^{page 295 note 1} Mark i. 24; x. 47; xiv. 67; xvi. 6.

^{page 295 note 2} Acts ii. 22; iii. 6; xxvi. 9.

^{page 295 note 3} Mark vi. 3; also iii. 31 f. A D etc.

^{page 295 note 4} Acts i. 14; xii. 17; xv. 13 ff.; xxi. 18.

^{page 295 note 5} Acts ii. 14, 22; iii. 11 f., 26; iv. 5, 8, 10 f.; x. 36–9.

^{page 295 note 6} Acts viii. I, 5–25; ix. 31; xv. 3.

^{page 295 note 7} Word-counts are my own. They are believed to be accurate though, of course, slight inaccuracies would not alter the over-all result.

^{page 296 note 1} Acts ii. 45; v. 12; vi. 8; viii. 6, 13; xiv. 3; xv. 12.

^{page 296 note 2} Acts ii. 42, 46; x. 40 f.; xx. 7–11; xxvii. 33–8.

^{page 296 note 3} Blass conjectured that Αννας δέ ό άρκıερεύς should be read at Acts v. 17. Cf. E. Nestle, Novum Testamentum Graece, ad loc.

^{page 296 note 4} Acts x. 37; also ii. 23; iii. 13–15; iv. 10 f., 27; v. 30; vii. 51 f.; xiii. 27–9; xvii. 5 f.

^{page 296 note 5} Acts ii. 29–31; xiii. 32–7; xvii. 2 f.; xxvi. 22 f.

^{page 296 note 6} Mark viii. 31 f.; ix. 9 f., 31 f.; x. 32–4; xiv. 28.

^{page 296 note 7} Acts i. 2–13; iii. 1–26; x. 34–41 ff.; xiii. 30 f.

^{page 296 note 8} Acts i. 6–12; ii. 32–5; iii. 20 f.; v. 30 f.; xiii. 30–7.

^{page 296 note 9} Mark xi. 17; xii. 9; xiii. 10.

^{page 296 note 10} Mark ii. 5 ff.; iv. 39 f.; v. 34; x. 52; xi. 21–3.

^{page 297 note 1} Acts iii. 16; vi. 7; xi. 22–4; xiii. 8; xv. 8 f.; xvi. 5; xvii. 31; xx. 20 f.; xxiv. 24; xxvi. 15–18.

^{page 297 note 2} Mark vi. 15; ix. 5, 11, 12, 13.

^{page 297 note 3} It means Samaria, Acts viii. 9; lands of the Diaspora, ii. 5; the Jewish nation, vii. 7; x. 22; xxiv. 2, 10, 17; xxvi. 4.; xxviii. 19.

^{page 297 note 4} Acts i. 11 b; iii. 20 f.; x. 42 b; xvii. 31 a; xxiii. 6 b.

^{page 297 note 5} Mark ii. 10, 28; viii. 31, 38; ix. 9, 12, 17, 31; x. 33, 45; xiii. 26; xiv. 21, 41, 62.

^{page 297 note 6} Mark ii. 24, 26; iii. 4; vi. 18; x. 2; xii. 14; Acts ii. 29; viii. 37; xxi. 37; xxii. 25.

^{page 297 note 7} Mark vii. 8 f.; x. 5, 19; xii. 28–31.

^{page 297 note 8} Also in Acts, the Spirit always comes, in some fashion, at baptism; creates apostolic witness, and the new prophetic age; 'fills' the Lord's followers; and was the agent through whom Jesus worked.

^{page 297 note 9} Mark iv. 34; vi. 45; vii. 17; viii. 10; ix. 9–29; x. 10; xiv. 12–17, 32.

^{page 297 note 10} Acts i. 8, 22; ii. 32; iii. 15; iv. 33; v. 32; vi. 13; vii. 58; x. 22, 39, 41, 43; xiii. 22, 31; xiv. 3; xv. 8; xvi. 2; xxii. 5, 12, 16, 18, 20; xxiii. 11; xxvi. 5, 16, 22.

^{page 297 note 11} It appears in the title of the gospel (i. 1), on the lips of Jesus' enemies (xv. 32), and thrice on Jesus' own lips (ix. 41; xii. 35–7; xiii. 21 f.). In none of these does Jesus unmistakably apply the term to himself.

^{page 298 note 1} Acts iii. 13, 25 f.; iv. 27 f., 30. At iv. 25, David likewise is called God's ραīς.

^{page 298 note 2} Acts iv. 1–12, xiii. 26, 47 f.; xvi. 7, xxviii. 28 refer to Christian salvation, vii. 25 to the Exodus, and xxvii. 34 to ‘salvation’ from a shipwreck.

^{page 298 note 3} Acts ii. 47, xxiv. 27, xxv. 3, 9 refer to human favour, but vii. 10, 46, xi. 23, xiii. 43, xv. 40, iii. 27 to divine grace.

^{page 298 note 4} It does mention ‘repentance’ through John's baptism, xiii. 24; xix. 24.

^{page 298 note 5} Acts ii. 38; iii. 18 f.; v. 31; viii. 22; x. 43; xi. 18; xiii. 38 f.; xvii. 30 f.; xx. 20 f.; xxvi. 15, 18 ff.

^{page 298 note 6} Acts viii. 35; xiii. 20; xv. 19; xvi. 4, 15; xviii. 15 xxi. 25; xxiv. 10.

^{page 298 note 7} Jewish, Acts vi. 14, xv. 1, xxi. 21; Jewish Christian, xvi. 20 f., xxvi. 3, xxviii. 17.

^{page 298 note 8} Acts vii. 8; x. 45; xi. 1–3; xv. 1, 5, 24; xvi. 3; xxi. 21.

^{page 298 note 9} Besides frequent allusions to ‘the prophets’, Acts names Samuel, xiii. 20; David, ii. 30; Joel, ii. 16; Isaiah, viii. 28 ff., xxviii. 25; Jesus, iii. 22 f.; Agabus, xi. 28, xxi. 10; Judas and Silas, xv. 32.

^{page 298 note 10} Mark i. 2; vi. 4, 15; viii. 28; xi. 32.

^{page 298 note 11} Acts ii. 23; iv. 28; xiii. 36; xx. 27; xxi. 14; xxii. 14.

^{page 299 note 1} Luke iv. 44 B D etc.; v. 17; vi. 17; vii. 17; xxii. 39, 52 f.

^{page 299 note 2} Perhaps Luke's effort to combine conflicting traditions produced the maladroit geography of his central section, ix. 46—xviii. 34.

^{page 299 note 3} Acts ii. 12, 34; xi. 30.

^{page 299 note 4} In Markan passages, v. 20; viii. 25, 48; xviii. 42; and non-Markan ones, vii. 9; xvii. 5?, 6, 9.

^{page 299 note 5} The harlot's faith saves her from sin, not illness, vii. 48 ff. Cf. also Luke xviii. 8; xxii. 31 f.

^{page 299 note 6} Luke v. 14; ix. 5; xxi. 13; xxii. 17.

^{page 299 note 7} Witness to the grandeur of the forefathers, xi. 48; to Jesus' words of grace, iv. 22; to his resurrection, and repentance and forgiveness through him, xxiv. 48.

^{page 299 note 8} Luke vi. 9; xiv. 3; xx. 22.

^{page 299 note 9} Luke vii. 11; viii. 22; ix. 54; xii. 1; xxii. 11, 39, 45.

^{page 299 note 10} Luke vi. 13, 17, 20; xiv. 25–33; xix. 37.

^{page 299 note 11} Luke vi. 37; vii. 43; xi. 19; xii. 57 f.; xviii. 2, 6.

^{page 299 note 12} At iii. 22, the Alexandrian text follows Mark, the Western follows Acts. At xxiv. 51 it is the reverse, the Alexandrian but not the Western reporting the ascension.

^{page 300 note 1} Luke ix. 33; xxii. 33 f., 45. The omitted passage is Mark viii. 33.

^{page 300 note 2} Mark xiii. 20, 22 f., 32, 36 f.

^{page 300 note 3} Luke xix. 38; xxi. 4; xxii. 69; cf. xxiii. 42 f.

^{page 300 note 4} John x. 23; Acts iii. 11; v. 12.

^{page 301 note 1} John vi. 40, 44, 54; xiv. 3, 18; xxi. 22 f.

^{page 301 note 2} John iv. 1; vi. 60, 66 f.; vii. 3; viii. 30 f.; ix. 27 f.; xix. 38; also iii. 11.

^{page 301 note 3} John i. 23, 45; vi. 45; viii. 52 f.; xii. 38.

^{page 301 note 4} John i. 21, 25; iv. 19; vi. 14; vii. 40, 52; ix. 17.

^{page 301 note 5} John vii. 24; viii. 15; xviii. 31. Of course it says a great deal more about divine judgement: iii. 17–19; v. 22–30; vii. 51; viii. 15 f., 26, 50; xii. 47 f.; xvi. 8, 11.

^{page 301 note 6} Even to the phrase ‘blood of the covenant’, xxvi. 28.

^{page 301 note 7} Matt. xxvi. 20 does not actually say that the supper was the meal the disciples had prepared, or that it was eaten in Jerusalem.

^{page 301 note 8} Matt. xii. 38 f.; xvi. 1–4; xxiv. 3, 24, 30; xxvi. 48.

^{page 301 note 9} Matt. viii. 4; xvii. 3 f.; xix. 7 f.; xxii. 24; xxiii. 2.

^{page 301 note 10} Matt. v. 19; xv. 3, 6; xix. 17; xxii. 36–40.

^{page 301 note 11} Matt. xiv. 31; xvi. 23; xviii. 21 f.

^{page 301 note 12} Matt. xvi. 21; xvii. 9, 23; xx. 19; xxvi. 32; xxvii. 52 f., 63 f.; xxviii. 6, 7.

^{page 302 note 1} ρίστıς is undefined at xxiii. 23, but elsewhere has exactly the same meaning as in Mark, even in passages Mark lacks. Cf. Matt. viii. 10, 26; ix. 2, 19, 22; xv. 28; xvii. 20; xxi. 21.

^{page 302 note 2} Matt. ii. 6; viii. 10; ix. 33; x. 6, 23; xv. 24, 31; xix. 28; xxii. 37; xxvii. 42.

^{page 302 note 3} Matt. ii. 20 f.; x. 6; xv. 24, 31; xxvii. 9.

^{page 302 note 4} Matt. vi. 10; vii. 21; xii. 50; xviii. 14; xxi. 31.

^{page 302 note 5} John does not list the Twelve, and names only seven or eight of them; describes them differently; mentions circumcision, but with no hint of a difficulty; says nothing about repentance, forgiveness, or ‘faith’ (noun); mentions no έθνη or church or covenant; applies Isa. liii not to Jesus’ passion but to Israel's failure; foretells persecutions at the hands of Jews only.

^{page 303 note 1} Cf. Parker, Pierson, ‘The“Former Treatise”and the Data of Acts’, J.B.L. LXXXIV (1965), 57.Google Scholar

^{page 303 note 2} This recalls Acts' ignorance of Paul's letters, Josephus, the Neronian persecution, the fall of Jerusalem, the deaths of Peter, Paul, and James ‘the Lord's brother’.

^{page 303 note 3} R. Schütz, Apostel und Jünger.

^{page 303 note 4} Lohmeyer, in a prolegomenon to his Commentary on the second gospel, and Lightfoot, in Christian Beginnings, agreed that the Galilean branch was more apocalyptic, the Jerusalem one more messianic in a narrow sense; and that Jerusalem Christianity found Christ's work to have been completed in his resurrection. Yet it was Jerusalem Christianity, not Galilean, that asserted his second coming without equivocation.

^{page 303 note 5} K. Stendahl, The School of St Matthew.

^{page 303 note 6} Church Quarterly Review (1953), p. 218.Google Scholar

^{page 303 note 7} Elliott-Binns, L. E., Galilean Christianity (London, 1956).Google Scholar Binns believes that Galilean Christianity is reflected in the Epistle of James.