4Q500 1 and the Use of Scripture in the Parable of the Vineyard

Mapping the Vineyard: Main Lines of Investigation Regarding the Parable of the Tenants in the Synoptics and Thomas

“…118.22 is found in GThom 66, immediately after the conclusion of the parable narrative as in the synoptic accounts. This suggests it was part of the primitive tradition (Brooke 1995). This sequence in Thomas is too coincidental to be explained as a secondary feature (Crossan 1971).…”

“…118 [117].22, but in Thomas it is the subsequent logion. (e.g., Kloppenborg 2006;Hubaut 1976), while others have given priority to the OT exegetical traditions and intertexts (e.g., Brooke 1995;Carlston 1975;Via 1967). Yet still others advocate some balancing of both (Snodgrass 2008;Evans 2003Evans , 1996.…”

“…A few reasons are cited: the allusions are not in Luke or GThom 65; the exclusive use of the LXX works against the presumed Hebrew or Aramaic form of the original PT; and the Markan and Matthean redactors appear to be interpolating Isaiah 5 precisely to tap into its embedded metaphorical correspondences. On the opposite end of the spectrum are scholars that see the Isaian vineyard song as authentic to the original parable (Onyenali 2013;Snodgrass 2008;Evans 1996Evans , 1984Brooke 1995). Reasons cited here include the shared juridical structure; the supposition of Jesus' familiarity with the Isaian song (given the profuse vineyard tradition, outlined below); the aforementioned arguments against LXX-only influence; theological and stylistic arguments why Luke and Thomas have muted the allusions; and the low probability that early Christians would have introduced such scattered allusions into a parable that goes in a substantially different direction.…”

“…The 'stone' forms the second half of a common Hebrew wordplay with 'son' ‫בן(‬ and ‫)אבן‬ (Snodgrass 1983: 113;Buth and Kvasnica 2006;Brooke 1995;Kimball 1993). The wordplay may also extend to 'builders' ‫,)בונים(‬ for Jewish literature often labels scribes and other Jewish authorities (who were the audience of PT) as 'builders' (Puig i Tàrrech 2013a; Snodgrass 1998;Marcus 1998).…”

“…Some preserve the spirit of the Israel interpretation but tweak it, while others depart entirely. Key proposals for what the vineyard in PT corresponds to are as follows: the kingdom of God (Iverson 2012) or the people of God (Kimball 1993); the covenant relationship between God and his people (Snodgrass 2008;Aus 1996;Hubaut 1976); privileges of the people of God (Marcus 1998;Kingsbury 1986); the Jerusalem temple/cultus (Brooke 1995); all creation (Derrett 1963); and the gospel (Carlston 1975).…”