79 THE GOSPEL ACCORDING TO JOHN location does not represent a parallel between Deuteronomy and John, but there is an overlap: Jesus’ ministry is launched from the locus of the end of Moses’ work. Raymond Brown suggests a resultant parallel in John between the entrances of Jesus and Joshua into the Land 26; even if correct, this thesis by no means excludes the possibility that John sees Jesus picking up where Moses left off (taking “where” in its most literal sense), thereby reiterating his theme of Jesus as the fuller and truer revealer of God’s own heart (John 1,17-18). A second shared location is (strange as it may sound) both there and not there in both books: Jerusalem. Deuteronomy 12,5 famously directs that Israelite worship be centralized at “the place that the LORD your God will choose out of all your tribes as his habitation to put his name there” (cf. 12,11; 14,23; 16,2.6.11; 26,2). There can be no serious doubt that, given any critical dating of the book’s composition, Jerusalem is clearly in mind as at least the chief and eventual place. Similarly, in John’s Gospel Jesus finds himself in Jerusalem far more often than in the other gospels (so that the very idea of a three-year ministry is based on John’s testimony to three Passover celebrations there). Yet Deuteronomy never explicitly names Jerusalem, and, for his part, John’s Jesus tells the Samaritan woman at the well that Jerusalem is the place of right worship, but not the ultimate place, nor is the temple cult there the final mode (John 4,21-24). As we will see, this sense of penultimacy — of “yes, but there’s more” and of “implied, but not named” — will feature in additional parallels yet to be discussed below. Thirdly, lying somewhere between the literal and figurative senses of “location” is a looming sense of alienation from treasured places in both books. Deuteronomy — at least in its final form — includes especially toward its end a number of threats that point to exile from the land of promise as a consequence of violation of the covenant (e.g., 28,36.41.63-68; 29,27 [ET v. 28]). For its part, as many scholars have observed, John’s Gospel appears to reflect a time in the late first century when members of at least one community within the “Jesus movement” were in active danger of expulsion from the Jewish synagogue (9,34; 12,42) 27. v (northern) location for Jesus’ baptism, respectively, “at” (εvπί) or “in” (ει ς) but not “beyond” (πέραν) the Jordan. 26 R. BROWN, The Gospel according to John (i-xii) (AB 29; Garden City, NY 1966) 44. 27 Thus, a significant difference must also be conceded: Deuteronomy fore-