By M.D. Goulder
From the PREFACE
This booklet is a revised and extended type of the 1st six Speaker's
Lectures in bible study, added in Trinity collage, Oxford,
in the summer season of 1972. i used to be elected Speaker's Lecturer initially
for 3 years, 1968-71, to give the thesis that Matthew had no
other significant resource yet Mark, which he elaborated mid-
rashically. throughout the first of those years, a moment inspiration happened to
me, that it used to be attainable to provide a extra convincing account of the
arrangement of Matthew than used to be to be had, at the assumption that
the Gospel used to be a lectionary book—that is, a sequence of liturgical
Gospels for the Saturdays and feasts of a Jewish-Christian 12 months,
taken so as. i used to be capable of contain this recommendation into the
1970 and 1971 Lectures, and the entire Matthaean thesis used to be
published in 1974 less than the name Midrash and Lection in Matthew.
At each step, the claims I were making for Matthew concerned
the attention of Luke. This have been so from the start,
for if Matthew had merely Mark and no Q, the Q fabric in Luke
could be defined in basic terms at the speculation that Luke derived it
from Matthew. the matter the following was once to not convey the Lucan
versions of Q-sayings to be secondary—for which i used to be in a position to
produce arguments—but to account for the adjustments that Luke
would then have made within the Matthaean order. the following back, it was once a
lectionary thesis which pro.vided a neat option to the trouble:
only while Matthew were involved mostly to supply
Discourses to slot the topics of the Jewish-Christian Feasts, Luke
was trying whatever extra complicated in a weekly tale 'ful-
filling* the Saturday previous testomony lesson. I supplied a caricature of
such a concept within the final bankruptcy of my Matthaean ebook, and requested
the Electors for an extension of 2 years (the greatest) to debate
the subject extra absolutely. This they granted, and in 1972 i tried to
establish the heritage of O.T. readings within the first century. In
1973 I utilized the ensuing development to the exegesis of Luke as a
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18, 'And I commanded you at that time'. 12. It would have been logical to make the divisions at the end of chapters 4 and 7. 10 is in the middle of a speech of Moses. Thus, when presented with a fixed block, those who made the sidrot were out of their depth in trying to find suitable divisions. With the divisions in Genesis, however, we have a very different picture. 28—50). Each section has its own theme, and sections (1), (2), (5), and (8) are rounded off with a genealogy, which acts as a punctuation mark.
28—29 (P); Deut. 1-17 (D)—the feasts fall in this order, a n d it is evident t h a t before the exile the year ' t u r n e d ' with Tabernacles (Ingathering). Exod. 16, ' Y o u shall keep the feast of Ingathering at the going o u t (b'tse'th) of the year' (AT) means either 'at the end of the year' (RSV) or 'at the going f o r t h of the year'. Exod. 22 refers t o 'the feast of ingathering at the end (t'quphath) of the year': t'quphah means t h e completion of a revolution o r series (1 Sam. 20; Ps.
9; Exod. ). 5), they were already, before the exile, days of worship. They stand together with the festivals in Hos. , as 'feast days of the Baals', and are hated and despised along with other occasions of worship in Isa. 13 f. 12)—the sabbath is now a symbol of the covenant. 38. Nor is it Ezekiel only; Ill-Isaiah, deriving from another exilic tradition, can look forward to a day when 'From new moon to new moon, and from sabbath to sabbath, all flesh shall come to worship before me' (Isa. 23). It is to be noted that here no reference is made to the major festivals.