thaumaturgic texture that begins with the miraculous pregnancy of Elizabeth and ends with the miraculous escape from shipwreck and from viper bite during the voyage to Rome. In the context of widespread imitatio of Jesus' miracles by apostles in canonical Acts and the apocryphal Acts, the absence of such imitatio in Recognitions 1.27-71 is a highly significant variation. In this essay Jones has started a conversation that could bear rich fruit in future analysis and interpretation.

David Cartlidge's essay presents a fascinating reminder that artistic depictions of scenes are candidates for significant intertextuality with written literature. His analysis of the scene of John the Evangelist's leaving of his betrothed to cling to Christ presents another mode of intertextual analysis and interpretation interpreters must learn to incorporate. One of the underlying reasons for the separation between NT studies and study of patristic, Byzantine, and Medieval Christian literature is an oral-scribal focus that has resisted both cultural and artistic analysis and interpretation. Intertextual investigation naturally leads out from literary analysis into rhetorical, linguistic, cultural, and artistic intertextuality. Many thanks to Cartlidge for this careful study of the relation of an artistic portrayal on an illuminated manuscript to literary depiction of John's turning away from traditional marriage toward Christ.

This rich volume of essays teaches us many things, but two things in particular stand out to this respondent. First, it is very important to be attentive to the specific text or range of texts with which a particular text has a dynamic intertextual relation. A number of interpreters in this volume notice that apocryphal Acts have a dynamic relation to NT gospels rather than to canonical Acts. Others notice that during particular phases certain writings establish a dynamic intertextual relation with portions of the Hebrew Bible. One of the tasks of careful intertextual analysis and interpretation is to exhibit the writings with which a later writing does or does not have a substantive intertextual relation. In the context of all of the studies of the use of the Old Testament in the NT, there still has been no careful, systematic, and comprehensive analysis of the overall nature of NT intertextuality to all the writings in the Old Testament. The Q material exhibits dynamic intertextuality with the stories and heritage of Solomon, Jonah, Noah, and Lot. In addition, Abraham, Isaac, and Jacob come into view, and a program of redemption in Isaiah breathes vibrantly through many passages. Noticeably absent from this list are David, Adam and Eve, and Elijah and Elisha. Moses and Torah are present in the temptation account, and in one possible reference to Moses and the prophets. The Gospel of Matthew interweaves rich, intertextual resources from the Torah and from the Moses story into Q material in the Sermon on the Mount and in other tradition in the Matthean account. In contrast, the Gospel of Luke expands on the program of Isaiah in the Q material, emphasizing the bringing of good news not only to the poor,