Wisdom in the Q-Tradition: The Aphoristic Teaching of Jesus (Society for New Testament Studies Monograph Series)

SOCIETY FOR NEW TESTAMENT STUDIES MONOGRAPH SERIES General Editor: G.N. Stanton

61 WISDOM IN THE Q-TRADITION THE APHORISTIC TEACHING OF JESUS

Wisdom in the Q-tradition The Aphoristic Teaching of Jesus RONALD A. PIPER Lecturer in New Testament Language and Literature University of St Andrews

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CAMBRIDGE UNIVERSITY PRESS CAMBRIDGE NEW YORK NEW ROCHELLE MELBOURNE SYDNEY

PUBLISHED BY THE PRESS SYNDICATE OF THE UNIVERSITY OF CAMBRIDGE The Pitt Building, Trumpington Street, Cambridge, United Kingdom CAMBRIDGE UNIVERSITY PRESS The Edinburgh Building, Cambridge CB2 2RU, UK 40 West 20th Street, New York NY 10011-4211, USA 477 Williamstown Road, Port Melbourne, VIC 3207, Australia Ruiz de Alarcon 13, 28014 Madrid, Spain Dock House, The Waterfront, Cape Town 8001, South Africa http://www.cambridge.org © Cambridge University Press 1989 This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 1989 First paperback edition 2004 A catalogue record for this book is available from the British Library Library of Congress cataloguing in publication data Piper, Ronald A. (Ronald Allen), 1948Wisdom in the Q-tradition: the aphoristic teaching of Jesus Ronald A. Piper. p. cm. - (Monograph series / Society for New Testament Studies: 61) Revision of thesis (doctoral) - University of London, 1986. Bibliography. Includes index. ISBN 0 521 35293 2 hardback I. Jesus Christ - words. 2. Jesus Christ - Teachings. 3. Q hypothesis (Synoptics criticism) 4. Wisdom literature. 5. Bible. N.T. Gospels - Criticism, interpretation, etc. I. Title. II. Series: Monograph series (Society for New Testament Studies): 61. BT306.P46 1988 226'.066 - dcl9 88-10227 ISBN 0 521 35293 2 hardback ISBN 0 521 60942 9 paperback

CONTENTS

Preface Abbreviations

page vii viii

Introduction

1

1 Aphoristic wisdom and the New Testament era

4

2 Collections of aphoristic sayings in the double tradition 1 Introduction 2 Five double-tradition aphoristic collections with similar structure M t 7 : 7 - l l / L k 11:9-13 Mt 6:25-33/Lk 12:22-31 Mt 7:1-5 (15:14; 10:24-5)/Lk 6:37-42 Mt 7:16-20; 12:33-35/Lk 6:43-5 Mt 10:26-33/Lk 1^2-9 Summary 3 Other collections with similar structure Mt 5:44-8/Lk 6:27-36 Lk 16:9-13 Summary 3 The use of aphoristic sayings outside the aphoristic collections 1 Introduction 2 Isolated wisdom admonitions Mt 6:19-21/Lk 12:33b-34 Mt 5:25-6/Lk 12:58-9 Mt 7:13-14/Lk 13:23-4 Other types of wisdom admonition Summary and comparison

14 14 15 15 24 36 44 51 61 77 78 86 99 100 100 102 103 105 107 110 113

Contents 3 Isolated aphoristic sentences Introduction Aphorisms used to defend or validate Jesus' ministry Mt 12:22-30/Lk 11:14-23 Mtll:7-19/Lk 7:24-35 Summary Aphorisms used as general teaching for disciples Mt 5:15, 6:22-3/Lk 11:33, 34-6 Mt5:13/Lk 14:34-5 Mt 10:24-25a/Lk 6:40 Mt 9:37-8/Lk 10:2 Mt 10:10b/Lk 10:7b Summary and comparison Aphorisms used in eschatological announcements Mt24:28/Lk 17:37b Mt3:10b/Lk3:9b Mt25:29/Lk 19:26 Three 'future reversal' sayings Summary 4 General summary of Chapter 3 4 The place of aphoristic wisdom in the sapiential traditions of the double tradition Introduction Divine Sophia in the double tradition Mt ll:25-7/Lk 10:21-2 and access to revelation The interaction of sapiential traditions in double-tradition material Wisdom, revelation and eschatology The bearers of the sapiential traditions

vi 119 119 120 121 124 126 127 127 130 131 133 134 135 137 138 142 144 149 154 155 161 161 162 170 173 178 184

5 Conclusion Appendix: Mk 8:34b-38 and Lk 14:26-35

193 197

Notes Bibliography Index

203 277 305

PREFACE

One of the characteristics of logoi sophon ('sayings of the wise') is that they often are viewed less as the creation of individual figures than as the product of a cumulative tradition of learning. While this work is hardly to be compared to such logoi, it nevertheless shares the feature that much has been owed to many people during the process of its composition. In its present form, this study represents a revision of my doctoral dissertation, submitted to the University of London in January 1986. That dissertation was begun under the helpful guidance of Professor Christopher Evans and his successor, Professor Graham Stanton. As both supervisor and editor, Professor Stanton has been a continual encouragement to me, for which I am deeply grateful. The completion of that dissertation extended into my appointments as temporary lecturer in New Testament at the University of Aberdeen and as lecturer at the University of St Andrews. Many of my colleagues at both of these universities have aided me in important ways of which they may be only slightly aware. For perceptive criticisms and helpful suggestions during the period of revising the thesis for this monograph series, I owe particular thanks once again to Professor Stanton, and also to Professor David Catchpole, Professor J.L. Houlden and Dr Christopher Tuckett. While benefiting from their advice, I am of course solely responsible for the particular views which are expressed and for any deficiencies which may be found. I am also grateful to Ulrike Hellen and Dr Jennifer Fellows of Cambridge University Press for their editorial advice and to Miss E. A. Gilbertson for her kind help in reading the proofs. Finally, I must publicly acknowledge the patience and encouragement offered by my wife during the long, and seemingly unending, process of 'giving birth' to this work. vu

ABBREVIATIONS

For periodicals and serials, the abbreviations of the Theologische Realenzyklopddie (Berlin/New York, 1976) have been used. Abbreviations for ancient documents, including the Bible, apocryphal and pseudepigraphal works, the early Christian Fathers and rabbinic writings, follow the system in James H. Charlesworth (ed.), The Old TestamentPseudepigrapha, I: Apocalyptic Literature and Testaments (London, 1982), xliv-1, apart from minor variations which should be self-evident. The system of abbreviation used for the Dead Sea Scrolls follows Joseph A. Fitzmyer, The Dead Sea Scrolls: Major Publications and Tools for Study(Missoula, Mont., 1977), pp. 1-53. For Nag Hammadi texts, see C. Tuckett, Nag Hammadi and the Gospel Tradition (Edinburgh, 1986), pp. 166-8. Some abbreviations which are not covered by the above sources include the following: BDF

Blass, Friedrich, and Debrunner, Albert, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. & ed. Robert W. Funk (Chicago/London, 1961) ET English Translation HenneckeHennecke, Edgar, New Testament Apocrypha, I: Schneemelcher Gospels and Related Writings; II: Writings Related to the Apostles, Apocalypses and Related Subjects, ed. W. Schneemelcher, ET by R. McL. Wilson (London, 1963-5) JSNT Journal for the Study of the New Testament JSOT Journal for the Study of the Old Testament log. logion NIGTC The New International Greek Testament Commentary (Exeter) n.s. new series

vm

Abbreviations SBL Strack Billerbeck TRE

ix

The Society of Biblical Literature (USA) Strack, Hermann L. and Billerbeck, Paul, Kommentar zum Neuen Testament aus Talmud undMidrasch 4 vols. (Munich, 1922-8) Theologische Realenzyklopddie (Berlin/New York)

INTRODUCTION

Few of the recorded sayings of Jesus can have attracted such a wide popular interest and yet such a limited scholarly interest as his aphorisms. These pithy proverbial sayings are found in abundance in the synoptic tradition. Amongst them are sayings such as: The labourer is worthy of his hire' (Mt 10:10b) The measure you give will be the measure you receive* (Mt 7:2b) The tree is known by its fruit' (Mt 12:33b). Such aphorisms are indeed far more numerous than the parables of Jesus, those figurative sayings with a narrative element. Yet, while the parables have been subjected to intense scholarly study and have been related to the major themes of Jesus' preaching about God's kingdom, very few scholars have known quite what to do with the aphoristic sayings. Therefore, as late as 1983, J.D. Crossan could pointedly write in the introduction to his book, In Fragments: The Aphorisms of Jesus, that 'while very many books have been written on the parabolic or narrative tradition of Jesus' sayings, none has ever been written on the non-narrative or aphoristic tradition alone' (p.viii). Of course it has long been recognized that sayings of a 'proverbial' or 'aphoristic' kind are to be found amongst the sayings of Jesus recorded in the synoptic gospels. Early form-critical studies inevitably had to classify and analyse such sayings. M. Dibelius distinguished the 'gnome' from the Greek 'chria' by indicating that the gnome, unlike the chria, was unconnected with any particular person.1 However gnomes received little further attention from Dibelius, except to be set in the larger category of apophthegmata.2 R. Bultmann, on the other hand, chose to differentiate these gnomic sayings from the apophthegmata. He considered the gnomic sayings to be independent units of tradition, not comprising part of a story,

Introduction

2

and he classified them under the general heading of 'Dominical Sayings' (Herrenworte), and more precisely as 'Logia (Jesus as Teacher of Wisdom)'.3 The close relationship between these sayings and Oriental wisdom was emphasized, and the sayings were described as 'proverbs' in the narrower sense, i.e. words of wisdom, aphorisms such as circulated in Israel and in Judaism and throughout the Orient generally, not only among the people but chiefly among the teachers of wisdom - in Judaism the rabbis.4 Bultmann further classified the sayings according to their constitutive forms into 'Principles', 'Exhortations', 'Questions' and 'Longer Compositions'.5 In general, Bultmann's interest lay more in the tendencies which suggest how these sayings may have been modified in the course of transmission than in the way in which the sayings are used, viz- the functions which they serve, in the synoptic tradition. Subsequent studies of the aphoristic sayings in the synoptic gospels have been rather limited. R. W. Funk noted in 1970 the general lack of form-critical analysis of these sayings, declaring that 'form critics threw in the sponge on questions of this order'.6 Nevertheless some progress has been made in studies by W. Beardslee7 and N. Perrin,8 who argue that proverbial wisdom had become intensified eschatologically in the gospels; in D. Zeller's excellent study of wisdom admonitions;9 and, recently, in J. Crossan's attempt to 'establish a transmissional analysis for each of those 133 sayings'.10 The reasons for this relative neglect may be several. The vast quantity of the material is certainly a factor. J. Crossan identifies 133 aphorisms in the synoptic gospels;11 C.E. Carlston 102;12 M. Kiichler 108.13 When one also considers the variations in form and context within the synoptic gospels, any task of analysis becomes intimidating. In addition, the importance of these sayings has often been open to question. It may well be that they have suffered from the general reaction in NT studies against the nineteenth-century liberal Protestant theories which all too easily put Jesus' teaching in terms of universal ethical ideals. Bultmann's own conclusion, that most of these sayings (apart from four specific types) cannot be guaranteed to be authentic sayings of Jesus because they lack anything 'characteristic, new, reaching out beyond popular wisdom and piety',14 must also be a factor.

Introduction

3

Another problem has been posed by the very definition of 'proverb*. A. Taylor, in his study of the proverb, consciously avoided even offering a definition of 'proverb'.15 Other scholars suggest 'proverb' should be distinguished from 'aphorism'.16 There is also the difficulty of knowing whether a proper distinction can be made between literary and popular proverbs.17 The very ambiguity of the Hebrew terms maSdl and hfida and of the Greek terms 7tapa|JoXfi, napoinia and yvo>nTi only adds to the confusion.18 While all of these factors may contribute to the difficulty of analysing aphoristic sayings in the gospels, the task is nonetheless an important one. The sheer quantity of such sayings in the synoptic tradition testifies to its importance. Further, an increasing recognition of other sapiential concepts, such as divine Sophia, in the synoptic tradition19 makes it all the more pressing that one should develop an understanding of how the various sapiential traditions may be related. It is the desire to make a start towards such an understanding that is the motivation for the present study.

1 APHORISTIC WISDOM AND THE NEW TESTAMENT ERA

A definition of 'aphoristic saying' It is necessary to begin with at least a working definition of the kind of saying in which we are interested, the 'aphoristic saying'. The following considerations will apply. 1. In form, aphoristic sayings are short, pithy sayings, arresting in their succinctness of expression. They may be either a declarative statement or a question. The special class which are imperative in form will be considered 'wisdom admonitions', and these will be more precisely defined in Chapter 3.2. J.M. Thompson notes: 'Beyond this, however, we find the frequent use of rhyme, meter, repetition, alliteration, assonance, simile, and metaphor.'1 Yet the presence of simile or metaphor does not in itself constitute an aphoristic saying.2 2. Despite their brevity, aphoristic sayings are self-contained and require no specific narrative context. They express thoughts which are general and complete in themselves. Possible fragments of such sayings will receive only slight attention.3 3. Partly because they are self-contained, aphoristic sayings can be applied to a variety of contexts and situations. The degree of openness may vary and may be related to the extent of metaphorical imagery which exists for a given saying, but it is questionable how far this may be quantified. It does not seem helpful therefore to distinguish between proverbs and 'non-proverbial wisdom sentences' on the basis of degree of hermeneutical openness.4 But aphoristic sayings will not be restricted primarily to a single specific setting or situation. 4. The observations set forth in aphoristic sayings are in fact mostly presented as true to the realm of the collective experience of man in this world. Of course, as J.M. Thompson

Aphoristic wisdom and the New Testament era

5

observes, they 'do not emerge full-blown out of the collective mouth of "the people" V but they are expressed as though they are true to aspects of general experience. They are communicated in language which is vividly concrete and grounded in this world. 5. Accordingly, aphoristic sayings are most frequently expressed in impersonal terms, since they are ostensibly not limited to a particular situation or context.6 Frequently they are expressed in the third person, although a generalized use of the second or even first person is possible (cf. Lk 11:23). Because they are true to aspects of the collective experience of man, and because they are phrased as generalizations, aphoristic sayings possess a universality which powerfully promotes the acceptance of their truthfulness. Not included in the considerations above are judgements either concerning the actual popular usage of the sayings or concerning the presence or absence of didactic intent in such sayings. Evidence of wide or popular usage may help to confirm that a saying is aphoristic in accordance with the suggested criteria above, but the absence of such evidence should not be used to deny the possibility of a saying meeting these criteria. The judgement to be made is primarily one of form and content rather than origin or usage. Evidence for origin or earlier usage is difficult to obtain in any case, and Bultmann may be correct in assigning the circulation in Israel of most aphoristic sayings to teachers rather than to the populace.7 This type of circulation is especially likely for collections of sayings. How far an aphoristic saying may be didactic has frequently been a point of debate. H. -J. Hermisson defined the proverb (Sprichwort) as a saying which must draw a conclusion out of the sum of experience without giving advice as to what one should do. On this basis, he discovered relatively few Sprichworter in the Book of Proverbs, and classified most sayings instead as 'didactic maxims' (die lehrhaften Spruche) or wisdom admonitions.8 While there is a clear formal differentiation between indicative and imperative sayings of the aphoristic kind, there are serious difficulties in a clear distinction between proverbs and didactic maxims. It is not primarily a matter of form and content that results in a statement being didactic, but rather that statement's use or application. Metaphorical sayings are especially open to a wide range of uses, and it is conceivable that a given saying, such as The tree is known by its fruit' (Mt 12:33),

Aphoristic wisdom and the New Testament era

6

could in one context be a conclusion from experience and in another context set forth advice as to how one should act. The suitability for didactic use of a saying, therefore, is hardly to be used for determining whether a saying is 'aphoristic', or even for distinguishing between types of aphoristic statement.9

The development of aphoristic traditions Aphoristic sayings could be used by anyone, but they also comprised part of a wider tradition known as 'wisdom'. The concept of 'wisdom* is a broad one, however, and it is itself not easy to define. In OT research, some attempts have been made to define 'wisdom' in terms of the 'intellectual tradition' of Israel,10 but the danger of such adefinition is to make the concept of wisdom so intangible as to be of very limited usefulness.11 Thus it has been argued that it is necessary to introduce narrower distinctions with respect to the term. J. L. Crenshaw12 has suggested that a distinction must be made between wisdom literature, wisdom traditions (the educational curriculum and pedagogy of the 'wisdom movement' itself) and wisdom thinking (its particular approach to reality). Following the conclusions of H.H. Schmid,13 Crenshaw suggests even that forms of speech traditionally found in wisdom literature do not necessarily always indicate or constitute wisdom thinking. What in fact does constitute wisdom thinking is less clear, but Crenshaw ventures to define 'wisdom' (wisdom thinking?) as 'the quest for self-understanding in terms of relationships with things, people, and the Creator'. This search moves on three levels: (1) nature wisdom; (2) juridical and practical wisdom (Erfahrungsweisheit), including attention to human relationships in an ordered society or state; and (3) theological wisdom, affirming God as ultimate meaning and grappling with the question of theodicy. He further indicates at least four Sitze im Leben for this search: the family/clan (with the goal of mastering life), the court (with the goal of educating a select group), the scribes (with the goal of dogmatic-religious education for all), and the self-critical sages (such as Job and Qoheleth).14 This attempt to describe the types and limits of wisdom represents a useful counter-balance to the broad general definitions. The classifications which Crenshaw presents may indeed be useful, but even they cannot be considered exhaustive. In the intertestamental period one encounters a cosmological, apocalyptic variety of 'wisdom' expression, such as the revelations to the seer in 1 Enoch, which is not to be identified with the nature wisdom of 1 Ki 4:29-34 or the

Aphoristic wisdom and the New Testament era

7

earlier 'theological wisdom'.15 Further, in the intertestamental and early Christian periods, other Sitze im Leben may have to be sought for the exercise of sapiential thinking than those which Crenshaw enumerates.16 The main interest of the present study will be in aphoristic traditions, characteristic of 'experiential wisdom'. But a particular problem arises in this respect. How can one distinguish the occasional use of a popular proverb, by virtually anyone, from evidence of more conscious 'sapiential thinking'? Surely this is when collections of aphorisms become significant. The collection of aphoristic sayings is an important indication of a more deliberate sapiential interest. In such collections one has to reckon not only with popular proverbs but also with the possibility of aphorisms coined in literary circles. This recognition has been forcefully presented by H.-J. Hermission. He has emphasized the role of the wisdom school (in ancient Israel associated with the training of state officials) for both the composition and the collection of most of the aphorisms found in Proverbs.17 Hermisson admits that in fact it is difficult to devise criteria to differentiate clearly between those individual proverbs owing their origin to folk circles and those composed by 'wise men';18 but, whatever the origin and usage of isolated proverbs, the compilation into written collections of such sayings clearly owed much to the 'wise men' of Israel. By the time of Sirach, collecting maxims was certainly part of the task of the wise man. The preservation of aphorisms (39:1), investigation of their hidden meaning and intent (39:2-3,3:29,13:26), study of maxims of the 'learned' (8:8,47:14-17) and the correct use of aphorisms in speech (18:24; 20:20; cf. Prov 26:7) are all attested in Sirach. The collection of aphoristic sayings was not limited in Jewish tradition to Proverbs, Sirach and Qoheleth.19 M. Kiichler traces several further examples of such logoi sophdn, including Philo, Hypothetica 7:1-9; Josephus, Contra Apionem 2:190-219; the Mishnah tractate A both 1:1-15; 2:4b-7, 8-14; Pseudo-Phocylides and Pseudo-Menander. From the early Christian tradition, Kiichler adds Q; PapOxy 1, 654, 655; James; the Gospel of Thomas; the Sentences of Sextus; and the Teaching of Silvanus.20 It will not be possible in the present study to trace this large field of literature, but three observations may be briefly made. Firstly, while interest in the collection of aphoristic sayings persisted over several centuries in Jewish and Christian circles, as well as in Greco-Roman education, the nature of these collections was

Aphoristic wisdom and the New Testament era

8

subject to change and to contact with other varied theological and sapiential concepts. For example, it has been noted how the arrangement of maxims in Sirach is more thematic and integrated than in Prov 10ff.21 Further, while both Sirach and Proverbs contain traditions about divine Wisdom in addition to aphoristic sayings, the reflection on divine Wisdom in Sirach goes beyond that of Prov 1 - 9 (and Job 28) in the association, but probably not yet complete identification, of divine Wisdom with the Torah (cf. Sir 24).22 The precise reasons for such developments are much debated,23 but the aphoristic wisdom was clearly not divorced from other theological and sapiential influences, despite its seemingly profane character. Secondly, it is nonetheless striking that the collections of aphoristic sayings listed by Kiichler tend not to be associated with apocalyptic literature or even with works dominated by strongly eschatological motifs, despite the presence of other sapiential concepts in such works.24 Sirach, for example, continues to work largely within a framework of this-worldly existence, even despite the prophetic tone which at times emerges.25 R. Otto did suggest that in 1 En 94-105 and in 2 Enoch many of the exhortations are 'wisdom exhortations', which also he claimed to have parallels in the teaching of Jesus. But Otto himself admitted that the aphoristic forms characteristic of experiential wisdom are largely lacking in 1 Enoch. It is the polemical form of the 'woe' and the consolatory form of beatitude, both of which are more appropriate for a message characterized by eschatological crisis, that predominates among the 'wisdom exhortations'.26 In a detailed study of 1 En 92-105, G.W.E. Nickelsburg27 acknowledges that the woe is the most dominant form in these chapters, and he considers the use of the woe here to be more indebted to prophetic traditions than to wisdom.28 The ethical admonition which exists in these chapters is an encouragement to persevere with good deeds in light of the coming days of destruction for all sinners and oppressors (cf. 1 En 94:1, 6 - 1 1 ; 96:1-2; 97:1; 101:Iff.).29 Experiential wisdom had little place, and there is hardly a single saying which might be classified as a 'proverb' or 'aphorism' in these chapters of 1 Enoch.30 These observations for 1 Enoch can be extended further. In the documents produced by the Qumran community, there is also little evidence of collections of aphorisms or of experiential wisdom such as is found in Proverbs, Qoheleth and Sirach. The concept of 'wisdom' was treated more often at Qumran in relation to mysteries made known to the elect by special divine revelation and

Aphoristic wisdom and the New Testament era

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inspiration.31 This wisdom was not only related to eschatological secrets, but to a right understanding of the Torah and of the works of God.32 Yet the Qumran community did preserve a few examples of earlier experiential wisdom, such as fragments of Sirach and Qoheleth.33 Sapiential works of a still different character may include, among others, HQPsa18, 4Q184 (the Wiles of the Wicked Woman)34 and 4Q185. 'Wisdom' as a theme does find a significant place in the community, but the presence of aphoristic sapiential traditions is quite limited, and even the preservation of previous Jewish wisdom literature comprises a relatively small proportion of the Qumran texts that have been published thus far. Even the Testaments of the Twelve Patriarchs provide little in the way of collections of aphoristic sayings. Proverbial statements can occasionally be isolated,35 but they are seldom found in even small clusters. As Hollander observes, the parenesis in the Testaments 'is not just a collection of sayings and maxims, but clearly a parenetic composition'.36 For example, in TDan a vice (anger) is chosen, then elaborated to show how it psychologically works within man and how it can be related to other vices, and finally followed by reference in general terms to the commandment of God.37 Thus little can be found from 1 Enoch, Qumran or the Testaments of the Twelve Patriarchs to add significantly to Kiichler's list of collections of aphoristic sayings or to challenge the observed tendency for such collections to be relatively free of domination by strongly eschatological motifs. Thirdly, the class responsible for the propagation of aphoristic wisdom is shrouded in darkness in the early Christian era. Direct evidence during this period for the general existence of 'wisdom schools' in Palestine is lacking.38 The existence of 'schools' of disciples around pre-rabbinic Pharisaic leaders such as Hillel and Shammai is likely, but how far these would be considered to have been based on the study of sapiential concepts is open to question. D. Georgi has argued that there were in fact such schools, the objective of which was to train pupils for the role of 'wise men'. The Jewish Scriptures were a major treasure of wisdom for these men, especially of moral wisdom, but the importance of experiential wisdom was never completely undermined. Georgi argued that these schools were modelled upon the Hellenistic philosophical schools and that they were not so concerned with legal casuistry as with popular religion. Paul is alleged to have been trained in just this sort of school, and he accordingly provides some of the earliest literary evidence for the

Aphoristic wisdom and the New Testament era

10

encounter of 'wisdom school' and Pharisaism. Similarly, it is alleged that the Hillel-tradition also represents Hillel as this union of the truly wise and truly godly man.39 Georgi's main evidence for this last contention is the collection of Hillel sayings in Mishnah Aboth, but he therefore finds it necessary to differ with J. Neusner's argument that the Hillel collection in Mishnah Aboth (2:5ff.) is late.40 Neusner's careful study of early rabbinic Pharisaism shows that there is little actual evidence of sapiential sayings preserved from the period before AD 70. The parallelism, artful contrasts, rhythm and formal unity of proverbial sentences are not reproduced in the moral sayings attributable to early Pharisees.41 While it is not possible to deny Georgi's conjecture about the existence of Jewish * wisdom schools' in Palestine, it is at least clear from Neusner's findings that little has been preserved from such schools that shows much formal affinity with the previously attested genre of aphoristic wisdom. Even where correspondences can be identified (cf. M. Aboth 1:1 — 18) they pertain to a very small proportion of material. Paul, one of Georgi's examples of a Pharisee trained in such a wisdom school, does indeed show some interest in a variety of aspects of identifiable wisdom thought. The speculative types of wisdom, possibly related to the problem of gnosis at Corinth and to concepts parallel to Hellenistic philosophy, have drawn most attention in studies of Paul and wisdom.42 But of course here one is referring to a very different kind of wisdom from the moral wisdom found in Georgi's other example, Hillel. Pauline correspondences with Jewish moral and experiential wisdom are not lacking, but a clearer definition of the various sapiential influences in Paul's writings may need to be set forth before specific origins can be assigned to them.43 The theory of the existence of 'Jewish wisdom schools' also suffers from the difficulty of finding evidence for a distinct system of Jewish education at all in the first century AD. Any Jewish schools might have confined themselves to instruction in the law and religious duty, leaving other necessary forms of knowledge to a Greco-Roman educational system in Palestine.44 The impact of Greco-Roman rhetoric on Tannaitic rabbinic literature has been argued by H. A. Fischel.45 The use of proverbs and moral sayings is itself an element in such rhetoric, and Fischel observes that 'the skillful employment of the proverb is recommended by Aristotle, whose view is followed for centuries in the Greco-Roman rhetorica, handbooks, progymnasmata, and literary tracts on style and grammar, including Christian works'. 46 From the fourth century BC onwards, many collections of poetic

Aphoristic wisdom and the New Testament era

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epigrams would appear to have been made by individuals, although most of these have been lost.47 One large critical anthology of such sayings was the Garland, collected in c. 80 BC by Meleager of Syria. Another came from c. 40 AD by Philippus of Thessalonica.48 Latin sententiae are found in the works of Quintilian, Seneca, Tacitus, Juvenal and Martial, and were apparently used for training in rhetoric.49 One thus finds a wealth and variety of sapiential traditions in the early Christian era. The collection of aphoristic sayings represents one branch of these traditions, but even so there is only limited information about the actual contexts within which such collections were made and used in first-century Palestine. Yet it seems valid to expect that a conscious interest in aphoristic wisdom is to be found more in relation to collections of aphorisms than in the employment of isolated aphorisms in various contexts. It is for these collections, as in Proverbs, Sirach and Qoheleth, that the question of 'sapiential influence' of the experiential and aphoristic kind is least contested and where one may find oneself closest to the activity of a 'wisdom school', although it is probably better to be more cautious and refer only to the 'circle' of those responsible for the collections. For this reason, our method will be to approach the study of aphorisms in the synoptic tradition by first identifying and examining small collections or clusters of aphorisms. Only when certain conclusions have been reached concerning these will we seek further confirmation of our results from the use of isolated aphorisms.

Wisdom and the double tradition When one turns to the synoptic tradition, special attention must be given to those sayings identified as 'double-tradition' sayings, which have been associated by many scholars with the sayings source 'Q'.50 The influence of 'wisdom' upon this material has been strongly argued in recent studies of Q, and this points to it as fertile ground for our study. It is all the more significant, however, that aphoristic wisdom has not usually been the focal point of studies of wisdom in Q, despite the presence of numerous aphorisms in this material. J. M. Robinson presented the thesis that the Gattung of Q could be designated logoisophon, a genre whose trajectory he traced from the Jewish wisdom literature to gnostic writings.51 Prophetic and eschatological forms of expression must be recognized as present in Q-material as well as those forms traditionally associated with the wisdom literature; yet clear affinities have been demonstrated with

Aphoristic wisdom and the New Testament era

12

the earlier Jewish wisdom literature.52 From another angle, Dieter Liihrmann53 draws attention to the use of OT figures in the Qmaterial and has been followed by S. Schulz54 in his suggestion that this reflects a method quite different from rabbinic style, or the controversy saying or the prophecy-fulfilment portrayal.55 Liihrmann considers that the method of citation in Q is related to the tradition of later Jewish wisdom, wherein the use of OT figures illustrates what should have been learned from the experience of the past (i.e. from Israel's preceding history) and is frequently linked to a warning.56 Even more interest has been shown in the passages in the double tradition which seem to refer to the figure of divine Wisdom (Sophia). Of the five passages examined by F. Christ57 in his study of Sophia christology in the synoptic tradition, only Mt 11:28-30 is not generally considered double-tradition material. Subsequent studies of divine Wisdom in Q have been made by a number of scholars, whose work will be considered below (pp. 162-70). R.A. Edwards58 has sought to draw all the diverse sapiential elements in Q together and to portray wisdom as one of three main themes running throughout the Q-collection. S. Schulz takes a less simple approach and does not devote a detailed discussion to 'wisdom' as such.59 But he allows for sapiential motifs in both his 'earlier' and 'later' Q-communities, with the divine Sophia sayings assigned to the 'later' Syrian community, and with the 'earlier' Palestinian community presenting sayings of aphoristic or moral wisdom imbued with prophetic authority.60 These studies61 demonstrate how the material of the double tradition has often inspired interest in sapiential themes. It is therefore all the more imperative that an investigation of aphoristic material within the double tradition be undertaken. As indicated in the previous section, the first stage of such a study will be to examine collections of aphoristic sayings within the doubletradition material, because it is in these collections that one has the greatest expectation of detecting an intentional manipulation of aphoristic material. From that basis one can then compare one's results with other collections in the synoptic tradition and with aphorisms which appear in isolated usage. This will comprise the bulk of our study. But once the aphoristic material has been examined, we shall then return to the question of how this aphoristic wisdom may be related to other sapiential themes in the double-tradition material, such as have been indicated above. A tentative setting for such sapiential activity will finally be considered.

Aphoristic wisdom and the New Testament era

13

Although the attention of this study will be devoted largely to the sayings of the double tradition (and it will be argued that the sapiential activity behind the collection and use of many of these sayings is distinctive within the synoptic tradition), this study is not primarily a study of Q in the sense of a final collection of sayings or document. No attempt is made to examine a document as such, as for example in A. Jacobson's study of 'Wisdom Christology in Q\ 6 2 If a study is to be made of the document Q as such, one must look beyond the individual sayings which comprise it to the composition as a whole, or at least to its larger units. Otherwise one has little basis for talking about the redaction(s) of Q, as distinct from the tradition-history of the logia. However, such a compositional perspective cannot be successfully achieved without some previous study of the traditionhistory of the logia and of smaller units. Only then can one hope to build up a composite picture which will make possible correlations between stages of development and some kind of effective control over tracing the inevitably complex stages of development of 'pre-Q' traditions and of Q itself.63 This conviction lies behind the present study, which seeks less to define the 'theology of Q' than to identify an important sphere of sapiential activity behind the traditions which may ultimately feed into Q and which may continue to develop in the history of the Jesus-tradition.

COLLECTIONS OF APHORISTIC SAYINGS IN THE DOUBLE TRADITION

1. Introduction In the synoptic tradition aphoristic sayings can be found either in 'clusters' (small collections) or in more isolated usage. It has been argued that if one is looking for evidence of a sapiential activity within the synoptic tradition, then the small collections are the obvious place to begin. It is with these that one is most likely to be able to investigate compositional activity, because one has a sustained employment of aphoristic sayings. Much more difficult to analyse and synthesize are isolated instances of an aphorism introducing or serving as a climax to an anecdote, such as one finds in the rabbinic literature. H.A. Fischel observes that in the rabbinic literature proverbs no longer generally appear in extensive collections for instruction, in contrast to the Book of Proverbs or Sirach. Fischel traces these shorter aphoristic formulations to Western influences, as distinct from the more traditional Eastern accumulations of aphoristic sayings.1 But where one does still find small collections, as in the double tradition particularly, there one may well have evidence also of a 'collector' guided by particular motives and interests. The predilection of form criticism for the study of individual pericopes has frequently been at the cost of the study of collections of Jesus' sayings. Even the recognition of small and early collections of sayings has seldom been matched by much progress in explaining how these collections came into being and what functions they originally served. Such explanations have been still less forthcoming for collections which are predominantly composed of aphoristic sayings, for the well-defined, self-contained nature of such sayings can all too easily lead to the assumption that their collection is simply the result of a loose conjunction of 'variations on a theme'. Catchword connections or topical associations may explain how some of these sayings have been brought together into larger units, but these considerations may obscure other, more important, motives of compilation. The search for such motives is as important for these collections as for others with more obvious theological interests. 14

Five double-tradition aphoristic collections

15

There arefiveclear examples of small collections of aphoristic sayings in double-tradition material of the synoptic gospels.2 These include (i) Mt 7:7-ll/Lk 11:9-13; (ii) Mt 6:25-33/Lk 12:22-31; (iii) Mt 7:16-20,12:33-5/Lk 6:43-5; (iv)Mt7:l-5/Lk 6:37-42; and (v)Mt 10:26-33/Lk 12:2-9. These are each composed of multiple aphoristic sayings, and the formulation of each collection is reasonably similar in both Matthew and Luke.3 It will be our contention that in each instance the collection of aphoristic sayings is far from haphazard in its structure and that it presents a carefully designed argument. The structure of argument betrays a similar pattern or design in each of the five cases. Once this is established, then an effort will be made to compare this structure of argument with other collections of aphorisms in the synoptic tradition, in order to determine whether any other collections of this kind exist and thus how distinctive the pattern is. 2. Five double-tradition aphoristic collections with similar structure

Mt7:7-ll/Lk 11:9-13 The following reconstruction closely follows that of A. Polag:4 (i) aixeTxe Kai SoGfjaeiai ujiiv, Kpouexe Kai dvoiyfjoeTai UM-IV. (ii) nac, yap 6 aixcov A,an|3dvei Kai 6 (J\T&V eupioKei Kai xa> KpouovTi dvovy[f|G]eTai. (iii) [fi] TIC, 8GTiv e£ uncov dvGpamoq, 6v aiTTJaei 6 i)ioToO dpxov, \ii\ XiQov 87ti5cooei auto); r\ Kai i%9uv arcfjaei, \ir\ ocpw 87ii8coaei auTCp; (iv) ei ouv UM.eiQ 7iovr|poi 6vxev 6 oOpdvioq (Mt 6: 26) is certainly characteristic of Matthew,72 but the presence of 6 Geoq in the second question (Mt 6:30) and the consistent use of 6 0eo cpcoxi dKouaGTiaexai, Kai 6 etc; xo oix; eXaArjcaxe KTipuxGifaexai STII xa>v 5CGH&XCDV.

(ii) [i] Kai \ri\ cpopeiaGe arco xcav drcoKxevvovxcov xo acdfig, xfjv 8e \|/u%fiv \xr\ 8uvan£vcov dTtOKxeivar [ii?] cpoPetaGe 8e \iaXXov xov Suvdnevov Kai V|/DX^V Kai acojaa ev (iii) [iii] ouxi rcevxe axpouGia 7ccoA,ouvxai aooapicov 5i3o; Kai ev e^ auxfi)v 06 7reaeTxai 87ii xf^v yfjv aveu xou 9eoO [Mt: 7iaxpo, ae 7iapa8a> 6 dvxi8iK0 Kpixfj, 6 KpiTflQ XCp U7lT|p6TT|,

Kai eiq cpuXaKfiv pXt|0fioT|' Xeyco aoi, ou fj.fi e£eA,0T|8fc urc6 tov noSiov), see C. E. Carlston (Parables, 90 n.3), who also discusses Lk 8:16 (ibid., 91 - 2 ) . Speculating on the background of the Hanukkah lamp, see J.D.M. Derrett, 'Light', 18. 148 These include (i) d U ' tn\ TX\V Xuxviav in both Mt 5:15 and Lk 11:33; (ii) the common absence of Mark's T\ OTTO TTJV KXIVTIV; and (iii) the

149

150

151 152 153

154

common inclusion of a concluding phrase (in different words) about all who enter (or are inside) benefiting from the light. The difference in the concluding phrase is attributed to architecture (and missionary interest) by J. Jeremias, Parables, 66, and 'Lampe', 238-9; but to theology by C. E. Carlston, Parables, 90. See also M. Steinhauser, Doppelbildworte, 353-9. Opting for separate traditions is H.-T. Wrege, Bergpredigt, 3 2 - 3 . S. Schulz, Q, 474-5; G. Schneider, 'Lampe', 184-6 (who also considers Matthew's form the oldest in the synoptics); E. Sjoberg, 'Licht', 89; R. Schnackenburg, 'Salz', 183-4; M. Steinhauser, Doppelbildworte, 356-9; J. Gnilka, Matthdusevangelium, I, 133-4. F. Hahn, 'Licht', 115-17,129-34, argues, though, for Lk 11:36a as part of the Q tradition (partly through the common ei ouv formulation and through its antithetical relationship to Mt 6:23b). He also suggests 11:36b may have been pre-Lukan and used to join 11:33 and 11:34-36a in Q, or just conceivably to join 11:29-32 with 11:33, 34-36a. Also including 11:36 in a Q-version are D. Liihrmann, Redaktion, 44, 84; A. Polag, Fragmenta, 54-5; U. Luz, Matthdus, I, 356; J. Gnilka, Matthdusevangelium, I, 241; I.H. Marshall, Luke, 488-9. Against inclusion, see S. Schulz, Q, 469; J. Amstutz, 'AnAOTHZ, 97. See above, pp. 96-9; so also F. Hahn, 'Licht', 124-7. Cf. H. Betz, 'Matthew vi.22f, 5 4 - 5 . See D. Hill, Matthew, 142; F. Hahn, 'Licht', 125-6; F. W. Beare, Matthew, 183; M. Goulder, Midrash, 264,302. Hill and Hahn derive the meaning of anXovc, here from the Hebrew tarn or the Aramaic Ylim, referring to health. J. Amstutz ('AI1AOTHI, 100-1) insists that one distinguish between generosity in giving (so Cadbury, 'Eye', 70) and d7tX,oO256 ' 16:27 49 > 18:4 4 9 ' 16:23 49

18:12> 2 5 6 18:20 22

' ° 19:6-7, 21 21:27,225 2 3 : 4 5 10 " ' 24:17-18,229-30 25:6 242 ' 2 5 : 7 1 0 106 " '

306

Index 25:20, 245 25:21-2, 229-30 26:7, 7 26:12, 265 26:24, 49 27:1, 242 27:8, 263 27:23-7, 224 28:27, 97 29:9, 245 29:12,22 29:23, 256 Qoheleth 4:5-6, 205 5:13-17, 206 6:3-8, 206 6:8, 224 7:7-9, 206 7:25, 210 Isaiah 3:10, 220 9:2-3, 133 11:1-4, 163 27:12, 133 29:10,247 29:14, 171 42:6, 266 43:10, 266 45:1, 266 45:6, 266 49:6, 266 49:24, 138 55:6, 210 Jeremiah 8:8-9, 171 13:23, 49, 138 17:10,220 21:14,220 22:5, 261 23:28, 138 29:13,210 Ezekiel 21:26,256 Daniel 7:13 ff., 199 Hosea 6:11, 133 10:8, 220 10:13, 220

Joel

4:1 ff., 133 Amos 3:3-6, 250 3:5, 54 3:8, 250 6:12,49 Habakkuk 1:8, 141 Malachi 4:1, 253 Old Testament Apocrypha/Deuterocanonical Works 4 Ezra 1:30, 164 2:11,232 4:28ff., 249 5:2, 265 5:8-10, 163 5:9-10, 171 6:5-6, 103 6:24, 265 6:25, 136 7:1, 110 7:6-8, 110 7:7-8, 110 7:12-16, 110 7:18, 110 7:20, 110 7:77, 103 8:13, 110 8:33, 103 9:3-4, 265 9:17, 249 9:31, 249 13, 252 Tobit 4,205 4:8-11,236 5:2, 172 12, 205 Wisdom of Solomon 2:12-20, 191,271 2:13, 172 2:16-18, 172 2:18, 229 4:10-15, 173

Index 5:5, 229 5:8, 224 6:15, 33 6:21-2, 172 7:22-8:1, 259, 264 7:22-7, 163 7:23, 33 7:27-9, 172 8:2, 210 8:17, 210 9:1-18, 259 10-19, 162 10:4, 252 10:6, 252 10:21, 265 Sirach 1:15, 164 1:19-20,206 3:6, 22 3:17-20,265 3:29, 7 4:10-11,229 4:10, 227, 229 4:11, 169 4:12, 210 6, 163 6:13,229 6:14-15,206 6:20-31, 206 7:1-2,37 8:8,7 10:6-7, 229 10:31, 225 12:1-7, 229 13:15-20, 67 13:26, 7 14:9, 97 14:10, 128 15:7, 165 16:7-8, 208, 252 18:20, 106 18:24, 7 20:20, 7 21:10,239 24, 8, 162, 164-5, 259 24:8 ff., 166 24:8-10, 260 24:23-9, 173 24:34, 210

307 27:4-7, 224 27:16-21, 224 27:30-28:7, 229 28:1, 37 28:13ff., 50 29:10ff., 98, 103 29:10,98 29:11-12,98 29:11,98 29:21-8,263 30:24-31:2,33 31, 97-9 31:1-13,97 31:1-2, 97-8 31:5-8,97-8 31:7,97 31:8, 97-8 31:12ff., 97-8 31:13, 128 31:22,22 32:15,210 34:1-8, 224 34:4, 224 36:31,263 39:1, 7 39:2-3, 7 47:14-17, 7 51, 163 51:13-20,206 51:13,210 51:30, 206 1 Baruch 3:9-4:4, 162, 166, 205 3:34-4:1, 259 4:1, 173 2 Maccabees 6:26, 221 6:30, 221 7:29, 221 Old Testament Pseudepigrapha 2 Baruch 14:12, 103 41:3-4, 164 70:2, 249 1 Enoch 2:1-5:4, 32 5:5, 32

308

Index 5:8, 265 37-71, 163, 260, 262 38:2, 103 39:4-5, 232 42, 163-4, 166, 171, 206, 262 42:1-2, 166 42:3, 261 48:2, 260 48:7, 260 48:10, 260 49:1-3,260 52:4-5, 260 63:10, 97 84:3, 206, 260 91-108,230 91-102,206 91:10,206,260 92-105, 8, 137 93:8, 206 94-105, 8 94:5, 206, 260 94:7-10, 103 100:5, 221 102:5, 221 103:4, 221 108, 242 2 Enoch 50:5, 103 51:3,230 4 Maccabees 13:13-15, 221 15:8, 221 Psalms of Solomon 9:5, 103 17, 163 18, 163 Testaments of the Twelve Patriarchs Testament of Asher 1:3,206 2:6, 206 2:10,206 4:5, 206 5:4, 206 6:1,206 6:3, 206 7:5, 206 Testament of Benjamin 4 - 5 , 230 Testament of Gad

6-7, 230 6:3-4, 113 6:6-7, 113 Testament of 3:4, 128 4:1,206 4:6, 128, 206 5:1-3,206 6:1,206 Testament of 17:8, 256 18:1-2,229 18:2, 230 Testament of 2:6, 220 3:4-5, 252 Testament of 7-8, 229

Issachar

Joseph

Naphtali

Zebulon

Qumran Documents CD 11:20-1,206 14:20, 97 1QH 2:8-10, 265 9:23-4, 206 10:2-4, 206 13:13-14, 206 lQpHab 6:1,236 7:14,206 8:10-11,236 9:2-6, 236 12:2-10, 171 12:10,236 1QS 1:9-11,227 6:2, 97 10:17-21,227 10:24-5, 206 11:5-6,206 11:6-7,265 2QSir 206 4Q184 9,259 4Q185 9

Index 4QQoha 206 HQPs* 18, 9, 206, 259 18:3-6, 171 18:20, 260 Rabbinic Literature M. Aboth 1:1-18, 10 1:1-15, 7 1:5, 242 2:4b-7, 7 2:5 ff., 10 2:8-14, 7 2:12,97 M. Sotah 1:7-10, 216 Arakin 16b, 217 Ber. 9b, 242 31b, 249 58b, 249 Erub. 13b, 256 63a, 249 Meg. 12b, 210 Pesikta 176a, 210 Sanh. 100b, 242 Tamid 66a Cant. 2:14(101a), 242 LevR 1:5,256 2:134b, 260

New Testament Matthew 1:6-7, 27 2:1-12, 261 3:7-10, 142 3:8, 142

309 3:9, 144 3:10,45, 142-4, 159, 194 4:2-11,251 5:11-12, 79, 125, 169 5:12, 230 5:13, 130-1, 201 5:14,247-8 5:15, 127-30, 246-7 5.18 173 5:19,97 5:20,229 5:21-6, 105 5:23-4, 116 5:25-6, 89, 102, 105-7, 113-15, 183,234,236,268 5:25, 106 5:26,106 5:32 5:34ff., 116 5:36-7, 116 5:36, 117, 158 5:37, 158 5:38-43, 78 5:39-42, 79, 111-13, 185, 239, 268 5:39-41, 150 5:39-40, 105, 111-12 5:41,239 5:42,81, 111-12,228,239 5:44-8, 78-86, 99, 107, 240 5:44, 79-80, 82, 88, 177, 185, 213, 229-30 5:45, 79, 81-4, 86, 177, 179, 228-30 5:46-7, 79, 81-4, 86, 228, 230 5:47, 215, 229 5:48, 82-4, 86, 213, 215, 229-30 6:1-4, 116 6:5-6,116 6:7-8, 116, 212 6:9-13, 22, 210 6:14, 213 6:16-18, 116 6:19-24, 70, 96, 98-9, 235 6:19-21, 92, 96, 102, 103-4, 113-14, 128, 159, 185, 236 6:19-20, 89, 96-8, 103-4, 183, 232, 235-6, 268 6:21, 103-4,236,251

310

Index 6:22-4, 98, 235 6:22-3, 96-8, 127-30, 136, 180, 235, 247 6:22, 247 6:23, 129, 246-7 6:24, 96-8, 104, 128 6:25-33, 24-36, 52-5, 62, 64, 69, 71,86,92,97-8, 104, 110, 117, 158, 179-81, 185,226, 235, 268 6:25,25-9,32,35,62,88,211, 213, 221 6:26, 26-8, 40, 53-4, 62, 213, 221, 231 6:27,28,32,62,66,73, 177, 181, 185 6:28-30, 26-8, 40, 62, 221, 231 6:28, 29 6:29, 27, 32, 190 6:30, 28, 31, 34, 43, 70, 212, 225 6:31-3,23,27,29,31 6:31,26,30-1,42,64,211,214 6:32-3, 30 6:32, 28, 30, 34, 75, 230-1 6:33,25,28,30-1,64,76, 114, 181,210,212,214 6:34,25,26, 117, 158,212 7:1-5,23,55-44,50,86, 174, 185, 226, 240 7:1-2,50-1,62,74,216 7:1, 36, 38 7:2, 38, 44, 76-7, 216 7:3-5, 36, 42-3, 50, 180, 217 7:5, 42-3, 70, 86 7:6,211 7:7-11, 15-24, 25, 26, 34-5, 55, 63,65,69,71, 110, 115, 179, 181, 185, 226, 230-1 7:7-8, 16, 18, 23, 26, 77, 209-10, 212, 216, 222 7:7, 15-17,21,76,88,209 7:8, 16-17,21-2,76,209 7:9-11,23 7:9-10, 16-17, 20, 40 7:9, 19, 23 7:11, 16, 18, 19,26,31,34,43, 63, 65, 70, 75, 209, 225, 231 7:12, 79, 107 7:13-27, 108

7:13-14, 102, 107-10, 113-14, 156, 183, 237-8 7:13, 107 7:14,238 7:15-20, 238, 251 7:15, 45-6, 69, 109, 218 7:16-20, 44-51, 69, 96, 158, 226, 243 7:16,45-7,49,218-19 7:17-18,46,48, 158 7:17, 219 7:18,219 7:19, 45, 69, 143-4, 218 7:20, 45-6, 219 7:21-3,238 7:21, 124, 130,218 7:22-3, 107-10, 124, 238, 251 7:24-7, 238, 242 7:24, 269 8:11-12, 108-9, 153 8:11, 153 8:12, 146 8:17, 261 8:19-20,203 8:19, 263 8:20, 165, 213 9:13, 241 9:32-4, 121 9:34, 132 9:37-8, 133-4 9:38, 134 10:7-16, 133 10:9-10, 250 10:10, 134-5, 157 10:16, 117,218 10:23, 222 10:24-5, 36, 39-41, 131-3 10:24, 177 10:25, 132, 225 10:26-39, 274 10:26-33, 51-61, 64-6, 69-71, 75-7,86, 110, 114, 124, 156, 181, 183, 185, 198, 200, 222, 226, 271 10:26-7, 52, 56-7, 64, 76, 220, 222 10:26, 57, 183, 220, 222-3 10:27, 57, 69 10:28ff., 29, 213, 231

Index 10:28-31, 52, 54-7, 59, 64-5, 181, 183, 185,222,224 10:28-9, 70 10:28, 52-7, 64, 76, 224, 268 10:29-31, 55, 179-81, 222 10:29-30, 53, 56, 181 10:29, 53-5, 75 10:30, 42, 55, 73 10:31,53,55-6,64,225,231 10:32-3, 52, 56-8, 64, 74-7, 201, 222 10:32, 58 10:33, 58, 198-9, 273 10:37-8, 151, 199, 201, 275 10:37, 151 10:38-9, 199 10:38, 273 10:39, 151,251,257,274-5 11:2-19, 124 11:2, 168 11:6, 125 11:7-19,724-* 11:8, 124-5 11:9, 125,221 11:12, 125 11:16-19, 125-6 11:16-17,245 11:19, 85, 124, 126, 164, 168 11:20-4, 171 11:25-7,23, 165,770-3 11:25, 117 11:27,265,267 11:28-30, 12, 163,265 12:7, 241 12:12, 225 12:22-30, 121-4 12:24-30, 132 12:28, 244 12:30, 156, 244 12:31-2,222 12:33-7, 158 12:33-5, 44-51, 69, 96, 120, 218-19, 226 12:33, 5, 46, 48, 158, 219 12:34, 47 12:39-42, 123 12:42-3, 27 12:42, 165 12:43-5, 123

311 13:12, 254 13:16-17,23,266 13:31-3, 108,275 13:32, 213 13:44-6, 275 13:52, 132, 264 15:Iff., 250 15:11-12,39 15:13,213 15:14,36,39, 120, 158,249 15:15ff., 39 16:2-3, 106 16:3, 237 16:24-8, 199, 201 16:25, 151 17:25, 121 18:4, 151-2,242 18:13,255 18:15, 112,240 18:17, 230 18:20,251,261 18:21-2, 112 19:12, 137 19:30, 151, 153,257-8 20:1-15, 153 20:15, 128 20:16, 151, 153, 257 20:28-9, 242 21:22,22 21:32, 168 22:13, 146 22:14, 137 22:21, 242 23:3, 137 23:8-10, 116, 152,257 23:8, 117, 132,235,241 23:12, 151-2,242,256 23:23, 173 23:24, 158 23:26, 214 23:34-6,61, 125, 164, 168 23:34, 117, 269 23:35, 264, 269 23:37-9, 125, 164 24:11-12,251 24:17-18,251 24:23-5, 251 24:23-4, 140 24:23, 140

Index 24:24, 140

24:26-8, 139-40, 154, 251 24:26, 140-1 24:27-8, 141 24:27, 139-40 24:28, 138-42, 154, 157, 194, 252 24:37-41, 140 24:37-9, 142 24:45-51, 232 24:45, 269 25:10-12, 108 25:14-30, 157, 216 25:14-15, 145 25:14, 145 25:16-17, 145 25:18, 145 25:19-23, 145 25:21, 93, 97 25:23, 146 25:24-5, 145 25:24, 146 25:26, 145 25:27, 145 25:28, 145, 147 25:29, 144-9, 194, 255 25:30, 146-7 25:34, 233 26:52, 158 26:53-4, 158 Mark 2:17, 120 2:19-22, 197, 200, 272 2:21-2, 120 2:25-6, 120 2:27-8, 120

3:20-1,243 3:21,243 3:22-30, 243 3:22, 122, 243 3:23-7, 120-1, 200, 225, 272 3:23, 121, 243 3:24-6, 150, 244 3:24-5, 121, 275 3:26, 122, 243 3:27, 120, 122, 150 3:28-30, 122 3:28-9, 243 3:30, 243 3:31-5,243

312 4:1-25,95 4:9, 152 4:21-5, 197, 199-200, 272, 274 4:21, 127, 136, 222, 224, 246-7 4:22, 57, 222 4:24, 38, 216 4:25, 144, 254 6:2, 261 6:4, 167 7:14-20, 39 8:27 ff., 241, 273 8:31, 152 8:34-8, 197-201, 2A\ 8:34-5, 151, 198, 202 8:34, 197-9, 250, 272-3 8:35-7, 199, 272-3 8:35-6, 250 8:35, 149-52, 197-200, 202, 257, 272-3 8:36-7, 198, 274 8:38, 57-8, 198-9, 201, 223, 273 9:1, 199-201, 273 9:12,257 9:33-50, 240 9:35, 115-16, 151,250 9:40, 123, 244 9:42ff., 68, 197, 199,274 9:42, 240 9:43 ff., 115, 117 9:43, 115, 240 9:45, 115 9:47, 115 9:48, 115,240 9:49-50, 130, 136, 201, 275 9:49, 131, 136 9:50, 115, 131, 136, 152,235, 240-1 10:23-31,272 10:23, 150 10:25, 150 10:29, 151 10:31, 116, 149-51, 153,257 10:42-5, 241 10:43-5, 117 10:43-4, 116,235,241 10:45, 116, 241 11:23-5,240 11:23, 115,240 11:24-5, 114, 117

Index 11:24,22 11:25, 115,235 12:1-9, 166 13, 253 13:3, 136 13:9, 136 13:11,222 13:13, 136 13:21, 140 13:23, 136 13:33-7, 253 13:33, 136 13:35-6, 136 13:37, 136 14:36,211 14:38, 136,211 Luke 1:51-3,258 2:13,213 2:40-52, 261 2:40, 189 2:52, 189 3:7-9, 85, 142-3, 154 3:8, 143-4, 253 3:9, 142-4, 154, 159, 182, 235, 253 3:17, 253 3:21, 20 4:1-12,266 4:2-12, 251 4:16-30, 261 4:18,41 4:23-4, 120, 158 4:31-7,261 6:20-6, 226 6:20-3, 71, 77 6:20, 34 6:21, 34, 225 6:22-3, 41, 61, 79, 85-6, 125-6, 133, 166, 169, 177 6:22, 38, 80, 223 6:23, 228, 230 6:24-6, 38, 80, 226 6:24-5, 233 6:26, 80 6:27-36, 78-86, 94, 99, 107, 176, 194, 216, 225, 232 6:27-8, 38, 79-80, 82, 177 6:27, 80-1, 226-7, 231, 236

313 6:28, 80, 83 6:29-30,79-81, 111, 113,216, 235 6:29, 239 6:30, 81, 111-12,227-8, 239 6:31 ff., 79 6:31,79-80,82, 110,227,235 6:32ff., 79, 81-2, 227 6:32-3,79,81-2 6:32, 79, 228 6:34-5, 112,227,239 6:34,79,81,228 6:35, 79-82, 84, 227-9 6:36, 81-5, 110, 216, 228-9, 267 6:37-42, 36-44, 50, 69-71, 82, 176, 193, 215-16, 218, 220, 226 6:37-8, 37-8, 43, 49-50, 80, 216-17 6:37, 36-7, 61, 88, 215, 228, 236 6:38, 37-40, 63, 233 6:39-45,41,49,217 6:39-40, 94, 218 6:39, 36, 39-42, 62-3, 70, 132, 176, 216-17, 249 6:40, 36, 39-42, 70, 131-3, 135, 155, 186, 217, 235 6:41-2, 36, 40, 42-3, 50, 63, 176, 216-17 6:42, 42-3, 217 6:43-5, 44-51, 63, 65, 69-71, 78, 143, 175-6, 185, 193, 209, 216, 218-20, 226 6:43-4, 46-7, 63 6:43,48-9, 61, 158, 219-20 6:44, 46-8, 62, 218-20 6:45, 46-7, 49, 63, 74, 219-20 6:46, 124, 130, 220 6:47-9, 220 6:48, 269 7:1-10,263 7:18-35,246 7:21,41 7:24-35, 124-6 7:25, 235 7:29-30, 125, 168-9 7:29, 168, 263 7:31 ff., 167, 169, 194,208 7:32, 168

Index 7:33-5, 126, 168, 170, 186 7:33-4,41, 168-70 7:33, 246 7:34, 85, 186, 265 7:35, 125-6, 159, 164-73, 175-7, 235, 261, 263, 267 7:41-2, 121 7:47, 158 8:4-18, 95 8:16, 95, 127, 246-7 8:17, 95, 222 8:18, 95, 254 9:23-7, 201 9:24, 151 9:41, 261 9:48, 159 9:57-62, 276 9:57-8, 170, 203 9:57, 263 9:58, 165-7, 175, 235, 265, 267 9:60, 150 10:2ff., 133-5, 157 10:2, 133-4, 135, 155, 235, 249-50 10:3, 34, 134 10:4-8, 34 10:4, 34, 135, 250 10:5-7, 250 10:6, 263 10:7-8, 34 10:7, 134-5, 157, 235, 250 10:10-12, 263 10:12ff., 171,261 10:13-15, 263 10:16, 167 10:19, 18 10:21-4,23,271 10:21-2, 165, 170-3, 174-9, 186-7, 208, 212 10:21,20, 170, 172-3,221,267 10:22, 171-2, 266-7 10:23-4, 266 10:34-5, 233 11:1-4, 19,22 11:2-13,35 11:2-4,23,210,266 11:3, 34,211 11:5-13,95 11:5-8,22,24,95,99,212

314 11:8,95 11:9-13, 15-24, 95, 99, 176, 193, 211-12,226,266 11:9-10,236 11:9,61,95,231 11:10,62 11:11-12,23,62 11:11, 18 11:13,19,225 11:14-23, 121-4, 186,246 11:14, 121 11:17-18, 123 11:17, 121-2, 178,235 11:18, 121-2 11:19-20, 121, 123, 126 11:19, 122 11:20-6,244 11:20-2,244 11:20, 122,244 11:21-2,243-4 11:23,5, 121-4, 129-30, 156, 177, 235, 244, 254 11:24-6, 123-4, 129-30, 156, 167, 244-6, 261 11:26, 156 11:29-32, 123-4, 128-9, 165, 167, 170, 187, 246-7 11:29, 165, 167 11:30, 165, 167,264-5 11:31-2, 167, 170, 173-4, 179 11:31, 165-7, 169, 175, 190 11:32, 165 11:33-6, 127-30, 135, 155, 185, 194, 224, 235 11:33, 127-9, 177,246-7 11:34-6,97, 128, 148, 177,246 11:34-5,96, 127-9 11:34,247 11:35, 129,247 11:36, 128-9,246-7 11:39-52, 129,243 11:41,233 11:42, 173,266 11:47-51,61, 125 11:49-51, 133, 164-7, 169-70, 172, 176, 186, 188, 208, 243, 262, 264, 266 11:49-50,41 11:49, 177,263,265,269

Index 11:50-1, 170 11:51,221,261,264 11:52,222 12:1, 57, 222 12:2-12, 35, 222, 274 12:2-9, 51-61, 66, 69, 124, 176-7, 193, 198-201, 222, 224, 226 12:2-3, 52, 57, 59-61, 64-5, 175, 177, 222, 224 12:2, 58, 61 12:3, 58, 69, 222 12:4ff., 29, 35, 52, 59-60, 94, 177, 222 12:4-5, 52, 59, 70 12:4, 52, 59, 61, 223 12:5, 53, 221 12:6-7, 62 12:6, 53, 55 12:7, 53, 55, 177, 225 12:8-9, 52, 58-61, 64-5, 69, 177, 186, 198-9, 201, 223 12:8, 58-9 12:9, 58, 198-9, 223, 273 12:10, 56, 69, 215, 222, 224, 262, 267 12:11-12,56,69,215,222,224, 261,267 12:13-34,215,242 12:13-21,215 12:13-15, 226 12:15, 118, 137, 159,242 12:20-1,232 12:21,234 12:22-34, 215, 266, 274 12:22-31,24-56, 104, 117, 176, 193, 226, 234 12:22-3, 236 12:22,25,61,231,234 12:23, 26 12:24, 27-8, 213, 225 12:25, 28, 35, 177 12:26, 29 12:27, 27, 213 12:28, 27-8, 225 12:29-31,23,29 12:29, 30-1 12:30, 28, 30, 214 12:31, 25, 30, 104, 212

315 12:32, 25, 94, 212, 226 12:33-4, 92, 96, 102, 103-4, 113-14, 157,235-6 12:33, 89, 96, 232, 236 12:35, 242 12:39-40, 77 12:42-6, 77, 232 12:42, 233, 269 12:48, 94, 137, 159 12:54ff., 105-6, 237 12:56,118,237 12:57ff., 237 12:57, 236-7 12:58-9, 89, 102, 105-7, 113-14, 118, 157,235 12:58, 89, 106 12:59, 106 13:1 ff., 105 13:6-9, 143 13:18-21, 108, 238 13:22-30, 108 13:22, 108 13:23-4, 102, 107-10, 113-14, 118, 177, 185,235 13:23, 109, 238 13:24ff., 108 13:24, 107-9, 156 13:25-7, 108 13:25, 108, 118,238 13:26-7, 107-10, 124 13:28-9, 108-9, 153, 263 13:29, 153 13:30, 108, 151, 153, 235, 257-8 13:33-4, 125 13:34-5, 133, 164, 166-7, 16970, 172, 186, 188, 208, 260, 262 13:34, 126, 186, 261, 263 13:35, 169, 261, 265 14:1, 152 14:3, 152 14:7-10, 152 14:8-10, 117-18, 242 14:11, 94, 137, 149-52, 159, 235, 256-8 14:12-14, 117-18,242 14:13-14,233 14:14, 118, 152,232 14:15-24,261

Index 14:24, 255 14:26-35, 201 -2, 275 14:26-33, 275 14:26-7, 151, 199,201-2,275 14:26, 151, 272, 274-5 14:28-32, 202, 275 14:33, 201-2 14:34-5, 130-1, 135, 148, 151, 155, 185,201-2,235,275 15:4ff., 275 16:1-13,93,95,231,234 16:1-8,95, 99,212, 233 16:1, 232 16:4, 232 16:7, 231 16:8,87,89,231,269 16:9-13, 86-99, 104, 183, 185, 194,212,231,233 16:9-12, 233, 268 16:9-11,91 16:9, 87-93, 96-8, 231-2, 234, 236 16:10ff., 88, 90, 92-3, 96, 98, 146, 225, 232-3 16:10-11, 93 16:10, 88, 90-3, 97, 146 16:11-12,88,92 16:11,87-93,97,234 16:12, 90-1, 93 16:13, 87-93, 96-7, 104, 234 16:14-18, 234 16:14-15, 94 16:15, 149, 158 16:17, 173 16:19-31, 233 17:3-4, 112-13, 157, 194 17:3, 240 17:5-6, 266 17:20-37, 139, 152 17:20-1, 139 17:21, 140 17:22, 139 17:23-4, 251 17:23, 139-42 17:24, 139-41, 252 17:25, 152 17:26ff., 139-42, 183, 208 17:26-7, 252, 261 17:28ff., 252

316 17:28-9, 152 17:29, 257 17:31-3, 142, 151 17:31-2,251,257 17:32, 152, 257 17:33, 151-2,235,251,257,272, 274 17:34-5, 140, 142 17:37, 138-42, 154, 157, 182, 235, 251 18:6, 232 18:9-14, 152 18:14,94, 137, 151-2, 159,242, 256, 258 18:22, 232 19:8, 233 19:11,251 19:12-27, 157 19:12, 144-5, 254 19:13, 145 19:14-15, 144, 254 19:15-22, 145 19:16-19, 145 19:16, 145 19:17, 93, 97, 146, 233 19:18, 145 19:19, 146 19:20-1, 145 19:20, 145 19:22, 145 19:23, 145,211 19:24, 145 19:25, 147, 255 19:26, 144-9, 154, 156, 177,182, 185, 235 19:27, 144, 146, 254-5 21:7-9, 139 21:15, 189,269 21:18,55 22:26-7, 117 22:26, 159 22:28, 238 22:29, 238 22:30, 238 22:69, 270 23:47, 271 24:13ff.,41 John 10:23, 270

317

Index

Acts

12:25, 272 13:13-14,248 13:16, 39, 41, 132, 248-9 14:13-14, 22 15:6, 143 15:7, 22 15:16, 22 15:20, 39, 41, 132 16:23-6, 22 1:6-7, 139, 157 1:14,20 2:42-7, 212 2:45, 232 3:11,270 3:13-15,269 3:14, 271 4:32-5, 212 4:35, 232 5:1-10,212 5:12, 270 6:1-8:4,269-70 6-7, 72, 187-92, 194 6, 34, 189, 191 6:1-2,72 6:1,72, 188 6:2-4, 269 6:2, 188 6:3,72,189,191,270 6:5, 189, 269 6:8ff.,72, 188 6:8, 189 6:9, 188 6:10,72, 189, 191 6:12, 188 7, 191-2 7:9, 189 7:10, 72, 189-90 7:22, 72, 189-90, 269 7:25ff., 189 7:25, 270 7:35, 189, 270 7:39ff., 189 7:42-3, 269 7:46, 190 7:47 ff., 190 7:47, 27 7:48ff., 190, 269 7:51 ff., 190, 269

7:52-3, 191 7:52, 188-9, 191,269-70 7:56, 191 8:1, 188 9:36, 232 10:2-4, 232 10:31, 232 10:33, 227 11:17-30,21 11:19, 188,269 11:27-30,34, 187-8 20:33-5, 232 24:6, 187-8 26:19, 213 27:34, 55 Romans 11:12,225 11:24,225 12:14,80 12:17-21,231 12:20-1, 230 15:25-7,34, 187 15:26, 21 16:19, 242 1 Corinthians 1-4,271 1:18-19, 171 1:20, 131 1:21-3, 165 2:4, 165 4:12-13, 80 9:4-14, 157 9:14, 33, 135 16:1-4,34, 187 2 Corinthians 8:1-9:15,34 Galatians 2:10, 21, 34, 187 Colossians 4:6, 131 1 Thessalonians 2:15-16, 188 5:1 ff., 157 1 Timothy 5:18, 157, 250 Hebrews 6:8, 220 9:13-14, 225

318

Index James 1:19-20, 72 2:10ff., 72 4:1-3,72 4:10, 256 4:11-12,72 5:1-6,72 5:7-11,72 5:12, 72, 258 1 Peter 2:12,230 2:20, 228

3:16, 83 5:6, 256 Uohn 3:22, 22 5:14-15, 22 Revelation 14:15-20, 133 Nag Hammadi Writings 2 Apocalypse of James 57:20-2, 215 Apocalypse of Peter 72:12-13,216 75:7-9, 218 83:27-84:6, 254 Apocryphon of James 10:32-4, 22 Dialogue of the Saviour 126:7-10, 23 129:15-16, 23 139:10,250 139:11,39,217,249 Gospel of Mary 8:20-1, 23 15:17-18,215 Gospel of Philip 57:7-8, 214 Gospel of Thomas 2, 23, 209 4,256 5,222 6,222 26, 217 33, 222, 224, 246-7 34, 39, 216 36, 212

38, 261 41, 144, 254 43,45 45, 45, 218-20 47, 233 63, 242 73, 249 76, 236 86, 262 92, 23, 209 94, 23, 209 98, 275 Gospel of Truth 17:3-4, 23 33:30, 38-9, 218 Interpretation of Knowledge 10:27-30, 256 2 Logos of Great Seth 60:2, 233 Origin of the World 125:17-18,222 Sentences of Sextus 183-4, 215 Teachings of Silvanus 88:20-2, 216 99:16-20, 246 102:11-13,215 103:19-26,237 104:21-4,256 Testimony of Truth 29:24-5, 233 31:21-2,218 68:4, 234 Thunder 20:11-12,215 Treatise on Resurrection 44:8-10, 237 Tripartite Tractate 118:23-4,218 Valentinian Exposition 36:32ff., 218 Other Early Christian Texts 1 Clement 13:2, 37 2 Clement 5:2-4, 221 6,233

Index

319

Didache 1:3,229-30 1:5,225,230 3:1 ff., 225 4:8,225 13:1-2,250 Epistle of Barnabas 19-20, 68 Gospel of the Hebrews 4, 23 Gospel of the Nazaraeans

1224,229 Pistis Sophia 52,256 87,256 Polycarp Phil. 2:3, 37 12:3, 229 Shepherd of Hermas Mand. 9:4, 22 Sim. 6.3.6, 22

IgnaJiu;

Other Ancient Writers Cicero, Pro Ligario, 11.33, 244 Diogenes Laertius, Lives of Eminent Philosophers IV. 19, 239 Epictetus, Diss. 3.22.45-69, 262 Josephus, Contra Apionem, 2:190219, 7; Bell. 4:334-44, 264 Philo, Hypothetica 7:1 - 9 , 7 Plutarch, Vita Tiberii Gracchi 9[828c] 262 Seneca, De Beneficiis 4.26.1, 228 Tabula of Cebes 4-14, 239 15:1-4,239

' Eph. 14:2, 218 Justin Apol. 1.14.3, 230 1:15:9, 229 1:15.11-16, 236 1.15.16, 212 Papyri Oxyrhynchus 1, 7 654, 7 654:2, 23 654:4, 256 654:5-6, 222 655,7,212

INDEX OF AUTHORS

Amstutz, J., 246-7 Anderson, H., 240, 243, 273-4 Arthur, R., 260 Arvedson, T., 260-1, 263 Bailey, K., 210, 212, 231-3 Bald, H., 267-8 Bammel, E., 208, 238, 251 Banks, R., 226, 266 Barrett, C.K., 274 Barth, G., 227, 229, 239 Barth, M., 233 Bartsch, H.-W., 229 Beardslee, W., 2, 101, 149-52, 179, 182, 196, 225, 235, 256, 263, 267-8,271-3 Beare, F., 239, 245-6, 250, 252, 257 Berger, K., 210, 223, 256, 265 Best, E., 199, 243, 272-4 Betz, H., 130, 228, 246 Biguzzi, G., 240 Black, M., 34, 229, 232, 234, 242, 248, 262 Blenkinsopp, J., 204-5, 259 Boman, T., 269, 271 Bonnard, P.-E., 259 Boring, M.E., 161, 223, 249, 258 Bornkamm, G., 235, 238, 241, 249 Braun, H., 215 Broer, I., 226 Brown, J., 268 Brown, R., 249 Brown, S., 252 Brox, N., 210 Bryce, G., 204,221, 240 Bultmann, R., 1-2, 5, 15, 31, 39, 47, 57, 81, 101, 140, 149-50, 166,

320

204, 209, 213, 215, 217-22, 2269, 232-3, 236-9, 241-5, 248, 252-3, 258-61, 264-5, 267, 272, 275 Burnett, F., 251, 260-1, 263 Cadbury, H., 159, 213, 217, 221, 234, 246 Caird, G., 222, 237 Cangh, J.-M. van, 244 Carlston, C , 2, 119, 133, 196, 235, 239-40, 246, 267, 275 Carrington, P., 225 Casey, M., 223, 273 Catchpole, D., 18, 24, 26, 35, 58, 209-16, 223, 226, 228-9, 234, 239, 264 Charles, R.H., 206, 225, 235 Christ, F., 12, 259-65 Clark, D., 207 Clark, K., 241 Clarke, M., 207 Collins, J., 211,268 Conzelmann, H., 207, 248, 251, 259, 262 Couroyer, B., 216 Creed, J., 139, 213, 222, 226, 237 Crenshaw, J., 6-7, 203-4, 224, 235, 250 Crossan, J., 1, 22, 23, 37, 45, 101, 150, 179, 203-4, 209, 211-12, 216-19,221,223,225,235-7, 239, 243-4, 248-9, 251-2, 2548, 262, 265-7, 273 Cullmann, O., 241, 248, 275 Daniel, C , 245

Index of Authors Dautzenberg, G., 273 Davies, S., 260-1 Davies, W.D., 226, 241, 244, 265, 268 Davis, J., 207, 260, 266 Degenhardt, H.-J., 232, 234, 236, 275 Deissner, K., 216 Denaux, A., 108, 237-8, 251 Derrett, J.D.M., 110, 147, 231, 241, 246, 249, 255, 275 Descamps, A., 93, 231, 233 Devisch, M., 209 Dibelius, M., 1,265, 271 Dihle, A., 227 Dinkier, E., 272 Dodd, C.H., 231, 253, 255, 268 Drury, J., 69, 218, 222, 237 Duling, D., 270 Dundas, A., 234 Dunn, J., 163, 165, 172, 207, 211, 223, 258, 260-6 Dupont, J., 89, 93, 128, 215-18, 226-7, 231, 233, 237, 247-8, 250, 254-6, 272, 275-6 Edlund, C , 234 Edwards, R., 12, 165, 203, 218, 222, 238, 244-5, 247-8, 252, 258 Eissfeldt, O., 205-6 Elliott, J., 241 Ellis, E.E., 264 Ernst, J., 248, 250 Farmer, W., 208 Feldman, L., 270 Fenton, J., 219, 228 Feuillet, A., 233, 263 Fichtner, J., 250 Filson, F., 268 Fiorenza, E., 259 Fischel, H., 10, 14, 203-4, 262 Fitzmyer, J., 29, 37, 57, 87, 93, 2 1 1 13, 215, 217, 219-22, 227, 229, 231-2, 234, 236-9, 243, 245, 248-9, 251, 253-4, 258, 261, 263, 265, 267, 274 Fleddermann, H., 240-1, 272 Flender, H., 238 Fletcher, D., 231-3 Flusser, D., 233

321 Franklin, E., 251, 257 Fuchs, E., 233 Fuller, R., 260 Funk, R., 2 Funk, W.-P., 215 Furnish, V., 207, 226-7, 229-30, 239 Gachter, P., 231, 252 Galot, J., 240 Gammie, J., 250 Garland, D., 260-1, 264 Gaston, L., 224 Georgi, D., 9-10, 207, 264 Gnilka, J., 210, 212-14, 217-18, 220-3, 226, 236, 240, 246, 250, 262, 272-5 Gordis, R., 205 Goulder, M., 207-8, 211, 215, 219, 223, 227-8, 232, 241, 246, 251, 263 Grant, R., 207 Green, H., 207 Greenfield, J., 262 Greeven, H., 18, 210 Griffiths, J., 272 Grundmann, W., 41, 179-80, 200, 227, 242, 244, 246, 248, 251, 258, 262-3, 266-8, 274-5 Guelich, R., 226, 256, 262 Gundry, R., 227, 237, 242, 245, 274 Haenchen, E., 217, 261, 264-5, 26971, 273-4 Hahn, F., 246-7, 249-50 Hamerton-Kelly, R., 241, 245, 260-4 Hanson, A., 270 Hare, D.R.A., 264 Harnack, A. von, 54, 210-13, 216, 219, 221, 226, 229 Harvey, A.E., 135, 172, 244, 249-50 Hasler, V., 231, 234 Hauck, F., 203, 232, 234, 249 Hengel, M., 163, 176, 196, 204-6, 211, 230, 245, 259-66, 269-71 Hermisson, H.-J., 5, 7, 235 Hiers, R., 231-2 Higgins, A. J.B., 60, 223, 252, 261, 273-4 Highet, G., 207

Index of Authors Hill, D., 218, 223, 234, 238, 246, 2 5 1 2, 258, 264 Hirsch, E., 123, 275 Hoffmann, P., 85, 108, 123, 134, 208, 214, 218, 237-8, 249-53, 257-8, 261-2, 264-6 Hollander, H., 9, 206, 250 Honeyman, A., 235 Hooker, M., 199, 274 Horn, F., 231-2, 275-6 Horsley, R., 207 Horstmann, M., 199, 273 Houlden, J.L., 244 Hiibner, H., 226, 230, 266 Hultgard, A., 206 Hummel, R., 264 Hunzinger, C.-H., 262, 275-6 Jacobson, A., 13, 34, 40, 42, 81, 134, 166-7, 170-2, 175-6, 209, 2 1 1 12, 215, 217-20, 224, 243-5, 247-50, 253, 260-4, 266-8 Jaeger, H., 258-60 Jeremias, J., 33-4, 207, 209-12, 215, 219, 223, 226, 229, 231-2, 237-8, 242, 246, 248, 250, 252-8, 265, 267, 273, 275-6 Jeske, R., 267-8, 272 Johnson, A.R., 203 Johnson, L., 242 Johnson, M., 260, 263-4, 266 Judge, E., 207 Julicher, A., 105-6, 123, 219 Kasemann, E., 59-60, 75, 123, 144, 150, 218, 223, 241, 244-5, 256, 273 Kamlah, E., 231,255 Karris, R., 242, 275 Kayatz, C , 259 Kee, H.C., 247, 250, 273 Kilgallen, J., 269-71 Klassen, W., 230 Klein, G., 264 Kloppenborg, J., 208-9, 218, 260, 263, 265-6 Klostermann, E., 38, 231-2, 242, 246, 253 Knibb, M., 262

322 Knox, W., 237, 274 Koester, H., 23, 212, 240, 269 Kosmala, H., 9 0 - 1 , 231-2 Kraeling, C.H., 149 Kramer, M., 218-20, 231, 234, 240, 246-8, 275 Krieger, N., 245 Kruse, H., 244 Kiichler, M., 2, 7 - 9 , 162, 173, 208, 225, 259, 266-7 Kummel, W., 60, 122-3, 237, 243-4, 264, 273-4 Kuhn, H.-W., 272 Lambrecht, J., 199, 243, 257, 272-4, 276 Landes, G., 250 Lang, B., 259 Laporte, J., 259 Larcher, C , 205, 259 Latham, J., 240, 248, 275 Lattke, M., 241, 248 Laufen, R., 123-4, 130, 151, 222-3, 243-5, 249-50, 257, 274 Lebram, J., 206, 259 Lienhard, J., 269 Lindars, B., 222-4, 241, 260, 264, 267,269, 273 Lindblom, J., 137 Lindeskog, G., 255 Linton, O., 245, 263 Lohse, E., 226 Liihrmann, D., 12, 125, 134, 141-2, 170, 175, 180, 182-3, 206, 208, 215, 220-2, 226-30, 243-6, 249, 251-3, 255, 257, 259-64, 266-8 Lunt, R., 231 Luz, U., 210-14, 218, 226-9, 234, 236-7, 246, 248 McGaughy, L., 145, 254-6 Mack, B., 259 McKane, W., 203-4, 224-5, 235, 242, 250 McKenna, M., 237-8 McKenzie, J., 204 McNeile, A., 210, 218 Macrae, G., 163 Manson, T.W., 212, 216, 218, 220,

Index of Authors 222, 224, 242, 244, 248, 251-2, 262-3 Marbock, J., 205-6 Marcus, R., 258 Marshall, I.H., 209-11, 221, 228-9, 231-2, 234, 237, 239, 242, 245-6, 248-51,253-4,257-8,261, 263-6, 274-5 Martin, J.D., 205 Marxsen, W., 272 Mattill, A., 237-8 Maurer, C , 253 Mealand, D., 239, 275 Merkelbach, R., 232 Metzger, B., 233, 272 Meyer, P., 244, 261, 263 Michaelis, W., 237 Middendorp, T., 205 Milik, J., 206 Minear, P., 209-11 Molina, J.-P., 91 Montefiore, H., 219-20 Morgan, D., 204 Morgenthaler, R., 208, 270 Moule, C.F.D., 248 Murphy, R., 204, 235, 259 Mussner, F., 264 Nauck, W., 131, 240, 248, 250 Neirynck, F., 151-2, 207-8, 211, 226, 231,255,257,273 Nel, P., 235 Nestle, E., 232 Neudorfer, H.-W., 269 Neuhausler, E., 216 Neusner, J., 10, 207, 262 Nickelsburg, G., 8, 205, 250 Noack, B., 244 Notscher, F., 237 Ott, W., 18, 19, 30, 209-11, 214, 234 Otto, R., 8, 262 Paul, G., 232 Pearson, B., 207 Percy, E., 222, 227, 236, 244 Perkins, P., 259-60 Perrin, N., 2, 101, 150, 179, 196, 225, 231,235,241,244,271,273

323 Pesch, R., 199, 272-4 Pesch, W., 103, 232, 235-6 Pfeiffer, R., 259 Piper, J., 227-30, 268 Piper, R., 209 Pokorny, P., 208 Polag, A., 23, 41, 49-50, 166, 175, 207, 209, 211-14, 216-19, 222-4, 226-7, 236, 238, 244, 246, 24855, 257-8, 260, 265-6, 274 Preisker, H., 231, 234 Pryke, E., 273 Przybylski, B., 229 Quesnell, Q., 241 Rad, G. von, 75, 204-5, 211, 225, 258, 267-8 Reese, J., 205, 259 Reicke, B., 206, 230 Rengstorf, K., 233 Reploh, K.-G., 240-1, 273 Resenhofft, W., 254 Richard, E., 269-71 Richardson, P., 207, 271 Rickenbacher, O., 205 Ricoeur, P., 150 Riesenfeld, H., 236, 240 Riesner, R., 248-9, 271 Ringgren, H., 259 Robbins, V., 241 Robinson, J.M., 11, 174-5, 205, 208, 260-3, 265 Roloff, J., 150, 241 Roon, A. van, 207 Rordorf, W., 237 Roth, W., 205 Riiger, H., 216, 232, 234 Rylaarsdam, J., 259, 266, 268 Sabbe, M., 265, 269-71 Safrai, S., 206, 233 Sahlin, H., 239 Sanders, J. A., 205-6, 259 Scharlemann, M., 271 Schenk, W., 23, 146, 212-14, 216, 219-21, 247-8, 250-2, 254-5, 258, 260, 262, 266, 273-4 Schenke, H.-M., 267

Index of Authors Schimanowski, G., 259 Schmid, H., 6, 204, 259 Schmithals, W., 232, 242, 248, 257-8, 273-5 Schnabel, E., 205-7, 259 Schnackenburg, R., 237, 246, 251-3, 257, 272, 275 Schneider, G., 246-7, 269 Schottroff, L., 84-5, 213-15, 220-1, 227, 229-30, 236, 239 Schrage, W., 216, 218 Schrenk, G., 263 Schiirer, E., 206 Schurmann, H., 49-50, 95, 128, 132, 212, 215-20, 226-31, 234, 236-7, 239, 242, 245, 248-9, 253, 257-8 Schulz, S., 12, 18, 21, 27, 31-2, 38, 41, 43-4, 46-7, 52, 56, 60, 76, 81, 105-6, 109, 112, 132, 140, 146-7, 150-1, 153, 175, 207, 209-24, 226-30, 232, 234, 23640, 243-55, 257, 262-4, 266-7, 274-5 Schwarz, G., 231,237, 272 Schweizer, E., 147, 211-12, 218, 223, 227, 232, 236-8, 240-3, 245, 247-50, 252, 254-5, 257-8, 263, 272-3, 275 Scott, R.B.Y., 219, 225, 235, 243, 250 Seccombe, D., 31, 214-15, 232-4, 242, 267, 272, 274-5 Seesemann, H., 254 Seitz, O.J.F., 227, 230, 264 Selwyn, E., 31, 214, 225 Sheppard, G., 204-5, 259 Shimoff, S., 270 Sider, J., 203 Simon, M., 269, 271 Simons, E., 208 Sjoberg, E., 246-8 Smith, D., 260-1, 263, 265 Stanton, G., 163, 170, 260, 263, 269-70 Steck, O., 125, 166-7, 188, 260, 2 6 3 4,269 Stegemann, W., 213-15, 220-1, 230, 236 Steinhauser, M., 236-8, 246-8, 251 Stendahl, K., 227, 229-30, 239, 245

324 Stone, M., 262 Strecker, G., 212-16, 218-19, 226-7, 229,237,239,241,264 Suggs, M. J., 164, 168, 170, 226, 237, 241, 245, 260-4, 266 Tannehill, R., 263 Taylor, A., 3, 203-4 Taylor, V., 23, 207, 224, 240, 262, 266, 272 Telford, W., 240 Terrien, S., 250 Theissen, G., 211, 229, 262, 271 Thompson, J., 4 - 5 , 235 Tilborg, S. van, 211 Todt, H., 223, 252, 262, 268, 273-4 Topel, L., 231-4 Trocme, E., 199, 272 Tuckett, C , 141, 164, 167, 207-8, 212, 214-15, 218, 234, 236-7, 249, 251-2, 254, 260-1, 263-4, 271

Unnik, W. van, 8 0 - 1 , 227-30 Urbach, E., 206, 216, 261 Venetz, H.-J., 249 Vielhauer, P., 252 Walker, W., 230 Walter, N., 269 Wanke, J., 170, 222-3, 244, 247-9, 257, 263-4, 266 Ward, J., 250 Watson, F., 271 Watt, W., 207 Wedderburn, A.J.M., 207 Weeden, T., 241 Weinert, F., 254, 260 Weiser, A., 253-6 West, M., 207, 252 Whybray, R., 204, 258 Wilckens, U., 205-7, 259-60, 263 Wilder, A., 149, 256, 267 Williams, F., 233 Williams, J., 119,203-4 Windisch, H., 236 Wink, W., 245 Winter, P., 237

Index of A uthors Wolff, H.-W., 250 Worrell, J., 206, 259 Woschitz, K., 268 Wrege, H.-T., 19, 27, 207, 212-14, 216-17, 227, 236-7, 246 Yamauchi, E., 211

325 Zeller, D., 2, 38, 65, 81-2, 101, 106, 111, 113, 117-18, 184, 198, 20911, 214-15, 217, 220-2, 226-32, 234-42, 244-5, 247, 250, 253, 257-8, 267-8, 272 Zerwick, M., 254 Zimmermann, A., 248, 258 Zmijewski, J., 251-2, 257, 269