If then Jesus was seen to fit the category 'prophet'. how did he see the matter himself? Was he remembered as claiming to fulfil the expectations regarding a prophet. or the prophet. or as acting as a prophet? The evidence here is rather
11.30 (just as ... so .. .'). probably a Hebraic construction (D. Schmidt. 'The LXX Gattung "Prophetic Correlative"', JBL 96  517-22); Kloppenborg refers also to 1Q27 1.6 and 4Q246 2.1-2 (Formation 130 n. 127). But 11.30 is generally regarded as a 'redactional clasp' linking the two early traditions 11.29 and 11.31-32 (Reed. 'Sign of Jonah'202, bibliography in n. 17).
210. There is little dissent among commentators at this point (see also below. chapter 16 n. 163 and chapter 17 n. 185).
211. Similarly Manson. Sayings 89 ('The preaching of Jonah is the sign'); Edwards. Sign of Jonah 95; Fitzmyer. Luke 2.933-34; Reed. 'Sign of Jonah' 208-11 (with 'a barb aimed at Jerusalem'). Hooker suggests that the Baptist's preaching of judgment is in view (Hooker. Signs 24-31, with further bibliography). but if the earliest form of the saying included a reference to 'the Son of Man'. that is less likely. Others have argued that the sign refers to the divine vindication of the messenger — Jonah miraculously delivered from death (Beasley-Murray. Jesus and the Kingdom 254-57; Bayer. Jesus Predictions 141-42. and those cited by him, n. 210).
patchy but builds up to a more positive answer than in the case of the royal
To be noted at once is the proverb recalled as Jesus' response to the negative reaction he received at Nazareth: 'a prophet is not without honour except in his home village (patris)' (Mark 6.4/Matt. 13.57); 'no prophet is acceptable in his home village' (Luke 4.24/GTh 31); 'a prophet has no honour in his own home village' (John 4.44); 'a prophet is not acceptable in his home village' (P.Oxy. 1 lines 30-35). Evidently the memory of Jesus saying something along these lines was well rooted in Christian tradition.213 As the non-Synoptic versions indicate, the proverbial character of the saying meant that it could be retold apart from the Nazareth context of the Synoptics. The evidence certainly strongly suggests that Jesus saw the negative responses he received as of a piece with the tradition of rejected prophets.214 At the same time, the talk is of 'a prophet'; there is no suggestion that Jesus saw himself as 'the prophet'. Since the post-Easter believers certainly regarded him as more than a prophet, it is not without significance that they have retained this more lowly self-estimate in the tradition.
The same considerations weigh in favour of the solely attested Luke
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