See M.A. Powell, Fortress Introduction to the Gospels (Minneapolis: Fortress, 1998), pp. 134-35, emphasis mine.

 See M.A. Powell, Fortress Introduction to the Gospels (Minneapolis: Fortress, 1998), pp. 134-35, emphasis mine.)| false
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 F.D. Bruner, The Gospel of John: A Commentary (Grand Rapids: Wm. B. Eerdmans, 2012), p. 538.

 F.D. Bruner, The Gospel of John: A Commentary (Grand Rapids: Wm. B. Eerdmans, 2012), p. 538.)| false
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 See Rensberger, “Anti-Judaism and the Gospel of John,” pp. 122-23.

 See Rensberger, “Anti-Judaism and the Gospel of John,” pp. 122-23.)| false
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 T.L. Donaldson, Jews and Anti-Judaism in the New Testament: Decision Points and Divergent Interpretations (London: Baylor University Press, 2010), p. 87.

 T.L. Donaldson, Jews and Anti-Judaism in the New Testament: Decision Points and Divergent Interpretations (London: Baylor University Press, 2010), p. 87.)| false
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 Rensberger, “Anti-Judaism and the Gospel of John,” p. 123.

 Rensberger, “Anti-Judaism and the Gospel of John,” p. 123.)| false
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 Donaldson, Jews and Anti-Judaism in the New Testament, p. 89. While Donaldson notes that, in other instances, Ἰουδαῖοι takes on a more general stance, he concludes by stating: “Still, there is some indication that the closer one gets to Jerusalem, and the closer one gets to the Pharisees and chief priests, the greater the likelihood of encountering ‘the Jews,’ in John’s distinctly pejorative sense of the term” (p. 90). See also W. Carter, John and Empire: Initial Explorations (New York: T&T Clark International, 2008), pp. 56-58, in which Carter argues strenuously that οἱ Ἰουδαῖοι in the Fourth Gospel are to be primarily identified as the Rome-allied Jewish elites.

 Donaldson, Jews and Anti-Judaism in the New Testament, p. 89. While Donaldson notes that, in other instances, Ἰουδαῖοι takes on a more general stance, he concludes by stating: “Still, there is some indication that the closer one gets to Jerusalem, and the closer one gets to the Pharisees and chief priests, the greater the likelihood of encountering ‘the Jews,’ in John’s distinctly pejorative sense of the term” (p. 90). See also W. Carter, John and Empire: Initial Explorations (New York: T&T Clark International, 2008), pp. 56-58, in which Carter argues strenuously that οἱ Ἰουδαῖοι in the Fourth Gospel are to be primarily identified as the Rome-allied Jewish elites.)| false
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 A. Reinhartz, “The Vanishing Jews of Antiquity,” Marginalia, June 24, 2014; accessible at <http://marginalia.lareviewofbooks.org/vanishing-jews-antiquity-adele-reinhartz/>.

 A. Reinhartz, “The Vanishing Jews of Antiquity,” Marginalia, June 24, 2014; accessible at <http://marginalia.lareviewofbooks.org/vanishing-jews-antiquity-adele-reinhartz/>.)| false
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 A. Reinhartz, “The Vanishing Jews of Antiquity,” Marginalia, June 24, 2014; accessible at <http://marginalia.lareviewofbooks.org/vanishing-jews-antiquity-adele-reinhartz/>.

 A. Reinhartz, “The Vanishing Jews of Antiquity,” Marginalia, June 24, 2014; accessible at <http://marginalia.lareviewofbooks.org/vanishing-jews-antiquity-adele-reinhartz/>.)| false
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 See L.T. Johnson, “The New Testament’s Anti-Jewish Slander and the Conventions of Ancient Polemic,” JBL 108 (1989), pp. 419-41. For the use of the exact phrase in Johnson’s discussion on ancient Jewish rhetoric, see p. 435. In addition, while redefining the term Ἰουδαῖοι is not necessary for promoting this sort of argument, it has contributed to the understanding that Jesus in John is taking part in intra-Jewish debate (e.g., Jesus in John 8 stands against particular Jews, perhaps even particular Jewish leaders as opposed to all Jews. By translating Ἰουδαῖοι as Judeans and/or Jewish leaders, the polemic becomes that much more focused).

 See L.T. Johnson, “The New Testament’s Anti-Jewish Slander and the Conventions of Ancient Polemic,” JBL 108 (1989), pp. 419-41. For the use of the exact phrase in Johnson’s discussion on ancient Jewish rhetoric, see p. 435. In addition, while redefining the term Ἰουδαῖοι is not necessary for promoting this sort of argument, it has contributed to the understanding that Jesus in John is taking part in intra-Jewish debate (e.g., Jesus in John 8 stands against particular Jews, perhaps even particular Jewish leaders as opposed to all Jews. By translating Ἰουδαῖοι as Judeans and/or Jewish leaders, the polemic becomes that much more focused).)| false
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 Rensberger, “Anti-Judaism and the Gospel of John,” p. 153.

 Rensberger, “Anti-Judaism and the Gospel of John,” p. 153.)| false
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 Bruner, The Gospel of John, p. 538.

 Bruner, The Gospel of John, p. 538.)| false
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 A. Reinhartz, Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John (New York and London: Continuum, 2005), p. 18.

 A. Reinhartz, Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John (New York and London: Continuum, 2005), p. 18.)| false
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 A. Reinhartz, Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John (New York and London: Continuum, 2005), p. 19.

 A. Reinhartz, Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John (New York and London: Continuum, 2005), p. 19.)| false
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 A. Reinhartz, Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John (New York and London: Continuum, 2005), p. 18. See also Wayne C. Booth, The Company We Keep: An Ethics of Fiction (Berkeley: University of California Press, 1988), p. x.

 A. Reinhartz, Befriending the Beloved Disciple: A Jewish Reading of the Gospel of John (New York and London: Continuum, 2005), p. 18. See also Wayne C. Booth, The Company We Keep: An Ethics of Fiction (Berkeley: University of California Press, 1988), p. x.)| false
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 See J. Lacan, Ecrits (trans. B. Fink; New York: W.W. Norton, 2006).

 See J. Lacan, Ecrits (trans. B. Fink; New York: W.W. Norton, 2006).)| false
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 P.M. Bromberg, Standing in the Spaces: Essays on Clinical Process Trauma and Dissociation (New York: Psychology, 2001), p. 5. For his more nuanced view on words, see pp. 246-50.

 P.M. Bromberg, Standing in the Spaces: Essays on Clinical Process Trauma and Dissociation (New York: Psychology, 2001), p. 5. For his more nuanced view on words, see pp. 246-50.)| false
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 P.M. Bromberg, Standing in the Spaces: Essays on Clinical Process Trauma and Dissociation (New York: Psychology, 2001), p. 250.

 P.M. Bromberg, Standing in the Spaces: Essays on Clinical Process Trauma and Dissociation (New York: Psychology, 2001), p. 250.)| false
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 V.N. Vološinov, Marxism and the Philosophy of Language (Cambridge: Harvard University Press, 1986), p. 59. Although this quotation refers more specifically to Bakhtin’s concept of unfinalizability, it nevertheless captures the foundational understanding of both Lacan’s and Kristeva’s semiology, as well as Bromberg’s views of language in/and psychoanalytic treatment.

 V.N. Vološinov, Marxism and the Philosophy of Language (Cambridge: Harvard University Press, 1986), p. 59. Although this quotation refers more specifically to Bakhtin’s concept of unfinalizability, it nevertheless captures the foundational understanding of both Lacan’s and Kristeva’s semiology, as well as Bromberg’s views of language in/and psychoanalytic treatment.)| false
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 B. Stoltzfus, Lacan and Literature: Purloined Pretexts (New York: SUNY Press, 1996), p. 1. Stoltzfus writes also that, “because language envelops everything we do and say we can apprehend the unconscious in dreams, jokes, and [Freudian] slips of the tongue” (Ibid., p. 1). Though Freud never defined the unconscious through such lingual categorization, the unconscious-as-language idea still runs through his writings. As Elizabeth Wright articulates, “Psychoanalysis addresses itself to the problems of language, starting from Freud’s original insight concerning the determining force within utterance: he draws attention to the effects of desire in language and, indeed, in all forms of symbolic interaction” (E. Wright, Psychoanalytic Criticism: Theory in Practice [London: Methuen, 1984], p. 1). Even Lacan relates his understanding of the unconscious to Freud, arguing that, for Freud, the unconscious might also be labeled “textual” (J.M. Mellard, Beyond Lacan [New York: SUNY Press, 2006], p. 16).

 B. Stoltzfus, Lacan and Literature: Purloined Pretexts (New York: SUNY Press, 1996), p. 1. Stoltzfus writes also that, “because language envelops everything we do and say we can apprehend the unconscious in dreams, jokes, and [Freudian] slips of the tongue” (Ibid., p. 1). Though Freud never defined the unconscious through such lingual categorization, the unconscious-as-language idea still runs through his writings. As Elizabeth Wright articulates, “Psychoanalysis addresses itself to the problems of language, starting from Freud’s original insight concerning the determining force within utterance: he draws attention to the effects of desire in language and, indeed, in all forms of symbolic interaction” (E. Wright, Psychoanalytic Criticism: Theory in Practice [London: Methuen, 1984], p. 1). Even Lacan relates his understanding of the unconscious to Freud, arguing that, for Freud, the unconscious might also be labeled “textual” (J.M. Mellard, Beyond Lacan [New York: SUNY Press, 2006], p. 16).)| false
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 J. Lacan, The Four Fundamental Concepts of Psychoanalysis (ed. Jacques-Alain Miller; trans. Alan Sheridan; New York: W.W. Norton, 1998), pp. 20, 149, and 203.

 J. Lacan, The Four Fundamental Concepts of Psychoanalysis (ed. Jacques-Alain Miller; trans. Alan Sheridan; New York: W.W. Norton, 1998), pp. 20, 149, and 203.)| false
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 Bible & Culture Collective, The Postmodern Bible, p. 199.

 Bible & Culture Collective, The Postmodern Bible, p. 199.)| false
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 Lacan, The Four Fundamental Concepts of Psychoanalysis, p. vii.

 Lacan, The Four Fundamental Concepts of Psychoanalysis, p. vii.)| false
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 Bible & Culture Collective, The Postmodern Bible, p. 20.

 Bible & Culture Collective, The Postmodern Bible, p. 20.)| false
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 See L. Powell and W.R. Self, Holy Murder: Abraham, Isaac, and the Rhetoric of Sacrifice (Lanham: University Press of America, 2007), p. 20.

 See L. Powell and W.R. Self, Holy Murder: Abraham, Isaac, and the Rhetoric of Sacrifice (Lanham: University Press of America, 2007), p. 20.)| false
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 K.C. Hanson and D.E. Oakman, Palestine in the Time of Jesus: Social Structures and Social Conflicts (Minneapolis: Fortress, 2nd edn, 2008), p. 21.

 K.C. Hanson and D.E. Oakman, Palestine in the Time of Jesus: Social Structures and Social Conflicts (Minneapolis: Fortress, 2nd edn, 2008), p. 21.)| false
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 See W.S. Towner, Genesis (Westminster Bible Companion Series; Louisville: Westminster John Knox, 2001), p. 188.

 See W.S. Towner, Genesis (Westminster Bible Companion Series; Louisville: Westminster John Knox, 2001), p. 188.)| false
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 Caspi and Greene, “Prolegemenon,” p. viii.

 Caspi and Greene, “Prolegemenon,” p. viii.)| false
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 BDAG, p. 435. See also Rev. 15:4 as another example of the verb ἥκω being used to illustrate proximity with God.