This book is the fruit of a dissertation which seeks to get beyond the impasse in the modern interpretation of the "Sign-Jonah" Traditions by building upon the achieved results of previous studies (both diachronic and synchronic) examining some Jewish Writings from Second Temple Judaism (the historical ambience of the Synoptic tradition), engaging recently refined concepts and methods of literary-narrative analyses such as the use of synkrisis and utilizing the revised understanding of typology in examining the specific role of Jonah in Luke's Christology. Applying the redactional-critical approach, typological exegesis, and literary (narrative) analysis, it examines three specific questions: (1) what the appropriate "image" of Jonah in Second Temple Judaism (historical) is, (2) what the specific form of the "Sign-Jonah" saying in the gospel narratives (literary) is, and (3) how Jonah's figure contribute to Lucan Christology (theological). The entire study concludes with some revealing elements which shed light on the questions which underpin the dissertation: (1) Jonah's figure was replete and frequently invoked in Second Temple Judaism (his fish ordeal, preaching in Nineveh, death experience, considered as sign, commonplace recourse in crisis situation); and (2) "Sign-Jonah" and "Solomon-Queen" traditions (pieced together with the Beelzebul controversy) are interwoven in narration to make a syncretic-typological correlation between Jesus and Jonah (prophetic character in person and activity) and bring a clear definition to the enigmatic logion to semeion Iona; 3). Jonah's figure, in the context of Luke's Christology, serves as an element of both continuity (consistency with OT tradition) and discontinuity (redefinition--Jesus is the fulfillment and plenitude of OT tradition).

The Sayings Gospel Q in Greek and English with Parallels from the Gospels of Mark and Thomas is the outcome of a generation's work by the International Q Project, in reconstructing the collection of sayings ascribed to Jesus (and some to John) that lies behind the Gospels of Matthew and Luke. It thus makes available in a convenient form the most important source for reconstructing the message of Jesus' original Galilean followers, as they proclaimed anew after his death his message of God's reign. Q is, as a result, the most important single source for the study of the historical Jesus. It should be in the hands of every student of theology and of every layperson seriously interested in knowing more about Jesus. This small volume presents, on facing pages, the Greek and English reconstruction of the text of Q. It is in a simplified and more readable format than its original massive publication of 1990, The Critical Edition of Q: Synopsis including the Gospels of Matthew and Luke, Mark and Thomas with English, German and French Translations of Q and Thomas, edited by James M. Robinson, Paul Hoffmann, and John S. Kloppenborg, Managing Editor Milton C. Moreland, at Peeters and Fortress Press.

A lively, readable and up-to-date guide to the Synoptic Problem, ideal for undergraduate students, and the general reader.

This volume of essays addresses from a variety of vantage points the relation of scriptures and community that has been so central to the canonical critical work of James A. Sanders. The first part of the volume focuses on the formation of the Jewish and Christian canons and texts in them, while the second part looks at ancient and modern appropriations of canonical texts. Together these essays show the multiple potential links between canonical criticism and historical, literary, feminist and other approaches in contemporary biblical studies.

Matthew wrote his Gospel from his perspective as a Jew. It is with sensitivity to this perspective that Father Harrington undertakes this commentary on the Gospel of Matthew. After an introduction, he provides a literal translation of each section in Matthew's Gospel and explains the textual problems, philological difficulties, and other matters in the notes. He then presents a literary analysis of each text (content, form, use of sources, structure), examines the text against its Jewish background, situates it in the context of Matthew's debate with other first-century Jews, and reflects on its significance for Christian theology and Christian-Jewish relations. Bibliographies direct the reader to other important modern studies.

How would our understanding of Jesus change if we abandoned our preconceptions and focussed on his words alone? How would this wisdom compare with that of ancient Israel and the early first-century church? Such questions pose serious difficulties. Everything in the early Christian gospels is either derived from historical memory, or is borrowed, or invented, argues Charles W. Hedrick. Of the many sayings attributed to Christ, historians can only agree on a few as having been spoken by him - andthose few are far from certain. In The Wisdom of Jesus, Hedrick overcomes these challenges, presenting a picture of Jesus as expressed through his own words. The Jesus that emerges is a lower-class man of the first century; a complex figure who cannot be considered religious in a traditional sense. Liberated from theological explanation and interpretation, his discourse is revealed as belonging to the secular world, and his concerns to be those of common life.

Most books about Jesus and the Gospels deal with texts, background, culture and authorial intentions. A new approach to the Gospels called Practice Interpretation puts the emphasis on the actual happenings behind the Gospel stories – on what first hearers might have made of them, and on what contemporary disciples today make of them. The concern of the studies in this series is with the "use" of a Gospel story by disciples today, and of its "influence" on them. In this ground-breaking collection, the first in the Practice Interpretation series, people from many different situations describe what the story of Jesus Stilling the Storm actually "sparked off" in their lives.

This study lays the groundwork for establishing the validity of the thesis that the early church held a selective and unified view of the nature and content of the various temptations to which Jesus was regarded as having been subjected in his lifetime. This leads to a clearer view of how the early church perceived the exigencies of its Lord's mission and message, and provides fresh insights into key New Testament themes such as sonship, obedience, faithfulness, and discipleship. It also opens up new possibilities for firmly establishing the occasion of those New Testament writings, such as the Gospel of Mark and even the Epistle to the Hebrews, where notice of and appeal to the example of Jesus in temptation appears prominently.

As is apparent from the title of this book, I am not writing about all the miracles in the Gospel of Matthew but only about the mighty acts which Jesus is said to perform (and which his followers perform in his name). I do not take up the miracles which happen to him (the virgin birth, the resurrection, the epiphanies of the baptism and transfiguration, and the like). --From the Introduction

The four Gospels unanimously present Jesus as someone who quoted from, commented on, and engaged with the Scriptures of Israel. Whether this portrayal goes back to the historical Jesus has been a hotly debated issue among scholars. In this book, eleven expert researchers from four different continents tackle the question anew. This is done through detailed study of specific themes and passages from the Scriptures which Jesus, according to the Gospels, quoted or alluded to. Among the various topics investigated are Jesus' use of Genesis 2 to bolster his teaching on divorce, his reference to the Queen of Sheba story in 1 Kings, the significance of the Book of Zechariah for Jesus' self-understanding, and his enigmatic quotation of Psalm 22 on the cross. These and other contributions result in a common understanding of Jesus' use of the Scriptures. Not only did Jesus engage with the Scriptures, according to these scholars, but his mode of engagement has to be placed within the early Jewish interpretative framework within which he lived.