Galilean Village Scribes as the Authors of the Sayings Gospel Q

2015 ◽  
pp. 133-148 ◽  
Author(s):  
Giovanni B. Bazzana
Keyword(s):  
Sayings Gospel Q

scholarly journals ‘Cut in two’, Part 2: Reconsidering the redaction of Q 12:42−46

2015 ◽  
Vol 71 (1) ◽  
Author(s):  
Llewellyn Howes
Keyword(s):  
Current Article ◽  
Sayings Gospel Q

In his influential 1987 monograph, Kloppenborg identified three layers in the Sayings Gospel Q: the ‘formative stratum’ (or Q¹), the ‘main redaction’ (or Q²), and the ‘final recension’ (or Q³). He ascribed the cluster of sayings in Q 12:39–59 to the main redaction. Within this cluster appears the parable of the loyal and wise slave (Q 12:42–46). In my view, some portions of this parable actually originate with the formative stratum. The aim of the current article is to reconsider the redactional make-up of this parable by appealing to Kloppenborg’s own criteria for distinguishing between Q1 and Q2, including those of ‘characteristic forms’, ‘characteristic motifs’ and ‘implied audience’.

scholarly journals The historicity of the circle of the Twelve: All roads lead to Jerusalem1

1999 ◽  
Vol 55 (4) ◽  
Author(s):  
Andries Van Aarde
Keyword(s):  
Textual Evidence ◽  
Jesus Movement ◽  
Sayings Gospel Q

The aricle consists ofive argumentaive sections. The first deals with the textual evidence with regard to the expressions "disciples", "the Twelve" and "apostles". In the second section it is argued that Jesus did not create the idea of "the Twelve". Firstly, the argument focuses on a discussion of the differences and similarities in the lists of twelve names found in the synopic gospels, Acts and the Sayings Gospel Q and, secondly, of the so-called "minor agreement" between Mathew (19:28) and Luke (22:30) with regard to the expressions the "twelve thrones" and the "twelve tribes of Israel". The investigation concludes that all roads lead to Jerusalem with regard to the historicity of the circle of the Twelve. Section three discusses the situaion in pre-70 CE Jerusalem where the earliest Jesus faction linked the idea of "the Twelve" with there surrection of Jesus and the appearances tradition. It is argued that the appearances tradition coincides negaively with an endeavour among leaders of the Jesus movement to seek positions of power and, positively, with the spread of the gospel to people who were previously considered to be excludedfrom being children of God.

scholarly journals Condemning or liberating the twelve tribes of Israel?: Judging the meaning of κρίνοντες in Q 22:28, 30

2014 ◽  
Vol 35 (1) ◽  
Author(s):  
Llewellyn Howes
Keyword(s):  
Historical Jesus ◽  
Sayings Gospel Q ◽  
The Way

At the turn of the second millennium AD, Tuckett dubbed Q 22:28�30 an �exegetical stepchild�,given that it has traditionally and commonly received very little attention in Q research. Thisarticle addresses this shortcoming. Specific attention is devoted to the refutation of Horsley�sinfluential claim that, in Q 22:28�30, the verb κρίνοντες actually means �liberate� and not�judge�. The discoveries made along the way have significant implications not only for ourunderstanding of this specific Q text, but also for our understanding of the Sayings GospelQ and its people in general. The latter pertains especially to their particular view of the finaljudgement, as well as their relationship to greater Israel.Intradisciplinary and/or interdisciplinary implications: This article refutes the popularclaim that κρίνοντες in Q 22:28�30 actually means �liberate� and not �judge�. The latter hasimplications not only for the interpretation of Q 22:28�30, but also for our understanding ofthe Sayings Gospel Q, its people, the historical Jesus, and the ancient concept of �judgement�.

The Sayings Gospel Q and the Quest of the Historical Jesus: A Response to John S. Kloppenborg

1996 ◽  
Vol 89 (4) ◽  
pp. 345-349 ◽  
Author(s):  
Helmut Koester
Keyword(s):  
Historical Jesus ◽  
Sayings Gospel Q

Is it possible to work back from Matthew and Luke to the final redaction of Q, from there to the earliest composition of Q, and thus ultimately to the historical Jesus? John Kloppenborg's article skillfully presents the difficulties and perils of such a procedure. I shall comment only on the second part of his paper; there is little to dispute with respect to the first part, which is an illuminating review of the role of Q (and other sources) in the search for the historical Jesus during the last two centuries. At the end, I shall offer some suggestions that may help to solve the conundrum of the historical Jesus.

scholarly journals Measuring and weighing psychostasia in Q 6:37–38: Intertexts from the Old Testament

2014 ◽  
Vol 70 (1) ◽  
Author(s):  
Llewellyn Howes
Keyword(s):  
Old Testament ◽  
Second Temple ◽  
Second Temple Judaism ◽  
Current Article ◽  
The Relationship ◽  
Sayings Gospel Q

This article is the first of three on the relationship between the Sayings Gospel Q and the ancient concept of ‘psychostasia,’ which is the ancient notion that a divine or supernatural figure weighed people’s souls when judging them. The ultimate goal of all three articles is to enhance our understanding of Q 6:37–38, as well as of the Q document as a whole. In the current article, attention is focused on intertexts from the Old Testament, and the occurrences therein of the word ‘measure’ and the concept of ‘psychostasia’. The implications of these results for our interpretation of Q 6:37–38 are briefly noted. A second (future) article will focus on intertexts in apocryphal and pseudepigraphical writings from Second Temple Judaism dealing with ‘psychostasia’. A third study will ultimately spell out in more comprehensive detail the implications of the foregoing intertextual investigations on both our understanding of Q 6:37–38 and our understanding of the Sayings Gospel Q as a whole.

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