I am very pleased at having this opportunity to write a foreword to a work which, for the first time, explains in much detail the results of Robert Lindsey’s long and painstaking research on the text of Mark and on the Synoptic Problem.Robert L.
Hidden Treasure and Priceless Pearl Parables
Matt. 13:44-46 (Aland 132; Huck 101; Crook 154)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Revised: 24 October 2022
לְמַה אֲדַמֶּה מַלְכוּת שָׁמַיִם לְמַטְמוֹן בַּשָּׂדֶה שֶׁמָּצָא אָדָם וְטָמַן אֹתוֹ וּמִשִׂמְחָתוֹ הָלַךְ וּמָכַר כֹּל מַה שֶּׁהָיָה לוֹ וְלָקַח אֹתָהּ הַשָּׂדֶה וְעוֹד אָמַר לְמַה אֲדַמֶּה מַלְכוּת שָׁמַיִם לְאִישׁ תַּגָּר הַמְּבַקֵּשׁ מַרְגָּלִיּוֹת טוֹבוֹת וּכְשֶׁמָּצָא מַרְגָּלִית אַחַת יְקָרָה הָלַךְ וּמָכַר כֹּל מַה שֶּׁהָיָה לוֹ וְלָקַח אוֹתָהּ
Then Yeshua told them this parable: “What comparison can I make to illustrate the worth of belonging to my band of disciples? It’s like a man who stumbled upon buried treasure in a field. What did he do? He reburied it, and in his excitement he sold everything he owned to get enough money to buy the field and obtain the treasure.”
The Messianic Consciousness of Jesus: Lesson 06
Lesson Six deals with the story of Jesus’ sermon in the Nazareth synagogue (Luke 4:16-21).
Beating the (Thorny) Bushes
For men do not gather figs from thorn bushes, nor do they gather grapes from a bramble bush (Luke 6:44, NKJ).
“Yohanan the Immerser and the Kingdom of Heaven” complex
Revised: 29 September 2023
The Gospels of Matthew and Luke both contain a block of material concerning John the Baptist (Matt. 11:2-19; Luke 7:18-35). Despite insertions or deletions on the part of the author(s) of Matthew and/or Luke, their agreed upon order of three pericopae in this block of material demonstrates that both authors drew the core of this unit on John the Baptist en bloc from their common source,Cf.
Anti-Jewish Tendencies in the Synoptic Gospels
How to cite this article: R. Steven Notley, “Anti-Jewish Tendencies in the Synoptic Gospels,” Jerusalem Perspective 51 (1996): 20-35, 38 .
One Torah Reader, Not Seven!
The Contemplative Life 30-31; Luke 4:16-20. … Thus, just as Luke reports, Jesus read from the Torah in the synagogue of Nazareth,Indicated by the words “he stood up to read” in Luke 4:16 (see Shmuel Safrai, “Naming John the Baptist,” Jerusalem Perspective 20 : 2)…. Indicated by the words “he sat down” in Luke 4:20. … As Luke 4:20 says, “All eyes were fixed on him.”
Deliver Us From Evil
Interestingly, the term ponēros appears three times in one verse of Scripture—Luke 6:45: “The good man brings forth the good out of the good treasure of his heart, and the evil man out of the evil brings forth the evil .”… Happily, the context of Luke 6:45 demands that tou ponērou be treated as a neuter noun meaning simply “evil.”
Cataloging the Gospels’ Hebraisms: Part One (Luke 10:23-24)
The word occurs only six times in Luke (Luke 4:24; 12:37; 18:17, 29; 21:32; 23:43) in contrast to its thirty-one occurrences in Matthew.
“Give unto Caesar”: Jesus, the Zealots and the Imago Dei
One of the charges brought by the high priest, Caiaphas, and his retinue, against Jesus was that he had encouraged the people not to pay taxes to Rome (Luke 23:2). It seems that the episode which lay behind this false charge was an exchange between the chief priests and Jesus a few days earlier in the Temple precincts (Luke 20:20-26; Mark 12:13-17; Matt. 22:15-22).
Jesus’ Command to “Hate”
Whereas it is recorded that Levi left everything (Luke 5:28), Jesus told the Gerasene, “Return to your home, and declare how much God has done for you” (Luke 8:39).
Jesus’ Sabbath Dispute with Pharisees in a Cornfield
All three Gospels say that the disciples “plucked” the corn (τίλλω, Matt. 12:1 // Mark 2:23 // Luke 6:1) which would have been regarded as contravening the third category of labour in the 39, i.e. … Matthew and Mark state merely that they then ate the corn, though Luke adds the obvious implication that they also “rubbed them in their hands” (Luke 6:1), which contravened the fifth and sixth categories of labour—”threshing” and “cleansing” (i.e. the separation of non-edible portions—cf.
“Prophets and Kings”: The Evangelist Luke’s Curious Doublet
Revised: 02-Jul-2013
Luke’s use of “kings” (Luke 10:24) opposite Matthew’s parallel “righteous persons” (Matt. 13:17) creates a conundrum. Assuming that a Hebrew text lies underneath the Greek text of Luke 10:24 may allow us to arrive at a satisfactory solution to the problem.
In a beautiful statement that probably referred to the Kingdom of Heaven, Jesus proclaimed to his disciples, according to Luke, that “many prophets and kings” desired to see and hear what they (his disciples) are seeing and hearing. Matthew preserves the same saying, but in Matthew’s account the doublet is, “prophets and righteous persons.”The saying appears only twice in the Gospels (Matt. 13:16-17; Luke 10:23-24).
Character Profile: A New Portrait of Salome
Salome’s image has been obscured and marred due to the personas created for her by writers of the past 150 years. Salome is famous for the part she played in the execution of John the Baptist.
Private: JP’s Scripture Search: A Powerful Tool
., Luke 1:3, 2:4, 6:2).
Spontaneous Growth Parable
Mark 4:26-29 (Huck 95; Aland 126; Crook 148)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 9 November 2022
1. Text
2. Conjectured Stages of Transmission
3. Comment
4.
The Miraculous Catch: Reflections on the Research of Mendel Nun
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Nun also has shown that in the story of the miraculous catch (Luke 5:1-11), Peter could only have been using a trammel net or a veranda net, a variation of the trammel net. … — wp:paragraph –>
Our impression of the story in Luke 5:1-11 is sometimes colored by a similar story found in John 21:1-14.