could not accept reconciliation for those who denied the faith in persecution. 459 Le Frois, Clothed with the Sun, 59-60. For a very early reference which was developed in later Patristic writings, cf. Harris, The Odes of Solomon, Ode 19:6-7. Basil of Caesarea notes the lack of pain in Basil Homily on the Holy Generation of Christ 3. 460 Robinson, Corporate Personality in Ancient Israel. 461 Robinson, 4, citing Smith, Lectures on the Religion of the Semites, 273-274. 462 Robinson, 4-5. 463 Robinson, 6, citing Jr 31:15, referenced in Mt 2:18. 464 Robinson, citing 1 Co 12:12ff and Epistle to Diognetus 6. 465 Robinson, 6-8. 466 Robinson, 8, citing Ez 37 and 40-47. 467 Robinson, 8, citing Jr 31:31-31-34. 468 Ga 6:16 and Ep 2:12, 16, and 19. 469 Ga 3:7 & 29. 470 Ga 4:26. 471 Le Frois, "Semitic Totality Thinking," 195-203. 472 Le Frois, 196. 473 Le Frois, 198. 474 Le Frois, 199. 475 Le Frois. 476 Deiss, Mary Daughter of Sion, 138-139. 477 Müller, Ecclesia - Maria, Die Einheit Marias und der Kirche, 224-234. 478 Serra, "Maria nell'Apocalisse, Maria Madre di Dio," 197-217. 479 Deiss, Mary Daughter of Sion, 138; Müller, Ecclesia - Maria, 234. 480 Le Frois, Clothed with the Sun, 145. 481 Müller, Ecclesia - Maria, 224-236. 482 Buby, Mary of Galilee, 1:106. 483 La Potterie, Mystery of the Covenant, 253-254; Le Frois, Clothed with the Sun, 217-218. 484 La Potterie, 253. 485 Le Frois, Clothed with the Sun, 217-218. 486 La Potterie, Mystery of the Covenant, 253; Aune, Revelation 6-16, 388. 487 Le Frois, Clothed with the Sun, 217-218. 488 Le Frois, 247. 489 Le Frois. 490 La Potterie, Mystery of the Covenant, 253. 219 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 491 Laurentin, Short Treatise, 43 & 45. 492 Laurentin, Short Treatise. 493 La Potterie, Mystery of the Covenant, 254. 494 also noted by La Potterie, Mystery of the Covenant, 254. 495 Serra, "Maria nell'Apocalisse," 205ff; Feuillet, "Le Messie et sa mère d'après la chaptire XII de l'Apocalypse," 55-86 (79); La Potterie, Mystery of the Covenant, 252. 496 cited by Feuillet, "Le Messie et sa mère," 57 as a finding from Jeremias, Die Gleichnisse Jesu, 110. Aune (Revelation 6-16) also cites Jeremias on 2:689. 497 Rv 21:6 et al. 498 Le Frois, Clothed with the Sun, 264. 499 Jl 2:28-32 (3:1-5), cited as fulfilled in Ac 2:17-21. 500 Is. 40-66. 501 Mt 24; Mk 13; Lk 21. 502 Feuillet, "Le Messie et sa mère," 65; Dupont-Sommer, "La Mère du Messie et la mère de l'Aspic dans un hymne de Qoumrân," 174-188. The Qumran section is 1Qha11, 9-10. Martínez and Tigchelaar, Dead Sea Scrolls Study Edition, 1:165. 503 cf. Aus, "Relevance of Isaiah 66:7 to Revelation 12 and 2 Thessalonians 1," 263. 504 Feuillet, "Le Messie et sa mère,", 64. 505 Serra, "Maria nell'Apocalisse," 197-217, 205ff. 506 also in Buby, Mary of Galilee, 1:150. 507 Buby, Mary of Galilee, 1:145. He is citing Corsini, The Apocalypse, The Personal Revelation of Jesus Christ. 508 Buby, 1:149. 509 Buby, 1:146. 510 Serra, "Maria nell'Apocalisse," 205. 511 He addresses her in Jn 2:4 and 19:26. His other uses of the word as an address are in Jn 4:21 for the Samaritan woman, 10:8 for the woman caught in adultery, and 20:13 and 15 for Mary at the tomb. Cf Moulton et al., Concordance to the Greek Testament. 512 La Potterie, Mystery of the Covenant, 259, citing Feuillet, "Le Messie et sa mère," [81 of original article]. 513 Origen Commentary on John Bk 1:23. 514 La Potterie, Mystery of the Covenant, characterizes the last words of Mary in Jn 2:5 on 261. 515 Aune, Revelation 6-16, 616. 516 Aune, 678. 517 New Jerusalem Bible, 2035 and 2037, footnote d to Rv 4:5 and footnote a to Rv 8:1, though as Aune points out (Revelation 6-16, 661), there are some differences with respect to 11:19. 518 Lv 23:33: The Feast of Tabernacles lasted from the fifteenth to the twenty first day of the seventh month. Haggai delivered the address at the end of the feast, on the twenty first. 519 The context preceding Hb 12:26 includes references to Zion and the heavenly Jerusalem in v. 22 proselhlu%qate Siw@n o[rei kai@ po%lei qeou^ zw^ntoV, I\erousalh@m e\pourani%wj and the New Covenant in Christ in v. 24 kai@ diaqh%khV ne%aV mesi%thj I\hsou^. 520 as well as Zc 2:14(10), Zc 9:9, Jl 2:21, 23, and others. Zp 3 is the focus here because it shares two core themes of the Lord being in the midst of His people, and the call to courage. It is also shown by Fekkes (Isaiah and Prophetic Traditions) to be behind Rv 14 as was observed. Additional elements are statements about the assembly and tribute of the nations (cf. TDOT, s.v. "Nuiy," 361). 521 Noted in Gollinger, Das »große Zeichen« von Apokalypse 12, 125. 522 Le Frois, Clothed with the Sun, 103. 523 Albright and Mann, Matthew, 13, note 11. 524 Byzantine Pentecostarion, Sunday of Pascha, Canon, Ode 9, Heirmos. 525 Le Frois, Clothed with the Sun, 103. 526 New Jerusalem Bible, 859, Ps 45:17 cross-reference to Is 61:9. 527 Farkaš, La «Donna», 211. 528 Testament of Joseph 19:3. 529 Charlesworth, Old Testament Pseudepigrapha, 1:777 and 780, and 824 footnote b. 530 Charles, The Greek Versions of the Testaments of the Twelve Patriarchs. 531 Stone, The Armenian Version of the Testament of Joseph. 532 Fekkes, Isaiah and Prophetic Traditions, 60. 220 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 533 Cerfaux, "La vision de la femme et du dragon de l'Apocalypse en relation avec le protévangile." Ephemerides theologicae lovaniensis 31, (1955): 26. 534 Le Frois, Clothed with the Sun, 173. 535 Cerfaux, "La vision de la femme," 26. 536 Serra, "Maria nell'Apocalisse," 198. 537 Fekkes, Isaiah and Prophetic Traditions, 60. 538 Ephrem Hymn 17 on the Nativity 1. 539 Justin Martyr Dialogue with Trypho 100; Epistle to Diognetus 12:8; Irenaeus Against Heresies 3, 22, 4. 540 Aune, Revelation 6-16, 705. 4Q504, Words of the Luminaries, Frag 6, 6-8. 541 Brown, Driver, and Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon, 811. 542 Manns, Le récit, 135; Neusner, Mekhilta According to Rabbi Ishmael, XIV:I, 1.B, 2.A-B, 1:81; Nelson, Mekhilta de-Rabbi Shimon ben Yoḥai XLIX:II, 7.C-D, 216-217. 543 Van Esbroeck, Aux origines de la Dormition de la Vierge, I, 265-285. He performed many seminal studies of the Transitus documents, particularly oriental documents, and this work collects many of his studies. His focus is the content and relationships of the literary texts. Included in his literary dependence is a stemma of the type "Palm of the Tree of Life" (266-270). He traces 27 of 66 versions: 1 Aramaic version of 5; 3 Georgian versions of 7; 2 Ethiopic versions of 7; 6 Coptic versions of 7; 6 Latin versions of 7; 2 Gaelic versions of 2; 1 Armenian version of 7; 5 Greek versions of 14; and 1 Arabic version of 10. 544 Van Esbroeck, Aux origines. His stemma differs slightly from that of Wenger's stemma which was followed by Shoemaker (reference below). Due to the very fragmentary nature of many versions, the most evidence for Marian Ark references in the earliest versions comes from: • G1 Vatican Greek 1982 (the primary version that Manns used in Le récit de la dormition de Marie) • E1 Liber Requiei (De transitu Mariae apocrypha aethiopice, edited by Arras in, CSCO 342,343/SAe 66/67) • C1 Gospel of the Twelve Apostles Fragment 16 (edited by Revillout in PO 2) • L2 Transitus Wilmart (Wilmart, L'ancien récit de l'Assomption). 545 Manns, Le récit, 118-120. Besides Manns and Van Esbroeck, there are other major studies of the Transitus material: • Mimouni, Dormition et Assomption de Marie. Mimouni situates the Transitus material in a Monophysite milieu. • Shoemaker, Ancient Traditions of the Virgin Mary's Dormition and Assumption. Shoemaker has provided the most recent and exhaustive treatment of the Transitus, but does not reprise the possible Rabbinical milieu for the Transitus material and thinks more of Gnostic influence. Manns has researched contemporaneous Rabbinical links with ancient Christian literature in depth and applied them, along with LXX references in the Greek Transitus, but without determined adherence to attributing the Transitus to the "Church of the Circumcision" hypotheses of his Franciscan confrères. The Jewish links that he has detected, especially the Qumran/Tannaitic tradition of the miraculous assembly of Israel at the Exodus as a background for the miraculous assembly of the Apostles at the Dormition, seem to explain the text well, and his approach is judged most relevant to this study. 546 Vatican Greek 1982, 22; Liber Requiei 46; Pseudo-Basil of Caesarea, Transitus 18; Gaelic Transitus; et al. Discussed in Manns, Le récit, 5.2.3, 133ff. 547 (Ps 113:1 LXX) in Vatican Greek 1982, 37; Liber Requiei 71; Gaelic Transitus; et al. 548 Vatican Greek 1982, 39; Liber Requiei 39; Pseudo-Basil of Caesarea, Transitus 39; Gaelic Transitus; et al. 549 The enumeration in Manns, Le récit, 13 ff, originates with Van Esbroeck - see Shoemaker, Bibliography, 419-428. The Transitus concordance table was developed before Shoemaker's work became available. 550 Shoemaker, Ancient Traditions of the Virgin Mary's Dormition and Assumption s, 43-46 concludes that the Apocalypse of Paul, written about 400, borrowed from the Obsequies and provides a terminus ante quem for the core Palm tradition of the Transitus. As noted on p. 45, Paul in heaven, in the flesh, before his death speaks with Mary in heaven. 221 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 551 Shoemaker, 149 agrees with the assessment that the Obsequies is the earliest, but the Obsequies are mostly comprised of discussions between the Apostles and are too fragmentary to contain most of the core narrative. The Liber Requiei, Vatican Greek 1982, the Gaelic Transitus, and to a lesser extent, the Georgian fragments, preserve the tradition of the Obsequies (Shoemaker, 152) . The Liber Requiei, by all evidence, reliably transmits the ancient traditions that can be gleaned from the varous versions (Shoemaker, 153-159) despite the recency of the manuscript evidence. Vatican Greek 1982 has the advantage that, whatever may have been the contact with and influence of Shoemaker's "Gnostic Christianity" [sic] (238-258; 285) or other heterodox sects, it contains no formal heresy (Manns, Le récit, 115, citing Wenger, L'assomption de la très sainte Vierge, 67). 552 Manns provides a detailed discussion of the problem in Le récit 7.1.3, note 21, 204-205. 553 The Panarion, Book I (sects 1-46), 1:57-352. Vallé (A Study in Anti-Gnostic Polemics, 64) remarks that Epiphanius appears to have accurate knowledge of many of these sects and of serpents (65-66), though he could be blinded by his judgments (74, citing Nautin, "Saint Épiphane de Salamine," In Dictionnaire d'histoire et de géographie ecclésiastiques, edited by Alfred Baudrillart; Albert de Meyer; Roger Aubert; and Étienne van Cauwenbergh 15:617-631). 554Epiphanius Panarion 78:10,7 - 11:6. 555 Seven itself signifies totality, q.v. Sena, THE APOCALYPSE, Biblical Revelation Explained, 12. 556 Numbers Rabbah 4, 20. Later than Tannaitic sources as evidenced by the remark "…our Rabbis say…" 557 e.g. Augustine Second Discourse on Ps 18 on v. 6. 558 Mal 4:2 LXX also has a Messianic reference to the Sun of righteousness. 559 Fekkes, Isaiah and Prophetic Traditions, 92. 560 Fekkes, 76. 561 Fekkes, 179, 183, and 185. 562 The motivation of sorrow for the weeping described in Ez 3:12 is provided by Josephus, The Antiquities of the Jews Book 11, 4, 2 (81), 353. 563 Le Frois, Clothed with the Sun, 130. 564 Le Frois, 140. 565 Fekkes, Isaiah and Prophetic Traditions, 91 and 231. 566 Fekkes, 84. 567 Fekkes, Isaiah and Prophetic Traditions, 191. Rv 13 and other places also rely heavily on Dn 7-8 (84), while Lk has allusions to Dn also. The use of Dn in Lk is in a different context; the point is simply that the two authors draw from one source in common. 568 Fekkes, Isaiah and Prophetic Traditions, 80. 569 as Fekkes, Isaiah and Prophetic Traditions, 189 says in his remark that the similarity in this section of Rv with Is 44:23 and 49:13 is weak. 570 Buby, Mary of Galilee, 1:155. 571 This discussion is excerpted from Catholic Encyclopedia, s.vv. "Canon of the New Testament," which states: "It is more probable that a reaction against the abuse of the Johannine Apocalypse by the Montanists and Chiliasts--Asia Minor being the nursery of both these errors--led to the elimination of a book whose authority had perhaps been previously suspected. Indeed it is quite reasonable to suppose that its early exclusion from the East Syrian Church was an outer wave of the extreme reactionist movement of the Aloges--also of Asia Minor--who branded Apocalypse and all the Johannine writings as the work of the heretic Cerinthus." 572 Fitzmyer claims: "... by modern standards the whole Book of Revelation was misinterpreted for over sixteen centuries, and in most of that time very little light was thrown on what we today would consider the author's real intention” in Brown, Mary in the New Testament, 235-236. 573 Aune, Revelation 6-16, 679. 574 Aus, "Relevance of Isaiah 66:7," 255. 575 Aus, 690-691. 576 Aus, 705-706. 577 cited in Buby, Mary of Galilee, 1:144. 578 Aune, Revelation 1-5, lvi. 579 e.g. Rv 1:17-19 and 4:1-2. 580 in Rv 10:7, cited above. 581 besides the collection cited by Deiss above, especially the same "concentric circle" of heavenly, earthly, witness, and wilderness phases seen in Jn 1, given above. 582 Justin Martyr Dialogue with Trypho 81, 278. 222 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 583 Justin Martyr, First Apology 25-26, 60-63. 584 Justin Martyr h First Apology, 5, 37-38. The following chapters expound on pagan god myths instigated by demons vs. Christianity. 585 Irenaeus Against Heresies III, 3, 4. 586 Aune, Revelation 6-16, 688. 587 Aune, citing Bousset, Die Offenbarung Johannis, 349. 588 Aune, Revelation 6-16, 689, citing Gollinger, Das »große Zeichen«, 151-157. 589 Aune, Revelation 6-16. 590 Laurentin, Short Treatise, 2. 591 Laurentin, Short Treatise. 592 Aune, Revelation 6-16, 700. 593 Aune, Revelation 6-16. 594 Laurentin, Queen of Heaven, 36-37. 595 Gollinger, Das »große Zeichen«, 31-41. 596 Gollinger, Das »große Zeichen«, 40-41. 597 Gollinger, , Das »große Zeichen« 39. 598 Lk 1:38. 599 Jn 2:5. 600 Laurentin, Queen of Heaven, 37-38. 601 Rv 10:7; 11:15 directly preceding Rv 12. 602 Catholic Encyclopedia, s.vv. "Canon of the New Testament." 603 Laurentin also remarks on this in Short Treatise, 46. 604 Weitzmann, The Monastery of Saint Catherine, "Icons," 1:19. 605 Wilpert, Le pitture delle catacombe romane, 141. 606 Matt and Bovini, Ravenna, 65; also in Bovini, Ravenna Mosaics, 22. 607 Laurentin, Short Treatise, 259. 608 Pope Pius XII, Munificentissimus Deus, 15 alludes to the troubles of World War II, and the hope is described in 42:" ut, dum «materialismi» commenta et quae inde oritur morum corruptio, virtutis lumina submergere minantur, hominumque, excitatis dimicationibus, perdere vitas, praeclarissimo hoc modo ante omnium oculos plena in luce ponatur ad quam excelsam metam animus corpusque nostrum destinentur; ut denique fides corporeae Assumptionis Mariae in Caelum nostrae etiam resurrectionis fidem firmiorem efficiat, actuosiorem reddat." "Thus, while the illusory teachings of materialism and the corruption of morals that follows from these teachings threaten to extinguish the light of virtue and to ruin the lives of men by exciting discord among them, in this magnificent way all may see clearly to what a lofty goal our bodies and souls are destined. Finally it is our hope that belief in Mary's bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective." 609 Fr. Alexei Smith, homily delivered on the Feast of Cyril of Alexandria, June, 9, 2013, describing the condemnation of Nestorius at the Council of Ephesus. 610 Weitzmann, "Icons," 47 & 49, description of Figure 46. 611 Buby, Mary of Galilee, 1:153. 612 Buby, 1:154. 613 Laurentin, Short Treatise, 44 or Queen of heaven, 36. 614 Encomium in Dormitionem Dei Genetricis Semperque Virginis Mariae, Hom.II (CPG 3-8062), n. 14, cited in Munificentissimus Deus 21. 615 Ignatius To the Ephesians 19, 1. 616 Origen, Homily 17 on Luke 6-7. 617 Le Frois, Clothed with the Sun, 257. 618 TDNT, s.v. "e[rhmoV," 657-659. 619 "e[rhmoV," 658. 620 foot note 5 at this place cites Strack and Billerbeck, Kommentar zum NT aus Talmud und Midrasch 4:939f. 621 footnote 6 at this point cites Strack and Billerbeck, Kommentar, 4:954. 622 "e[rhmoV," 658-659. 623 "e[rhmoV," 659. 624 Jerusalem Bible cross reference; Huck, Synopsis of the First Three Gospels, §64, 52. 625 Gollinger, Das »große Zeichen«, 37. 626 Sabatier, Bibliorum Sacrorum latinae, 1:19. 223 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 627 Serra, Aristide, E c'era, 443. 628Song of Songs Rabbah 1, 65. 629 Ambrose, On the Conduct of a Virgin 14, 90-92. Gambero, Mary and the Church in the Patristic Period, 90-91. 630 Theophilus of Antioch, To Autolycus 2, 15. 631 1 Clement 7, 2. 632 Justin Martyr, First Apology 67, 107 and 53, 90. 633 summarized in the fifth century by Vincent of Lerins (Commonitories 23, [progress of religion, not change]). 634 Justin Martyr, Dialogue with Trypho 100. 635 Irenaeus, Against Heresies 3, 22, 4. 636 Epistle to Diognetus 12:8. 637 Manns, Le récit, 172. 638 Fekkes, Isaiah and Prophetic Traditions, 91. 639 The Shepherd of Hermas Vision 2:4:1, 2:24-25. 640 The Shepherd of Hermas Vision 3:2:4, ibid., 2:30-31. 641 The Shepherd of Hermas Similitudes 9:13:1, 2:252-253. 642 La Potterie, Mystery of the Covenant, 205-206. 643 Equivalent to succinct statement in Maronite Fenqitho Nov 21, The Presentation of the Mother of God in the Temple, Qolo. 644 Ex 19:5-6. 645 Ex 20:19. This argument is taken up in Hahn, Mary Ark of the Covenant, tape 4. 646 Jr 7:4. 647 Jr 3:16ff. 648 Jr 3:17; Ez 11:19. 649 Jr 31:33; Hb 8:9-10; Rm 2:15. 650 Jn 2:19; Mk 14:58; 2 Co 3:3 & 18; 1 Co 3:17; Ep 2:19-22; Rv 11:19; Rv 21:22. 651 1 Co 13:12; 1 Jn 3:2. 652 Laurentin, Queen of Heaven, 38. 653 Giamberardini, Il Culto Mariano in Egitto nei Primi Sei Secoli, 37. 654 Attala, Coptic Art, 1:52 & 1:155-158. The dating of the painting is as stated by Attala, and criteria for the dating are unknown. The typologies appear to be consistent with the time period, except that the time period for appearance of the iconography of the perpetual virginity with three stars is not known. 655 Ex 3:2. 656 Is 7:14 Bohairic IS 5PARQENOS ESEERBOKI Behold a virgin will conceive.) 657 Ezk 44:2. 658 Dn 2:34. 659 Dunlop, The Living God, A Catechism for the Christian Faith, 27. 660 Laurentin, Short Treatise, 52ff (Court traité, 42.) 661 Laurentin, Short Treatise, 4 (15). 662 as will be seen later, in Pachomius, father of coenobitic monasticism (q.v. "Pachomius the Great", https://en.wikipedia.org/wiki/Pachomius_the_Great), who is of this locale and time period. 663 Theoteknos of Livias Encomium on the Assumption of the Holy Godbearer 28-29 applies the prophecies of Ps 71 (72):6, Is 7:14, Ps 44 (45):2, Ezk 44:10, Dn 2:34, and Hab 3:11 to Mary. 664 Syrian Orthodox/Syro-Malankara Divine Office Sixth Hour on Wednesday, Qolo; Lilio on Thursday, First Qaumo, Eqbo. 665 Syrian Orthodox/Syro-Malankara Divine Office Ramsho on Wednesday, Qolo (3); Sapro on Wednesday, B'outho of Mar Jacob. 666 Syrian Orthodox/Syro-Malankara Divine Office Ramsho on Saturday, Of the Mother of God (1); Syrian Orthodox Syro-Malankara Divine Office Maurbo 7. 667 Pseudo-Ephrem Hymn 5 on Blessed Mary 5-6. 668 Gharib, Toniolo, Gambero; and Di Nola, TM1.4, 674. 669 Consideration of Mary's characteristics becomes more prevalent from the Council of Ephesus (q.v. Laurentin, Short Treatise, 76 (Court Traité, 55). 670 Coptic Liturgy Kiakh Psalmody Part 15. 671 Andrew of Crete Oration 4 On the Nativity of Mary. 672 Elliott, The Aporcyphal New Testament, 49. 224 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 673 PJ 10. 1, 2. 674 Ex 26:31, 33. LXX And thou shalt make a veil of blue and purple and scarlet woven, and fine linen spun: thou shalt make it cherubs in woven work. And thou shalt put the veil on the posts, and thou shalt carry in thither within the veil the ark of the testimony; and the veil shall make a separation for you between the holy and the holy of holies. At this period, of course, there was no Ark, but it is also the case that the Protoevangelium is not historically accurate (q.v. Elliott, 49). 675 Lk 1:36 h| suggeni%V sou (kinswoman), not a\neyia% (cousin). 676 Lk 1:5 (JB) ...there lived a priest called Zechariah who belonged to the Abijah section of the priesthood, and he had a wife, Elizabeth by name, who was a descendant of Aaron. 677 PJ 10. 1. 678 Miriam herself can indeed be seen as a type of Mary according to parallels between the two women in Jewish and Christian tradition, as well as Patristic era statements. This is another Marian type outside the scope of this study. 679 Aramaic PJ 19. 2, 3. 680 2 K (Sm) 6:1-11|1 Pa (Ch) 13:1-14 (JB). 2 K (Sm) 6:3-4 ...Uzzah and Ahio, the sons of Abinadab, were leading the cart, Uzzah walked alongside the ark of God and Ahio went in front. 2 K (Sm) 6:6-7 When they came to the threshing-floor of Nacon, Uzzah stretched his hand out to the ark of God and steadied it, as the oxen were making it tilt. Then the anger of Yahweh blazed out against Uzzah, and for this crime God struck him down on the spot, and he died there beside the ark of God. 681 PJ 19.2. 682 PJ 19.2. 683 im;IaI NxebebV inIk;EsUt.;V 684 722. This is the same root from which tukO;sU e.g. [Feast of] Booths is taken. 685: a\ntela%bou mou e\k gastro@V mhtro%V mou. 686 Smyth, A Compendious Syriac Dictionary, 2:816 : imAED H*sVRkv Nm& inTVl&bvqvU. 687 Manns, Le récit, 95 and 172. 688 Greek Transitus G1, Vatican Greek 1982, 39; Ethiopic Transitus E1, Liber Requiei 73; Coptic Transitus C1, Gospel of the Twelve Apostles Fragment 16; Latin Transitus L2, Transitus Wilmart 39; Gaelic Transitus H1, Laud Text 27; Armenian Transitus AM1, Transitus ordinaire 22; Aramaic Transitus S2, Transitus Beatae Virginis; Georgian Transitus I5, PseudoBasil of Caesarea 74; Greek Transitus G3 John of Thessalonica, 13. 689 Coptic Transitus C5, Discourse of Theodosius of Alexandria, VIII.4, 6 (see citation table) Coptic Transitus C1, Gospel of the Twelve Apostles Fragment 16 (below) is less overt. The usage of Ps 131 (132) in the context of the Dormition will be addressed later. Ps 131 (132): Fragment 16 ~E TWNK p2-S Arise O Lord `E MARIA TAMAAU Mary, mother E-PEKM-TON to your rest PAMANMTON NTAI4WPE my place of repose in which I dwelt TWOUN arise 690 paroiki%a habitaculum pn4u2yan A34WPI: Greek Transitus G1, Vatican Greek 1982, 29 & 36; Ethiopic Transitus E1, Liber Requiei 52; Latin Transitus L2, Transitus Wilmart 17 & 39; Armenian Transitus AM1, Transitus ordinaire 2; Coptic Transitus C5, Discourse of Theodosius of Alexandria, III.11. 691 Greek Transitus G1, Vatican Greek 1982, 39. 692 Greek Transitus G1, Vatican Greek 1982, 42. Also Greek Transitus G3 John of Thessalonica 13. 693 Greek Transitus G14, Germanus Oration 8 On the Dormition. 694 Byzantine Liturgy November 21 Entrance of the Theotokos into the Temple Canticle 9, Canon 1 March 25 Evangelismos Matins, Canticle 9, repeated at Katavasia. 695 Romanos 5. On the Baptism of Christ 12. 696 Pseudo-Gelasius, Decree on Received Books 5. 697 Manns. Le récit, 230-232. 698 Cothenet notes this point and cites in addition the Gospel of Peter and the Ascension of Isaiah in Cothenet, "La mère de Jésus dans les apocryphes", 1:65-1758. 225 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 699 Ignatius, Against Heresies I, 7, 2. 700 Theodore of Raithu On the Incarnation. 701 Manns, Le récit, 115-119. 702 Mimouni, Dormition et Assomption de Marie. 703 Shoemaker, Ancient Traditions, 238ff. He is using the Ethiopic Transitus E1 as primary, and that version has more material than is present in Greek Transitus G1. 704 Shoemaker, Ancient Traditions, 210, citing Daley, On the Dormition of Mary, 103. Greek is in Jugie, "Homélies mariales byzantines, Textes grecs éditées et traduits en latin," 376. 705 Bagatti, The Church from the Circumcision, 10ff. 706 especially the Transitus - Manns, Le récit, 220-221. 707 Noted scholars such as Origen and Jerome did consider Jewish sources and consult rabbis, but not Christians with Jewish observances. 708 as with the Marian Apocrypha, inclusion of texts from sources that are not completely orthodox are not excluded solum de facto illi. 709Coptic Liturgy Kiakh Psalmody Friday Theotokia Part 7 Friday Lopsh. 710 Coptic Antiphonary (Difnar) 21 Babah (31 October) Commemoration of the Dormition, Adam Doxology; 21 Barmudah (29 April), Monthly Commemoration of the Virgin Mary, Doxology. 711 Armenian Breviary Hymn for the Feast of the Holy Cross, Patriarch Isaac III. 712 Also considered to commemorate the primitive feast of Mary at Christmas. Cf. Jugie, La fête de la Dormition, 15. 713 TM 1.4, 129; CMP 5-5063; Landersdorfer, Ausgewählte Schriften der syrischen Dichter, 68-69. 714 Hesychius Homily 5 On the Holy Godbearer Mary 3. 715 Smyth, Compendious Syriac Dictionary, 1:28. Note also matrimony in Ep 5:32: U&h- b*Rv Az*RVA- OnVh*. 716 Pseudo-Methodius Oration on Simeon and Anne 5 717 Hippolytus Fragments On the Psalms, Ps 22. 718 O'Brien, Irish-English Dictionary lists Çoïþa as coffin or ark, and the Latin translation gives arca. 719 Giamberardini, Il culto mariano, 280; O'Carroll, Theotokos, A Theological Encyclopedia of the Blessed Virgin Mary, "SUB TUUM, THE," 336, 720 Byzantine Triodion Sunday of the Last Judgement Lity, Theotokion; Byzantine Horologion Thursday Vespers and Friday Matins at God is Lord, Tone 1, Theotokion, 721 Roman Antiphonary Common Antiphon. 722 Byzantine Triodion Sunday of Forgiveness (Cheese Sunday) Aposticha, Tone 6, Theotokion; Sunday of Orthodoxy Canticle 3, Tone 1, Theotokion; Byzantine Triodion Sessional Hymns at Matins Tuesday Matins, Tone 4, Theotokion; Byzantine Horologion Monday Vespers and Tuesday Matins at God is Lord, Tone 1 Plagal, Theotokion; Monday Vespers and Tuesday Matins at God is Lord, Tone 6, Theotokion; Small Canon to the Theotokos, Ode 3. 723 Byzantine Triodion Tuesday of the First Week of Lent Matins, Canticle 8, Canon 1, Theotokion; Wednesday of the First Week of Lent Matins, Stavrotheotokion; Saturday of the First Week of Lent Matins, Canticle 9, Canon 2; Byzantine Horologion Monday Vespers and Tuesday Matins at God is Lord, Tone 1 Plagal. 724 Byzantine Triodion Saturday of the First Week of Lent Matins, Canticle 9, Canon 2, Theotokion; Byzantine Horologion Small Canon to the Theotokos, Ode 3. 725 Byzantine Triodion Holy Friday Service of the Twelve Gospels, Antiphon 3, Tone 2, Theotokion; Byzantine Horologion Monday Vespers and Tuesday Matins at end of Matins, Tone 5, Theotokion; Byzantine Horologion Small Canon to the Theotokos, Ode 3. 726 Byzantine Triodion Sessional Hymns at Matins Tuesday Matins, Tone 4, Theotokion. 727 The Bohairic Life of Pachomius 29. There are also many examples of the typology of Mary as the Burning Bush which could inspire this thought. For example, Justin Martyr Dialogue with Trypho 127 says that Christ became man through a virgin; as He became fire when He talked to Moses from the bush. 728 Severian Oration 6 on the Creation of the World, Sixth Day, 10. 729 Pseudo-Gregory Thaumaturgus B Homily 1 on the Annunciation. 730 Theoteknos Encomium on the Assumption of the Holy Godbearer 14. 731 Coptic Liturgy Kiakh Psalmody Thursday's Theotokia Part 9. 226 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 732 especially vss. 4-5: Ei\V pa^san th@n gh^n e\xh^lqen o| fqo%ggoV au\tw^n, kai@ ei\V ta@ pe%rata th^V oi\koume%nhV ta@ r|h%mata au\tw^n. 5E\n tw^j h|li%wj e[qeto to@ skh%nwma au\tou^; kai@ au\to@V w|V numfi%oV e\kporeuo%menoV e\k pastou^ au\tou^, a\gallia%setai w|V gi%gaV dramei^n o|do@n au\tou^. Verse 5 is familiar as a Marian Incarnational reference in Patristic texts, for example: Hotchkiss, Pseudo- Epiphanius Testimony Book, 5.44. chosen not for its authority, but as providing Testimonia of Christological and Mariological prophetic fulfillment. Apparently verse 4 is interpreted in Rm 10:18 as the ancient world being prepared for the revelation of Christ. 733 Gregory of Nyssa On the Nativity. 734 Proclus Oration 6 Praise on the Godbearer Mary 6. 735 Akathistos Hymn 3. 736 Kai@ a\natelei u|mi^n toi^V foboume%noiV to@ o[noma% mou h{lioV dikaiosu%nhV, kai@ i[asiV e\n tai^V pte%ruxin au\tou^. 737 Armenian Liturgy Sunday after the Assumption Medzatsoostseh Sharagan 738 Coptic Liturgy Kiakh Psalmody Thursday's Theotokia Part 9 739 Syrian Orthodox/Syro-Malankara Divine Office Ramsho on Wednesday, Qolo (2) 740 Assyrian Chaldean Breviary First Sunday of the Annunciation, Motwa 741 (11th century) Roman Liturgy Peter Damian Christmas Hymn Gaudium mundi, nova stella caeli. 742 Proclus Oration 2 On the Incarnation of Our Lord Jesus Christ, 6. 743 Byzantine Menaion August 15 Dormition Lity, Tone 2 (John); Byzantine Triodion Wednesday of the First Week of Lent Matins Canticle Eight, Canon 1, Tone 2, Theotokion. 744 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Tone 4. 745 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 9, Canon 1; Byzantine Triodion Saturday of the First Week of Lent Matins, Canticle 3, Kathisma, Tone 8, Theotokion; Akathistos Hymn 3, 9, 21. 746 Byzantine Triodion Tuesday of the First Week of Lent Matins, Tone 5, Theotokion; Wednesday of the First Week of Lent Matins Canticle Eight, Canon 1, Tone 2, Theotokion; Friday of the First Week of Lent Canticle 5, Canon 2, Tone 2, Theotokion. 747 Byzantine Menaon August 15 Dormition Matins, Canticle 6, Canon 1. 748 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 5, Canon 1; Byzantine Triodion Sunday of Orthodoxy Canticle 3, Canon 1, Theotokion. 749 Armenian Liturgy Annunciation Jashoo Sharagan Mode 6 AUYDMAN kg. 750 Kugelman, "The Holy Name of Mary," 411-423. On 416 Kugelman remarks that "it is only with violence to the language that one can get Miryām from Mē'îr or Mar'eh." 751 Akathistos Hymn 21. 752 Coptic Liturgy Kiakh Psalmody Tuesday Theotokia Part 5. 753 Coptic Liturgy Kiakh Psalmody Friday Theotokia Part 7 Friday Lopsh. 754 Assyrian Chaldean Breviary Ferial Night Service Motwa for Wednesday 'Before.' 755 Syro-Malankara Divine Office Lilio on Thursday, B'outho of Mar Jacob. 756 Roman Liturgy Scroll of Ravenna 30. 757 Venantius Fortunatus Christmas Hymn O gloriosa Domina. 758 or ḥaruzim as noted earlier. Hotchkiss, Testimony Book, attributed to the fourth century, contains a number of citations that were taken up as Marian typologies: • daughter of Zion of the Minor Prophets in 5.15, 5.18, and 6.5, • bridegroom of Ps 18 (19) in 5.44, • closed gate of Ezekiel in 6.9, • swift cloud of Isaiah in 25.1. Cf. Hotchkiss, Testimony Book. 759 Balai, Prayer 1 to the Godbearer. 760 Chrysippus Oration on Holy Mary the Godbearer. 761 Hesychius Homily 5 On the Holy Godbearer Mary. 762 Pseudo-John Chrysostom On the Annunciation = Pseudo-Gregory Thaumaturgus Homily 3 on the Annunciation. 763 Andrew of Crete Oration 4 On the Nativity of Mary. 764 Romanos 37. Hymn II On the Annunciation. 765 Ephrem Greek Prayer 8 to the Godbearer. 766 Proclus Oration 5 Praise on the Holy Virgin Godbearer Mary, 3. 767 Maximus the Confessor Life of the Virgin 132. 227 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 768 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 9, Canon 1. 769 Byzantine Menaia March 25 Evangelismos Matins, Canticle 7. 770 Byzantine Menaion August 15 Dormition Matins, Canticle 6, Canon 1. 771 Syrian Orthodox/Syro-Malankara Divine Office Ramsho on Wednesday, Proemion and Sedro (2) Of the Mother of God, and Qolo. 772 Andrew of Crete Oration 4 On the Nativity of Mary (869). 773 Number 144a lists Ps 131 (132):8 in Conybeare, Rituale Armenorum, 526. 774 Number 139a lists Ps 131 (132):7 as well as 1 K (S) 6:18-72 and 4 (2) K 6:12-19 in Rituale Armenorum, 526. 775 This Psalm has figured in previous discussion and will also be taken up again after completing specific Ark references. 776 Capelle, "La fête de la Vierge," 3. 777 Capelle, "La fête de la Vierge,"12-13. 778 Capelle, "La fête de la Vierge," 3. Also discussed in Jugie, La fête de la Dormition, 21, with different conclusions about the date of August 15 for the feast. 779 Capelle, "La fête de la Dormition et de l'Assomption de la Sainte Vierge en Orient et en Occident." 19. 780 Catholic Encyclopedia, s.v. "Jerusalem." 781 John of Damascus Encomium 2 on the Dormition 18, 5-43. 782 Shoemaker, Ancient Traditions, 100-101. 783 Kiriath-Jearim, Jerusalem, Bethlehem, and En Karem are all within about 10 mi of each other. 784 PJ 17, 2-3. These facts are summarized in Capelle, (21). 785 Shoemaker conjectures that there may have been two Kathisma churches (95-96) and that the site may have commemorated alternatively, or in addition, the Flight into Egypt (91ff). 786 Van Esbroeck, Aux origines de la Dormition, IV:365. 787 Raes, "Aux origines de la fête de l'Assomption en Orient," 267, cited in Van Esbroeck, IV:365; also Jugie, Martin, "La fête de la Dormition," 23. 788, agVstossa ig. krebaS beylems odes mocixlya Gmryis -mwobeli 228 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 803 The Second Plagal Mode. 804 Greek Transitus G1, Vatican Greek 1982, 37. Also found in Andrew of Crete Oration 3 On the Dormition 11. 805 Oration 3 On the Dormition 11. 806 Gothic Missal Mass of the Assumption (Jan 18) Preface; Visigothic Breviary On the Feast of the Assumption. 807 Athanasius Letter 6 to Marcellinus, which describes the Psalms. 808 Andrew of Crete, Oration 4 on the Nativity of Mary. 809 Germanus Oration 3 on the Presentation 10. 810 Tarasius Oration on the Presentation of Mary 7. 811 Coptic Transitus C5, Discourse of Theodosius of Alexandria On the Dormition and Assumption of the Virgin. 812 Greek Transitus G9 Pseudo-Modestus On the Dormition 5, 8. 813 Pseudo-Gregory Thaumaturgus Homily 1 on the Annunciation. 814 Andrew of Crete, Oration 3 on the Dormition 6. 815 Theodore the Studite Oration 5 On the Dormition 1. 816 Andrew of Crete, Oration 3 on the Dormition 6. 817 Jerome, Letter 107 to Laeta 7. 818 Cyrillona Song 6. 819 Pseudo-Athanasius Oration on the Annunciation to the Godbearer 14. 820 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Lity, Tone 1 (George of Nikomedia, context of Ps 44). 821 Maronite Breviary August 15 Assumption Ramsho Psalm of the Day; Scripture Readings. It also uses Si 24. 822 Pseudo-Methodius Oration on Simeon and Anne 5. 823 Theodotus of Ancyra Homily 4 on the Godbearer and Simeon 6. 824 John of Damascus Encomium 1 on the Dormition of the Blessed Virgin Mary 12, 21-31. 825 Chaldean Liturgy Ramsha for First Wednesday, Evening Anthem, vol 3, 379. 826 Cyril of Alexandria Homily 11. 827 Coptic Transitus C5 Theodosius of Alexandria On the Dormition and Assumption of the Virgin 6. 828 Greek Transitus G13 John of Damascus Encomium 1 on the Dormition of the Blessed Virgin Mary 12, 21-31. 829 Byzantine Triodion Saturday of the Dead At the Praises, Tone 2, Theotokion. 830 Assyrian Chaldean Breviary Ferial Evening Service, First Wednesday, Evening Anthem. 831 Commentary on Psalm 44 (45), 12 on vss 14-15 (15-16) 832 e.g. • the Church in Detailed Description of Ps 44 30-32 and Detailed Description of Ps 131, 15 on vs. 8 • the city of God or Zion or Jerusalem in The City of God Bk 17, Ch 16, 2 • Zion in Ps 86 (87):5 to Mary in Tractate 16 on the Gospel of John 4, 7. 833 Augustine Detailed Description of Ps 131, 15 on vs. 8. 834 Genesis Rabbah 56, 2, attributed to the third to fourth century C.E. Rabbi Isaac. 835 Exodus Rabbah 52, 5, attributed to Tannaitic Rabbis Simeon ben Yohai and R. Eleazar ben Jose of the second century C.E. It is also seen in the late Midrash on Psalm 45, 6. 836 This dialogue is also found in Midrash Rabbah Song of Songs Rabbah 44, 2. The daughter of Ps 44 (45) is summoned to the King to become His Queen. The same threefold role of mother, sister, and bride of Christ is applied to Mary in Ephrem Hymn 1 on the Nativity 11, 1-4. 837 Augustine Exposition on the Apocalypse of Blessed John 9. 838 Andrew of Crete Oration 4 on the Nativity of Mary. 839 Syrian Liturgy Epiphany Hymn; Syrian Liturgy Hymn for Veneration of Cross on Feasts of Saints Prayer to the West Maze'qonootho. 840 Chromatius of Aquileia Sermon 25, 5-6. 841 Anonymous Apocalypse of Bartholomew 64, 12-17. 842 Pseudo-Gregory Thaumaturgus Homily 3 on the Annunciation. 843 krauga%zonteV. 844 Hellenized form of Jephoniah 845 Jn 6:32-35. 846 Maronite Shehimto Tuesday Lilyo, Bo'utho de Mar Jacob. 229 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 847 Pseudo-Methodius Oration on Simeon and Anne 9; Syrian Orthodox Liturgy, Communion Supplication to Mary. 848 Balai TM1.4, 129; CMP 5-5063; Landersdorfer, Ausgewählte Schriften, 68-69. 849 Gothic Missal Mass of the Assumption Collect. 850 Byzantine Menaion August 15 Dormition Matins, Canticle 3, Canon 1. 851 Byzantine Menaion November 21 Entrance of the Theotokos into the Temple Matins Canticle 6, Canon 2. 852 Hippolytus Fragments On the Psalms, Ps 22. 853 Pseudo-John Chrysostom On the Annunciation = Pseudo-Gregory Thaumaturgus Homily 3 on the Annunciation. 854 Greek Transitus G8, Theoteknos Encomium on the Assumption of the Holy Godbearer 21. 855 John of Damascus Encomium 2 on the Dormition 16, 18-22. 856 O'Carroll, Theotokos, s.v.v. "SUB TUUM, THE," 336. 857 Germanus Oration 7 On the Dormition 2. 858 Assyrian Chaldean Breviary Ferial Evening Service, First Wednesday, Evening Anthem. 859 Theodotus of Ancyra Homily 4 on the Godbearer and Simeon 3. 860 Cyril of Alexandria Homily 11. 861 Byzantine Triodion Sunday of Forgiveness Matins, Canticle 8, Theotokion. 862 Byzantine Triodion Saturday of the First Week of Lent Matins, Canticle 3, Kathisma, Tone 8, Theotokion. 863 Maximus the Confessor Life of the Virgin132; Armenian Breviary Various Praises and Hymns to the Virgin Mary in Paschal Time, Stephan of Siunikh. 864 James of Sarug Homily 3 On the Visitation. 865 Assyrian Liturgy Common Prayer for the Feasts of Our Lady. 866 Hesychius Homily 5 On the Holy Godbearer Mary 2. 867 Theoteknos Encomium on the Assumption of the Holy Godbearer 2 & 14. 868 Severian Oration 6 on the Creation of the World, Sixth Day, 10. 869 Oecumenius Commentary on the Apocalypse, on 11:19ff; Coptic Liturgy Kiakh Psalmody Thursday's Theotokia Part 9. 870 Syro-Malankara Divine Office Lilio on Tuesday, B'outho of Mar Jacob. 871 James of Sarug Homily 3 On the Visitation. 872 Gesenius' Hebrew Lexicon 371 article bwHiA. 873 PX-S- GAR AN I EQOUN EHANMOUNK N-`I` EQOUAB N-TUPOS NITAFMHI. 874 N-OUKWT EBOL ^ITEN F5 OUNI N-AQMOUNK N-`I`. 875 nao%V Proclus Oration 20 Praise of St John Chrysostom 1, 2; Proclus On the Dogma of the Incarnation 5. 876 Augustine Detailed Description of Ps 44, 26-33. 877 Augustine Detailed Description of Ps 131, 15 on vs. 8. 878 Augustine Detailed Description of Ps 146. 879 Augustine Harmony on the Gospels Bk 1, Ch 30, 46. 880 Augustine Exposition on the Apocalypse of Blessed John 9. 881 Homily on the Assumption 2, Homily on the Assumption 2, PL39:2130, TMI, 3, 721. 882 Roman Antiphonal Assumption §701 John of Thessalonica. The terms used are katoikhth%ria th^V do%xhV sou habitaculis gloriae tuae and paroiki%an incola. 883 Gerhoh of Reichersburg Prologue on the Homily on the Assumption 3, 5. Unfortunately, the Patristic sources he used to defend his statements are spurious with respect to their reputed authors. 884 Godfrey of St. Victor On the Feast of the Assumption. 885 Capelle, "Les épitres sapientielles," 42-49; Capelle, "La liturgie mariale en Occident." In du Manoir, Maria, 1:217-245. 886 Callabuig, "The Liturgical Cult of Mary in the East and West." In Chupungco, Handbook for Liturgical Studies, 5:243. 887as determined from an IMRI course work paper of the author's, "Sapiential Texts Applied to Mary in the Roman Liturgy," submitted for MRI 633, Mary in the Liturgy, March 2006. The earliest references appear to be from the Comites of Würzburg (early seventh century) and Murbach (eighth century). A table from that paper, "Distribution of Sapiential Passages in Readings for Roman Masses across Time," collected from the study by Capelle and the authors cited by him and showing the readings, is given in the text. 888 Leroy, "Une homélie acrostiche," 166-170. 230 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 889 The primary articles devoted to the wisdom texts were Capelle, "Les épitres sapientielles des fêtes de la Vierge," 42-49; and Capelle, La liturgie mariale en Occident in du Manoir, volume 1, 236-237. He utilized the findings of a number of other liturgical writers to describe the origin of these texts in the liturgy. There are a few lines of evidence for the development of feasts which use the wisdom texts. The articles which Capelle directly cites are Morin, ”Le plus ancien Comes ou lectionnaire de l'Église romaine," 41-74 and Bruylants, "Les origines du culte de la Vierge à Rome," 200-210 and 270-281. Bruylants further cites: Jugie, "La première fête m fête mariale en Orient et en Occident," 129-152; and Botte, "La première fête mariale de la liturgie romaine," 425-430. Botte further cites Wilmart, "Le Comes de Murbach," 25-70. 890 The title page lacks a publication date. Libreria editrice vaticana, from which the CD-ROM containing this Missal was obtained, attributes it to 1570. 891 first typical edition. 892 from the 2nd typical edition. The 1975 Latin edition antedates neo-Vulgate verse renumbering. 893 Comes of Würzburg option 2. Option 1 was 2 Co. 10:17-11:2. This was used for virgins such as Saints Agatha and Agnes in the absence of a Common of Virgins at this early stage. 894 Comes of Murbach option 2. Option 5 was 1 Co. 7:25. 895 reading 2, option 2. Option 1 is 1 Co. 7:25-35. 896 reading 2, option 2. Option 1 is 1 Co. 7:25-35. 897 Tegels, "Virginity in the Liturgy," 113. He includes it in wholesale adoption of prayers and readings for feasts of virgins. There does not appear to be explicit confirmation of the presence of Si. 24 in the other sources consulted for this study. 898 The reading is repeated a week later for the feast of the Immaculate Heart of Mary, on Aug 22 in place of an Octave of the Assumption. 899 Comes of Murbach. 900 Comes of Murbach. 901 The feast of the Immaculate Conception has Pr. 8:22-35. 902 Alcuin, PL 101, 455. Migne only provides the starting verse. The usage of Si. 24:14-16 for Saturday Marian Masses in later Missals is being retrojected into the data from Alcuin. 903 Votive Mass used from Purification to Advent. Is. 7:10-15 is used Advent to Christmas. Tt. 3:4-7 is used Christmas to Purification. 904 used from Purification to Advent. Is. 7:10-15 is used Advent to Christmas. Tt. 3:4-7 is used Christmas to Purification. 905 the section for commons is missing a common of the Blessed Virgin Mary, unless it is very short and has no page title. The Missal was only available as image files without any index. 906 option 5, not used during the Easter season. This reading is also used in Year C for the Solemnity of the Most Holy Trinity. 907 option 6, not used during the Easter season. Si. 24:1-4; 12-16 is also used for the second Sunday after Christmas. 908 option 5, not used during the Easter season. This reading is also used in Year C for the Solemnity of the Most Holy Trinity, and as option 3 for the Votive Mass of the Most Holy Trinity. 909 option 6, not used during the Easter season. Neo-Vulgate versification is 1-2; 3-4; 8-12; 18-21. Si. 24:1-4; 12-16 (1-2; 8-12) is also used for the second Sunday after Christmas. 910 Capelle, "La liturgie mariale en Occident." In du Manoir, Maria, 1:236. 911 September 8, Nativity of Mary; November 21, Presentation of Mary; December 8, Immaculate Conception [2nd millennium]; March 25, Annunciation (Evangelismos); August 15, Assumption (Dormition). 912 Numerous citations of the beginning of the Psalm are not included. The verses chosen for Ark references are after 44 (45):9. 913 Immediately following is a reading from John of Damascus Oration 2 on the Dormition, referring to Mary as the sacred and living ark of the living God. 914 Opening Prayer, Collectio Missarum de beata Maria Virgine, 12/Collection of Masses of the Blessed Virgin Mary, 1:37. 915 Jerome Against Helvidius 8. Jerome used sedem, while the post-Patristic authors mostly use sacrarium. 916 Fr. Gambero translated mittere as allungare, to stretch out, in TM 2.3, 269, making a closer match to the terminology of the Transitus, although the immediate context of Arnold's writing on The Seven Words of Christ on the Cross does not show other Transitus connections. 917 Chromatius Sermon 25, 5-6. Also Sermon 7 on Holy Week 173-209. 231 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 918 Paul the Deacon of Warnefried Homily 2 on the Assumption 5; Gertrude-Olisava of Poland Litany of Praise to Mary; Bernard of Clairvaux Third Homily On the Praises of Mary; Luke of Mont- Cornillon Song of Songs Moralities; Christian, Cistercian Abbot Sermon on the Assumption. 919 Paul the Deacon of Warnefried Homily 2 on the Assumption 7; Guerric of Igny Sermon 4 on the Assumption; Honorius of Autun The Seal of Blessed Mary [on the Song of Songs]; Luke of Mont- Carnillon Song of Songs Moralities; Godfrey of St. Victor Sermon on the Nativity of Mary; Absalon of Sprinckirsbach Sermon 47 On the Nativity of Mary. 920 Mozarabic Liturgy Assumption; Paul the Deacon of Warnefried Homily 2 on the Assumption 2-3; William of Malmsbury The Praises and Miracles of Holy Mary; Hermann of Tournai On the Incarnation 11; Bernard of Clairvaux Third Homily On the Praises of Mary and On the Nativity of Mary; Isaac of Stella Sermon 52 on the Assumption; Luke of Mont-Cornillon Song of Songs Moralities; Geoffrey of Auxerre Sermons; Godfrey of St. Victor Sermon on the Nativity of Mary; Christian, Cistercian Abbot Sermon on the Assumption; Nicholas of St. Alban On the Conception of Blessed Mary; Thomas of Perseigne Commentary on the Song of Songs; Peter of Blois Sermon 33 On the Assumption; Martin of León Sermon 3 on the; Alan of Lille Commentary on the Song of Songs 1; and Absalon of Sprinckirsbach Sermon 44 On the Assumption. 921 The survey of the earliest liturgical sources was limited to the Sapiential books. 922 Peultier, Gantois, et al., Concordantiarum universae spripturae Thesaurus, s.v. "tabernaculum", 1102-1103; cross-checked by search "tabernaculum," Clementine Vulgate Project, accessed on April 13, 2020, http://vulsearch.sourceforge.net/cgi-bin/vulsearch. 923 Ps 18 was not thoroughly investigated in the Patristic section. 924 Chromatius of Aquileia Sermon 30, 1. 925 Devotions giving the impression that she rules over Christ have been forbidden by Magisterial authority. See O'Carroll, "DEVOTIONS FORBIDDEN" In Theotokos, 121-122. 926 "Memorare Prayer," All About Mary, accessed April 13, 2020, https://udayton.edu/imri/mary/m/memorare-prayer.php. 927 The discussion which follows reflects a course paper " Divinization in Christ: A Comparison of the Thought of Cyril of Alexandria and Thomas Aquinas" which the author produced for Roten, Christology, MRI 651, Winter 2005,. Portions of that paper will be implicitly quoted, augmented, or recombined in the following discussion. The paper employed three 20th century writers who respectively portrayed the thought of Cyril and Thomas: • Gross, Jules, La divinisation du chrétien d'après les pères grecs, Paris: J Gabalda et Cie, Éditeurs, 1938; • Mahé, Joseph, S.J., "La sanctification d'après saint Cyrille d'Alexandrie," Revue d'histoire ecclésiastique 10 (1909): 30-40, and 469-492; and • Chambat, Dom Lucien, O.S.B., Présence et union, les missions des personnes de la Sainte Trinité selon Saint Thomas d'Aquin, Abbaye S. Wandrille: Éditions de Fontenelle, 1943. Note that for St. Thomas Aquinas, much of the material is taken from his "commentary" on the Sentences of Peter Lombard, and is influenced by St. Albert the Great his teacher. 928 Aquinas, On the Sentences 1 d 37 q 1 a 2 co (Chambat, Présence et Union, 116-128) . 929 Aquinas, On the Sentences 1 d 14 q 2 a 2 co (Chambat, Présence et Union, 070). The distinction between all creatures and rational creatures follows. 930 Aquinas, On the Sentences 1 d 15 q 4 a 1 co (Chambat, Présence et Union, 080). 931 Vatican Council II, "Gaudium et Spes," December 7, 1965, Prooemium, §3 "Ideo Sacra Synodus, altissimam vocationem hominis profitens et divinum quoddam semen in eo insertum asseverans…" "Therefore, this sacred synod, proclaiming the noble destiny of man and championing the Godlike seed which has been sown in him, …" 932 1 Jn 3:2. 933 Lk 1:28 Greek Cai^re, kecaritwme%nh, o| Ku%rioV meta@ sou^.Eu\loghme%nh su@ e\n gunaixi%n. 934 Epistle to Diognetus 12:8; Justin Martyr Dialogue with Trypho 100; Irenaeus of Lyons Against Heresies 3, 22,4. 935 Origen Homily 6 on Luke, 3-4, 7. 936 Origen Homily 1 on Luke 3, Homily 7 on Luke, 2. 937 Ephrem, Nisibene Hymn 27: 8 Kmab atmFtuk alu. Cyril of Alexandria Commentary on Haggai 19 PG71:1060C. Cf. for Aramaic atmFtuk Smith, Compendious Syriac Dictionary, 1:212. This is discussed by Gordillo, "Mariologia Orientalis,", ch. 4, art. 1, §96, 94. 938 Augustine, On Nature and Grace 36, 42, 9-10. 232 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 939 Cyril of Alexandria, Commentary on Luke 2, 22 th@n e\k no%mou kataboh@n h| a|gi%a Parqe%noV. 940 Cyril of Alexandria, Commentary on Haggai 19 Cyril of Alexandria Commentary on Haggai 19. See also Eberle, Die Mariologie des heiligen Cyrillus, 126 n3. 941 Cyril of Alexandria, Homily 4 o| nao@V o| a\kata%lutoV. For a discussion of Cyril’s remarks on her holiness, see also Eberle, 120-127. 942 Quodvultdeus Against Five Heresies 1, 5, 15; John of Damascus, Encomium 1 on the Dormition of the Blessed Virgin Mary 3, 23-28. 943 James of Sarug Homily 1 On the Blessed Virgin Mother of God, Mary. This is also discussed by Gordillo, ch. 4, art 2, §102, 100. 944 Henry of Marcy The Pilgrim City of God Book 4. 945 Pseudo-Antipater of Bostra Homily on the Assumption 22:216-221. See also Origen Homily 6 on Exodus, 12. 946 Pope Pius IX, "Ineffabilis Deus," December 8, 1854. 947 James of Sarug Homily 1 On the Blessed Virgin Mother of God, Mary. 948 Ac 13:35. 949 Theoteknos of Livias, Encomium on the Assumption of the Holy Godbearer 13-15. 950 Mishna Sot.a 9, 15. 951 John of Damascus Encomium 2 on the Dormition 3, 9-24. 952 John of Damascus Encomium 2 on the Dormition 3, 9-24. 953 Aquinas, On the Sentences 1 d 13 q 1 a 1 ad 2 (Chambat, Présence et Union, 065). Also Cf. Jn 3:16; ibid. 1 d 15 q 4 a 1 co (Chambat, Présence et Union, 080). 954 Cyril of Alexandria, On John 14, 20 PG74, 0277B & D (Gross, 279). 955 Aquinas, On the Sentences 1 d 14 q 1 a 1 co (Chambat, Présence et Union, 66 and 76). 956 Cyril of Alexandria On Correct Faith to Queens 2, 43 PG76, 1396B et al (Gross, 281). 957 Cyril of Alexandria On Correct Faith to Queens 2, 36 PG76, 1384D (Gross, 294); On John 16, 6- 7 PG74, 0433CD (Gross, 294); Thomas Aquinas Summa Contra Gentiles 4 c 19 n 7 (Chambat, Présence et Union, 140 & 143); On the Sentences 1 d 15 q 4 a 1 co (Chambat, Présence et Union, 080); On the Sentences 1 d 14 q 2 a 2 ad 2 (Chambat, Présence et Union, 086). 958 Mühlen, Una mystica persona. 959 Mühlen, 189. 960 Mühlen, 190; see Jn 16:7. 961 Mühlen, 193. 962 Mühlen, 196. 963 Mühlen, 174. 964 Mühlen, 199. 965 Mühlen, 199; Ep 3:20. 966 Mühlen, 203. 967 Mühlen, 202. 968 Mühlen, 207. 969 Mühlen, 210. 970 Mühlen, 211. 971 Mühlen, 211. 972 Laurentin, 92. 973 Laurentin, 88. 974 Laurentin, 38. 975 Laurentin, 102. 976 Laurentin, 106-112. 977 Laurentin, 123. 978 Peter Damian Sermon 45 on the Nativity of Mary. 979 Epiphanius Panarion 78:10,7-11:6. 980 Cyril of Alexandria, Paschal Homily 17. 233 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 981 LXX texts and English translations are taken from Brenton, The Septuagint with Apocrypha. Modern translations, using the Hebrew text as primary, frequently obscure the Biblical citations of Patristic writers who mostly used LXX-based texts. In the same vein, citations follow LXX book numberings, particularly in the psalms, which are numbered according to the LXX (or Vulgate, identical to the LXX for the psalms) with following Hebrew Bible numberings in parentheses. Greek and Latin Patristic writers sometimes explicitly gave the psalm number, and it would follow the LXX|Vulgate numbering. 982 1 Pa(Ch)13:6 MT to Baalah, that is, to Kiriath-jearim, which belongs to Judah. 983 This translation is taken from the New Jerusalem Bible. 984 The Greek verb form - a perfective aspect passive participle - conveys a notion of enduring effects from Mary's already having been graced (enjoying grace). Even more, the Greek verb caritw^ itself has a connotation of transformation, as discussed both in Laurentin, Les Évangiles de Noël, 140, and La Potterie, Mystery of the Covenant, 17-18. 985 The LXX has nom. pl. as an appositive. The MT has the sg. modifying Israel. 986 Brown et al., Mary in the New Testament, 129-130. 987 Brown, 130. 988 Brown, 131. 989 Brown, 130. 990 Brown, 130. 991 Brown, 132. 992 Brown, Mary in the New Testament, 132; Brown, Birth, 312, 327. 993 Brown, Birth, 327-328. 994 Brown, 328. 995 Brown, 327. 996 Brown, 344. 997 Brown, 344. 998 Brown, 344. 999 Brown, Mary in the New Testament, 134. 1000 Brown, Birth, 345. 1001 Brown, Mary in the New Testament, 133. 1002 Brown, Mary in the New Testament, 132. 1003 Brown, Mary in the New Testament, 133. 1004 Fitzmyer, Luke I-IX, 304 note e; 327 n. 18. 1005 Fitzmyer, 317. 1006 Fitzmyer, 318. 1007 Fitzmyer, 321. 1008 Fitzmyer, 346 n. 30. 1009 Fitzmyer, 352 n. 37. 1010 Fitzmyer, 367 n. 48. 1011 Fitzmyer, 380 n. 1. 1012 Fitzmyer, 369 n. 55; 374. 1013 Fitzmyer, 369 n. 55. 1014 Fitzmyer, 428 n. 29. 1015 Fitzmyer, 428 n. 29. 1016 Fitzmyer, 325. 1017 Fitzmyer, 316. 1018 Fitzmyer, 316; 327 n. 19. 1019 Fitzmyer, 316, 320. 1020 Fitzmyer, 316, 320. 1021 Fitzmyer, 413 n. 19; 446 n.51. 1022 Fitzmyer, 413 n. 20. 1023 Fitzmyer, 427 n. 25. 1024 Fitzmyer, 317. 1025 Fitzmyer, 325. 1026 Fitzmyer, 319, 326. 234 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 1027 Burrows, Gospel of the Infancy (8), writing before the Qumran discoveries, had conjectured that in Lk 1:14 the Greek si%kera goes back not to a LXX version, but to rkF in a Hebrew text differing from MT, which only refers to shaving the head. In fact the reconstruction in 4Q151 Ib, 2-3 uFar lo ruboi al hrumu htFi aul rkFu Niiu utum Mui do rizn jinpl uhittnu for 1 K(S) 1:11, cited in Fitzmyer, Luke I-IX, 326 confirms his conjecture. 1028 Fitzmyer, 327 n. 17. 1029 Fitzmyer, 338. 1030 Fitzmyer, 338, 342. 1031 Fitzmyer, 338. 1032 Fitzmyer, 346 n. 30. 1033 Fitzmyer, 352 n. 38. 1034 Fitzmyer, 356, 359. 1035 Fitzmyer, 362 n. 39. 1036 Fitzmyer, 364 n. 42. 1037 Fitzmyer, 364 n. 43. 1038 Fitzmyer, 366 n. 46. 1039 Fitzmyer, 367 n. 48. 1040 Fitzmyer, 368 n. 52. 1041 Fitzmyer, 368 n. 53. 1042 Fitzmyer, 382 n. 66. 1043 Fitzmyer, 382 n. 66. 1044 Fitzmyer, 382 n. 68. 1045 Fitzmyer, 374; 383 n. 69. 1046 Fitzmyer, 374. 1047 Fitzmyer, 408 n. 8. 1048 Fitzmyer, 406 n. 4. 1049 only the first OT reference matches Lucan usage of po%liV as an anarthrous noun. 1050 Fitzmyer, Luke I-IX, 408 n. 7. 1051 Fitzmyer, 408 n. 8. 1052 1 K(S) 17-18 LXX is missing several verses in Rahlfs' and Brenton's editions. The verses are supplied in the Greek Orthodox printing. The verses are present in the Coptic Sahidic version, suggesting that they were considered part of the LXX text (A3BWK A3MOONE NNESOOU MPE3EIWT 6RAI 6N- BHQLEEM, Drescher, The Coptic (Sahidic) Version of Kingdoms I-II. 1053 Fitzmyer, Luke I-IX, 425 n. 22. 1054 Fitzmyer, 427 n. 26. 1055 Fitzmyer, 429 n. 34. 1056 Fitzmyer, 432 n. 40; 446 n. 52. 1057 Fitzmyer, 441 n. 42. 1058 Harris, Odes and Psalms of Solomon. 1059 Biblia Sacra Pschitta 1060 Smith, The Old Syriac Gospels. 1061 Macho, Neophyti I, vol. 2, "Exodo". For Targum Aramaic word forms, cf. Krupnik and Silbermann, Dictionary of the Talmud. For Peshitta Aramaic word forms, cf. Oraham, Dictionary of Assyrian. 1062 Maher, Targum Neofiti 1: Exodus. 1063 Sperber, The Bible in Aramaic, vol. 3. 1064 Chilton, The Isaiah Targum. 1065 All of the Targums use a different verb. The early ones (Onqelos, Neofiti, Samaritan) use bwE'nI blow. The Samaritan Targum is given by Brüll, Das samaritanische Targum zum Pentateuch, while the other Targums are on the Judaic Classics CD. 1066 Lk 1:28 is from Shoemaker, The First Christian Hymnal, Fourth Mode 1. Jn 1:14 is from https://studybible.info/Georgian/John%201. 1067 Aune, Revelation 6-16, 662. Aune also mentions the two dragons in Est. The text also has the dragons using fwnh@ mega%lh. 1068 Lamsa, The Holy Bible from Ancient Eastern Manuscripts. 1069 Macho, Neophyti I, Targum Palestinense Ms de la Biblioteca Vaticana, vol. 2, "Exodo." 1070 Maher, Targum Neofiti 1: Exodus. 235 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 1071 Macho, Neophyti I, Targum Palestinense Ms de la Biblioteca Vaticana, vol. 5, "Deuteronomio." 1072 McNamara, Targum Neofiti 1: Deuteronomy. 1073 Kantrowitz, Judaic Classics. 1074 Grossfeld, Targum Onqelos to Deuteronomy. 1075 Gollinger, Das »große Zeichen«, 31. 1076 Gollinger, 31-32. 1077 Gollinger, 32. 1078 Gollinger, 32. 1079 Gollinger, 33. 1080 Gollinger, 33. 1081 Gollinger, 33. 1082 Gollinger, 33. 1083 Gollinger, 35. 1084 Gollinger, 35. 1085 Gollinger, 36. 1086 Gollinger, 38. 1087 Gollinger, 38-39. 1088 Gollinger, 39. 1089 Neussner, The Mekhilta According to Rabbi Ishmael, 1:225. 236 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Index A AiVnVg overshadow or dwell in 3, 46, 61, 174 a\nafwnein cry out 19, 20, 23, 32, 35, 39, 40, 47, 48, 51, 89, 92, 103, 142, 146 Ark Contents manna 6, 58, 69, 71, 77, 78, 79, 82, 84, 89, 94, 95, 105, 133, 186, 193 Assumption Dormition 3, 4, 17, 61, 75, 76, 77, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 98, 101, 105, 106, 107, 113, 114, 123, 124, 126, 127, 185, 186, 187, 189, 190, 191, 192, 194, 195, 197, 198 Transitus 3, 2, 3, 62, 69, 74, 75, 76, 77, 83, 84, 85, 88, 91, 96, 99, 103, 105, 125, 130, 185, 186, 188, 191, 192, 198 Authority Aune 1, 53, 54, 55, 60, 61, 64, 65, 120 Brown 1, 3, 15, 23, 26, 27, 28, 32, 33, 34, 35, 36, 37, 38, 42, 43, 44, 45, 47, 49, 50, 54, 103, 111, 120, 129, 155, 156 Buby 1, 3, 59, 64, 68, 111, 114 Burrows 3, 2, 15, 18, 21, 22, 23, 26, 30, 31, 32, 35, 36, 38, 40, 44, 48, 103, 112, 166, 168 Fekkes 53, 54, 60, 61, 62, 63, 112 Fitzmyer 3, 11, 19, 20, 21, 23, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 112, 113, 120, 155, 156, 165, 169, 170 Gollinger 1, 3, 64, 65, 66, 69, 113, 130, 183 Koester 15, 34, 36, 45, 49, 50, 114 La Potterie 114 Laurentin, René 3, 2, 3, 13, 18, 19, 20, 21, 22, 23, 24, 26, 28, 30, 32, 35, 38, 43, 44, 52, 58, 65, 66, 68, 72, 73, 102, 103, 114, 130, 171 Lawhead 2, 17, 114 Le Frois 1, 2, 42, 55, 57, 59, 63, 69, 103, 114 Lyonnet 18, 19, 114 Manns 3, 2, 3, 10, 11, 12, 28, 31, 61, 62, 71, 75, 103, 114, 164 Martin 2, 3, 34, 42, 95, 96, 103, 113, 114, 118, 125, 127, 129, 200, 203 Montague 2, 48, 50, 115 Mühlen 101, 115 Robinson 56, 112, 116, 126, 127, 129 Serra 1, 2, 3, 11, 45, 57, 59, 61, 69, 116 Shoemaker 3, 75, 83, 122, 127 Thomas Aquinas 47, 48, 100, 101 B Biblical languages 237 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Armenian 3, 4, 61, 76, 77, 78, 79, 80, 83, 86, 87, 88, 90, 91, 122, 123, 127, 128, 129, 134, 185, 187, 188, 189, 190, 191, 192, 195, 197, 198, 199 Coptic 3, 4, 50, 62, 73, 74, 76, 77, 78, 80, 81, 83, 86, 87, 88, 90, 99, 100, 111, 119, 120, 122, 123, 126, 128, 129, 130, 134, 176, 185, 186, 189, 190, 191, 192, 195, 196, 198 Georgian 4, 3, 4, 50, 62, 83, 84, 100, 106, 122, 128, 176, 185, 192 Greek 2, 3, 4, 6, 10, 11, 17, 18, 19, 20, 25, 26, 27, 29, 30, 32, 33, 34, 39, 40, 43, 44, 49, 53, 54, 55, 61, 62, 64, 65, 71, 74, 75, 76, 79, 81, 82, 83, 84, 86, 89, 91, 92, 100, 103, 106, 109, 110, 111, 118, 119, 123, 128, 129, 185, 186, 188, 191, 192, 195, 198, 206 Hebrew 2, 4, 6, 14, 16, 20, 23, 25, 26, 30, 31, 33, 40, 44, 53, 56, 57, 74, 81, 85, 89, 90, 105, 107, 109, 110, 112, 116, 117, 118, 123, 125, 126, 128, 129, 134, 168, 191, 206 Latin 2, 4, 2, 4, 5, 29, 76, 79, 91, 94, 95, 96, 97, 98, 99, 100, 105, 106, 109, 110, 115, 123, 124, 127, 129, 185, 200, 202, 203, 205, 206 Biblical ref 1 K 3, 2, 6, 10, 12, 16, 20, 23, 24, 27, 29, 30, 31, 32, 35, 37, 38, 39, 62, 63, 95, 141, 146, 153, 157, 159, 160, 161, 162, 163, 164, 166, 167, 168, 169, 170, 179, 206 2 Ch 2, 7, 14, 19, 20, 27, 29, 31, 36, 37, 47, 48, 75, 77, 87, 104, 109, 132, 134, 137, 142, 146 Ac 3, 5, 9, 18, 20, 25, 28, 29, 30, 31, 33, 34, 35, 36, 39, 54, 57, 59, 69, 104, 108, 165, 166, 177, 178, 179 Jn 1, 3, 9, 10, 11, 16, 17, 24, 25, 36, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 58, 59, 60, 61, 63, 64, 65, 66, 68, 69, 70, 71, 79, 85, 86, 89, 90, 97, 99, 100, 101, 103, 104, 105, 107, 108, 109, 140, 149, 151, 156, 171, 172, 173, 174, 175, 176, 177, 178, 179, 184 Lk 2, 3, 8, 9, 10, 11, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 43, 44, 46, 47, 48, 50, 51, 52, 53, 54, 55, 58, 60, 63, 65, 69, 70, 71, 74, 83, 85, 90, 91, 92, 99, 100, 103, 104, 105, 107, 108, 111, 116, 132, 140, 141, 145, 146, 147, 148, 149, 151, 153, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 166, 167, 168, 169, 170, 171, 174, 176, 177, 178, 203, 206 Ps 2, 3, 7, 10, 11, 14, 16, 17, 18, 23, 24, 25, 27, 30, 31, 35, 54, 55, 57, 59, 60, 61, 62, 63, 65, 70, 71, 74, 75, 82, 83, 84, 85, 86, 87, 88, 90, 91, 93, 94, 95, 98, 104, 105, 106, 109, 132, 133, 134, 135, 136, 137, 138, 140, 153, 161, 162, 165, 177, 178, 179, 182, 186, 192, 194, 200, 206 Ps 131(132) 2, 7, 17, 75, 82, 83, 84, 85, 86, 87, 88, 90, 91, 93, 94, 95, 98, 105, 106, 132, 133, 134, 136, 137, 138, 162, 165, 192, 206 Ps 44(45) 3, 60, 61, 62, 70, 71, 82, 83, 84, 85, 90, 91, 93, 98, 105, 106, 182, 192, 206 Rv 1, 3, 16, 25, 42, 44, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 68, 69, 70, 71, 72, 74, 82, 85, 86, 89, 90, 91, 92, 94, 95, 96, 97, 98, 99, 103, 104, 105, 106, 107, 109, 130, 176, 177, 179, 180, 182, 183, 184, 204, 206 C Christ, Christian 2, 1, 2, 9, 12, 13, 17, 26, 29, 30, 31, 34, 35, 36, 37, 43, 44, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 63, 64, 65, 66, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 84, 85, 87, 88, 89, 90, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 112, 124, 144, 155, 177, 185, 186, 187, 188, 190, 191, 198, 200, 201, 202, 203, 204 238 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium D David 3, 7, 9, 11, 16, 21, 22, 23, 27, 29, 30, 31, 32, 34, 35, 36, 37, 38, 40, 51, 62, 63, 64, 71, 72, 73, 74, 81, 82, 83, 86, 90, 94, 98, 105, 106, 107, 112, 113, 115, 117, 118, 120, 123, 125, 131, 132, 133, 147, 155, 156, 159, 163, 166, 169, 191 divine-human 26, 27, 53, 65 E Eastern Church 2, 18, 65, 82, 83, 84, 85, 89, 91, 92, 93, 106, 112, 121 e\piskia%zein Overshadow 18, 19, 35, 36, 39, 46, 47, 91, 145, 155, 171, 174 Exegesis clothed 60, 61, 70, 71, 72, 78, 79, 80, 89, 96, 98, 104, 106, 107, 131, 189, 202, 206 concentric circles 42, 55, 68, 103, 104 Early Rabbinical references 3, 9, 31, 45, 48, 61, 62, 71, 74, 103, 104, 105, 184, 206 ḥaruzim 11, 12, 28, 29, 30, 31, 32, 34, 54, 81, 103, 165 Jewish 2, 9, 10, 11, 28, 32, 33, 35, 37, 39, 40, 53, 54, 61, 64, 70, 103 mashal 10, 12, 28, 29, 32, 53, 103, 104 Principles of Hillel 10, 11, 12, 19, 28, 29, 31, 32, 33, 35, 37, 53, 54, 60, 61, 103, 104, 130, 139 Rabbinical reference 9, 11, 14, 15, 22, 24, 26, 40, 44, 45, 48, 50, 57, 60, 62, 63, 69, 112, 113, 115, 125, 184 I Image Dair al-Suryan Typologies 73 Domitilla Madonna 67 Ravenna Madonna 66, 67 Topographical Map of Judah 21 J Jesus Christ 3, 7, 9, 10, 11, 12, 15, 17, 19, 26, 28, 29, 30, 31, 33, 35, 41, 44, 46, 47, 48, 49, 50, 51, 52, 54, 55, 56, 57, 59, 61, 65, 68, 69, 71, 72, 74, 75, 80, 88, 89, 90, 96, 99, 100, 103, 104, 112, 133, 144, 155, 163, 168, 175, 177, 178, 184, 190, 198, 201, 202 Jewish2, 3, 4, 7, 9, 10, 11, 12, 14, 15, 20, 22, 23, 24, 26, 28, 29, 30, 32, 33, 34, 35, 37, 38, 39, 40, 44, 45, 46, 47, 48, 50, 51, 53, 54, 56, 60, 61, 62, 64, 65, 70, 74, 75, 81, 85, 101, 103, 104, 105, 113, 114, 115, 117, 118, 125, 127, 138, 206 Jewish Authority Josephus 7, 22, 23, 31, 39, 40, 125, 126, 127 K Key terms Ark 1, 2, 3, 4, 1, 2, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 18, 19, 20, 21, 22, 23, 24, 26, 27, 29, 32, 35, 36, 37, 38, 39, 40, 42, 44, 47, 48, 51, 52, 53, 55, 56, 58, 60, 61, 62, 63, 64, 65, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86,87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 98, 100, 103, 104, 105, 106, 107, 112, 113, 130, 131, 239 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium 133, 134, 136, 145, 147, 148, 155, 156, 162, 183, 185, 186, 188, 189, 191, 192, 193, 206 corporate personality 56, 58, 69, 70, 97, 103, 104, 106 new creation 45, 51, 88, 91, 107 Shekinah 1, 3, 4, 1, 6, 9, 14, 15, 26, 42, 44, 45, 46, 47, 48, 49, 50, 51, 58, 60, 61, 62, 71, 72, 74, 79, 80, 84, 86, 87, 88, 89, 90, 91, 92, 96, 98, 99, 103, 104, 105, 106, 107, 133, 142, 173, 175, 181, 188, 195, 198 Tabernacle 2, 4, 6, 7, 9, 15, 16, 22, 34, 45, 49, 77, 82, 83, 84, 85, 86, 91, 92, 95, 104, 106, 112, 114, 134, 135, 136, 192, 193, 195, 200 Temple 2, 4, 1, 6, 7, 9, 10, 13, 14, 15, 16, 19, 22, 26, 31, 33, 34, 35, 39, 40, 44, 47, 49, 52, 57, 60, 61, 63, 70, 71, 72, 74, 76, 77, 82, 83, 84, 85, 87, 88, 89, 91, 95, 98, 103, 104, 105, 106, 107, 112, 134, 138, 143, 156, 186, 188, 190, 191, 192, 193, 194, 196, 197, 198, 199, 200, 201 Key Terms earthly reality 42, 72, 103 filling 18, 19, 22, 36, 39, 51, 52, 60, 90, 104 heavenly reality 9, 42, 71, 72, 103 immanence 16, 19, 47, 48, 51, 104, 107 joy 7, 20, 21, 22, 23, 24, 25, 31, 32, 33, 34, 35, 37, 38, 40, 41, 51, 60, 61, 62, 63, 70, 71, 82, 83, 90, 101, 103, 104, 105, 133 motherhood 53, 56, 58, 59, 69, 70, 73, 97, 99, 102, 104, 184 realization 9, 10, 56, 72, 85, 89, 94, 103, 104, 105 theological context 13, 18, 25, 28, 29, 30, 32, 35, 36, 38, 39, 40, 41, 42, 46, 47, 53, 54, 55, 60, 61, 62, 70, 103, 104, 105 Kohathite clan 22, 74 krau%gh Loud cry 20, 35, 63, 90 L Liturgies Aramaic 3, 76, 77, 79, 80, 81, 85, 87, 88, 91, 187, 189, 190, 197, 198, 199, 200 Armenian 77, 188, 189, 190, 191, 195, 197, 199 Byzantine Greek 3, 4, 5, 40, 60, 66, 75, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 90, 91, 113, 123, 185, 186, 187, 188, 189, 190, 191, 192, 194, 195, 196, 197, 198, 199, 206 Coptic 76, 78, 83, 87, 186, 189, 190, 191, 192, 195, 196, 198 Ethiopic 4, 62, 78, 87, 88, 120, 123, 134, 185, 186, 196, 199, 206 Syrian 3, 33, 73, 76, 77, 78, 79, 80, 81, 82, 83, 85, 86, 87, 88, 89, 121, 123, 124, 125, 127, 129, 186, 187, 188, 189, 190, 191, 192, 195, 196, 197, 198, 199, 200 Western 2, 3, 77, 78, 79, 80, 81, 85, 86, 88, 90, 91, 92, 93, 94, 95, 99, 121, 127, 187, 189, 191, 194, 195, 197, 199, 200, 201 LXX 3, 2, 4, 6, 7, 11, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 29, 30, 32, 33, 35, 38, 39, 40, 44, 47, 53, 57, 60, 62, 63, 65, 70, 80, 83, 104, 107, 108, 110, 130, 131, 132, 134, 140, 141, 142, 149, 150, 151, 152, 153, 154, 156, 158, 159, 168, 178, 179, 180, 206 M Marian Apocrypha Protoevangelium of James 61, 74, 75, 78, 80, 83, 90, 91, 108, 125 240 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Transitus Mariae 3, 2, 3, 62, 69, 74, 75, 76, 77, 83, 84, 85, 88, 91, 96, 99, 103, 105, 125, 130, 185, 186, 188, 191, 192, 198 P Patristic writer Ambrose 70, 91, 95, 97, 105, 199, 200, 204, 206 Andrew of Crete 74, 76, 77, 78, 79, 80, 81, 82, 83, 85, 86, 87, 88, 90, 91, 98, 105, 185, 186, 187, 188, 189, 190, 191, 192, 196, 198 Cyril of Alexandria 77, 80, 81, 85, 88, 100, 101, 107, 190, 191, 198 Ephrem 31, 61, 73, 76, 77, 79, 80, 81, 82, 86, 100, 123, 126, 186, 188, 189, 191, 195 Germanus 76, 77, 79, 80, 85, 86, 96, 99, 186, 187, 189, 195 James of Sarug 40, 76, 77, 78, 79, 82, 86, 88, 89, 90, 100, 101, 186, 188, 191, 195, 199, 200 Jerome 81, 85, 86, 88, 95, 125, 191, 194, 198, 206 John of Damascus 2, 5, 68, 76, 77, 78, 81, 82, 83, 85, 90, 101, 185, 186, 190, 191 Maximus the Confessor 5, 76, 77, 78, 80, 82, 83, 88, 91, 127, 186, 188, 189, 192, 198, 206 Proclus of Constantinople 76, 77, 78, 79, 80, 81, 82, 87, 88, 90, 91, 98, 185, 186, 188, 190, 191, 195, 198 Theoteknos of Livias 73, 78, 79, 83, 98, 99, 101, 185, 186, 187, 188, 192, 198 Peshitta 4, 23, 24, 29, 39, 50, 53, 104, 109, 110, 118, 134, 174, 175, 176, 181 Post-Patristic writer Alan of Lille 95, 96, 200, 201, 203 Bernard of Clairvaux 95, 96, 97, 99, 200, 201, 202, 203 Gerhoh of Reichersburg 91, 95, 97, 200, 204 Godfrey of St. Victor 91, 96, 97, 203, 204, 205 Guerric of Igny 94, 95, 97, 98, 200, 201, 204, 205 Honorius of Autun 95, 98, 200, 201, 205 Isaac of Stella 95, 97, 98, 200, 204 Peter Damian 80, 94, 95, 190, 200, 201 R Reader Notes Explanation of Tables 130 Navigating Patristic and Liturgical quotations 76 Quotation Table Sources 1 S Spirit 1, 2, 14, 18, 19, 22, 24, 33, 34, 36, 37, 39, 46, 48, 49, 50, 51, 52, 59, 61, 71, 72, 74, 78, 81, 84, 86, 87, 88, 89, 90, 91, 94, 95, 96, 98, 100, 101, 102, 103, 104, 105, 107, 115, 116, 121, 133, 144, 159, 169, 173, 175, 176, 181, 186, 193, 201, 203, 205 T Theme 241 The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Messianic Fulfillment 1, 7, 9, 11, 12, 14, 19, 21, 22, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 41, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 65, 66, 68, 69, 70, 72, 73, 81, 82, 85, 89, 103, 104, 111, 133, 158, 173, 177, 184, 188 to%pon Place prepared 16, 64, 65, 71, 92, 105, 107, 136, 137, 145, 163, 171, 177, 183 translation Greek analysis 1, 2, 34, 42, 54, 55, 105, 129 Typology type 1, 2, 9, 10, 11, 31, 35, 56, 57, 58, 71, 72, 78, 80, 81, 83, 84, 89, 90, 94, 98, 104, 107, 204, 205, 206 type of the Church 57, 71, 98, 107, 205 V Verbs of Dwelling gur16 shakan 14, 16, 44, 47, 48, 51, 107, 206 yashav 16, 47, 48, 89 Vulgate 4, 26, 39, 69, 91, 98, 106, 109, 110, 119, 123, 134, 176 W Western Church 2, 5, 64, 75, 89, 91, 92, 93, 98, 106, 112 242