Yeshua’s Words about Yohanan the Immerser

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Matt. 11:7-11; Luke 7:24-28
(Huck 65, 82; Aland 107; Crook 123)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Revised: 2 March 2022

וְכֵיוָן שֶׁהָלְכוּ מַלְאֲכֵי יוֹחָנָן הִתְחִיל לוֹמַר לָאֻכְלוּסִים עַל יוֹחָנָן מַה יְצָאתֶם לַמִּדְבָּר לִרְאוֹת קָנֶה מְנוּעֲנָע בָּרוּחַ אֶלָּא מַה יְצָאתֶם לִרְאוֹת אָדָם בַּחֲמוּדוֹת לָבוּשׁ הֲרֵי הָעֹטִים בַּחֲמוּדוֹת בְּבָתֵּי הַמְּלָכִים אֶלָּא מַה יְצָאתֶם לִרְאוֹת נָבִיא הֵן אֲנִי אוֹמֵר לָכֶם וְיָתֵר עַל נָבִיא זֶה הוּא שֶׁעָלָיו כָּתוּב הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָכִי לְפָנֶיךָ אֲשֶׁר יְפַנֶּה דַּרְכְּךָ לְפָנֶיךָ אָמֵן אֲנִי אוֹמֵר לָכֶם לֹא קָם בִּילוּדֵי אִשָּׁה גָּדוֹל מִיּוֹחָנָן הַמַּטְבִּיל אַף הַקָּטֹן שֶׁבְּמַלְכוּת שָׁמַיִם גָּדוֹל מִמֶּנּוּ

As Yohanan the Immerser’s messengers departed, Yeshua asked the crowds, “What did you go out to the desert to see? A windblown reed? No? What, then, did you go out to see?

Yohanan the Immerser’s Exhortations

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Luke 3:10-14 (Huck 3; Aland 15; Crook 18)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”… Luke 3:8), see E. … Scheffler, “The Social Ethics of the Lucan Baptist (Lk 3:10-14),” Neotestamentica 24.1 (1990): 21-36, esp. 27; J. Liebenberg, “The Function of the Standespredigt in Luke 3:1-20: A Response to E H Scheffler’s The Social Ethics of the Lucan Baptist (Lk 3:10-14),” Neotestamentica 27.1 (1993): 55-67, esp. 60-62…. See Foakes Jackson-Lake, 1:103; Scheffler, “The Social Ethics of the Lucan Baptist (Lk 3:10-14),” 28.

An Almost Unknown Hanina ben Dosa Story and Jesus: Exemplars of First-century Galilean Hasidic Judaism

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Some time ago, I happened upon an amazing story about the miracle-worker Hanina ben Dosa that is almost unknown and sheds new light on the Jewish background of the Christian gospels. In the last 50 years or so, Gospel scholars, particularly Jewish scholars, have increasingly seen the importance of Jesus’ Jewish origins and his Galilean roots. Further, they have come to understand that Jesus was part of a Galilean branch of Judaism that was more rural and relaxed, and distinctively hasidic (pietistic).See Safrai, “Jesus and the Hasidim.”

Teaching with Authority: The Development of Jesus’ Portrayal as a Teacher within the Synoptic Tradition

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For the synoptic development of the Capernaum Synagogue narrative (Luke 4:31-37; Mark 1:21-28; cf. … (Luke 4:36)

Luke 4:32 is a kind of doublet to Luke 4:22. … Only in this way can we explain why he used the Greek word logos, which properly means “thing” in Luke 4:36, in the sense of “word” in Luke 4:32. But is “he was teaching them” in Luke 4:31 (cf.

Naming John the Baptist

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Luke 4:16-17, however, states that Jesus arrived at the synagogue in Nazareth on the Sabbath, read from the Torah and afterwards read a portion from a scroll of the Prophet Isaiah. … — wp:paragraph –>

It may not be immediately clear to many Christian readers that the story of Jesus’ visit to the synagogue in Luke 4:16-17 refers to reading from the Torah.

“Torah and the Kingdom of Heaven” complex

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In Luke this discourse unit is traditionally called the Sermon on the Plain (Luke 6:20-7:1), while in Matthew the discourse unit is known as the Sermon on the Mount (Matt. 5:1-7:29; 8:5a)…. Luke Beatitudes 5:1-10 6:20-21, 24-26 Blessings in Persecution 5:11-12 6:22-23 Loving Enemies 5:38-48; 7:12 6:27-36 Measure for Measure 7:1-2 6:37-38 Hypocrisy 7:3-5 6:41-42 Fruit of the Heart 7:16-20 6:43-45 Houses on Rock and Sand parable 7:21, 24-27 6:46-49 Sermon’s End 7:28a; 8:5a 7:1

Two notable facts about this list are 1) the pericopae the two sermons share in common occur (for the most part) in the same general sequence,The exception is the placement of the Golden Rule (Matt. 7:12 ∥ Luke 6:31), which in Luke forms part of the Loving Enemies pericope (Luke 6:27-36), but occurs separately in Matthew.

A Synoptic Approach to ‘Lord of the Sabbath’

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Lindsey on October 14, 1990, Lindsey discusses how his solution to the Synoptic Problem can lead to a better understanding of the Gospel account of the disciples picking grain on the Sabbath (Matt. 12:1-8; Mark 2:23-28; Luke 6:1-5)…. Read: Luke 6:1-5]: parallel stories about Jesus going through the wheat fields and his disciples, picking up or rubbing, grains of the wheat on the Sabbath and then eating them.

Inspiration, History and Bible Translation

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מְתֻרְגְּמָן (me⋅tur⋅ge⋅MĀN) is Hebrew for “translator.” The articles in this series illustrate how a knowledge of the Gospels’ Semitic background can provide a deeper understanding of Jesus’ words and influence the translation process.

Remember Shiloh!

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Note the way that Jesus handled the incident recorded in Luke 4:29-30, passing unharmed through the enraged residents of Nazareth.

“And” or “In order to” Remarry

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Revised: 4-Sep-2012

In the whole of Luke’s gospel, there is just one context in which the verbs “divorce” and “marry” appear together. That passage—only one verse—ought to contribute to a correct understanding of Jesus’ attitude toward divorce and remarriage; however, there exists no scholarly consensus on the passage’s meaning.

Elijah Prays About Rain

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Elijah was a man of like nature with ourselves and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again and the heaven gave rain, and the earth brought forth its fruit. (James 5:17-18)This article is dedicated to my wife, Lauren Sue.