Fiorenza critically engages biblical and feminist discourses about Jesus as the child of Miriam of Nazareth—pregnant, frightened, herself barely more than a child, one of the company of women “ravished by soldiers in war and occupation,” a young woman who did not remain alone with her fear but ventured into the hill country to seek the support of Elizabeth—and as a prophet of Sophia, the Divine Wisdom of Jewish tradition. This book is not a “revolutionary biography” or a “postpatriarchal christology” but a “roundtable discussion” that includes feminist discourses as well as other strands of biblical research. Fiorenza's quest for Jesus is more “rhetorical” than “historical,” but “historical” quests are also rhetorical and political exercises undertaken in social and political contexts. To the extent that the book is “about” Jesus, it focuses on his liberating practice rather than his manhood. But it is as much about Miriam and Sophia, locating discourses about Jesus in the proclamation of women, in the encounter of Miriam and Elisabeth, and in the encounter with the powerful tradition of the female Wisdom-Sophia. The book is an important contribution to critical Christology, and it is a critical contribution to the quest for “rhetorics” of scholarly and popular Jesus traditions. It is also important for its serious confrontation with Christian anti-Judaism, and, in its location of the Jesus movement in the context of the basileia tou theou movement of Judaism, it lays a solid foundation for conversation among all the children of Rebecca—and their cousins.