Evangelists' Calendar

M. D. GOULDER

BY THE SAME AUTHOR Type and History in Acts (1964) Midrash and Lection in Matthew (1974)

M. D. G O U L D E R

The Evangelists' Calendar A LECTIONARY EXPLANATION OF THE DEVELOPMENT OF SCRIPTURE The Speaker's Lectures in Biblical Studies

1972

LONDON

SPCK

First published 1978 SPCK Holy Trinity Church Marylebone Road London NW1 4DU © M. D. Goulder 1978

THE JACKET picture shows the Bodmer papyrus, p75, Luke 10.36—11.1. The papyrus is usually dated between 175 and 225, about a century after Luke's autograph. The projection of two epsilons from the left margin of the text should be noted, one near the top, the other on the bottom line. These can be explained as markers for the reading of the Gospel in a continuous cycle. The story of the scribe who tempted Jesus and was answered by the parable of the Good Samaritan ends in the line above the first edentation; Mary and Martha then follow until the line above the second edentation; then follows Jesus' teaching on prayer. Dr Goulder argues that such a continuous reading system, with these divisions, was a part of the intention of Luke himself. (The photograph is from Papyrus Bodmer XIV, edited by V. Martin and R. Kasser, published in 1961 for the Bibliotheca Bodmeriana.)

Printed in Great Britain by R. & R. Clark Ltd Edinburgh ISBN 0 281 03583 0

CONTENTS

Preface List of Abbreviations 1

vii xiii

A CYCLE OF LITURGICAL GOSPELS

2 THE TORAH AS AN ANNUAL CYCLE OF READINGS (i) The Calendars (ii) The Torah as an Annual Cycle of Recitals (iii) The Holiness Code and the Autumn Festival Readings (iv) The Sidrot as the Work of the Redactors (v) The Chronicler's Work as an Annual Reading Cycle (vi) The Samaritan Annual Cycle (vii) The Special Sabbaths (viii) Philo (ix) Matthew APPENDIX THE DECLINE AND DEMISE OF THE ANNUAL NISAN LECTIONARY CYCLE

(i) (ii) (iii) (iv)

The Armenian Lectionary The Origins of the Triennial Cycle The Mishnah Megillah The Growth of the Triennial Cycle

1 19 21 26 31 35 38 40 42 47 48

52

53 56 61 64

TABLE I

The Traditional Sidrot and Haphfarot TABLE II

3

67

The Chronicler's Lectionary System

70

LUKE AND THE ANNUAL TORAH CYCLE

73

TABLE I I I

4

The Sidrot and St Luke's Gospel

103

THE (i) (ii) (iii) (iv)

105 106 114 126 129

DEVELOPMENT OF THE HISTORIES CYCLE Five Alternative Prophetic Cycles The Formation of the D Histories Cycle The Redaction of the Law and the Chroniclers The Redaction of the Law and the Histories V

(v) The Use of the Histories Cycle in 1 Maccabees

132

TABLE IV

A Reconstruction of the D Lectionary Year

139

TABLE V 5

1 Maccabees as Readings between Pentecost and New Year

140

L U K E A N D THE HISTORIES

141

TABLE VI

6

Luke and the Histories Cycle

156

ISAIAH, LUKE AND THE TWELVE (i) The Liturgical Origins of Isaiah (ii) Luke and Isaiah 1—12 (iii) Isaiah and the Lucan Journey (iv) The Liturgical Origins of "The Twelve'

157 157 164 170 174

TABLE V I I

Isaiah, Luke and the Twelve

181

7

PENTECOST AND THE THIRD CANON (i) Ruth (ii) Job (iii) Aramaic Daniel (iv) Hebrew Daniel (v) Proverbs (vi) Ecclesiasticus

183 184 186 191 199 204 206

8

M A T T H E W , T H E O.T. C Y C L E S A N D T H E EPISTLE

(i) (ii) (iii) (iv) 9

The Formula-Citations The Origin of the Epistle A Lectionary Hypothesis Pauline Logia in Matthaean Discourses

MARK AND HIS SUCCESSORS TABLE VIII The Lectionary System in Operation in the Churches of the Synoptic Evangelists

INDEXES Biblical Passages Extra-Biblical Passages General Index

212

215 218 223 227 241 following page 306

307 327 329

PREFACE

This book is a revised and expanded form of the first six Speaker's Lectures in Biblical Studies, delivered in Trinity College, Oxford, in the summer of 1972. I was elected Speaker's Lecturer originally for three years, 1968-71, to present the thesis that Matthew had no other considerable source but Mark, which he elaborated midrashically. During the first of these years, a second idea occurred to me, that it was possible to give a more convincing account of the arrangement of Matthew than was available, on the assumption that the Gospel was a lectionary book—that is, a series of liturgical Gospels for the Saturdays and feasts of a Jewish-Christian Year, taken in order. I was able to incorporate this suggestion into the 1970 and 1971 Lectures, and the whole Matthaean thesis was published in 1974 under the title Midrash and Lection in Matthew. At every step, the claims I had been making for Matthew involved the consideration of Luke. This had been so from the beginning, for if Matthew had only Mark and no Q, the Q material in Luke could be explained only on the hypothesis that Luke derived it from Matthew. The problem here was not to show the Lucan versions of Q-sayings to be secondary—for which I was able to produce arguments—but to account for the changes that Luke would then have made in the Matthaean order. Here again, it was a lectionary thesis which pro.vided a neat solution to the difficulty: only whereas Matthew had been concerned principally to provide Discourses to fit the themes of the Jewish-Christian Feasts, Luke was attempting something more elaborate in a weekly story 'fulfilling* the Saturday Old Testament lesson. I provided a sketch of such a theory in the last chapter of my Matthaean book, and asked the Electors for an extension of two years (the maximum) to discuss the topic more fully. This they granted, and in 1972 I attempted to establish the background of O.T. readings in the first century. In 1973 I applied the resulting pattern to the exegesis of Luke as a whole. It may be of assistance to the reader if I make two comments here, one on the way in which my lectionary theory suggested itself, and the other on the logic of the exposition as I have come to write it. Dr D. E. Nineham writes, in the Introduction to his The Gospel of Saint

Mark:

It appears that the tradition on which the Gospels are based was handed on during the greater part of the oral period in the context of public and formal occasions-, that is to say, the people by whom it was passed on were preachers and teachers, speaking at meetings for public worship . . . The natural thing would be for the preacher or catechist to repeat one story, or parable, or group of sayings, at each meeting and then go on to expound its significance for his hearers. Naturally he would choose his story or parable on each occasion in accordance with the particular needs of his audience.1 Nineham sums up accurately the conclusion of forty years of form critical study, and although he does not claim proof ('It appears'), the picture which he presents is very plausible. Now suppose that we go on and ask, 'On what occasion would the preacher be especially likely to choose to tell the Resurrection story, say?', the answer must be, 'Well, presumably on Easter Day.' This is not to deny that it might have been told on other days, but surely it will have been told at Easter; and the fact that the story is set in all Christian lectionaries to be read at Easter is not irrelevant. What about the Passion story? Well, the early lectionaries all set the Passion story for Maundy Thursday/Good Friday, and in many cases they divide it up into units for a 24-hour vigil, with readings at the watches, every three hours. Christians did not keep Good Friday in the first century, but they did keep Passover at first; and so we cannot help wondering whether the churches of the evangelists did not tell the Passion story each year at Passover, starting with the Last Supper at the time of the Paschal meal, and whether such a practice would not have been very likely in the 30s. We are encouraged in such a thought by the fact that all the four Gospels themselves divide the story into three-hour units, or something similar; and by the further fact that Luke and John still have the same indications of time even when the stories differ from those in Mark and Matthew. I do not think that these suggestions will be very surprising, but once one admits early lectionary use into the discussion, a further point, not so obvious, will occur to us. Egeria, our first witness to Christian lectionary practice, tells us that in Jerusalem about 380, on the Tuesday in Holy Week the bishop 'reads the passage from the Gospel according to Matthew where the Lord says, "See that no man lead you astray". The bishop reads the whole of that discourse.'2 On Wednesday a presbyter read 'the passage about Judas 1 2

(Harmondsworth 1963), pp. 21 f., Nineham's italics. J. Wilkinson, Egeria's Travels [£T] (London 1971), ch. 33, p. 134.

Iscariot going to the Jews and fixing what they must pay him to betray the Lord'. 1 The Tuesday lesson, then, was Matt. 24—25 ('the whole of that Discourse'), and the Wednesday lesson was also from Matthew, since he alone tells of the money Judas 'fixed'. The verses Egeria refers to are Matt. 26.14-16, but the fact that she cites only Matt. 24.4 for Tuesday may mean that all the first sixteen verses were read: they include Jesus' words, 'You know that after two days the Passover is coming', and the supper at Simon's house, which took place on the Wednesday night. Whether this is so or not, the suggestion is on Matthew's page before us: could it be that the first Christians remembered Judas' betrayal and Simon's supper the day before Passover, and the Apocalyptic Discourse before that? We should have in this way an attractive explanation both for the details of time in the Gospels, and for the serial use in Egeria (late though she is): the last chapters of the Gospels were, so to speak, lessons for •Holy Week'. Once we have got as far as this, the soaring possibility follows: could it be that the Gospels are in the order in which we have them because they provided lessons for a whole primitive Christian Year, partly Jewish in its background, but reaching its climax each year at Passover and Easter? All three Synoptics close with an Apocalyptic Discourse, a Passion narrative and Resurrection material: could it be that all three were written as a series of 'readings' for a succession of Saturday nights and festivals running up to Easter? The preacher would still be choosing his story to suit the needs of his audience, as Nineham conjectured, but the needs would arise from the (O.T.) texts in the liturgy, as with a modern sermon. That is a big leap, but scholarship sometimes advances by the careful consideration of big leaps and soaring possibilities. What kind of considerations would be relevant to examining such a proposal? Many. We should need to know what were the themes, and if possible the readings, for the Jewish holy days at the period. We should need to know the way in which the synagogues read the Law and the Prophets on the intervening sabbaths. We should need evidence that the churches of the evangelists still observed Jewish festivals and traditional synagogue lections. We should need some external check on the subdivision of the Gospels into Nineham's 'stories or parables or groups of sayings', lest the whole topic break down into subjectivism. We should need some fairly striking correlation between the Jewish holy days and the passages in the Gospels which correspond with them; and a much more than random 1

ibid., ch. 34, p. 134.

correlation between the individual pericopae and the sabbath readings. That is asking quite a lot. The amount of knowledge that is available to us varies. Most of the Jewish holy days were biblical, and had been long established by our era; and even where the evidence is Talmudic, a much earlier date is often arguable. The sabbath reading system is a matter for learned dispute, but a good case can be made for the Torah readings in our period, and some case, of a cumulative kind, for the other books. There are formulas in the texts of the Gospels which suggest where the evangelists divided the pericopae, and the paragraphs are sometimes marked in the early manuscripts. Some correlations leap to the eye: the Sermon on the Mount, for example, would make a fine Christian comment on Pentecost as the feast of the Law-giving on Sinai, and the Harvest Parables in all three Gospels would be suitable for Tabernacles, or Ingathering, as the festival was once called. But we must be clear from the start that there is never going to be enough evidence to 'prove' the case. I can never hope to achieve more than a plausible reconstruction, and to reject this as 'speculative' is to miss the point; when we have no adequate evidence, our alternatives are to speculate or to go ignorant. It is a commonplace of philosophy that some arguments are Kke links in a chain, and others are like spokes in a bicycle-wheel. We all have a preference for the former: we know where we are, and can spot the fallacies. But to insist upon the former alone is to reduce scholarship to pedantry. In considerable tracts of ancient history and archaeology the arguments available are of the latter kind. We have this fact from here and that from there, and all that can be hoped for is an imaginative reconstruction that will explain them plausibly. The arguments will be cumulative, and in part subjective, but they will be none the worse for that. My own book is such. My reconstructions of the Torah reading-cycle and the Prophetic cycles are spoke-like, accounting for the evidence we have in what seems a credible context. None of these would hold the weight of the argument on its own, but before long they are seen to support one another. Ruth, Job and Daniel, for example, can be rather convincingly explained on this basis; and later Luke and Mark as well as Matthew. Each plausible explanation added helps to confirm the whole structure. Bicycle-spoke arguments impose more strain on the reader than chain-link arguments: he has to make judgements all the time, and he cannot form an opinion of the whole until the end. I feel justified in making these demands because of the importance of my theory, should it turn out to be true: it would explain so much, on so

radically new a basis. The judgement whether a new theory is right or wrong, in whole or in part, belongs not to its prejudiced author, but to his peers, the scholars of his discipline. Scholars are properly sceptical of radical new theories; it seems unlikely that the whole learned community has been wrong in some important matter. Yet, of course, from time to time learned communities have been found to be mistaken, even in very important matters. Radical changes are not easily accepted—as Max Planck is said to have observed, old theories do not die, but professors do. I do not wish such a fate upon my colleagues and friends; but I do hope that they will not think that they have dismissed the book by noting that it is speculative. When our evidence is limited, disciplined imagination is a virtue. The nightmare which has haunted me throughout is that I should be drawn into writing a one-man Bible Commentary. Who is sufficient for such a thing? I have accordingly limited myself by excluding three large areas of study. First, I have omitted all those Old Testament books which were not, or not much, used by Luke and his fellow synoptists: this has meant in practice the prophetic books of Jeremiah and Ezekiel, and a number of the Writings, such as Ecclesiastes and the Song of Solomon. Second, it has been impossible to cover the Psalter, which has an elaborate and fascinating history of composition requiring a monograph, even though the use of the Psalms is cardinal in the Synoptic Passion narratives. Third, I have omitted chapters on Acts, on John, and on Revelation, as being inessential to the argument, and have left the discussion of Mark as the natural climax. In a cumulative argument, the omission of any material reduces its plausibility; but there is evidence enough in three hundred pages for the critic to determine its validity. My thanks are due to my old college, Trinity, which kindly put the Danson Room at my disposal throughout the Lectures; to Professor H. F. D. Sparks, Canon John Drury and Canon Cheslyn Jones, and some thirty students, who attended and asked pertinent and helpful questions; to Mr J. H. Eaton, who has kindly read and commented on Chapters 2 and 4; and to the Electors who entrusted me with so august a Lectureship. Birmingham, March 1976

MICHAEL GOULDER

LIST OF ABBREVIATIONS

Al Ant. AT B.J. BJRL BRPOS CHB e. E.T. ET FCB Git. H.E. HUCA Huck IOT JBL JG JJS JQR JTS Judaism KP LXX Meg. Mek. Midr.

Roland de Vaux, Ancient Israel. 2e. E.T. London 1965 Josephus, Antiquitates Judaeorum Author's translation Josephus, Bellum Judaicum Bulletin of John Rylands Library J. Mann, The Bible as Read and Preached in the Old Synagogue. Vol. i. Cincinnati 1940 P. R. Ackroyd & C. F. Evans (eds), The Cambridge History of the Bible. Cambridge 1970 edition English translation J. Wilkinson, Egeria's Travels. London 1971 H. von Campenhausen, The Formation of the Christian Bible. E.T. London 1972 Gittin Eusebius, Historia Ecclesiastica Hebrew Union College Annual Albert Huck, Syrtopse der drei ersten Evangelien. Tubingen 1922 G. Fohrer, Introduction to the Old Testament. London 1968 Journal of Biblical Literature I. Elbogen, Der jiidische Gottesdienst in seiner geschichtlichen Entwicklung. 3e. Frankfurt 1931 Journal of Jewish Studies Jewish Quarterly Review Journal of Theological Studies G. F. Moore, Judaism in the First Centuries of the Christian Era: the Age of the Tannaim. London 1926 Kerygma Petrou The Septuagjnt: the Greek translation of the O.T. and Apocrypha Megillan Mekilta Midrash

MLM

M. D. Goulder, Midrash and Lection in Matthew: The

NEB Ned.

Speaker's Lectures in Biblical Studies 1969-71. London 1974 New English Bible Nedarim

Nestle-Aland NTS Passio Scil.

Novum Testamentum Graece. 25e. 1963 New Testament Studies Passio Scillitanorum Martyrum

Pes.

Pesahim

PG PL Proc. B.A.

Migne, Patrologia Graeca Migne, Patrologia Latina Proceedings of the British Academy

R. R

Rabbi Rabbah

RAC

T. Klauser (ed.), Reallexikon fur Antike und Christentum.

Ref.

Hippolytus, Refutation of All Heresies

R.H. S Sanh. SB S-B

Ro'sh Hashshanah Codex Sinaiticus Sanhedrin S. Schulz, Die Stunde der Botschaft. 2e. Hamburg and ZUrich 1970 H. L. Strack & P. Billerbeck, Kommentar zum Neuen

SL Sof. Taan.

M. Righetti, Storia Liturgica. 3e. Milan 1966 Soferim Ta'anit

TDNT TRL

Theological Dictionary of the New Testament J. Bowker, The Targums and Rabbinic Literature. Cam-

Stuttgart 1966

Testament aus Talmud und Midrasch. 4e. Munich 1926

bridge 1969 VT

Vetus Testamentum

WI Yeb. Zeb.

H.-J. Kraus, Worship in Israel. E.T. Oxford 1966 Yebamoth Zebahim

Biblical quotations are from the Revised Standard Version (RSV), copyrighted 1946, 1952, 1971, 1973 by the Division of Christian Education of the National Council of the Churches of Christ in the USA, and are used by permission. Where they diverge, they are marked AT (Author's Translation), except where the context indicates that the translation is from the Septuagint.

A CYCLE OF LITURGICAL GOSPELS

To understand an artefact of the ancient world, it is often more useful to ask, 'How was it used?' than to rely upon descriptions or names; for all descriptions carry the peril of anachronism. Holidaying in the Dordogne valley, we may be persuaded to go into one of the palaeolithic caves to admire the paintings: cave paintings—the description is systematically misleading. Our French not being up to the speed of the guide, we stand as if before an earlier Picasso: naive, we feel, but look at the strength of the lines! But then a glance at the guide-book reveals the use: these are not paintings in Picasso's sense at all—these are stone-age man's magic, his attempt to ensure his success at hunting, his first frail effort to control his environment. We look at the paintings again, with a new understanding: the use reveals the thing. Especially must we be wary of descriptions of religious actions and sacred things, lest they mislead us. One misleading description has been the calling of the various biblical units by the term sipher, pipuov, a book: for we handle books daily, and think we know what the word means—a roll, of course, in place of our codex-form, shorter than our books, but of the same species. So people suggest that Theophilus paid for the publishing expenses of Luke-Acts, 1 or that it was intended for the commercial market,2 or wonder under what section it was catalogued by the librarians at Alexandria.3 But a moment's imagination suffices to make such ideas problematic. Did one walk down the Argiletum and say to a bookseller, 'Good morning. A copy of Horace's Satires, please. Oh, and have you The Acts of the Apostles? By Dr Lucas, of Corinth'? How were ancient books advertised? It was often the practice for an author to become known by giving readings in public or at private dinner-parties.4 Did Luke perhaps give readings at dinner-parties? If so, to judge by the general tenor 1

H. Schurmann, Das Lukasevangelium (Freiburg 1969), i, 2. M. Dibelius, Aufsatze zur Apostelgeschichte (4c., GSttingen 1961), p. 118; H. von Campenhausen, The Formation of the Christian Bible [FCB} (1968, E.T. London 1972), p. 128 n. * C. F. Evans, 'What kind of a book is a Gospel?', in A Source Book of the Bible, ed R. C. Walton (London 1970), pp. 239 ff. 4 Juvenal; Sat. 1.1; 3.9; 8.126; Pliny, Ep. 7.17.1, etc. 1

l

of the Gospel at least—the Septuagintal style, for example, the assumed background of Jewish ways, the stress upon perseverance and the danger of apostasy1—they will have been Christian dinnerparties; and Christian dinner-parties sound like church services. So although Luke may, with his posh Greek preface and his Jesus-was-innocent tendency, have had an eye to the Argiletum, his book is likely to have taken shape within the Church; and that is how we find it being used fifty years later, when Justin, who often uses Luke, says that the memoirs of the apostles, and of those who accompanied them, were read at Sunday services.2 The use suggests the intention: perhaps the Gospel was first meant for church reading. The reference to Theophilus bears this out, for he had been instructed (KC(TTIXT)0TI Ka8e£f|0a^oi JIOU, 2 . 2 6 , 3 0 ) . 1

Kaiser, Isaiah 1—12, p. 75.

Isa. 7 contains the celebrated sign to Ahaz, 'Therefore the Lord himself will give you a sign: behold the virgin (f| napefevo?) shall conceive in the womb and bear a son, and you shall call his name Emmanuel' (7.14). The 6th Lection in Luke describes the Annunciation: 'The angel Gabriel was sent to a virgin (nap66vo.u8a>v=a storm (8.23 f., Jonah 1.4). CHESHVAN

I 34. Num. 1—4.20/3 Kms 12—13/Isa. 43/Hab. 2

Mark 5.1-20 (Matt. 14.13-21) =Luke 8.26-39 Gerasene Demoniac As the Torah moves from Leviticus to Numbers, the tempo of the story changes. The long Law-giving on Sinai is over, and Israel prepares to march through the desert to the covenanted land. The thousands of her tribes are numbered for the coming war (Num. 1—2) with their standards round the tent; first the secular tribes (Num. 1—2), and then the three clans of Levi, Gershon, Kohath and Merari (3 f.). The two numberings, at the beginning and end of the desert march (Num. 1 ff. and 26), supply the Greek name of Numbers to the book; the Hebrew tradition knows the whole book and its opening sidra alike by the initial phrase, B'midhbar, In the Wilderness. Mark, and Luke after him, follow the lead. Jesus' long (for them) teaching of the crowds by the mountain (Mark 3.7—4.34; Luke 8.1-18) is over. The Storm-Stilling is made the means of taking him over into the desert country east of the Lake. Jesus has no armies to take with him, but he comes with his Twelve, the phylarchs of his new Israel (3.13-19; Num. 1.4-16). The desert is to Mark, however, the abode of demons and wild and unclean animals (Mark 1.12 f.); and in the weeks after Tabernacles Isaiah constantly prophesied of the coming healing and liberation God would accomplish in the desert—'I the Lord have called thee in righteousness, and will hold thine hand () to open the eyes of the blind, to bring the bound and them that sit in darkness out of bonds and the prison-house.... Rejoice, thou wilderness, and the villages thereof ( ); they shall give glory to God' (Isa. 42.6 f., 11 f.); 'Behold, I do new things, which shall presently spring forth, and you shall know them: I will make a way in the wilderness, and rivers in the dry land. The beasts of the field shall bless me . . . ' (43.19 f.). The false gods, Isaiah says, will be confounded; my people will be released, and will come through the desert. Christian tradition provided a number of stories, no doubt, of Jesus' exorcizing demons; but none more suitable than the 1

Cited by Nineham, op. cit., p. 146.

terrifying man who met him in the hill-country (Mark 5.5, the desert Luke 8.29), bound with chains and fetters and living among the tombs. Not only had Jesus driven the demons from him, but he had spoken of himself as held by a regiment of them, 'My name is Legion; for we are many', thus making plain the nature of the spiritual war. The completeness and permanence of Jesus' victory was proven by the flight of the massed spirits into two thousand unclean swine, and thence to their destruction. No more convincing incident could be thought of as an evidence of God's advance through the desert to the defeat of all his enemies; and, for what it was worth, it had taken place in the country of the Gerasenes, drawing their name from Gershon, perhaps, in the sidra. Matthew, still some pericopae ahead of Mark, has reached the Feeding of the Five Thousand: a not unsatisfactory landfall. As Moses of old drew up his thousands in the wilderness, whom God fed with the manna, so now does Jesus withdraw into a desert place, followed by a great crowd of five thousand men, besides women and children (cf. Exod. 12.37), whom he feeds with miraculously multiplied bread. CHESHVAN

Mark

II

5.21-34

35.

Num.

(Matt.

4.21—7/3

Kms 14—15/Isa. 44/Hab.

14.22-36) =Luke

8.40-8

3

The Woman with Flux

The sidra completes the priestly specifications at the end of Num. 4, and proceeds to some assorted laws. The first of these (Num. 5.1—3) begins, 'And the Lord spoke to Moses saying, Charge the children of Israel, and let them send forth out of the camp every leper, and everyone who has a sexual flux (yovo^ufi) and everyone who is unclean from a dead body. Whether male or female, send them forth out of the camp . . . ' What better occasion could there be than this on which to tell the famous double miracle that Jesus had wrought, first on the woman who had a flux of blood (ftxru; aluato?) twelve years, and then on the dead daughter of Jairus the synagogueruler? Well, perhaps one should limit oneself to a single healing story each Saturday, but the father's intercession for his dead daughter, whether by tradition or by Marcan artifice,1 precedes the woman's touching Jesus in the throng. Few passages could so well demonstrate the contrast between the Old and the New 1

Mark's fondness for sandwich structures does not justify the confident statements of commentators that the division of the Jairus story is his creation. He could have made sandwich-stories of Simon's wife's mother (with the demoniac) and the possessed boy (with the Transfiguration), and does not; the story as it stands has quite a convincing verisimilitude which may well be due to an oral tradition of unity.

Dispensations. Under Moses, to touch a corpse made one unclean: indeed, not only in Num. 5.2, but again in the Nazirite law it is stressed, 'All the days that he separates himself, he shall not go near a dead body'—even for his nearest of kin. If there is a sudden death beside him, he defiles his consecrated head (Num. 6.6-12). But with the coming of God's Son, a man can say, 'Come and lay your hands on her': Jesus is not defiled, but the girl is raised to life. Perhaps the Histories lesson has also not been without influence. There (at least in the Hebrew, and in some Greek MSS) Abijah the son of Jeroboam falls sick, and the queen comes in disguise to inquire of the prophet Ahijah of the fate of her son. God had refused her prayer for her child then, for the wickedness of his father; but now God grants the intercession of father for daughter. As the queen crossed the threshold into her palace, the boy died: Jesus and his party go into Jairus' home, and the girl is raised to life. CHESHVAN

III

36.

Num.

8—12/3

Kms 1 6 — 1 7 / I s a . 45/Zeph.

Mark 5.35^3 (Matt. 15.1-21) =Luke 8.49-56

1—2

Jairus' Daughter

The pollution that comes from touching a dead body is a constant theme of the present section of Numbers. It recurs in the 36th sidra: when the keeping of Passover was commanded, 'there were certain men who were unclean through touching the dead body of a man', who said to Moses, 'We are unclean through touching the dead body of a man' (Num. 9.6 ff.). 'The Lord said to Moses, " ( ) If any man of you ( ) is unclean through touching a dead body, he shall still keep the Passover" ', but in the second month (.9 ff.). Here then is a text from which to expound what had been begun last week, Jesus' taking of the dead girl's hand, and raising her to life. There is, however, a far more obvious and fundamental text to hand in the Histories, for the sequence which we are following is from 3 Kms, and has brought us as far as the raising of the dead boy to life by Elijah in the seventeenth chapter. There the boy's mother interceded with the man of God, and he laid the body on his bed; at his prayer in word and action God brought the lad's soul back, and he restored him to his mother. Here it is the girl's father who asks Jesus to bring her back to life, and the Lord takes her by the hand from where she has been lying; she rises, to her parents' amazement. There are few liturgical parallels which could confirm more strikingly the hypothesis we are considering. Jairus' daughter is the only raising of a dead child to life in Mark; there are only two similar stories in the Old Testament, the raising of the dead boy by Elijah here, and the same by Elisha in 4 Kms 4. The occurrence of Elijah's

miracle within a few weeks of the Tabernacles lection in 3 Kms 8, and of the Jairus story within a similar distance from the Marcan Tabernacles material in Mark 3.7—4.34, is just what we should expect if the theory is true: the absence of such a correspondence would have been a striking disconfirmation. CHESHVAN IV

37. Num. 13—15/3 Kms 18/Isa. 46 f./Zeph. 3

Mark 6.1-6a (Matt. 15.22-8, Luke 9.1-9)

Rejection at Nazareth

The apostasies of Israel in the desert began with discontent with the manna in Num. 11, and Aaron and Miriam's jealousy in Num. 12; but the most serious and disastrous of Israel's rebellions was their refusal to accept the good news of the land God had promised, brought to them by Jesus son of Nave and by Caleb. Jesus and Caleb rent their garments, and spoke to all the synagogue of the sons of Israel, 'Do not be apostates from the Lord. The Lord is among us'; but all the synagogue spoke to stone them with stones (Num. 14.6-10). 'The Lord said to Moses, "How long does this people provoke me? And how long do they not believe me for all the signs which I have done among them?" ' (.11). Such apostasies had continued under the rebel kings of Israel, and above all under Ahab. The Histories lesson opens with the faithful Elijah and Obadiah going in fear of their lives, and soon Israel is gathered to Mount Carmel to determine the issue of adherence to Yahweh or to Baal. This time, however, Yahweh makes his power known dramatically by burning up the sacrifice. To Mark such stories, and especially the rejection of Jesus son of Nave in the Law, were sad prophecies of the rejection of a greater Jesus. He had taught in the synagogue in his own country, and men had been scandalized at him. He had been able to do only a few healing miracles because of their unbelief, and had marvelled at their faithlessness. 'A prophet', he said, 'is not without honour, save in his own country.' Luke has already described the Rejection in Luke 4, with a sermon in Jesus' mouth referring to the flight of Elijah to Zarephath in 3 Kms 17—18. He therefore moves on to the following Marcan story, the Mission Charge, which also finds an appropriate text in the sidra. For in the first section the Numbers story told how Moses had obeyed God's command, 'Send (&jr6crreaov) you men ( ), one man per tribe' (13.2) to spy out the land of the Canaanites, and how the twelve had gone. Now Jesus calls together the Twelve, and sends them (drtfioTEiXev) to preach the gospel (9.1 ff.). But the influence of the Elijah cycle is apparent upon Luke also. Herod is disturbed by the

success of Jesus' movement, some saying that he was Elijah (9.8); and the instructions to the apostles to heal, and to remain in whatever house receives them, alike recall the story of Elijah at Zarephath. Matthew has reached the Syro-Phoenician woman in the Marcan sequence: perhaps her change in Matthew to a Canaanite is due to Jesus and Caleb entering the land of the Canaanites (Num. 13.3, etc.). Caleb means a dog: suitably to a story whose moral is that the dogs may share the children's food. KISLEV I

38. Num. 16—18/3 Kms 19/Isa. 48/Hag. 1

Mark 6.6b-13 (Matt. 15.29-31, Luke 9.10-17)

The Mission of the Twelve

The previous sidra contained the suggestion of the mission of Jesus' Twelve in the mission of the twelve spies by Moses; a fact exploited, as we have just seen, by Luke. Perhaps at an earlier stage the two incidents in Jesus' ministry, of the Rejection and the Mission, competed for exposition as the fulfilments of Law lesson 37, and Mark has ended by putting them side by side in consecutive weeks. But the Elijah story in 3 Kms 19 may also have seemed suggestive. There the prophet sets out without provision on his journey, and is supplied with food and drink. He is commanded to appoint Elisha as a prophet to succeed him, and the story ends with the call of Elisha to leave work and family and follow his master. So now does Jesus send the Twelve on their way without bread or money, and their needs will be supplied. They are to heal the sick and to stay where they find hospitality, as Elijah did at Zarephath and Elisha at Shunem. I have commented in Chapter 5 on Luke's development of the Elijah stories, and I will not repeat the account here: Matthew continues to follow the Marcan sequence, but generalizing the incident of the deaf stammerer. KISLEV II

39. Num. 19—22.1/3 Kms 20—21/Isa. 49/Hag. 2

Mark 6.14-29 (Matt. 15.32—16.1, Luke 9.18-27)

John and Herod(-ias)

The Elijah series now brings Mark to the climax of the struggle with the godless king Ahab and his ruthless wife Jezebel. Of his own, Ahab would have scrupled to take Naboth's vineyard by force, but such qualms did not disturb his heathen queen. Through her scheming Naboth was stoned to death, and the inheritance fell to the king. Jezebel intended the same murderous death for Elijah, for she said, 'So let the gods do to me, and more also, if I make not your life as the life of one of (the prophets of Baal) by tomorrow

about this time' (19.2); and but for divine interposition the same fate would have befallen him. Now to Mark, John is Elijah redivivus, appearing in the prophet's clothes with a leathern girdle about his loins (Mark 1.4, 6).1 He tells us that in John Elijah is come, and they have done to him whatever they listed, even as it is written of him (9.13). Where was it written in Scripture that John should be put to death, as Herod and his wife listed, more plainly than in 3 Kms 19/21? The weakness of Ahab is the foreshadowing of the weakness of Herod; the implacable spite of Jezebel foreshows the implacable spite of Herodias; the death of innocent Naboth is the 'prophecy' of the death of the innocent Baptist; the sword with which Jezebel swore to kill Elijah finds its mark in the dungeon of Herod's prison (3 Kms 19.1). Mark makes the point with Herod's superstitious speculation that Jesus is John risen from death; 'but others said, "It is Elijah" ' (6.15). Jesus is not John risen, but John was himself Elijah come down, as the following tale of his martyrdom now makes plain. KISLEV III 40. Num. 22.2—25.9/3 Kms 22/Isa. 50—51/Zech. 1 Mark 6.30-44 (Matt. 16.5-12, Luke 9.28-36)

The Feeding of the Five Thousand

The trouble with the Elijah saga, from Mark's point of view, is that some chapters, like 3 Kms 17, contain a wealth of suggestive material (the widow of Zarephath reminds the Christian preacher of the raising of Jairus' daughter and the Syro-Phoenician woman, and of Christ's feeding miracles besides); while other chapters, like Ahab's defeat at Ramoth-gilead, do not remind him of very much. But lest the reader should feel that such a comment would open the way to scepticism, Mark virtually quotes a verse from 3 Kms 22 to reassure him that our reconstruction is correct. Challenged by Ahab and Jehoshaphat, Micaiah says, 'I saw all Israel scattered upon the mountains as a flock without a shepherd' (.17). The words strike home at once to the Christian preacher: for did not Jesus 'have compassion on the multitude because they were as sheep not having a shepherd' (Mark 6.34)? It is the part of the biblical shepherd to feed his sheep, and Mark did not lack traditions that Jesus had marvellously fed the crowds in the desert, as Moses had before him in Num. 11, and Elijah in 3 Kms 17. But the detail of the feeding story is modelled on neither of these incidents, but upon the similar legend of Elisha feeding the hundred men in 4 Kms 4; and I postpone further discussion till we reach that chapter, and the corresponding piece in Mark, the Feeding of the Four Thousand. 1

D it omit 'and a leathern girdle around his waist'.

There is a similar reference in Num. 27.17, the sidra of the following week, to the appointment of Jesus son of Nave as Moses' successor, 'so the congregation of the Lord shall not be as sheep without a shepherd'. KISLEV IV

41. Num. 25.10—29.40/4 Kms 1—2/Isa. 52/Zech. 2

Mark 6.45-55 (Matt. 16.13-28, Luke 9.37-43a)

The Walking on the Water

In 4 Kms 2 first Elijah and then Elisha divide the waters of the Jordan hither and thither, and pass over dryshod—perhaps a not very evident text on which to hang the story of Jesus' walking the water of the sea of Galilee. More impressively, the disciple sees his master supernaturally lifted from the earth by a whirlwind; and we recall the divine whirlwind of 3 Kms 19.11, in which Elijah was warned that the Lord would pass by (l8oi> jiapeXeOaexai Kupio?). So now Jesus goes up the mountain to pray alone, like Elijah. The disciples labour in the boat against the driving wind, icod fjOetav jtapsXGeTv auiou?, 'he wished to pass by them' (6.48). The riddle of this curious expression1 is resolved against the Kingdoms background: jtapEXOetv is the technical word for a divine apparition. The disciples' supposing that he is a ghost, their cries and terror, the ceasing of the wind, their incomprehension, all testify Mark's wish to describe a Christophany. The loaves should have told them that Jesus was God's Son (.52): of course he can pass by them on the water as God passed by Elijah on Horeb, and Elisha at his master's assumption. DEDICATION

Serial Festal Sidrot: Num. 7—8.4 Sabbath: 42. Num. 30—32/4 Kms 3 ^ t / I s a . 53/Zech. 3—4.7

25th Kislev: Mark 7.1-23 (Matt. 17.1-13) 26th: Mark 7.24-30 (Matt. 17.14-23) 27th: Mark 7.31-7 (Matt. 17.24-7) 28th: Mark 8.1-10 (Matt. 18.1-10) 29th: Mark 8.11-26 (Matt. 18.12-20) 30th: Mark 8.27—9.1 (Matt. 18.21-35) 1st Tebeth: Mark 9.2-13 (Matt. 19.1-15) 2nd: Mark 9.14-29 (Matt. 19.16-30) Sunday: Luke 9.43b-48

Washing and Food (Korban) The Syro-Phoenician Woman The Deaf Stammerer The Four Thousand The Disciples' Blindness and the Blind Bethsaidan Caesarea Philippi The Transfiguration The Possessed Boy The Greatest

Dedication has a dual significance, as is to be seen from the covering letters at the beginning of 2 Maccabees which commend its 1

cf. Nineham, op. cit., p. 184; T. Snoy, 'Marc 6, 48: " . . . et il voulait les d6passer". Proposition pour la solution d'une 6nigme\ in M. Sabbe (ed.), Vtvangile selon Marc (Gembloux 1974), pp. 347-63.

observance. It commemorates the rededication of the sanctuary by Judas Maccabaeus in 164 B.C., looking back to the dedication of the Tabernacle and Temple, when the glory of God took possession of the shrine. It looks forward to the coming of mercy, and God's gathering of his people from everywhere under heaven to worship there (2 Macc. 2.7, '. . . until God gather the people again together, and mercy come'; 2.18, 'in God we have hope, that he will quickly have mercy upon us, and gather us together out of all the earth into the holy place'). The serial sidra is traditionally Num. 7 (where the Temple gifts are 'dedicated'), extending to 8.4 (the setting up of the lamps). The haphfarah for the sabbath is Zech. 3—4.7, of which ch. 3 describes Jeshua's clothing with clean vestments, and ch. 4.1-7 the vision of the lamps (cf. Num. 8.1-4). To judge from Luke's Gospel, Dedication might also be the occasion of the enrolling of catechumens for the Church: the Lucan catechism began the second Saturday in Tebeth. 1 Tabernacles ends on 22nd Tishri, and Dedication begins on 25th Kislev: there are normally sixty-one days between, or nine Saturdays, so I have allowed nine—one in Tishri, four in Cheshvan and four in Kislev. This brings us to Mark 7.1-23, a lesson of rather a different type from those of the preceding weeks, and an apt commentary on the Dedication sidra. For the Law passage is concerned with the gifts (Sfflpov, qorbanam, Num. 7.3, 10, etc.) dedicated for the Tabernacle, and the word Sfflpo\\qorban occurs 28 times in the chapter. What incident in Jesus' ministry was such repetition bound to recall to Mark? Had not the Pharisees criticized Jesus for eating with common hands, and had he not replied indignantly against the wellknown Pharisaic casuistry that permitted the evasion of a man's duty to his father under pretence of a Korban-vow? The presence of the Hebrew form in the Marcan story suggests that the association with Dedication went back to churches that read the Law in Hebrew. Nor is the Korban reference the only link with the festival, whose sidra describes day after day the sanctification of chargers and bowls for the use of the Tabernacle. The whole protracted sequence evokes the contempt of the Christian for that streak of Jewish piety which baptizes cups and plates and vessels of bronze, and condemns as common and unholy the unwashen hands of the poor and their unapproved diet. Hypocrites! It is not washing which keeps the hands from being common, and it is what comes out of the mouth, not what goes in, that makes it common. Sanctification comes from keeping God's commands in the Bible, not from the man-made oral law. 1

See above, p. 92.

The theme of the Dedication offerings being thus dealt with on the first day, Mark turns to the universalist aspect of the festival on the 26th. The Jews prayed to God to gather his people from all the world to his Temple, and a Marcan Christian may think of Jesus' mission to the world, exemplified in his visit to Tyre and Sidon. The haphfarah for the Saturday, from the Histories series, has now brought us to 4 Kms 3—4, which includes the petition of the Shunammite woman for her dying son to the prophet Elisha. It was at Tyre that Jesus had responded similarly to the faith of the Syro-Phoenician woman interceding for her possessed daughter; and the Elisha story is a pair to the petition of the woman of Sarepta in Sidonia in 3 Kms 17. The presence of these two stories in the Histories could hardly fail to bring to Christian remembrance Jesus' healing of the Syro-Phoenician woman's daughter; and the Dedication message, that all the world is to gather to God's worship, is principally expounded in the incident. Here alone in Mark is God's mercy extended beyond Israel to the humble Gentile who was content with the crumbs from the children's table. For the 27th, Mark has a story which fulfils the prophecies of Isa. 35.5 f., with which he began the Gospel. 'The eyes of the blind shall be opened, and the ears of the deaf (KOXIXSV) shall hear. Then the lame shall leap like a hart, and the tongue of the stammerers (noyiXaXfflv) shall speak plainly.' A man is brought to Jesus who is deaf and a stammerer (Ktodv icod jioyiXdXov). Jesus spits and touches his tongue and ears, a n d his hearing is opened a n d the string of his

tongue loosed: the crowd comment, 'He has done all things well; he even makes the deaf hear and the dumb speak.' The 'fulfilment' is very likely to be pre-Marcan, for the word 'Ephphatha', which Jesus speaks, is Hebrew and not Aramaic; 1 and the Hebrew verb following 'the ears of the deaf' is tippathahna, the same verb. The story speaks of the man's hearing being opened, so it is likely that the prophecy was associated with it in the Palestinian church; and perhaps even Jesus may have used the word himself in conscious fulfilment of Isaiah. Mark had other fulfilments of Isa. 35 at New Year, but the story goes well at the beginning of a catechesis that displays Jesus' power to heal in fulfilment of prophecy, and beyond the frontiers of Palestine. With the 28th we come to the second Feeding story; and alongside the raising of the Shunammite woman's son in 4 Kms 4, which I have already related to the Syro-Phoenician woman in Mark 7, stands the incident of Elisha's miraculous feeding in 4 Kms 4.42 ff. There is no more obvious pair of parallel incidents between the two 1

J. A. Emerton, 'Maranatha and Ephphatha', JTS 18.2 (1967), 427 ff.

Testaments than the feedings by Elisha and Jesus, and it may be well to say something here about their relationship. First, it is a familiar feature of the Elijah-Elisha complex that the master bequeathed to the disciple a double portion of his spirit, and that whatever the former had done the latter did also, and often more impressively. So Elijah prayed and the meal and oil were miraculously increased for the woman at Sarepta; while Elisha spoke and twenty barley-loaves and fig-cakes sufficed a hundred men. It is accordingly the second feeding which has become the dominant influence on the Gospel; and Mark provides two versions of it, one, as we have seen, in exposition of the sheep-without-a-shepherd text in 3 Kms 22, the other here. The primary reason for the two Gospel feedings is that there were two Old Testament feedings to fulfil, one in the Elijah-, one in the Elisha-cycle: but 4 Kms 4.42 ff. is the principal type for both the Marcan stories. Some of the parallels are obvious. Elisha said to his servant, 'Give ye to the people and let them eat': Jesus said to the Twelve about the Five Thousand, 'You give them something to eat' (6.37); he hints the same with the Four Thousand, but does not say it, 'I have compassion on the crowd . . . ' (8.2). Elisha's servant expresses incredulity, 'Why should I set this before a hundred men?': with the Five Thousand the apostles may be either obedient or incredulous, 'Are we to (AT) go and buy two hundred denarii worth of bread, and give it to them to eat?' (6.37); with the Four Thousand, they are certainly incredulous, 'How can one feed these men here in the desert?' (8.4). Elisha repeats his command, and promises a superfluity: Jesus in both cases asks how many loaves are available, makes arrangements and divides them. Elisha's story ends, 'And they ate and left, according to the word of the Lord': and the quantities of broken pieces remaining are detailed in both of Jesus' feedings. Some are less obvious. The Marcan church knew that Jesus had drawn large crowds to hear him, sometimes in remote places, far exceeding Elisha's hundred men; and recourse is therefore had to exegesis au pied de la lettre in the Rabbinic manner. How many pieces of food had the prophet to hand? 'Of the flrstfruits twenty barley-loaves and fig-cakes (no&deotg, karmel)'. It is ambiguous. We should think, 'Twenty loaves and some fig-cakes': if a number was required, we might think, 'Twenty loaves and (twenty) fig-cakes', as one says 'Six knives and forks'. That would give the prophet forty pieces of food with which to work. How many men were present? The story does not say: all that is said is the servant's protest, 'Why should I set this before a hundred men?' This (toOto, zeh):

plainly (to the interpreting church) he was holding up a single loaf or cake. So the number 'written' as fed becomes 40 x 100, or 4,000. So large a figure then becomes influential upon the second, earlier feeding. During Elijah's famine, it was written (3 Kms 18.4) that Abdiu took a hundred prophets and hid them by fifties in a cave, and fed them with bread. No question but that there are only a total of a hundred men this time, but the effect is the same. Mark imagines the crowd as set out in parties and clumps, as in the Kingdoms story, 'by hundreds and by fifties'. As the later feeding was of four thousands, formed by multiplying a hundred by forty, so here he may multiply a hundred groups of fifty men, or vice versa, and reach five thousands. Such a process assumes what is in any case evident, that the later feeding story was composed in outline earlier in time. For not only is it the second in the Gospel, and so parallel to the Elisha feeding which has been the shaping force to both Gospel stories; it is also at every point less elaborate than the Five Thousand. It has a smaller crowd, fed with more loaves, and leaving fewer baskets of a smaller design. Jesus only implies in it that the apostles are to feed the crowd; it is in the Five Thousand that they are commanded so to do, almost in Elisha's words. The apostles are certainly incredulous in the Four Thousand; perhaps obedient, and so more respectful, with the Five. The Four Thousand has Jesus give thanks (etixapioTfiCTcxs, 8.6) over the bread, as was general in the Pauline churches (1 Cor. 11.24); in the Five Thousand this has been assimilated to Jesus' blessing (ei>A.6YriaEv, 6.41) the bread as at the Last Supper (14.22). Even so, there are probably some details in the two stories which have grown after they reached their present position, being more easily explained as the influence of the Five Thousand on the Four. The Elisha story gives the number of loaves, and once the size of the two crowds is fixed, it is natural to inquire how many loaves Jesus had available on each occasion. Clearly, as the greater-than-Elisha, he will not have needed as many as twenty (forty). Five loaves for five thousand men might seem a suitable provision: especially as Mark has referred earlier to the story of how David hungered, and was fed (in Samuel) with five of the twelve Shewbread loaves. This would in turn suggest that there were seven loaves for the second feeding. As there were twelve Shewbread loaves set forth before the Lord continually on behalf of the people of Israel (Lev. 24.8), so Jesus takes twelve loaves to feed God's people now; first five, like David, and then the remaining seven. The same 'twelve' symbolism covers the quantities remaining, which also require specifying if the

detail is to produce its effect. Twelve large baskets of crumbs may perhaps symbolize the coming feeding of the nations, who are to make up the New Israel along with the Jews; for the Syro-Phoenician woman accepts that she is to be fed with the crumbs that fall from the children's bread. Seven smaller baskets are a suitable remnant from the feeding with seven loaves, without any particular meaning. But the general significance of the two feedings is cardinal, and Mark stresses it by appending to the second the conversation in the boat. The point is that Jesus has been revealed as the one who fulfils the Kingdoms Scriptures, who is God's Son feeding multitudes in the desert as God did in Numbers, who is the one loaf that feeds the Church Sunday by Sunday, the loaf that must be kept free from Pharisaic corruption. No Marcan Christian must be blind and deaf to these great truths as the apostles were (8.11-21). The priority of the Four Thousand story is a fact of considerable moment. We have just observed that the Deaf Stammerer takes up the Isa. 35 prophecies which were in Mark's mind at New Year; and it is a platitude that the Transfiguration reproduces the salient features of the Baptism, and that in other ways the Gospel seems to take a new start at about this point. 1 Why should this be? It is because

the

liturgical structure

of the

Church's

Gospels

developed

backwards. From the year after the crucifixion, the Church would wish to remember Jesus' Passion at Passovertide. Other stories about him could be told as seemed suitable on other Saturdays: but the Passion story would be told at Passover. Hence the different tone of the Passion story from that in the rest of the Gospel: 'a close-packed, purposeful, and coherent narrative, with precise geographical and temporal reference'.2 It achieved a viscous form quickly, in the 30s, by regular and solemn repetition on the anniversary of Jesus' death. As the Church became more organized, baptism ceased to be done on the spot, but took place increasingly at Easter time, just as proselytes were admitted into Jewry in time for Passover; and the custom arose of preparing the catechumens in the traditional Jewish way, listening to the Book of Deuteronomy read in the weeks before Passover and to sermons expounding it. So developed a second section of the tradition, increasingly fixed in order, content a n d wording, a catechetical series of pericopae from

Dedication to Passover. But a catechetical series, set as Jesus' journey up to his Passion at Jerusalem, inevitably invites expansion backwards again. Why not form the Gospel-stories of the weeks preceding 1 2

8.27 is taken in many commentaries as 'the watershed'. Nineham, op. cit., p. 365, citing Jeremias, The Eucharistic Words of Jesus (E.T., London 1966), p. 62.

Dedication into a continuous series, making an account of the whole ministry of Jesus? This is what Mark himself has done, transforming a catechism-and-Passion narrative into a Gospel, with a series of paragraphs from New Year to Dedication. And finally the unsatisfactoriness of a series of stories which covers only the six and a half months from New Year to Easter ultimately invites a final extension backwards. Both Matthew and Luke provide extensions back to the Saturday following the Easter octave, the one with the emphasis on the fulfilment of the Jewish festivals, the other attempting that of the weekly readings, in order. I have argued above1 that we have such a series of catechetical sermons preserved for us in Luke's Journey narrative; and we have a catechism-outline from the second century in the Didache. The interest of the Didache lies in part in the structure of the work. Its first part is an exposition of the Two Ways, of Life and of Death (1-6); this is a straightforward catechetical outline, following the two ways of Deuteronomy, and expounding the Great Commandment (Deut. 6.5; Did. 1.2), and the Ten Commandments (Deut. 5.7 ff.; Did. 2.5). But this, as the second part (7-15) shows, is an outline for the benefit of teachers in outlying churches, who are given instruction in such matters as baptism, celebrating the eucharist, and receiving visiting teachers. Towards the end of this section (14), directions are given for the breaking of bread 'on the Lord's Lord's day'.2 The doubled expression, coupled with the fact that instructions for a normal eucharist have already been given in 9, show that it is Easter Day which is intended.3 The Catechism (1-6) led on to the rules for Baptism at Easter (7), and in thought to the fasts (8) associated with it; but rules for ordinary weekday fasts in fact took over at this point, leading on to Sunday eucharists (9 f.), and the problems of visiting preachers at them (11-13). With 14 the Didachist returns to the Easter eucharist, for which he uses the word 9uo(a, sacrifice.4 Jews ate the Passover Ouota (Exod. 12.27), 1

pp. 90 ff., above. Kara Kuptaicfiv St Kupiou, the MS reading, should certainly be preferred on account of its difficulty to the Georgian version's, 'On the day of the Lord', a simplifying gloss which is accepted by J. P. Audet, La DidacM, Instructions des Apdtres (Paris 1958), p. 460. Kupioocr) means Sunday, as is almost universal in later Greek (cf. W. Rordorf, Sunday (E.T., London 1968), pp. 205 ff.). 'The Lord's Sunday' is naturally Easter, in contradistinction to Ttdoxa, which meant Passover to the earliest Church; cf. C. W. Dugmore, 'Lord's Day and Easter', Neotestamentica et Patristica, NT Suppl. VI (Leiden 1962), 272-81. 3 Compare Justin, who describes the Easter eucharist at I Apol. 65-6, and the weekly eucharist at I Apol. 67. 4 Audet, op. cit., p. 462, derives the notion of sacrifice here from Ps. 51, but this appears far-fetched.

2

and Paul says that Christ our Passover was sacrificed (6rt8ri) for us (1 Cor. 5.7). The Christian's Paschal sacrifice must be pure, so special precautions are to be taken, with public confession, reconciliation, and if necessary peaceful reproval under the chairmanship of honoured bishops and deacons;1 and ultimately excommunication in the event of obduracy. Such elaborate procedures would be impracticable as a weekly discipline, but could be edifying as an annual preparation for Easter. The final chapter (16) seals the Easter preparations: 'Be watchful . . . for ye know not the hour in which your Lord cometh . . . In the last days the false prophets and corrupters shall be multiplied . . . and love shall be turned into hate. For as lawlessness increaseth, they shall hate one another and shall persecute and betray. And then the world-deceiver shall appear ( ) and shall work signs and wonders ( ) and he shall do unholy things which have not been since the world began . . . They that endure in their faith shall be saved by the Curse himself. And then shall the signs of the truth appear . . . The Lord shall come and all his saints with him. Then shall the world see the Lord coming on the clouds of heaven.' The Church, following the Jews,2 expected their redemption at Passover; so all catechetical teaching in the Church ended with the charge to be ready, and with a description of the Lord's coming. All three Synoptic Gospels preface their Passion stories with some such material immediately preceding; and the catechetical scheme in the Didache ends its Easter preparation material with the same, quoting Matt. 24 and 25 repeatedly. We thus have a reason provided for two further basic features of Mark's Gospel which are noted in every commentary: that it is a 1

The Didachist permits his thought to wander on a number of occasions, but he returns reassuringly to the point from which he left. At 14.1,2 the Christian is to confess his sins and be reconciled with his brother; at 15.1 f. worthy bishops and deacons are 'therefore' to be appointed and honoured; 'and', at 15.3 f., 'reprove one another, not in anger but in peace . . . ' Confession and reconciliation, peaceful reproach (and if necessary, 'sending to Coventry', 15.4) are all part of the same preparation for the pure sacrifice. The worthy bishops come in because without them orderly reconciliation would be quite impracticable. Audet misses the point of the 'therefore', p. 464, referring it back to the breaking of bread at 14.1. In the same way Did. 7 gives instructions on baptism (at Easter), including the pre-baptismal fast (7.4); this leads into a long digression on weekly fasts and daily prayers (8), weekly eucharist (9 f.), prophets (11-13); and return is then made to the Easter liturgy in 14-16. The sentence at the end of 10, 'But permit the prophets to offer thanksgiving as much as they desire', similarly initiates a digression of three chapters, the eucharist theme being resumed at 14. 2 See below, p. 293.

Passion story with an extended introduction; and that, with the exception of matter in 3.23—4.32, the teaching in Mark is largely concentrated after Peter's Confession. The Gospel is, in fact, a Passion story with two introductions. The earlier introduction, comprising roughly our Mark 7—13, was the catechesis of the Marcan church, and covered such matters as the cost of discipleship (8.34—9.1), Jesus as God's Son (9.2-13), his power to deliver from demons through a Christian's prayer (9.14-29), the preciousness of new converts who must not be caused to stumble (9.33-50), divorce rules (10.1-12), the acceptability of children in the church (10.13-16), the Christian Commandment of poverty (10.17-31), the need of humility (10.34-45), etc. Several of these topics are mentioned in Hebrews as 'the elementary doctrine of Christ' (6.1): a foundation of repentance from dead works (cf. Mark 7.1-23) and faith towards God (cf. the Syro-Phoenician, 7.24 ff.; Bartimaeus, 10.52; the fig tree, 11.22), with instruction about baptisms and laying on of hands (the children, 10.13 ff.), the resurrection of the dead (the sons of Zebedee, 10.35 ff.; the Sadducees, 12.18-27) and eternal judgement (the apocalyptic discourse). As it is catechesis, it naturally consists largely of teaching, whether directly or through edifying stories. The whole is set in the context of Jesus' journey up to his Passion at Jerusalem (8.31 ff.; 9.30 ff.; 10.32 ff.; 11—12), the 'way' on which the catechumen is now to set out. This catechesis is preceded by a second 'introduction', Mark 1—6, consisting of the stories which have become customarily told for the earlier period of the year, from New Year to Dedication. Of course these contain some teaching, for some teaching is suited to preaching the themes of Tabernacles in 3.7—4.34; but in general it is the deeds of Jesus which provide the most memorable fulfilments of the Law and the Prophets across this quarter of the year. In this connection it may be helpful to recapitulate in a table the Marcan fulfilments of the Elijah-Elisha themes as I have traced them: Mark 5.35-43 Raising of Jairus' 3 Kms 17 Daughter 6.1-6a A Prophet without 18 Honour 6.6b-13 Mission of Twelve 19 6.14-29 Herod, Herodias, John Baptist 6.30-44 Feeding of Five Thousand

Raising of Widow's Son Elijah at Carmel

Elijah's Journey, Call of Elisha 21 Ahab, Jezebel, Naboth 22.17 Sheep without a Shepherd

6.45-55 Walking on Water 4 Kms 2 7.24-30 Syro-Phoenician Woman 8.1-10

Feeding of Four Thousand

Crossing Jordan dryshod (cf. 3 Kms 19) 4.8 ff. Shunammite Woman (cf. 3 Kms 17) 4.42 ff. Elisha's Feeding of 100 Men

Jairus' daughter, the Baptist's death, the Syro-Phoenician woman, and the Four Thousand are impressive parallels, and the whole sequence follows the order of the stories in the Former Prophets. For the 29th Kislev Mark sets the Blind Bethsaidan, preceded by the boat journey from Dalmanutha, where the Pharisees' demand for a sign had driven Jesus to despair (8.11-26). This generation shall have no sign from heaven, but only healings performed in private. Isa. 35 taught that the eyes of the blind should be opened when God came to save his people, as well as the ears of the deaf, and the tongue of the dumb being loosed. The Bethsaidan's healing follows the pattern of the Decapolitan's, with the sufferer being brought by friends, with his being taken aside by Jesus, with the use of spittle and touching, and the charge to secrecy. The intervening conversation in the boat shows the approach of Mark's sermon. The apostles were at first deaf and blind to God's saving action (8.17-21), as deaf and blind spiritually as the sufferers were literally whom Jesus healed. The catechumens, hitherto deaf and blind, will now have their eyes and ears opened.1 The central truth which they are to hear and see is made plain on the 30th with Peter's Confession. This Jesus, whose healings they have heard described, was the Christ. It was Peter whose eyes were first opened to see this truth, and this is the central thing which the catechumen has to understand—he was not John or Elijah (Elijah again) or one of the prophets, but the Christ. But the word 'Christ' is easily misunderstood, and Jesus told them not to use the term at first. He was not to be a conquering King, but a suffering one, like the king in the psalms who is called the son of man, the same phrase being found in Daniel. Jesus knew he must suffer at the hands of the chief priests, and die, and after three days—three and a half days in Daniel—rise again. And everyone who wishes to be Christ's disciple must take up his cross. They will be challenged to recant, and if they save their lives in this world by so doing, they will lose them in eternity. The Son of Man will return any year now—he 1

Justin calls baptism 'illumination', and the baptized the 'illuminated*, I Apol. 61, 65; cf. also the washing of the man born blind in John 9.

said, in the lifetime of those standing by—and of those who have denied him he will be ashamed. But it must be made plain that the Church's faith does not hang upon Peter's insight and Jesus' words alone: it was ratified by God from heaven, as Mark tells in the Transfiguration story, on 1st Tebeth. Whatever history may lie behind it we shall never know. As it stands, the story has been developed from the Dedicationtide theme of God's glory descending upon his Tabernacle, glossed with the visions of Elijah and Moses. Elijah ascended Mount Horeb, and God passed before him there; and Moses before ascended Sinai in a similar way, accompanied by three companions, Aaron, Nadab, and Abihu, and saw the God of Israel (Exod. 24). Then the cloud covered the mountain; the glory of the Lord settled on Mount Sinai, and the cloud covered it six days, and on the seventh day he called to Moses out of the midst of the cloud. Now Jesus takes Peter, James, and John up a high mountain, and there appears to them Elijah with Moses; a cloud overshadows them, and they hear a voice from the cloud, 'This is my beloved Son; listen to him'. So the catechumen knows that Jesus' Christhood and Sonship were confirmed by God himself, and that it is to the Son of God's teaching that he must listen. Other details for the Transfiguration the Marcan church took from the Dedication haphfarah (Zech. 3—4.7), where Jesus was clothed in filthy garments which are replaced by rich garments and a clean mitre: the garments of Jesus the son of God glisten intensely white, so as no fuller on earth can whiten them. Satan was standing by, too, and the Lord said to Satan, 'The Lord rebuke you, O Satan' (3.1 f.); cf. Mark 8.33, '(Jesus) rebuked Peter, and said, "Get behind me, Satan!".' It is not surprising that when Mark extended the serial readings back to New Year, he felt in need of a word from heaven as at the Transfiguration, and so constructed the similar scene of Jesus' Baptism. In the meantime the catechumen needs to be made clear on the position of Elijah, who has been so often mentioned. Elijah ascended, and, as Malachi said, is to come and restore all things before the Day of the Lord (4.5 f.): well, he has already come, in the shape of John Baptist, and has brought men to repentance, and has suffered the death intended for him by Jezebel in his former lifetime. For the 2nd Tebeth, the eighth day of the feast, Mark sets the Possessed Boy. Dedication closes with the end of Jesus' expedition into foreign parts, and 9.30 can begin, 'And they went on from there, and passed through Galilee': the world mission theme is complete. The force of the pericope here is to assure the catechumen that Jesus has the power to cast out evil spirits, and that permanently.

Intending Christians were regarded in the first centuries as being still infested with evil spirits, and in need of exorcism before their baptism. In Hippolytus' Apostolic Tradition1 catechumens are exorcized daily during the final period of their instruction, and on Holy Saturday, 'the bishop () shall exorcize every evil spirit to flee away from them, and never to return to them thenceforward'. The stress on faith—'All things are possible to him who believes' (9.23)— also fits in well with the 'elementary doctrine' of Heb. 6.1: thus is laid the foundation of faith towards God. So ends the Marcan Dedication. How Matthew transferred the Transfiguration to the beginning of the feast, and turned the rest into a discourse of church law, I have described elsewhere.2 Luke does not believe in Jewish feasts, especially in non-biblical ones, and he limits himself to a single pericope for the Sunday. TEBETH I

43. Num. 33—36/4 Kms 5—6.23/Isa. 54/Zech. 4.8—5.11

Mark 9.30-50 (Matt. 20.1-16) cf. Luke 9.49-50 Little Ones The presence of catechumens in the church is a fact imposing urgent duties upon established Christians. First, there is the spiritual lesson of humility. There is to be no self-importance in Christ's church, and here one's mind goes back to the lamentable occasion when Jesus had foretold his own humiliation the second time: but instead of understanding, the disciples had squabbled about who should be the greatest. No, said Jesus, if any man would be first, he should be minister of all. He had set a child in the midst of them, and said that receiving such a child in his name was receiving him, and so was receiving God who sent him (9.30-7). The church is now about to receive such little ones, and by making sure that such catechumens become settled in the church we shall truly be receiving our Lord. Such pastoral care in Christ's name is a humble task, but yields true greatness. The treatment of catechumens is a critical matter, and draws the strongest language in the Gospel. Whoever causes one of these little ones who believe in Christ to stumble would be better drowned with a millstone round his neck; better forfeit eye or hand or foot than thus go to perdition. John had been foolish enough to try to stop an exorcist using Christ's name without being a disciple. But the church should be liberal to such people, or to those who were kind enough to give food and drink to her missionaries, even though they 1 2

20.2, citation 20.8.

MLM, pp. 393 ff.

themselves might not at once become Christians; they would not quickly speak evil of him, and might be baptized soon (.38-41). Pastoral care of such is vital: whatever the cause of offence, whatever the cause of your stumbling in your duty to such little ones, however precious, cut it off rather than go to hell (.43-8). For everyone will be salted with fixe (.49): salt and fire are both purifying agents, and the Church too must undergo the test—as Paul puts it, 'each man's work will become manifest, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done' (1 Cor. 3.13). But the natural salt which purifies also preserves, and so forms a fine image for the grace of Christ, making peace in his community, as well as isolating the unworthy; as Paul says again, 'Let your word be always in grace, seasoned with salt' (Col. 4.6 AT). This salt is good, and indeed irreplaceable: if the salt becomes saltless, how will you season it? (.50a). So Mark is able to end where he began the pericope for the week. Do not quarrel about greatness (.33 f.): have the salt of Christ's grace among you, and be at peace with one another (.50b). The difficulty of finding a thread of thought running through this passage is a commonplace; and it is evident that it is in part a collection of sayings linked by association of key-words, 'little ones', 'in Christ's name', 'scandalize', 'salt'. But the lectionary theory is able to supply a plausible context for this collection, and its place in the Gospel, which is otherwise lacking. The catechumens have now been enrolled, taught that Jesus is the Christ, God's Son, and that they must take up their cross if they are to follow him. The established members of the Church have their duty too: to care for these little ones, to win those on the margin, to cause none of them to stumble, but to see them safely in with the salt of humility and peace. Luke covers the same matter in 9.43b-50, which come in the same season in my Table, Kislev V and Tebeth I. Luke no doubt intended the verses as one pericope, and subdivision for two Saturdays is for a formal reason only. Deuteronomy was read over eleven weeks, and it would be natural therefore to begin it, and Luke 9.51 ff. alongside it, on Tebeth II, leaving three Saturdays in Tebeth, four in Shebat and four in Adar. There are 88 or 89 days in the preceding three months, twelve weeks and four or five days, so that thirteen readings would often suffice for these three months and Tebeth I; in the years when there was a fourteenth Saturday, the pericope could either be divided after 9.48, or be repeated. He has shortened Mark's material considerably, as he has the scandalizing and salt sayings elsewhere, in Q-contexts.

TEBETH I I

Mark

44. Deut. 1—3.22/4 Kms 6.24—7.20/Isa. 55/Zech. 6

10.1-16

(Matt.

20.17-28;

Luke 9.51—10.24)

Divorce and Children

The advancing sidrdt now move into Deuteronomy, 'The words which Moses spoke to all Israel beyond Jordan'. The Marcan catechesis has Jesus traversing the same ground as he teaches: 'And he left there and went to the region of Judea and beyond the Jordan, and crowds gathered to him again' (10.1). The topic that it develops is the question of divorce and remarriage: it occurs later in Deuteronomy (24.1 ff.), but it was the Church's experience that matters of domestic propriety were primary. In the Apostolic Tradition those being admitted as catechumens were examined first of all on their marital status, and informed of the Church's discipline on divorce and remarriage, before their three-year instruction began. 1 Then there was the further question whether children should be admitted to the Church, and this was again resolved on a liberal basis, remembering Jesus' indignation with the disciples who prevented small children being brought to him. Of such is the kingdom of God, and no one who does not accept the kingdom with a child's simplicity has any part in it. It is to be noted how little connection there has been with the Law and Prophets lections for the day since the catechesis began, in contrast to the regular strong links in Mark 1—8.21. Luke 2 deserts Mark at this point and writes his own catechesis 'in order': with the sending of disciples, and of the seventy before Jesus' face, like Moses' embassies, and other matters from Deut. 1—3; with Jesus' coming assumption and the threat to call down fire from heaven, and other matters reminiscent of Elijah in 4 Kms 1—3. Matthew presses on in the Marcan order with the Sons of Zebedee, which lacks lectionary correspondence. TEBETH I I I

Mark

45.

10.17-31

Deut. (Matt.

3.23—7.11/4 20.29-34,

Kms 8/Isa. 56/Zech.

Luke

10.25—11.13)

7

The Rich Man

In Deut. 5 there is a recapitulation of the Ten Commandments, and to this is attracted the story of the Rich Man, for it is of primary importance that every intending Christian should understand Jesus' adaptation of them. The rich man wanted eternal life, and Jesus pointed him to the Commandments, which he recited; but Jesus said there was one thing which he still lacked—he must go and sell his all, 1

J

16.6.

See pp. 90 ff., above,

and give it away, and eternal life would be his. The Marcan church recognized, like many a preacher since, that this was putting the price of salvation rather high for many, and the matter is watered down in the remarks following to a weak, 'All things are possible with God.' But the rewards of Christian poverty are nevertheless asserted with eloquence. Luke 1 begins his homily with the similar story of the lawyer who asked Jesus how he should inherit eternal life, but who responds to Jesus' reply with the Shema' from Deut. 6 rather than the Commandments from Deut. 5; the evangelist adapts the Chronicles version of Elisha's capture of the Syrians to form the Good Samaritan, and the woman's shutting the door on herself and her children to teach importunity in prayer, both from 4 Kms 4—6. TEBETH

IV

46.

Deut. 7.12—11.25/4 Kms 9—10/Isa. 57/Zech.

8

Mark 10.32-45 (Matt 21.1-13, Luke 11.14-54) The Sons of Zebedee During Dedication, Jesus' prophecy of his coming sufferings was used to challenge the catechumens to the possibility of their own martyrdom (8.31-8). At the end of the feast a similar prophecy led on to the call to be last of all and servant of all (9.30-7). Now a similar prophecy is used a third time, and combines the two morals. James and John missed the point of Jesus' words, and came to claim the best places at the Messianic banquet; they had to be content with the promise that they should share the cup of his passion and be baptized with the baptism of his sufferings. Jesus had continued by saying that the Church would not be like Gentile kingdoms, but whoever would be the first in it must be the slave of all: for the Son of Man also came not to be served but to serve, and to give his life as a ransom for many. It looks as if Jesus' anticipation of his Passion was used as a starting point for teaching intending Christians both to be humble and to expect martyrdom, and that the cores of three different homilies have survived with this same starting point to each. A second point of interest is the concentrated Isaiah background to the pericope. Our rule-of-thumb division of Isaiah has brought us to Isa. 57 as the Isaiah reading for the week, but when we went through the Lucan Isaiah parallels2 there was some indication that this was too far on. For the current week, for example, there is the division of the spoils of the strong man at Luke 11.22, as a possible reminiscence of Isa. 53.12. Now there are several likely Isaiah references from about the same area in Mark 10.32-45. First, Jesus' 1 2

See pp. 96, 147 f., above. pp. 171-4, above.

Passion prophecy is distinctive at .34, 'they will mock him, and spit upon him and scourge him': cf. Isa. 50.6, 'I gave my back to scourges, and my cheeks to blows; and I turned not away my face from the shame of spitting.'' Neither the scourging nor the spitting are mentioned in the earlier Passion prophecies. Secondly, Christ's sufferings are here for the first time symbolized as a cup, which he is to drink, and the sons of Zebedee too; cf. Isa. 51.17 ff., 'Jerusalem that hast drunk at the hand of the Lord the cup of his fury: for thou hast drunk out and drained the cup of calamity, the bowl of wrath. . . . I have taken out of thine hand the cup of calamity . . . ' Third, there is the famous saying at 10.45 on the Son of Man's ministering (Siaicovetv), and giving his life a ransom for many; cf. Isa. 52.3, 'For thus saith the Lord, You were sold for nothing, and you will not be ransomed for silver', 52.13 ff., 'Behold, my servant (nalz) . . . ' , and 53.12, 'He bore the sins of many, and was delivered because of their iniquities.' In all that has been written about Mark 10.45 and its relation to Isa. 53 I have not seen any comment on the cumulative weight of these references; and surely, taken together, they are significant, especially in the light of the possible Lucan reading of Isa. 53 in the same week. In the years when the Marcan church read Isaiah, it would appear that the 53rd chapter was reached with sidra 46, where Moses, in Deut. 9, interceded for the people and saved them from God's anger. The prophecy of Jesus' passion was then influenced by God's servant's sufferings in the chapter, or more exactly by the concrete details of spitting and scourging read a couple of weeks earlier. The cup image either chimes in with, or is suggested by, the cup imagery of the previous week; and the serving motif in Mark 10.43-4 suggests the applicability of Isaiah's servant's vicarious suffering in Mark 10.45. The doctrine of Christ's vicarious suffering Mark knows from Paul, though it is so little congenial to him that he hardly mentions it apart from here: the language telescopes the thought of two Isaiah chapters—all that survives is the 'many' from 53.12, and the 'ransom' from 52.3. The lectionary theory helps here to clear up a long-standing dispute: Mark does have Isa. 53 in mind, for it was read that Saturday. The place in the Isaiah cycle is confirmed when Mark cites Isa. 56 three pericopae later. A similar comment may elucidate the Matthaean reading at this point. While Matthew has fully exploited the festal themes of the Jewish year, he has not seemed to pay much attention to the sabbath readings, except where on occasion he has actually cited verses from them with his introductory formulae. We have not had such a citation for eight chapters, but there is one in this week's pericope, 'Tell the daughter of Zion, Behold your king . . a compound of Isa,

62.11. and Zech. 9.9. Our rule-of-thumb division of the Twelve has brought us to Zech. 8, and it could perhaps be that Matthew was a week ahead of this in his lections. In this way we could well understand how Matthew was content to be a couple of stories further on in the Marcan sequence. The Marcan account refers to Zech. 9.9, without quoting it, in a fortnight's time, so the first two Gospels straddle our reconstructed position for the chapter. I have commented fully on Luke's catechesis above, and shall not do so in future except where he can be seen to be dependent on Mark's. SHEBAT

I 47. Deut. 11.26—16.17/4 Kms 11—12/Isa. 58/Zech. 9

Mark 10.46-52 (Matt. 21.14-17; Luke 12.1—13.9) Bartimaeus The catechetical value of the story of Bartimaeus is often noted: the man who was blind and, as every intending Christian is, in need of enlightenment; who knew himself to be in need of Christ's mercy, and begged for it despite discouragement, as they need to seek Christ's mercy; to whom Jesus said, 'Your faith has saved you', as faith saves a Christian; who followed Jesus in the way, as catechumens are to be followers of Jesus, in his Way. Not so often noted are the Isaiah references, which occur in Isa. 54—55. 'The Lord hath called thee . . . For a little while I left thee . . . but with everlasting mercy will I have mercy on thee . . . so neither shall my mercy fail thee . . . Give heed with your ears and follow my ways ( ) and I will make with you an everlasting covenant, the sure mercies of David... Seek ye the Lord, and when ye find him, call; and when he draws nigh to you, let the ungodly leave his ways () and let him return to the Lord and he shall receive mercy' (54.6-8; 55.3, 6 f.). How natural that the Marcan church should recall the blind beggar who called upon Jesus as the son of David to have mercy on him, and who followed in the way with joy. Matthew has adapted the Marcan Cleansing of the Temple for his day's reading: he has inserted the healing of the blind and the lame, and brought children into the temple crying, 'Hosanna to the Son of David'. SHEBAT I I

48. Deut. 16.18—21.9/4 Kms 13—14/Isa. 59/Zech. 10

Mark 11.1-11 (Matt. 21.18-22, Luke 13.10—14.24) Triumphal Entry Hitherto the Marcan Saturday pericopae have been self-contained units, and it seems proper to assume that they continue so to be; I have already noted the coincidence of Zech. 9 with the season of the

year. Jesus enters Jerusalem on a colt on which no one has ever sat, while the people of the city spread their garments and branches in his way, crying, 'Hosanna! Blessed is he who comes in the name of the Lord!' The fulfilment of Zech. 9.9 is evident: 'Rejoice greatly, O daughter of Zion; proclaim aloud, O daughter of Jerusalem: behold, the King comes to thee, just and a saviour; he is meek and riding on an ass and a new colt'. Meekness is urged on Israel's kings in the sidra: their hearts may not be lifted up above their brethren (Deut. 17. 14-20). SHEBAT

III

49.

Deut. 21.10—25/4 Kms 15—16/Isa. 60/Zech. 11

Mark 11.12-25 (Matt. 21.23-7, Luke 14.25—16.13)

Cleansing of Temple Withering of Fig Tree

The division of the pericopae is not a straightforward matter. On the one hand we have a temporal continuity, with the Entry, the Cleansing of the Temple, and the Withering of the Fig Tree occurring on consecutive days (.12, 'on the following day', .20, 'in the morning'); so that the three paragraphs could be bound together as parts of one Saturday's reading. But the Entry seems to stand on its own, while the other two are intimately related, by both form and symbolism. The fig tree is cursed before the Cleansing, and is seen to be withered after it, thus providing a Marcan 'sandwich'; and there is the obvious symbolism of the fruitlessness of Israel's sacrifices, soon to be brought to a close (cf. also 12.1-9). There is also the matter of length: two pericopae of a dozen verses each seems more in line with what we have come to expect from Mark, rather than one of twenty-five verses. It seems better therefore to take the Entry on Shebat II, and the Fig Tree/Temple passage on the following week. The dominant influence seems to be Isa. 56, which would follow in Mark's Isaiah cycle soon after the Isa. 50—53 passages which have influenced Mark 10.32-45, and the Isa. 54—55 passages which may be related to Mark 10.46-52. The chapter contains the text which Jesus cites, 'My house shall be called a house of prayer for all nations' (.7; Mark 11.17). The imagery of the dried-up fig tree is in the same passage, where it is said, 'Let not the eunuch say, "I am a dry tree" ' (Isa. 56.3). What a contrast to the sidra (Deut. 23.1-6), where eunuchs and Ammonites and Moabites were barred from worship in the Temple! Further, Isa. 56 gives a lead on the topic of prayer, since it welcomes strangers and all comers to pray: 'I will gladden them in my house of prayer . .. My house shall be called a

house of prayer' (56.7). In this way it would be more easy to understand how Mark has come to link together the three themes: the drying up of the fig tree (11.12-14, 20-22), the cleansing of the Temple (.15-19), and prayer (.21-3). It may be also that the Marcan church still followed the Jewish traditions in another matter. 15th Shebat, according to the prevailing tradition, that of the house of Hillel,1 was the New Year of Fruit Trees: that is, the various tithes were payable according to whether the picking was before or after that date.2 (The house of Shammai made the date 1st Shebat.) Now, Mark has the fig tree story on the third Saturday in Shebat, Matthew on the second. The catechumen thus learns one practical lesson and one theoretical one. Christ is concerned for purity of worship among his followers. The Jews' unfruitful abuse of the privilege of God's Temple, with their money-making and their barring of outsiders, has ended in its destruction, like the withering of the fruitless fig. He, as a Gentile, is welcome to pray to the God whose house was to be for all nations. But let his praying be sincere. He needs to have faith in God, and he needs to forgive his neighbour. SHEBAT

IV 50. Deut. 26—29.9/4 Kms 17/Isa. 61 f./Zech. 12 f.

Mark 11.27—12.12 (Matt. 21.28-32, Luke 16.14—17.19) The Wicked Husbandmen The Question of Authority (Mark 11.27-33) is answered in Mark by the parable of the Husbandmen (12.1-12). 'And they came again to Jerusalem' (11.27a) marks the pericope off from its predecessor. 'And as he was walking in the temple, the chief priests and the scribes and the elders came to h i m . . . ' (.27b) gives us the antagonists of the story, who are first discomfited by Jesus' negative reply at 11.33, 'Neither will I tell you by what authority I do these things'. But we require the same antagonists in 12.1, 'And he began to speak to them in parables'; and in 12.12, 'And they tried to arrest him, but feared the multitude, for they perceived that he had spoken the parable against them . . .' An indefinite 'they' will not fit the context; the chief priests or elders are needed for the attempted arrest. Further, the parable gains in point from the unity of the two paragraphs. In the previous lection Jesus cleansed the Temple, which was seen as fated like an unfruitful fig tree. In this the Temple authorities demand by what right Jesus does these things; he tells them that they are like husbandmen who will not pay the owner any of the fruits of the vineyard, and who are in time to be destroyed. The baptism of John was from heaven, 1 1

m R.H. 1.1. b R.H. 14a-15b.

whence Jesus was declared God's Son. He will not tell the authorities directly what right he possesses, but in a parable speaks of himself as the son of the vineyard owner. The parable falls happily alongside the readings, in a way that is too good to be accidental. Israel was commanded that when he came into the land which the Lord his God was giving him for an inheritance, and had inherited it, he should give of the first of the fruits of the land to the Lord his God, bringing them in a basket and worshipping (Deut. 26.1-11). If they served God and obeyed him, they would be blessed in all their doings: but if they did not serve God and disobeyed, he would bring on them all manner of evils, until he had destroyed them (Deut. 28). The Histories lesson rubs in the moral. In the ninth year of Hoshea, the son of Elah, Samaria was taken, and the northern kingdom destroyed, because of the sin of Jeroboam and all his successors in forsaking the true worship of God: 'and the Lord testified against Israel and against Judah, even by the hand of all his prophets, saying, Turn ye from your evil ways and keep my commandments ( ) all that I sent to them by the hand of my servants the prophets' (4 Kms 17.13). So 'the Lord removed Israel from his face, as the Lord spoke by the hand of all his servants the prophets' (.23). The Wicked Husbandmen combines the themes of these two passages; but the payment of fruits suggests a further text, 'the song of my beloved concerning my vineyard' (Isa. 5.1-8), which provides the setting for the parable while they provide its action. Isaiah had spoken most famously of Israel as a vineyard not bearing fruit in ch. 5, and Mark begins with the planting of the vineyard, and the making of the hedge, vat and tower (Isa. 5.1 f.). But the plot of the story is in human terms, and the vineyard-owner sent a servant, and another, and another, whose fate is an allegory of the rejection of the prophets of Israel. He wanted to receive of the fruits of the land; but the husbandmen reckoned that if they killed the heir, the inheritance would be theirs. The story has, of course, its climax in a specifically Christian twist: it is God's beloved Son who is killed, provoking the Lord of the vineyard to destroy the husbandmen, and give it to others, the Church. The Marcan church adds the parallel thought from Ps. 118, 'The stone which the builders rejected . . .' When Jesus rode into Jerusalem the people were singing 'Hosanna' from the same psalm: now their rejection of God's 'stone' is seen to have issued in their own destruction. ADAR I

51. Deut. 29.10—30/4 Kms 18—19/Isa. 63/Zech. 14

Mark 12.13-17 (Matt. 21.33-46, Luke 17.20—18.14)

The Tribute Question

For the four Saturdays in Adar, through to the end of the year, the Marcan church provides four stories of questions, three asked of Jesus, one by him. There is some evidence of a rabbinic tradition 1 of four different types of question which were asked of Jewish teachers: a question of wisdom, inquiring after practical guidance 0halakhah); a question of rude mirth (bdruth), deriding the teacher; a question of common morality (derekh 'eretz); and a question of interpretation of Scripture (haggadah). It has been suggested by Dr Daube that the four questions in Mark and the other Synoptics correspond to these: the Tribute Question being concerned with practical guidance, the Resurrection Question being contemptuous, the Great Commandment being about common morality, and the Son of David question being interpretative. Daube makes the further suggestion that the Passover haggadah was represented as being told to four different types of son in the family, the wise, the wicked, the pious, and the son who does not know how to ask. If so, then it might be natural in the weeks before Passover for the Church to take a series of questions that corresponded for a Christian Paschal teaching. The Tribute questioners would form, according to Daube, a rough parallel to the wise son, the Sadducees to the wicked son, the good scribe to the pious son, and Jesus would supply the fourth question himself for the son who could not ask. However this may be, the Questions provide practical guidance for the intending Christian. His attitude to imperial authority is laid down as one of obedience, and Jesus is displayed as a loyal member of the Roman empire without prejudice to his higher allegiance. But further, the question seems to have a particular appropriateness to the first Saturday in Adar, for it was at this time of the year 2 that Israel read the additional lesson, Sh'qalim, Exod. 30.11-16, prescribing the half-shekel which every Israelite had to pay to the Temple. The moral of the Gospel tale is not only that a Christian should pay tribute to Caesar, but also that he should render to God the things that are God's. What is the meaning of this? It is probably that Christians should continue to pay Temple and other dues, as being due to God. In the course of time the Church's relations with Israel became strained, and the continuance of such payments was questioned within the Matthaean church (Matt. 17.24 ff.). Matthew thought the money should still be paid, so as not to offend the Jews. It is very likely that Mark was not so worried, but the presence of 1

2

b Nid. 69b-71a; D. Daube, The New Testament and Rabbinic Judaism (London 1956), pp. 158 ff., 'Four Types of Question'. m Meg. 3.4.

the story as a lesson in the context of sabbath Sh'qaltm seems to imply that it was understood in this way originally. ADAR I I

52. Deut. 31/4 Kms 20—21/Isa. 64/Mal.

1

Mark 12.18-27 (Matt. 22.1-22, Luke 18.15-end) The Resurrection Question Hebrews regarded the resurrection of the dead as being among the 'elementary doctrines' of Christ, so it is fitting for the subject to be treated in the Marcan catechesis. It is possible that the topic is especially in view because of the designation of the second sabbath in Adar as sabbath Zakor, with the additional lesson Deut. 25.17 ff., 'Remember what Amalek did . . . ' The Marcan church is in no way concerned with old Israel's vindictive memories of Amalek; but from the same chapter in Deuteronomy comes the law of Levirate marriage (Deut. 25.5-10), from which the Sadducees had quoted in order to deride the notion of the resurrection of the dead (Mark 12.19, citing Deut. 25.5 f.). Matthew has a Christian version of the Esther story in the parable of the Marriage Feast, as the fulfilment of Purim, the Jewish feast following Zakdr on 14th Adar (22.1-14).1 ADAR

III 53. Deut. 32/4 Kms 22—23/Isa. 65/Mal. 2

Mark 12.28-34 (Matt. 22.23-33, Luke 19.1-38) The Scribe's Question The third sabbath in Adar is Parah in Judaism, with the special reading of Num. 19 on the cleansing of the land. The Histories lesson describes the reforms of Josiah, who cleansed the land in the Histories lesson. Of him it is said, 'There was no king like him before him, who turned to the Lord with all his heart and with all his soul, and with all his strength, according to the law of Moses' (4 Kms 23.25, referring to Deut. 6.5); and his reform was initiated through the activity of Sapphan the scribe (4 Kms 22.3 ff.). On this Saturday the Marcan catechumen is taught the two great commandments by means of the scribe's question. Jesus replied that the first commandment was 'Hear, O Israel . . . you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength', with love of our neighbour as the second; and the scribe commented that to love God with all the heart, and with all the understanding, and with all the strength, and to love one's neighbour, was more than whole burnt offerings and sacrifices. The burning of the heifer, as in Num. 19, was all very 1

MLM, pp. 415-18.

well; but it is the whole-hearted love of God, as King Josiah displayed it, which constitutes true religion. ADAR

IV 54. Deut. 33—34/4 Kms 24—25/Isa. 66/Mal.

Mark 12.35-7 (Matt. 22.34-46, Luke 19.39—20.18) David's Son The last Saturday in the year is called Hahodesh in Judaism, with its additional reading of Exod. 12.1-20 prescribing that Nisan is to be the first month of the cycle. Of the cyclical readings, the Histories lesson is perhaps the most interesting to the Church, telling of the fall of Jerusalem, and the exile of the house of David; the Former Prophets close with Jehoiachin being released from prison on the 27th Adar in the thirty-seventh year of his exile (4 Kms 25.27). In this way the Deuteronomists posed the dilemma of the Davidic covenant in a form that subsequent generations found hard to resolve. Was the covenant to be fulfilled in an earthly descendant of the royal line, like Zerubbabel, or as envisaged in the Psalms of Solomon? Or was something more apocalyptic to be expected? The Marcan church is critical of the rabbinic orthodoxy which opted for the Messiah's straightforward earthly lineal descent: it took Ps. 110.1 as its text to show that Christ should be the Son of God, rather than of David. So the Marcan Christian is taught the high Christology of Philippians rather than the low Christology of Rom. 1.3 f. and Acts 2.36: in line with the Marcan theology of 1.1. NISAN

I

1.

Gen. 1—6.8/Josh. 1—2/Isa. 1/Hos. 1—2

Mark 12.38-44 (Matt. 23, Luke 20.19—21.4) Widows The opening sidra of the year gives an unhappy example of the murder of the innocent, as Cain kills Abel because his offering is unacceptable to God. The theme is taken up by Isaiah: 'Of what value to me is the abundance of your sacrifices? saith the Lord: I am full of whole burnt offerings of rams; and I delight not in the fat of rams, and the blood of bulls and goats: neither shall ye come with these to appear before me . . . I cannot bear your new moons and your sabbaths, and the great day . . . Wash you, be clean, remove your iniquities from your souls before mine eyes; cease from your iniquities; learn to do well; diligently seek judgement, deliver him that is suffering wrong, plead for the orphan, and obtain justice for the widow . . . Thy princes are rebellious, companions of thieves, loving bribes, seeking after rewards; not pleading for orphans, and not heeding the cause of widows' (Isa. 1.11-23). Did not Jesus similarly attack the hypocrisy of the scribes with their long robes and public saluta-

tions, their chief seats in the synagogues and their long prayers, while at the same time they were devouring the estates of widows? The Marcan catechesis gives two instances of the hypocrisy of official religion in contrast with the affairs of widows: first the scribes, and then the wealthy, whose ostentatious donations are from their superfluity, while the poor widow gives all that she possesses. Pharisaic hypocrisy is a topic congenial to Matthew, who expands the Marcan material (Matt. 23.5-7) into a full discourse; in the peroration of which it is said that upon the heads of the Pharisaic scribes shall come all the innocent blood shed on the earth, from the blood of innocent Abel.1 Luke, who has been including so much additional catechetical matter, now catches up with Mark with the two Widow paragraphs in 20.45—21.4. NISAN

II

Mark

13

2.

Gen. 6.9—11/Josh. 3—4/Isa. 2/Hos. 3—4

=Matt.

24.1-35

=Luke

21.5-38

The Apocalyptic Discourse

There was an expectation among the Jews, going back to the first century, that Messiah would come on Passover night. R. Joshua b. Hananiah is reported to have said, 'In that night they were redeemed and in that night they will be redeemed.'2 In Exod. R. 18.12 it is said, 'On the day when I wrought salvation for you, on that very night know that I will redeem you.' An old Passover poem, 'The Four Nights', gives four events as happening on Nisan 14/15: creation, the covenant with Abraham, the deliverance from Egypt, and the Redemption—Moses and the Messiah will come in this night on the top of a cloud, with the word of the Lord between them. 3 Jerome says, 'It is a tradition of the Jews that the Messiah will come at midnight according to the manner of the time in Egypt when the Passover was (first) celebrated.' 4 There are a number of slightly more general references, such as 'Then the Messiah, who is called "first" (Isa. 41.27) will come in the first month (Nisan), as it is said, "This month shall be unto you the beginning of months".' 5 A later 1 2 3 4

5 6

MLM, pp. 419-30. Mekilta ad Exod. 12.42. The texts following were put together by Jeremias, op. cit., pp. 205 ff. R. Joshua was a second-generation Tannaite, flor. c. A.D. 90. Fragment Targum Exod. 15.18, ed. M. Ginsburger (Berlin 1899), pp. 36 f. Comm. Matt, ad 25.6 (PL 26, col. 192). He continues, 'Whence I think also the apostolic tradition has persisted that on the day of the paschal vigils it is not permitted to dismiss before midnight the people who are expecting the advent of Christ.' Exod. R. 15.1. 'On that night Messiah and Elijah will be made great/will come', Exod. R.18.12; cf. Moore, Judaism, ii, 42.

tradition saw the first step of the redemption as coming at Passover in the form of Elijah.6 The presence of such an expectation in the Church is made explicit in the Epistula Apostolorum, usually dated about 130;1 and I have already argued that it is implicit in the Didache, whose last chapter is a warning to be ready for the Lord's coming.2 It is natural for the three synoptics to structure their readings in the same way. Each Passover is to be marked by a vigil in which the Lord's sufferings will be remembered at the watches. The Church will wait up, hoping that it will be this year that he will come on the clouds for their redemption. On the Saturday before Passover the Church should therefore be warned to be ready. First, the preliminary events can be described—the persecutions of the Church, the setting up of the Abomination, the fall of Jerusalem: as the years drag on between one Gospel's writing and the next, these preliminaries become more clearly ordered and more detailed. Mark itself is written in the shadow of the Jewish Revolt: the setting up of the Abomination is expected to lead straight into the Final Tribulation. Luke replaces this with a more this-worldly description of Jerusalem's being trampled under foot by the Gentiles, and he divides the phases of the preliminary events carefully, with all the wisdom of hindsight. But the purpose and climax of all three Apocalyptic Discourses is the same: it is that the churches may be ready when the Son of Man comes on the clouds in judgement—the reading of Daniel in the first three weeks of the year is loaded with significance, as the Great Tribulation, the Abomination of Desolation, the things that must be, the Coming of the Son of Man, and the ultimate Resurrection become imminent realities. The preliminary events portend the Lord's Coming with the same certainty as the first leaves on the fig tree, appearing in April, portend the summer. Christ is near, at the gates; he said that this generation would not pass away before it all took place, and in Mark's day, forty years on, that generation was near its end—still more in Luke's day, in the late 80s. But of that day or that hour no one knows: it may be Passover this year, or next, or the year or two following; it may be at 9 p.m., or at 12, or at 3. The church must take heed, and watch—watch literally, sitting up through the Paschal vigil, watch figuratively with a life of obedience ready for the End. 1

2

In Ep. Ap. 15 the Twelve are to celebrate Passover fasting, when one of their number will come out of prison; in 16 Christ's own coming is predicted; in 17 the Father's coming, and so Christ's in him, between Pentecost and Passover/ Unleavened Bread in 120 (Coptic)/150 (Ethiopic) years. 15-16 seem to imply an original version of 17 in which the coming of Christ was to have been at Passover. pp. 276 f., above.

Christ is like a householder gone for the day on his business; and we are the watchmen whom he has told to wait up. 'Watch therefore —for you do not know when the master of the house will come, whether late (AT, 9 p.m.), or at midnight, or at cockcrow (3 a.m.), or at dawn (AT)—lest he come suddenly and find you asleep.' What Jesus said to the Twelve, he said to all Christians, Watch. The urgency of the Marcan warning—all too plausible in the late 60s—has, a decade later, become a little strident in Matthew. The wicked servant says in his heart, 'My master is delayed'; as the bridegroom was delayed, the bridesmaids all slumbered; the master returns after a long time to take account of his talents. But to Matthew the delay is but a spur to greater pastoral care. He adds more and more material to the Marcan matrix: a parallel with Noah from the sidra; a parallel with the women grinding at the mill on Passover night (Exod. 11.5); four expanded versions of the Doorkeeper—the Thief, the Two Servants, the Bridesmaids, the Talents; a peroration describing Christ the King on Judgement Day. The division of these units in the numbered sequence in Alexandrinus suggests that Matthew gathered his church-members each evening between the second Saturday in Nisan and Passover; and this is confirmed by the Didachist, who is for the most part dependent on Matthew as his Gospel. The Easter Eucharist (14.1a) is to be preceded by a confession of sins (.lb-2) that the Church's sacrifice may be pure (.2b-3). The church members are to reproach each other not in anger but peacefully (15.3), as they have it in the Gospel (Matt. 5.21-6), with elected bishops of integrity to adjudicate (15.1-2). Their prayers and alms and all their actions they are to do as they have it in our Lord's Gospel (Matt. 6.1-18); Paschal alms and Paschal fasts being especially in view, with Paschal readings from Matt. 24—25 (Did. 16). They are to watch for their lives, for they know not the hour when our Lord comes (Matt. 25.13); their lamps burning and their loins girt (Did. 16.1; Luke 12.35; cf. Matt. 25.1 ff.). 'And', he continues, 'you will assemble frequently' (nuKvfflg 81 ouvax0fi«reo6e) 'seeking what is fitting for your souls ( ) at the last time'. Christians of the Matthaean tradition assembled frequently, each night from the second Saturday in Nisan, to make ready for the Lord's coming. I have commented earlier on the detail of the Lucan version of the Discourse. 1 Suffice it to say that for all the advancing years Luke has not despaired of the Lord's coming, but rather hopes the more. The preliminary signs, rightly understood, have been fulfilled: 'when these things begin to take place, look up and raise your heads, 1 pp. 166 f., 81, above.

because your redemption is drawing near' (21.28). All the Marcan urgency is still there—the fig tree, this generation will not pass away, the ineluctability of Christ's words, the need to watch. As usual, Lucan Christians come to church on Saturday nights only—there is no extension of the Discourse as we find it in Matthew; only a warning against dissipation and drunkenness (Matt. 24.49) lest that day come upon them like a snare; for it will come upon every man on earth. 14TH NISAN

Mark 14.1-11 = Matt. 26. l - l 6

The Anointing at Bethany

The pattern of daily worship in the Matthaean church from Nisan II grew from the Marcan practice of meeting the night before Passover. For Mark opens ch. 14, 'It was now two days before the Passover', and Matthew has Jesus say, 'You know that after two days the Passover is coming' (26.2): on Jewish counting, that is 14th Nisan. The reading marks the beginning of the continuous Passion story in Mark, and constitutes a double preparation for the Christian. For it was at this time that Judas arranged to betray his master to the priests (14.1 f., 10 f.); and it was on this evening, at Simon the Leper's supper, that the woman anointed Jesus—beforehand, as he said, for his burial. So each year, on the evening of 13th/14th Nisan, wherever the gospel is preached in the whole world, what she did is told in memory of her. Luke has already told of the woman's anointing in fuller detail at Atonement, and he here omits any reference to Simon's supper. He merely notes that the feast of Unleavened Bread drew near and Judas went to betray Jesus (22.1-6): it would seem as if this should be taken as the introduction to the opening Lucan lection of the following night. PASSOVER

6 p.m. Mark 14.12-21 =Matt. 26.17-25 =Luke 22.1-23 9 p.m. Mark 14.22-31 =Matt. 26.26-35 =Luke 22.24-39 12 Mark 14.32-52= Matt. 26.36-56 =Luke 22.40-53 3 a.m. Mark 14.53-72 = Matt. 26.57-75 =Luke 22.54-65 6 a.m. Mark 15.1-15= Matt. 27.1-26 =Luke 22.66—23.12 9 a.m. Mark 15.16-26= Matt. 27.27-37 =Lvke 23.13-32

The Last Supper The End of the Supper Gethsemane Sanhedrin and Peter's Denial Trial before Pilate Crucifixion

Noon Mark 15.27-33= Matt. 27.38-45 The Cross =Luke 23.33-43 3 p.m. Mark 15.34-41 =Matt. 27.46-56 Jesus' Death =Luke 23.44-9 6 p.m. Mark 15.42-7 = Matt. 27.57-66 The Burial =Luke 23.50-6 It cannot escape the simplest hearer of the Passion story that it is divided into three-hourly units: they are marked almost continuously in the text, and where there are differences between the Gospels—as on the time of the Crucifixion, between John (19.14) and the others, or on the time of the Sanhedrin trial, between Luke (22.66) and the others—the events are still timed to fall on the watches. When we observe that in Egeria's day,1 and in all the earliest lectionaries from both the Jerusalem2 and the Byzantine3 traditions, Maundy Thursday was kept as a vigil of twenty-four hours with the appropriate lessons at each watch, the significance of these notes of time becomes obvious. The Church from the beginning, from the 30s, remembered the Lord's Passion at Passover, with the telling at each watch of the appropriate part of the story. The Gospel was born from the womb of the liturgy. The first explicit reference to such a practice comes in the Didascalia: 'You must thus fast when (the Jews) celebrate Passover, and be zealous to fulfil your vigil in the midst of their Massoth.' 4 All three Gospels open the vigil with a description of Jesus' last Passover. In Mark and Matthew he sends two disciples to prepare for the meal; 'and when it was evening' he comes with the Twelve, and they eat the Pasch; the atmosphere is made pregnant by Jesus' announcement that one of them, one who is eating with him, will betray him. The influence of the seasonal Scriptures is already plain from the beginning. Before Joshua celebrated the first Passover in the land (Josh. 5.10, from the Passover haphfarah), he sent two men before him into the city of Jericho to prepare his way (Josh. 2). Abraham, whose saga begins on Nisan III, Easter Eve, similarly sent his servant before him, and God guided him to a 1

chs. 35—37. The church assembled at 7 p.m. at the Eleona church on the Mount of Olives, moving to the Imbomon, higher up the hill, at midnight; at cockcrow they came down to Gethsemane, and processed to Before the Cross for dawn. There was then an intermission for the fast to be broken, and from 8 a.m. to midday the Cross was venerated; and then a final three hours of readings and hymns from noon till 3 p.m. Egeria indicates which passages were read in most cases. 2 For the old Armenian tradition, see Wilkinson, ET, pp. 267 f.; for the Syriac, see Burkitt, op. cit. 3 Scrivener, op. cit., p. 85. 4 ch. 21.

lodging-place of destiny by his meeting with Rebecca with a water jar upon her shoulder (Gen. 24.10 ff.). God similarly provides Jesus with a lodging-place where he may eat the Passover; he sends two of his disciples, and they are guided by meeting a man with a water-pot. I suggested earlier1 that Book I of the Psalter was likely to have been in use at Paschaltide in first-century Judaism. The Marcan reading shows the first of a long series of echoes from these psalms, which the Church may perhaps have chanted through the vigil.2 Ps. 41.9, 'He who eats my bread lifted up his heel against me', is implicit in Mark, 'one who is eating with me', and is made explicit in John (13.18). The Son of Man is going too as it is written of him in Dan. 7. Luke makes some rearrangement of the whole Passion story, and his 'when the hour came' (22.14, i.e. sundown) leads straight into the eucharistic words. The preliminary cup (.17) belongs at the beginning of the meal, but there is no break in the story till .24, so it seems proper to imagine the Lucan church as remembering Jesus' interpretative words over cup, bread and cup all at 6 p.m. The unit will then close with the prophecy of the betrayal as in Mark and Matthew (.21-3), but placed after the eucharistic words by Luke. The Passover meal was an extended occasion: the lamb should be eaten by midnight,3 and no doubt the Church preserved something like an accurate memory by placing the close of the Supper at the 'late' watch, 9 p.m. This is not said, but Mark begins the eucharistic section, 'And as they were eating . . . ' , and makes it plain that this was the close of the meal by running straight on, 'And when they had sung a hymn, they went out to the Mount of Olives.' The section thus comprises both the eucharistic words and the prophecy of Peter's denial. The Paschal background to Jesus' words at the meal is obvious. Less plain has been the reason for the prominence of the last chapters of Zechariah, but the lectionary theory makes this more intelligible. Each year that the Twelve (Minor Prophets) were taken as the prophetic cycle, the last chapters of Zechariah would be read in Adar, as preparations for Passover were afoot. It would be easy therefore to see these Scriptures as particularly significant for the Lord's Paschal sufferings. Both Mark and Matthew cite here a version of Zech. 13.7, 'I will strike the shepherd, and the sheep (of 1

p. 183, above. Our first record of the psalms used in the Maundy Thursday Vigil is in the Armenian lectionary. The Vigil opened with Psalms 2, 3, 4, 41, 42, 43, and closed with Psalms 35, 38, 41, 22, 31, 69, 88, and 102; Wilkinson, ET, pp. 267-9. 5 m Pes, 10.9; Zeb, 5.§, 1

the flock) shall be scattered'. Matthew referred the previous evening (26.15) to Zech. 11.12, with 'They weighed him thirty pieces of silver'. There may be an echo in the eucharistic words of Zech. 9.11, 'And thou by the blood of thy covenant hast sent forth thy prisoners'. Luke extends the conversation at the Last Supper considerably: he adds to the prophecy of Peter's denial the quarrel over greatness in the kingdom and the sayings on the two swords; in this way he is setting out on the path that will lead to John's protracted Farewell Discourses. But his additions are in fact extensions of the 9 p.m. themes of his predecessors. Jesus is one who serves rather than one who reclines (Mark 14.18), and he covenants to the disciples a kingdom as his father did to him, that they should share the Messianic banquet (Matt. 26.29); the swords are to account for their appearance at the arrest (Mark 14.47). The agony at Gethsemane is understood to last three hours. Mark has Jesus bid Peter, James and John pray, and then, finding them sleeping, he says, 'Could you not watch one hour?' (14.37). Something similar is implied at .40, 'And again he came and found them sleeping (); and they did not know what to answer him', and at .41, 'And he came the third time, and said to them, Are you still sleeping? . . . the hour has come'. Matthew has much the same, with Jesus' prayer repeated. The implication is that each time of prayer (and sleep) was an hour, and that the hour which 'has come' is the hour of midnight. Luke, who whitewashes the disciples considerably in this passage, cuts the threefold reproach to one; but he symbolizes the midnight timing of the arrest by the words, 'But this is your hour, and the power of darkness' (22.53). So every Christian is encouraged to keep awake through his Paschal vigil: the apostles slept and deserted the Lord at his hour of need—we will watch, for we know not at what hour our Lord may come. After Ps. 41 comes Ps. 421 with its fifth verse so apt for Jesus' torment in Gethsemane, 'Why art thou very sorrowful, O my soul?': both Mark and Matthew adapt the words to the context, 'My soul is very sorrowful'. The story that is anchored to cockcrow, the fourth watch, is Peter's Denial; for Jesus said Peter would deny him three times before the cock crowed (twice, Mark), and this is now described. So Peter's sleeping brings its nemesis: the Marcan Christian hears the echo, 'Watch . . . whether late, or at midnight, or at cockcrow . . . And what I say to you I say to all: Watch.' There is no suggestion 1

cf. the Armenian Lectionary, n. 73. The Armenian tradition included the interesting practice of taking the psalms in threes, gobala, of which 41, 42, 43 was one. This could account for the trespass into the beginning of Book II of the Psalter.

in Mark or Matthew that the three denials should be set at the hours in the way that Jesus' three reproaches in Gethsemane were; but Luke moves in this direction by writing, 'And after an interval of about an hour still another insisted . . . ' (22.59). In view of its many difficulties,1 it is probable that the Marcan(-Matthaean) Sanhedrin trial is a composition of the early Church. Jesus must have been sentenced by Pilate in the early morning, so if the Jewish authorities were responsible for accusing him they must have met in the night. Such details as Mark supplies seem to have come from the First Book of the Psalter and from Daniel. The false witnesses are in Ps. 27.12, 'For unjust witnesses have risen up against me, and injustice has been false within herself', and in Ps. 35.11, 'Unjust witnesses arose, and asked me of things I knew not.' Ps. 38 is an impressive prophecy of the whole Passion: David's physical agony is described in .1-10; 'my friends and my neighbours drew near before me and stood still; and my nearest stood afar off' (.11) seems to foretell Peter's following afar off; 'they pressed hard upon me that sought my soul: and they that sought my hurt spoke vanities, and devised deceits all the day' (.12) prophesies the unjust trial; 'But I, as a deaf man, heard not; and was as a dumb man not opening his mouth. And I was as a man that hears not, and who has no reproofs in his mouth' (.13 f.) tells the evangelist that Jesus did not reply to his accusers. But Jesus surely will have spoken the truth in the end, witnessing the good confession. Dan. 7, once more, tells us that he will have claimed to be the Son of Man, soon to be given God's full authority, and, to enforce it, is 'coming with the clouds of heaven'. So it is the Passover Writings, Daniel and the First Book of Psalms, which guided the Church to what happened behind the closed doors of the High Priest's palace. The spitting and hitting of Jesus' face come from Isa. 50.6, as foretold in Mark 10.34. Luke, for reasons of his own, has no night trial, but has the Sanhedrin meet at dawn. Dawn finds the Church still gathered and hoping: 'and as soon as it was morning' (15.1) the Jewish leaders brought Jesus to Pilate. You do not know when the master of the house is coming, whether at cockcrow or in the morning. The same Psalm passages supply the chief priests' (false) accusations and Jesus' refusal to reply (Mark 15.4 f.). In Mark the dawn story comprises Pilate's Trial alone. Matthew adds the death of Judas. The destruction of those who have risen against David is mentioned repeatedly in the Psalter (Pss. 31.17; 32.10; 34.21; 35.26; 36.12) and Matthew is able to glean details from various scriptural passages: 2 Sam. 17.23 told him how 1

cf. Nineham, op. cit., pp. 366 ff.

David's leading traitor had hanged himself; the potter and the field of blood come from Jeremiah 18 f. and 32 (LXX 39), as he says, and from Zech. 11.12 f.—the last chapters of Zechariah once again. 1 Luke combines for his dawn recital the Sanhedrin trial and the first hearing before Pilate, with an introduced trial before Herod: 'the kings of the earth stood up, and the rulers gathered themselves together, against the Lord and against his Christ' (Ps. 2.2, cited to this context in Acts 4.25-7). Mark and Matthew continue with the soldiers' mockery, the impressing of Simon of Cyrene, and the Crucifixion: Mark says, 'And it was the third hour when they crucified him'—9 a.m. Simon is no doubt a memory of history, but for the rest the evangelists' debt to the First Book of the Psalter, and especially Ps. 22, is obvious. The soldiers' mocking is due to passages like Ps. 38.7, 'My soul is filled with mockings', and to Isa. 50.6 again, with spitting and hitting. Mark and Matthew say, 'And they crucified him, and divided his garments among them, casting lots (for them)', fulfilling Ps. 22.18. Luke has the same words at noon: John cites the text (19.24). Mark only mentions drugged wine, widely known as a charitable provision by the women of Jerusalem: 2 Matthew moves over to the Second Book of the Psalter, Ps. 69, to interpret this as wine mixed with gall. Luke has fallen behind a little, and provides the Condemnation by Pilate, the impressing of Simon, and Jesus' address to the women of Jerusalem (new): he does not mention the crucifixion as taking place at the third hour, and a natural reading of 23.33-44 would seem to place it at the sixth. Perhaps this is the source of John's statement that it was about the sixth hour when Jesus was condemned. For the relation of the address to the women with the Isaiah and Hosea seasonal Scriptures, see above, p, 167. At midday Mark and Matthew record the crucifixion of the two thieves, the mockery of passers-by, of high priests and scribes, and of the thieves; ending, 'And when the sixth hour had come there was darkness over the whole land until the ninth hour'. The Church will complete its full day's vigil, even if the Lord has not come this year, watch by watch. The dependence upon Ps. 22 as primary source for the details of the Passion is plain. Ps. 22.7 f. runs, 'All that watched me scoffed at me: they spoke with their lips, they shook the head: "He hoped in the Lord; let him deliver him, let him save him, because he desires h i m . " ' In Mark and Matthew the passers-by blaspheme him, shaking their heads—the passers-by come from Lam. 1 2

cf. MLM, pp. 445-7. b Sanh. 43a, citing Prov. 31.6; further references in S-B, i, 1037 f. Prov. 31 was read on the last sabbath in Adar, according to my reconstruction.

2.15, similarly phrased. Mark makes the mockers say, 'Save yourself', 'He saved others; he cannot save himself': Matthew adds, 'He trusts in God; let God deliver him now, if he desires him.' Luke says that the people stood by watching, but the rulers scoffed at him (23.35). The darkness may well come from the same psalm: 'O my God, I will cry to thee by day, and thou wilt not hear; and by night, and not for folly to me' (22.2). Jesus was dead before evening: if he prayed in his agony by day and by night, then the sun must have been darkened in mid-course. Did not Moses prophesy the same at Passovertide of old? 'Let there be darkness over the land . . . and

there was darkness, very black, a storm over all the land of Egypt three days' (Exod. 10.21 f.). Amos also, but not at Paschaltide, prophesied that the sun would go down at midday (8.9). A further sustained feature of the Marcan account is the threefold subdivision of several of the watches: as there were three reproaches and three denials by Peter, and three attempts by Pilate to release Jesus (15.9, 12, 14), and three scenes at 9 a.m., so are there three groups of mockers now: the passers-by, the high priests and scribes, and the thieves. Matthew has the same. Luke exculpates the people, but retains the triad: the rulers, the soldiers, and the unrepentant thief. With his postponement of the crucifixion, he is able to have three scenes: the crucifying, the mocking, and the repentant thief. At 3 p.m. Jesus dies: 'And at the ninth hour Jesus cried with a loud voice', expressly in Mark and Matthew, implicitly in Luke (23.44). Mark once more has three elements to the story: Jesus' death, the rending of the Temple veil, and the witness of centurion and women. Matthew expands the second of these, so brief in Mark, with other portents: an earthquake and the resurrection of the saints. Luke has the Marcan triad, but places the veil with the darkness first. The First Book of Psalms extends its influence to the end. In Mark and Matthew Jesus' dying cry quotes Ps. 22.1 in the Semitic, a translation being provided. At .15 the psalmist says, 'My tongue cleaves to my throat', and so suggests the detail from the similar Ps. 69, "They gave me vinegar to drink' (.21); Mark and Matthew supply the context of one running and filling a sponge with vinegar, and giving it him to drink on a reed. Ps. 69 has two references to reproaches in the previous two verses, which have affected Mark's wording at 15.32; but the use of the psalm seems small compared with 22 and 38, and can in both instances be explained as secondary. Luke replaces the offensive, 'My God, my God, why hast thou forsaken me?' with a more trustful text, also from the First Book: '(Father,) into thy hands I commit my spirit' (Ps. 31.5). His 'All his acquaintance () stood at a distance' (23.49) is also assimilated to

Ps. 38.11, 'My friends and my neighbours . . . stood at a distance'. The mysterious 'He is calling Elijah . . . Let us see whether Elijah will come to take him down', in Mark and Matthew is perhaps due to the reading cycle also. The coming of Elijah (Mark 9.11, 12, 13) is in fulfilment of Mai. 4.5 ('Elijah does come first to restore all things'); and Mai. 4 was read on the last sabbath in Adar, a fortnight before Passover. So close is the connection between the two that in the traditional cycle observed today the passage is read on the sabbath before Passover, called therefrom Sabbath hag-Gadhdl, the Great Sabbath (Mai. 4.5, 'before the great and terrible day of the Lord comeV The 22nd Psalm follows the opening line (in the Hebrew), "Eli, 'Eli, why hast thou forsaken me?' with an 11th verse, 'affliction is near, for there is no helper'. So the early Church has inserted an ironic multiple misunderstanding of Ps. 22. The bystander misheard "Eli' as Elijah; he did not realize that there was none to help; he did not realize that Elijah had come already to fulfil Mai. 4; he did not realize that he was himself fulfilling Pss. 22.15 and 69.21 with his sponge of wine. Matthew's resurrection of the saints is probably in fulfilment of a further Paschal scripture, Dan. 12.2, 'And many of those who sleep in the dust of the earth shall be raised . . . ' . At sundown the Church ends the vigil: 'and when evening had come . . . ' (Mark 15.42; Matt. 27.57). Though the Lord has not come this year, we need not be sad. We remember his burying now; on Sunday we will remember his bursting of the tomb. When it is evident that the Church looked not to eyewitnesses but to the seasonal Scriptures to find out what happened in the Passion, it seems likely that the same process has been at work with the burial and resurrection stories. For the third Saturday in Nisan, Easter Eve, my reconstruction of the Histories cycle gives the middle part of the book of Joshua; and Josh. 10 provides a striking parallel with the Marcan story. Jesus, as he is in the LXX, defeats the king of Jerusalem and his four confederates in battle: 'and these five kings fled, and hid themselves in the cave in Makeda. And it was told Jesus, saying, The five kings have been found hidden in the cave in Makeda. And Jesus said, Roll stones to the mouth of the cave, and set men to watch over them . . . And Jesus said, Open the cave, and bring out these five kings out of the cave. And they brought out the five kings out of the cave . . . And Jesus slew them, and hanged them on five trees; and they hung upon the trees until evening. And it came to pass toward the setting of the sun, Jesus commanded, and they took them down from the trees, and cast them into the cave where they had fled for refuge, and they rolled stones to the cave, 1

Pearl and Brookes, op. cit., p. 30.

to this day' (Josh. 10.16 ff., 22 f., 26 f.). In the Marcan church, searching to know how the resurrection had taken place, the repeated reading of these verses at Easter year by year could hardly fail to excite attention. Had not Jesus the son of God won his paradoxical victory over the powers by being hanged on the cross? Will his body not have been taken down at evening? Surely, then, it was in a cave that he was buried, with great stones over its mouth: from which, like the kings in v. 22, he came forth alive. The same passage enables Matthew to confute a Jewish slander that the disciples had stolen the body: for here was a prophecy that the Jews would 'set men to watch over them' (.18). Matthew adds the guard from Josh. 10.18. The seal, and the single stone come from Dan. 6.17, 'And a stone was brought and laid upon the mouth of the den, and the king sealed it'. EASTER, NISAN III

3. Gen. 1 2 — 1 7 / J o s h . 7 ff./Isa. 3 — 4 / H o s . 5

Mark 16.1-8 = M a t t . 28.1-20 =Luke 24.1-12

The Resurrection

The growth of the Empty Tomb narratives from the Paschal Scriptures, and other passages associated, is matter for an independent monograph. I have attempted to supply a sketch for this elsewhere,1 and will not repeat it here. My tale is done: I will briefly sum up what I have written. In the Preface I distinguished books that attempt 'proof' from those that aim at plausibility, and it is to this latter class that my own belongs. The claim to be plausible rests upon the cumulative nature of the argument. The O.T. lections were not put together by me to fit Mark; they stand in their own right on the basis of evidence from the O.T., the rabbis, the Samaritans, Philo, Matthew, and Christian lectionaries, and are confirmed by an apparently extended serial use in Luke. The Jewish festivals are not a matter of conjecture at all. Their nature is given in evidence which is mainly pre-Christian, and only at times (e.g. in the reading of Jonah at Atonement) is an inference required from later Jewish tradition. Against this background I have set the Marcan Gospel, as a series of lessons to be read in Church, a hypothesis which I find, apart from the serial element, in the commentaries of the Form-critics. Its opening coincides with the themes of New Year, repentance and the coming of God's kingdom. Soon after New Year comes Atonement, and in Mark 2 1

'The Empty Tomb', Theology, July, 1976; I hope to write a fuller account under the title, 'An Explanation of Jesus' Resurrection*.

are found the stories of Jesus as God's vicegerent forgiving sins on earth, and of his rule on fasting. Soon after Atonement comes Tabernacles, and in Mark 3—4 Jesus gathers men to hear him teach the parables of the Harvest: the Sower, the Light and Measure, the Seed in Secret, the Mustard Seed. It is then nine weeks to Dedication, when the Temple gifts (qorban) were offered, the glory-cloud descended on the Tabernacle, and men from all nations were to come and worship in the Temple: in Mark 7—9 we find the Korban controversy, Jesus' extension of his mission beyond Israel, and the Transfiguration. Three months later comes Passover, and Mark's Passion narrative provides an ideal series of Christian readings for the feast; divided into three-hourly units, just as we find them in use in our first Christian lectionaries. The Resurrection story makes a natural end to the liturgical cycle at Easter. But it is not only that Mark fits the festivals in theme and in balance; it also fits some sabbath readings. In some cases the fit is dramatic: the Leper with Lev. 14 f., 'The Leper'; Jesus' gloss of the Commandments to the Rich Man with their occurrence in Deut. 3.23—7.11; Jairus' daughter with the raising of the widow's son in 3 Kms 17; the Feeding of the Four Thousand with Elisha's feeding in 4 Kms 4; the coincidence of the Elijah material in Mark with the reading of the Elijah saga in 3 Kms. In many cases the sidra was a corpus of various laws and other matter, and there was nothing for it but to select. Selection puts a number of alternatives in the hand of the expositor, but not an infinite number; and the occurrence of the sabbath law at the beginning of Lev. 19 f., for example, or of the sexual flux and touching of the dead in Num. 5, seem to provide impressive texts for the Marcan sabbath controversies, and the fiuxuous woman/Jairus' daughter. In other cases, such as the Gerasene demoniac or the Divorce pericope, the correspondence with the lessons is not very striking; but then we must remember the limitations imposed upon the evangelist by a finite stock of Christian traditions, and the importance of other matters, such as the enrolment of catechumens. The plausibility test requires of a theory only that it provide more than a random correlation; and surely more than a random correlation is in evidence. The possibility of impressive correlations is much increased by the expositor's freedom; but my own freedom has been severely limited. I have not divided Mark into arbitrary halves, nor vacillated between different MS divisions, like Carrington. I do not have three years of readings to choose between, nor two simultaneous points of departure, nor elasticity of readings of up to a month either side, nor variant haphfarah traditions, like Guilding. My festivals and my

O.T. lessons (apart from a small margin in the Histories) are fixed; my Marcan divisions follow the logic of the text, and in number the divisions in Alexandrinus, the mainstream tradition which I followed for Matthew and Luke. I have 'chosen' only the beginning date for Mark. Otherwise my freedom has been limited to the various O.T. cycles, and in practice this has almost always meant the Law and the Histories. Isaiah, the Twelve and the Psalms have a place, but not an essential place: the Lectionary Theory, for all the Synoptics, would stand without them. Elizabeth Bennet declined Mr Collins's proposal, and ultimately married a worthier man with the goodwill of both her parents. It is my hope that the present critical orthodoxy of Source- and Form-criticism may be seen to share some of Mr Collins's weaknesses. Like his offer they are to hand, and promise a certain limited security. But as with him, there are certain fundamental questions with which they have not come to terms; their patrons, like his, are treated (if I may so speak) with an over-supine adulation; and a lifetime's alliance with them is not likely to yield a lasting and satisfying happiness. The Lectionary Theory, like Mr Darcy, has more to offer. It is, like him, in a position to explain more of the facts of the past; it has a transparent convincingness of character (without, I hope, his hauteur); and like him it offers a boundless wealth of possibilities for the future. I trust that it has not been expounded with pride, and that it will not be received with prejudice.

TABLE VIII Folded ( 42x40 cm ) four pictures at the end of pdf

I N D E X OF BIBLICAL P A S S A G E S

OLD TESTAMENT GENESIS 1—6.8 1—3 1—2.3 1.1 2.4 2.24 6.9—11 6.9-9.17 6.1 6.9 f. 6.9 6.13 6.14 8.20-9 8.21 9.4 9.22 10.2 10.9 10.10 11—15.6 11.2 11.26-32 11.30 12—17 12—13 12 12.6 f. 12.8 13.3 13.4-17 14 15—16 15 15.6 15.8 15.9-17 17 17.15-21 17.17 17.19 18—22

36, 215 55 47,116 f. 55 116 236 36, 81, 215 55 36 78 36,55 47 48 32 32 32 32 201 47 201 47 201 36 77 36,48 117 115 117 117 117 117 117 117, 132 201, 203 160 77 201 117 f., 121,203 36 77 49, 77, 144, 160 36, 80 f.

GENESIS (contd.) 18.1—19.30 55 18.1 ff. 77, 80 f. 18.11 77 18.14 78 18.22 36,48 19 107, 121 19.3 81 21 63, 121, 132, 248 21.19 248 21.22 160 22 63, 121 55 22.1-18 22.2, 11 248, 251 23—25.18 36, 48, 77 f. 23 132 24 121,132 24.10 ff. 298 25.1-18 49, 216 36, 48, 78, 179 25.19—28.9 25.19 36 25.22 78 25.26 179 77 26.5 27 132 27.29 49, 216 49 27.41 28.1-9 36,48 36, 78 f., 179 f. 28.10—32.2 28.10 ff. 122 179 28.12 ff. 29—30 121, 133 29.20 178 78, 121 29.32 78 30.13 78 30.23 184 30.24 133 31—33 121 31 36, 79, 178 32.3—36 121 32.3 178 32.22 ff. 79 32.30

GENESIS {contd.) 34 35 35.17 35.19 36.4 ff. 36.33 f. 37—40 37.2 37.11 38 39 f. 41—44.17 41 41.8 41.9 ff. 41.25 ff. 41.38 f. 41.39 41.39 f. 41.40 ff. 41.55 42 44.18—47.27 45.13 47.28—50 49—50 49.9 EXODUS 1.1—6.1 1.1—5.3 1—2 1 3.5 4 6.2—9 10—13.16 10.21 f. 11.5 12 12.1 ff. 12.2 12.3 12.21-63 12.21-36 12.27 12.37 12.48 13.17—17 14 14.21 ff. 15—18

121, 186, 208 121 f. 79 185 187 186 36, 79, 185, 196 36 79 185 f. 196 36,79 192, 194-6, 198 192 192 192 170, 207 79 192 80 80 133 36, 79 f., 207 80 36, 80, 207 133 133 36, 82 55 134 217 116 217 36 36 302 295 58 43 f., 292 19, 22, 243 44, 116 63 59 276 59, 265 92, 116 36 59, 136 116 31

EXODUS (contd.) 59, 134 15.1-21 165 15.1 f. 15.17 f. 124 59 15.22-6 60 15.22 59 16 16.1-30 217 59 16.1 59 16.12 ff. 59 16.22 ff. 59 17.1-7 43,62 17.8-16 36 18—20 59 18—19.5 58, 122 18 59 19 ff. 19—20.23 63, 193, 212, 218 59 19.1 ff. 194 19.5-8 193, 195, 198 20.2 f. 20.23, 25 193 36 21—24 218 21.24 21,27 23.10-19 29 23.12 21, 27, 258 23.16 256 23.17 246 f. 23.20 29,280 24 194 24.3-8 24 24.16 24,60 24.18 45,64 27.20—30.10 135 28 64 30.11—34.35 30.11-16 39,45,, 58, 62, 64 f.. 106, 136, 290 29,59 32 119 32, 4, 9, 12 f. 29 32.25 ff. 59 f. 34 21,27 34.18-26 21, 258 34.22 256 34.23 45 35 135 40 23 40.1, 17 LEVITICUS 1—7 1—6.8 2.10

250 180 66

LEVITICUS (contd.) 9—11 37, 88, 247 f. 9 31,250 31 10 88 10.1-5 249 10.10 11—15 31, 33 11 247,249 244 11.22 37, 164, 249, 254 12—13 12 249 113, 249 f. 13 37, 164, 250, 254 14-15 14 89, 113,250 250 14.2, 4-32 249 15 32, 34, 35, 37 16—18 31-4, 44, 63, 85, 164, 247, 16 250-4 16.8, 10 247 247,249 16.16 17—18 164 17 31, 128 17.1-9 32 17.6 32 247 17.7 32 17.10-16 17.11 32 18 31-3, 44, 63, 85 f. 18.7 32 18.24-30 32 19—20 31, 34 f., 37, 164, 254 f. 88, 254 19.1 f. 19.18 88, 96, 254 19.23 ff. 34 21—24 33-5, 37, 164, 256 21—22 31 22.26—23.44 33 f., 63, 256 22.26-33 33 23 23, 31, 33 f„ 44, 257 23.1 ff. 23, 63 23.4-44 21 23.10 27 23.15 ff. 185 23.22 186 23.23 24 23.23-5 25, 63, 248 23.24 25, 44, 162, 245 23.26-32 32 23.32 164 23.33-44 33, 256 23.39 258 23.40-2 25

LEVITICUS (contd.) 24 24.8 24.10-23 25.1—26.2 25 25.1-7 25.1 25.8 ff. 26 26.2—27 26.3-46 26.6 26.34 ff. 27 NUMBERS 1—4.20 1 1.1 1.4-16 1.4 2.3 4.21—7.89 5.1 ff. 6.1-21 6.6-12 6.22 6.24-6 7 7.1-83 7.3, 10, etc. 8—12 8.1-4 9.1 9.6 ff. 10 10.33-6 11 12 13—15 13 13.2 13.3 13.17 14 14.6-11 16—18 19 20.12 26 27.17 28—29

89,257 274 257 35, 38, 262 201 34 257 34 34, 46, 129 35, 38, 262 62 263 f. 34 34

264 257 23 264 257 186 89, 265 89, 265 f. 142 266 58 107 176 f., 270 f. 23 271 29,266 176 f„ 270 f. 23 89,266 58 125 90, 95, 125, 267, 269 125, 267 37, 89, 267 58 267 268 256 129 267 37 180, 291 122 264 270 21,23

NUMBERS (contd.) 28 28.1-15 28.9 f. 28.11-16

28.11 f. 29.1-16 29.1-6 29.1 29.17

58-60 45, 106 29 62

ff.

29 63 25 24, 162 63

DEUTERONOMY 31, 35, 114, 123 1—4 1—3.22 95, 283 95, 283 1.1 93, 122 1.6 ff. 1.9, 19, 26 93 122 1.37 36 3.18 3.23—7.11 96, 283 36,96 3.23 93 4.9 35 5—11 96, 276, 283 f. 5.6-21 97 5.11 f. 29 5.12-15 207 5.15 93 6.2 6.4—7.10 55 6.4 f. 92, 96, 276, 284, 291 97 6.16, 18, 24 121 7.3 7.10 f. 55 55 7.11—8.1 97 7.12—11.25 97 7.12—9.5 36 7.12 8.11—9.10 55 8.11-14 98 8.15 95 9—10 123, 285 97 9.1 97 9.6—10.11 9.7 f. 25 9.11-24 55 9.22 25, 123 60 9.25 55 10.1-15 125 10.3 97 10.12, 18 ff. 10.16 118 122 11.6 11.10-25 55

DEUTERONOMY (contd.) 55 11.25 11.26—16.17 97 11.26-8 93, 98 36,94 11.26 11.30 117 12—26 35,42 12 98,209 12.20 98 13 98 13.4 98 14.28 98 15 98 15.1-11 114, 161 15.7 ff. 161 16.1-17 21,99 27 16.1-8 98 16.3 ff. 16.13 258 99 16.18—21.9 16.18 36 99 16.21—18.14 17.14-20 99, 209, 287 99 18.1-8 20.1-9 99 100 20.10 ff. 21.10—25.19 43, 99, 209 36 21.10 21.15-17 99, 209 f. 21.18-21 99, 210 99 22.1-4 99 22.8 100 22.13 f. 161, 287 23.1 ff. 122, 186 23.3 f. 100 23.9 ff. 100 23.19 100,283 24.1 f. 24.8 f. 100 122 f. 24.9 100 24.14 ff. 24.17 101, 209 25.5-10 291 25.17-19 42 f., 62, 291 100 26—29.9 100, 115 26.1-15 289 26.1-11 27 26.5-9 27—33 36 93 27—28 27 27 28 39, 46, 125, 213, 289 28.1 ff. 100

DEUTERONOMY (contd.) 28.2 28.15, 33 28.49 29.10-30 29.10 f. 29.10 29.11 29.14 f. 29.18-23 29.27 30 39, 101, 119, 30.1 ff. 30.15-19 31—34 31 31.2 ff. 31.9 ff. 31.10 f. 31.10 31.29 32 38, 32.9 f. 32.11, 15 32.21 32.35 32.42 32.43 33—34 33.2 34 JOSHUA 1

1.1 2

2.22

3—4 3.2 3.5—4.1 3.14-17 4.19 5.2—6.1 5.2-9 5.10 f. 5.13—6.1 5.15 7 7.6 ff. 7.8 8.1 ff., 30 ff. 9.1 f.

25 25 101 38, 101 93 36 161 93 101 25 125, 161 25, 210 93 114 38, 101 101 20 26 34 93 101, 125 25 161 162 101, 161 161 101 38 161 36

114 f. 116 117, 153, 297 116 115 f. 116 115 116 115 115 92, 115 f., 118 115 f„ 130, 297 115 116 202 f.

201

117 f. 117 f. 117 f.

JOSHUA (contd.) 10 117 f„ 153, 303 f. 10.16-27 303 f. 10.18 304 11 f. 117 f. 13—22 118 23.12 f. 121 24 115 24.2 ff. 27,34 24.25 f. 27 24.26 117 JUDGES 1 f. 2 4 f. 5.24 6—9 6 6.12 8 f. 9.27 10—12 11 11.35 f., 39 13—16 13.4 13.5 13.7, 14 13.24 f. 17—21 19 19.1 f. 19.15 RUTH 1.1

1.12 f.

2.1

4.11 ff. 4.12 4.17b-22 4.18

121, 130 114 122, 130 142 130 121, 141 142 121 34 130 121, 142 142 121, 130 141 f. 217, 261 141 f. 143 130, 143 107, 121 185 143 184 f. 185 184 184 185 184 ff. 184

1 SAMUEL/1 KINGDOMS 1—3 123, 130, 184 f. 1—2

1.1 1.5 f. 1.11 1.18 1.20

121, 188

188 188 121, 142 188 21

1 SAMUEL/1 KINGDOMS (contd.) 142 f„ 187 f„ 203 2.1-10 196 2.3 143 2.21, 26 185 2.27-36 185 3.11-14 123, 130 4—6 185 4.11-18 193 f., 198 5 123 7—9 114 8 123 10—12 144 10.1, 6, 10 136 10.17 134 f. 11.1-4, 9-11 123 13—15 136 13.15 ff. 136 14.6 134, 136 14.13 ff. 136 14.22, 24 42 15 144 15.23, 26 123 16—18 145 16.13, 23 134 17 136 17.51 134 18 145 21 136 21.9 135 22 186 22.3 f. 135 22.11-19 135 23.29 135 24 109 25—28 135 28.5 123, 135 31 135 31.3 2 SAMUEL/2 KINGDOMS 21 1.11 135 1.19 ff. 135 2.4 136 2.12 ff. 136 3.12 ff. 136 4.7 ff. 135 f. 5.4-9 124, 129 6-7 136 8 150 8.4 ff. 136 10.1 ff. 107 11 136 13 ff.

2 SAMUEL/2 KINGDOMS (contd.) 107 13 107 16.21 300 f. 17.23 136 18.18 135 23.9 f., 13 1 KINGS/3 KINGDOMS 254 3—4 205 3.9 ff. 136 4 ff. 256 4.29 ff. 205 4.32 136 4.34 114,256 8 22,24 8.2 130 8.2-21 130 8.22 ff. 130 8.54-66 24 8.65 f. 136, 254 10 205 10.3 145, 266 14 87 f„ 123, 145, 266 f., 17 269, 272, 278 149 17.4 123, 266, 278 18 274 18.4 149 18.44 130 18.46—19.21 123, 268, 278 19 269 19.1 f. 270 19.11 143 19.20 f. 123 20 21 20.22, 26 123, 268 f., 278 21 22, 123, 269, 273, 278 22 269, 278 22.17 2 KINGS/4 KINGDOMS 147 1—3 147 1.10 147, 270, 279 2 270, 272 3—4 147, 284 4-6.23 147 f. 4.1-7 266, 272, 278 4.8-37 4.23 29 4.42-4 145, 269, 272-5, 278 151 5.14 148 6.1-23 148 f. 6.24—8.29

2 KINGS 4 KINGDOMS (contd.) 9—10 149 11 f. 149 f. 12 36, 106, 151 12.4 106 12.10 151 13 f. 150 13.7 150 14.25 175 15.17 151 17 31, 114, 288 f. 289 17.13, 23 164 18 f. 22 f. 152 22.3 ff. 291 22.11 ff. 5 23.25 291 23.34 152 24 f. 153 24.18—25.30 160 25.1 24, 153 22 25.8 200 25.13 ff. 24 25.25 25.27 292 1 CHRONICLES 2.4, 10-12 15 f. 20.1 23.31 28 29

186 124 21 29 252 45

2 CHRONICLES 2.4 15.8-16 23.6, 14, 19 24.18-21 28.15 31.5 f. 33.12 f.

29 194 150 150 148 151 151

EZRA 1 1.1 1.6 1.7 f. 3.2, 4 3.4 ff. 3.8 5.2 6.19 ff. 8.2

203 201 45 201 201 200 201 201 39,200 200

EZRA (contd.) 9 9.5 9.7 10.1 NEHEMIAH 1.1

7.73—8.2 8.1-15 8.7 8.8

8.9-12 8.13-18 8.14 f.

8.16-18

201-3

201 202 202 201 25

200 200

110 24 f. 126 25

200

8.18 9 9.1 9.6-38 10.2, 6, 23 10.33

35 27, 201 199 f.

ESTHER

42, 183

JOB 1—2 1.5 1.21 2.8, 11 ff. 3 3.10 4—21 4—7 7.2 ff. 7.11 7.12 f. 9.13 10.1 24.25 25—26 26.10 27 28—41 38.1 f. 38.2-6, 15 38.25, 35 42.7-9, 10-12 42.17bc PSALMS 1 2 2.2

200 200 29

190 21, 187 187 188 190 188 189 190 190 188 190 117 188 190 189 f. 117 189 f., 261 f. 189 f. 190 188 188 188 186 212 22, 163 301

PSALMS (contd.) 251 2.7 21 19.6 301-3 22 303 22.1 301 f. 22.7 f. 303 22.11 197 22.13 302 22.15 301 22.18 197 22.21 300 27.12 302 31.5 300 31.17 300 32.10 300 34.21 300 35.11,26 300 36.12 300, 302 38 301 38.7 303 38.11 298 f. 41.9 299 42 22, 163 46 47 163 22, 163 48 197 57.4 301 f. 69 302 f. 69.21 263 73—83 27 77.11 ff. 27 78 261 78.2 27, 198 80 23, 26 f„ 263 81.3 ff. 263 82 27, 263 83 117,263 89.9 f. 248 91.11 ff. 163 93—99 27 95 27 99 117 101.6 27 103 263 104.5 ff. 105 27, 116, 123 f., 263 27, 122-4 106 263 107.23-30 116 114 292 110.1 289 118.22 f. 118.17 27 27 118.27

PSALMS (contd.) 119 132 137

189, 196-8, 212 123 f. 29, 153

PROVERBS 1—9 1.1 1.6 2.4 3.14 8 10-31 17.3 21.4 25.6 f. 28.25 31.6 31.10-31

205 205, 259 205, 261 261 261 205 205 193 117 206,209 117 301 205

ECCLESIASTES 1.1

184

SONG OF SONGS 1—8 ISAIAH 1—12 1 1.1-27 1.7, 9 f. 1.11-23 1.13 f. 2.10-19 3.9, 13 f. 3.16—4.1 4.3 4.5 5.1-8 6 6.5, 7, 11 6.9 f. 7 7.9 7.14 8 8.1-3 8.3 8.8 8.14 f. 8.15 8.16 8.17

183 f., 203

159 f. 164 110 160 166, 292 29 166 f. 160 167 168 203 203, 289 167, 169, 203 202 259 160, 169, 203, 216 160 160, 168, 216 196, 202 f. 168 f. 196 202 168 202 111,202 202

ISAIAH (contd.) 168 8.18 202 8.23 160, 168 9 169, 203, 217 99.1 f. 169 9.6 f. 194, 198 10.15-19 195 10.15 202 10.23 165, 196 10.32—12.6 195 10.33—11.1 160, 170 11 165 12.2, 5 196, 198 13.1, 17-19 159, 162 13.23 196 14 162 19 f. 159 f., 162 24—35 160, 163 24—27 167 24.17 159, 163 28—32 231 29.14 163 33 f. 175, 246 f. 34 f. 246 f. 34.8, 14 164 f. 35—40 35 160, 163 f., 171, 213, 218, 246 f., 251 163 35.1, 2, 4 85, 88, 170 f., 247, 35.5 f. 272, 275, 278 163 35.8, 10 159, 164 36—39 164 36 f. 152, 164, 178 38 38.9-20 164 164 39 163 f., 171 40 110 40.1-26 40.3 f. 161 40.3 163, 171, 246, 261 163, 171 40.5 163, 171, 246 40.9 f. 40.12—41.7 163 260 40.18 163 41.8—42.9 41.17-22 119 41.27 293 42.1-4 251 f. 116 42.5-9 264 42.6 f., 11 f. 42.18 259 116 43.1 f., 15-19

ISAIAH (contd.) 43.19 f. 264 44.24-7 116 45.16 173 46.7-13 119 119,161 48.3-5 48.9,19 119 48.21 161 49.14—51.4 109 50 110 50.6 285, 300 f. 50.7 192 51.9 f. 116 51.10 f. 161 51.12—52.13 109 51.17 ff. 285 52.3 285 52.4 f. 169 f. 161 52.12 52.13 ff. 285 53.4 218 172, 284 f. 53.12 54.6-8 286 54.11—55.6 109, 157, 174 172 f. 55 172, 174 55.2 286 55.3, 6 f. 55.6—56.8 110 186 56.1-8 287 56.3 56.7 161, 287 57.14—58.14 110, 178 161, 173 58 173 58.6 f. 109, 173 60 161, 173 61 f. 61 3 f., 6, 14, 82, 106, 171 f. 172 61.5 171 f. 61.6-8 286 62.11 161, 209 63.4-9 161 65 29 66.23 JEREMIAH 1—2.3 2.4-28 6.15 10.15 18 f. 25.11 f. 29.22 31.15

110 110 153 153 301 201 193 50, 216 f., 261

JEREMIAH (contd.) 32 36 36.22 40.4 40.10 41.1 f. 41.8 46-51 52

301 111 22 153 22 24 22,24 159 160

LAMENTATIONS 2.7,9 3.15 4.17, 19 f.

184 301 f. 184

EZEKIEL 1—3.15 1 1.26 8—11 9 16 17.23 20 20.12, 21 22.26 23.38 24 26—28 29.1-16 29.17 ff. 30.20 ff. 31 31.1 31.6 32 33.21 ff. 40—48 40.1 45.18 46.1-5, 6 ff. DANIEL 1—2.4a 1 1.1 f. 1.2, 3, 7 1.8 ff. 2—7 2 2.1 2.2, 3-9

28 f. 107, 201 29 28 f. 29 107 260 28 29 29 29 28 28 28 28, 112 28, 112 28, 194, 260 194 260 28 28 28 112 23 29 191 200 f., 203 191 201 191 191, 200, 203 193, 198 f. 191 192

DANIEL (contd.) 2.4a 191, 203 2.10 f. 192 2.14 ff. 192 2.19 f. 191 2.26 201 2.27 ff. 192 2.28 203 2.34 193 2.35 198 2.39 191 2.40 192 2.45 193 2.48 f. 192 3 193, 198 f., 207 3.25 192 4 193 f., 198 f., 201, 260 4.5 191, 194 4.6 ff. 194 4.12 260 4.13 f. 192 4.19 191 4.21 260 4.35 195 5 195, 198-200 5.2 191, 200 5.12 201 5.17 191 6 196-8 6.3,7 196 6.17 304 6.22 192 6.28 191 7 191, 197-201, 203, 216, 298, 300 7.1 191, 201 7.5 f. 191 7.7 f. 192 7.13 f. 203 7.15 191 7.16 192 7.21, 23 ff. 192 7.28 191 8—12 191 8 200-3 8.1 191 8.2 201 8.5 192 8.6-8 201 8.8-12 192 8.9 202 8.10 f. 192 8.12-14,16 * 192

DANIEL (contd.) 191 8.17 f. 191, 201 8.18 192 8.20 201 8.21, 23, 26 191 8.27 200-3 9 201 9.2 191 9.3 202 9.7 f. 202 9.20 191 f„ 201,204 9.21 201 9.24 ff. 204 9.25 202 9.26 192,202 9.27 191, 199 f., 202 f. 10—12 191 10.1 ff. 199, 203 10.2 f. 132, 199, 203 10.4 201 10.6 191 10.8 f. 201 10.9 199 10.12 f. 192 10.13 191,204 10.15 202 10.16 192 10.20 f. 203 11.1-20 192 11.2-39 192 11.3 202 11.10, 16, 19 202 11.22, 26 192 11.31 202 11.33-5 202 11.40 f. 204 12.1 ff. 203 12.1 303 12.2 202 12.4 192 12.5 ff. 204 12.6 f. 202 12.9 192 12.11 202 12.12 HOSEA 1.1 2.11 ff. 6.2 6.6 10.8 11.1

175 29 180 85 167 216, 261

HOSEA (contd.) 11.7—12.12 12.3 f„ 12 12.12—14.9 13 13.2 f. 13.6 ff., 11 JOEL 1—2 2.10 2.15 f. 2.15-27 2.18-27 2.30 ff. 3—4 3.13 3.16 AMOS 1.1 f. 1.11 f. 8.5 8.9 OBADIAH JONAH 1—2 1.4 1.5 f., 16 3—4 3.5-9 MICAH 6.7-9 7.18-20 NAHUM HABAKKUK 3 HAGGAI 2 2.1 ZECHARIAH 1.6 1.7 1.21 2.12 3—4.7

158, 179, 216 179 108, 179 197 f., 216 197 f. 197 178 175 245, 252 f. 176 178 175,178 177 260 175 175 175 29 302 158, 174-6 178 264 263 178, 253 178 180 176 174,176 177 180 24, 112 25 24 25 25 176 f., 270 f., 280

ZECHARIAH (contd.) 3.1 ff. 5.3 6.15 7.1 7.3 ff. 7.5 7.14 8.14 8.18 f. 8.19 9.9

280 25 25 24 22, 24, 184 214 25 25 184 22,24 286 f.

ZECHARIAH (contd.) 9.11 11.12 f. 13.7 14 14.9 14.16 MALACHI 3—4 3.1 4.5 f.

299 299, 301 298 177, 256 245 256 177 247 177, 280, 303

APOCRYPHA TOBIT 1—14

132 f., 142

WISDOM OF SOLOMON 3.6 ECCLESIASTICUS Prologue 1 1.17-19, 22 2 2.5 3.6-9 4 9.10 23 f. 31.3 ff. 32.1 f. 33.19-23 33.24 ff. 35.12-20 38.1-23 38.24—39.11 41—42.8 42.15—43.33 44—50 50.26 51.23-30

52, 106 206 f. 207 207 193 207 207 211 208 209 209 209 f. 211 152, 173, 210 208 208 208 208 208 208 206

PRAYER OF MANASSEH 4, 8 1 MACCABEES 2.1

193

151 144

1 MACCABEES (contd.) 2.26 133 2.69 133, 137 3.4 133, 137 3.12, 16, 18 133, 137 3.18, 24 f., 46 134, 137 4.6, 9, 17 134 4.24, 30, 32 134 4.52 26 5.2,6 134 5.10 ff., 24-7 134 5.33 135 6.43 135 7.33 f. 135 9.6 f., 11 135 9.18 f., 20 135 9.30, 58 ff. 135 10.7 ff., 21 135 10.25, 39-44 136 10.71 ff. 136 11.9 f., 17 136 11.20-52 136 11.58,60-2 136 12.1 f. 136 13.11, 27 f. 136 14.4-15 136 15.32 136 16.2 137 16.14 26 16.16 137 2 MACCABEES 1—2 2.7,18 3—7

270 271 133

NEW TESTAMENT MATTHEW 1.3,5 1.21 2.1-12 2.13-23 2.15 2.18 2.23 3—4.17 3.1 3.3 3.11 3.14 f. 3.17 4.1-11 4.13 4.15 f. 4.17-25 4.24 f. 5—7 5 5.11 5.17-48 5.21-6 5.29 ff. 5.31 f. 5.37, 39, 40 5.43 5.44-8 5.44 6.1-18 6.12 6.31-3 7 7.12 7.13 f. 7.17 ff. 8—9 8.1-13 8.5-13 8.17 8.21 9.9-17 9.13 9.36—10.10 10 f. 10

185 49 49 50 216 216 f. 142, 217 217 50 261 79 217 251 217 82 217 218 88 88, 189 f., 212 ff., 218, 227-9, 239 85 227 227 295 228 f. 228 f. 228 f. 88 88 228 f. 295 228 f. 228 f. 85 228 f. 93 195 87, 214 88 88 218 143 214 85 230 f. 230 213 f.

MATTHEW (contd.) 10.16 230 10.40 230 11 85, 213 f., 245, 247, 250 11.2 85,247 11.5 85, 251 11.7-19 85 11.18 141 11.20-4 85 11.25-7 230 ff. 11.27 231 f. 213 12 12.1-8 249 f. 250 12.7 12.9-21 250 12.18-21 251 f. 12.22-37 252 f. 253 12.36 f. 252 ff. 12.38-45 262 12.42 12.46-50 254, 256 13 86, 145, 213 f., 231, 256, 260 ff. 261 13.14 13.44 ff. 261 13.54 262 268 15.22-8 16.13 ff. 232, 235 232, 235 16.17 f. 213 f. 17 f. 233 17.2 233 17.20 233 17.24—18.10 17.24-7 236,290 233 17.25 236 18.3 f., 6-20 233 18.12-20 18.15-17, 20 233 233, 236 18.21-35 233, 236 19.1-9 11 19.8 285 f. 21.1-13 214, 291 22.1-14 23 49, 213 f., 237,, 239, 292 f. 237 23.3 293 23.5 ff. 237 23.16 237 f. 23.31-6 24 f. 49, 213 f., 238 f., 277, 293 ff.

MATTHEW (contd.) 24.30 24.37 ff. 24.42 f. 24.48 ff. 24.49 25.1-13 25.13 25.34 26.1-16 26.2 26.15 26.28 26.29 27.3-10 27.52 f. 27.57 27.66 28.19 MARK 1.1-20 1.1-8 1.1 1.2 1.3-5 1.4 1.6 1.9-20 1.11 1.12 f. 1.16-20 1.21-34 1.21 1.29 1.32 1.35-45 1.35-9 1.37 f. 1.40 1.44 f. 2—3.6 2.1-12 2.13-22 2.23—3.6 2.23-8 2.23 3.7—4.34 3.7-19a 3.7-12 3.7 f. 3.9 3.13-19

238 49, 91, 215 238 238 f. 296 238 f. 295 261 296 296 299 86 299 300 f. 303 303 304 91

245-8 248 2,292 246,261 246 246, 269 269 248 248,251 247,264 248 248-50 247, 251 249 250 250 f. 251 251 250 251 241, 255 252 252 f. 254 f. 250 255 256, 264, 267, 278 88, 256 f. 88, 251 256 259 257, 264

MARK (contd.) 3.19 3.19b-30 3.19b-20 3.23 3.28-30 3.31—4.25 3.31-5 3.31 f. 3.35 4 4.1-34 4.1-9 4.2 4.10-20 4.10 4.11 4.12 4.21-5 4.22 4.26-9 4.29 4.30-4 4.33 4.34 4.35-41 4.41 5.1-20 5.5 5.21-34 5.35-43 6.1-6a 6.6b-13 6.14-29 6.15 6.30-44 6.34 6.37 6.41 6.44 6.45—8.26 6.45-55 6.48, 52 7.1-23 7.3 f. 7.23 7.24-30 7.24 7.31-7 8.1-10 8.6 8.11-26 8.17-21

83,88 89, 256 ff. 258 259 257 89 256, 258 259 258 145 258 256, 258 f. 261 256, 259 259 259, 261 261 256, 259 f. 261 256, 260 260 256,260 261 260 f. 262 f. 263 264 f. 265 265 f. 266 f., 278 261, 267, 278 89, 231, 268, 278 268 f., 278 269 269, 273 f., 278 269 273 274 84 11,84,89 270 270 270 f., 278 242 11 270, 272, 278 251 270, 272 270, 272-4 274 270, 275, 278 278

MARK (contd.) 8.27-9.40 8.27—9.1 8.27 8.31-3 8.33 8.34—9.1 9.2-13 9.11 f. 9.13 9.14-29 9.23 9.30-50 9.30-2 9.30 9.33-50 9.38-41 9.43-9 9.50 10.1-16 10.1-12 10.1 10.13-16 10.17-31 10.32 ff. 10.34-45 10.34 10.45 10.46-52 10.52 11.1-11

11.12-25 11.20 11.22 11.27—12.12 12.1-9 12.10 12.13-17 12.18-27 12.28-34 12.35-7 12.38-44 13 13.14 13.17 13.35-7 14.1-11 14.3-9 14.18 14.12-21 14.22-31 14.22 14.32-52

84 270, 278 275 278, 284 280 278-280 270, 278, 280 303 269, 303 270, 278, 280 f. 281 281 f. 278, 284 280 278 281 281 236, 281 283 278 283 278 278, 283 278, 284 278, 284 285,300 285 286 247, 278 286 f. 287 f. 287 278 288 f. 287 235 289 f. 278, 291 291 292 292 f. 278, 293-5 3 167 295 296 86 299 296-8 296, 298 f. 274 296, 299

MARK (contd.) 14.47 14.53-72 15.1-15 15.9, 12, 14 15.16-26 15.27-33 15.32 15.3441 15.42-7 15.42 16.1-8 LUKE 1—3 1.1-4 1.4 1.5-25 1.6 1.7 1.9 ff. 1.11 1.13 1.15 1.18 1.19 1.20 1.23 f. 1.25 1.26-56 1.28 f. 1.31 1.32 f. 1.33 1.34 1.35 1.37 1.38 f. 1.41 1.42 1.44 1.46-55 1.48 1.54 f. 1.56 1.57-80 1.63 1.68-79 1.78 f. 1.80 2.1-40 2.4 2.7

299 296, 299 f. 296, 300 f. 302 296, 301 297, 301 f. 302 297, 302 f. 297, 303 f. 242 304 81 8-14 2,92 75, 141 f., 170, 204 77 f. 77 167, 169 f. 77 77, 142 142 77 142 13 74 74,78 75, 142, 170 142 168 161 78 142 168 78 142 78 142 78 74 78, 142 78 74 75, 143, 170 168-170 74 97, 169 74, 143 75, 143, 170 169 79

LUKE (contd.) 2.19 2.26 2.29-32 2.30 2.31 f. 2.32 2.34 f. 2.39 2.40 2.41-52 2.51 2.52 3.1-20 3.2 3.9 3.16 3.21-38 3.22, 29 f. 4.1-13 4.1 4.4,7 4.14-30 4.14 4.16-30 4.17 4.18 4.21 4.22 4.26 f. 4.29 f. 4.31—6.19 4.31-7 4.39 5.39 6.19 6.20-50 6.48 7.1-10 7.1 7.11-17 7.11 7.18—8.21 7.18-35 7.21 7.22 7.28-35 7.33 7.36-50 8.1-21 8.1-3 8.1 8.4-18

79 167 74 79, 167 169 97 74, 168 74 74, 143 75, 143 79 74, 143 79, 143, 170 143 195 79 80 80 80, 144 144 80 82, 144 144 9, 14 4-6, 106, 158 f. 144 13 80 151 145 83 145 249 211 83 88 219 11, 87 f. 13 87 f. 9 87 85, 245, 249 f. 87, 171 170 f., 251 168 141 8, 86, 252, 254 262, 264 87, 262 8 f. 86

LUKE (contd.) 8.4 83 87, 262 8.15 8.16-18 262 8.19-21 86 f., 262 8.22-6 262-4 8.23 f. 264 8.26-39 264 8.29 265 8.40-8 89, 265 f. 8.49-56 89, 145, 266 f. 9.1-9 89, 145, 267 f. 9.8 268 9.10-17 90, 145 f. 9.17 84 9.18-50 84 9.28-36 90 13 9.31 9.37 9 9.43b-50 282 9.51—18.14 84 9.51-62 95, 147, 282 f. 9.51 10, 13, 90, 95, 147, 172 96 9.52 147 9.54 9.61 f. 147 10.1-16 95 10.1 96 147, 219 10.4, 7 10.8 219 10 10.13 10.17-24 95 10.20 219 10.21 95 f„ 98, 219 10.25-37 96, 148, 284 10.38-42 96 96, 219 10.39-41 96 11.1-13 96 11.1, 5 11.7 148 96 11.9 97 11.14-28 11.17 148 97 11.20 148 f. 11.21 f. 97, 172, 284 11.22 97 11.24-6 97 11.27 f. 97 11.29-36 97 11.33 97 11.37-54 97, 106 11.42 97 11.45

LUKE (contd.) 12.1-12 12.3, 5 12.13-40 12.13 ff. 12.19 12.24 12.33, 35-40 12.41—13.9 12.42 12.47 ff. 12.49 ff. 12.54 12.56 f. 12.58 f. 13.1-9 13.6-9 13.10-21 13.16 13.17 13.18-21 13.22-35 13.24 f. 13.26-30 13.31-5 13.32 f. 13.34 f. 14.1-24 14.7-11 14.12-14 14.15, 18-20 14.25-35 14.26 14.28 ff. 14.31 f. 14.34 f. 15 15.1-7 15.1 f. 15.11-32 16.1-13 16.9 16.14—17.4 16.16-18 16.16 16.17 16.19-31 16.29, 31 17.1-4 17.1 f. 17.5-10 17.11-19 17.14

98 98 98, 172 219 98, 172, 209 149 98 98 219 219 98 98, 149 219 98 99, 149 98 99 173 99, 173 262 99 149 f. 99 99 99 10, 150 99, 173 99, 206,209 99 99 100 100, 219 100, 151 100, 150 100 100 100 100 100, 173,210 100, 173 100 100, 171 f. 100 12 88 100, 171 f. 14 100 100 100, 171 f., 211 100, 151 100

LUKE (contd.) 17.20-37 17.22 17.28 ff. 18.1-8 18.7 18.9-14 18.15-17 18.18-34 18.35-43 19.12-27 19.12 19.14, 27 19.41-4 20.9-18 20.19—21.4 20.45—21.4 20.46 f. 20.47 21.1-4 21.5-38 21.9 21.25 f. 21.28 21.34 f. 22.1-23 22.1-6 22.7 22.16 22.24-39 22.24 22.37 22.40-53 22.53 22.54-65 22.59 22.66—23.12 22.66 23.13-32 23.28 f. 23.33-43 23.35 23.44-9 23.49 23.50-6 24.1-12 24.29 24.36-52 24.44 JOHN 8.12 9

101, 173 101 101 101, 173, 210 173 101, 152 101 101 101 152 76 101 101, 153 101 165, 170 293 165 90 165 f. 166, 170, 293-6 203 81 295 167 298 296 106 13 299 219 172 299 299 299 f. 300 301 297 301 167 301 f. 302 297, 302 f. 302 f. 297, 303 81,204 81 89 13 259 279

JOHN (contd.) 19.14 19.24 20.26 ACTS 1.8 1.21 f. 2 2.36 3.24 4.11 4.25-7 7.17-35 7.47 ff. 9—28 10 11.4 11.15 13.21 f. 14.26 15 15.20 15.21 15.29 16.13 18.23 18.25 19.21 20.7 ff. 20.7 21.1 21.21, 24 21.25 25.17 27.9 27.18 ROMANS 1.3 f. 2.1 ff. 2.13 2.18

2.19 3.25 4 5.3 5.15—6.11 9 10.15 f. 10.19-21 12—14 12 12.12

297 301 74 12 11 79 292 9 235 301 82 89 219 11 9 11 144 13 219 32, 85 14,85 32, 85 29 9, 12 2,92 13 84 16 9 2 32 9 84 9 292 f. 228 237 2 237 85 81, 91, 229, 240 227 91 229 246 162 228-30, 239 229 227

ROMANS (contd.) 12.14, 17 12.19, 20 f. 13 13.7 13.8 ff. 14 14.4, 10, 17 14.13-23 15.4 16 16.19

228 228 229 233 227 229, 233 228 228 14 219 230

1 CORINTHIANS 1.2b 1.19—2.10 3 3.10, 11-17 3.13 4.2-5 5.3 f. 5.7 6.5-10 6.7 7 7.17 7.34 f. 8 9.4-7 9.7-14 9.13 9.19 ff. 9.25 10.1 10.27 11.17 11.24 13.2 13.12 14 14.19 14.20 14.32 f. 15.1, 3 15.27 f.

220,224 219, 230 235 219 282 219 233 277 219 228 f. 228 f. 219 219 233 219 230 f. 14 233 150 14 219 219 274 233 232 14 2 230, 232 219 2 230-2

2 CORINTHIANS 1.17 ff. 3.7 3.14 9.6-10 10.9 f. 13.1

228 f. 233 14 232 219 233

GALATIANS 2 3.16-4.7 4.10 4.14 5.22 f. 6.6 6.7 EPHESIANS 1.1-4 2.8 f. 2.20 f. 3.3-5 3.4 f. 4.1-16 4.26 4.32 5.22 ff. COLOSSIANS 2.16 3.13 4.6 4.16 1 THESSALONIANS 2.14 ff. 4.16 5.1 ff.

219 248 54 230 232 2,92 232 234 234 232, 235 234 3,232, 235 233,236 234 233,236 233,236 54 228 f. 282 219 237,239 238 f. 238 f.

1 THESSALONIANS (contd) 5.5 ff. 238 f. 5.27 219 2 THESSALONIANS 2.2 3.17 1 TIMOTHY 1.7 4.3-5 4.13

ff.

219 219 54 54 3,15

2 TIMOTHY 3.15

15

TITUS 1.10 1.14

54 54

1 PETER 2.6 f. 3.18

235 91

2 PETER 3.16

221

REVELATION 1.3 21

3 235

INDEX OF EXTRA-BIBLICAL PASSAGES

GREEK AND LATIN AUTHORS Ambrose, De Mysteriis 1.1 Apost. Const. 2.57.5/8 8.4.6, 8.5.11 Athanasius: 39th Festival Letter Augustine: In Ep. ad Parthos, Prol. Barnabas, Ep. 18.1 Chronograph 354 Chrysostom: Horn. Adv. Jud. 6.7 In Act. Horn. 29.3 In Hebr. Horn. 8.4 Clement Alex.: Paed. 3.12.85 Strom. 6.5.39-41 1 Clement 5 47 Clementine Homilies 7.3.7 Cyril of Jerusalem: Catecheses Didache Apostolorum 1—6 1.1 2.5 7—13 14—15

94 54 54 13,222 4 94 8 54 54 54 94 60 219 221 94

91 276 94, 276 94, 276 276 f. 276 f., 295 16 277, 294 f. Didascalia Apostolorum 21 7 f., 297 Egeria, Peregrinatio 35—37 viii f., 73, 91, 244, 297 Epistula Apostolorum 15-17 294 Eusebius, H.E. iv.22.3 15,54 iv.23.11 221 Hegesippus, ap. Eus.: H.E. iv.22.3 15,54

Hermas, Vis. 2.4 3 Hippolytus: Ap. Trad. 16—18 91 16.6 283 20 f. 91 20.2, 8 281 Refut. vii. 25.3 221 Ignatius, Eph. 1.1 234 12.2 221, 224 Magn. 8.9 54 Irenaeus: Adv. Haer. iii. 21.2 13 Jerome, Comm. Matt. 25.6 293 40 Josephus, Ant. xi. 302-47 B.J. vi. 269 f. 22 53 Justin, I Apol. 53 61-5 276 65 f. 276 67 2, 15, 53, 75, 276 Dial. 103 2 Juvenal: 1 Sat. 1.1, 3.9, 8.126 Origen: 4, 108 f. Horn, in I Libr. Regn. ii 224 Passio Scil. 12 Pliny, Ep. 7.17.1 1 13 Plutarch, Moralia 968C Polycarp, Ep. 1.3 234 12.1 221, 234 224 13 221 13.2 Ps.-Philo: 187 Lib. Ant. Bibl. 8.8 121 40.2 Tertullian, De Bapt. 19 91 De Jej. 1.14 26,54

JEWISH AUTHORITIES MISHNAH Meg. 1.1 3.4-6 3.4 3.5 f. 3.5 3.6 4.1 4.2 4.4 4.10 Pes. 10.9 R.H. 1.1 1.2 Taan. 4.6 Zeb. 5.8

42 69 4, 19, 43, 45, 60-4, 290 60 33, 63, 248 62 f., 92 56 f., 92 39, 52, 56 52, 57, 110 107 298 24,288 84, 163 22,24,59, 110 298

BABYLONIAN TALMUD Bab. Bath. 14b 159 Git. 60a 106 Meg. 7a 43 23a 57, 108 107 25b 29-31 69 29b 19, 39,44 f., 58,62, 64, 106 30a 43,64 30b 107 31a 33,, 43, 62, 115, 130, 176, 213, 248 31b 46, 56, 62, 213 32a 14 Nid. 69b-71a 290 Pes. 91b-92a 91 f. R.H. 14a-15b 288 Sanh. 43a 301 Soferim 14.3 205 29 189, 196, 212 Yeb. 47ab 95 f.

JERUSALEM TALMUD Meg. iii. 10 Pes. viii. 8

107 91 f.

TOSEFTA Meg. 4.1-9 4.1-4 4.2 4.10 4.13 4.31 4.34 Sanh. 2.6 Yoma 13.1

62 44 42 56 52 107 107 38 59

MEKILTA ad 12.21 12.42 14.2, 9, 22 16.1 17.2 19.1 34.1

59 293 59 59 59 59 59

SIFRE 53 MIDRASH RABBAH Exod. 15.1 18.12 Lev. 3.6 Ruth 8.1 Frag. Targ., Exod. 15.18 Midr. Ps. 4.9, 116.9 Pes. Rab. 14b Seder 'Olam 5, 10 Zohar, 'Emor 98a

94 293 293 66 94, 185 293 185 110 59 189

GENERAL INDEX Abaye 64 f. Abel 49,215 Abraham 49, 77-81, 160, 167, 201, 216, 227, 248 Ackroyd, P. R. 159, 221 Advent 84, 162, 245 Aeschylus 189 Ahab 145, 148, 267-9 Ahijah 145,266 Alexandrinus, Codex 49, 74-6, 83 f., 242 f., 248-50, 295 Alt, A. 27 alternative haphfardt 106-11, 258 f. Ambrose 26, 53, 56 Anderson, G. W. 159, 174 f. Anna 142 f. angels, in Daniel 191 annual Cycle 19-31, 39 f., 62-5 anti-Marcionite Prologue 226 Aqiba 217 Aramaic Daniel 191-9 arcetic rhythm 231 Archelaus 152 Armenian Lectionary 4, 53-6, 73, 183, 297-9 Ars, curd d' 6 f., 12 Aseneth 94 Ashkenazi 158 Athaliah 149 f. Athanasius 13,222 Atonement, or Yom Kippur reading of Lev. 16—18 32-5, 37, 47, 54, 63; of Isaiah 110, 162^; of Jonah 175-9; of ben-Sira 208 celebration by Luke 85-7, 89, 296; by Matthew 213 f.; by Mark 244,249,252-4 Audet, J. P. 276 f. Augustine 4, 56 Baba Rabba 41 Babylonian New Year 22 baptism 91 f., 275 f. bar-mitsvah 95 Barnabas, Epistle of 94

Basil 56 Basilides 221 Bauer, W. 221,239 Baumstark, A. 222 f. Beasley-Murray, G. R. 92 Beelzebul 148 f., 258 Belteshazzar 200 Bentzen, A. 124 B'rFsMlh 61 Best, E. 248 beth-hammidrash 112 Bethlehem 79, 143 Beyer, H. W. 2 Biblia Hebraica 20, 31 f„ 37, 43, 52, 58, 174 Birkath-ha-Minim 44 Bligh.J. 90 Bodmer Papyrus, p" 74, 76, 83, 95, 242; cf. illustration on cover of book Bowker, J. 21, 65, 110 f„ 187 Brookes, R. see Pearl and Brookes Brown, S. 2 Buchler, A. 5, 20, 43, 46, 58 f., 62, 66, 105, 107 Burkitt, F. C. 4,56,201,297 Byzantine lectionary cycle 4, 73, 223, 297 Cadbury, H. J. 10, 13 Campenhausen, H. von 1, 3, 15, 221 f. Carrington, P. 91, 101, 243, 305 catechesis 91-5, 245, 275-8, 283 catechist 92 catechumens 92 f., 275-81; exorcism of 280 f.; care of 281-3 Charles, R. H. 234 Chronicler 38^0, 70-2, 126-9 Chrysostom, John 54, 56, 91 Clement of Alexandria 60, 94 1 Clement 219, 221 Clementine Homilies 94 Coggins, R. J. 40 combination of sidrdt 37, 46, 80, 83, 262, 282

Consolation, sabbaths of 109 f., 157, 163 Constantine 8 Cowley, A. 41 Creed, J. M. 9, 87, 149 Cuming, G. J. 219 Cumont, F. 201 Curses in Lev. and Deut. 46, 213 Cyril of Jerusalem 91 D-corpus 114-25, 140 Danby, H. 4,33,63 Daniel 191-204; Aramaic 191-9; Hebrew 199-204 Dani61ou, J. 91 Daube, D. 94,290 David 123-5, 128-30, 145, 150, 292 Dedication, or Hanukkah reading of Num. 7—8.4 62, 176 f.; reading of Zech. 3—4.7 176 f. celebration by Matthew 49, 213 f., 232, 234-7; by Luke 89 f., 146; by Mark 244,270-81 Delling, G. 13 Deutero- (II-) Isaiah 119, 157, 160-2 Deuteronomistic School 114-25,140 Dhorme, E. 189 Dibelius, M. 1 f. Didache 91-4, 276 f., 294 f. Didascalia Ap. 8 f., 54, 297 Diez Macho, A. I l l Dinkier, E. 2 Dionysius of Corinth 221 Dobschutz, E. von 60 f. Dodd, C. H. 224 f. Dold, A. 5, 26, 54, 56 Driver, G. R. 5 Dugmore, C. W. 276 Easter 90 f„ 276 f„ 304 Eaton, J. H. 112,262 Ecclesiastes 183 f., 205, 256, 258 edentations 76 Egeria viii f„ 4, 54, 73, 91, 244, 297 Eissfeldt, O. 112,114,118,123, 125 f., 159 f„ 174 f., 184 f„ 188-91 Elbogen, I. 20, 33, 37, 44, 57-9, 62, 65 f., 105, 205 Eleazar 172 Eli 144, 185, 187 Eliezer, R. 107 Elihu 188

Elijah 85, 89, 141, 145-7, 177, 266273, 280, 293 Eliot, T. S. 189 Elisha 145-8, 151, 266, 268-74 Elkanah 143 Ellis, E. E. 11 Emerton, J. A. 272 Emmanuel 168 Encyclopaedia Judaica 20, 94 epistles for public reading 219; circulation 219; collection 219 f.; knowledge of 220; use in church 221; canon of 221 f.; order of 222,227; in annual cycle 222,226 f. Epistula Apostolorum 294 Esther 183,214,291 Ethanim 22, 130 Eusebius 15,221 Evans, C. F. 1, 90, 159, 221 exorcism of catechumens 280 f. Ezra 25, 34 f., 46, 126, 201 Farrer, A. M. 193, 252, 257 fasts, four 24, 184 feasts, order of 21-3, 60 felling of tree 194 f. First sabbath 61 Fohrer, G. 25, 27 f., 33, 125, 189, 191 foil Introduction 74, 95 f., 98, 101 forbidden haphtardt 107 Form-critics 102, 242 f. formula citations in Matthew 212, 215-18, 251, 261 f. Fortescue, A. 5 'Four Nights' 293 Four Questions 289 f. Four sabbaths see Special Sabbaths Fruit-Trees, New Year of 24, 287 f. Gabriel 142, 168, 169, 204 Gallican lectionaries 5, 56, 73 Gaster, M. 40 f. Geldenhuys, N. 9 Gibbon, E. 107 Gibeah 143 Gibson, M. D. 8 Gideon 141 f., 167 Ginsburger, M. 293 gobala 299 Goodspeed, E. J. 220, 223-6 gospel 2 f., 246 Gottwald, N. K. 184

Grant, R. M. 221 Great Omission 84, 90 Great Sabbath 61, 177, 303 Greek lectionaries 4, 73, 223, 297 Green, H. B. 225 Guilding, A. 20, 58, 102, 305 Hahodesh 43 f„ 47 Halachoth Gedoloth 115 Halachoth Pesukoth 115 Hannah 142 f., 187 f. Hanukkah see Dedication haphfarah 39, 52, 105-13; forbidden 107 f.; length of 108 f.; Isaiahsequence 109 f.; of Consolation 109; origin of traditional h. 113 Harding, G. L. I l l Harnack, A. von 219-21, 224, 226 Harvey, A. E. 214 Heaton, E. W. 191 Hegesippus 15,53 Heinemann, J. 21 Hertz, J. H. 69,253 Hezekiah 151 f., 164, 175 Hillel 92,288 hillultm 34 Hippolytus 91, 221, 281, 283 Histories Cycle 114-40 Holiness Code 31-5 Holscher, G. 189 Hooker, M. D. 198 Huck, A. (-Lietzmann-Cross) 95 Ignatius 54,221,224,234 Iodae (Jehoiada) 150 Iou (Jehu) 149 Irwin, W. A. 189 Isaac Nappaha, R. 62, 64 f. Isaiah cycle 'l09f., 112, 157-64 Jaubert, A. 7 f. Jehoiada 150 Jehoiakim 152 Jehu 148 f. Jehudai Gaon 37, 45 Jeremiah 158-60 Jeremiah, R. 106 Jeremias, J. 275, 293 Jerome 293 Jewish Encyclopaedia 20,115,195 Jewish Year Book 69 Joachaz 150 Joash 149-51 Jobab 186 f.

John, Bp. of Jerusalem 91 Johnson, M. D. 185 Jonah 86, 174-6, 178 f., 213, 250 f. Joram 148 f. Jorim 144 Joseph at Pentecost 79, 170, 192 f., 195 f., 198 f„ 207 Joseph and Aseneth 94 Joseph, R., 106 Joshua 153, 297, 303 f. Joshua, R. 293 Judah ben-Ilai, R. 20, 57 f„ 60 f„ 65 Judah the Prince, R. 107 Judas Maccabaeus 137 Jungmann, J. A. 8, 223 Justin 2, 15, 53, 75, 276, 279 Kahle, P. 41 Kaiser, O. 159, 162 Kapelrud, A. S. 175, 179 Kerygma Petrou 60 f., 65 Ki Tissa' (Exod. 30.11—34) 64 Kippenberg, H. G. 40 Klauser, T. 5 Klein, G. 2,11-13 Knox, J. 220 Kohler, L. 189 Kol Nidrei 34 Korban 270 f. Kraus, H.-J. 21, 27, 29, 34, 93, 194 Lag-ba-'Omer 217 Lampstand 176 f. Laurentin, R. 75 Lazarus 171 f. leap-years 38,40 lectio continua: of Torah 4-6, 20 f., 32, 46, 62; of prophets 109, 111; of Gospels 4-6, 48-50, passim; of Epistles 222 f. length of readings 52 Lent 55 f. leprosy 151, 250 f. Levi 252 Leviticus Rabbah 66 Lietzmann, H. 220 Lohse, E. 11 f. Long Journey 84, 90-101 Maamads 62 f. Mabillon, J. 5 Maccabees 131-8, 140, 144, 177, 203, 271 Macdonald, J. 41

Maclean, J. 222 McNamara, M. I l l Malkuyot 85,162, 245 f. Manasseh, King 151 f. Mann, J. 20f.,66 Marcion 221 f., 227, 234 Marcus, R. 47 f. Martin, V. and Kasser, R. 76 Mary 142 Masora 65 Megillath Ta'anith 46 Meir, R. 20, 57, 60 f. Mekilta 59,65 Methurgeman 110 f., 158 Micaiah 146 Michel, O. 3 f., 14 f„ 53 Midrash Rabbah 65 Minbah

56 f„ 63, 252

miqra- 110, 130 Mitton, C. L. 220, 222, 226, 234 Modin 199 Monday services 56 f., 92 Moor, J. C. de 26 Moore, G. F. 32, 42 f., 84 f., 94 245, 259, 293 Morris, L. 21 Moses Maimonides 66 Mowinckel, S. 27, 262 Muratorian Canon 220, 222, 227 Naaman 151 Naboth 146 Nautin, P. 61 Nazirite 142,217 Nebuchadnezzar 153, 192-5, 199 Nestle, E. 75, 168, 236 Nestorian use 222 f. New Moons 28 f„ 60, 62, 65 New Year, or Ro'sh Hashshanah date of 19, 21, 23 f. reading of Gen. 21 f. 63, of Isaiah 162-^, of Joel 175-8, of 1 Maccabees 137 celebration by Luke 84 f., 87, 89, 170; by Matthew 49, 213 f., 218, 230-2; by Mark 243-51 defeat of sea-monsters 262 of Fruit-Trees 288 Nicholson, E. W. 124 Nineham, D. E. vii f., 3, 54, 90, 242, 264, 270, 275, 300 Ninth Ab 24, 110, 153, 183 f., 214 f., 253

Nisan cycle 19-26 Noachian Commandments 32, 85 Noah 49, 116, 118, 166 f., 215, 295 Noth, M. 27,114,116 Nubia 215 Obadiah 146; prophet 174 f. Octave of Easter 73 f., 276 'Omer 217 order of feasts 21-3, 60 order of prophets 159,174-6 Origen 4, 108f. Oxford Society for Historical Theology 221 Papias 53 Parah, sabbath 47, 291 Parousia, expected at Passover 226, 238 f., 244, 293-5 Passover: reception of proselytes 47, 91 f., of catechumens 91-4, 275; readings from Torah 63, from Joshua 115 f., from Tobit 132 f., of Song 183, of Daniel 199-204; replaced by Holy Week 7 f„ 54; celebration by Matthew 49, 213215, 226, by Mark 244,276,293304, by Luke 293-304 Pearl, C. and Brookes, R. 213, 217, 303 Pentecost feast of law-giving (Exod. 19 f.) 63, 79, 193-5, 212; of oaths 194 second day of 63 twenty-four hour celebration 189 f. felling of tree 194 f. reading from Isaiah 170, from Hosea 197 f., of Ps. 119 189, 196, 212, of Ruth 183-5, of Job 186-90, of Aramaic Daniel 191-9, from Tobit 132 f., from 1 Macc. 137, from ben-Sira 206 baptism till 91 celebration by Luke 79, by Matthew 49, 212-15, 218, 227230, by Mark 244 Perrot, Ch. 20 p'tOffdt

20

Philo 47 f„ 65 Pliny 1 Plumley, J. M. 215

Pollack, G. 65 Polycarp 221,224,234 Porter, J. R. 21, 124 Potin, J. 212 Prologue, anti-Marcionite 226 Prometheus Vinctus 189 prophetic books, order of 159 proselytes 91-3 Psalms of Solomon 292 Psalter, cyclical use of 183 Pseudo-Philo 121, 186 f. Purim 42-4,47, 62,183,214 Purvis, J. D. 40 Qumran: Isaiah A scroll 5, Two Ways 94, Targum of Job 111 Rab 45,58,60 Rabbah 106 Rachel 50, 78, 216 f. Rad, G. von 27, 42, 114, 118, 125, 189 Rahab 116 f. Rahlfs, A. 176 Rapoport, S. L. 65 Rashi 32 Redactors 35-8, 120-1, 126-32 Rengstorf, K. H. 9 Renoux, A. 4, 54 Rigaux, B. 91 Righetti, M. 4 f., 15, 56, 109 Roberts, B. J. 40 Roberts, C. H. 215 Rordorf, W. 276 Ro'sh Hashshanah see New Year Rowley, H. H. 40, 192 Rudolph, W. 184 Sa'adia 41 Sabbe, M. 270 Sadducees 40,43,46 Samaritans 40-2, 147 f. Samson 141-3, 148 Samuel 142-4 Samuel, of Babylon 45, 58 Sanballat 40 Sarah 77f.,216 Saul 137, 144 f. Schmithals, W. 220,222 Schulz, S. 9, 11 Schurmann, H. 1, 9, 82, 168 Stillitan Martyrs 223 Scrivener, F. H. A. 4,223,297

Second Adar 38, 46 Seder 'Olam 59 s'dhartm 57, 59, 62, 65 f. Selichot 213 Selwyn, E. G. 91 Sephardi 158 s'tumdt 20 Shammai 92,288 Shechem 208 Shema' 55,96,284 Sheqalim 44-6, 58-60, 62,64 f., 106, 290 Shewbread 145,274 Shiloh 143 Shofarot 85, 162, 245 f. Shunem 147 Simhath Torah 22, 25, 45, 115 Simeon 142, 167 f. Simeon b. Eleazar, R. 46 Simon, M. 32, 54 Sinai 146, 212 f., 217 f. Snoy, T. 270 Solomon 129 f., 137, 145, 184, 204 f., 250, 253 f., 258 f., 262 Song of Songs 183 f., 203 Sonne, I. 20 f., 65 Sopherim 129, 204, 210 Special Sabbaths 42-6, 61 f. Spirit at Pentecost 79, 170 Stenning, J. F. 158 Strack-Billerbeck 45,301 Streeter, B. H. 150 Sunday worship only, in Luke 87, 89, 296 Swaans, W. J. 91 Syriac lectionaries 4, 56, 73 Tabernacles, or Sukkot reading from Lev. 33-5, 37, 47, 63; from 2 Sam. 124; from 1 Kings 129 f.; from Isaiah 162-4; from the Twelve 175-7; from the Third Canon 183, 200, 205, 208 celebrated by Luke 86-9, 145, by Matthew 49, 213 f., 232, by Mark 244,256-64 tablet 168-70 Tamar 184-6 Targum: of Law 40 f., 52, of Prophets 107, 110 f., 158 Tashltkh 176 Tertullian 26,54,91,220,222,227

Ttsawweh (Exod. 27.20—30.10) 64 Theophilus 2,92 Third Canon 52, 183-211 Thoou (Toi) 150 Thursday services 56 f., 92 Tishri cycle 19, 23, 25, 58, 65 f. Tobit 132 f., 142, 203 f. Torrey, C. C. 163 Transfiguration 90, 146, 270, 280 tree-felling at Pentecost 194 Triennial Cycle 19 f., 31, 39 f., 56-

Way, Christian 93 f., 245, 278 Wayyaq'hel (Exod. 35—38.20) 64 Weeks, Feast of see Pentecost Wellhausen, J. 40, 149 Werner, E. 5 Westermann, C. 112, 119, 159 Widows 165 f., 170, 210, 292 f. Wilkinson, J. viii, 54 f., 244, 297 f. Wisdom 205 Writings 52, 183-211 Wurzburg Comes 223

Trito- (ni-) Isaiah 157, 161 f. Trocm