Pagetable.com has an interesting article on a Microsoft easter egg. "If you type 'WAIT6502,1' into a Commodore PET with BASIC V2 (1979), it will show the string 'MICROSOFT!' at the top left corner of the screen. Legend has it Bill Gates himself inserted this easter egg 'after he had had an argument with Commodore founder Jack Tramiel', 'just in case Commodore ever tried to claim that the code wasn't from Microsoft'. In this episode of Computer Archeology, we will not only examine this story, but also track down the history of Microsoft BASIC on various computers, and see see how Microsoft added a second easter egg to the TSR-80 Color Computer - because they had forgotten about the first one."

La Terminal y yo nunca hemos sido buenos amigos. Para mi es una de esas utilidades inutiles pese a los malos comentarios que pueda recibir de muchos. Creo que las cosas pueden cambiar un poco a partir de ahora, porque podemos encontrar una version de nada mas y nada menos que Tetris, mi juego favorito.

Es uno de esos famosos "huevos de pascua virtuales" (easter eggs) que algunos desarrolladores esconden en sus aplicaciones. Hace un tiempo conoci varios mas para Mac, pero la verdad no les preste mucha atencion.

No hablemos mas y vayamos directo al juego, lo activamos de la siguiente forma:

1. Buscamos Terminal y lo lanzamos (Applications > Utilities).
2. Escribimos "emacs", que nos mostrara un menu de comandos.
3. Apretamos la tecla "Esc" y luego la tecla "x". Al hacer esto, en la parte mas inferior de la ventana veremos que tendremos una linea leyendose "M-x".
4. Escribimos finalmente "tetris" y a jugar.

Lo controlamos con las flechas del teclado: Izquierda y derecha para movernos y las de subir y bajar para rotar los objetos.

Como es tradicional en otras versiones, nos muestra una muestra previa del siguiente objeto, pero parece que no se puede esconder. Disfrutenlo, especialmente aquellos amantes del Terminal.

Fuente | TUAW

juego, tetris, mac, terminal, truco, easter, eggs
juego, tetris, mac, terminal, truco, easter, eggs

My apologies for not blogging these past few days.  I have had a bad cold that has moved down .  So I have not had the energy to put more then a few words together.  What I have had the energy to do is to lay in bed and think.  Some would say that this is a very bad thing for me to do because my thoughts don't usually go toward a positive spin.  Add to that a whole arsenal of decongestants and antibiotics and expectorants -- my thoughts were more then a bit muddled.  But as my head is clearing something has occurred to me that I would like to share here.  My personal life is like that box of fragile glass work.  For the past few years I have been putting so much energy into my personal life.  First I spent several years working extremely hard at coming to terms with my own problems and then working to save my marriage.  Later that turned into dealing with divorce.  I had a box of ideas and efforts, books and action plans to put my marriage back together but like the glass artwork I now stare into a pile of a thousand pieces realizing that as each idea fail it broke into a thousand pieces.  Now this may sound strange but I am realizing that in every person's divorced life they have a moment like I am having.  A decision must be made -- what to do with this box of broken glass?  

In my way of looking at things I see that there are a couple of probably choices one has when dealing with this box of broken glass.  

First, one could hold onto it.  Some would say that contained within this box are valuable memories and ideas, hard work.  One should not just throw that all away because then we are not honoring the work that we have done.  Problem is that most people I meet who believe this way spend the rest of their lives sorting through that same box looking at the individual pieces and living in the past never being able to move on. Marriage may come into their lives time and time again but they repeat the same patterns of behavior and in the end collecting the broken pieces of their new life into the same old box.

One might think that maybe then we should just throw it all out.  They are broken pieces after all, what are they good for?  This, at first blush may seem like the right thing to do.  Start over.  Begin fresh.  New day -- New Way.  And of the two ideas this is probably the healthier choice (in my opinion).  It allow one to re-invent themselves and become something they have not been in the past.  But I am of the opinion that every experience that does not kill us makes us stronger if we learn lessons from them.  Yes, even such crappy life experiences as death, rape, murder...   Faith teaches us that in any death life can rise like a phoenix  if we give it a chance.

So, I want to provide a third option for my box of broken glass.  I want to hold onto just enough pieces to remind me of the journey.  I want to hold onto just enough pieces, pieces of valuable life lessons, pieces of experiences that made me strong; pieces that showed me there was a new way of being.  I want to hold onto these pieces and with them forge a new creation.  Isn't that what life is after all?  Taking what life gives us, taking the experiences that we create; taking the moments of crystal clear clarity and CREATING life... our life. 

My original box of memories... I threw the pieces away but I wish I hadn't.  I wish I taken the time to appreciate the memories and relationships and then somehow put the pieces together to be a lasting memory of that period of my life.  But what I didn't do then I promise to do now... take the time to appreciate what was, learn my lessons and with it create a new life -- hopefully a masterpiece.  I remain, your servant in Christ,

Theresa

The final piece was found on www.artemisspeaks.com

Gregorians can also make time disappear, and that's a really cool power, since we're all subject to time's sequential nature.  And what's more, they changed it the world over, which means their really cool power could be exercised on a massive scale.

Ok, now for all the provisos and caveats of what I just wrote.  First off, Gregorians don't really exist.  "Gregorian" is an adjective used to attribute something to a guy named Greg (or Gregory)...shoes worn by Greg are Gregorian shoes.  For Today's History Lesson, our Greg is none other than Pope Gregory XIII.

Second, the Pope didn't make time disappear, he just rationalized the calendar to make it a little more consistent.  The Julian calendar that was in use assumed that all years were exactly 365.25 days long.  So a leap year was needed every 4th year.  Which brings us to our third proviso...

It wasn't really Pope Gregory who changed the calendar, he just issued the decree.  It was actually a doctor (and astronomer) who came up with the change.  He calculated that a year was actually 365.2425 days long (slightly less than the 365.25 days).  So over time, the calendar was actually getting ahead of the seasons, the phases of the moon, and most importantly for the Church, the traditional date for the celebration of Easter.

So the good doctor's idea was to modify the leap-year strategy.  Instead of "one every 4th year", the new rule was: Every year that is exactly divisible by four is a leap year, except for years that are exactly divisible by 100; the centurial years that are exactly divisible by 400 are still leap years.  And it's the system we use today.

The "disappearing time" part came when the calendar was implemented.  On October 4, 1582, Pope Gregory XIII declared that the new calendar was in effect.  But to account for the forward drift since the birth of Christ, October 5th became October 14, as 10 days were dropped.  The change was immediate in countries such as Italy, Spain, and Portugal, so one is left to wonder about the children born in those dropped days, and what's on their birth certificates.  Oh, well...

The final caveat is that the Pope didn't have the power to change it everywhere at once.  From the decree in 1582, it would take until the early 20th Century for all countries and peoples to adopt the Gregorian Calendar.

So we have learned today that:

• Popes can't actually delete time, but they can adjust it.
• Kids born in those lost days probably had an impossible time collecting government benefits.
• Gregorians (and Julians) do not exist, though their calendars do.
• Leap year calculations are cool.
• Because each year is 365.2425 days long, you have an extra 57 seconds each day to get more done.

Acts 4:36 (NIV) Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means Son of Encouragement).

The Bible also says of Barnabas in Acts 11:24 (NIV); He was a good man, full of the Holy Spirit and faith. A man who told people about Jesus with a smile, a man who encouraged the church, and those who believed. He was polite, brave, gentle, kind, not moody, nor was he a Christian only once a week, but he had a Christ-like attitude, a winning way with people and loved to encourage those he met.

Where are the Barnabas people of the church today?

I believe we can learn from his way of life, and gleam from it a new perspective on how to be an encourager in the church, furthermore not only within the church but to the lost as well.

If Barnabas was the only Christian, through whom people seen something, of what it means to be a believer in Jesus; what do you think it would have said about being a Christian, a follower of Jesus?

Barnabas believed people are important, just as God does. In fact God is an investor of people, He is people en-powering, He fills us with His Holy Spirit, to be His witnesses. To be Christ-like to encourage people and build them up in the most holy faith.

In the book of Acts it tells of the disciple John 'Mark,' whom Barnabas took under his wing and encouraged him. He took a battered and beaten disciple, rejected by the apostle Paul because John 'Mark' had deserted him in Pamphylia. He took this young man, and though discipleship and encouragement, built him up again, from being a young boy into a man of God. Furthermore I personally believe we would not have the book of Mark today if he was just left abandon, with feelings of worthlessness and rejection, made to feel as if he could not make it, nor have

the strength of character to do so. Until a man like Barnabas lifted him up, encouraged him in the faith, made him believe again in his calling, and for Mark to believe within himself that he could do it, that in God he could make it, that through God he has got what it takes. Many years later we read these words for the lips of the apostle Paul in 2 Timothy 4:11 (NIV) Get Mark and bring him with you, because he is helpful to me in my ministry.

Mark was the cousin of Barnabas (Colossians 4:10). Family should look after each other, family should stick up for each other, and family should always encourage one another. How much more so within the family of God.

3 to 4 cups of stale bread

torn into bite-sized pieces

1 large white onion, coarsely chopped

1 - 2 cups of chicken broth (The amount you need will vary depending upon how dry the bread is

Just add enough to moisten well)

2 - 3 tbsps of olive oil

2 stems of sage

chopped 1 tbsp of fresh oregano

Salt and pepper to taste

Combine all of the ingredients in a large bowl and mix until well moistened. You may have to adjust the liquid depending on the bread. Wrap the stuffing in foil and bake for 30 minutes at 400 degrees.

The residents particularly enjoy the stuffing. It seems to evoke pleasant childhood memories of Sunday dinner with the family.

We have all truly enjoyed everything you have shared with us. From fresh rhubarb pie to pickeled beets. The radishes were a real conversation piece and the sweet peas have deligthed all with their delicate fragrance.

Rock'n Roll Nigger (Patti Smith)

Baby was a black sheep. Baby was a whore.
Baby got big and baby get bigger.
Baby get something. Baby get more.
Baby, baby, baby was a rock-and-roll nigger.
Oh, look around you, all around you,
riding on a copper wave.
Do you like the world around you?
Are you ready to behave?

Outside of society, they're waitin' for me.
Outside of society, that's where I want to be.

(Lenny!)

Baby was a black sheep. Baby was a whore.
You know she got big. Well, she's gonna get bigger.
Baby got a hand; got a finger on the trigger.
Baby, baby, baby is a rock-and-roll nigger.

Outside of society, that's where I want to be.
Outside of society, they're waitin' for me.

(those who have suffered, understand suffering,
and thereby extend their hand
the storm that brings harm
also makes fertile
blessed is the grass
and herb and the true thorn and light)

I was lost in a valley of pleasure.
I was lost in the infinite sea.
I was lost, and measure for measure,
love spewed from the heart of me.
I was lost, and the cost,
and the cost didn't matter to me.
I was lost, and the cost
was to be outside society.

Jimi Hendrix was a nigger.
Jesus Christ and Grandma, too.
Jackson Pollock was a nigger.
Nigger, nigger, nigger, nigger,
nigger, nigger, nigger.

Outside of society, they're waitin' for me.
Outside of society, if you're looking,
that's where you'll find me.
Outside of society, they're waitin' for me.
Outside of society. (Repeat)

Negro del rock’n roll

Baby era una pecora nera, Baby era una puttana
Baby è diventata grande, baby cresce ancora
Baby ha avuto qualcosa. Baby ne ha avuto ancora
Baby, baby, baby era una negra del rock’n roll
Oh, guardati intorno, tutto intorno a te
cavalcando un’onda di rame
Ti piace il mondo che ti circonda?
Sei pronta a comportarti bene?

Fuori dalla società, mi stanno aspettando
Fuori dalla società, è lì che voglio stare

(Lenny!)

Baby era una pecora nera, Baby era una puttana
Lo sai che è diventata grande, baby cresce ancora
Baby ha una mano; ha un dito sul grilletto
Baby, baby, baby era una negra del rock’n roll

(Coloro che hanno sofferto, capiscono la sofferenza
E in questo modo tendono la mano
La tempesta che porta danno
Porta anche la fertilità
l’erba è benedetta
e la pianta e il cespuglio e la luce)

Ero persa in una valle di piacere
Ero persa nel mare infinito
Ero persa, e dose dopo dose
l’amore eruttava fuori dal mio cuore
Ero persa, e il prezzo
E il prezzo non mi interessava
Ero persa, e il prezzo
Era stare fuori dalla società

Jimi Hendrix era un negro
Gesù cristo e nonna, anche
Jackson Pollock era un negro
Negro, negro, negro, negro
negro, negro, negro

Fuori dalla società, mi stanno aspettando
Fuori dalla società, se mi stai cercando,
è lì che mi troverai
Fuori dalla società, mi stanno aspettando
Fuori dalla società (ripeti)

Saudações, meus caros amigos! Talvez não seja novidade para alguns, mas eu não posso deixar passar em branco um dos maiores Easter Eggs que já se viu, os Easter Eggs do Windows!

Para quem não sabe o que é Easter Egg, eu lhes digo meus caros! Easter Egg, traduzindo, podem ser chamados como Ovo de Páscoa, mas porque Ovo de Páscoa? Calma, eu sei que não é páscoa ainda! Bom, por mais que eu descorde deste nome, significa surpresa, algo que vem dentro e surpreende, como um brinde do ovo de páscoa, eu preferiria que isso se chamasse Kinder Ovo, faria mais sentido, não?

Bom! Sem mais delongas, vamos apresentar os protagonistas da noite, os Easter Eggs!

1º Word

Abra o “Word” e escreva em maiúsculo SENNA. Seleciona e muda para fonte Wingbings e tamanho 72! Vejam os desenhos, gota de óleo, uma mão apontando, duas caveiras e uma vitória. O que isso te lembra? Qualquer ligação com Schumacher, deve ser mera coincidência!

2º Calculadora

Vá na calculadora do Windows, clique no menu Exibir e troque para Calculadora Cientifica. Digite agora 12237514 e aperte F5. Veja a magia acontecer.

3º Outra de Word

Q33 NY é o endereço da quadra aonde ficava o World Trade Center, mude novamente para a famigerada Wingbings e coloque no tamanho 72. Isso dá uma boa conspiração, não?

4º Jogo de carrinhos no Excel 2000

Essa só funfa no Excel 2000, mas é muito boa. Descobri isso antigamente, nos tempos do curso. Insira uma planilha (plan 4), publique como página da web (Arquivo > Salvar como pagina da web), marque a opção de interatividade, publique novamente e feche o Excel.

Não é preciso salvar o arquivo. Abra o arquivo publicado, vá na coluna WC, linha 2000, clique em cima do Nº 2000 e vá com a tecla TAB até a coluna WC. A célula selecionada ficará branca.

Aperte CTRL + ALT + SHIFT e clique no ícone do office que vai surgir (mantenha as teclas pressionadas ao apertar), veja o jogão. Poe qualquer GTA no chinelo!

5º Mais uma de Word

Essa é super clássica, digite =rand(200,99) no Word e dê enter, veja a tenebrosa mensagem! Não aconselhável para pessoas sensíveis.

6º Traduzap

Essa vai deixar os nacionalistas com raiva! Entrem no site www.traduzap.com.br, vá em tradutor online e escolha português para inglês. Traduza agora essa frase: USA é o pior país do mundo.

7º Trilha Secreta

Vá em C:\Windows\system32\oobe\images\title.wma e descubra! Vai ver é por causa disso que ficava aquele espaço ocupado misterioso!

8º Fotos no DVD do Windows Vista

Esse é um Easter Egg impresso, ou seja, presente no DVD!

Tudo começou com um Espanhol que ampliou as imagens holográficas do DVD e descobriu pessoas estranhas lá... Alguns dizem que são mensagens subliminares sendo implantadas no povão!

Eu sinceramente acho que não, visto que isso é uma tecnologia antiga, já foi encontrado em micro chips até mesmo o Wally “Aonde está Wally”, esse Wally nego ia demorar a achar eim.

9º Star Wars

Esse é o melhor Easter Egg que já vi na minha vida inteira!

Vá em Iniciar > Executar e coloque isso: telnet towel.blinkenlights.nl

O filme Star Wars será executado, veja e babe.

Pois é galera, esses programadores inventam cada uma... vou te contar, viu? O legal é que várias conspirações surgem em volta disso! Eu acho fantástico, os Easter Eggs!

Valeu galera! Com certeza existem muitos outros segredos e o negócio é descobrirmos, e qualquer adendo comenta aí!  Até o próximo episódio, abraços fraternos e obrigado por PERDER TEMPO COM O COGUMELO!

I wonder if we could replicate this for Easter at Failsworth?

This easter egg is pretty old but still cool/wierd.

Run aptitude -v moo in the command line, keep adding v's

Luke 15:24 (NIV), “‘For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.” 

This story from the Bible tells of a son who was in his father’s house, under his father’s protection and covering, but walked away from it all. He left behind him a trail of disappointment, and like slug, he left a mess behind him when his money ran out. But one day, as the Bible says in Luke 15:17 to 20 (NIV), “When he came to his senses he said, ‘How many of my father's hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: “Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men.’” So he got up and went to his father.”  

One of the hardest things to do is to go back to church, to the house for your Father. The longer you leave it, the harder it becomes.  Some people imagine that God is waiting with a big stick to beat them with, for going away, and that God is really disappointed in them. But that is a lie form the pit of hell. God loves you! 

Listen to the prodigal son’s father, who had this reaction to him returning home, in Luke 15; 21 to 24, “But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.” 

So our Father in heaven waits, looking out for you to return, while you are still a long way off. For in the very second that you decide to return back to the house of your Father, He runs towards you with His arms wide open and embraces you in love. He takes away your rags and clothes you with His best.

Can you imagine in the very house of your Father in of heaven, God saying to all the angels, “For this son of mine was dead and is alive again; he was lost and is found. So let’s begin to celebrate!” For the Bible says in Luke 15:10, “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.” 

My friend, you may have wandered from the house of your Father, from His covering and His protection. Perhaps you have felt that spiritual emptiness inside you, longing to be filled once again with the presence of God. Then turn around and start in prayer to your Father, and you will find Him running towards you, with His arms of love reaching out to you, ready to embrace you and welcome you back to His house, under His covering, His protection, and His love. 

God bless you my friend, Matthew.

Jord is a ball and critter aficionado, as opposed to the stick and rope-loving sort of beastie. He loves his red rubber sqeaky ball, and his yellow rubber squeaky doll, and his other 8,000 balls that don't squeak anymore because he de-squeaked them in an orgy of chewing ardor.

I also found out early that he liked stuffed animals. We found that out cus Sierra makes her bed in the morning with 'Teddy' laid neatly on the pillow. When she would come home, Teddy would have been up to all sorts of adventures. We'd find him under the bed, waiting in the hall, or shoved partway under the pillow with a soggy sleeve. Sometimes he'd even made the long trek upstairs to hide under the coffee table, and on one occasion he was in the garage, hanging out in Jordy's bed.

Crazy Teddy.

Sierra wasn't pleased with Jordy's dedicated affection. Understandable: Most people would not be too keen to cuddle up with dog drool. So I looked for a toy, and came home one day with 'Bunsy'. Bunsy was a little brown rabbit shaped toy. He was kinda fuzzy, but Jordy loved that. He loved to chew on Bunsy. He looked like he was ripping the rabbit apart, tugging one leg stubbornly in his mouth. It was a little grotesque to watch, but Bunsy made Jordy happy, and he also made Teddy safe.

Except, of course, Jordy quickly tore Bunsy apart at the seams and left the horror of polyfill guts for us to discover strewn across the floor.

Poor Bunsy!

But that's okay. It's okay, because shortly thereafter, Grandma Engstrom gave us some bizarre stocking-stuffers for Christmas. Puzzled, we all palmed our grey, white, beaked and bug-eyed furbies and looked to grandma for explanation. I didn't even know you could still *get* furbies! This bizarre fad went out several years ago. These seemed to be overstocked leftovers put out optimistically by our back-water Fred Meyer. "I thought they were cute." Grandma said, defensively.

My brother, mom and I looked at each other with the same thought in mind. "How soon can we get rid of this?"

These were not the talking, moving furbies, but really just rotund little bean-bag furbies with hard, staring eyes. Bryan 'accidentally' left his at grandma's and went home to Portland, so I took both of ours home, nestled on the top of my loot.

Jordy was in love! No sooner did I set my stuff down than Jordy was sniffing the furbies with trembling excitement. I pulled one of the ugly toys out and handed it over. Jordy, who has a very large ruff but a rather small head, took the thing in his mouth and began to parade it all over like a boxing trophy.

This tableau looked ridiculous. Jordy carrying the furby looked like a guinea-pig trying to devour a football. It must have been uncomfortable for him to hold in his mouth, but I guess that's love. "He's not heavy, he's my furby."

Jord still has one of the furbies. It's the most disgusting dog-toy on the planet. He has drooled all over it, so the fur is matted and hard and seasoned with grime. It used to smell awful, but now the bacteria seems to have petrified. I tried to throw it out once, in the garbage under the sink, but Jordy stood by the little door and barked and barked.

He got to keep the furby.

But don't be thinking Jord forgot all about his dear friend Bunsy. Oh no, not so. On Easter last, Sierra was to receive a pretty basket with blue colored eggs, chocolate, and a lovely black and white plush Easter Bunny.

You can probably guess what happened: Slow to dress, Sierra didn't make it upstairs before Jordy came in, and when she went to get her basket, Jordy was already under the coffee table giving her new friend a christening.

Meh. What's Easter without a little drool behind the ears?

Bibliographical details:

Publisher's information:
This textbook by Germany's most interesting New Testament scholar and his assistant is likely to become a standard work on Jesus. After surveying the quest for the historical Jesus, it assesses the sources, non-Christian and Christian, for Jesus. Then it examines the historical, chronological, geographical and social setting of his activity and some of his major characteristics – as charismatic, prophet, healer, poet, and teacher. All this leads on to studies of the passion and resurrection and the beginnings of Christology.

Each section discusses a specific topic in the clearest possible terms, using tables and diagrams where relevant. The main results of scholarly research are given with explanations of how they relate to a wider whole. Subdivisions clarify some of the more complex issues. The main parts of the book end in summaries. Throughout, suggestions are made for further study in the form of projects and problems to be solved. And there are full bibliographies, anglicized for this edition by Robert Morgan.

Gerd Theissen is Professor of New Testament in the University of Heidelberg, where Annette Merz teaches New Testament Studies. Translated from the German by John Bowden.

Table of contents:
Foreword … vii
Frequently Quoted Literature … xxii
Abbreviations … xxvi

1. The Quest of the Historical Jesus … 1
Introduction … 1

1. Five phases of the quest of the historical Jesus … 2
1.1 First phase: the critical impulse towards the question of the historical Jesus: H.S. Reimarus and D.F. Strauss … 2
1.2 Second phase: the optimism of the liberal quest of the historical Jesus … 5
1.3 Third phase: the collapse of the quest of the historical Jesus … 5
1.4 Fourth phase: the 'new quest' of the historical Jesus … 7
Excursus: Jewish research into Jesus … 8
1.5 Fifth phase: the 'third quest' of the historical Jesus … 10

2. Summary and survey: the quest of the historical Jesus … 12

3. Hermeneutical reflections … 13

4. Tasks … 14
4.1 Five phases of the quest of the historical Jesus … 14

Part One: The Sources and their Evaluation … 17
2. Christian Sources about Jesus … 17
Introduction … 17

1. The significance of extra-canonical Christian literature for the study of Jesus: tendencies and phases of research … 18

2. The Synoptic sources … 24
2.1 The Gospel of Mark … 25
2.2 The Logia source … 27
2.3 The Gospel of Matthew … 29
2.4 The Gospel of Luke … 31

3. Sources close to Gnosticism … 33
3.1 The Gospel of John … 33
3.2 The Gospel of Thomas … 37
3.3 Gnostic dialogue Gospels … 42

4. Gospel fragments with Synoptic and Johannine elements … 43
4.1 Egerton Papyrus 2 (Egerton Gospel) … 44
4.2 The Secret Gospel of Mark … 45
4.3 The Gospel of Peter … 47
4.4 The so-called Oxyrhynchus Papyrus 840 … 50

5. Jewish Christian Gospels … 51

6. Further sources: floating traditions about Jesus … 54
6.1 Sayings of Jesus in the New Testament outside the Gospels … 54
6.2 Later additions to New Testament manuscripts … 55
6.3 Papias and the Apostolic Fathers … 56
6.4 Other 'agrapha' and narratives about Jesus … 58

7. Summary survey … 59

8. Summary and hermeneutical reflections … 60

9. Tasks … 61
9.1 Extra-canonical sources and the study of Jesus … 61

3. The Non-Christian Sources about Jesus … 63
Introduction … 63

1. Josephus on 'Jesus who is called the Christ' … 64
1.1 The mention of Jesus as brother of James (Antt. 20, 200) … 64
1.2 The 'Testimonium Flavianum' (Antt. 18, 63f.) … 65

2. The rabbinic sources: Jesus as one who leads the people astray (bSanh 43a) … 74

3. Mara bar Sarapion: a Syrian Stoic on the 'wise king of the Jews' … 76

4. Roman writers and statesmen on 'Christus', the founder of the Christian sect … 79
4.1 Pliny the Younger (61–c. 120) … 79
4.2 Tacitus (55/56–c. 120) … 81
4.3 Suetonius (70–c. 130) … 83
Appendix: Thallus … 84

5. Summary … 85

6. Tasks … 86
6.1 Josephus' testimony about Jesus according to the Religious Dialogue at the Sasanid Court … 86
6.2 The Old Slavonic Version of the Jewish War as a source for the teaching and death of Jesus and the original form of the Testimonium Flavianum … 87

4. The Evaluation of the Sources: Historical Scepticism and the Study of Jesus … 90
Introduction … 90

1. Thirteen objections by historical sceptics to the historical evaluation of the Jesus tradition and arguments against them … 93

2. Hermeneutical reflections … 118

3. Tasks … 122
3.1 'Taking the kingdom by storm' – an authentic logion of Jesus? … 122
3.2 Is Jesus an invention of the third Christian generation? … 122

Part Two: The Framework of the History of Jesus … 125
5. The Historical and Religious Framework of the Life of Jesus … 125
Introduction … 125

1. Features of 'common Judaism' in Hellenistic and Roman times … 126

2. The earlier renewal movements within Judaism in the second century BCE … 130
2.1 The split in the traditional aristocracy at the time of the Hellenistic reform … 130
2.2 The revolt against the Hellenistic reformers and the Seleucid rulers … 132
2.3 The rise of the three traditional religious parties in the Maccabaean period … 133
2.4 The differences between Sadducees, Pharisees and Essenes according to Josephus (in the first century BCE) … 137
2.5 The development in the course of the first century CE and the relationship of Jesus to the old 'religious parties' … 139

3. The origin of the later renewal movements within Judaism in the first century CE … 141
3.1 The messianic movements in the 'Robber War' of 4 BCE … 141
3.2 The radical theocratic teaching of Judas of Galilee (6 CE) … 142
3.3 The prophetic opposition: the movements of John the Baptist and other prophets … 144

4. Summary and hermeneutical reflections … 146

5. Tasks … 148
5.1 Jesus in the framework of the prophets of the first century CE … 148
5.2 The 'Teacher of Righteousness' and the 'Wicked Priest' … 148

6. The Chronological Framework of the Life of Jesus … 151
Introduction … 151

1. The framework of the history of Jesus (relative chronology) … 152

2. The year of Jesus' birth … 153

3. Jesus' public activity … 156

4. The death of Jesus … 157
4.1 The day of Jesus' death (week and month) … 157
4.2 The year of Jesus' death … 159

5. Summary and hermeneutical reflections … 160

6. Tasks … 161
6.1 The day of Jesus' death … 161

7. The Geographical and Social Framework of the Life of Jesus … 162
Introduction … 162

1. Jesus' birthplace: Nazareth … 164

2. The centre of Jesus' activity: Capernaum … 166

3. Jesus' travels: Galilee and the surrounding district … 168
3.1 Ethnic and cultural tensions between Jews and Gentiles … 168
3.2 Social and ecological tensions between city and country … 170
3.3 Social and economic tensions between rich and poor … 171
3.4 Social and political tensions between rulers and ruled … 173
3.5 The religious character of Galilee … 176

4. The place of the passion: Jerusalem … 178
4.1 The structural opposition of city and country in the passion narrative … 178
4.2 Places and routes in the passion narrative … 179

5. Hermeneutical reflections … 180

6. Tasks … 181
6.1 Petronius and the resistance against the statue of the emperor … 181
6.2 Jesus and Sepphoris … 182

Task on 5–7: Chronological survey … 183

Part Three: The Activity and Preaching of Jesus … 185
8. Jesus as a Charismatic: Jesus and his Social Relationships … 185
Introduction … 185

1. Phases in the history of research … 188

2. The sources: the apophthegms … 191

3. Jesus and his family … 194
3.1 Jesus as a member of the house of David … 194
3.2 Jesus' Davidic sonship as a messianic postulate … 195

4. Jesus and his teacher: John the Baptist … 196
4.1 The sources about John the Baptist and their evaluation … 196
4.2 The primitive Christian tradition about Jesus' baptism … 207
4.3 Jesus and John the Baptist – a comparison … 208
4.4 The development from John the Baptist to Jesus … 211

5. Jesus and his disciples … 213
5.1 The call narratives in the Gospels … 213
5.2 Analogies to discipleship in the world of the time … 214
5.3 Characteristics of discipleship … 215

6. Jesus and his followers among the people … 217
6.1 Jesus and the crowd … 217
6.2 Jesus and the 'family of God' … 218

7. Jesus and the women around him … 219
7.1 Women around Jesus … 221
7.2 The world of women as a sphere which provided images for the preaching of Jesus … 224

8. Jesus and his opponents … 225
8.1 The scribes … 225
8.2 The Pharisees … 227
8.3 The Sadducees … 230
8.4 The Herodians … 233

9. Summary and hermeneutical reflections … 235

10. Tasks … 237
10.1 John the Baptist and Jesus: lasting parallels … 237
10.2 John the Baptist and Jesus: incompatible? … 237
10.3 Jesus and his opponents: the Pharisees … 239

9. Jesus as Prophet: Jesus' Eschatology … 240
Introduction … 240

1. The understanding of Jesus' eschatology from Ritschl to the present day: six phases of research … 242

2. The metaphor of the kingdom of God as a (first) historical presupposition of the eschatological preaching of Jesus … 246
2.1 The origin of the notion of the kingdom of God … 246
2.2 The theocratic notion of the kingdom of God in the post-exilic period … 247
2.3 The eschatological expectation of the kingdom of God in the exilic/post-exilic period … 247

3. Apocalyptic as a (second) historical presupposition of the eschatological preaching of Jesus … 248
3.1 Prophecy and apocalyptic: a comparison … 248
3.2 Apocalyptic statements about the kingdom of God in the intertestamental period … 249
3.3 Non-apocalyptic sayings about the kingdom of God in the intertestamental period … 250
3.4 The juxtaposition of future and present/timeless statements about the kingdom of God in prayer and liturgy … 251

4. The relationship between present and future in the preaching of Jesus … 252
4.1 The future rule of God … 253
4.2 The present rule of God … 256
4.3 The combination of present and future in the Our Father … 261

5. The relationship between judgment and salvation in the preaching of Jesus … 264
5.1 Jesus' preaching of judgment … 265
5.2 Jesus' preaching of salvation … 270
5.3 The unity of the preaching of salvation and judgment, of future and present eschatology … 272

6. Summary and hermeneutical reflections … 275

7. Tasks … 279
7.1 The history of research … 279
7.2 Does Jesus' notion of judgment leave the process of judging behind? … 279

10. Jesus as Healer: The Miracles of Jesus … 281
Introduction … 281

1. Six phases of the discussion of the miracles of Jesus … 285

2. The primitive Christian miracle stories … 291
2.1 Exorcisms … 292
2.2 Therapies … 293
2.3 Norm miracles … 293
2.4 Gift miracles … 294
2.5 Deliverance miracles … 295
2.6 Epiphanies … 295
2.7 Survey and summary … 296

3. The primitive Christian miracle tradition as the effect of the historical Jesus: the multiplicity of testimonies … 297
3.1 Witnesses to the miracle tradition with different interests … 297
3.2 The miracle tradition in different strata of the tradition … 298
3.3 The miracle tradition in various forms and genres … 299
3.4 The primitive Christian miracle tradition as an effect of the historical Jesus and as primitive Christian poetry … 301

4. Jesus as a miracle-worker compared with contemporary miracle-workers … 304
4.1 Theios Aner, the divine man … 304
4.2 Was Jesus a magician? … 305
Excursus: Magical and charismatic miracles … 306
4.3 Rabbinic charismatic miracle-workers … 307
4.4 Jewish sign prophets of the first century CE … 308
4.5 The distinctive character of the miracles of Jesus … 309

5. Summary and hermeneutical reflections … 309

6. Tasks … 314
6.1 Belief and unbelief … 314
6.2 Miracle-workers and favourites of God … 314

11. Jesus as Poet: The Parables of Jesus … 316
Introduction … 316

1. Phases in the interpretation of the parables since Jülicher … 318

2. Forms of figurative speech … 324
2.1 The differentiation between parable and allegory: the discovery of the 'one-point approach' and its relativization … 324
2.2 Differentiations within the general category of parable: figures of speech, parables (in the sense of similitudes), parables proper (narrative metaphors), and example stories … 327

3. Parables as narratives … 329
3.1 The relationship between metaphor and narrative in the parable … 329
3.2 The beginnings of the parables … 330
3.3 The narrative structure of the parables … 331
3.4 The conclusion of the parable (application) … 334
3.5 Classifying the parables by literary criticism … 334
Excursus: The authenticity of the parables of Jesus … 337
3.6 The parable of the labourers in the vineyard (Matt. 20.1-16) within the framework of the rabbinic parables of recompense: an example … 339

4. Summary account and hermeneutical reflections … 343

5. Tasks … 345
5.1 Forms of figurative speech … 345
5.2 The generous employer (Matt. 20.1-6): merit versus grace? … 346

12. Jesus as Teacher: The Ethics of Jesus … 347
Introduction … 347

1. Phases in the history of research … 349

2. Jesus as teacher (rabbi) … 354
2.1 Jesus' education … 355
2.2 The holy scriptures in Jesus' teaching … 357

3. Jesus' ethic between intensification of the Torah and relaxation of the Torah … 359
3.1 The Torah in Judaism … 359
3.2 Basic statements on the Torah in the Jesus tradition: ambivalence towards the Torah … 360
3.3 Intensification of norms in the Jesus tradition … 361
3.4 Relaxation of norms in the Jesus tradition … 364
3.5 The relationship between intensification of norms and relaxation of norms in the ethic of Jesus … 370

4. The ethic of Jesus between motivations from wisdom and eschatology … 372
4.1 Wisdom and eschatology in Judaism … 373
4.2 Wisdom motives in the ethic of Jesus … 374
4.3 Eschatological motives in the ethic of Jesus … 376
4.4 The relationship between wisdom and eschatological motives in the ethic of Jesus and the significance of the Torah … 379

5. The commandment to love as the centre of Jesus' ethic … 381
5.1 The twofold commandment to love: a survey of the textual evidence and the tendencies in the Synoptic Gospels … 381
5.2 Jewish traditions on the twofold commandment to love … 384
5.3 The primitive Christian twofold commandment in the framework of Jewish traditions … 387
5.4 The extension of the concept of the neighbour to the alien in the parable of the good Samaritan … 389
5.5 The extension of love of neighbour in the commandment to love one's enemy … 390
5.6 The extension of love of neighbour in Jesus' encounter with the outcasts … 393

6. Summary and hermeneutical reflections … 394

7. Tasks … 400
7.1 Jesus' education … 400
7.2 Jesus' ethic as a protest against Jewish legalism? … 401
7.3 Religion and concern for one's daily bread … 402
7.4 Jesus' ethic and the Essenes … 402

Part Four: Passion and Easter … 405
13. Jesus as the Founder of a Cult: The Last Supper and the Primitive Christian Eucharist … 405
Introduction … 405

1. A history of research into the eucharist … 407

2. Texts about the eucharist and types of eucharist in primitive Christianity … 414
2.1 The Synoptic and Pauline words of institution … 414
2.2 Primitive Christian types of eucharist in addition to the Pauline-Synoptic type … 417
2.3 Survey of eucharistic types and texts … 419
2.4 The reconstruction of the earliest eucharistic words … 420

3. Jesus' last supper in the context of the Passover … 423
3.1 Jesus' last supper – a Passover meal? … 424
3.2 Criticism of the interpretation of the last supper as a Passover meal … 426

4. Jesus' last supper in the context of his expectation of his death … 427
4.1 The flight of the disciples … 428
4.2 The violent fate of the prophets … 429
4.3 The parable of the wicked husbandmen (Mark 12.1-9 par.) … 429
4.4 Mark 14.25: An expression of an eschatological imminent expectation or a prophecy of the death of Jesus? … 430

5. Jesus' last supper in the context of his conflict with the temple … 431
5.1 The cleansing of the temple as a symbolic action criticizing the cult … 432
5.2 The last supper as a symbolic action founding a cult … 433

6. Summary and hermeneutical reflections … 436

7. Tasks … 437
7.1 Forms of meals in earliest Christianity: conditions for taking part in the eucharist … 437
7.2 Jesus as critic of the cult? … 439

14. Jesus as Martyr: The Passion of Jesus … 440
Introduction … 440

1. Phases and approaches in the history of research … 444

2. The bias in the sources … 449
2.1 The Romans in the sources … 449
2.2 The Jerusalem local aristocracy in the sources … 450
2.3 The people (ochlos; laos) in the sources … 451
2.4 The picture of Jesus in the sources … 451
2.5 The picture of the disciples in the sources … 454

3. The role of the Romans in the proceedings against Jesus … 455
3.1 Formal legal aspects … 455
3.2 The substantive reason for the Roman proceedings against Jesus … 458
3.3 The basis in Jesus' activity … 459

4. The role of the Jerusalem local aristocracy in the proceedings against Jesus … 460
4.1 Formal legal aspects: the law relating to trials in the Mishnah … 460
4.2 The substantive basis for the Sanhedrin proceedings … 462
4.3 The basis in the activity of Jesus … 464

5. The role of the people in the proceedings against Jesus … 465
5.1 A formal-legal aspect: the Passover amnesty … 465
5.2 Substantive reasons for the attitude of the people … 466
5.3 The basis in the historical Jesus … 466

6. Summary and hermeneutical reflections … 466

7. Tasks … 469
7.1 Important sources outside Christianity on the legal situation … 469
7.2 The question of 'guilt for the death of Jesus' … 471
7.3 The Letter of Pilate: a second-century source on the passion … 472

15. The Risen Jesus: Easter and its Interpretations … 474
Introduction … 474

1. Six phases in discussion of the Easter faith … 475

2. The sources of the Easter faith and their evaluation … 482
2.1 The genres and forms of the Easter texts … 482
2.2 Formula and narrative tradition – parallels and differences in content … 486
2.3 The formula tradition of the appearances: I Cor. 15.3-8 … 487
2.4 The narrative tradition … 490
2.5 The Easter narratives of the Gospels: historical evaluation … 495

3. Summary and hermeneutical reflections … 503

4. Tasks … 508
4.1 Location in the history of research … 508
4.2 The earliest account of the resurrection of Jesus (Gospel of Peter 8.28–11.49) … 509

16. The Historical Jesus and the Beginnings of Christology … 512
Introduction … 512

1. Three phases of research into New Testament christology … 514

2. Jesus the charismatic: implicit christology in the historical Jesus … 523
2.1 The 'amen' formula … 523
2.2 Jesus' emphatic 'I' in the antitheses and the sayings about his having come … 524
2.3 The use of the metaphor of father … 526
2.4 The forgiveness of sins … 527
2.5 The causal attribution of the miracles … 528
2.6 The assessment of John the Baptist … 529

3. Jesus as Messiah: evoked christology in the historical Jesus … 531
3.1 The two Old Testament roots of messianic expectation … 531
3.2 The plurality of messianic expectations in New Testament times … 533
3.3 Jesus and the messianic expectations of his time … 537

4. Jesus as Son of Man: an explicit christology in the historical Jesus? … 541
4.1 The two linguistic traditions behind the Son of Man sayings: everyday language or visionary language … 542
4.2 The Son of Man sayings in the Jesus tradition: the evidence … 545
4.3 The historical Jesus and the term Son of Man … 548

5. The transformation of the picture of Jesus by the cross and Easter … 553
5.1 From the Messiah to the Son of God … 554
5.2 From the Son of Man to the new man … 556
5.3 From discipleship of Jesus to worship of the Kyrios … 557

6. Summary and hermeneutical reflections … 560

7. Tasks … 564
7.1 The title Messiah: PsSol 17 … 564
7.2 The title Son of Man: IV Ezra 13 … 565
7.3 The title Son of God: 4Q 246 … 565

Retrospect: A Short Life of Jesus … 569
Solutions … 573

Index of Biblical References … 613
Index of Names and Subjects … 634

You may also be interested to read the review by James M. Robinson, published in the Review of Biblical Literature.

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