Natural-host sooty mangabeys (SM) infected with simian immunodeficiency virus (SIV) exhibit high viral loads but do not develop disease, whereas infection of rhesus macaques (RM) causes CD4؉ T cell loss and AIDS. Several mechanisms have been proposed to explain these divergent outcomes, including differences in cell targeting, which have been linked to low expression of the canonical SIV entry receptor CCR5 on CD4 ؉ T cells of SM and other natural hosts. We previously showed that infection and high-level viremia occur even in a subset of SM that genetically lack functional CCR5, which indicates that alternative entry coreceptors are used by SIV in vivo in these animals. We also showed that SM CXCR6 is a robust coreceptor for SIV smm in vitro. Here we identify CXCR6 as a principal entry pathway for SIV in SM primary lymphocytes. We show that ex vivo SIV infection of lymphocytes from CCR5 wild-type SM is mediated by both CXCR6 and CCR5. In contrast, infection of RM lymphocytes is fully dependent on CCR5. These data raise the possibility that CXCR6-directed tropism in CCR5-low natural hosts may alter CD4 ؉ T cell subset targeting compared with that in nonnatural hosts, enabling SIV to maintain high-level replication without leading to widespread CD4 ؉ T cell loss.
Jesus and Israel's Traditions of Judgement and Restoration examines the eschatology of Jesus by evaluating his appropriation of sacred traditions related to Israel's restoration. It addresses the way in which Jesus' future expectations impinged upon his understanding of key features of Jewish society. Scholars have long debated the degree to which Jesus' eschatology can be said to have been realized. This 2002 book considers Jesus' expectations regarding key constitutional features of the eschaton: the shape of the people of God, purity, Land and Temple. Bryan shows that Jesus' anticipation of coming national judgement led him to use Israel's sacred traditions in ways that differed significantly from their use by his contemporaries. This did not lead Jesus to the conviction that Israel's restoration had been delayed. Instead he employed Israel's traditions to support a different understanding of restoration and a belief that the time of restoration had arrived.
John's use of Ps 69:9 in his account of Jesus' action in the temple is regularly understood as a scriptural depiction of Jesus' intense emotional state, which provoked his assault on the temple traders. However, both John's use of Ps 69 elsewhere in the Gospel and his narration of the plot against Jesus suggest that he intends his readers to conclude that the zeal that consumes Jesus is that of his enemies. In John's Gospel, the Jews are portrayed as the zealous protectors of the temple, while Jesus is consistently portrayed as the new temple—the locus of the eschatological presence of God. Jesus' action in the temple symbolically enacts the failure of Herod's temple to function as the new temple. The citation of Ps 69:9 anticipates the role of Jewish zeal for Herod's temple in bringing the full reality of the new temple into existence: in their zealous protection of Herod's temple, they destroy the temple of Jesus body, which through death and resurrection becomes the eschatological dwelling place of God.
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