History and Theology in the Gospels - Mohr Siebeck · the title “History and Theology in the...

Wissenschaftliche Untersuchungen zum Neuen Testament

Herausgeber/Editor

Jörg Frey (Zürich)

Mitherausgeber/Associate Editors

Markus Bockmuehl (Oxford) ∙ James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) ∙ Janet Spittler (Charlottesville, VA)

J. Ross Wagner (Durham, NC)

447

History and Theology in the Gospels

Seventh International East-West Symposium of New Testament Scholars,

Moscow, September 26 to October 1, 2016

Edited by

Tobias Nicklas, Karl-Wilhelm Niebuhr, and Mikhail Seleznev

in collaboration with

Judith König and Rebecca Draughon

Mohr Siebeck

Tobias Nicklas; Professor of New Testament Exegesis at Universität Regensburg and Director of the Centre for Advanced Studies “Beyond Canon” and Adjunct Ordinary Professor at Catholic University of America, Washington, D.C.orcid.org/0000-0002-1021-6994

Karl-Wilhelm Niebuhr; Professor of New Testament at Friedrich-Schiller-Universität Jena and president of the Eastern European Liaison Committee (EELC) of the Studiorum Novi Testamenti Societas (SNTS).

Mikhail Seleznev; Associate Professor of Biblical Studies and History of Ancient Israel at Higher School of Economics National Research University, Moscow, Russia.

Judith König; a doctoral student in New Testament at Universität Regensburg.

Rebecca Draughon; a doctoral student in Early Christianity at University of Virginia.

ISBN 978-3-16-159559-2 / eISBN 978-3-16-159560-8DOI 10.1628/978-3-16-159560-8

ISSN 0512-1604 / eISSN 2568-7476(Wissenschaftliche Untersuchungen zum Neuen Testament)

The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de.

© 2020 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com

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Printed in Germany.

Introduction

The Seventh International East-West Symposium of New Testament Scholars took place in Moscow between 26th September and 1st October 2016 and ad-dressed the topic “History and Theology in the Gospel Narratives.” It was part of a long-term project of the Eastern European Liaison Committee (EELC) of the Studiorum Novi Testamenti Societas (SNTS) devoted to dialogue and exchange between Eastern Orthodox and Western Roman Catholic and Protestant New Testament Scholars1 and was made possible through a generous invitation by His Eminence, Metropolitan Hilarion of Volokolamsk.

The main idea behind the East-West conferences has always been to focus on central topics of New Testament Exegesis and Theology (see, for example, earlier meetings on “The Holy Spirit and the Church,” “Gospel Images of Jesus Christ,” and “Prayer in the New Testament”).2 The key topics are usually treated by at least two speakers, representing an Eastern and a Western perspective, and allowing engagement from different perspectives on the same text or problem. When Metropolitan Hilarion not only opened the conference with a challenging scholarly paper but also took the time for a special session to discuss his ideas in a scholarly context, he widened the possibilities for further inter-confessional dialogue. This is why the present volume consists of three parts: Part 1 is devot-ed to the Metropolitan’s Opening Paper and its discussion; Part 2 consists of a collection of main papers on the four canonical Gospels, the figure of Jesus, the “Gospel” of Byzantine liturgy, and extra-canonical Jesus narratives; and Part 3 offers select short papers from the seminar sessions.

While the papers collected here discuss a variety of Gospel-related topics, they all presume, to varying degrees, a set of core assumptions and ideas behind the title “History and Theology in the Gospels”:

(1) As Christian theologians, we speak about Jesus of Nazareth not as a mytho-logical figure but as a historical person. This underscores the fact that there has always been a historical dimension in and of our shared Christian theology.

1 For a broader overview of the project and especially the East-West Symposia see Karl-Wilhelm Niebuhr, “Introduction,” in The Holy Spirit and the Church according to the New Tes-tament (ed. P. Dragutinovic, K.-W. Niebuhr and J. B. Wallace in cooperation with C. Karakolis; WUNT/I 354; Tübingen: Mohr Siebeck, 2016), 3–4.

2 The editors are grateful to Mohr Siebeck publishing house which, from the very begin-ning, has been publishing the conference volumes in its prestigious WUNT series.

VI Introduction

(2) The theological significance and meaning of who Jesus of Nazareth was as a historical figure, and who he is as Jesus Christ in our respective ecclesial con-texts, can never be understood by means of historical criticism alone.3

(3) Historical work is never directed towards a pure reconstruction of the past but towards the interpretation of history. This has to be done by well-reflected historical methods working with the whole set of available and relevant sources. History is not identical with the past but an image of the past from a present per-spective. It is thus interested in addressing the extent to which the past (or what we can know about the past) impacts the present. An objective way of writing history is not possible.

(4) Both Theology and History have to make clear which are the precon-ditions and assumptions behind their thoughts, their logic, and their arguments. Only this allows forms of reasoning which may not be objective but comprehen-sible on an inter-subjective level.

(5) Critical historical approaches and a trustful attitude as believers are not mutually exclusive. Instead, when used responsibly, they not only serve each other but may also – as scholarly attitudes – serve the Church(es).

(6) The question of the Gospels’ truth is neither identical to nor one-dimen-sionally related to the problem of whether or not a particular detail of the Gos-pel story can be made historically probable. In other words, questions that may arise over a Gospel passage whose historical veracity may be debated do not nec-essarily question that passage’s claim to tell the truth. Instead, the living truth of God’s word, which wants to address us in and through the Gospels, is not bound by the question whether a certain story reported in the Gospels can be proven as more or less historically reliable.

At the end of this introduction, we wish to express our thanks to the many people who made this meeting possible. We are first and foremost extremely grateful to His Eminence Metropolitan Hilarion of Volokolamsk for his generous invitation, his openness, interest, and his own active participation in the meeting. Without many friends and members of the EELC, the relevant contacts and preparations before the conference would not have been possible – we would like to men-tion especially Armand Puig i Tàrrech and Christos Karakolis, EELC-Vice-Pres-ident and co-organizer of the meeting. We are grateful for the generous financial support we received from the Evangelische Kirche in Deutschland (EKD), the Catholic Foundations Renovabis and Kirche in Not, as well as, the Catholic Dio-cese of Regensburg. Many people not only made this meeting possible but also went to great lengths to create space for open dialogue, talk, and exchange. We

3 Cf. three brief reflections on Jesus from Orthodox, Roman-Catholic, and Protestant per-spectives by Christos Karakolis, Tobias Nicklas, and Karl-Wilhelm Niebuhr in: Christos Ka-rakolis, Karl-Wilhelm Niebuhr, and Sviatoslav Rogalsky, eds., Gospel Images of Jesus in Church Tradition and in Biblical Scholarship (WUNT I/288; Tübingen: Mohr Siebeck, 2012), 427–440.

Introduction VII

think especially of staff and students of the Doktorantura/Aspirantura in Mos-cow. During the publication process decisive editorial work has been done by Judith König, Universität Regensburg, and by Rebecca Draughon, University of Virginia (who checked the English of many texts). Both are currently finishing their doctoral work – we hope they will be able to take part in some of the future EELC activities! We are also grateful to Jörg Frey and the editors of Mohr Sie-beck’s renowned WUNT series, Elena Müller, Tobias Stäbler, and everyone else from the Mohr Siebeck publishing house for their always congenial cooperation.

The basic idea behind the East-West conferences goes back to Professor Dr. Ulrich Luz, Bern. He was the driving force without whom the present EELC work would not be possible. Ulrich Luz – or better: Uli – died on the 13th Oc-tober 2019. We dedicate this book to his memory.

Regensburg, Jena, and Moscow, Spring 2020Tobias Nicklas, Karl-Wilhelm Niebuhr, and Mikhail Seleznev

Table of Contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . V

I. Opening Paper and Plenary Discussion

Metropolitan HilarionThe “Demythologization” of New Testament Studies (Opening Paper) . . . 3

Carl R. HolladayThe Session in Retrospect: Plenary Discussion . . . . . . . . . . . . . . . . . . . . . . . . . 25

William Loader/Francis Watson/Joel MarcusResponses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

Metropolitan HilarionCounter Response . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39

II. Main Papers

Joel MarcusHistory and Theology in Matthew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Vladan TatalovićThe Matthean Passion Narrative in Serbian Interpretation . . . . . . . . . . . . . . 57

Francis WatsonHistory and Theology in Mark . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Cosmin PricopBetween Criticism and Patristics:The Transfiguration Story in Mark from an Eastern Point of View . . . . . . . . 101

Carl R. HolladayThe Lukan Travel Narrative: History and Theology in Luke’s Gospel . . . . . 127

X Table of Contents

David P. MoessnerThe Problem of the Continuity of Acts with Luke, the Church’s Reception of Two Separated Volumes, and the Construction of Luke’s ‘Theology’:Toward a Theology of Jesus the “Christ” of Israel and the “Lord of All” in the Light of the Worldwide Church (ἡ ἐκκλησία) of Luke’s ‘Gospel Acts’ . . 147

Margareta Gruber“… but he was acting in the temple of his body”: Symbolic Performance of Death and Resurrection in the Cleansing of the Temple (John 2:13–23) . . 169

Anatoly A. AlexeevThe Gospel of John: From Christology to Theology . . . . . . . . . . . . . . . . . . . . 179

Armand Puig i TàrrechThe Figure of Jesus According to the Canonical Gospels . . . . . . . . . . . . . . . . 207

Stefanos AlexopoulosThe Gospel Narrative in Byzantine Liturgy . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235

Tobias NicklasHistory and Theology in the Non-Canonical Gospels . . . . . . . . . . . . . . . . . . . 247

III. Seminar Papers

Ekaterina MatusovaA New Translation of Ps 78:2 (77:2 LXX) in Matt 13:35 . . . . . . . . . . . . . . . . . 271

Lauri ThurénThe Final Countdown: The Last Judgment in the Light of Narratology and Argumentation Analysis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 289

Petr MarečekThe Function and Importance of Matthew 28:16–20 in the Gospel of Matthew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303

Manuel VogelMatthew’s Post-War Mission to Israel:Some Observations on a Jewish Reading of the First Gospel . . . . . . . . . . . . . 315

Table of Contents XI

Christos KarakolisIs There Such a Thing as Prophetic Christology in the Gospel of Mark?A Reader-Centered Approach . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333

Stelian TofanăJesus’ Portrait in the Gospel of Mark Reflected in Two Christological Titles: Son of Man and Son of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343

Alexey SomovJesus’ Banquet Etiquette (Luke 14:7–14) and the Heavenly Banquet . . . . . . 359

Thomas SchumacherThe Lukan Assumption Stories (Luke 24:50–53; Acts 1:9–11): Their Narrative Function and Theological Relevance within the Lukan Corpus . 373

Andrei S. DesnitskyTranslating Luke between Narrative and Theology . . . . . . . . . . . . . . . . . . . . . 385

Hans-Ulrich WeidemannFrom Cana to Cana, from Jews to Gentiles?Observations on the Johannine Cana-Cycle (John 2–4) . . . . . . . . . . . . . . . . . 391

James Buchanan WallaceOf Manna and Eucharist:The Feeding of the Five Thousand in the Gospel of John . . . . . . . . . . . . . . . . 417

Petr ShitikovCognitive Approach to John . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 439

Maria Karyakinaοὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ:To the Question of the Meaning of Philippians 2:6b . . . . . . . . . . . . . . . . . . . . 445

Hieromonk Justin‘For Moses Wrote of Me’: Reflections from Having Lived at Mount Sinai . . 461

List of Contributors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 477

Index of Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 479Index of Modern Authors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 511Index of Subjects . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 521

I. Opening Paper and Plenary Discussion

The “Demythologization” of New Testament Studies

Metropolitan Hilarion (Alfeyev) of Volokolamsk

Esteemed conference participants,Dear brothers and sisters,

It is a great pleasure and honor for me to greet you at the Seventh Eastern European Symposium of New Testament Researchers, one of the most impor-tant international projects devoted to relevant issues of contemporary biblical scholarship. These issues are multi-varied: they cover not only the sphere of biblical translations and new manuscript testimonies of Scripture, but also archeological discoveries, the patristic tradition of biblical interpretation in its historical context, and the way they have been refracted in the modern-day life of the Christian Church.

Yet, in spite of these issues touching as they do upon the text and content of Scripture, there is another matter, namely, scholarship’s impact on the Bible. Perhaps no other philological or historical discipline has been so dependent on external factors (including the political and religious moods of society and the researcher’s own worldview) as biblical criticism: the academic approach to studying Scripture, a discipline formed at the end of the eighteenth century on the wave of a rupture with Church tradition. Indeed, no other aspect of biblical criticism has been so open to arbitrary opinion as the study of the Gospels with its intention to reconstruct an ‘accurate’ historical portrait of Jesus Christ.

Contemporary researchers – whether a biblical scholar, patrologist or Church historian – who wish to root themselves in a strictly established scientific knowledge of the Gospels in order to reach conclusions on a particular concrete scholarly-biblical problem, encounter the following difficulty: namely, not a single academic premise has been able to withstand strict examination.

Forty years ago J. A. T. Robinson wrote: “One of the oddest facts about New Testament is that what on any showing would appear to be the single most dat-able and climatic event of the period – the fall of Jerusalem in AD 70, and with it the collapse of the institutional Judaism based on the Temple – is never once mentioned as a past fact.”1 Yet until very recently a commonplace in the New Testament scholarship was the “belief that the Synoptic Gospels should be dated

1 John A. T. Robinson, Redating the New Testament (Philadelphia: Westminster Press, 1976), cover page.

4 Metropolitan Hilarion (Alfeyev) of Volokolamsk

after the Jewish War of AD 66–70 because they contain prophecies ex eventu2 of the destruction of Jerusalem by the Romans in the year 70.”3 In that each syn-optic Gospel contains prophecies of the destruction of the Temple (Matt 24:2; Mark 13:2; Luke 21:6), many scholars somewhat feel obliged to adhere to this approach, that is, dating the Gospels to the end of the first century.

The perception that the synoptics would not record Jesus’ prophecy of the destruction of the Temple before its occurrence is, in reality, founded either on distrust towards them as authors of the narrative or on a prejudice against the possibility of Jesus having the gift of prophecy. If we were simply to admit this possibility, it would undermine the hypothesis of the later origin of the synoptic Gospels, making it vulnerable, dubious and ultimately unnecessary. As one contemporary scholar notes, “New Testament critical scholarship has a curious capacity to identify as ‘genuine’ prophecy that which failed to be fulfilled and, all too often, to insist that fulfilled prophecy is only after-the-event description dressed up as prophecy.”4

In declaring its independence from whatever tradition and non-dogmatic ap-proach, European New Testament scholarship has created its own tradition and its own dogma. The word ‘dogma’ is rejected by many New Testament scholars because one of their objectives is to liberate the New Testament text from layers of Church doctrine. Striving for this aim, however, leads one to another kind of prejudice – for example, when the particular assertion of a scholar begins to be perceived as an indisputable dogma or an axiom. And if at one time Rudolf Bult-mann (1884–1976) spoke of the need to demythologize the New Testament – how then can honest and unbiased scholars face the task of ‘demythologizing’ New Testament interpretations?

In my presentation I will list the more widespread standpoints of contem-porary New Testament scholars whose statements have acquired the status of dogmatic truths in their circle of adherents. I will identify four myths which in one form or another continue to be conveyed uncritically by theologians, drifting from one to the other. Finally, I shall demonstrate the consequences of endeavoring to reconstruct the image of the ‘historical Jesus’ on the basis of these myths, none of which having any true foundation in the New Testament text.

2 Ex eventu (Latin) – literally, “from the event” or “on the basis of the event”. The phrase “prophecy ex eventu” in literary studies and in historiography means the description of an event formed after the event’s occurrence, but dated to an earlier period in order to give it the appearance of a prediction or prophecy.

3 Bo Reike, “Synoptic Prophecies on the Destruction of Jerusalem,” in Studies in New Tes-tament and Early Christian Literature: Festschrift for A. P. Wikgren (ed. D. E. Aune; Leiden: Brill, 1972), 121.

4 John Nolland, The Gospel of Matthew: A Commentary on the Greek Text (Grand Rapids, Mich.: Eerdmans, 2005), 14.

The “Demythologization” of New Testament Studies 5

I. Myth 1: The Q Source

Among the hypotheses which have literally become dogma is the notion that at the basis of the synoptic Gospels lies a certain ‘Q source’ which to the present has been referred to as ‘lost’. Here is a typical illustration:

“Once upon a time, before there were gospels of the kind familiar to readers of the New Testament, the first followers of Jesus wrote another kind of book. Instead of telling a dramatic story about Jesus’ life, their book contained only his teachings. They lived with these teachings ringing in their ears and thought of Jesus as the founder of their movement. But their focus was not on the person of Jesus or his life and destiny. They were engrossed with the social program that was called for by his teachings. Thus their book was not a gospel of the Christian kind, namely a narrative of the life of Jesus as Christ. Rather it was a gospel of Jesus’ sayings, a ‘sayings gospel’ … Then the book was lost. Perhaps the circumstances changed, or the people changed, or their memories or imagination of Jesus changed. In any case, the book was lost to history somewhere in the course of the late first century when stories of Jesus’ life began to be written and became the more popular form of charter document for early Christian circles.”5

There is a difference, the author continues, as to whether the founder of a particular movement is remembered for his teaching or for his life and fate. For the early followers of Christ what were most important were the collections of teachings that circulated under his name – teachings that touched on various ideas, attitudes towards life and conduct. Only later, when the movement began to fall apart, did the groups of his adherents in various places and in changed circumstances begin to meditate upon the life which Jesus lived. Only then was the founder’s vita subjected to the overlaying of various myths, paramount of which was the account of his resurrection from the dead, that were modelled on the myths of the classical world. This story was reflected in the epistles of Paul, and later in the Gospels, first of which was Mark’s in the 70s, then Mat-thew’s in the 80s, John’s in the 90s and Luke’s at the beginning of the second century. The Gospel narratives took over the original Q source, which ap-peared when there were no Christians but only the ‘people of Jesus’ who did not believe in Christ as God or in his resurrection. This is why the ‘discovery’ of this source (achieved by dismembering and extracting it from the canonical Gospels) has such importance, even though it grieves followers of traditional Christianity.6

Even the manner in which this fantastic story was written, wholly and com-pletely the fruit of the imagination of scholars, reminds one of a myth or fairy-tale. The problem, however, is not that the fairy-tale was created and believed in, but that it gives a false picture of the origin of Christianity and its development

5 Burton L. Mack, The Lost Gospel: The Book of Q and Christian Origins (San Francisco: Harper, 1993), 1.

6 Ibid., 1–2.


from the beginning. Ancient church literature testifies that it has been the person of Jesus, his life, death and resurrection (and not his social or moral teaching) that have stood at the centre of Christian faith from the very outset. To present matters as if the early Christians were interested exclusively in Jesus’ teaching and only later, towards the end of the first century, created stories of his life and resurrection, would turn the history of the appearance of Christianity on its head and propose a distorted and erroneous picture.

St Paul, in the middle of the first century, laid out the essence of the Gospels in the following laconic memorandum addressed to the Christians of Corinth:

“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; … For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles …. Now if Christ be preach-ed that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up … And if Christ be not raised, your faith is vain; ye are yet in your sins.” (1 Cor 15:1–7, 12–15, 17)

With these words it follows that the central event which lay at the foundation of Christian message was Christ’s resurrection and the primary evidence of this event was the many appearances of the risen Christ to various groups of apostles. Christ died for peoples’ sins, was buried and rose on the third day – these are the three fundamental truths upon which, according to St Paul, the Gospel rests. This is the fact of God’s entering into history: his appearance to people in the person of Jesus Christ. This is what formed the beginnings of Christianity, not any particular moral or social teaching. The person of Jesus, his life, death and resurrection, are primary; the rest is secondary. For this reason Paul, in setting forth the version of the Gospels which the apostles preached, has nothing to say about Christ’s teachings or his sayings. He does not say that without a book of Jesus’ sayings your faith is in vain.

The appearance of the Q hypothesis was not the result of a comparative analy-sis of the texts of the three synoptic Gospels. To a significant degree it was linked to the idea that only a part of the Gospel material ‘goes back to the historical Jesus’, whereas the other part is the fruit of later redactors. This perspective, in turn, was conditioned by ideological considerations: the negation of the divine nature of Jesus, his bodily resurrection from the dead and the meaning of his redemptive sacrifice. Theologians who did not believe in Jesus as God incarnate were desperate to create a theory according to which Christianity was born, not


from the person of its Founder, but from a moral and social teaching ascribed to him at the end of the first century by a group of followers.7 In this sense the so-called ‘Q reconstruction’, by means of extracting the supposed sayings of Jesus from of all that was brought into it by later Church tradition, very much reminds one of the labours of Sisyphus with respect to a ‘demythologization of the Gospels’ first undertaken in the second half of the nineteenth and beginning of the twentieth centuries.

The volume of research in this direction is truly inexhaustible. At the same time, not a single piece of research aimed at deconstructing the text of the Gospels is based properly on New Testament textology, because all scholars work with the one and the same text. Conclusions about the authenticity of particular fragments of the Gospels are based, not on working with the text, but on predetermined ideological presuppositions that allow scholars to assign one part of the text to the authentic sayings of Jesus – or narratives about him – and another to later additions.

Currently, within the academic community voices are growing louder in as-serting that the Q source is nothing more than a phantom invented by scholars who wished to prove to themselves and to the world that Jesus was a conventional teacher of morality who left a collection of moral sententiae.8 Even statistical in-formation, which would appear to be an unshakeable affirmation of the literary dependence of the synoptics upon each other, is being re-evaluated.

Contemporary scholarship generally accepts the following data concerning the correlation of textual material among the synoptics: 90 % of the material of the Mark is present in Matthew and more than 50 % in Luke. At the same time literal coincidences make up about 51 % between Mark and Matthew and about 53 % between Mark and Luke. These figures, so it would seem to twentieth-century scholars, ought inevitably to lead to the conclusion that the three Evangelists are interdependent or at least have a common primary source.

7 In time even those scholars, who belong to the traditional Christian confessions and are conditioned by ideological considerations that presuppose the negation of the divine nature of Jesus or his resurrection, began to believe in this myth (or were obliged to accommodate themselves to it).

8 See in particular: Austin M. Farrer, “On Dispensing with Q,” in Studies in the Gospels: Essays in Memory of R. Lightfoot (ed. D. E. Nineham, Oxford: Blackwell, 1955), 55–88. The hypothesis of Farrar and his follower M. Goulder comes from the primacy of the Gospel ac-cording to Mark; however, he sees no need for the Q source to explain the interdependence of the three synoptic Gospels. See: Austin M. Farrer, A Study in St. Mark (London: Dacre Press, 1951); idem, St. Matthew and St. Mark (London: Dacre Press, 1954); Michael D. Goulder, Luke: A New Paradigm (2 vols.; Sheffield: JSOT Press, 1989). See also: E. Linnemann, Biblical Criticism on Trial: How Scientific is “Scientific Theology”? (Grand Rapids, Mich.: Kregel, 1998), 18–41 (in examining the question of whether Q is a fact or a fantasy, the author comes to the unambiguous conclusion that it is a fantasy); James R. Edwards, The Hebrew Gospel and the Development of the Synoptic Tradition (Grand Rapids, Mich.: Eerdmans, 2009), 209–241 (the author comes to the conclusion that it is time to part with the concept of Q).


A statistical analysis of the correlation of the texts of the three synoptic Evangelists, however, corrects this notion. E. Linnemann, a German New Tes-tament scholar, made an attempt to calculate the corresponding passages and words of the three synoptic Gospels.9 On the basis of this almost mechanical calculation, Linnemann reaches the conclusion that there is no ground to speak of a literary interdependence among the three synoptic Gospels.10

Similar conclusions are reached by James Dunn, who approaches the issue from a very different point of view. He points out an essential methodological error which, to a significant degree, has defined the huge amount of work com-pleted by scholars over the past two hundred years or so in the field of New Testament studies. This error is linked to the ‘literary paradigm’11, based on the supposition that in the early Church there occurred an intensive process of creating various types of written sources on Jesus. Later, redactors such as Mat-thew, Mark, Luke and John, worked with these written sources, compiling their narratives from fragments, but subjecting the original material to an intensive reworking with objectives corresponding to their own interests and the interests of the local church communities which they represented.

This approach does not take into account the fact that, at the early stage, traditions about Jesus were to have been in the main spread, if not exclusively, in oral form. Oral transmission was characteristic of the culture when the process of forming the Gospels took place. The most natural means of spreading infor-mation was by repeating stories and traditions that were conveyed ‘from mouth to mouth’. An important role in all of this was played by memory, since in order to transmit a particular tradition it was necessary to commit it to memory.

Our generation has witnessed a rapid transition from the printed word to electronic means of information and communication. The paradigms of trans-mitting information have, at the same time, also been essentially changed. Thirty

9 According to her calculations (Eta Linnemann, Biblical Criticism on Trial, 71–72), Mark comprises 116 pericopes (passages). Of them forty, consisting of 3635 words, have no parallels in Matthew and Luke: this is 32.28 % of Mark. The remaining seventy-six pericopes, comprising 7625 words with parallels in Matthew and Luke, comprise 67.72 % of Mark. However, from these 7625 words there are 1539 (20.19 %) that are completely identical in the three synoptics: in Mat-thew and Mark, 1640 words (21.51 %); in Mark and Luke, 877 (11.5 %); in Matthew and Luke, 381 words (5 %). Of the 1539 words identical in all three synoptics only 970 can be considered terms identical in meaning: this is 12.72 % of the total number of words comprising the parallel material of all three synoptics. The remainder are prepositions, articles and other auxiliary words, the presence of which in the three texts do not indicate any coincidence in meaning.

10 Linnemann’s statistical analysis has been subject to criticism in the scholarly community. Alternative statistical research has given different results. See, in particular: Joseph Tyson and Thomas Longstaff, Synoptic Abstract (The Computer Bible 15; Wooster, Ohio: Biblical Research Associates, 1978). Nonetheless, the general conclusion reached by Linnemann is confirmed by a greater number of scholars in recent research: the presence of similar thematic material and a similar vocabulary in the three Evangelists does not necessarily indicate a literary interdepend-ence.

11 James Dunn, The Oral Gospel Tradition (Grand Rapids, Mich.: Eerdmans, 2013), 44.


or forty years ago the average person could retain in his memory what today is kept in his computer or mobile phone. For example, people could recall dozens of important phone numbers which were constantly dialed manually. Now we do not need to remember phone numbers – not even of those closest to us be-cause they can be crammed into the memory of mobile phones. These are always at hand and numbers can be brought up with the press of a button. This has its advantages and disadvantages. For if we were to lose our mobile phone, we could not remember a single number to call a relative.

Even with the passing of a few decades, we can see substantial differences in the way information is transmitted. This difference is far more striking when we compare our epoch to that of two thousand years ago. At that time most people did not have written sources at their disposal and were also unable to read. All basic information was received by ear.

In an oral culture, the role of memory plays an astonishing role. Someone accustomed to writing down everything does not always concern himself with fixing it in his memory: paper or computer seem to be far more reliable aids. Hence, modern humans distrust oral tradition and its main transmitter, memory. The generally accepted view is that what is stored in the memory can neither be verified nor objective, since a person’s memory is, firstly, fickle12 and, secondly, it may embellish any past event in subjective colours.13

But even in our time many people can recall texts word for word. Verses or entire poems are learned by heart and are retained in a person’s memory, in the form which he learned them from the original. The original source itself may be either written or spoken. Children often learn from hearing and verses learned in childhood often stay in one’s memory for life.

Furthermore, there are concepts such as professional memory and collective memory. The former is the ability of someone in a particular profession to memorize a huge volume of material, a feat which may seem inconceivable for someone in a different profession. A chess master, holding a session of thirty-six games simultaneously, for example, needs to retain in his mind the order of movements on each board as well as the position of the figures at each concrete moment. Again, a professional pianist or conductor retains in his memory an enormous number of musical notes.

Collective memory also has a specific nature. When a particular participant in a specific activity erroneously reproduces some action, other like-minded participants are able to correct the error. Indeed, when the participants are of one accord in their beliefs and aspirations, the probability of erroneous trans-missions is virtually nil.

12 Over the years a particular episode may acquire various details or, on the contrary, many details may be wiped from the memory.

13 The basic role is played not by the event but by how it is perceived and how it is trans-formed into consciousness.


Let us project such observations onto the situation as it was two thousand years ago. Traditions about Jesus were preserved within the closed group of his disciples and followers. These reports were fixed both in the memories of sep-arate witnesses and of the entire community. At the same time, many traditions had a verbally fixed form: in the first instance this concerned the words of Jesus that were transmitted from mouth to mouth, word for word, in the same way we recite poetic verse or song lyrics to others. The parables of Jesus, his sermons, even the lengthy ones such as that on the Mount, could, for a time, only exist in the form of oral communications, but this in no way had any negative effect on the way they were conveyed or reproduced. Memory, and more so collective memory, was in its way no less a reliable means of retaining information than modern-day electronic devices.

Were the disciples in possession of ‘professional’ memory? As we know, many of them were fishermen, yet by being continually alongside Jesus, seeing what he did and hearing what he said, made them ‘professionals’ in the cause for which he had chosen them. In Jesus’ lifetime the disciples knew that they were to convey to the world the word they had heard from him. After his death and resurrection this word acquired for them special meaning and significance.

By virtue of these circumstances we, on the one hand, have no right to cast doubt on the reliability of the information contained in the Gospels. On the other hand, there are no grounds for us to think of the process involved in forming the Gospels as solely that of textual redaction. Accordingly, hypotheses and theories such as the Q hypothesis recede into the background and lose their meaning. Whether a Q source existed or not is meaningless. All attempts to restore or ‘ex-cavate’ it14 among the scrapheap of existing literary material bear a hypothetical character and are devoid of interest for understanding the extant texts of the Gospels in the form we have today.

“What happened to Q? Why did it disappear?” asks one of the document’s ardent supporters having spent many years on its ‘reconstruction’ and popular-ization.15 To put it bluntly: nothing happened to it; it did not disappear, it simply never existed. There was never a ‘discovery’ of ‘Q’; there have only ever been more or less clumsy attempts to invent it on the basis of fragments remaining after the deconstruction of the Gospel text.16 It is quite likely that the Evangelists used some sources; and it cannot be excluded that some sort of collection of Jesus’ sayings existed not only in an oral, but also in a written tradition; but in

14 See: John S. Kloppenborg, Excavating Q: The History and Setting of the Sayings Gospel (Minneapolis: Fortress, 2000).

15 John S. Kloppenborg, Q, The Earliest Gospel: An Introduction to the Original Stories and Sayings of Jesus (Louisville: Westminster John Knox, 2008), 98.

16 On the methods by which a reconstruction of Q has been made, see, for example: Shawn Carruth and Albrecht Garsky, Q 11:2b–4 (Documenta Q: Reconstructions Through Two Cen-turies of Gospel Research Excerpted, Sorted, and Evaluated 1; Leuven: Peeters, 1996), V–VIII.

Index of Sources

Hebrew Bible/Old Testament

Genesis1:3 200, 201 1:4 2781:6 200, 2011:26 LXX 447 n. 111:27 LXX 447 n. 112:2–3 1982:8 2742:9 240 n. 143:1–5 240 n. 143:24 2754:4 LXX 2815:1 LXX 447 n. 119:6 LXX 447 n. 119:12 18311:2 27411:28–12:4a 30512:23 LXX 163 n. 3112:8 27413:11 27414:18–20 47014:19 LXX 27814:22 LXX 27817:11 18318:1–8 36821 LXX 163 n. 3122 LXX 163 n. 3122:2 LXX 163 n. 3122:12 LXX 163 n. 3122:16 LXX 163 n. 3129:1–3 19929:1–20 39733:18 41041:37–45 30548:8–20 240 n. 1448:22 410

Exodus1–2 1992:4 1993:1 1863:1–6 2203:1–4:16 3053:12 183, 3113:20 183, 1844 2004:8 1834:9 1834:16 187 n. 34, 200, 2014:17 1834:19 1994:21 1834:28 1836:23 1997:1 187 n. 34, 201 n. 797:9 1838:15 22010:1 18311:9 183, 18411:9–10 18312:7–8 43412:42 20213:19 41013:21 34714:21–22 18314:21–29 240 n. 1415:11 18415:25–26 240 n. 1416:1–4 19816:4 420, 421, 42516:7 42616:10 34716:10–11 18616:15 182, 183, 422 n. 24

480 Index of Sources

16:16 42516:31 42317:1–5 240 n. 1417:1–6 240 n. 1417:5–7 18319 18719:9 LXX 197 n. 6119:9–16 34720–23 18720:11 42224 18724:1a 11124:9 11124:10 18624:10a 11124:10b 11124:11 19524:15b 11224:16 11024:16b 11224:16–18 11124:17 11125–31 18825:8–9 47032 18833 186, 18833:14 19333:18 18633:19 18633:22 18634 188, 20334:4 11134:5 34734:6 200, 20234:10 184, 18834:29 11134:32 11234:35 11140:34 34740:34 f. 11240:35 LXX 353

Leviticus11:9–42 25411:22b–c 25416:20–22 35019:18 22225:48ff 350

Numbers2:3–31 240 n. 1411 42112:8 LXX 27914:10 18614:11 185, 422 n. 2714:22 187, 18816:19 18617:1–10 240 n. 1417:8 240 n. 1421:4–9 46421:9 18222:28 421 n. 2222–24 19924:17 19926:59 19927:17 32034:11 274

Deuteronomy3:23–26 1414:32 LXX 2785:24 1406:4 2296:4–5 2226:4 ff. 306 n. 207:20 LXX 2818:3 (LXX) 420, 421, 421 n. 2111:3 18318:15 110, 112, 35318:15b 14018:15–18 14018:15–19 14018:18–19 46820:1–4 31128:46 18328:66 7129 28129:28 28130:1–9 155 n. 2331:6 31131:9 18231:24 18232:5 14032:6 LXX 27832:7 278, 284 n. 2732:10 46132:20 140

Hebrew Bible/Old Testament 481

Joshua1:1–11 3051:5 311, 4635 419, 419 n. 105:6 419 n. 105:10–12 4195:15 4639:9 157 n. 2824:32 410

Judges6:12 3116:16 3118:11 27412:12–14 27914:12 LXX 27914:13 LXX 27914:14 27914:15 27914:18 (LXX) 279

Ruth4:18–22 199

1 Samuel 551–2 1991:12 19920:5 LXX 28127:12 LXX 197 n. 61

2 Samuel 555:2 2127:13 211 n. 187:14 211 n. 18

1 Kings 5510:1 LXX 27917:1–2 22017:3 LXX 28119:12 461

2 Kings 552:9 3792:13–14 2614:42–44 42617 411

1 Chronicles1–2 19922:1–16 305

2 Chronicles36:22–23 30536:23 306

Nehemiah12:46 275

Job5:9 1889:10 188

Psalms2:7 110, 112, 252, 352, 352

n. 378 464, 4668:4–5 4648:4–6 345 n. 69 11811:8 LXX 32512:35–37 33713:5 LXX 32515 15716:10 46618:3 27422 50, 55, 25922:1 5022:2 25922:7 5022:8 5022:18 5023:6 LXX 32532:6 20032:9 LXX 27833:6 20133:15 284 n. 2742:1 47349:5 (LXX) 27954:20 276 n. 1955:13 LXX 28158:8 27467:34 27468 17768:10 174, 17568:10 LXX 404


72:18 18822:2 27174:12 27576:12 27577:4 28278 272, 273, 281, 282,

283, 28478:1 28278:2 (77:2 LXX) 271, 272, 275, 276,

279, 281, 283, 28778:4 28278:22 (77:22 LXX) 197 n. 61, 42078:24 (77:24 LXX) 420, 42178:25 (77:25 LXX) 42178:29–32(77:29–32 LXX) 42178:32 (77:32 LXX) 421, 421 n. 1778:39 28178:60 28180 46580:17 46580:17–19 345 n. 688:13 LXX 27888:28 27893:4 274104:3 347109 157110 466110:1 203, 348117:26a LXX 328 n. 30118:26 328 n. 30118:171 274144:7 274

Proverbs1:6 LXX 2791:23 2748:9 284 n. 278:22 200, 2018:22–31 20115:2 27415:28 274

Song of Songs2:9 1888:13 409 n. 88

Isaiah1:11 1951:22a 1171:22b 1172:6 2754:17 2796:1 186, 187, 4736:5 1866:9 284 n. 277:11 1847:11–13 182 n. 117:14 2128:23–9:1 3089:11 27410:13 284 n. 2711:10–11 46411:16 46414:19 27919:19 19925:6 36125:8 46726:19 22329:13 27329:13 LXX 26129:13–14 273, 273 n. 929:16 284 n. 2729:18 22335:5–6 22341:10 31142:1 163, 352, 352 n. 3742:1–4 46642:1–9 34542:6 163 n. 3243:5 31145:21 27548:20–21 46449:1–6 34549:6 161, 163 n. 32, 16649:9 163 n. 3250:4–9 34551:10–11 46452:13–53:12 34553 65, 348, 349, 35753:4 35053:4–6 35053:5 350, 46553:6 35053:7 71, 350

Hebrew Bible/Old Testament 483

53:7–8 46653:8 350, 350 n. 2753:10–12 35053:11 35053:12 35056:7 174, 194 n. 4761:1 223, 223 n. 43, 25361:1–2 159, 16365:13 36166:19 157 n. 28

Jeremiah1:8 3116:20 1957:32–34 409 n. 889:11 284 n. 2712:6 LXX 197 n. 6113:17 LXX 28116:9 409 n. 8823:24 LXX 28125:10 409 n. 8833:10–11 (LXX) 409 n. 88 36:19 (LXX) 28140:10–11 (LXX) 409 n. 8849:7 284 n. 27

Ezekiel1:10 4731:26 4742:2 1863:23 1868:4 18610:19 18611:23 27517:2 27917:12 27932:4–6 36234 319, 32034:1–11 LXX 31934:2 31934:4 31934:10 31934:11 31934:11–16 18934:17–22 31934:23 189, 31934:37 18939:17–20 361

Daniel2:18 284 n. 282:19 284 n. 282:27 284 n. 282:28 284 n. 282:29 284 n. 282:30 284 n. 282:47 284 n. 287 345 n. 6, 350, 3577:9 1117:13 159, 163, 205, 219

n. 39, 338 n. 24, 339, 344, 347, 348, 465, 466

7:13–14 226, 228, 295, 306, 309, 347 n. 14

7:13–15 344 n. 67:13–17 3447:14 3477:18 344, 4658:23 LXX 2799:6 157 n. 28

Hosea2:15 4636:6 19511:1 199, 21213:4 LXX 27813:14 467

Joel3:1–5a LXX 3833:5 157

Amos4:4 1954:13 LXX 2785:21 1955:25–27 159

Jonah4:5 275

Micah5:1 2755:1 2125:2 2755:3 2126:6–8 195


7:15 463

Habakkuk1:12 2752:6 LXX 279

Haggai1:13 311

Zechariah9:9 49

12–14 17412:10–13:1 46614:4 27414:20 17414:21 174, 175

Malachi2:10 2783:1 3353:24 222 n. 41

Deuterocanonical Books

Baruch2:23 409 n. 883:35 4733:38 242

1 Maccabees2:58 37910:30 393, 393 n. 10

2 Maccabees 2791:24 2787:23 27813:14 27814:35 186 n. 28, 195 n. 52

Sirach12:12 36313:9 36417:3 LXX 447 n. 1124:10 200, 201

24:41–34 433 n. 7248:9 37949:14 379

Tobit1:13 447 n. 141:17 294 n. 25

Wisdom 201 n. 74, 2792:23 LXX 447 n. 112:24 200, 2023:18 3256:12–11:1 200, 2016:26 200, 2027:1–2 192 n. 4016:20 42116:21 42116:26 42116:27–29 421 n. 20

New Testament

Matthew1 3251–2 2121:1–17 199, 212 n. 201:16 212 n. 201:17 212, 324, 3251:21 213, 350 n. 27

1:23 212, 311, 3122:1 2042:1–12 3112:5 204, 2122:6 204, 320 n. 142:8 2042:15 212

New Testament 485

2:16 2042:21 3933:1 2163:1–12 3303:4 253, 2553:5 3203:5–10 3233:7 3203:7–12 3203:9 3113:10–12 2203:11 219, 2223:13–15 51, 903:16 252, 3874:8 3084:12 2224:12–16:20 3084:15 308, 3104:15–16 308, 3124:18–22 3084:19 3114:23 91 n. 6, 2644:24 321 n. 165–6 300, 3015–7 3015:1 3085:3–12 185:10 4555:15 1445:17–19 545:18 145, 2555:20 299 n. 435:21 301 n. 485:21–47 185:22 299 n. 43, 301 n. 485:25–26 1445:28–29 3005:29 301 n. 485:32 1455:34–35 304 n. 45:43–48 3015:48 301 n. 486:1–4 3006:6 3006:9 2296:9–13 18, 1446:10 304 n. 46:16–18 300

6:19–20 304 n. 46:22–23 1446:25–33 1446:32 3107:7–11 1447:13–14 1447:14 LXX 3117:22 180, 1857:22–23 1447:29 3098–10 316 n. 38:5–13 321, 413 n. 1148:10 3218:10–11 3118:10–12 3218:11 320 n. 15, 321 n. 168:11–12 1448:12 321, 322, 322 n. 18,

323 n. 188:16 321 n. 168:20 2218:23–27 508:28–34 499:6 309, 3459:8 3099:11 3239:13 2249:15 3119:27–31 499:30 182 n. 99:32–34 499:34 3199:35 91 n. 6, 316 n. 39:35–37 315, 317, 3289:35–38 315, 3169:35–10:4 331 n. 369:36 316, 316 n. 3, 317, 318

n. 10, 319, 320, 3329:36–38 316 n. 39:36–10:4 316 n. 3, 3319:37f 316 n. 310 316 n. 3, 317, 318 n. 10,

319, 326, 33110:1 264, 30910:3 26410:5 18, 20, 132, 31010:5 f. 32610:5b–6 310, 312


10:6 317, 318 n. 10, 320 n. 14

10:14f 318 n. 1010:15 318, 318 n. 1110:16 319 n. 1310:17–25 31910:18 310, 311, 31910:19–20 14410:23b 317, 31810:25 31910:25c 319 n. 1310:32–33 226, 227 n. 5210:33 2010:34–36 144, 222 n. 4110:37–38 14410:39 14510:40–42 319, 319 n. 1211:1–7 4911:2–6 222, 223 n. 4311:3 22211:4–6 22111:6 22311:7 ff. 32311:9 219 n. 36, 32311:11 219 n. 3611:12 325 n. 26, 45411:14 25411:15 28411:16 325 n. 2611:16 f. 32311:17 f. 32311:16–19 32311:19 22111:20 180, 18511:21 18011:23 18011:25–26 22911:27 211, 230, 304, 309, 31212:2–7 18912:14 23112:17 46612:18 46612:22–24 4912:22–30 13512:23 32412:23 ff. 32412:24 31912:27–28 220

12:38 18012:38–39 4912:38–42 32312:39 18012:39–45 323 n. 2012:40 225 n. 4912:41 218 n. 3612:42 218 n. 3612:46 32413 27213ff 28313:9 28413:10 28613:10–11 28513:13 28513:16 28513:18 284, 322 n. 1813:18ff 28613:31 19213:31–32 13513:33 144, 19213:34 28613:34–35 27213:34–37 28613:35 271, 276, 28313:38 321, 322 n. 18, 323

n. 1813:39 304 n. 413:40 304 n. 413:43 28413:44 19213:45 19213:46 19213:49 304 n. 413:51 286, 28713:52 304 n. 4, 31013:54 180, 18513:57 28413:58 180, 18514:2 180, 18514:5 28414:9 41314:13–21 210 n. 13, 221, 23114:21 304 n. 414:23 30814:28–31 5114:31–33 309, 31214:31 309

New Testament 487

14:33 30915:1–9 18915:10 28415:10–18 28615:16 28715:20 5415:21–28 31115:22–28 1515:24 310, 31215:29 30815:32–39 210 n. 1315:36 426 n. 4316:1 49, 18016:1–3 18416:1–4 32416:2b 324 n. 2316:2–3 14416:3 180, 324 n. 2316:4 180, 184, 32416:5–12 28716:9 28716:11 28716:12 28716:13 231, 34616:14–5 21816:16 214, 231, 336 n. 1716:17 34716:18 31016:19 304 n. 4, 32216:21 226, 231, 349, 46516:21–23 6216:21–20:34 30816:22–23 226, 231, 23216:28 22617:1 30817:1–8 151 n. 1217:11 222 n. 4117:12 181, 219 n. 36, 25417:17 311, 32417:22 18118:2 22118:6 35018:12–14 137, 14518:15 14518:17 30918:18 304 n. 418:20 31118:21–22 145

18:23–34 29619:1 13619:3–9 18919:16–30 13519:21–26 30119:24 30219:26 30219:28 211 n. 18, 219 n. 38,

227, 227 n. 53, 227 n. 54

19:34 6420:9 31020:20–28 22820:21 219 n. 3720:23 228, 36920:28 34920:29–34 49, 13521:1 30821:1–7 4921:4–5 49, 49 n. 821:5 19921:11 28421:13 194 n. 4721:15 180, 18521:23 223, 31021:25 22421:33 28421:41–45 218 n. 3621:42 23321:42–45 32221:43 311, 322, 322 n. 1721:43–45 321, 32221:46 28422:1–10 31122:2–13 29622:29 18022:34–40 135, 22223 136, 144, 319, 327

n. 2923:1–2 331 n. 3723:10 211 n. 1623:13–14 32223:29–33 32423:34 32423:34–36 32423:36 323 n. 20, 32423:37 225, 327 n. 29, 330

n. 33


23:37a 33223:37b 33223:37–39 144, 226, 327, 328, 33123:39 328 n. 3023:39b 328 n. 3024 248, 32524–25 299, 300, 301, 30224:2 424:3 180, 184, 300, 304 n. 4,

30824:7–8 5024:9 31024:14 91 n. 6, 310, 31124:15 19524:20 5424:24 180, 18424:26–28 14524:29–35 22624:30 180, 184, 309, 46624:34 324, 32524:36 23024:43–51 14424:45–51 30025 289, 301 n. 47, 30225:1–12 30025:1–13 36225:10b–12 14425:11–12 30025:14–30 145, 30025:31 226, 34725:31ff 34825:31–32a 295, 29725:31–46 289, 290, 292, 295,

296, 297, 298 n. 42, 301, 302, 348

25:32 31025:32b–33 295, 296, 29825:34 275, 276, 29625:34–45 298, 299, 30025:34–46 29525:35–45 29325:40 221, 34825:41 299 n. 43, 301 n. 4825:46 295, 297, 298 n. 42,

301 n. 4826–33 14426–28 30726:1 61

26:1–27:61 6126:3 6526:11 31126:13 91 n. 626:17 38926:17–19 86 n. 12126:18 31126:20 31126:23 31126:24 22626:26 6826:26–27 43226:26–30 210 n. 1326:27 426 n. 4326:27–28 6826:28 68, 240 n. 14, 302, 43226:29 233, 311, 36226:30 30826:30–31 25626:32 62, 30826:36 31126:38 31126:39 61, 22926:39–42 18626:40 31126:42 6126:47 6526:51 31126:53 217 n. 3126:61 66, 194, 224 n. 4626:63 35526:64 217 n. 33, 30926:65 22726:69 31126:71 31127 30227:1 6527:1–38 70 n. 4927:3 6527:3–10 6127:4 30227:5 6627:6 30227:8 30227:12 6527:15 5627:16 327 n. 2827:20 65, 326

New Testament 489

27:24–25 61, 30227:24–26 32527:25 36, 42, 316, 325, 326

n. 2727:35 50, 6627:39 5027:39–43 70 n. 4927:40 50, 6627:42 5027:42–43 5027:43 5027:45–54 70 n. 4927:46 50, 87, 23327:49 66 n. 3927:49b 64, 69, 7827:51 6627:51–53 5027:51b–53 61, 62, 7727:51–52:54 35627:53 5027:55–61 70 n. 4927:57 304 n. 4, 31027:62–28:20 6127:64 22728 31728:2 5028:2–3 5028:5–7 20828:6 209 n. 928:6–7 209 n. 928:7 62, 30828:9–10 303 n. 128:10 30828:11–15 315 n. 128:16 305 n. 16, 308, 308

n. 3428:16–20 303, 303 n. 1, 304, 305,

305 n. 16, 306, 306 n. 23, 307, 308, 308 n. 32, 312, 315 n. 1

28:17 215 n. 24, 304 n. 4, 305, 309, 312

28:17–18a 305 n. 1628:17b 305 n. 16, 309 n. 3528:18–20 32628:18 215 n. 24, 223, 304 n. 4,

31028:18a 306, 309

28:18b 305, 305 n. 16, 309, 312

28:18b–20 303, 306, 306 n. 2028:19 18, 20, 215 n. 24, 304,

304 n. 4, 310, 311 n. 38, 321 n. 16

28:19–20a 305 n. 1628:19a 31128:19f 6228:19—20a 305, 310, 311, 31228:20 60, 61, 61 n. 13, 304

n. 4, 311, 31328:20a 317 n. 728:20b 305 n. 16, 310, 311,

312

Mark1:1 47 n. 2, 91 n. 6, 211,

214, 228, 338, 3521:1–2 2111:1–3 2121:1–11 3511:1–8:26 1031:10 3881:10b 90 n. 51:2 211, 3351:2–3 340 n. 351:3 211, 2141:4 216, 3351:6 253, 3351:7 212, 222, 3401:7–8 3351:9 90, 3351:9–11 104, 2531:10 2521:10–11 90, 2201:11 103, 212, 337, 338,

352, 3551:12–13 2201:13 2201:14 91 n. 6, 2221:14–15 220, 3401:15 91 n. 6, 3401:21a 98 n. 191:21–22 3431:22 3401:23–24 3541:23–26 98


1:24 229, 3431:32–34 3431:35 2291:43 182 n. 92:5–11 3402:7 224, 2282:10 224, 345 n. 8, 3472:10–11 345, 3462:17 2242:18–27 1892:23–24 932:28 345 n. 8, 346, 3473:6 2313:11 229, 337, 351, 352, 3543:11–12 983:18 2643:22 94, 223, 2243:22–27 135, 2173:23–27 2204:1 954:1–34 96 n. 154:2–9 964:5–6 97 n. 184:10 964:10–11 2854:10–14 954:11 285, 3404:11–12 95 n. 15, 96, 3374:13 964:14–20 964:16–17 97 n. 184:30–32 1354:33–34 2854:34 2854:34b 2864:41 2205:1–2 92 n. 85:1–20 495:7 229, 337, 351, 352, 3545:19 2295:25 2656:1–6 3386:2 180, 185, 3386:3 201, 3386:4 337, 338, 3416:5 180, 185, 3386:6 3386:14 180, 185, 413

6:14–15 3356:14–16 335, 336, 336 n. 166:15 336, 3396:16 3356:20 3356:22 4136:25–27 4136:30–44 210 n. 13, 221, 2316:34–44 2186:40 2216:45–8:26 1317:1b 947:1–2 94 n. 127:1–5 947:1–21 1897:1–23 94 n. 127:2 94 n. 137:3–4 94 n. 127:3–5 94 n. 137:5 94, 94 n. 127:6–8 94 n. 127:7–19 547:8–13 3407:9–13 94 n. 127:14 94 n. 127:15 94 n. 127:17 285, 2867:17–18 2857:18 285, 2877:18b–19ab 94 n. 127:19 54, 957:19c 94 n. 12, 95 n. 147:20–23 94 n. 127:25–30 15, 207:27 207:28 3437:31–37 548–9 2328:1–9 210 n. 138:6 426 n. 438:11 1808:11–12 1848:12 1808:14 2258:22 92 n. 88:22–26 548:27 231, 3468:27–28 343

New Testament 491

8:27–29 336 n. 16, 3478:27–30 104, 335, 3368:27–10:52 1048:27–16:8 1038:28 1058:28–29 2188:29 104, 214, 218, 219

n. 37, 231, 335 n. 11, 341, 343, 346

8:30 3478:31 135, 226, 231, 335

n. 11, 337, 345 n. 8, 347, 349

8:31–33 104, 3478:32 3368:32–33 226, 231, 2328:33 3408:34–9:1 1048:35 91 n. 6, 2348:38 20, 345 n. 8, 347, 3489:2 114, 2329:2–8 151 n. 129:2–9 103, 1049:2–13 3529:3 114, 3409:4 114, 3409:5 114, 3439:6 1149:7 91, 114, 228, 232, 337,

338, 340, 347, 351, 352, 353, 355

9:8 1149:9 199, 345 n. 8, 3499:11–13 3369:12 181, 222 n. 41, 226,

345 n. 8, 349 n. 219:12–13 218 n. 36, 3559:13 219 n. 36, 3419:19 2019:30–32 1049:31 135, 345 n. 8, 349 n. 219:33–38 1049:37 224, 3409:39 180, 1859:41 211 n. 1610:1 127, 13610:17–31 13510:18 229

10:29 91 n. 610:31 34910:32 39810:32–34 104, 13510:33 345 n. 8, 349 n. 2110:35–45 22810:37 219 n. 3710:39 22510:40 22810:45 104, 233, 345 n. 8, 349,

45010:46–52 49, 13510:47 34310:47–48 218, 33711:8–10 21811:10 219 n. 3711:12 92 n. 811:15–12:44 34011:17 194 n. 4711:18 34011:28 22311:30 22411:33 224 n. 4512:1–12 23312:10 23312:26 23312:28–31 13512:29 22912:29–34 22212:35–37 218 n. 36, 219 n. 3712:36–37 33813 340, 34713:2 4, 9213:4 180, 18413:10 91 n. 613:18 5413:20 22913:22 180, 18413:24–27 22613:26 345 n. 8, 34713:27 34713:32 230, 35114:1 34014:1–2 218 n. 3514:5 182 n. 914:9 91 n. 614:12 38914:12–16 218


14:21 226, 345 n. 8, 35014:22 43114:22–24 341 n. 3714:22–26 210 n. 1314:23 426 n. 4314:23–24 43214:24 233, 340, 43214:25 228, 233, 36214:26–27 25614:28 225 n. 4914:29–30 25614:32 92 n. 814:32–42 39814:34 215, 21814:36 186, 211, 218 n. 35,

229, 23314:41 345 n. 8, 35014:46 34014:49 20114:51–52 5414:58 169, 224, 224 n. 46,

26614:59 19414:61 217, 338, 345 n. 8, 347,

351, 35514:61ff 35514:61–62 352, 35514:62 227, 338 n. 24, 341

n. 37, 348, 349, 35514:64 227, 34015:2 217 n. 3215:2–3 21715:5 21615:15 34015:24 5015:29 5015:30 25915:30–31 5015:32 33815:33 35515:34 50, 233, 35615:38 10315:39 91, 212, 214, 343, 351,

352, 355, 355 n. 50, 356 n. 52

15:61 217 n. 3315:62 217 n. 3316:6 209 n. 9, 340

16:6–7 208, 209 n. 916:7 208 n. 7, 209 n. 1016:8 334 n. 616:12 44616:14 30916:17 18416:19 38816:20 184

Luke1–2 1311:1 148, 164, 164 n. 361:1–2 1641:1–4 47, 55, 164, 166, 1991:2b 1641:3–5 3851:4 1641:4b 148 n. 51:5 2511:5–7 3851:13 2161:17 219 n. 36, 222 n. 411:30–33 2121:31 2131:32 2131:32–33 2121:35 153, 2131:35–37 2122:1 3862:2 1802:4 2042:6 1532:7 163 n. 342:10–12 2122:11 2132:12 1842:13–14 147 n. 42:15 2042:17 163 n. 342:19 1992:21 1992:22–24 1992:29–32 163 n. 322:34 180, 1842:46–47 1992:49 194 n. 47, 4042:51 1993:1 413

New Testament 493

3:1–2 3873:7 3203:9 2203:16 219, 2223:17 2203:19 4133:21 90, 158, 1633:21–22 165, 3873:21–24:53 1543:22 163, 252, 252 n. 25 und

n. 263:22b 1633:23–38 1633:38b 1634–9 1394:14 2224:16–30 136, 1634:18 223 n. 434:18–19 1634:21 1644:25–27 1635:14 1525:24 3455:32 2245:33–39 1896:11 2316:20 2216:20–8:3 1316:21 3626:22 4556:25 3627 164 n. 357:1–10 413 n. 1147:9 321 n. 167:18–23 2227:20 2227:20–23 223 n. 437:22–23 2217:23 2237:26 219 n. 367:28 219 n. 367:30 164 n. 397:35 2217:36–50 2218–21 1308:1 164 n. 379:1–6 1669:1–50 140

9:1–19:44 1409:7 4139:7–8 2189:9 4139:10 132 n. 149:10–17 210 n. 13, 221, 2319:18–20 132 n. 149:19–20 2189:20 2319:21 1819:21 f. 3809:21–22 1359:21–27 1519:22 226, 2319:23–25 1569:26 209:26–27 151 n. 139:27 1519:28 132 n. 149:28–36 151, 151 n. 129:29 4689:30–31 151 n. 13, 4689:31 140, 3809:31a 1519:32b 1409:35 140, 151 n. 139:37 132 n. 149:38–40 1409:43b–45 135, 3809:44 1819:46–48 1409:48 2249:51 127, 130, 131 n. 12,

132, 138, 151, 153, 225 n. 48, 380, 381, 382, 383

9:51–56 1369:51–18:14 1319:51–18:84 3609:51–19:27 1309:51–19:44 131 n. 12, 1409:52 132, 1339:52–56 131, 131 n. 129:53 1329:54 1329:56–57 130 n. 69:57 129, 132 n. 179:58 221


9:60 15610:1 130 n. 6, 132, 132 n. 1610:1–12 13110:2–11 18910:2–16 16610:12 132 n. 1510:13 18010:13–15 132 n. 15, 13310:17–20 131, 16610:18 90 n. 5, 22010:21 132, 22910:22 156, 211, 23010:23 132 n. 1710:25 132 n. 1710:25–28 135, 222, 299 n. 4310:25–37 131, 132, 135, 22210:30 132 n. 1510:30–35 300 n. 4610:30–37 294 n. 2810:38 129, 130 n. 6, 132, 132

n. 1710:38–42 13511 13611:1 132, 132 n. 1711:1–4 136, 14411:1–11:13 13611:2 22911:5–8 13611:9–13 136, 14411:14–23 134 n. 21, 13511:16 180, 18411:17–22 15611:19–20 22011:20 22311:27 132 n. 1711:29 132 n. 17, 18011:29–30 18411:29–32 134 n. 2111:30 180, 226 n. 4911:31 218 n. 3611:32 218 n. 36, 226 n. 4911:33–36 14411:37 132, 132 n. 1711:37–41 13611:37–42 18911:37–54 13611:37–21:1 14411:42–44 136

11:45–52 13611:50 27511:53 132 n. 16, 132 n. 1711:53–54 13612:1 13212:2–12 14412:8–9 226, 227, 227 n. 5412:14 222 n. 4112:22–34 14412:35–46 14412:37–39 222 n. 4112:49 219, 22512:49–50 22512:49–56 14412:50 225, 46912:51–53 222 n. 4112:57–59 14413:1 13213:1–5 132 n. 15, 134 n. 2113:1–9 13513:6 132 n. 1713:10 132, 132 n. 1713:10–17 134 n. 21, 13513:10–35 36013:16 194 n. 4613:18–19 135, 360, 360 n. 8, 36213:20 132 n. 1713:20–21 144, 360, 360 n. 913:22 130 n. 6, 132, 132 n. 16,

133 n. 1713:22–30 144, 36013:24–30 36613:28–29 36213:28–30 36613:29–30 36, 362 n. 20, 36713:30 36713:31–33 134 n. 21, 21813:31 132, 41313:32 218 n. 35, 223 n. 44,

23213:32–33 22513:33 130 n. 6, 132, 22513:34 22513:34f 327 n. 29, 330 n. 3313:34–35 144, 22614:1 132, 132 n. 1614:1–6 135, 360, 36514:1–24 360

New Testament 495

14:1–35 36014:7 132 n. 17, 364, 366

n. 33, 36814:7–11 360, 360 n. 10, 362,

363, 364, 366, 366 n. 38, 367

14:7–14 359, 360, 364, 366, 367, 370, 370 n. 47, 371

14:7–24 36714:10 36414:10–11 36514:11 36714:12–14 360, 360 n. 10, 364,

365, 366, 367, 36814:13 367 n. 4114:15 36014:15–24 360, 362, 365, 36714:16–24 296, 360, 366, 36814:21b 367 n. 4114:24 36814:25 130 n. 6, 132 n. 1714:25–26 14414:26 15614:27 15614:28–35 13514:31–32 29614:33 15615 13615:1 132 n. 1715:1–2 13615:1–7 14515:3 13615:7 13715:8–10 13715:10 13715:11 132 n. 1715:11–32 135, 136, 13715:18–19 47115:24 47116 14216:1 132 n. 1716:14 370 n. 4716:16 164 n. 3716:17 14516:18 14516:19–21 36716:19–25 362

16:19–31 135, 360, 362, 367, 370, 370 n. 47, 371

16:22–23 36716:24 36217 164 n. 3517:1–19 14217:2 35017:3–4 14517:7–10 194 n. 4617:11 132, 132 n. 17, 13317:11–19 131, 22117:12 132 n. 1617:12–19 13517:20–21 135, 23317:22 132 n. 1717:22–37 145, 16617:25 13517:29 132 n. 1518:1 132 n. 1718:14 12718:15–17 14218:18–30 13518:21 15618:28 132 n. 1718:31 132, 132 n. 1718:31–33 13518:31–34 14218:34 13018:35 132, 132 n. 1718:35–36 130 n. 618:35–43 133, 13518:39 14219:1 130 n. 6, 13219:1–10 133, 135, 22119:7 14219:10 22419:11 132, 132 n. 17, 219

n. 3719:11–27 14519:27 12719:28 132 n. 1719:28–29 130 n. 6, 13219:28–24:53 13619:29–40 13619:36–37 130 n. 619:37 180, 185, 19919:41 130 n. 6, 22619:41–48 330 n. 33


19:42 22519:45 130 n. 619:46 194 n. 4720:1–47 13620:2 22320:4 22420:17 23320:41–44 218 n. 3621:5–36 16621:6 421:7 180, 18421:11 180, 18421:20–24 151 n. 1421:25 180, 18421:25–28 22621:36 16622 155 n. 2322–24 139, 21322:1–7 38822:15–16 46922:15–20 210 n. 13, 398 n. 3322:16 155 n. 2422:16–18 43222:17 426 n. 4322:18 36222:18b 155 n. 2422:19 66, 155, 426 n. 43, 431,

43222:19–20 39822:20 68, 240 n. 14, 43222:22 22622:24–27 16322:29 22822:29–30 219 n. 38, 227, 227

n. 5422:30 211 n. 18, 362, 36922:31–38 16622:35–38 14222:38 217 n. 3122:42 18622:47–23:49 13622:69 217 n. 33, 22722:69–71 16322:70 217 n. 3323:6–7 134 n. 2123:8 180, 18423:9 21723:13–23 142, 151, 154 n. 22

23:34 22923:39–43 70 n. 4923:43 16423:46 22923:47 356 n. 5223:49 16324 131, 138, 153, 209 n. 9,

37324:1 209 n. 924:1–12 15524:5 16524:5–7 208, 209 n. 924:6 209 n. 924:7 209 n. 924:13 155 n. 24, 209 n. 924:13–35 155, 160, 246, 303 n. 1,

447 n. 1024:13–43 15424:16 30924:19–21 15524:25–26 15524:25–27 46524:26 35024:34 213, 303 n. 124:36–49 154, 155, 303 n. 124:38 30924:39 15524:40 147 n. 424:41 30924:43 155 n. 2424:44b 164 n. 4024:44–49 148 n. 624:45 164 n. 4024:46 164 n. 4024:46–48 16424:47 149, 215 n. 2424:47–48 15624:48 15524:49 154, 159, 16524:49b 16324:50 37424:50–51 151, 152, 15424:50–53 373, 375, 376, 37724:50–53 37724:51 153, 216, 215 n. 24,

377, 378, 383, 38824:52 215 n. 2424:52–53 154, 155

New Testament 497

John1 4141–3 2031–4 4071–12 1791:1 202 n. 91, 213, 213

n. 221:1a 621:1–3 200, 2011:1–18 200, 2131:3 2021:4 190 n. 38, 202, 203,

4311:6 2161:8 190 n. 381:9 190 n. 38, 192, 2031:10 2021:11 203, 3911:12 190 n. 38, 196, 202,

203, 4051:13 190 n. 38, 191, 2031:14 173, 173 n. 15, 190

n. 38, 200, 200 n. 72, 202, 203, 213, 353, 402, 403

1:15 4101:16 2021:16–17 2021:17 182, 203, 203 n. 96,

204 n. 106, 213, 213 n. 21

1:18 202, 202 n. 91, 203, 213

1:19 397, 400, 404, 4051:19–24 4031:19–51 3991:19–4:54 3991:24 400, 4051:24–28 4091:26 191, 4031:26 f. 4001:27 190 n. 381:28 392, 399 n. 371:29 72 n. 59, 190 n. 38, 419,

419 n. 9, 431 n. 601:29–34 901:30 190 n. 38, 200, 203, 2221:31 400, 403, 406

1:32 190 n. 38, 1931:32–33 435 n. 851:33 4001:34 190 n. 381:35 4091:35–40 4031:38 1951:38–39 435 n. 851:39 1961:41 204, 401 n. 441:43–51 198, 4011:45 4011:45–46 4121:46 196, 4011:46–47 2041:47 401, 403, 4061:48 401, 4031:49 401, 406, 4141:50 401, 4021:51 190 n. 38, 402, 4032–4 391, 3922:1 3922:1–11 181, 198, 393, 394,

397, 398 n. 31, 4032:1–12 399, 4022:1–4:54 3922:4 181, 190 n. 382:6 397, 399, 400, 402, 4092:11 180, 394, 397, 403,

405, 405 n. 66, 4252:12 392, 398 n. 31, 4062:12–22 3962:13 173, 176, 392, 398, 398

n. 34, 399, 4042:13–22 397, 4042:13–23 169, 1732:13–3:21 4002:13–3:36 404 n. 562:14 3922:14–15 174, 398 n. 342:14–17 173, 174, 194, 3982:16 174, 175, 176, 190

n. 38, 194, 194 n. 47, 404, 411

2:17 174, 175, 176, 4042:18 175, 176, 180, 224

n. 46, 398 n. 34, 402 n. 52, 404


2:18–21 173, 175, 398, 404, 4052:18–25 3992:19 169, 176, 191, 195,

392, 398, 398 n. 34, 404

2:19–20 1752:20 191, 224 n. 462:20–21 398 n. 34, 4042:21 169, 175, 176, 190

n. 38, 191, 195, 2662:22 169, 173, 175, 176,

177, 398 n. 34, 4042:23 173, 177, 180, 181,

196, 392, 397, 404, 405, 406, 412

2:23–25 405, 407, 408 n. 81, 413, 414

2:24–25 4053 4123:1 399, 406, 4093:1 f. 4073:1–21 396, 406, 4133:2 180, 181, 395, 397,

406, 407, 4113:3 190 n. 38, 192, 4073:3–5 4073:3–8 2033:4 190, 1913:5 190 n. 38, 1913:6 1913:7 408, 411, 4133:8 1913:10 405, 406, 407, 4083:10–12 3953:11 408, 408 n. 77, 408

n. 79, 4133:11 f. 4113:13 61 n. 133:13–16 3493:13–21 4083:14 182, 190, 190 n. 38,

193, 4653:14–15 464, 4683:15 190 n. 38, 1933:16 61 n. 13, 67, 69, 353,

431 n. 603:18 1963:19 190 n. 38

3:20–21 4413:21 290 n. 43:22 393, 4093:22–36 4093:23 222, 398 n. 31, 399

n. 373:23–26 4093:24 4093:24–30 398 n. 313:25 397, 399, 4093:26 2223:27 190 n. 38, 1933:27–30 4093:28 403, 4093:28f 410 n. 883:29 397, 4093:30 190 n. 383:31 200, 2033:31 f. 3963:31–36 409, 4153:33 190 n. 383:35 230 n. 573:36 190 n. 38, 193, 4413:38 2004 132, 406 n. 68, 410,

4124–8 1924:1 398 n. 314:1–42 400, 4104:1–44 1984:3 222, 398 n. 314:3–4 3934:4–26 3964:5 3934:5–42 398 n. 314:6 3934:7 3994:7–30 200, 2034:9 191, 262, 406 n. 68,

4104:10 190 n. 38, 395 n. 174:11 1914:12 410, 4114:14 190 n. 38, 1914:16–18 397, 4114:16–26 411 n. 984:19 410, 411 n. 984:19–24 395, 397, 404, 411

New Testament 499

4:20 195, 410, 4114:20–24 4104:22 262, 4124:23 192, 411, 4124:25 204, 411, 411 n. 984:26 204 n. 105, 395, 411,

411 n. 984:28 3934:29 196, 204, 4114:30 3934:31–34 4324:31–38 3964:32 190 n. 384:34 1914:36 190 n. 38, 1934:38 190 n. 384:39 3934:39–40 3994:39–42 200, 2034:40 3934:42 204 n. 104, 395, 411,

412, 431 n. 604:42–45 4134:43 393, 398 n. 314:43–45 412, 4134:44 2004:44–45 4134:45 181, 391 n. 3, 393,

397, 399, 400, 405, 406, 414

4:46 393, 394, 4134:46–53 1814:46–54 393, 394, 398 n. 31,

4134:47 3934:48 180, 184, 4134:50 394, 4144:53 4144:54 180, 393, 394, 3975 429, 429 n. 515–12 399, 406, 4075:5–9 1815:6 645:17 190 n. 38, 196, 1985:18 2315:21 190 n. 38, 200, 2035:22 190 n. 385:24 441

5:25 190 n. 38, 197, 200, 203

5:26 200, 2035:28–29 200, 2035:29 319 n. 115:31–32 408 n. 785:35 190 n. 38, 2005:36–37 408 n. 785:39–47 4295:40 4415:46 203, 4676 417 n. 1 und n. 2, 418,

418 n. 8, 419, 419 n. 10, 420, 423, 429 n. 51, 432, 433 n. 72, 434

6:1–13 210 n. 13, 221, 2316:2 180, 1816:4 4196:5 4256:6 4256:9 1916:10–12 1816:12 425, 4296:14 180, 2256:14 f. 4066:14–15 2316:15 218, 219 n. 37, 2256:19–21 1816:23 4266:26 180, 429, 4306:26–29 4146:26–51 4336:27 190 n. 38, 191, 193,

362, 429, 430, 435 n. 85

6:28 4296:29 190 n. 38, 197, 4296:30 180, 4296:30–31 419 n. 11, 4296:30–32 4266:31 420, 420 n. 146:31–40 2036:32 182, 434 n. 836:32–33 1986:32b–33 4306:33 190 n. 38, 191, 4316:35 190 n. 38, 191, 430,

432


6:37 190 n. 386:38 190 n. 38, 4306:39c–40 434 n. 836:40 200, 203, 430, 4316:41 190 n. 38, 4306:41–42 3996:42 4306:44b 434 n. 836:46 200, 2036:47 430, 431, 434 n. 836:47–51 4306:48 190 n. 386:49 420 n. 146:49–51 4266:50–51 200, 2036:51 68, 190 n. 38, 200, 203,

430, 431, 435 n. 876:51–58 417, 418, 425, 431,

433, 435 n. 86, 4366:51b–58 418 n. 56:51c 4316:51c–58 417 n. 3, 418 n. 8, 431,

432, 432 n. 646:52 399, 4326:52–58 434, 4376:52–59 418 n. 76:53 213, 4326:53–54 4346:53–56 190 n. 38, 4326:54 1916:54a 434 n. 836:54b 434 n. 836:55 191, 434 n. 836:56 190 n. 386:57c 4336:58 190 n. 38, 200, 203,

420 n. 14, 4266:59 4196:60 190 n. 38, 193, 4256:61–63 4356:63 190 n. 38, 397, 435,

435 n. 876:64–66 4256:65 190 n. 386:66 2256:68 3976:69 204, 214, 2316:70 231

7:1 181, 2317:1–7 4067:5 4157:6 1817:23 2037:25 1817:25–44 2057:26 2047:27 204, 4347:29 4047:31 180, 181, 204, 406, 4087:32 1817:33 181, 190 n. 38, 191,

3507:37 190 n. 38, 1917:37–39 199, 434 n. 847:39 1737:41 2047:42 2047:45 1817:50–51 3957:50–52 4087:51 4347:52 204, 4088:11 2248:12 61 n. 13, 190 n. 38, 4428:13–14 408 n. 788:15–16 1928:16 1928:17–18 408 n. 788:21 1918:23 190 n. 388:28 190, 190 n. 38, 1938:28 f. 4058:30 406, 4088:30–31 4058:31 405, 405 n. 64, 406,

406 n. 68, 435 n. 858:32 190, 190 n. 388:33 1908:34 1908:36 1908:40 1818:42 2248:43 3978:44 190 n. 388:49 2208:56–57 200, 203

New Testament 501

8:59 1819:1 1909:1–41 106 n. 159:3 1819:4 190 n. 389:5 181, 431 n. 609:16 1809:22 204, 406, 408, 4149:24 407 n. 749:29 407 n. 749:30–33 4149:34 4089:39 190, 190 n. 389:40 190, 4259:41 190, 435 n. 8510 19210:1–6 18910:2 19110:3 19610:6 18910:7 190 n. 38, 19110:8 190 n. 3810:9 190 n. 38, 191, 44210:11 190 n. 38, 350 n. 2710:16 190 n. 3810:17 35310:17–18 200, 20310:21 41410:24 204, 22310:24–25 205, 39810:26 190 n. 3810:27 190 n. 3810:28 190 n. 38, 19310:30 201 n. 8210:36 39810:40 392, 399 n. 3710:41 18010:42 406, 40810:47 18011:8 18111:9–10 44211:11 190, 190 n. 3811:12 19011:13 19011:15 18111:25–26 200, 20311:27 204, 21411:34 182, 196

11:38 18211:41 18211:42 18211:43 182, 19611:45 405, 405 n. 64, 406,

406 n. 68, 40811:47 40711:48 19511:53–54 18112 23212:9 40612:10 21412:11 405, 405 n. 64, 406,

40912:12–13 21812:13 400, 401, 406, 41412:16 173, 40412:17–18 19912:18 18012:19 190 n. 3812:20–32 18512:23 39812:24 190 n. 3812:27 185, 229, 23212:27–28 39812:28 187, 196, 23212:29 23212:30 182 n. 1012:31 197, 431 n. 6012:32 190, 190 n. 38, 19312:33 19012:34 190, 200, 204, 21112:34–35 20512:35 44212:35–36 200, 20312:37 180, 181, 18512:41 187, 40312:42 399, 406, 407, 408, 41412:42–43 408 n. 8112:46 190 n. 3813:1 185 n. 2613:1–30 398 n. 3313:3 35013:10 190 n. 3813:23 20313:31–33 18513:33 35013:36 190 n. 38, 350


14–16 19214:1–14 200, 20314:2 190 n. 38, 19414:2–3 19314:4ff 35014:4–6 19514:6 190 n. 38, 402 n. 48,

44214:10 435 n. 8514:12 61 n. 1314:15–18 42714:16 190 n. 3814:16–26 17314:17–19 434 n. 8414:18 190 n. 38, 42714:19 190 n. 3814:23 190 n. 38, 19314:26 42714:28 201 n. 8214:30–31 39815:1 190 n. 3815:4–8 43515:4–10 19515:5 190 n. 38, 47315:6 190 n. 3815:16 190 n. 3815:26 173, 42716 45216:1–4 406, 41416:2 40816:5 190 n. 38, 35016:7–11 17316:10 35016:11 190 n. 3816:12 19816:13–15 17316:14 42716:17 35016:25 189, 19316:29 18916:33 431 n. 6017:1 185 n. 2617:2 190 n. 38, 19317:3 204 n. 106, 24217:5 200, 20317:6 196 n. 5717:9 350 n. 2717:23 353

17:24 200, 203, 275, 27617:26 196, 196 n. 5718–19 39918:1–4 398 n. 3318:5–7 41218:11 190 n. 38, 191, 39818:24 398 n. 3318:28 398 n. 3318:33–37 19418:35 41018:36 190 n. 3818:36–37 217 n. 3118:37 217 n. 3118:37–38 190 n. 3818:38 19219:6–11 24019:11 190 n. 38, 22319:13–20 24019:14 41919:19 412, 41419:25 7119:25–28 24019:30 6419:30–35 24019:31 175 n. 1819:31–37 70 n. 4919:34 240 n. 1419:38 175 n. 1819:38–39 40819:38–42 39519:40 175 n. 1820:1 19820:11–18 198, 303 n. 120:12 175 n. 1820:13 20520:14–15 30920:17 208 n. 5, 35220:19–23 303 n. 120:21 61 n. 1320:21–23 43420:22 42720:24–27 30920:26–29 303 n. 120:28 202, 202 n. 91, 205,

214, 40220:28–31 40920:30 179, 180, 181, 21420:30–31 182 n. 12

New Testament 503

20:31 204 n. 106, 21421 214 n. 2321:1–23 303 n. 121:2 40121:4ff 30921:15 190 n. 3821:16 190 n. 3821:17 190 n. 3821:18 190 n. 3821:19 190 n. 3821:22–24 31321:24 92 n. 9

Acts1 138, 1531:1 149, 150, 152, 153,

157, 161, 165, 1671:1–2 3771:1–3 381, 3821:1–4a 1541:1–8 1501:1–14 148, 1511:2 378, 378 n. 9, 380, 381,

3821:3 154, 165, 374, 3821:3a 1541:3–5 148 n. 61:3–14 1531:4 153 n. 181:4a 154, 1671:4b 152, 153, 160, 161,

162, 1671:4b–5 154, 158, 161, 1621:5 1551:6 219 n. 371:6a 1541:6b 1541:6–8 151, 158, 1651:6–11 1541:7 152 n. 161:7–8 1581:8 20, 147 n. 4, 151, 152

n. 15, 155, 155 n. 24, 160, 161, 163, 165, 165 n. 42, 166, 391, 393

1:9 3881:9–11 155, 373, 376, 3831:11 378, 380

1:12 3741:12–14 154, 1551:15ff 1541:15–5:42 1571:19–25 148 n. 71:21–22 2161:21b–22a 1651:22 380, 381, 3821:23 1961:25 1652 155 n. 23, 1672:1–13 3832:3–4 1632:14–36 165 n. 41, 3832:16–36 148 n. 72:19 1842:21 1572:22 165, 1802:23 164 n. 39, 184, 4662:23–24 210 n. 122:24 67, 242, 4662:25 1592:27 4662:29–36 1512:30 3832:32–36 164 n. 352:33 1592:33b 1552:33–34 3832:33–36 1532:36 156 n. 252:38 210 n. 132:38–39 1572:41 1582:43 180, 1842:47 157, 1582:47b 157, 1583 1433:1–26 1573:6 1573:13 163 n. 343:13–17 210 n. 123:14–26 164 n. 353:15 67, 2423:16 1573:22–23 4683:26 157, 163 n. 343:36 205


4:1–22 1574:4 1584:7 1574:10 157, 210 n. 124:12 1574:16 1844:17–18 1574:22 1844:23–31 165 n. 414:23–33 1574:28 164 n. 394:29 157, 1584:30 157, 180, 1844:31 158, 1954:33 1575:12 157, 180, 1845:12–42 1575:14 1575:23 148 n. 55:27–32 165 n. 415:28 1575:30–31 210 n. 125:32 164 n. 355:38 164 n. 395:41–42 1576:1–15 1586:1–8:40 158, 1596:7 1586:8 1846:13 158, 1956:15b 159 n. 297 1437:1–53 1597:2 1597:2–53 165 n. 417:7 155 n. 23, 1597:17 155 n. 237:24–43 1597:32 1597:33–34 1597:36 1847:43 3807:49–50 1597:52 1587:55 155 n. 237:55–56 158, 159, 1607:56 155 n. 237:58 158

8:6 159, 1848:12 1598:13 159, 180, 1848:34–35 4669 1629:1 159, 1609:1–30 159, 1629:2 1959:4 159, 332 n. 389:4b 1569:5 1609:16 1609:31 166, 393, 393 n. 99:31–28:31 161, 16210:1–11:15 161, 16210:9–16 16110:14 16110:16 38010:34–43 165 n. 4110:35 290 n. 410:39–40 210 n. 1210:39–43 164 n. 3510:41 155 n. 2410:43 16111:5–10 16111:8 16111:16 16112:20 20113 16713:13–52 16113:16–41 165 n. 4113:29–33 164 n. 3513:30 16313:31 13913:36 164 n. 3913:47–49 16114:1–6 16114:2 31014:3 18414:21 304 n. 414:22 15215 13715:6–11 16115:12 18415:41 16616:10 16617:15 16619:9 195

New Testament 505

19:11 18019:21 16619:23 19520:13–14 38020:18–35 165 n. 4120:27 164 n. 3920:28 202 n. 91, 350 n. 2721:28 19522:1–21 165 n. 4122:4 19522:4–21 159, 16022:10 16022:7b 15622:15 16522:17–21 16022:26 16023:22 15223:31 38024:14 19524:22 19526:1–23 165 n. 4126:1–29 16126:9–20 159, 16026:14 15626:16 16526:16–20 164 n. 3526:20 16326:22–23 16326:29 16428:14b 15126:16–18 16026:23 16227:9 19727:42–43 164 n. 3928:2 163 n. 3328:17–31 15328:30–31 15528:31 166

Romans1:4 236 n. 52:6 67, 2424 292 n. 145:18–19 447 n. 117:6 67, 2427:14 67, 2428:3 2438:15 91

8:17–18 4568:32–35 350 n. 279:5 202 n. 919:6 4149:6–29 41410:9 20511:1 41411:26 328 n. 3012:4–5 266 n. 8412:6 196 n. 6014:1–23 95 n. 1414:17 36215:3 45015:16 67, 242

1 Corinthians 1:18–24 2402:7 276 n. 19, 2834:17 1956:20 350 n. 248:6 20510:1–4 46910:6 46911:17 LXX 447 n. 1111:23 6811:23–25 210 n. 13, 39811:24 68, 426 n. 43, 43211:25–26 43212:3 20512:12–31a 266 n. 8415 209, 209 n. 1015:1–3 20915:1–7 615:3 209, 209 n. 10, 236 n. 515:3–4 46715:3–5 59 n. 8, 208, 209, 210

n. 1115:3–8 208 n. 415:4 67, 209, 24215:5 208 n. 7, 303 n. 115:5–6 208 n. 715:5–7 209 n. 1015:12–15 615:14 1115:17 615:20 67, 24215:22 243, 46715:25–28 466


15:45–47 447 n. 1115:49 LXX 447 n. 1115:54–55 46715:57 46716:6 20116:22 205

2 Corinthians4:4 447 n. 115:1 2665:1–4 2665:2 2665:4 26611:9 20112:2 45412:2–4 453 n. 46

Galatians1:18 2013 292 n. 143:13 350 n. 243:27 91, 266 n. 844:4 2424:5 350 n. 244:6 914:18 2014:20 201

Ephesians1:4 275, 2761:4–5 2761:10 2423:9 2824:10 67, 2425:2 685:25 350 n. 275:26 67, 242

Philippians2:5 451, 4522:5–11 448 n. 142:6 242, 446, 447 n. 11,

450, 451, 452, 453 n. 46, 454, 458, 459

2:6a 447, 447 n. 11, 448, 449 n. 24, 450, 451, 458, 459

2:6b 445, 446 n. 7, 448 n. 18, 449 n. 24, 450, 451, 453, 458, 459, 460

2:6b–7 448 n. 182:6b–7a 4492:6–8 4512:6–8b 446 n. 42:6–11 445, 447 n. 11, 458,

452 n. 43, 458 n. 71, 459, 460

2:7 242, 446, 447 n. 11, 448, 449 n. 24, 450, 451, 458, 459

2:7a 450, 451, 4582:7a–8 4502:7b 447, 450, 4582:7–8 449 n. 24, 4502:8 449 n. 24, 451, 4592:8b 4512:8c 446 n. 42:9 2052:9a 4512:9b 4512:9–11 446 n. 4, 449 n. 24, 451,

459 n. 712:12 4522:21 4593 458, 459, 4603:3–6 4593:5–7 4583:8 459 n. 723:8–9 4583:10b 4583:14 459 n. 723:20 4593:20–21 458, 458 n. 713:21 242, 459, 459 n. 71, 460

Colossians1:10 2421:15–20 2011:18 67, 2421:26 2823:10 447 n. 11

1 Thessalonians3:4 2014:17 453 n. 46, 454

Greco-Roman Literature 507

2 Thessalonians1:7 3472:5 2013:1 2013:10 201

1 Timothy2:5–6 350 n. 24

Titus2:13 202 n. 912:14 242

Hebrews1:2 2421:3 67, 2421:8 202 n. 911:9 202 n. 914:3 2756:13–7:10 292 n. 147:27 4708:1–2 4709:12 4709:24 2669:26 275, 304 n. 412:28 470

James2:21–24 292 n. 14

1 Peter1:18–19 350 n. 241:20 275, 2761:23 203 n. 952:9 2423:22 467

2 Peter1:1 92 n. 9, 202 n. 911:16–18 92 n. 9

1 John1:2 2023:16 2445:20 202 n. 91

Revelation1:7 4661:8 4751:9 4742:7 3622:17 3625:5–6 4735:6 65, 350 n. 245:12 350 n. 2413:8 275, 350 n. 2414:3–4 350 n. 2417:8 27519:9 362

Greco-Roman Literature

AristotlePoet. 1451a 51 n. 11

PetroniusSatyricon 31.8 363

PhilostratosVita Apollonii 15–163.38 15 n. 33

PlatoSymp. 174° 364Symp. 175 c 363Tim. 28a–29a 277

Pliny the OlderNat. hist. 5.70 393 n. 11

Pliny the YoungerEp. 4.22.4 363

PolybiosHist. 6.2.3 275

QuintilianInst. 8.6.37–38 152 n. 17, 153 and

153–154 n. 20


Sossianos Hierocles, in EusebiusContr. Phil. 16

XenophonSymp. 3–4 364

Early Jewish Literature

2 Baruch29.4 362

2 Enoch42.5 362

4 Ezra 6.52 362

3 Maccabees2.3 2782.9 278

4 Maccabees5.25 27811.5 278

Dead Sea ScrollsDamascus Document (CD) 281–282CD 2,7 275, 2761QHa V 7 2751QHa V 27 2761QpHab VII 283 n. 24, 2841QS 2831QS IX 16–17, 21–22 2851QSa 2,11–12 2284Q174 3,11–13 2284Q266 2i 279–280, 2824Q266 2ii 275–276, 280, 282,

284

4Q267 2844Q521 223 n. 434QFlor 1,10–11 228

Joseph and Aseneth8.8(9) 423, 42416.8 42316.14 42316.16 424

JosephusAnt.Iud. 2.9.2–3 199Ant.Iud. 18.116–119 90Ant.Iud. 20.200–201 415 n. 117Bell.Iud. 1.9–11 328–329Bell.Iud. 2.260 275Bell.Iud. 2.409 275Bell.Iud. 2.417 275Bell.Iud. 3.48 393 n. 11Bell.Iud. 4.460–464 261Bell.Iud. 5.566 325Bell.Iud. 7.1–3 92

Philo of AlexandriaLeg. alleg. 2.19 34 n. 4Leg. alleg. 3.51 34 n. 4Somn. 1.70 276 n. 19Somn. 1.76–77 278Vit. Moys. 2.291 380 n. 13.

Rabbinic Sources

Babylonian Talmudb.Baba Batra 15a 51

Genesis RabbaGen.Rab. 11.2 422 n. 25

Jerusalem Talmudy.Avod.Zar. 3.1 52 and 52f n. 16

MekiltaMek.Bah. 7 422

Ancient and Medieval Christian Sources 509

Numeri RabbaNum.Rab. 7.4 422 n. 27Num.Rab. 16.24 422 n. 27

TanhumaTanh.Besh. 4.21–22 422–423Tanh.Besh. 4.24 422

Targum IsaiahIsa 6.1 186–187Isa 6.5 186

Targum Neofiti Exod 3.1 186Exod 3.20 184Exod 11.9 184Exod 15.11 184Exod 16.4 421Exod 34.10 184

Targum Onqelos 184

Targum Song of Songs 2.9 188

Ancient and Medieval Christian Sources

Abgar Legendin Eusebius, h. e. 1.13 264

Acts of Mar Mari 265

Acts of Pilate 265

Acts of Thaddaeus 264–2653.1–4.1 264

Apocalypse of Peter 1 92 n. 9

Cyril of Alexandriain Joh 3.4.417–418 426in Joh 3.6.458–459 427in Joh 3.6.461 427–428in Joh 3.6.463–464 428

Didache7.3 3049.3–4 4279.5 423

Doctrine of Addai 266

Egerton Gospelsee Unknown Gospel on Papyrus Egerton 2

Epiphanius of Salamismens. 15 415 n. 116

Epistula Apostolorum 2 92 n. 9

Eusebius of CaesareaComm. in Lucam 6 455h. e. 4.5.1–4 415 n. 116h. e. 8.12.3 455–457

Evagrius Scholasticus, h. e. 265

Fayum Gospel(P.Vindob.G 2325) 255–257

Gospel of the Ebionites 250–255

Gospel of the Hebrews 33

Gospel of Peter 258–261V. 10 259V. 19 259, 380–381

n. 13

Gospel of Philip (NHC II,3)p.70,34–71,8 252–253p.55,23–26 252

Gospel of Thomas9 97 and 97 n. 1813 92 n. 982 219

Gospel of Truth(NHC I,16,31) 91 n. 6


Irenaeus of Lyons 42haer. 3.1.2 33 n. 3

Itinerarium Egeriae 23719.5–19 264

Jacobus de VoragineLegenda Aurea 265

John Chrysostomcomm. in Isa 1.7 118comm. in Isa 5.3 118expos. in Ps 9.4 118expos. in Ps 43.3 118hom. Jo. 47.2 435hom. 5 in 2 Cor 117 hom. 1 in Matt 118hom. 56 in Matt 116–124Pelagia 1–2 457

John of Damascus 265hom. in transfig. dom. 353–354

Martyrdom of Polycarp8.3 259

Mors Pilati 265

Origenprinc. 4.16 34 n. 5

Papias of Hierapolisin Eusebius, h. e. 3.39.13 149 n. 11in Eusebius, h. e. 3.39.14–15 92 and 92

n. 8in Eusebius, h. e. 3.39.16 33

Q Source/Q Gospel 5–11, 22–23, 33–34, 35, 42, 47–49, 144–145

Sava Nemanjić 59–50, 69

Serapion of Antioch in Eusebius, h.e. 6.12.1–6 249, 258

Shepherd of HermasVis. 1.5 380 n. 13

Theophylact of Ohrid 77Ennaratio in Ev.S. Marc. 353Ennaratio in Ev.S. Joh. 6 433–434

Unknown Gospel on Papyrus Egerton 2 261–262

Index of Modern Authors

Achtemeier, P. 15 n. 31Agourides, S. 101, 101 n. 1Aland, B. 315 n. 2Aland, K. 64 n. 26, 128 n. 3, 235 n. 1, 315

n. 2Alekseev, A. 63 n. 24, 64 n. 29Alexopoulos, S. 67 n. 46, 70 n. 51Alexeev, A. see Alekseev, A.Allison, D. 53, 53 n. 16, 53 n. 18, 110 n. 38,

215 n. 27, 217 n. 30, 222 n. 42, 226 n. 51, 227 n. 54, 271, 271 n. 1, 272 n. 3, 304 n. 11, 307, 307 n. 29, 308 n. 32, 316 n. 3, 319 n. 13, 320 n. 15, 321 n. 16, 323 n. 19, 324 n. 23, 326 n. 28, 327 n. 28, 331 n. 36, 332 n. 38

Alter, R. 335 n. 10, 336 n. 16Anastasijević, D. 77 n. 79Andersen, F. 194 n. 44Ashton, J. 203 n. 94, 203 n. 100Aune, D. 333 n. 2, 354 n. 46

Babić-Djordjević, G. 70 n. 53, 71 n. 55, 71 n. 56

Baćović, V. 78 n. 83Baghos, M. 455 n. 58Balás, D. 117 n. 70Barclay, W. 448 n. 17Barrett, C. 201 n. 75, 202 n. 85, 202 n. 89,

202 n. 90, 203 n. 95, 359 n. 3Barrois, G. 240 n. 15Bauckham, R. 19 n. 51, 52, 52 n. 13, 92

n. 7, 92 n. 8, 92 n. 9, 249 n. 15Bauer, W. 381 n. 13, 381 n. 14Bauernfeind, O. 329 n. 31Baum, A. 48 n. 5, 92 n. 7, 130 n. 4, 138

n. 29Baumstark, A. 200 n. 71Baur, C. 116, 116 n. 69Bayer, H. 103 n. 8Beaton, R. 271 n. 2Becker, E.-M. 54 n. 22

Ben Ezra, D. 197 n. 64, 197 n. 65Benoit, P. 128 n. 3, 374 n. 5Berg, I. 73 n. 62Berger, K. 109, 109 n. 32, 109 n. 33, 319

n. 12Bernadicou, P. 129 n. 3Besson, G. 266 n. 81Best, E. 108 n. 19Betz, H. 20, 20 n. 55Bieler, L. 15 n. 32Billerbeck, P. 181 n. 7, 319 n. 11, 332 n. 38Bingham, J. 117 n. 70Black, C. 144, 144 n. 44Black, D. 334 n. 6Black, M. 446 n. 4Blackburn, B. 15 n. 31, 17 n. 40, 185 n. 22Blass, F. 201 n. 78Blinzler, P. 128 n. 3Blomberg, C. 13 n. 24, 13 n. 25, 129 n. 3,

138 n. 29Bockmuehl, M. 148 n. 9, 446 n. 5, 447 n. 14Bogdanović, D. 63 n. 24, 67 n. 43, 82

n. 102Bormann, L. 331 n. 37Bornkamm, G. 304 n. 6, 307, 307 n. 25,

316 n. 3Borgen, P. 430, 430 n. 58Bovon, F. 127 n. 2, 137, 137 n. 28, 359 n. 5,

366, 366 n. 36, 367 n. 41Bowersock, G. 52, 52 n. 15Boyarin, D. 255 n. 37Bradshaw, P. 66 n. 41, 67 n. 44, 70 n. 51,

240 n. 15Broadhead, E. 336 n. 16, 339 n. 25, 339

n. 28, 340 n. 32Brossard-Dandré, M. 266 n. 81Brown, R. 35, 169 n. 2, 179, 179 n. 4, 192

n. 39, 194 n. 46, 199 n. 70, 202 n. 87, 373 n. 2, 391 n. 3, 392, 392 n. 6, 394, 398 n. 35, 403 n. 54, 404 n. 57, 405, 405 n. 63, 405 n. 67, 413 n. 111

512 Index of Modern Authors

Bruce, A. 13 n. 23Bruegge, J. 412 n. 110Budge, E. 473 n. 5Burchard, C. 423 n. 32, 424, 424 n. 34, 424

n. 35, 424 n. 36Bultmann, R. 4, 12, 12 n. 21, 13, 14, 15

n. 32, 34, 34 n. 6, 96 n. 15, 98 n. 19, 109 n. 24, 179, 179 n. 2, 182 n. 13, 183 n. 16, 196, 196 n. 58, 197, 215, 305 n. 14, 409, 409 n. 85, 417 n. 5, 418 n. 5

Burney, C. 186 n. 31, 197 n. 62Burridge, R. 26Butler, A. 154 n. 20

Cadbury, H. 147 n. 2, 164 n. 38Cadoux, C. 128 n. 3, 133 n. 20Caird, G. 466 n. 1, 469 n. 4, 474 n. 6Caird, J. 440, 440 n. 4Casey, M. 344 n. 6Carey, H. 333 n. 3Carlston, C. 18, 18 n. 48, 18 n. 49, 18 n. 50Čarnić, E. 83, 83 n. 108, 84, 84 n. 110, 84

n. 111, 85 n. 114Carroll, J. 128 n. 2, 143, 143 n. 42Carruth, S. 10 n. 16Carson, D. 192 n. 40Carson, D. 192 n. 40, 199 n. 69, 418 n. 6Carter, W. 18 n. 45Čertorickaja, T. 75 n. 65Chae, Y. 320 n. 14Chapa, J. 257, 257 n. 48, 257 n. 49Charlesworth, J. 194 n. 44, 194 n. 48, 204

n. 102, 247 n. 3Chatman, S. 296 n. 35Chesnutt, R. 423 n. 33Chilton, B. 184 n. 18, 186 n. 30, 187 n. 33,

202 n. 83Cirkovic, S. 58 n. 6Cohen, S. 53, 399 n. 38, 400, 400 n. 39,

400 n. 40, 401 n. 43, 405 n. 65Collins, A. 95 n. 14, 211 n. 15, 339 n. 29,

340 n. 34Collins, J. 219 n. 37, 228 n. 55Collins, R. 394 n. 17, 395 n. 22, 410 n. 94,

410 n. 95, 410 n. 96, 411, 411 n. 98, 411 n. 101, 411 n. 102, 412, 412 n. 107

Colpe, C. 344 n. 3, 344 n. 6Congar, Y. 195 n. 49

Constantelos, D. 67 n. 46Conybeare, F. 304 n. 5Conzelmann, H. 17 n. 42, 128 n. 3, 130

n. 7, 132 n. 17, 133 n. 18, 133 n. 19, 138, 138 n. 30, 138 n. 31, 138 n. 32, 215, 215 n. 25, 359, 359 n. 5

Cook, J. 341 n. 38Cooper, H. 63 n. 26Cope, O. 271, 271 n. 1Cote, R. 171 n. 10Cousland, J. 327 n. 28Cox, J. 78 n. 80, 78 n. 84Crane, T. 11 n. 17Cranfield, C. 293 n. 22Creed, J. 366, 366 n. 35Crossan, J. 22, 22 n. 57, 23, 23 n. 63, 50, 50

n. 9, 53, 53 n. 19, 90 n. 2, 97 n. 18, 247, 247 n. 5, 248, 248 n. 7, 248 n. 10, 249, 255, 418 n. 8

Cullmann, O. 201 n. 82, 203 n. 96, 205 n. 108, 205 n. 109, 344 n. 5, 344 n. 6, 345 n. 7, 346 n. 12, 348 n. 19, 351 n. 31

Culpepper, A. 112 n. 42, 203 n. 99, 396 n. 24

Cushman, S. 301 n. 50

Dahmen, U. 276 n. 18Damnjanović, D. 86 n. 120Davies, J. 128 n. 3, 138 n. 33Davila, J. 193 n. 43Davies, W. 271, 271 n. 1, 272 n. 3, 304

n. 11, 307, 307 n. 29, 308 n. 32, 316 n. 3, 319 n. 13, 320 n. 15, 321 n. 16, 323 n. 19, 324 n. 23, 326 n. 28, 327 n. 28, 331 n. 36, 332 n. 38

Dawsey, J. 129 n. 3Debrunner, A. 201 n. 78Dechow, J. 105, 105 n. 13DeConick, A. 198 n. 67De Jong, I. 154 n. 21Delling, G. 381 n. 13Denaux, A. 128 n. 3, 129 n. 3Dennert, B. 323 n. 21Desreumaux, A. 264 n. 75Deutsch, C. 18 n. 46De Jonge, H. 374 n. 4De Jonge, M. 318 n. 9Denis,

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