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• Title: Some Compositional Conventions of Hellenistic Wisdom Texts and the Juxtaposition of 4:1-13; 6:20B-49; And 7:1-10 in Q.
• Author : Journal of Biblical Literature
• Release Date : January 22, 1997
• Genre: Language Arts & Disciplines,Books,Professional & Technical,Education,
• Pages : * pages
• Size : 249 KB

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Q scholarship has tended to argue in light of the clearly self-contained and integrated nature of the Q Sermon (Q 6:20b-49) that it is a discrete composition possibly existing in some form prior to its incorporation into Q. (1) Correspondingly, the same scholarship has taken the materials that now encompass the sermon in Q as owing their present position to editorial interventions occurring at subsequent stages of Q's putative redactional trajectory: John's speech (Q 3:7-9, 16-17), the baptism (Q 3:21-22), (2) and the temptation (Q 4:1-13) on the one side; the healing of the centurion's child (Q 7:1-10) and Jesus" reflections on John (7:18-35) on the other. In Dieter Luhrmann's view the temptation "fallt so sehr aus dem Rahmen des sonstigen Q-Stoffes" that Matthew and Luke may have independently derived it from non-Q traditions. (3) Siegfried Schulz locates large portions of the sermon in his early tradition layer of Q, which, he argues, originated in the enthusiastic setting of the primitive Palestinian-Syrian community, whereas the temptation and the centurion pericopes belong to the second tradition-history layer originating later in the kerygma of the Hellenistic-Jewish Christian community. (4) A. Polag assigns the bulk of 6:20b-49 to an early Hauptsammlung redacted under the constraints of exhortation and polemic, while attributing both 4:1-13 and 7:1-10 to a "spate Redaktion," which reflects later developments in the community's Christology and social history. (5) Arland Jacobson distributes 4:1-13; 6:20b-49; and 7:1-10 into three tradition-historical and redactional stages. The healing of the centurion's child is assigned to the formative Deuteronomistic redaction, which worked over the preexisting sermon, (6) whereas the temptation is "so different from the rest of Q" (use of LXX; explicit citation; "apparently late literary form"; scribal nature of its composition; oddity of narrative in a sayings collection) that it is designated one of the final additions to Q. (7) John S. Kloppenborg assigns the sermon to his proposed sapiential stratum of Q, consisting of a series of instructional speeches ("[Q.sup.1]"), while placing the healing of the centurion's child into a second redaction, characterized by the "announcement of judgment," because the pericope's critical stance vis-a-vis Israel aligns it with an extensive array of other Q material with a similar posture in this redaction ("[Q.sup.2]"). (8) Kloppenborg attributes the temptation to a late redactional intervention ("[Q.sup.3]") also responsible for the insertion of 11:42c and 16:17, units related to one another (within an altered social-historical situation) by a concern for "the enduring validity of the Torah," in contrast to "the earlier strata of Q, which display no tendency to ground or justify either their ethics or their polemic by recourse to the Torah." (9) Though not denying that Q 4:1-13; 6:20b-49; and 7:1-10 might cohere in some manner or other, for the most part these scholars view their juxtaposition as a means to recover redaction-historical stages that trace the social-historical and theological trajectory of the tradent community. Genre-critical studies in ancient wisdom texts deliver a quite different scenario for the formation of this section of Q. In short, the textual sequence created by the juxtaposition of the temptation, the sermon, and the healing of the centurion's child replicates two compositional conventions attested for Hellenistic wisdom texts:

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