2. “Up in the Gallery,” in Franz Kafka, The Metamorphosis, In the Penal Colony, and Other Stories: With Two New Stories, trans. Joachim Neugroschel (New York: Scribner Paperback Fiction, 2000), 244–45.
3. Marius Reiser, Jesus and Judgment: The Eschatological Proclamation in Its Jewish Context, trans. Linda M. Maloney (Minneapolis: Fortress Press, 1997). For the statistics, see pp. 303–4.
4. “Glutton and drunkard,” Luke 7:34; “friend of sinners,” Luke 7:34; “possessed,” Mark 3:22; possessed “Samaritan,” John 8:48; “impostor,” Matthew 27:63; “deceiver of the people,” John 7:12; “apostate to the faith,” cf. Mark 3:22. We can conclude from Matthew 19:12 that people accused Jesus of being a eunuch; in that passage Jesus reacts to the accusation in his own way.
5. Reiser, Jesus and Judgment, 289–90.
6. For discussion of the details, see Anton Vögtle, Gott und seine Gäste. Das Schicksal des Gleichnisses Jesu vom grossen Gastmahl. (Lukas 14, 16b-24; Matthäus 22,2-14), BThS 29 (Neukirchen-Vluyn: Neukirchener Verlag, 1996). There is a general consensus that in his version Matthew reshaped the parable secondarily and made of it an allegory of salvation history.
7. The last sentence of the parable says literally, “For I tell you: none of those men who were invited will taste of my meal” (v. 24). In narrative terms, the “you” here is problematic because it is still the servants who are being addressed. Did Luke have in mind a shift in the audience, so that in this sentence Jesus himself is speaking to those listening to him? In that event Luke failed to mark the shift. But for us the problem is more or less irrelevant, because v. 24 touches precisely the essential meaning of the parable.
8. Cf. Reiser, Jesus and Judgment, 258–62.
9. Norbert Lohfink, “’Ich komme nicht in Zornesglut’ (Hos 11,9). Skizze einer synchronen Leseanweisung für das Hoseabuch,” 163–90, in Ce Dieu qui vient. Mélanges offerts à Bernhard Renaud, LD 159 (Paris: Cerf, 1995), at 188. I am following this essay in interpreting the text of Hosea.
Chapter 11
1. Cf. Gunther Wanke, “Bibel I. Die Entstehung des Alten Testaments als Kanon,” TRE 6: 1–8.
2. For the reasons for this translation and the intent of the text, cf. Norbert Lohfink, “Der Glaube und die nächste Generation. Das Gottesvolk der Bibel als Lerngemeinschaft,” 144–66, in idem, Das Jüdische am Christentum. Die verlorene Dimension (Freiburg: Herder, 1974).
3. Here I am following Henry M. Shires, Finding the Old Testament in the New (Philadelphia: Westminster, 1974), 66, 70–71.
4. Raymund Schwager wrote a moving book some years ago in which he attempted to tell Jesus’ inner history in the form of a free meditation. What is crucial in this depiction is how Jesus learns to understand himself and his task through Scripture. Raymund Schwager, Jesus of Nazareth: How He Understood His Life (New York: Crossroad, 1998).
5. For the oral Torah and the means of its transmission, cf. Hermann L. Strack and Günter Stemberger, Introduction to the Talmud and Midrash, trans. and ed. Markus Bockmühl (Edinburgh: T & T Clark, 1991).
6. For more detail, see Peter Stuhlmacher, Biblische Theologie des Neuen Testaments I (Göttingen: Vandenhoeck & Ruprecht, 1992), 68–70.
7. Cf. Erich Zenger, “Herrschaft Gottes / Reich Gottes II. Altes Testament,” TRE 15: 172–244, at 187.
8. Cf. Ismar Elbogen, Jewish Liturgy: A Comprehensive History (Philadelphia: Jewish Publication Society, 1993), §9a.
9. Matt 11:5; cf. Isa 35:5-6; 61:1-2.
10. E.g., in the writings and fragments found at Qumran; cf. Martin Hengel and Anna Maria Schwemer, Jesus und das Judentum (Tübingen: Mohr Siebeck, 2007), 410, 467. Now fundamental to this topic is Johannes Zimmermann, Messianische Texte aus Qumran. Königliche, priesterliche und prophetische Messiasvorstellungen in den Schriftfunden von Qumran, WUNT 2d ser. 104 (Tübingen: Mohr Siebeck, 1998), esp. 389–412, 467–69.
11. For more detail on this subject, see Gerhard Lohfink, Das Vaterunser neu ausgelegt, Urfelder Reihe 7 (Bad Tölz: Verlag Urfeld, 2007).
12. For extensive discussion of the ‘Amida (= Tefilla) see Elbogen, Jewish Liturgy, §§8, 9.
13. Introduction and text: Svend Holm–Nielsen, Die Psalmen Salomos, JSHRZ IV/2 (Gütersloh: Mohn, 1977); for a critical English edition, see Robert B. Wright, The Psalms of Solomon: A Critical Edition of the Greek Text, Jewish and Christian Texts in Contexts and Related Studies 1 (London, et al.: T & T Clark, 2007).
14. Cf. János Bolyki, Jesu Tischgemeinschaften, WUNT 96 (Tübingen: Mohr Siebeck, 1998), 181.
15. Cf. Erich Zenger, et al., Einleitung in das Alte Testament, 2nd ed. (Stuttgart: Kohlhammer, 1996), 22–24.
16. For what follows, see Norbert Lohfink, “Death at the River Frontier: Moses’ Incomplete Mission and the Contours of the Bible,” 1–14, in idem, In the Shadow of Your Wings: New Readings of Great Texts from the Bible, trans. Linda M. Maloney (Collegeville, MN: Liturgical Press, 2003).
17. Cf. Rainer Albertz, A History of Israelite Religion in the Old Testament Period, 2 vols., trans. John Bowden (Louisville: Westminster John Knox, 1994), 2:472.
18. For what follows, see Norbert Lohfink, “Distribution of the Functions of Power,” 55–75, in idem, Great Themes from the Old Testament, trans. Ronald Walls (Chicago: Franciscan Herald Press, 1982); idem, In the Shadow of Your Wings, 1–14.
19. This is demonstrated in terms of Psalms 137 and 138 in Gerhard Lohfink, Beten schenkt Heimat. Theologie und Praxis des christlichen Gebets (Freiburg: Herder, 2010), 162–64.
20. This is the formulation in “Gerechter Friede [Just Peace],” a pastoral letter of the German Catholic Conference of Bishops of 27 September 2000 (Bonn: Sekretariat der Deutschen Bischofskonferenz), 24.
21. The confession of the kings and nations is announced by God himself in Isa 52:15. It comprises Isa 53:1-11a. Then God speaks again. The beginning of the confession remains unclear in our Bible translations because it is simply translated “what we have heard,” but in Hebrew the phrase can mean either “what we have said” or “what we have heard.” In light of the context the second translation is more probable.
22. “Gerechter Friede,” 25.
23. Cf. the brief summary of the discussion in Zenger, et al., Einleitung in das Alte Testament, 14–16.
Chapter 12
1. We are in the fortunate position of possessing records of the trial of Justin and his companions before the city prefect Junius Rusticus and of their martyrdom. For an English translation, see E. C. E. Owen, Some Authentic Acts of the Early Martyrs (Oxford: Clarendon Press, 1927), 47–52.
2. Cf. Stefan Heid, “Justinos, Märtyrer,” LThK3 5: 1112–13.
3. Justin, Dialogue with Trypho, 11, 2. Translation from Early Christian Writings, http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html.