Hostname: page-component-78c5997874-lj6df Total loading time: 0 Render date: 2024-11-20T04:42:49.910Z Has data issue: false hasContentIssue false
  • English
  • Français

The Quest for the “Community” of Q: Mapping Q Within the Social, Scribal, and Textual Landscape(s) of Second Temple Judaism*

Published online by Cambridge University Press:  08 January 2018

Simon J. Joseph
Simon J. Joseph*
Affiliation:
California Lutheran University
Get access Rights & Permissions [Opens in a new window]

Abstract

Was there a “Q community”? There are many who think that any quest for a “Q community” is a fool's errand. In this paper, I revisit this vexing question by focusing on several distinctive textual coordinates with which we can map Q's author within the social, textual, and theological landscape(s) of Second Temple Judaism. Since the author of Q was capable of crafting innovative scriptural allusions and adapting inherited Jesus traditions, I suggest that Q is not an isolated “Galilean” phenomenon but a textual production that combines Galilean Jesus traditions in conversation with contemporary Jewish apocalyptic traditions and can be located alongside the wider “Essenic” networks that pre-dated and co-existed with the Palestinian Jewish Jesus movement.

Type
Articles
Information
Harvard Theological Review , Volume 111 , Issue 1 , January 2018 , pp. 90 - 114
Copyright
Copyright © President and Fellows of Harvard College 2018 

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

Footnotes

*

This article represents an expanded version of a paper presented in the Q Section of the Annual Meeting of the SBL, Atlanta, GA, 21 November 2015. I would like to thank Alan Kirk and Daniel Smith for the invitation. I would also like to thank the two anonymous reviewers for HTR for their constructive criticism and comments.

References

1 Dunn, James D. G., “Jesus in Oral Memory: The Initial Stages of the Jesus Tradition,” SBLSP 39 (2000) 324–25Google Scholar. Michaud, Jean-Paul, “Quelle(s) communauté(s) derrière la source Q?,” in The Sayings Source Q and the Historical Jesus (ed. Lindemann, A.; BETL 158; Leuven: Leuven University Press, 2001) 577–606 Google Scholar, suggests that “cette ‘soi-disant communauté Q’” in modern discussions may be little more than a modern academic invention (605).

2 This article presupposes the theoretical validity of the Two-Source Hypothesis. For a recent methodological discussion, see Bazzana, Giovanni, Kingdom of Bureaucracy: The Political Theology of Village Scribes in the Sayings Gospel Q (BETL 274; Leuven: Peeters, 2015) 2–3 Google Scholar.

3 Schwartz, Seth, Imperialism and Jewish Society, 200 B.C.E. to 640 C.E. (Princeton: Princeton University Press, 2001) 9 Google Scholar.

4 Gal 1:18–19, 1:22; 1 Thess 2:14; Rom 15:26.

5 Stowers, Stanley, “The Concept of ‘Community’ and the History of Early Christianity,” MTSR 23.3 (2011) 238–56Google Scholar.

6 Ibid., 242.

7 Ibid., 245–46.

8 Ibid., 249.

9 Anderson, Jeff S., “From ‘Communities of Texts’ to Religious Communities: Problems and Pitfalls,” in Enoch and Qumran Origins: New Light on a Forgotten Connection (ed. Boccaccini, G.; Grand Rapids: Eerdmans, 2005) 353 Google Scholar.

10 Stowers, “The Concept of ‘Community,’” 249–50.

11 Verbin, John S. Kloppenborg, Excavating Q: The History and Setting of the Sayings Gospel (Edinburgh: T&T Clark, 2000) 170–71Google Scholar.

12 On scribal interpretation, see Schams, Christine, Jewish Scribes in the Second-Temple Period (JSOT Sup 291; Sheffield: Sheffield Academic Press, 1998)Google Scholar; Crenshaw, James L., Education in Ancient Israel: Across the Deadening Silence (ABRL; New York: Doubleday, 1998) 4 Google Scholar.

13 Hezser, Catherine, Jewish Literacy in Roman Palestine (TSAJ 81; Tübingen: Mohr Siebeck, 2001)Google Scholar.

14 Schams, Jewish Scribes in the Second-Temple Period, 309–27.

15 Ibid., 327.

16 Ibid., 321.

17 Ibid., 315.

18 Ibid., 316.

19 Ibid., 317.

20 Ibid., 313.

21 Keith, Chris, Jesus Against the Scribal Elite: The Origins of the Conflict (Grand Rapids: Baker Academic, 2014)Google Scholar.

22 Kloppenborg Verbin, Excavating Q, 256; Arnal, William E., “The Q Document,” in Jewish Christianity Reconsidered: Rethinking Ancient Groups and Texts (ed. Jackson-McCabe, Matt; Minneapolis: Fortress, 2007) 129 Google Scholar; Cromhout, Markus, Jesus and Identity: Reconstructing Judean Ethnicity in Q (Matrix: TBMC; Eugene: Cascade, 2007) 260 Google Scholar; Tuckett, Christopher M., “Q and the ‘Church’: The Role of the Christian Community within Judaism according to Q,” in From the Sayings to the Gospels (WUNT 328; Tübingen: Mohr Siebeck, 2014) 219–31Google Scholar; cf. Q in Context I: The Separation between the Just and the Unjust in Early Judaism and in the Sayings Source (ed. M. Tiwald; BBB 172; Bonn: Bonn University Press, 2015).

23 Luke 14:5 is not regarded as “Q” material in CEQ.

24 Q 9:59–60; cf. Tuckett, Christopher, “Q and Family Ties,” in Metaphor, Narrative, and Parables in Q (ed. Roth, D. T., et al.; WUNT 315; Tübingen: Mohr Siebeck, 2014) 57–71 Google Scholar.

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

26 Patterson, Stephen J., The Lost Way: How Two Forgotten Gospels Are Rewriting the Story of Christian Origins (San Francisco: HarperOne, 2014) 45–83 Google Scholar, for example, refers to Q as “The Galilean Gospel” based on Q's use of several Galilean place-names (65–66).

27 Mark 1:21–39, 14:27, 16:6–7; Matt 4:23, 28:10; Luke 4:16–30, 31–44; John 2:1. Schröter, Jens, “Jerusalem und Galiläa. Überlegungen zur Verhältnisbestimmung von Pluralität und Kohärenz für die Konstruktion einer Geschichte des Urchristentums,” in Jesus und die Anfänge der Christologie. Methodologische und exegetische Studien zu den Ursprüngen des christlichen Glaubens (BThSt 47; Neukirchener: Neukirchen-Vluyn, 2001) 180–219, at 217Google Scholar.

28 Kloppenborg Verbin, Excavating Q, 167–71; Reed, Jonathan, “The Social Map of Q,” in Conflict and Invention: Literary, Rhetorical and Social Studies on the Sayings Gospel Q (ed. Kloppenborg, John S.; Valley Forge, PA: Trinity Press International, 2004) 17–36 Google Scholar, at 18.

29 For critique, see Pearson, Birger A., “A Q Community in Galilee?,” NTS 50.4 (2004) 476–94CrossRefGoogle Scholar. Cf. Taylor, Nicholas H., “Q and Galilee?” Neotestamentica 37 (2003) 306 Google Scholar: “Geographical allusions to Galilee . . . reflect the setting of the historical ministry of Jesus rather than that of Q.”

30 Horsley, Richard A. with Draper, Jonathan A., Whoever Hears You: Prophets, Performance, and Tradition in Q (Harrisburg, PA: Trinity Press International, 1999) 294 Google Scholar; Hurtado, Larry W., Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids: Eerdmans, 2003) 255 n. 95Google Scholar.

31 Theissen, Gerd, The Gospels in Context: Social and Political History in the Synoptic Tradition (trans. Maloney, L. M.; Minneapolis: Fortress, 1991)Google Scholar.

32 Marco Frenschkowski, “Galiläa oder Jerusalem? Die Topographischen und Politischen Hintergründe der Logienquelle,” in The Sayings Source Q and the Historical Jesus, 535–59. Zangenberg, J. K., “From the Galilean Jesus to the Galilean Silence: Earliest Christianity in the Galilee until the Fourth Century CE,” in The Rise and Expansion of Christianity in the First Three Centuries of the Common Era (ed. Schröter, J. and Rothschild, C. K.; WUNT 301; Tübingen: Mohr Siebeck, 2013) 75–108 Google Scholar, at 83 n. 15; Pearson, “A Q Community in Galilee?,” 492.

33 Havener, Ivan, Q: The Sayings of Jesus (GNS 19; Wilmington, DE: Michael Glazier, 1987) 42–45 Google Scholar; Allison, Dale C. Jr., The Jesus Tradition in Q (Valley Forge, PA: Trinity Press International, 1997) 53 Google Scholar; Reed, Jonathan L., Archaeology and the Galilean Jesus: A Re-examination of the Evidence (Harrisburg, PA: Trinity Press International, 2000) 177 Google Scholar; Cromhout, Jesus and Identity, 231.

34 Rollens, Sarah E., Framing Social Criticism in the Jesus Movement: The Ideological Project in the Sayings Gospel Q (WUNT II.374; Tübingen: Mohr Siebeck, 2014) 102 Google Scholar, concedes that “Jerusalem is not impossible,” but suggests that “Q simply does not treat this city as a place in which it experiences routine activities or familiar faces,” settling on Capernaum because “Q's authors have an intimate familiarity with relatively obscure Galilean towns” (103).

35 Schenk, W., “Die Verwünschung der Küstenorte Q 10, 13–15; Zur Funktion der konkreten Ortsangaben und zur Lokalisierung von Q,” in The Synoptic Gospels: Source Criticism and the New Literary Criticism (ed. Focant, C.; BETL 110; Leuven: Leuven University Press, 1993) 477–90Google Scholar.

36 Schulz, Siegfried, Q: Spruchquelle der Evangelisten (Zurich: Theologischer Verlag, 1972) 481 Google Scholar. For the Decapolis, see Kloppenborg, John S., “Literary Convention, Self-Evidence, and the Social History of the Q People,” Semeia 55 (1991) 77–102 Google Scholar.

37 Q 7:1–10; Q 10:13–15.

38 John S. Kloppenborg, “Conflict and Invention: Recent Studies on Q,” in Conflict and Invention, 1–14, at 4, describes relying on these place-names as “an extraordinarily weak argument.”

39 Tödt, Heinz Eduard, The Son of Man in the Synoptic Tradition (trans. Barton, Dorothy M.; London: SCM, 1965)Google Scholar.

40 Tödt, The Son of Man in the Synoptic Tradition, 268–69. See also Lührmann, Dieter, Die Redaktion der Logienquelle (WMANT 33; Neukirchener-Vluyn: Neukirchener, 1969) 94–96 Google Scholar; Kloppenborg, John S., “‘Easter Faith’ and the Sayings Gospel Q,” in The Apocryphal Jesus and Christian Origins = Semeia 49 (ed. Cameron, R.; Atlanta: Scholars, 1990) 71–99 Google Scholar.

41 Robinson, James M., “Introduction,” in The Sayings Gospel Q in Greek and English, with Parallels from the Gospels of Mark and Thomas (ed. Robinson, J. M., Hoffmann, P., Kloppenborg, J. S.; Minneapolis: Fortress, 2002) 11–72 Google Scholar, at 48 [emphasis added].

42 Hoffmann, Paul, “Jesusverkündigung in der Logienquelle,” in Jesus in den Evangelien (ed. Blinzler, J. and Pesch, W.; SBS 45; Stuttgart: Katholisches Bibelwerk, 1970) 64–65 Google Scholar.

43 Hoffmann, Paul, Studien zur Theologie der Logienquelle (NA 8; Münster: Aschendorff, 1982) 10 Google Scholar.

44 Harnack, Adolf, The Sayings of Jesus: The Second Source of St. Matthew and St. Luke (trans. Wilkinson, J. R.; NTS 2; London: Williams & Norgate, 1908) 171 Google Scholar.

45 Ibid., 188.

46 Kloppenborg, “Literary Convention,” 85.

47 Kloppenborg, “Conflict and Invention,” 5–6; Kloppenborg Verbin, Excavating Q, 200.

48 Vaage, Leif E., “How I Stopped Being A Q-Scholar,” in Scribal Practices and Social Structures Among Jesus Adherents: Essays in Honour of John S. Kloppenborg (ed. Arnal, W. E., Ascough, R. S., Derrenbacker, R. A. Jr., and Harland, P. A.; BETL 285; Leuven: Peeters, 2016) 213–31Google Scholar, at 222, rightly notes that The Formation of Q does not depend “in any way on one kind of historical subject having been the agent of the observed discursive patterns.”

49 Kloppenborg, “Literary Convention,” 84 [emphasis added].

50 Ibid., 85.

51 Ibid., 90–91.

52 Ibid., 94.

53 Ibid., 99.

54 Ibid., 100 [emphasis added].

55 Arnal, William E., Jesus and the Village Scribes: Galilean Conflicts and the Setting of Q (Minnapolis: Fortress, 2001)Google Scholar; idem, “The Trouble with Q,” Forum 3 (2013) 7–79.

56 Bazzana, Kingdom of Bureaucracy, 85–117, surveying ἐκβάλλω (“dispatch”) (Q 10:2), οἰκετεία (“household slaves”) (Q 12:42), and θησαυρός (“treasure/storeroom”) (Q 6:45; Q 12:33–34).

57 Bazzana, Kingdom of Bureaucracy, 9, 12. Cf. Arnal, “The Trouble with Q,” 62: “Do we have direct and reliable evidence for the existence, specifically in Galilee, of the office of κωµογραµµατεύς? No, in fact, we do not.”

58 Bazzana, Kingdom of Bureaucracy, 165 [emphasis added].

59 Renan, Ernest, Vie de Jésus (Paris: Michael Levy, 1871 [1863])Google Scholar.

60 Arnal, William, The Symbolic Jesus: Historical Scholarship, Judaism, and the Construction of Contemporary Identity (London: Equinox, 2005) 21 Google Scholar.

61 Reed, Archaeology, 6. For examples, see Bauer, Walter, “Jesus der Galiläer,” in Aufsätze und Kleine Schriften (ed. Strecker, G.; Tübingen: Mohr, 1967) 91–108 Google Scholar; Grundmann, Walter, Jesus der Galiläer und das Judentum (Leipzig: Wigand, 1940)Google Scholar. For criticism, see Heschel, Susannah, The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton: Princeton University Press, 2008)Google Scholar; Head, Peter, “The Nazi Quest for an Aryan Jesus,” JSHJ 2 (2004) 55–89 Google Scholar.

62 Lohmeyer, Ernst, Galiläa und Jerusalem (FRLANT 34; Göttingen: Vandenhoeck & Ruprecht, 1936)Google Scholar.

63 Chancey, Mark A., The Myth of a Gentile Galilee (SNTS MS 118: Cambridge, UK: Cambridge University Press, 2002) 170–74CrossRefGoogle Scholar.

64 Ibid., 5.

65 Moxnes, Halvor, “When did Jesus become a Galilean? Revisiting the Historical Jesus debate of the Nineteenth Century,” in Jesus – Gestalt und Gestaltungen. Rezeption des Galiläers in Wissenschaft, Kirche und Gesellschaft. FS Gerd Theißen (ed. von Gemünden, P., Horrell, D. G., and Küchler, M.; NTOASUNT 100; Göttingen: Vandenhoeck and Ruprecht, 2013) 391–409, at 407CrossRefGoogle Scholar.

66 Hurtado, Lord Jesus Christ, 217–57, at 217.

67 King, Karen L., “Factions, Variety, Diversity, Multiplicity: Representing Early Christian Differences for the 21st Century,” MTSR 23 (2011) 217–37Google Scholar.

68 Robinson, James M., “The Critical Edition of Q and the Study of Jesus,” in The Sayings Source and the Historical Jesus (ed. Lindemann, A.; BETL 158; Leuven: Leuven University Press, 2001) 2–52 Google Scholar, at 27 n. 5: “The location of the Q movement remains quite conjectural.”

69 Kloppenborg, “Conflict and Invention,” 4.

70 John Kloppenborg did not seem to originally identify Q 16:18 in any stratum (in The Formation of Q), but subsequently added Q 16:16, 18 to “the earliest level of Q” (Excavating Q, 146).

71 See especially Allison, Dale C. Jr., The Intertextual Jesus: Scripture in Q (Harrisburg, PA: Trinity Press International, 2000)Google Scholar.

72 Kloppenborg, “Literary Convention,” 97.

73 Robbins, C. Michael, The Testing of Jesus in Q (SBL 108; New York: Peter Lang, 2007) 158 Google Scholar, argues that “the absence of God in the world is paraded, effecting both an indictment of the temple and its ministry.” Olegs Andrejevs, “Q 10:21–22 and Formative Christology” (Ph.D. diss., Loyola University Chicago, 2013) 138–39, notes that “some accounting appears necessary for the fact that the devil can be present within the temple's sacred confines,” concluding that the text represents “a polemic against the Jerusalem temple establishment” (142).

74 Hultgren, Arland J., The Rise of Normative Christianity (Minneapolis: Fortress, 1994) 37 Google Scholar.

75 Frenschkowski, “Galiläa oder Jerusalem?,” 548, notes that “Q enthält scharfe Jerusalemkritik, die sich gut aus der angespannten Lage der Jerusalemer Gemeinde erklären läßt” (549). Frenschkowski concludes that “Q ist ein, vielleicht sogar das entscheidende Dokument der Jerusalemer Urgemeinde . . . Q wurde in Jerusalem gesammelt und zusammengestellt – wenn auch aus galilāischem Traditionsgut” (549).

76 Kloppenborg Verbin, Excavating Q, 379.

77 Smith, Daniel A., The Post-Mortem Vindication of Jesus in the Sayings Gospel Q (LNTS 338; London: T&T Clark, 2006)Google Scholar.

78 On Q's view of Jesus's death as non-salvific, see Hoffmann, “Jesusverkündigung in der Logienquelle,” 64–65; Tuckett, Christopher M., Q and the History of Early Christianity: Studies on Q (Edinburgh: T&T Clark, 1996) 220–21Google Scholar; Lührmann, Redaktion, 94–97; Koester, Helmut, Ancient Christian Gospels: Their History and Development (Philadelphia: Trinity, 1999) 160 Google Scholar; Kloppenborg Verbin, Excavating Q, 374.

79 Kirk, Alan, “The Memory of Violence and the Death of Jesus in Q,” in Memory, Tradition, and Text: Uses of the Past in Early Christianity (ed. Kirk, A. and Thatcher, T.; SS 52; Atlanta: SBL Press, 2005) 191–206 Google Scholar.

80 Kloppenborg Verbin, Excavating Q, 17.

81 Richard B. Vinson, review of Jesus and the Village Scribes, by Arnal, William, Int 56.3 (2002) 336 Google Scholar, finds the hypothesis “unpersuasive.” Cf. Dewey, Joanna, review of Jesus and the Village Scribes, ATR 85.1 (2003) 183–84Google Scholar; Pearson, “A Q Community in Galilee?,” 490 n. 59.

82 Arnal, Jesus and the Village Scribes, 151.

83 Horsley, Richard A., Jesus and the Spiral of Violence: Popular Jewish Resistance in Roman Palestine (New York: Harper & Row, 1987) 209–21Google Scholar.

84 Idem, Sociology and the Jesus Movement (New York: Crossroad, 1989) 117–23; Kloppenborg Verbin, Excavating Q, 190–91.

85 Arnal, Jesus and the Village Scribes, 157; Horsley, Jesus and the Spiral of Violence, 209–21; Kloppenborg Verbin, Excavating Q, at 171, 211, 215.

86 Braun, Willi, “The Schooling of a Galilean Jesus Association,” in Redescribing Christian Origins (ed. Cameron, R. and Miller, M. P.; SBLSS 28; Atlanta: SBL Press, 2004) 43–65, at 48Google Scholar.

87 Kirk, Alan, The Composition of the Sayings Source: Genre, Synchrony, and Wisdom Redaction in Q (NovT Sup 91; Leiden: Brill, 1998) 399 CrossRefGoogle Scholar.

88 Rollens, Sarah E., “Does ‘Q’ Have Any Representative Potential?” MTSR 23 (2011) 64–78, at 66Google Scholar.

89 Ibid., 66. Cf. Geertz, Clifford, The Interpretation of Cultures: Selected Essays (New York: Basic Books, 1973) 90 Google Scholar.

90 Rollens, “Does ‘Q’ Have Any Representative Potential?,” 66–67.

91 Ibid., 67.

92 Ibid., 69.

93 Bazzana, Kingdom of Bureaucracy, 265 n. 6.

94 Rollens, “Does ‘Q’ Have Any Representative Potential?,” 77, constructs a “dichotomy” between “viewing a text as a symbolic window versus regarding it as a discursive product.”

95 Ibid., 75, 74.

96 Ibid., 66, 77.

97 Ibid., 69, maintains that Q still provides “important data about the authors” and “demand[s] a certain social location for its authors.”

98 Eusebius reports how the Jewish villages of Nazareth and Kokhabe were the homes of the Desposynoi (Hist. Eccl. 1.7.14–15). Epiphanius tells us that the Ναζαρήνοι lived in Beroea, Pella, and Kokhabe (in the Transjordan) (Pan. 29.7.7–8; 30.2.8) but originated in Jerusalem (29.7.7).

99 Piper, Ronald A., Wisdom in the Q Tradition: The Aphoristic Sayings of Jesus (SNTS MS 61; Cambridge: Cambridge University Press, 1989)CrossRefGoogle Scholar.

100 Streeter, B. H., The Four Gospels: A Study in Origins (London: Macmillan, 1924) 230 Google Scholar, suggests that the sayings of Jesus were first preserved in Aramaic in Jerusalem and subsequently translated to reach a wider circulation, with “Q” being composed in Greek in Antioch.

101 Bazzana, Kingdom of Bureaucracy, 316.

102 Tuckett, Christopher M., “Scripture and Q,” in The Scriptures in the Gospels (ed. Tuckett, C. M.; BETL 131; Leuven: Peeters, 1997) 3–26, at 22Google Scholar.

103 Kloppenborg Verbin, Excavating Q, 123 n.17.

104 Kloppenborg, John S., “The Sayings Gospel Q and the Quest of the Historical Jesus,” HTR 89 (1996) 307–44, at 330 n. 101Google Scholar. Cf. Kloppenborg Verbin, Excavating Q, 405 n. 72: “It would appear that a synthesis of Isaian texts was already in circulation by the time of the composition of Q” [emphasis in original].

105 James M. Robinson, “The Sayings Gospel Q,” REL 484. Unpublished Instructor's Class Notes, Claremont Graduate School, Fall 1992, 5.

106 Ibid., 5.

107 Collins, John J., “The Works of the Messiah,” DSD 1 (1994) 98–112, at 107Google Scholar. VanderKam, James C., “The Dead Sea Scrolls and the New Testament,” BAR 41.2 (2015) 42–53 Google Scholar, 78–79, posits that 4Q521 and Q both drew from “shared traditions.”

108 Isa 26:19, 29:18–19, 35:5–6, 61:1.

109 Q's quotations (from the LXX) include Q 4:4 (cf. Deut 8:3); Q 4:8 (cf. Exod 20:8; Deut 6:13); Q 4:12 (cf. Deut 6:16); Q 7:22 (cf. Isa 29:18–19, 35:5–6, 42:6–7, 61:1–2); Q 7:27 (cf. Exod 23:20).

110 Sanders, E. P., The Historical Figure of Jesus (London: Allen Lane, 1993) 198 Google Scholar, identifies the divorce saying as “the best attested tradition” in the Gospels.

111 On the divorce sayings, see Fitzmyer, Joseph A., “The Matthean Divorce Texts and Some New Palestinian Evidence,” TS 37 (1976) 197–226 Google Scholar; Levine, Amy-Jill, “Jesus, Divorce, and Sexuality: A Jewish Critique,” in The Historical Jesus through Catholic and Jewish Eyes (ed. le Beau, B. F.; Harrisburg: T&T Clark, 2000) 113–29Google Scholar.

112 Sanders, E. P., Jesus and Judaism (Philadelphia: Fortress, 1985) 256–60Google Scholar.

113 Kloppenborg, John S., “Nomos and Ethos in Q,” in Gospel Origins and Christian Beginnings: In Honor of James M. Robinson (ed. Goehring, J. E., Sanders, J. T., and Hedrick, C. W.; Sonoma, CA: Polebridge, 1990) 35–48 Google Scholar, at 45.

114 Cf. Brooke, George J., “Shared Intertextual Interpretations in the Dead Sea Scrolls and the New Testament,” in Biblical Perspectives: Early Use and Interpretation of the Bible in Light of the Dead Sea Scrolls (ed. Stone, M. E. and Chazon, E. G.; STDJ 28; Leiden: Brill, 1998) 35–57 Google Scholar.

115 Kosch, Daniel, Die eschatologische Tora des Menschensohnes. Untersuchungen zur Rezeption der Stellung Jesu zur Tora in Q (NTOA 12; Göttingen: Vandenhoeck and Ruprecht, 1989) 453 CrossRefGoogle Scholar: “Q sieht zwischen den Forderungen Jesu und der Tora keinen Gegensatz, sondern Uebereinstimmung.”

116 Q 6:46 / Matt 7:24–27. See Allison, Dale C. Jr., “Q's New Exodus and the Historical Jesus,” in The Sayings Source Q and the Historical Jesus (ed. Lindemann, A.; BETL 158; Leuven: Peeters, 2001) 395–428 Google Scholar, at 423; Catchpole, David R., The Quest for Q (Edinburgh: T&T Clark, 1993) 101–134 Google Scholar; Tuckett, “Scripture in Q,” 25.

117 Han, Kyu Sam, Jerusalem and the Early Jesus Movement: The Q Community's Attitude Toward the Temple (JSNTSup 207; Sheffield: Sheffield Academic Press, 2002) 183 Google Scholar.

118 On early Christian non-participation in the Temple cult, see Hengel, Martin, The Atonement: The Origins of the Doctrine in the New Testament (trans. Bowden, J.; Philadelphia: Fortress, 1981) 56–57 Google Scholar; Gaston, Lloyd, No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels (NovT Sup 23; Leiden: Brill, 1970) 240–41CrossRefGoogle Scholar.

119 The Qumran community may have anticipated future sacrificial worship (1QM 2.5–6).

120 See esp. 11QT 51.11–15; CD 5.6–9; 1QpHab 8.10, 12.8–10; 1QS 5.6, 8.3, 9.4.

121 See, e.g., Kloppenborg, John S., The Formation of Q: Trajectories in Ancient Christian Wisdom Collections (Philadelphia: Fortress, 1987)Google Scholar; Piper, Wisdom in the Q-tradition.

122 Harrington, Daniel J., Wisdom Texts from Qumran (New York: Routledge, 1996)CrossRefGoogle Scholar; idem, “Ten Reasons Why the Qumran Wisdom Texts Are Important,” DSD 4 (1997) 245–54.

123 Elgvin, Torleif, “Wisdom and Apocalypticism in the Early Second Century BCE – The Evidence of 4QInstruction,” in The Dead Sea Scrolls Fifty Years After Their Discovery: Proceedings of the Jerusalem Congress, July 20–25, 1997 (ed. Schiffman, L. H., Tov, E. and VanderKam, J. C.; Jerusalem: Israel Exploration Society / Shrine of the Book, Israel Museum, 2000) 226–47Google Scholar.

124 Goff, Matthew J., “Discerning Trajectories: 4QInstruction and the Sapiential Background of the Sayings Source Q,” JBL 124.4 (2005) 657–73Google Scholar.

125 On the Qumran/Essene identification, see Cross, Frank M., Canaanite Myth and Hebrew Epic (Cambridge, MA: Harvard University Press, 1973) 331–32Google Scholar. For methodological caution, see Mason, Steve, “The Historical Problem of the Essenes,” in Celebrating the Dead Sea Scrolls: A Canadian Collection (ed. Flint, P. W., Duhaime, J., and Baek, K. S.; SBLEJL 30; Atlanta: SBL Press, 2011) 201–51Google Scholar.

126 Heschel, Susannah, Abraham Geiger and the Jewish Jesus (CSHJ; Chicago: University of Chicago Press, 1998) 233 Google Scholar.

127 King, Karen L., “The Origins of Gnosticism and the Identity of Christianity,” in Was There a Gnostic Religion? (ed. Marjanen, A.; Göttingen: Vandenhoeck & Ruprecht, 2005) 103–20Google Scholar.

128 On a “scribal school” at Qumran, see Tov, Emanuel, Scribal Practices and Approaches Reflected in the Texts Found in the Judean Desert (Leiden: Brill, 2004)Google Scholar. On the knowledge of Greek at Qumran, see VanderKam, James C., “Greek at Qumran,” in Hellenism in the Land of Israel (ed. Collins, J. J. and Sterling, G. E.; CJA 13; Notre Dame: University of Notre Dame Press, 2001) 175–81Google Scholar.

129 Braun, Willi, “Socio-Mythic Invention, Graeco-Roman Schools, and the Sayings Gospel Q,” MTSR 11.3 (1999) 225 Google Scholar, envisions “the social and the literary formation of Q in a school ‘space.’ That is, both the group and its document display an evident bent on investing in the power of text production . . . in response to the experience of displacement.”

130 Sandmel, Samuel, “Parallelomania,” JBL 81 (1962) 1–13 Google Scholar. Sandmel warned against extravagant claims of parallels but sought to “encourage” the quest for literary parallels, “especially in the case of the Qumran documents” and the New Testament (1) [emphasis added].

131 Johnson-DeBaufre, Melanie, Jesus among Her Children: Q, Eschatology, and the Construction of Christian Origins (HTS 55; Cambridge, MA: Harvard University Press, 2005) 42 Google Scholar, suggests that our readings should reflect “which of the diverse meanings of Christianity is both textually persuasive and ethically preferable for thinking about Christian identity in a diverse world.”

132 Kloppenborg Verbin, Excavating Q, 195.

133 Q 11:39–41, 11:42ab.

134 The Essenes numbered over four thousand men, women, and children in villages and towns (Antiquities of the Jews 18.1.5, 20–21; Quod Omnis Probus Liber Sit 75). Josephus describes the Essenes as living “in every town” (Jewish War 2.124; A.J. 13.31.1).

135 On the “Essene Gate,” see B.J. 5.145. On Judah (at the time of Antigonus), see B.J. 1.78-80; A.J. 13.311–313. On Menachem (at the time of Herod the Great), see A.J. 15.372–379. On Simon (during the reign of Archelaus), see B.J. 2.111; A.J. 17.345–348.

136 Stowers, “The Concept of ‘Community,’” 249 [emphasis added].