Craig A. Evans – författare

Anyone who reads the Gospels carefully will notice that there are differences in the manner in which they report the same events. These differences have led many conservative Christians to resort to harmonization efforts that are often quite strained, sometimes to the point of absurdity. Many people have concluded the Gospels are hopelessly contradictory and, therefore, historically unreliable accounts of Jesus. The majority of New Testament scholars now hold that most if not all of the Gospels belong to the genre of Greco-Roman biography and that this genre permitted some flexibility in the manner that historical events were narrated. However, few scholars provide a robust discussion on how this plays out in Gospel pericopes (self-contained passages). Why Are There Differences in the Gospels? provides a fresh approach to the matter by examining the works of Plutarch, a Greek essayist who lived in the first and second centuries CE. Michael R. Licona discovers three-dozen pericopes narrated two or more times in Plutarch's Lives, identifies differences between the accounts, and views these differences in light of compositional devices acknowledged by classical scholars to have been commonly employed by ancient authors. The book then uses the same approach with nineteen pericopes narrated in two or more Gospels to demonstrate that the major differences found in them likely result from the same compositional devices employed by Plutarch.By suggesting that both the strained harmonizations and the hasty dismissals of the Gospels as reliable accounts are misguided, Licona invites readers to view the Gospels in light of their biographical genre in order to gain a clearer understanding of why the differences are present.

A comprehensive, two-volume reassessment of the quests for the historical Jesus that details their origins and underlying presuppositions as well as their ongoing influence on today's biblical and theological scholarship.Jesus' life and teaching is important to every question we ask about what we believe and why we believe it. And yet there has never been common agreement about his identity, intentions, or teachings—even among first-century historians and scholars. Throughout history, different religious and philosophical traditions have attempted to claim Jesus and paint him in the cultural narratives of their heritage, creating a labyrinth of conflicting ideas.From the evolution of orthodoxy and quests before Albert Schweitzer's famous "Old Quest," to today's ongoing questions about criteria, methods, and sources, A History of the Quests for the Historical Jesus not only chronicles the developments but lays the groundwork for the way forward.The late Colin Brown brings his scholarly prowess in both theology and biblical studies to bear on the subject, assessing not only the historical and exegetical nuts and bolts of the debate about Jesus of Nazareth but also its philosophical, sociological, and theological underpinnings. Instead of seeking a bedrock of "facts," Brown stresses the role of hermeneutics in formulating questions and seeking answers.Colin Brown was almost finished with the manuscript at the time of his passing in 2019. Brought to its final form by Craig A. Evans, this book promises to become the definitive history and assessment of the quests for the historical Jesus.Volume One (sold separately) covers the period from the beginnings of Christianity to the end of World War II.Volume Two covers the period from the post-War era through contemporary debates.

A comprehensive, two-volume reassessment of the quests for the historical Jesus that details their origins and underlying presuppositions as well as their ongoing influence on today's biblical and theological scholarship.Jesus' life and teaching is important to every question we ask about what we believe and why we believe it. And yet there has never been common agreement about his identity, intentions, or teachings—even among first-century historians and scholars. Throughout history, different religious and philosophical traditions have attempted to claim Jesus and paint him in the cultural narratives of their heritage, creating a labyrinth of conflicting ideas.From the evolution of orthodoxy and quests before Albert Schweitzer's famous "Old Quest," to today's ongoing questions about criteria, methods, and sources, A History of the Quests for the Historical Jesus not only chronicles the developments but lays the groundwork for the way forward.The late Colin Brown brings his scholarly prowess in both theology and biblical studies to bear on the subject, assessing not only the historical and exegetical nuts and bolts of the debate about Jesus of Nazareth but also its philosophical, sociological, and theological underpinnings. Instead of seeking a bedrock of "facts," Brown stresses the role of hermeneutics in formulating questions and seeking answers.Colin Brown was almost finished with the manuscript at the time of his passing in 2019. Brought to its final form by Craig A. Evans, this book promises to become the definitive history and assessment of the quests for the historical Jesus.Volume One covers the period from the beginnings of Christianity to the end of World War II.Volume Two covers the period from the post-War era through contemporary debates.

In his recent book How Jesus Became God: The Exaltation of a Jewish Preacher From Galilee historian Bart Ehrman explores a claim that resides at the heart of the Christian faith— that Jesus of Nazareth was, and is, God. According to Ehrman, though, this is not what the earliest disciples believed, nor what Jesus claimed about himself. The first response book to this latest challenge to Christianity from Ehrman, How God Became Jesus features the work of five internationally recognized biblical scholars. While subjecting his claims to critical scrutiny, they offer a better, historically informed account of why the Galilean preacher from Nazareth came to be hailed as “the Lord Jesus Christ.” Namely, they contend, the exalted place of Jesus in belief and worship is clearly evident in the earliest Christian sources, shortly following his death, and was not simply the invention of the church centuries later.

Over 2 million copies sold in The Word Biblical Commentary series.This commentary series delivers the best in biblical scholarship from the leading scholars of our day who share a commitment to Scripture as divine revelation.It emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence, resulting in judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship.Overview of Commentary Organization:Introduction—covers issues pertaining to the whole book, including context, date, authorship, composition, interpretive issues, purpose, and theology.Pericope Bibliography—a helpful resource containing the most important works that pertain to each particular pericope.Translation—the author’s own translation of the biblical text, reflecting the end result of exegesis and attending to Hebrew and Greek idiomatic usage of words, phrases, and tenses, yet in reasonably good English.Notes—the author’s notes to the translation that address any textual variants, grammatical forms, syntactical constructions, basic meanings of words, and problems of translation.Form/Structure/Setting—a discussion of redaction, genre, sources, and tradition as they concern the origin of the pericope, its canonical form, and its relation to the biblical and extra-biblical contexts in order to illuminate the structure and character of the pericope. Rhetorical or compositional features important to understanding the passage are also introduced here.Comment—verse-by-verse interpretation of the text and dialogue with other interpreters, engaging with current opinion and scholarly research.Explanation—brings together all the results of the discussion in previous sections to expose the meaning and intention of the text at several levels: (1) within the context of the book itself; (2) its meaning in the OT or NT; (3) its place in the entire canon; (4) theological relevance to broader OT or NT issues.General Bibliography—occurring at the end of each volume, this extensive bibliography contains all sources used anywhere in the commentary.

The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship.Overview of Commentary OrganizationIntroduction—covers issues pertaining to the whole book, including context, date, authorship, composition, interpretive issues, purpose, and theology.Each section of the commentary includes:Pericope Bibliography—a helpful resource containing the most important works that pertain to each particular pericope.Translation—the author’s own translation of the biblical text, reflecting the end result of exegesis and attending to Hebrew and Greek idiomatic usage of words, phrases, and tenses, yet in reasonably good English.Notes—the author’s notes to the translation that address any textual variants, grammatical forms, syntactical constructions, basic meanings of words, and problems of translation.Form/Structure/Setting—a discussion of redaction, genre, sources, and tradition as they concern the origin of the pericope, its canonical form, and its relation to the biblical and extra-biblical contexts in order to illuminate the structure and character of the pericope. Rhetorical or compositional features important to understanding the passage are also introduced here.Comment—verse-by-verse interpretation of the text and dialogue with other interpreters, engaging with current opinion and scholarly research.Explanation—brings together all the results of the discussion in previous sections to expose the meaning and intention of the text at several levels: (1) within the context of the book itself; (2) its meaning in the OT or NT; (3) its place in the entire canon; (4) theological relevance to broader OT or NT issues.General Bibliography—occurring at the end of each volume, this extensive bibliographycontains all sources used anywhere in the commentary.

Jesus was a man from Nazareth who died in Jerusalem. But he was nor ordinary man, or was he? That Jesus existed we are all quite sure, but what were the real, historical facts of his life and death? What, about all that has been said of him, is truly authentic? Who is the real Jesus? With Evans’ research, a more accurate portrait of Jesus begins to emerge. Ironically, the most important and obvious fact to bear in mind when trying to understand Jesus is that he was, in fact, a Jew. Embracing the historical and cultural context in which Jesus lived goes against the tide of Jesus research, specifically, Evans takes on the research from the Jesus Seminar. In the first part of his book, Evans shows us through comparative studies, the diversity of beliefs and actions that existed in the Jewish culture of which Jesus was indeed a part. Evans’ goal is to understand better the Sitz im Leben Jesu. In the second part of the book, Evans pits Jesus against his opponents, seeking to identify Jesus’ teachings and actions that led to his death. Not only does Evans paint a realistic portrait of Jesus, but he helps lay a firmer foundation upon which one can begin to understand the emergence of Christian theology.This publication has also been published in hardback (no longer available).

How can Jesus be said to be “missing”? What is “missing” is not by any means reference to Jesus: what is missing is rather an entire dimension of his identity. The “missing” Jesus is Jesus within Judaism.This publication has also been published in hardback please click here for details.

This book is a verse-by-verse analysis of the New Testament Gospel of Matthew. It provides a comprehensive introduction to the Gospel, which describes the world of Jesus and his first followers. This commentary explores the historical, social and religious contexts of Matthew and examines the customs, beliefs and ideas that inform the text. Unfamiliar to many readers of the New Testament, this background will help readers fully understand the text of Matthew, which focuses on what Jesus taught and why the religious authorities in Jerusalem rejected his message and gave him up to the Roman governor for execution. This book will be an important tool for the clergy, scholars and other interested readers of Matthew.

This book is a verse-by-verse analysis of the New Testament Gospel of Matthew. It provides a comprehensive introduction to the Gospel, which describes the world of Jesus and his first followers. This commentary explores the historical, social and religious contexts of Matthew and examines the customs, beliefs and ideas that inform the text. Unfamiliar to many readers of the New Testament, this background will help readers fully understand the text of Matthew, which focuses on what Jesus taught and why the religious authorities in Jerusalem rejected his message and gave him up to the Roman governor for execution. This book will be an important tool for the clergy, scholars and other interested readers of Matthew.

Of Scribes and Sages focuses primarily on early interpretation of Scripture, including the emergence of Scripture as Scripture in its various versions and contexts. It examines recent research into the relationship of the Old Testament to the New and how sacred Scripture was interpreted during New Testament times. It also provides stimulating examples to students, scholars, and clergy in how the task of interpretation is to be done.

In his famous vision of the enthroned and exalted Lord, Isaiah is told to harden the hearts of his people, 'lest they repent' (Isa. 6.9-10). According to Mark's Gospel, which cites this text, Jesus speaks in parables for the same reason. Interpreters of all generations have, not unnaturally, found the text difficult and disturbing. This study is concerned with the fascinating variety of early Jewish and Christian interpretations and modifications that have attempted to cope with the difficulty. At different stages in Judaism and Christianity the Isaianic vision of God is more clearly perceived than at other times. Isa. 6.9-10 is itself indeed shocking and disturbing, but this is not inappropriate in the context of the prophetic message.

These essays explore new methods and overlooked traditions that appear to shed light on how the founders of the Christian movement understood the older sacred tradition and sought new and creative ways to let it speak to their own times.Gurtner discusses the Matthean version of the temptation narrative. Chandler investigates the exhortation to 'love your neighbour as yourself' from Lev. 19.18b. Talbot re-examines Jesus' offer of rest in Mt. 11.28-30. Myers explores the ways Matthew's appeal to Isa. 42.1-4 in Mt. 12.17-21 affects the characterization of Jesus in his Gospel. Hamilton explores 1 Enoch 6-11 as a retelling of Genesis 3-6. Herzer seeks to explain varuiys aspects of Mt. 27.51b-53. McWhirter explores the citation of Exod 23.20, Mal. 3.1, and Isa. 40.3 in Mk 1.2-3. Hopkins investigates the manner in which Jesus engages questions and persons regarding purity and impurity. Miller notes that victory songs are a generally acknowledges category of Hebrew poetry. Gregerman argues that studies of early Christian proselytism to Gentiles are largely focussed on missionary methods of converts.

Jewish and Christian Scripture as Artifact and Canon constitutes a collection of studies that reflect and contribute to the growing scholarly interest in manuscripts as artifacts and witnesses to early stages in Jewish and Christian understanding of sacred scripture. Scholars and textual critics have in recent years rightly recognized the contribution that ancient manuscripts make to our understanding of the development of canon in its broadest and most inclusive sense. The studies included in this volume shed significant light on the most important questions touching the emergence of canon consciousness and written communication in the early centuries of the Christian church. The concern here is not in recovering a theoretical "original text" or early "recognized canon," but in analysis of and appreciation for texts as they actually circulated and were preserved through time. Some of the essays in this collection explore the interface between canon as theological concept, on the one hand, and canon as reflected in the physical/artifactual evidence, on the other. Other essays explore what the artifacts tell us about life and belief in early communities of faith.Still other studies investigate the visual dimension and artistic expressions of faith, including theology and biblical interpretation communicated through the medium of art and icon in manuscripts. The volume also includes scientific studies concerned with the physical properties of particular manuscripts. These studies will stimulate new discussion in this important area of research and will point students and scholars in new directions for future work.

Scholarly interest in intertextuality remains as keen as ever. Armed with new questions, interpreters seek to improve their understanding of the function of older scripture in later scripture. The essays assembled in the present collection address these questions. These essays treat pre-Christian texts, as well as Christian texts, that make use of older sacred tradition. They analyze the respective uses of scripture in diverse Jewish and Christian traditions. Some of these studies are concerned with discreet bodies of writings, such as the Dead Sea Scrolls, while others are concerned with versions of scriptures, such as the Hebrew or Old Greek, and text critical issues. Other studies are concerned with how scripture is interpreted as part of apocalyptic and eschatology. Early Christian Literature and Intertextuality includes essays that explore the use of Old Testament scripture in the Gospels and Acts. Other studies examine the Apostle Paul's interpretation of scripture in his letters, while other studies look at non-Pauline writings and their utilization of scripture.Some of the studies in this collection show how older scripture clarifies important points of teaching or resolves social conflict, law, conversion, anthropology, paradise, and Messianism are among the themes treated in these studies, themes rooted in important ways in older sacred tradition. The collection concludes with studies on two important Christian interpreters, Syriac-speaking Aphrahat in the east and Latin-speaking Augustine in the west.

These essays explore new methods and overlooked traditionsthat appear to shed light on how the founders of the Christian movementunderstood the older sacred tradition and sought new and creative ways to letit speak to their own times. Gurtner discusses the Matthean version of the temptation narrative. Chandlerinvestigates the exhortation to love your neighbour as yourself from Lev.19.18b. Talbot re-examines Jesus offer of rest in Mt. 11.28-30. Myers exploresthe ways Matthews appeal to Isa. 42.1-4 in Mt. 12.17-21 affects thecharacterization of Jesus in his Gospel. Hamilton explores 1 Enoch 6-11 as aretelling of Genesis 3-6. Herzer seeks to explain varuiys aspects of Mt.27.51b-53. McWhirter explores the citation of Exod 23.20, Mal. 3.1, and Isa. 40.3in Mk 1.2-3. Hopkins investigates the manner in which Jesus engages questionsand persons regarding purity and impurity. Miller notes that victory songs area generally acknowledges category of Hebrew poetry. Gregerman argues thatstudies of early Christian proselytism to Gentiles are largely focussed onmissionary methods of converts.

Myers addresses John's use of Moses traditions in his characterization of Jesus. Stewart examines the Johannine use of Ps. 82 by merging a broader contextual examination with an analysis of formal logic. Moyise discusses Paul's quotations adn explores their relevance for the scholarly consensus. Lincicum studies Paul's letters and the Temple Scroll and compares their exegetical practice with references to Deuteronomy. Wells discusses the topic of divine and human agency in Pauline theology and soteriology. Luckensmeyer investigates how Paul wove words, phrases, and themes from Obadiah into his first letter to the Thessalonian Christians. Becker examines 2 Cor. 3.4-18 and Mk 9.2-9. Bucur investigates the peculiar reading of Hab. 3.2. Jobes probes the extent of the influence of the Twelve Minor Prophets on the writers of the New Testament. Matlock examines Solomon's prayer of dedication of the Jerusalem temple. Stern proposes a new model for understanding both the role of biblical texts in early Jewish liturgy and the relationship between biblical and non-biblical utterances in the early synagogue context.

Myers addresses John's use of Moses traditions in his characterization of Jesus. Stewart examines the Johannine use of Ps. 82 by merging a broader contextual examination with an analysis of formal logic. Moyise discusses Paul's quotations adn explores their relevance for the scholarly consensus. Lincicum studies Paul's letters and the Temple Scroll and compares their exegetical practice with references to Deuteronomy. Wells discusses the topic of divine and human agency in Pauline theology and soteriology. Luckensmeyer investigates how Paul wove words, phrases, and themes from Obadiah into his first letter to the Thessalonian Christians. Becker examines 2 Cor. 3.4-18 and Mk 9.2-9. Bucur investigates the peculiar reading of Hab. 3.2. Jobes probes the extent of the influence of the Twelve Minor Prophets on the writers of the New Testament. Matlock examines Solomon's prayer of dedication of the Jerusalem temple. Stern proposes a new model for understanding both the role of biblical texts in early Jewish liturgy and the relationship between biblical and non-biblical utterances in the early synagogue context.

Scholarly interest in intertextuality remains as keen as ever. Armed with new questions, interpreters seek to understand better the function of older scripture in later scripture. The essays assembled in the present collection address these questions. These essays treat pre-Christian texts, as well as Christian texts, that make use of older sacred tradition. They analyze the respective uses of scripture in diverse Jewish and Christian traditions. Some of these studies are concerned with discreet bodies of writings, such as the Dead Sea Scrolls, while others are concerned with versions of scriptures, such as the Hebrew or Old Greek, and text critical issues. Other studies are concerned with how scripture is interpreted as part of apocalyptic and eschatology. Early Christian Literature and Intertextuality includes essays that explore the use of Old Testament scripture in the Gospels and Acts. Other studies examine the apostle Paul's interpretation of scripture in his letters, while other studies look at non-Pauline writings and their utilization of scripture. Some of the studies in this collection show how older scripture clarifies important points of teaching or resolves social conflict. Law, conversion, anthropology, paradise, and Messianism are among the themes treated in these studies, themes rooted in important ways in older sacred tradition. The collection concludes with studies on two important Christian interpreters, Syriac-speaking Aphrahat in the east and Latin-speaking Augustine in the west. [Part of the LNTS sub series Studies in Scripture in Early Judaism and Christianity (SSEJC), volume 14]

Jewish and Christian Scripture as Artifact and Canon constitutes a collection of studies that reflect and contribute to the growing scholarly interest in manuscripts as artifacts and witnesses to early stages in Jewish and Christian understanding of sacred scripture. Scholars and textual critics have in recent years rightly recognized the contribution that ancient manuscripts make to our understanding of the development of canon in its broadest and most inclusive sense. The studies included in this volume shed significant light on the most important questions touching the emergence of canon consciousness and written communication in the early centuries of the Christian church. The concern here is not in recovering a theoretical "original text" or early "recognized canon," but in analysis of and appreciation for texts as they actually circulated and were preserved through time. Some of the essays in this collection explore the interface between canon as theological concept, on the one hand, and canon as reflected in the physical/artifactual evidence, on the other. Other essays explore what the artifacts tell us about life and belief in early communities of faith. Still other studies investigate the visual dimension and artistic expressions of faith, including theology and biblical interpretation communicated through the medium of art and icon in manuscripts. The volume also includes scientific studies concerned with the physical properties of particular manuscripts. These studies will stimulate new discussion in this important area of research and will point students and scholars in new directions for future work.

This work critically engages the hermeneutical methods used to analyse the New Testament writings, so that the lenses through which studies of the texts have been traditionally viewed can be revised. Jeremy Hultin contributes an article on the rhetorical use of the chosen citations by Jewish rabbis in their commentary on scripture, while Mark Gignilliat writes on the potential implications for viewing Old Testament Scripture in the manner of the early Church exegetes and theologians. With these two contributions providing a frame for the other chapters, the essays explore a range of topics including the significance of the number 42 in Matthew; the study of Wisdom in Matthew, the extent to which the four gospels are underlined by Hebrew material, if any; the use of Hebrew material in shaping New Testament writings; and the uses of Scripture in the letters of Paul and the letters to the Hebrews.Read separately, these articles provide fascinating insights and revisions to established ideas on intertextuality between the Old/Hebrew Bible and the New Testament writings. Taken together, the collection presents a solid argument for the fundamental revision of our current hermeneutical practice in Biblical Studies.

This volume contributes to the study of the identity of Jesus, focusing on how he was originally perceived both by his contemporaries and in the earliest Christian writings. The essays include studies of methodology, archaeology, background, individual gospel perspectives, gospel relationships,intertextuality in the gospels, the earliest reception of the Jesus tradition in the post-Easter writings of the New Testament, and the missiological and pedagogical implications of Jesus’ teaching.John Nolland is the reason for this volume, and his important writings on the gospels are its backdrop. The contributors, who include N.T. Wright, Craig Evans, Darrell Bock, Rainer Riesner and Roland Deines, pay tribute to Nolland’s work and ideas, by drawing on his writings, and by exploring questions and issues close to his heart.

This volume features a body of work selected by Craig A. Evans, B. J. Oropeza, and Paul T. Sloan, designed to examine just what is meant by “intertextuality,” including metalepsis and the controversial and exciting approach known as “mimesis.” Beginning with an introduction from Oropeza that orients readers in a complex and evolving field, the contributors first establish the growing research surrounding the discipline before examining important texts and themes in the New Testament Gospels and epistles. Throughout, these essays critically evaluate new proposals relating to intertextuality and the function of ancient Scripture in the writings that eventually came to comprise the New Testament. With points of analysis ranging from multidimensional recontextualization and ancient Midrash in the age of intertextuality to Luke’s Christology and multivalent biblical images, this volume amasses cutting-edge research on intertexuality and biblical exegesis.

This work critically engages the hermeneutical methods used to analyse the New Testament writings, so that the lenses through which studies of the texts have been traditionally viewed can be revised. Jeremy Hultin contributes an article on the rhetorical use of the chosen citations by Jewish rabbis in their commentary on scripture, while Mark Gignilliat writes on the potential implications for viewing Old Testament Scripture in the manner of the early Church exegetes and theologians. With these two contributions providing a frame for the other chapters, the essays explore a range of topics including the significance of the number 42 in Matthew; the study of Wisdom in Matthew, the extent to which the four gospels are underlined by Hebrew material, if any; the use of Hebrew material in shaping New Testament writings; and the uses of Scripture in the letters of Paul and the letters to the Hebrews.Read separately, these articles provide fascinating insights and revisions to established ideas on intertextuality between the Old/Hebrew Bible and the New Testament writings. Taken together, the collection presents a solid argument for the fundamental revision of our current hermeneutical practice in Biblical Studies.

Scribes and Their Remains begins with an introductory essay by Stanley Porter which addresses the principal theme of the book: the text as artifact. The rest of the volume is then split into two major sections. In the first, five studies appear on the theme of ‘Scribes, Letters, and Literacy.’ In the first of these Craig A. Evans offers a lengthy piece that argues that the archaeological, artifactual, and historical evidence suggests that New Testament autographs and first copies may well have remained in circulation for one century or more, having the effect of stabilizing the text. Other pieces in the section address literacy, orality and paleography of early Christian papyri. In the second section there are five pieces on ‘Writing, Reading, and Abbreviating Christian Scripture.’ These range across numerous topics, including an examination of the stauros (cross) as a nomen sacrum.

This volume contributes to the study of the identity of Jesus, focusing on how he was originally perceived both by his contemporaries and in the earliest Christian writings. The essays include studies of methodology, archaeology, background, individual gospel perspectives, gospel relationships,intertextuality in the gospels, the earliest reception of the Jesus tradition in the post-Easter writings of the New Testament, and the missiological and pedagogical implications of Jesus’ teaching.John Nolland is the reason for this volume, and his important writings on the gospels are its backdrop. The contributors, who include N.T. Wright, Craig Evans, Darrell Bock, Rainer Riesner and Roland Deines, pay tribute to Nolland’s work and ideas, by drawing on his writings, and by exploring questions and issues close to his heart.

Scholarly interest in intertextuality remains as keen as ever. Armed with new questions, interpreters seek to understand better the function of older scripture in later scripture. The essays assembled in the present collection address these questions. These essays treat pre-Christian texts, as well as Christian texts, that make use of older sacred tradition. They analyze the respective uses of scripture in diverse Jewish and Christian traditions. Some of these studies are concerned with discreet bodies of writings, such as the Dead Sea Scrolls, while others are concerned with versions of scriptures, such as the Hebrew or Old Greek, and text critical issues. Other studies are concerned with how scripture is interpreted as part of apocalyptic and eschatology. Early Christian Literature and Intertextuality includes essays that explore the use of Old Testament scripture in the Gospels and Acts. Other studies examine the apostle Paul's interpretation of scripture in his letters, while other studies look at non-Pauline writings and their utilization of scripture. Some of the studies in this collection show how older scripture clarifies important points of teaching or resolves social conflict. Law, conversion, anthropology, paradise, and Messianism are among the themes treated in these studies, themes rooted in important ways in older sacred tradition. The collection concludes with studies on two important Christian interpreters, Syriac-speaking Aphrahat in the east and Latin-speaking Augustine in the west. [Part of the LNTS sub series Studies in Scripture in Early Judaism and Christianity (SSEJC), volume 14]