Logia source Q

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The two more recent Gospels, the Gospels of Matthew ( 80s ) and Luke ( 70s ), are said to have been given the Gospel of Mark ( 60s ) and the source of the Logia.

As Q Source (also speech or saying source or short- Q for "source" to ancient Greek τὰ λόγια ta logia "singular" "Logion" ) refers to a text which, according to the two-source theory the authors of Matthew and Luke of the text of the Gospel of Mark is said to have been available as a second source. This handwritten text in Greek, it is assumed, contained above all so-called logia , sayings of Jesus from the environment of Jewish Christian itinerant preachers or "village writers" in and around Galilee. No independent copies or partial copies of Q are known.

facts

The two-source theory describes that the Gospel according to Mark (Mark priority) is the oldest of the three synoptic gospels and was used as the first source by the Gospel according to Matthew and the Gospel according to Luke . The mentioned source of speeches or sayings, or source Q for short, was used as a second source. In other words, the first source is the Gospel of Mark, the second source is a collection of sayings reconstructed from the Gospels of Matthew and Luke, precisely the source of the Logia Q.

Furthermore, the hypothesis is supported by the fact that the prehistory of Matthew and Luke diverge widely and meet exactly where Mark begins with the account of John the Baptist . Of the three synoptic Gospels, the Gospel according to Mark is the shortest with a total of 661 verses, followed by the Gospel according to Matthew with 1068 and the Gospel according to Luke with 1149 verses. It is striking that of the 661 Marks verses 660 are available in Matthew and 350 in Luke. In addition, there are 235 parallel verses in Matthew and Luke. Today (as of 2019) it is discussed whether Q was written before the Gospel according to Mark and whether the text processed there was compiled at least in its beginnings in Galilee. In addition, Matthew have 233 and Luke 564 verses that can only be found in them (special property). In addition, there are the double traditions, these are texts that can be found in both Luke and Matthew, but which were both written down in a different form. From this the hypothesis was put forward that the respective evangelists in this case resorted to different textual traditions. The same incident was thus passed on in different ways. It has changed in the process and was accordingly available to the respective evangelist in its own form. Duplicates, on the other hand, are texts that the same evangelist cites twice in his gospel text.

Science history

Friedrich Schleiermacher concluded in Ueber der Papias testimonials from our first two Gospels (1832) as the first from the Papias note that there must have been an Aramaic collection of sayings as the original source of the Gospel according to Matthew. The Leipzig philosopher Christian Hermann Weisse was the first to suspect in 1838 that Matthew and Luke used a common second source in addition to the Gospel of Mark in the sections in which they agree but do not depend on Mark. The abbreviation “Q” was first encountered in 1890 by Johannes Weiß , but was introduced programmatically in 1899 by Paul Wernle . Weisse based his assumptions on the analyzes of the Germanist and classical philologist Karl Lachmann , who saw the Gospel according to Mark as the older one.

Heinrich Holtzmann adopted The Synoptic Gospels in his work . Its origin and its historical character (1863) methodologically the two-source theory developed by Christian Gottlob Wilke and Christian Hermann Weisse. He helped this theory to a scientific breakthrough. Holtzmann started from the Lukas prologue ( Lk 1,1–4  EU ) and assumed the existence of several source writings as Lukan models . He counted the Gospels of Mark as well as the Gospels of Matthew among the templates, which, in his opinion, were known to Luke, but were not used by him or only to a very limited extent as sources. Lukas had, like its predecessors, the Paradosis (of gr. Παράδοσις paradosis "tradition") of the eyewitnesses resorted ( Lk 1,2  EU ). According to Holzmann, this included the two source scripts A ("Urmarkus") and K ("Logienquelle").

The Logienquelle was published in a fully reconstructed form for the first time in 1907 by the Protestant theologian and church historian Adolf von Harnack ; Further attempts at reconstruction followed, until finally, from 1989 and 1993, an international team of scientists led by James M. Robinson, Paul Hoffmann and John S. Kloppenborg founded the so-called International Q Project (IQP). This was mainly based on the common text passages from Matthew and Luke, which do not appear in Mark. In the critical edition of the reconstructed text from the year 2000 (see below: Reconstructions), which had been created by the science team around James M. Robinson, "also duplicates and duplicates as well as parallels" ( Markus Tiwald ) from the Markus Gospel and the Gospel of Thomas , occasionally parallels from the Septuagint for Q are used.

In the current research into the reconstructed source text itself, the so-called literary criticism as well as the method steps of the historical-critical method such as the form criticism , e.g. B. various growth rings (Markus Tiwald) of the Logienquelle discussed, since apparently core sayings (Tiwald), later comment additions to them and even later arrangements of content units are recognizable.

From this z. B. John S. Kloppenborg developed the thesis that there are three independent written stages of development of Q. While Kloppenborg comes to this assessment of the history of the development of the logial source based on criteria of form history (form criticism), the so-called oral performance , another model, considers the logial source as The result of a continuous oral process in which the ongoing oral tradition also continues to change an already (partially) written text of the lodge.

Both Kloppenborg and Burton L. Mack subdivide the logia source into three further layers:

  • the earliest shift, called Q 1 , would consist of sayings that can be ascribed to Jesus and that were addressed directly to his audience. The six wisdom speeches of Jesus are part of it. The diction of the written addresses is reminiscent of instructions from an audience, a community. Q 1 expresses a 'radical ethic'. So the most important teachings are to live in poverty, to give without expecting anything in return, to love one's enemies, not to judge and not to worry, for God will give what is needed.
  • the next layer, Q 2, comprises the main body of the document. In it, the prophetic-apocalyptic material stands in stark contrast to the intentions of Q 1 . In this layer the figure of John is introduced (although he is not characterized as a Baptist in the Q document), the focus is on eschatological topics such as the judgment at the end of time and other groups such as the Pharisees and scribes are criticized.
  • The last layer, Q 3 , is skimpy and Mack suspects that it is a (further) supplement written after the Roman-Jewish War of AD 66-73. The Gospel of Proverbs is supplemented by the addition of a biographical section with the temptation of Jesus .

A third model for the history of origin is the so-called composition history , a constructive model based on the idea of ​​an organic growth process in which four stages are distinguished.

The international Q project

James M. Robinson and John S. Kloppenborg founded the International Q Project (IQP) in 1989 to produce a detailed and linguistically based standard reconstruction of the Gospel of Proverbs. A large number of experts could be won for the project: In 1992 a team worked on creating the most reliable possible reconstruction of the text. From 1990 to 1995 and 1997 the IQP published the reconstructed Greek text in the Journal of Biblical Literature . Since then, a critical edition of the Greek text of “Q” has been worked on.

Scope and content

Statistics: AM Honoré , 1968

The Gospel of Mark has been adopted almost completely in the Gospels of Matthew and Luke. There are also parts that can only be found in Matthew or Luke, i.e. they come from the special property of these authors. In addition, Matthew and Luke apparently shared a common source that was unknown to Mark and mainly narrated sayings of Jesus; this is the so-called source of speech or source of logic "Q". This source can be inferred from the agreements between Matthew and Luke, which do not come from the Gospel of Mark, on the basis of the two-source theory. If you look at Matthew, Luke and Mark side by side, it can be shown that Matthew and Luke have, to a certain extent, taken over the narrative framework from Mark, around which they have arranged further texts. If one now compares the texts, one can mainly find speeches of Jesus which Matthew and Luke have in common beyond Mark. From this it was concluded that these two evangelists had another common source in addition to Mark.

The time of origin of the Logienquelle, for example, is postulated to be between the 1940s and around the year 70 of the first century AD. Most of the time, rural Galilee and the surrounding areas are assumed to be the origin of the logia . As a group of people who recorded the oral traditions of Jesus sayings of the so-called " Jesus Movement " as one of the three important movements of the developing Christianity, alongside Jerusalem and Antioch, wandering preachers or "wandering radicals" and "village writers" are often supposed.

According to the reconstruction, there is no Passion or Resurrection account in the Logia source (as in the Gospel of Thomas ). With a few exceptions (e.g. Q 7: 1–10) these are the words and sayings of Jesus, who in the source of the Logia is mainly referred to as the Son of Man .

The Logia source and the " Jesus Movement " behind it became significant in and around Galilee because the Logia source represents a decisive tradition that was strongly received in the creation of the four canonical Gospels, especially in the Gospel of Luke and the Gospel of Matthew . And this in turn probably especially because of the "life and proclamation story" of Jesus (Udo Schnelle) formulated in the logia source, since the origin of the written Gospels themselves apparently particularly due to the fact that between 60 and 70 AD the eye and Apparition witnesses of Jesus as well as the missionary apostles died, was necessary and encouraged.

Traditional considerations

The logia source has not been handed down as a separate script from ancient times . Representatives of the Logienquelle explain this, for example, with the fact that it lost its meaning as an independent script early on after it was included in the Gospels of Matthew and Luke. "Another independent handing down of the Logienquelle" (Markus Tiwald) was no longer necessary because the supporting communities in and around Galilee had often lost their homes as a result of the Jewish War (66-70 AD). In some cases, these supporting congregations were subsequently merged into the theologically related and spatially north of Galilee supporting congregations of the Gospel of Matthew. According to this assessment, the author of the Gospel of Matthew has theologically further developed and updated the traditional source of the Logia.

Q critics see the reason simply that there was no such source. However, the majority of the ancient writings have been lost anyway. For this they could often be reconstructed philologically from other traditional writings , as was the case with the Logia source.

Logia source Q and the words of Jesus

On the basis of language analysis studies it was found that some of the sentence constructions in “Q” were only possible in the Greek language , but not in the Aramaic language, which is widespread in Galilee . That would speak against an Aramaic basic version of "Q" and thus probably against a direct literal transmission of the words of Jesus, whose mother tongue was probably Aramaic.

criticism

Nevertheless, the hypothetical two-source theory ( synoptic problem ) is controversial. Furthermore, three main facts are asserted against the two-source theory:

Origin, origin, hypotheses

The logia source Q was probably created for catechetical use in the early Christian communities. The Syria Palestine / Syria region is assumed to be the compilation area . The date of origin is between 40 and 60 AD. Whether the text or texts were written in Aramaic or Greek remains a matter of dispute. There are different hypotheses or models with regard to the creation process of the logia source Q. Lührmann (1969) distinguishes an older Q-tradition, determined by the Christology of the Son of Man and the near expectation and the more recent texts in which the topics of the parousia delay and the wisdom elements are dominant. Siegfried Schulz differentiates between a more recent Palestinian-Jewish-Christian text and a Hellenistic-Jewish-Christian text from de Q communities in Syria. The Canadian religious scholar Kloppenborg explains the development situation with a 'three-layer model'. The “wisdom speeches” constitute the oldest text layer, followed by the “court announcement against Israel” (such as the Anabaptist sermon, the captain of Capernaum ) and the third and last text layer the “ temptation story ”. Satō (1988) differentiates between two major editorial blocks, which compiled the given groups and collections of slogans and put them together to form literary units. The 'editorial office A' comprises the “Johannes complex” ( Lk 3.2  EU -Q to Lk 7.35  EU -Q), the editorial department B of the “dispatch complex ” ( Lk 9.57  EU -Q to Lk 10 , 24  EU -Q) and the 'editorial office C' with the “court announcement against Israel”.

Content reconstructions

The structure of the Loqienquelle Q is reproduced following the reconstruction and translation by Paul Hoffmann and Christoph Heil (2002). Further representations regarding the scope and the structure of the logia source Q are given. The tables of contents show that the source of the Logia Q mainly contains talk of Jesus and only a few stories. The latter include the temptation of Jesus and the centurion of Capernaum . The passion story as well as the resurrection story of Jesus Christ are missing, which led to the view of the source of the logia Q as an incomplete gospel.

Structure of the reconstructed logia source Q
I. John the Baptist and Jesus Q 3.2-7.35
1. The message of John Q 3.2b-17
2. Baptism and probation of Jesus 2Q 3,21f .; 4.1-13
3. Jesus' programmatic speech Q 4.16; 6.20-49
4. A Gentile's faith in Jesus' word Q 7.1-10
5. John, Jesus, and the Children of Wisdom Q 7.18-35
II. The Messengers of the Son of Man Q 9.57-11.13
1. Radical Succession Q 9.57-60
2. Mission instruction Q 10.2-16
3. The Son's Secret Q 10.21-24
4. The prayer of the disciples Q 11.2b-4.9-13
III. Jesus in conflict with this generation Q 11: 14-52
1. Rejection of the Beelzebul charge Q 11: 14-26
2. The rejection of the demand for a sign Q 11: 16.29-35
3. Threat of the court Q 11.39-52
IV. The disciples in expectation of the Son of Man Q 12.2-13.21
1. Confession of Jesus without fear Q 12.2-12
2. Seek the kingdom of God Q 12,33f.22b-31
3. The unexpected coming of the Son of Man Q 12.39.46.49-59
4. Two parables of God's kingdom Q 13: 18-21
V. The crisis of Israel Q 13.24-14.23
VI. The disciples following Jesus Q 14.26-17.21
VII. The end Q 17.23-22.30
1. The Day of the Son of Man Q 17.23-37
2. The parable of the entrusted money Q 19.12-26
3. You will judge the twelve tribes of Israel Q 22.28.30

Back translation into Aramaic

The theologian and Aramaist Günther Schwarz took up the idea, influenced by Pinchas Lapide and others , to translate the texts assigned to Source Q back into Jewish-Palestinian Aramaic because Jesus spoke this language. He assumed that the source Q was originally a collection of the Aramaic words of John and Jesus. For his attempt at translation he relied heavily on the Old Syrian Gospels Syrus Sinaiticus and Syrus Curetonianus as well as on other Aramaic and Syrian sources. In his decades of research into the language of Jesus, he came to the result, among other things, that the original texts were highly poetic and were often incorrectly translated in the Greek originals of the evangelists, probably due to a lack of knowledge of Aramaic. His attempt to translate back led to considerable reinterpretations of the Gospels.

See also

literature

  • Klaus-Stefan Krieger: What did Jesus really say? Four towers, Münsterschwarzach 2003, ISBN 3-87868-641-2 .
  • John S. Kloppenborg: Q, the Earliest Gospel: An Introduction to the Original Stories and Sayings of Jesus. Westminster John Knox Press, Louisville 2008, ISBN 978-0-664-23222-1 .
  • Markus Tiwald : The Logienquelle. Text, context, theology . Kohlhammer, Stuttgart 2016.
  • John S. Kloppenborg: Synoptic problems: collected essays . Mohr Siebeck, Tübingen 2014.
  • Michael Labahn : The one who has come as a returnee: the source of logic as a story told . Evangelical Publishing House, Leipzig 2010.
  • Frans Neirynck (Ed.): Q-synopsis. The Double Tradition Passages in Greek (= Studiorum Novi Testamenti Auxilia. Volume 13). University Press, Leuven 1988 (2nd expanded edition 1995, 2001), ISBN 90-5867-165-8 .
  • James M. Robinson, Paul Hoffmann, John S. Kloppenborg (Eds.): The Critical Edition of Q. Synopsis Including the Gospels of Matthew and Luke, Mark and Thomas with English, German, and French Translations of Q and Thomas. Peeters Press, Leuven 2000, ISBN 978-90-429-0926-7 / Fortress Press, Minneapolis 2000, ISBN 978-0-8006-3149-9 .
  • Paul Hoffmann , Christoph Heil (Hrsg.): The source of Spruchquelle Q. Study edition Greek and German. Wissenschaftliche Buchgesellschaft, Darmstadt 2002 (2nd edition 2007 / 3rd edition 2009 / 4th edition 2013), ISBN 978-3-534-26266-3 .
  • Marco Frenschkowski : What biographical knowledge of Jesus does the logia source require? Observations on the genus of Q in the context of ancient collections of sayings. In: Jon Ma. Asgeirsson et al. (Ed.): From Quest to Q. Festschrift James M. Robinson (= Bibliotheca Ephemeridum Theologicarum Lovaniensium. (BETL) Volume 156). Peeters, Leuven 2000, pp. 3-42.
  • Marco Frenschkowski : Galilee or Jerusalem? The topographical and political background of the Logienquelle. In: Andreas Lindemann (ed.): The Sayings Source Q and the Historical Jesus (= BETL 158). Peeters, Leuven et al. Leuven-Paris-Sterling 2001, pp. 535-559.
  • The logia source. An early document about Jesus. Translation and contributions from Die Logienquelle. In: Bible and Church. Issue 2/1999, Katholisches Bibelwerk e. V. Stuttgart ( PDF file ).
criticism
  • Allan J. McNicol, David L. Dungan , David B. Peabody: Beyond the Q Impasse. Luke's Use of Matthew. A demonstration by the Research Team of the International Institute for the Renewal of Gospel Studies. Trinity, Philadelphia 1996, ISBN 1-56338-184-2 .
  • Eta Linnemann : Q - the lost gospel - fantasy or fact? In: Eta Linnemann: Biblical criticism on the test stand. How scientific is "scientific theology"? Verlag für Theologie und Religionswissenschaft, Nürnberg 1998, ISBN 3-933372-19-4 , pp. 13–32.
  • Michael D. Goulder : Self-Contradiction in the IQP. (International Q Project) In: Journal of Biblical Literature. No. 118, 1999, ISSN  0021-9231 , pp. 477-496.
  • Mark Goodacre : The Case Against Q. Studies in Markan Priority and the Synoptic Problem. Trinity Press, Harrisburg 2002, ISBN 1-56338-334-9 .

Web links

References and comments

  1. ↑ Katharina Ceming , Jürgen Werlitz : The forbidden gospels. Apocryphal writings. Marix-Verlag, Wiesbaden 2008, ISBN 978-3-86539-146-9 , p. 20
  2. ↑ Armin D. Baum: Introduction to the New Testament - Gospels and Acts of the Apostles. Brunnen Verlag, Giessen 2018, ISBN 978-3-765-57715-4 , p. 501
  3. ↑ Armin D. Baum : The oral factor and its meaning for the synoptic question. Analogies from ancient literature, experimental psychology, oral poetry research and the traditional rabbinical system. Francke, Tübingen 2008, ISBN 978-3-7720-8266-5 , p. 83.
  4. ↑ Adolf von Harnack: Proverbs and speeches of Jesus: the second source of Matthew and Luke. Hinrichs, Leipzig 1907.
  5. ↑ Markus Tiwald : The Logienquelle. Text, context, theology . Kohlhammer , Stuttgart 2016, p. 35.
  6. ↑ Research center for German-speaking countries located at the University of Graz ( Homepage Internationales Q - Project of the University of Graz , accessed on January 14, 2018)
  7. ↑ Markus Tiwald: The Logienquelle. Text, context, theology. Kohlhammer, Stuttgart 2016, p. 36.
  8. ↑ Markus Tiwald: The Logienquelle. Text, context, theology . Kohlhammer, Stuttgart 2016, p. 31f.
  9. ↑ Elmar R. Gruber , Holger Kersten : Der Ur-Jesus. The Buddhist Sources of Christianity. (Ullstein Sachbuch: 35590) Ullstein, Frankfurt am Main 1996, ISBN 3-548-35590-0 , p. 159
  10. ↑ Martin Ebner : Die Spruchquelle Q. In: Martin Ebner, Stefan Schreiber (Ed.): Introduction to the New Testament. Kohlhammer, Stuttgart 2008, p. 92f.
  11. ↑ Dennis Ingolfsland: Kloppenborg'S stratification of Q and its significance for historical Jesus studies. JETS 46/2 (June 2003) 217-32 [1]
  12. ^ AM Honoré: A statistical study of the synoptic problem. Nov. test. 10: 95-147 (1968). Problems with these statistics are discussed in John J. O'Rourke: Some Observations on the Synoptic Problem and the Use of Statistical procedures. In: David E. Orton (Ed.): The Synoptic Problem and Q: Selected Studies from Novum Testamentum. Brill, Leiden 1999, ISBN 90-04-11342-8 , p. 134.
  13. ↑ Markus Tiwald: The Logienquelle. Text, context, theology . Kohlhammer, Stuttgart 2016, pp. 81–83.
  14. ↑ Udo Schnelle : The first 100 years of Christianity. 30 - 130 AD Vandenhoeck & Ruprecht , Göttingen 2015, p. 171.
  15. ↑ Markus Tiwald: The Logienquelle. Text, context, theology . Kohlhammer, Stuttgart 2016, pp. 117-130; P. 129.
  16. ↑ Udo Schnelle: The first 100 years of Christianity. 30 - 130 AD Vandenhoeck & Ruprecht, Göttingen 2015, p. 171.
  17. ↑ Udo Schnelle: The first 100 years of Christianity. 30 - 130 AD Vandenhoeck & Ruprecht, Göttingen 2015, p. 218.
  18. ↑ Udo Schnelle: Theology of the New Testament. Vandenhoeck & Ruprecht, Göttingen 2016, p. 352, p. 361, p. 364, p. 367, p. 384 - 385.
  19. ↑ Markus Tiwald: The Logienquelle. Text, context, theology. Kohlhammer, Stuttgart 2016, pp. 136f.
  20. ↑ Markus Tiwald: The Logienquelle. Text, context, theology. ; Kohlhammer, Stuttgart 2016, pp. 142f.
  21. ↑ Michael Goulder : Is Q a Juggernaut? , in: Journal of Biblical Literature. No. 115, 1996, pp. 667-681.
  22. ↑ Markus Tiwald: The Logienquelle. Text, context, theology . Kohlhammer, Stuttgart 2016, p. 136.
  23. ↑ Christoph Heil: Lukas und Q: Studies on the Lukan editorship of the Gospel of Proverbs Q. Supplements to the Journal for New Testament Science, Vol. 111, Walter de Gruyter, Berlin 2003, ISBN 3-11-017434-0 , p. 7
  24. ↑ Ulrich Viktor, Carsten Peter Thiede, Urs Stingelin: Ancient culture and New Testament. Brunnen-Verlag, Basel / Gießen 2003, ISBN 3-7655-1324-5 , pp. 26-28
  25. ^ Karl Jaroš: The New Testament and its authors. An introduction. UTB. 3087 Theologie, Religion, Böhlau, Cologne / Weimar / Vienna 2008, ISBN 978-3-8252-3087-6 , pp. 40–43
  26. ↑ Gerd Häfner: The synoptic problem and the two-source theory. Revision course for student teachers Basic knowledge New Testament summer semester 2013 PDF; 70 kB, 8 pages on the Catholic Theological Faculty, kaththeol.uni-muenchen.de
  27. ↑ Werner Kahl: From the end of the two-source theory or: To clarify the synoptic problem. Transparent-extra “Journal for the Critical Mass in the Rhenish Church” 75/2004, pp. 1–36 PDF; 420 kB, 36 pages
  28. ↑ Udo Schnelle : Introduction to New Testament Exegesis. /. Ed., UTB 1253, Vandenhoeck & Rubprecht, Göttingen, ISBN 978-3-8252-1253-7 , pp. 84-87
  29. ↑ Dieter Lührmann : The editors of the Logienquelle (= scientific monographs on the Old and New Testament 33). Neukirchener Verlag, Neukirchen-Vluyn 1969.
  30. ^ Siegfried Schulz: Q - The source of the evangelists. Theological Publishing House, Zurich 1972, ISBN 978-3-2901-1305-6 .
  31. ^ John S. Kloppenborg : The Formation of Q: Trajectories in Ancient Wisdom Collections. Minneapolis 1987
  32. ↑ Migaku Sato : Q and prophecy. Studies on the genre and tradition history of the source Q. Mohr Siebeck, Tübingen 1988, ISBN 978-3-16-144974-1
  33. ^ Paul Hoffmann , Christoph Heil : Die Spruchquelle Q. Greek and German. Scientific Book Society (Verl. Department), Darmstadt / Leuven 2002, p. 14 f
  34. ↑ Peter Pilhofer : The Logienquelle. 1. The reconstruction of Q. 2005 ( PDF; 130 kB 7 pages on New Testamentliches-repetitorium.de), here p. 4
  35. ↑ Udo Schnelle : Introduction to New Testament Exegesis. /. Ed., UTB 1253, Vandenhoeck & Rubprecht, Göttingen, ISBN 978-3-8252-1253-7 , pp. 80-83
  36. ^ Frans Neirynck : Q-Synopsis. The Double Tradition Passages in Greek. University Press, Leuven 1988, ISBN 978-9-0618-6284-0 , pp. 3f
  37. ↑ Gabi Kern : Parables in the Logienquelle Q. In Ruben Zimmermann (Ed.): Compendium of the parables of Jesus. Gütersloher Verlagshaus, Gütersloh 2007, ISBN 978-3-579-08020-8 , pp. 49–91, here pp. 51–52; 59-60
  38. ^ Günther Schwarz: The oldest gospel. According to the sources in the Gospels of Matthew and Luke. (pdf, 343 pages) 2005, accessed January 30, 2020 .
  39. ↑ Günther Schwarz: Jesus the Poet: "A person has never spoken the way he speaks" . Ukkam, Rühlow 2019, ISBN 978-3-927950-06-1 (475 pages).