Matt. 21:18-20; Mark 11:12-14, 20-21 (Huck 199, 201; Aland 272, 275; Crook 308, 310)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
Call of Levi
Matt. 9:9-13; Mark 2:13-17; Luke 5:27-32; 15:1-2
(Huck 53; Aland 44, 93; Crook 67, 97)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”… All three evangelists also agree to place the Bedridden Man narrative (Matt. 9:1-8; Mark 2:1-12; Luke 5:17-26) immediately before the Call of Levi story, and to place Why Yeshua’s Disciples Do Not Fast (Matt. 9:14-17; Mark 2:18-22; Luke 5:33-39) immediately afterward.
Teaching in Kefar Nahum
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> Matt. 4:13-16; 7:28-29; Mark 1:21-28; Luke 4:31-37
In Luke’s Gospel Teaching in Kefar Nahum (Luke 4:31-37) follows the account of Jesus’ visit to his hometown in Nazareth (Nazarene Synagogue; Luke 4:14-30). This story order is distinctly odd, since in Nazarene Synagogue Jesus mentions having performed miracles in Capernaum (Luke 4:23), even though Luke had not yet recorded either a miracle or a visit to Capernaum. Because of Jesus’ remark in Luke 4:23, the author of Luke would have done better if he had made Nazarene Synagogue the sequel to Teaching in Kefar Nahum rather than its prequel. … These redactional changes emphasize the positive response Jesus’ teaching elicited from his hearers (Luke 4:15, 32), a response that contrasts with the negative reaction to Jesus’ teaching in Nazareth.
An Introduction to Synoptic Studies
.,” which also was the quotation with which Jesus announced his ministry in the synagogue of Nazareth (Luke 4:18).
Four Soils Parable
Matt. 13:1-9; Mark 4:1-9; Luke 8:4-8
(Huck, 90; Aland, 122; Crook, 144)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 25 October 2023
וַיְהִי בַּיּוֹם הַהוּא וַיֵּאָסְפוּ אֻכְלוּסִים גְּדוֹלִים וַיֵּלְכוּ אֵלָיו וַיִּמְשׁוֹל לָהֶם מָשָׁל לֵאמֹר יָצָא הַזּוֹרֵעַ לִזְרוֹעַ אֶת זַרְעוֹ וּבִזְרִיעָתוֹ זֶה נָפַל עַל הַדֶּרֶךְ וְנִדְרַךְ וְעוֹף הַשָּׁמַיִם אָכְלוּ אוֹתוֹ וְאַחֵר נָפַל עַל הַסֶּלַע וְעָלָה וְיָבֵשׁ מֵאֵין לֵחָה וְאַחֵר נָפַל בֵּין הַחוֹחִים וְעָלָה וְהַחוֹחִים חָנְקוּ אוֹתוֹ וְאַחֵר נָפַל בָּאֲדָמָה הַטּוֹבָה וְעָלָה וְעָשָׂה פְּרִי וּמָצָא מֵאָה שְׁעָרִים מִי שֶׁיֵּשׁ לוֹ אָזְנַיִם לִשְׁמוֹעַ יִשְׁמַע
Later that day large crowds of people gathered and came to Yeshua, and he told them this parable: “A sower went out to sow his seed. As he sowed, some fell on a footpath. First it was trampled, then the birds of the sky ate it. Some fell on rock.
Heaven and Earth Pass Away
In any case, many scholars deny that either of these sayings belonged to the preexisting homily the author of Matthew expanded into the Sermon on the Mount (
AcademicAdvanced ReadingAnachronismsDavid BivinDouble Tradition pericopaeEschatologyExposition of ScriptureHebrew AlphabetHebrew LanguageHebrew ReconstructionLauren S. AsperschlagerLOY CommentaryLukan DoubletsMatthew's EschatologySayings of JesusSermon on the MountTorah ScrollsTransmission of the Life of JesusTriple Tradition pericopae
Sim, “Matthew’s anti-Paulinism: A neglected feature of Matthean studies,” HTS Teologiese Studies/Theological Studies 58.2 (2002): 767-783; idem, “Matthew 7.21-23: Further Evidence of its Anti-Pauline Perspective,” New Testament Studies 53 (2007): 325-343; idem, “Matthew, Paul and the origin and nature of the gentile mission: The great commission in Matthew 28:16-20 as an anti-Pauline tradition,” HTS Teologiese Studies/Theological Studies 64.1 (2008): 377-392. The above image, courtesy of Gary Asperschlager, shows olive trees growing near the Church of All Nations on the Mount of Olives. Revised: 19-Apr-13How did a Jew in Jesus’ time announce that he was the Messiah? One accomplished this by applying to himself words or phrases from Scripture that were interpreted by members of his community to be references to the coming Messiah. Being interpretations rather than direct references, such messianic allusions are extremely subtle, and easily missed by modern readers of ancient Jewish literature. Claimants certainly did not reveal themselves by simply declaring, “I am the Messiah,”Even today a Jew who believes he is the Messiah never says, “I am the Messiah,” but rather, a messianic pretender refers to himself using words or phrases from scripture texts that have been interpreted messianically. So, when I saw Greek sentences written with a word order like that of Hebrew,Compare, for example, Luke 4:33: “And rebuked him Jesus saying….” … Other examples of Hebrew idioms embedded in the Greek text of the Synoptic Gospels are: “bad eye” (Matt. 6:23); “bind” and “loose” (Matt. 16:19); “cast out your name evil” (Luke 6:22); “lay these sayings in your ears” (Luke 9:44); “set his face to go” (Luke 9:51); “give a ring on his hand” (Luke 15:22); and “lifted up his eyes and saw” (Luke 16:23). … See Joseph Frankovic, “Pieces to the Synoptic Puzzle: Papias and Luke 1:1-4,” Jerusalem Perspective 40 (Sept. This variation occurs twice in Mark (Mark 1:9; 4:4); 5 times in Matthew (Matt. 7:28; 11:1; 13:53; 19:1; 26:1); 22 times in Luke (Luke 1:8, 23, 41, 59; 2:1, 6, 15, 46; 7:11; 9:18, 28, 33, 37; 11:1, 14, 27; 17:14; 19:29; 20:1; 24:30; 24:51). 2) subjectless ἐγένετο + time phrase (as here, in Luke 9:51: “when the days were fulfilled”) + kai (and) + finite verb (as here, in Luke 9:51: “he set”). 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). (Luke 1:46-47; RSV) my soul | magnifies | the Lord Don’t go in the way of the Gentiles, and don’t enter a city of the Samaritans. … (Matt. 7:9-10; NIV) bread | stone Nation will rise against nation, and kingdom against kingdom. … (Matt. 7:2; my trans.)… (Luke 4:25, 27; RSV) widows in Israel | Elijah He who is not with me is against me, and he who does not gather with me scatters. … That knowledge helps us understand this passage, and also helps explain the story about Jesus in the temple at age twelve: he was “sitting among the sages, listening to them and asking them questions; and all who heard him were amazed at…his answers” (Luke 2:46-47). On the other hand, Jewish and Christian students of the history of Jewish tradition rarely recognize that the earliest evidence for the common Jewish practice to name one’s son at his circumcision on the 8th day is the Lukan birth narrative about John the Baptist (Luke 1:63) and Jesus (Luke 2:21). … Luke’s story of Jesus in Nazareth (Luke 4:16-30) is the oldest account of the Jewish custom to follow the public reading of the Torah in the synagogue with a reading from the Prophets (the Haftarah). … Already the 17th-century Dutch scholar, Hugo Grotius, recognized the parallels between Jesus’ actions (Luke 4:16) and the synagogue caretaker in Tosefta Sukkah: “He stood to read from the Torah” (Tosefta, Sukkah 2:11)…. While the New Testament scriptures are Greek, there are indications that Luke has drawn from earlier reports (Luke 1:1-3) that were written originally in Hebrew. … The first clue is Luke’s introductory phrase, “and there was given to him the book of the prophet Isaiah” (Luke 4:17). .: קִיסָּם ) from someone else’s eye (Matt. 7:4-5 ∥ Luke 6:41-42; cf. b. … Burning wood produced heat for warmth and cooking, although other fuels such as weeds, thorn, and stubble were also burned for these purposes (Matt. 6:30; Luke 12:28). How to cite this article: Ze’ev Safrai, “Halakha in the Gospels,” Jerusalem Perspective (2024) . Matt. 3:7-10; Luke 3:7b-9 (Huck 2; Aland 14; Crook 17)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”… The author of Matthew mentioned the Sadducees far more frequently than did the other Gospel writers (Matt. 7xx; Mark 1x; Luke 1x),The Sadducees are mentioned in Matt. 3:7; 16:1, 6, 11, 12; 22:23, 34; Mark 12:18; Luke 20:27. Matt. 19:16-30; Mark 10:17-31; Luke 18:18-30 (Huck 189; Aland 254-255; Crook 294-295)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Preliminary research on the Rich Man Declines the Kingdom of Heaven incident was carried out in 1986-1987. Seventeen Jerusalem School seminar sessions were devoted to this pericope: eight seminars were held February-June 1986, and a further nine seminars between November 1986 and May 1987. Jerusalem School Seminar participants engaged in discussing the Rich Man Declines the Kingdom of Heaven incident.
The Kingdom of Heaven Is Increasing
Jesus and the Enigmatic “Green Tree”
Unlocking the Synoptic Problem: Four Keys for Better Understanding Jesus
Cataloging the Gospels’ Hebraisms: Part Two (Luke 9:51-56)
Cataloging the Gospels’ Hebraisms: Part Five (Parallelism)
my spirit | rejoices in | God my Savior
fish | snake
lepers in Israel | the prophet Elisha
First-century Jewish Use of Scripture: Evidence from the Life of Jesus
‘Look at…all the trees’: Trees in the New Testament Gospels
Halakha in the Gospels
Yohanan the Immerser Demands Repentance
Rich Man Declines the Kingdom of Heaven
