Jeffrey B Gibson | Harry S. Truman-City Colleges of Chicago (original) (raw)

Papers by Jeffrey B Gibson

Journal for the Study of the New Testament, Apr 1, 1994

1. A representative statement of this position is the assertion of E. Best that 'the acc... more 1. A representative statement of this position is the assertion of E. Best that 'the account of the Temptation in Mark is bare of details. Not only are we not told in what way Jesus was tempted but we are not even told the outcome of the Temptation' (The Temptation and the Passion: ...

Published by T&T Clark International A Continuum imprint The Tower Building. 11 York Road, London... more Published by T&T Clark International A Continuum imprint The Tower Building. 11 York Road, London SE1 7NX 15 East 26th Street, Suite 1703, New York, NY 10010 www.tandtclark.com Copyright © 1995 Sheffield Academic Press First published 1995 in ...

This book challenges many aspects of how both scholars and non-scholars understand the Lord’s Pra... more This book challenges many aspects of how both scholars and non-scholars understand the Lord’s Prayer. Gibson argues: (1) It is a mistake to call it the ‘Lord’s’ prayer, since it is actually the disciples’ prayer. (2) Matthew’s form of the prayer is more original than Luke’s. (3) This form goes back to Jesus himself, unlike some gospel tradition. (4) The prayer expresses how Jesus believed disciples should live, as faithful children of the God of Israel. (5) The prayer is thoroughly Jewish, but probably not derivative from the Kaddish or Amidah, which may well postdate Jesus; in any case public prayer was not part of synagogue life, and Nazareth probably did not have a synagogue. (6) The prayer is for faithful suffering service in a ‘wicked and adulterous generation’ and asks for divine aid against falling into apostasy (contrast Israel in the wilderness). (7) None of the petitions is eschatological: ‘your kingdom come’ is a request to be worthy in God’s kingdom; ‘do not bring us to ...

Scottish Journal of Theology, 1997

Biblical Theology Bulletin, 2001

This article argues that in the eyes of Matthew and Luke the so-called Lord's Prayer reflects a p... more This article argues that in the eyes of Matthew and Luke the so-called Lord's Prayer reflects a perception of Jesus that his disciples are in grave danger of becoming members of "this generation," that is, those among Jesus' co-religionists who reject what Jesus shows is God's will for Israel. Its focus and concern is that the disciples invoke God's protection against engaging in this apostasy. Three considerations support this contention: (1) that teaching on the nature of true discipleship is the context in which the Lord's Prayer appears in both Matthew and Luke; (2) that a concern to secure divine aid to be obedient to God's will is the center of the prayers which the Matthean and Lukan Jesus himself prays; and (3) that when read against the Old Testament background which the language of the Lord's prayer evokes, each of the prayer's constituent petitions makes more sense as a plea for protection against disobedience and unfaithfulness than as a call for end time blessings. T i , article is about the Lord's Prayer (=LP) and the temporal dimension it evidences. On the questions of the authenticity and original form of the LF: I assume three things: (I) that contra A. Harnack (1907), M.D. Goulder (1964), S. Van Tilborg (1972), and others, Matthew 6:9-13//Luke 11:2-4 not only represents traditional and authentic dominical material but reproduces one prayer taught by Jesus to his disciples; (2) that, contra H. Taussig (1988) and J. D. Crossan (199 I), the prayer originally contained five petitions (regarding the hallowing of God's name, the "coming" of God's kingdom, the provision of bread, the forgiveness of sins, and protection from PEIRAS-htOS ("testing"); and (3) that its original Greek wording ran as follows: PATER, hAGlASQHT0 TO OSOhlA SOU ELQET" hH BASILEIA SOU TON ARTON hHhtON TON EPIOUSION DOS hHXtIN SHXtERON KAl AFES hHhtIN TA OFEILHhlATA hHhlON h\VS KAI hHhiEIS AFHKAhlEN TOIS OFEILETAIS hHhtON KAI htH EISENEGKES hHhtAS EIS PEIRAShtON. But since my argument is to establish what it is that Matthew and Luke prcscnt as the horizon, focus, and con-/ tern of the Lc and not what Jesus himself intended in this regard, the validity of my assumptions is not at issue. With few exceptions, most contemporary NT scholars accept the view, first propounded (so far as I can tell) by Johannes \Veiss (1893), and argued in detail by E.

The Devil's challenge to Jesus at Q 4.3 about stones and bread is not that Jesus should act a... more The Devil's challenge to Jesus at Q 4.3 about stones and bread is not that Jesus should act as a thamaturge and, using power that he possesses as Son of God, himself work a miracle. For there is no assumption within the Q temptation story that Jesus has the power to work miracles, let alone that he, as Son, can or should use such power. Rather, when the challenge is set within its proper thematic and theological context, the story of the testing in the wilderness of God's Son Israel as elucidated in Deut. 6-8, it can be seen to be a demand that Jesus order God to perform a miracle for him, which if taken up, would involve Jesus not in proving to himself or others that he is the Son of God, but in denying that a particular pattern of Sonship characterized by being merciful as God is merciful is really what God has ordained for him.

Journal for the Study of the New Testament, 1986

L'A. développe la thèse suivante: ce que reproche Jésus aux disciples, en Marc 8: 14-21, ce ... more L'A. développe la thèse suivante: ce que reproche Jésus aux disciples, en Marc 8: 14-21, ce n'est pas leur manque de foi(comme on l'interprète généralement), mais leur dureté de coeur. Ils n'acceptent pas que Jésus s' adresse aussi aux Gentils: c'est le sens de la ...

The Journal of Theological Studies, 1996

L'A. s'interesse au passage de Marc 8: 12a ou Jesus soupire profondement. Il faut revenir... more L'A. s'interesse au passage de Marc 8: 12a ou Jesus soupire profondement. Il faut revenir a la remarque decisive en Marc 8: 11 ou il est rappele que les Pharisiens demandent un signe a Jesus. Il s'agit en realite d'une experience grâce a laquelle un individu fait l'epreuve de la condition des choses. Pour l'A., le profond soupir de Jesus n'est pas lie a une perte de patience, mais a une epreuve de la foi

ABSTRACT Thesis (Ph. D.)--University of Oxford, 1993.

The Journal of Theological Studies, 2017

Psalm 29 through Time and Tradition

Journal for the Study of the Historical Jesus

This paper examines the cogency of the arguments made by Joan Taylor, Karlheinz Müller, Ulrich Me... more This paper examines the cogency of the arguments made by Joan Taylor, Karlheinz Müller, Ulrich Mell, Bernhard Lang, Clare Rothschild, and J.K. Elliot in support of the claim that the Lord’s Prayer (Matt. 6:9–13//Lk. 11:1–4) might not have originated with Jesus but with John the Baptist. It will show that none of them stand up to critical scrutiny and that anyone who tries to make the case that the Lord’s Prayer does go back to John will have to offer arguments other than the ones these scholars have advanced in defense of this contention to do so.

The Bible Translator, 1987

Journal For the Study of the New Testament, 1986

The Journal of Religion, 1996

Journal for the Study of the New Testament, Apr 1, 1994

Scottish Journal of Theology, 1997

Biblical Theology Bulletin, 2001

Journal for the Study of the New Testament, 1986

The Journal of Theological Studies, 1996

ABSTRACT Thesis (Ph. D.)--University of Oxford, 1993.

The Journal of Theological Studies, 2017

Psalm 29 through Time and Tradition

Journal for the Study of the Historical Jesus

The Bible Translator, 1987

Journal For the Study of the New Testament, 1986

The Journal of Religion, 1996

I've glimpsed it now, thanks to the grey eyed one and her good silvered gift. I've seen the monst... more I've glimpsed it now, thanks to the grey eyed one and her good silvered gift. I've seen the monster's hissing mass of hair its petrifying face, its scaly arms for foul embrace and so far lived to tell the tale.

Whose bodies my old hands once touched, how much and why, I can no longer bring to mind, and what... more Whose bodies my old hands once touched, how much and why, I can no longer bring to mind, and what heads, too, have rested lazing on my chest. Too long ago, it's true, that they were pillowed there. And yet, forgotten, no, oh no, how sly and dark their eyes, and how their mouths were belled around desire, how colour sang within their hair (their raven, russet, saffron hair) then spread in sultry wingings on my skin, and sin a thing unknown .

There was a time that here, within the sacred silence of this circled space some white armed, san... more There was a time that here, within the sacred silence of this circled space some white armed, sandaled women, lyred and music mused, sang low their hymns to thrill the earth and sky; and trees in leaf bent trembling toward their feet in shaded reverence.

Do you know what Sappho saw when Eros shared her bed? No thing of light, of joy, oh no. A bristle... more Do you know what Sappho saw when Eros shared her bed? No thing of light, of joy, oh no. A bristled slouching beast instead. And Hesiod -on Eros mien, ah know you what he said? A force to weaken all men's knees, drive sane thoughts from their heads.

Magnified and sanctified be his great name In the world which he has created according to his wil... more Magnified and sanctified be his great name In the world which he has created according to his will May he establish his kingdom (åéîìéê îìëåúéä) In your lifetime and in your days and in the lifetime of all the House of Israel even speedily and at a near time. 1

A challenge to traditional views of the nature purpose of Jesus's Wilderness "temptation"

Among the various Scriptural texts that have been (and still are) adduced in support of the doctr... more Among the various Scriptural texts that have been (and still are) adduced in support of the doctrine of the absolute sinlessness of Jesus, surely the most prominent is Heb. 4:15. 1 For after all, does not the author of Hebrews openly declare there that during his earthly life Jesus was subjected to every allurement to sin that every human beings faces on a day to day basis by virtue of being human, but unlike other human beings, did not succumb to them? Despite how often this question has been answered in the affirmative, there are, I think, good reasons to say that it is wrong to do so. For this understanding of what the text is asserting. ignores the following:

A New View of the Lords Prayer

In this a In this article I argue against the almost universal understanding among modern comment... more In this a In this article I argue against the almost universal understanding among modern commentators on the (so called) "Lord's Prayer" of what Jesus intended those to whom he gave the Prayer to pray to obtain should they utter its words (whatever they may have been) – i.e., that it was for the God of Israel to hasten the deliverance of (and insure protection against) certain momentous things that many Jews of Jesus' time (purportedly) believed were to be manifested at the dawn of an anticipated, world changing, "age to come". On the contrary, it was to gain help from God to insure that the intended reciters of the Prayer would be able to do what Jesus told them they must do in order to be and remain the holy community he had called them to be and therefore to sustain themselves as the prefiguration of the Israel through which God's promised blessing of peace and justice would be brought upon the world.
rticle

A defense of the claim that Matt. 6:13 is a petition asking for aid from God to insure that the d... more A defense of the claim that Matt. 6:13 is a petition asking for aid from God to insure that the disciples do not act as the wilderness generation did at Meribah and Massah where they put God to the test.

A compilation of my uploaded papers on the semantic range of OF ΠΕΙΡΑΖΩ, ΕΚΠΕΙΡΑΖΩ, AND ΠΕΙΡΑΣΜΟΣ

An analysis of the claim of Harnack and Spitta that the text upon which the canonical versions of... more An analysis of the claim of Harnack and Spitta that the text upon which the canonical versions of the Lord's Prayer depend was

Πάτερ,
ἐλθέτω τὸ πνεῦμα σου τὸ ἅγιον ἐφʼ ἡμᾶς καὶ καθαρισάτω ἡμᾶς
τὸν ἄρτον σου τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν•
καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν,
καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν•
μὴ ἀφῇ͂ς ἡμᾶς εἰσενεχθῆναι πειρασμόν.

An excursus on the question of the authenticity of the variant ἐλθέτω τὸ πνεῦμα σου τὸ ἅγιον ἐφʼ... more An excursus on the question of the authenticity of the variant ἐλθέτω τὸ πνεῦμα σου τὸ ἅγιον ἐφʼ ἡμᾶς καὶ καθαρισάτω ἡμᾶς

A review of the arguments that Matt. 6:13 originally contained a doxology which read οτι σου εστι... more A review of the arguments that Matt. 6:13 originally contained a doxology which read οτι σου εστιν η βασιλεια και η δυναμις και η δοξα εις τους αιωνας [αμην]