Kergyma is the Greek term for “proclamation.” In Biblical scholarship it is a technical term for the content of the Christian proclamation about Jesus.


This genealogy probably contained 14 generations. In Hebrew each letter has a numerical value. The numerical value of David (DVD) is 14. Brown hypothesizes Matthew picked up and developed this idea so that in his genealogy of Jesus, there are 14 generations from Abraham to David, 14 generations from David to the Babylonian Exile, and 14 generations from the Babylonian exile to Jesus (Matthew 1:17). In this way Matthew tied his whole genealogy together.



Some scholars see the transfiguration of Jesus (Mark 9:2–13) as a stage in the transition between the resurrection and the baptism.


This hypothetical stage is still retained in Matthew (3:16–17) and Luke (3:22), although they both, as shall be seen, carry the Christological kergyma back to Jesus’ conception. This stage is also reflected in John (1:32–34) although John carries the Christological kergyma back to the pre-existence of the Son of God.


Brown does not deal with the questions of authorship but uses “Matthew” and “Luke” to designate the person responsible for the final form of each Gospel.


In these categories Brown adopts A. Paul’s L’Evangile de l’Enfance selon saint Matthieu, Paris, 1968 doubling of Stendahl’s Quis et Unde (Judentum, Urchristentum, Kirche, Berlin, 1964).


Brown utilizes the definition of A. Wright, The Literary Genre Midrash, New York, 1967: “A midrash is a work that attempts to make a text of Scripture understandable, useful, and relevant for a later generation. It is the text of Scripture which is the point of departure, and it is for the sake of the text that the midrash exists. The treatment of any given text may be creative or non-creative, but the literature as a whole is predominantly creative in its handling of biblical material. The interpretation is accomplished sometimes by rewriting the biblical material.” (p. 74)


The scribes being the basic opponents of Jesus during his ministry, and, together with the Chief Priests, responsible for his crucifixion.


Redaction is the literary activity by which an individual takes material already available to him, organizes it in his own way and reworks it as well as adds to it to create his own literary product.


“Anawim” is a Hebrew term meaning “poor,” “humble,” or “afflicted.” As Brown notes, it came to mean those who, because of their condition, could not rely upon their own strength but had to rely completely upon God. Brown states, “ … under the catalyst of defeat and persecution (during the post-exilic period, 538–167 B.C.), the remnant was redefined, not in historical or tribal terms, but in terms of piety and way of life.” (351) It is Brown’s excellent hypothesis that certain of the Jewish Anawim became converts to Christianity and composed their own Jewish-Christian canticles of praise for God’s salvation in Jesus.


Apocryphal Gospels are Christian writings which arose primarily in the second century A.D., and which were fanciful, imaginative, and fictitious expansions upon various aspects of Jesus’ life and for ministry. There is a tendency for apocryphal materials to fill in areas which are lacking in the canonical Gospels (such as Jesus’ infancy, boyhood, youth, young manhood, etc.).


Cf. John 2:22, (2:17?), 12:16, 3:7, (14:26), for Gospel attestation to this awareness.