A History Of Christianity Part 15

33 R. Rushton Fairclough (ed.), R. Rushton Fairclough (ed.), Horace: Satires, Epistles and Ars Poetica Horace: Satires, Epistles and Ars Poetica (Loeb edn, London and Cambridge, 1970), 408-9 [ (Loeb edn, London and Cambridge, 1970), 408-9 [Epistles II.1.156-7]. II.1.156-7].

34 The standard (and brilliant) account of these events is still R. Syme, The standard (and brilliant) account of these events is still R. Syme, The Roman Revolution The Roman Revolution (Oxford, 1939). (Oxford, 1939).

35 R. H. A. Jenkyns, R. H. A. Jenkyns, Virgil's Experience: Nature and History, Times, Names, and Places Virgil's Experience: Nature and History, Times, Names, and Places (Oxford, 1998), 643-53. (Oxford, 1998), 643-53.

36 H.-J. Klauck, 'The Roman Empire', in Mitch.e.l.l and Young (eds.), 69-83, at 72. H.-J. Klauck, 'The Roman Empire', in Mitch.e.l.l and Young (eds.), 69-83, at 72.

37 In these remarks, I am aware of the rather different thrust in the long-influential arguments of E. R. Dodds, eloquently presented in his In these remarks, I am aware of the rather different thrust in the long-influential arguments of E. R. Dodds, eloquently presented in his Pagan and Christian in an Age of Anxiety Pagan and Christian in an Age of Anxiety (Cambridge, 1965), esp. Ch. 1 and 132, that Christianity entered a vacuum in which traditional Roman religion was being emptied of emotional power and also becoming otherworldly, so that 'paganism' easily collapsed after the withdrawal of imperial favour. Dodds's theses are reaffirmed in R. Stark, (Cambridge, 1965), esp. Ch. 1 and 132, that Christianity entered a vacuum in which traditional Roman religion was being emptied of emotional power and also becoming otherworldly, so that 'paganism' easily collapsed after the withdrawal of imperial favour. Dodds's theses are reaffirmed in R. Stark, The Rise of Christianity: A Sociologist Reconsiders History The Rise of Christianity: A Sociologist Reconsiders History (Princeton, 1996), esp. 196-201. For an imaginative presentation of different perspectives, see K. Hopkins, (Princeton, 1996), esp. 196-201. For an imaginative presentation of different perspectives, see K. Hopkins, A World Full of G.o.ds: Pagans, Jews and Christians in the Roman Empire A World Full of G.o.ds: Pagans, Jews and Christians in the Roman Empire (London, 1999), esp. 22-31, 44-5, 78-88, and for other works stressing the vigour of traditional or non-Christian religious belief and practice persisting into the third century CE see, e.g., G. Fowden, 'The World View', in A. K. Bowman, P. Garnsey and A. Cameron (eds.), (London, 1999), esp. 22-31, 44-5, 78-88, and for other works stressing the vigour of traditional or non-Christian religious belief and practice persisting into the third century CE see, e.g., G. Fowden, 'The World View', in A. K. Bowman, P. Garnsey and A. Cameron (eds.), The Cambridge Ancient History XII: The Crisis of Empire, The Cambridge Ancient History XII: The Crisis of Empire, A.D. A.D. 193-337 193-337 (2nd edn, Cambridge, 2005), 521-37, and R. Lane Fox, (2nd edn, Cambridge, 2005), 521-37, and R. Lane Fox, Pagans and Christians in the Mediterranean World from the Second Century Pagans and Christians in the Mediterranean World from the Second Century AD AD to the Conversion of Constantine to the Conversion of Constantine (London, 1986), esp. 669-81. (London, 1986), esp. 669-81.

2: Israel (c. 1000 BCE-100 CE) 1 A brilliant introduction to the city is A. Elon, A brilliant introduction to the city is A. Elon, Jerusalem: City of Mirrors Jerusalem: City of Mirrors (rev. edn, London, 1996). (rev. edn, London, 1996).

2 Revelation 16.16. Revelation 16.16.

3 Another presentation of broadly similar conclusions, lively and comprehensive, though perhaps more abrasive than this, is R. Lane Fox, Another presentation of broadly similar conclusions, lively and comprehensive, though perhaps more abrasive than this, is R. Lane Fox, The Unauthorized Version: Truth and Fiction in the Bible The Unauthorized Version: Truth and Fiction in the Bible (London, 1991). (London, 1991).

4 Genesis 13.14-17; Ch. 15; 17.5-6. Genesis 13.14-17; Ch. 15; 17.5-6.

5 Genesis 32.28. Genesis 32.28.

6 There is one exception to the silence, the eighth-century prophet Hosea's use of the story of Jacob's punishment, Hosea 12 - but this is the exception that proves the rule. There is one exception to the silence, the eighth-century prophet Hosea's use of the story of Jacob's punishment, Hosea 12 - but this is the exception that proves the rule.

7 Genesis 22.20-24. Genesis 22.20-24.

8 T. L. Thompson, T. L. Thompson, The Historicity of the Patriarchal Narratives The Historicity of the Patriarchal Narratives (New York, 1974), 75-88, 299-307, 325; J. van Seters, (New York, 1974), 75-88, 299-307, 325; J. van Seters, Abraham in History and Tradition Abraham in History and Tradition (London, 1975), 29-34. (London, 1975), 29-34.

9 H. Jagersma, H. Jagersma, History of Israel History of Israel (London, 1982), 37. (London, 1982), 37.

10 M. G. Hasel, ' M. G. Hasel, 'Israel in the Merneptah Stela', in the Merneptah Stela', Bulletin of the American Schools of Oriental Research Bulletin of the American Schools of Oriental Research, 296 (1994), 45-61.

11 N. Naaman, ' N. Naaman, 'Habiru and Hebrews: The Transfer of a Social Term to the Literary Sphere', and Hebrews: The Transfer of a Social Term to the Literary Sphere', Journal of Near Eastern Studies Journal of Near Eastern Studies, 45 (1986), 271-88.

12 This obscure figure who has provoked much Christian fascination over the centuries is otherwise mentioned in the Bible only at Psalm 110.4. This obscure figure who has provoked much Christian fascination over the centuries is otherwise mentioned in the Bible only at Psalm 110.4.

13 A. Alt, 'The G.o.d of the Fathers', in Alt, A. Alt, 'The G.o.d of the Fathers', in Alt, Essays on Old Testament History and Religion Essays on Old Testament History and Religion (Oxford, 1966), 3-65. (Oxford, 1966), 3-65.

14 Exodus 3.14, often rendered 'I am who I am'; cf. Exodus 3.4, 15. The vocalization of 'Yahweh' around its consonants is a modern conjectural reconstruction of the original. Hebrew did not note vowel sounds in its alphabet until the medieval Ma.s.soretic scholars added them. By that time, Jews had out of reverence long ceased to p.r.o.nounce the word 'YHWH', so all reconstructions of the vowel sounds in the word are conjectural and are based on transcriptions of it in the writings of early Christians. The form of Yahweh familiar to some Christians, 'Jehovah', is a mistaken late medieval Christian attempt to fill in vowel sounds to the consonants of YHWH in Hebrew. This misunderstood a convention in Jewish texts that those consonants should be completed with the vowels of an entirely different word subst.i.tuted in reverence, Exodus 3.14, often rendered 'I am who I am'; cf. Exodus 3.4, 15. The vocalization of 'Yahweh' around its consonants is a modern conjectural reconstruction of the original. Hebrew did not note vowel sounds in its alphabet until the medieval Ma.s.soretic scholars added them. By that time, Jews had out of reverence long ceased to p.r.o.nounce the word 'YHWH', so all reconstructions of the vowel sounds in the word are conjectural and are based on transcriptions of it in the writings of early Christians. The form of Yahweh familiar to some Christians, 'Jehovah', is a mistaken late medieval Christian attempt to fill in vowel sounds to the consonants of YHWH in Hebrew. This misunderstood a convention in Jewish texts that those consonants should be completed with the vowels of an entirely different word subst.i.tuted in reverence, Adonai Adonai, 'Lord'.

15 Exodus 6.3. Exodus 6.3.

16 Alt, 'The G.o.d of the Fathers', 42-3. Alt, 'The G.o.d of the Fathers', 42-3.

17 See, e.g., the disapproving tone in the account of the people's importunate demand for a king, and Samuel's warning to them, I Samuel 8.10-20, or Samuel's open rebuke of them, I Samuel 12.17. For major later implications for seventeenth-century Europe in this material, see E. Nelson, ' "Talmudical Commonwealthsmen" and the Rise of Republican Exclusivism', See, e.g., the disapproving tone in the account of the people's importunate demand for a king, and Samuel's warning to them, I Samuel 8.10-20, or Samuel's open rebuke of them, I Samuel 12.17. For major later implications for seventeenth-century Europe in this material, see E. Nelson, ' "Talmudical Commonwealthsmen" and the Rise of Republican Exclusivism', HJ HJ, 50 (2007), 809-36.

18 The most consistently attested contents were the original tablets of the Ten Commandments given to Moses (see pp. 61 and 1019-20): see I Kings 8.9. The most consistently attested contents were the original tablets of the Ten Commandments given to Moses (see pp. 61 and 1019-20): see I Kings 8.9.

19 There are too many references to this claim in the New Testament to list in summary form, but key examples are Matthew 12.23; 21.9, 15; Luke 1.27; 2.4; John 7.42; Romans 1.3. There are too many references to this claim in the New Testament to list in summary form, but key examples are Matthew 12.23; 21.9, 15; Luke 1.27; 2.4; John 7.42; Romans 1.3.

20 For a lively treatment of possibilities, see W. G. Dever, For a lively treatment of possibilities, see W. G. Dever, Did G.o.d Have a Wife? Archaeology and Folk Religion in Ancient Israel Did G.o.d Have a Wife? Archaeology and Folk Religion in Ancient Israel (Grand Rapids and Cambridge, 2005), and see also J. M. Hadley, (Grand Rapids and Cambridge, 2005), and see also J. M. Hadley, The Cult of Asherah in Ancient Israel and Judah: Evidence for a Hebrew G.o.ddess The Cult of Asherah in Ancient Israel and Judah: Evidence for a Hebrew G.o.ddess (Cambridge, 2000). (Cambridge, 2000).

21 II Kings 17-18. II Kings 17-18.

22 For a useful collection of essays giving a comparative overview, see M. Nissinen, For a useful collection of essays giving a comparative overview, see M. Nissinen, Prophecy in Its Ancient Near Eastern Context: Mesopotamian, Biblical and Arabian Perspectives Prophecy in Its Ancient Near Eastern Context: Mesopotamian, Biblical and Arabian Perspectives (Atlanta, 2000), esp. H. B. Huffman, 'A Company of Prophets: Mari, a.s.syria, Israel', 47-70. (Atlanta, 2000), esp. H. B. Huffman, 'A Company of Prophets: Mari, a.s.syria, Israel', 47-70.

23 I Kings 18.19, 22, 40-45. I Kings 18.19, 22, 40-45.

24 Amos 1.1; Ch. 5; 7.14-16; Hosea 1.2; 3.1. Amos 1.1; Ch. 5; 7.14-16; Hosea 1.2; 3.1.

25 Isaiah 1.11; Ch. 6. Isaiah 1.11; Ch. 6.

26 Isaiah 7.3. Isaiah 7.3.

27 Isaiah 2.3-4. The importance of this pa.s.sage was such that it was also attributed to the contemporary prophet Micah, and so it can be found in slightly varied form at Micah 4.2 - 3. Isaiah 2.3-4. The importance of this pa.s.sage was such that it was also attributed to the contemporary prophet Micah, and so it can be found in slightly varied form at Micah 4.2 - 3.

28 II Kings 22.1-13; II Chronicles 34.1-12. II Kings 22.1-13; II Chronicles 34.1-12.

29 Deuteronomy 13.9. Deuteronomy 13.9.

30 Cf., e.g., Genesis 17.11-14, 24; 21.4. Cf., e.g., Genesis 17.11-14, 24; 21.4.

31 J. Barton and J. Muddiman (eds.), J. Barton and J. Muddiman (eds.), The Oxford Bible Commentary The Oxford Bible Commentary (Oxford, 2001), 136. (Oxford, 2001), 136.

32 Psalm 137.1. An account of these events from the point of view of the exiles is to be found in Ezra 4. Psalm 137.1. An account of these events from the point of view of the exiles is to be found in Ezra 4.

33 Luke 10.29-37; John 4.1-45. Luke 10.29-37; John 4.1-45.

34 T. J. Wray and G. Mobley, T. J. Wray and G. Mobley, The Birth of Satan: Tracing the Devil's Biblical Roots The Birth of Satan: Tracing the Devil's Biblical Roots (Basingstoke, 2005), esp. 51-2, 66-8, 75-148. (Basingstoke, 2005), esp. 51-2, 66-8, 75-148.

35 Ecclesiastes 1.8-9, 18; 12.7-8. Ecclesiastes 1.8-9, 18; 12.7-8.

36 Goodman, 168-71. Goodman, 168-71.

37 Luke 1.46-55, 68-79, and see G. Vermes, Luke 1.46-55, 68-79, and see G. Vermes, The Nativity: History and Legend The Nativity: History and Legend (London, 2006), 148. (London, 2006), 148.

38 S. Freyne, 'Galilee and Judaea in the First Century', in Mitch.e.l.l and Young (eds.), 37-51, at 39. S. Freyne, 'Galilee and Judaea in the First Century', in Mitch.e.l.l and Young (eds.), 37-51, at 39.

39 W. Horbury and D. Noy (eds.), W. Horbury and D. Noy (eds.), Jewish Inscriptions of Graeco-Roman Egypt, with an Index of the Jewish Inscriptions of Egypt and Cyrenaica Jewish Inscriptions of Graeco-Roman Egypt, with an Index of the Jewish Inscriptions of Egypt and Cyrenaica (Cambridge, 1992), e.g. 13-14, 47-9, and index of examples at 276. (Cambridge, 1992), e.g. 13-14, 47-9, and index of examples at 276.

40 Doig, 2; Goodman, 283-5. See also Barrett (ed.), 55-7. Doig, 2; Goodman, 283-5. See also Barrett (ed.), 55-7.

41 II Esdras 14.45-6. R. A. Kraft, 'Scripture and Canon in Jewish Apocrypha and Pseudepigrapha', and S. Mason with R. A. Kraft, 'Josephus on Canon and Scriptures', in M. Saeb (ed.), II Esdras 14.45-6. R. A. Kraft, 'Scripture and Canon in Jewish Apocrypha and Pseudepigrapha', and S. Mason with R. A. Kraft, 'Josephus on Canon and Scriptures', in M. Saeb (ed.), Hebrew Bible/Old Testament: The History of Its Interpretation Hebrew Bible/Old Testament: The History of Its Interpretation (3 vols., Gottingen, 1996), I, Pt I, 199-235, esp. 220-21, 228-31. (3 vols., Gottingen, 1996), I, Pt I, 199-235, esp. 220-21, 228-31.

42 On the canon, see pp. 127-9. On the canon, see pp. 127-9.

43 A useful wider selection is given in Barrett (ed.), 316-49. A useful wider selection is given in Barrett (ed.), 316-49.

44 See this quotation of I Enoch in Jude 14; on Ethiopia, see p. 279. See this quotation of I Enoch in Jude 14; on Ethiopia, see p. 279.

45 B. Sundkler and C. Steed, B. Sundkler and C. Steed, A History of the Church in Africa A History of the Church in Africa (Cambridge, 2000), 8. (Cambridge, 2000), 8.

46 Barrett (ed.), 292-8. Barrett (ed.), 292-8.

47 See ibid., 251-62. See ibid., 251-62.

48 II Maccabees 7.28: G. O'Collins and M. Farrugia, II Maccabees 7.28: G. O'Collins and M. Farrugia, Catholicism: The Story of Catholic Christianity Catholicism: The Story of Catholic Christianity (Oxford, 2003), 167-8. (Oxford, 2003), 167-8.

49 W. D. Davies and L. Finkelstein (eds.), W. D. Davies and L. Finkelstein (eds.), The Cambridge History of Judaism II: The h.e.l.lenistic Age The Cambridge History of Judaism II: The h.e.l.lenistic Age (Cambridge, 1989), 226, 294, 302, 422, 485. For vigorous arguments for an earlier date for widespread ideas of resurrection, perhaps dangerously overstretching the argument for the literary and historical precedents, see J. D. Levenson, (Cambridge, 1989), 226, 294, 302, 422, 485. For vigorous arguments for an earlier date for widespread ideas of resurrection, perhaps dangerously overstretching the argument for the literary and historical precedents, see J. D. Levenson, Resurrection and the Restoration of Israel: The Ultimate Victory of the G.o.d of Life Resurrection and the Restoration of Israel: The Ultimate Victory of the G.o.d of Life (New Haven and London, 2006), esp. 191-200. (New Haven and London, 2006), esp. 191-200.

50 Good summary discussion in Goodman, 254-60. Good summary discussion in Goodman, 254-60.

51 Daniel 12.2-3. Daniel 12.2-3.

52 Goodman, 311. Goodman, 311.

53 M. Goodman, 'The Function of Minim in Early Rabbinic Judaism', in H. Cancik et al. (eds.), M. Goodman, 'The Function of Minim in Early Rabbinic Judaism', in H. Cancik et al. (eds.), Geschichte-Tradition-Reflexion: Festschrift fur Martin Hengel zum 70.Geburtstag Geschichte-Tradition-Reflexion: Festschrift fur Martin Hengel zum 70.Geburtstag (3 vols., Tubingen, 1996), I, 501-10, esp. 501-2. (3 vols., Tubingen, 1996), I, 501-10, esp. 501-2.

54 Matthew 22.23-40; on Paul, Acts 23.6-8. Matthew 22.23-40; on Paul, Acts 23.6-8.

55 The remote community which lived in the Dead Sea settlement discovered near the modern Wadi Qumran, and which probably h.o.a.rded the famous Dead Sea Scrolls, has often been seen as Essene. There is no conclusive evidence for this: Goodman, 240, though see a more positive view in G. Vermes, The remote community which lived in the Dead Sea settlement discovered near the modern Wadi Qumran, and which probably h.o.a.rded the famous Dead Sea Scrolls, has often been seen as Essene. There is no conclusive evidence for this: Goodman, 240, though see a more positive view in G. Vermes, Scrolls, Scriptures and Early Christianity Scrolls, Scriptures and Early Christianity (London and New York, 2005), esp. 18-30. Nor is there good evidence of direct links between the Scrolls and early Christianity: G. J. Brooke, (London and New York, 2005), esp. 18-30. Nor is there good evidence of direct links between the Scrolls and early Christianity: G. J. Brooke, The Dead Sea Scrolls and the New Testament: Essays in Mutual Illumination The Dead Sea Scrolls and the New Testament: Essays in Mutual Illumination (London, 2005), esp. xviii, 8-10, 13, 19-26, 261-71. For samples from the Qumran literature, see Barrett (ed.), 218-51. (London, 2005), esp. xviii, 8-10, 13, 19-26, 261-71. For samples from the Qumran literature, see Barrett (ed.), 218-51.

PART II: ONE CHURCH, ONE FAITH, ONE LORD? (4 BCE-451 CE).

3: A Crucified Messiah (4 BCE-100 CE) 1 The 'down-market' phrase is from R. A. Burridge, The 'down-market' phrase is from R. A. Burridge, What are the Gospels? A Comparison with Graeco-Roman Biography What are the Gospels? A Comparison with Graeco-Roman Biography (Cambridge, 1992), 217. Burridge nevertheless throughout stresses the Gospels' features shared with other ancient lives ( (Cambridge, 1992), 217. Burridge nevertheless throughout stresses the Gospels' features shared with other ancient lives (bioi).

2 New York Times New York Times, 18 August 1991: 'Itchy feet: a symposium'.

3 Micah 5.2; John 7.40-43. Micah 5.2; John 7.40-43.

4 Luke 2.1, 5. Luke 2.1, 5.

5 G. Vermes, G. Vermes, The Nativity: History and Legend The Nativity: History and Legend (London, 2006), 93-4. Much of what follows is indebted to the clear-sightedness of Vermes. (London, 2006), 93-4. Much of what follows is indebted to the clear-sightedness of Vermes.

6 Matthew 1.1-17; Luke 3.23-38. Matthew 1.1-17; Luke 3.23-38.

7 R. Bauckham, R. Bauckham, Jude and the Relatives of Jesus in the Early Church Jude and the Relatives of Jesus in the Early Church (Edinburgh, 1990), 355 - 9. (Edinburgh, 1990), 355 - 9.

8 Much to be recommended as an a.n.a.lysis of Matthew's genealogy is a mischievous poem by the biblical scholar Michael Goulder, beginning 'Exceedingly odd is the means by which G.o.d/Has provided our path to the heavenly sh.o.r.e . . .' 'Tamar', first published in 1965, can be savoured in Much to be recommended as an a.n.a.lysis of Matthew's genealogy is a mischievous poem by the biblical scholar Michael Goulder, beginning 'Exceedingly odd is the means by which G.o.d/Has provided our path to the heavenly sh.o.r.e . . .' 'Tamar', first published in 1965, can be savoured in The Reader The Reader, 98/4 (Winter 2004), 20. For hostile comment on the Matthew genealogy from a twelfth-century rabbi, Jacob ben Reuben, see M. Rubin, Mother of G.o.d: A History of the Virgin Mary Mother of G.o.d: A History of the Virgin Mary (London, 2009), 166-7. (London, 2009), 166-7.

9 Matthew 5.17, 21-48. Matthew 5.17, 21-48.

10 Matthew 1.16; Luke 3.23. Matthew 1.16; Luke 3.23.

11 Isaiah 7.14; Matthew 1.23. Isaiah 7.14; Matthew 1.23.

12 J. Jeremias, J. Jeremias, New Testament Theology New Testament Theology (London, 1971), 36-7, 61-8; for 'The Lord's Prayer', Matthew 6.9-13; Luke 11.2-4. (London, 1971), 36-7, 61-8; for 'The Lord's Prayer', Matthew 6.9-13; Luke 11.2-4. Patr Patr goes into Latin identically as goes into Latin identically as pater pater, and hence the name for 'The Lord's Prayer' still widely used in the formerly Latin West, derived from its two opening words, 'Our Father' - the 'Paternoster'.

13 The reasons for Dionysius's mistaken calculations are exhaustively explored in G. Declercq, The reasons for Dionysius's mistaken calculations are exhaustively explored in G. Declercq, Anno Domini: The Origins of the Christian Era Anno Domini: The Origins of the Christian Era (Turnhout, 2000), but the credit for the original discoveries is austerely returned to Julius in A. A. Mosshammer, (Turnhout, 2000), but the credit for the original discoveries is austerely returned to Julius in A. A. Mosshammer, Easter Computus and the Origins of the Christian Era Easter Computus and the Origins of the Christian Era (Oxford, 2008). (Oxford, 2008).

14 See the references to Herod in Matthew 2 and Luke 1.5. The evidence for Herod dying in 4 BCE is exhaustively reviewed in T. D. Barnes, 'The Date of Herod's Death', See the references to Herod in Matthew 2 and Luke 1.5. The evidence for Herod dying in 4 BCE is exhaustively reviewed in T. D. Barnes, 'The Date of Herod's Death', JTS JTS, n.s. 19 (1968), 204-9.

15 See the date in Luke 3.1-2. The only flaw in the cl.u.s.ter of dating evidence which Luke gives is his a.s.sertion that Annas shared the high priesthood with Caiaphas in 28-9: Vermes, See the date in Luke 3.1-2. The only flaw in the cl.u.s.ter of dating evidence which Luke gives is his a.s.sertion that Annas shared the high priesthood with Caiaphas in 28-9: Vermes, The Nativity The Nativity, 90.

16 For Jesus's baptism by John, see Matthew 4.13-17; Mark 1.9-11; Luke 3.21-2. For a variety of statements about Jesus's superiority to John, mostly put in the mouth of John himself, see Matthew 3.11-14; Mark 1.7-8; Luke 3.16-17; John 1.6-8, 35-7; 3.25-30; 4.1 - 2. For Jesus's baptism by John, see Matthew 4.13-17; Mark 1.9-11; Luke 3.21-2. For a variety of statements about Jesus's superiority to John, mostly put in the mouth of John himself, see Matthew 3.11-14; Mark 1.7-8; Luke 3.16-17; John 1.6-8, 35-7; 3.25-30; 4.1 - 2.

17 On Jesus's age at the beginning of his public ministry, see Luke 3.23. On Jesus's age at the beginning of his public ministry, see Luke 3.23.

18 Matthew 7.12; cf. Luke 6.31. Matthew 7.12; cf. Luke 6.31.

19 This cheerful summary of a textual problem which has occupied some of the sharpest minds of Western scholarship without conclusive result should be enriched by consulting, e.g., G. N. Stanton, This cheerful summary of a textual problem which has occupied some of the sharpest minds of Western scholarship without conclusive result should be enriched by consulting, e.g., G. N. Stanton, The Gospels and Jesus The Gospels and Jesus (Oxford, 1989). (Oxford, 1989).

20 Mark 10.27; Luke 18.27. Mark 10.27; Luke 18.27.

21 Jeremias, Jeremias, New Testament Theology New Testament Theology, 14-18: the phenomenon is technically known as 'ant.i.thetic parallelism'.

22 Jeremias, Jeremias, New Testament Theology New Testament Theology, 35-6. It would be tedious to list all the many New Testament instances of 'Amen', but for the single use, see, e.g., Matthew 5.18; Mark 3.28; Luke 4.24; and for John's double form, John 1.51; 5.19, 24, 25.

23 Mark 2.27-8, with weakened versions in Matthew 12.8 and Luke 6.5. Mark 2.27-8, with weakened versions in Matthew 12.8 and Luke 6.5.

24 The one exception to this rule, John 12.34, when 'the people' use the phrase, is echoing an earlier prediction of Jesus himself that the Son of Man will be lifted up (John 3.14). The one exception to this rule, John 12.34, when 'the people' use the phrase, is echoing an earlier prediction of Jesus himself that the Son of Man will be lifted up (John 3.14).

25 Daniel 7.13. Daniel 7.13.

26 B. Lindars, B. Lindars, Jesus, Son of Man Jesus, Son of Man (London, 1983), esp. 17-28 for discussion of the Aramaic (London, 1983), esp. 17-28 for discussion of the Aramaic bar enasha bar enasha, 97-100, 156-7: G. Vermes, Jesus the Jew Jesus the Jew (London, 1973), 160-91. For an incisive discussion which argues for a rather more positive a.s.sertion by Jesus of his Messianic status, see M. Hengel, (London, 1973), 160-91. For an incisive discussion which argues for a rather more positive a.s.sertion by Jesus of his Messianic status, see M. Hengel, Studies in Early Christology Studies in Early Christology (Edinburgh, 1995), Ch. 1. (Edinburgh, 1995), Ch. 1.

27 J. Jeremias, J. Jeremias, Rediscovering the Parables Rediscovering the Parables (London, 1966), 10. The parables are almost exclusively to be found in the Synoptic Gospels: there is only one in John's Gospel, John 10.1 - 6. (London, 1966), 10. The parables are almost exclusively to be found in the Synoptic Gospels: there is only one in John's Gospel, John 10.1 - 6.

28 Ibid., 145. Ibid., 145.

29 Mark 12.1-12; Matthew 21.33-46; Luke 20.9-19. Mark 12.1-12; Matthew 21.33-46; Luke 20.9-19.

30 See variations in Matthew 22.1-14 and Luke 14.16-24, usefully discussed (together with the version in the non-canonical Gospel of Thomas) in Jeremias, See variations in Matthew 22.1-14 and Luke 14.16-24, usefully discussed (together with the version in the non-canonical Gospel of Thomas) in Jeremias, Rediscovering the Parables Rediscovering the Parables, 50-53, 138-42.

31 Matthew 25.1-13. Matthew 25.1-13.

32 Luke 12.39-40; in its present form this hardly seems to be a parable, but that is what Peter calls it in response, and it may be a fragment of a larger story. For its echo in a fourth-century hymn of Ephrem the Syrian, see p. 183. Luke 12.39-40; in its present form this hardly seems to be a parable, but that is what Peter calls it in response, and it may be a fragment of a larger story. For its echo in a fourth-century hymn of Ephrem the Syrian, see p. 183.

33 Matthew 20.1-16. Matthew 20.1-16.

34 Matthew 5-7; Luke 6.17-49, with other fragments elsewhere. Much of the material is scattered through Mark's Gospel without being anthologized. Matthew 5-7; Luke 6.17-49, with other fragments elsewhere. Much of the material is scattered through Mark's Gospel without being anthologized.

35 Matthew 5.21-6. Matthew 5.21-6.

36 Matthew 6.7-15; Luke 11.1-4; see also Mark 11.25-6. Both the latter are abbreviated compared with the full version in Matthew. Matthew 6.7-15; Luke 11.1-4; see also Mark 11.25-6. Both the latter are abbreviated compared with the full version in Matthew.

37 Usefully discussed in T. G. Shearman, ' "Our Daily Bread" ', Usefully discussed in T. G. Shearman, ' "Our Daily Bread" ', Journal of Biblical Literature Journal of Biblical Literature, 53 (1934), 110-17 (although Shearman's conclusion may be considered too simple), and E. Lohmeyer, 'Our Father': An Introduction to the Lord's Prayer 'Our Father': An Introduction to the Lord's Prayer (New York, 1965), 141-51. (New York, 1965), 141-51.

38 1 Thessalonians 4.15-16; Matthew 24.30-31 (a 'Son of Man' saying). Paul in his own words has little to say about the 'kingdom' theme, and it is virtually absent from John's Gospel (exceptions are John 3.3, 5). 1 Thessalonians 4.15-16; Matthew 24.30-31 (a 'Son of Man' saying). Paul in his own words has little to say about the 'kingdom' theme, and it is virtually absent from John's Gospel (exceptions are John 3.3, 5).