The Full “Call of Levi” Story
I first became aware of the possibility of joining disconnected gospels passages when I noticed that the story of Levi in Luke 5:27-32 could be joined with the Parables of the Lost Sheep and Lost Coin in Luke 15:4-10.
Jesus’ Attitude to Poverty
Nevertheless, as Lohmeyer, 211, points out, Jesus Himself appears to have chosen a life of poverty; He wanders to and fro without a settled home (Mk. i. 39, Lk. ix. 58), His disciples are hungry (Mk. ii. 23, viii. 14), women provide for His needs (Lk. viii. 3), and His disciples can say Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι (Mk. x. 28)” (The Gospel according to St.
Ostracon from Qumran Throws Light on First Church
(Lk. 3:10), John replied: “He who has two coats, let him share with him who has none; and he who has food, let him do likewise.”
Cataloging the Gospels’ Hebraisms: Part Two (Luke 9:51-56)
This variation occurs once in Matthew (Matt. 9:10) and 11 times in Luke (Luke 5:1, 12, 17; 8:1, 22; 9:51; 14:1; 17:11-12; 19:15; 24:4; 24:15).
Cataloging the Gospels’ Hebraisms: Part Five (Parallelism)
(Luke 4:25, 27; RSV)
widows in Israel | Elijah
lepers in Israel | the prophet Elisha
He who is not with me is against me,
and he who does not gather with me scatters.
Hebrew as a Spoken Language in First-century Israel
(This well-known Hebrew wordplay is attested in the New Testament: “God is able from these avanim to raise up banim to Abraham” .)
The “Hypocrisy” of the Pharisees
According to Luke’s Gospel (Luke 3:7), the expression is found in the address of John the Baptist to the “crowds” who came to him at the Jordan River.
Let Him Who Is Without Sin…
His statement, instead, is a clear and unmistakable crystallization of the popular Jewish notion that we have already mentioned, “Be merciful as your father in heaven is merciful” (Luke 6:36), or “With the judgment you pronounce you will be judged” (Matt. 7:2).
The Priority of Luke: An Exposition of Robert Lindsey’s Solution to the Synoptic Problem
For example, the word order in the sentence in the parallel account in Mark 1:42 and Luke 5:13 has been inverted.
John’s Baptism of Repentance
Luke’s account omits specific reference to John in the verse which describes Jesus’ baptism, “Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened” (Luke 3:21).
LOY Excursus: Criteria for Distinguishing Type 1 from Type 2 Double Tradition Pericopae
Updated: 25 September 2024
An important breakthrough in the formulation of Robert Lindsey’s solution to the Synoptic Problem was his recognition that there are really two sets of Lukan-Matthean Double Tradition (DT) pericopae. Lindsey noted that one set of pericopae is characterized by high levels of verbal identity, whereas the other set of pericopae is characterized by somewhat lower levels of verbal identity, despite the fact that the Lukan and Matthean pericopae are clearly parallels.
Myth of the Pagan Origins of Christianity
How to cite this article: David Flusser, “Myth of the Pagan Origins of Christianity” Jerusalem Perspective (2014) .
Jesus’ Place in First-century Judaism and His Influence on Christian Doctrine
According to Luke 6:1, Jesus’ disciples “were plucking ears of corn, rubbing them in their hands, and eating them.”
LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups
Luke 4:39); cf. … What is more, Luke and Matthew agree 4xx against Mark to omit τὸ εὐαγγέλιον,Luke and Matthew agree against Mark to omit τὸ εὐαγγέλιον at Matt. 4:17 and Luke 4:14 opposite Mark 1:14; Matt. 16:25 and Luke 9:24 opposite Mark 8:35; Matt. 19:29 and Luke 18:29 opposite Mark 10:29; Matt. 10:18 and Luke 21:13 opposite Mark 13:10.
Return of the Twelve
Mark 6:30; Luke 9:10a; 10:17-20 (Huck 140; Aland 180; Crook 204)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 24 November 2024
וַיָּשֻׁבוּ הַשְּׁלִיחִים אֶל יֵשׁוּעַ בְּשִׂמְחָה וַיְסַפְּרוּ לוֹ אֶת כֹּל אֲשֶׁר עָשׂוּ לֵאמֹר אֲדוֹנֵנוּ אַף הַשֵּׁדִים מִשְׁתַּעְבְּדִים לָנוּ בְּשִׁמְךָ וַיֹּאמֶר לָהֶם רָאִיתִי אֶת הַשָּׂטָן כְּבָרָק מִן הַשָּׁמַיִם נֹפֵל הֲרֵי נָתַתִּי לָכֶם רָשׁוּת לִדְרֹךְ עַל נְחָשִׁים וְעַקְרַבִּים וְעַל כֹּל גְּבוּרַת הָאֹיֵב וְלֹא יַזִּיק לָכֶם כְּלוּם אַף בְּזוֹ אַל תִּשְׂמְחוּ שֶׁהָרוּחוֹת מִשְׁתַּעְבְּדוֹת לָכֶם אֶלָּא שִׂמְחוּ שֶׁשְׁמוֹתֵיכֶם כְּתוּבִים בַּשָּׁמַיִם
The twelve emissaries returned to Yeshua full of excitement and they told him about everything they had done. “Lord!”
Two Neglected Aspects of the Centurion’s Slave Pericope
Crouch ; Minneapolis: Fortress Press, 2001, 2005, 2007), 1:9-10; John Nolland, Luke (3 vols.: WBC 35A-35C; Dallas: Word Books, 1989, 1993, 1993), 1:316; François Bovon, Luke: Hermeneia—A Critical and Historical Commentary on the Bible (3 vols.; trans.