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Thus the autographic marker (Galatians 6.11) directs the attention of the audience not only to the conceptual content but to the presence of the founding apostle that the letter replaces.

Scholarly literature on Jesus has often attempted to relate his miracles to their Jewish context. The present study surveys that context in its own right, examining both the ideas on miracle in Second Temple literature and the evidence for contemporary Jewish miracle workers.

Many critics read the Gospel of Mark through a context external to Mark's story world. Hatina examines how contexts determine the meaning of embedded scripture texts in Mark, in a way that is sensitive to the story world, without disregard for the historical setting of the gospel.

Did 1st century Mediterranean readers of the fourth Gospel have comparable literary examples to inform their comprehension of Moses as a character? This study analyses the character of Moses as used in the text of the fourth Gospel, and examines other Hellenistic narrative texts.

Conversion is a main theological theme in the Lukan corpus. Since much attention has been paid to the issue in Acts, this work shows how the evangelist also conveys his theological emphasis on conversion in his gospel through material either unique to it or that Luke has edited to this purpose.

The gospel of Mark, especially 10:32-45, contains teachings attributed to Jesus on the use and abuse of power. This book applies different methods and approaches: orality, criticism, literary criticism and sensitivity for the social and cultural environment of the text to Jesus's message on power.

Despite many scholars' assumptions that Jesus was an illiterate peasant or, conversely, even a Pharisee none have critically engaged the evidence to ask 'Could Jesus read or write?' This title provides the book-length treatment of the literate status of the Historical Jesus.

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.

Joshua D. A. Bloor argues that the purification of the consciousness of sin, via Jesus' perpetual heavenly blood offering, is a vital motif for understanding Hebrews' sacrificial argumentation, and vice-versa. Jesus' 'objective' earthly achievements are many, yet only his 'subjective' heavenly blood offering purges the heavenly tabernacle and subsequently the consciousness of sin. Bloor views the Levitical cult as having a positive role in Hebrews, with Levitical 'guilt' foreshadowing and informing Hebrews' notion of the 'consciousness of sin'. Levitical sacrifices could purge the consciousness, but only Jesus' heavenly blood can offer complete perpetual purgation. This blood is a qualitative type of purgation which continually speaks in heaven, offering eternal assurance for the recipients regarding their consciousness of sin. Bloor begins with the 'defiled consciousness' and situates the world of Hebrews within cultic defilement, enabling the consciousness of sin and its cosmic implications to be properly understood. From here, the solution to a defiled consciousness is explored by examining Hebrews' cultic argumentation. Bloor highlights the distinctive purposes inherent in both Jesus' earthly and heavenly achievements, with the latter concerned particularly with Yom Kippur imagery and the purgation of the consciousness. Bloor concludes by differentiating between Jesus' session, present heavenly activity and perpetual heavenly blood offering. Throughout this volume, Bloor engages, critiques and advances current discourse concerning the nature and timing of Jesus' offering in Hebrews.