Introduction to A Hebrew Translation of the Gospel of Mark

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Jerusalem Perspective presents a newly revised version of Robert Lindsey’s groundbreaking essay on the Synoptic Problem, which served as an introduction to his Hebrew Translation of the Gospel of Mark.

A New Two-source Solution to the Synoptic Problem

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Shortly after Robert L. Lindsey’s eureka moment (“Luke is first!”) on February 14, 1962, and at Professor David Flusser’s urging, Lindsey submitted the following article to the editors of Novum Testamentum. The article was published in the journal’s November 1963 issue as “A Modified Two-Document Theory of the Synoptic Dependence and Interdependence,” Novum Testamentum, Vol. 6, Fasc. 4 (November 1963): 239-263. Lauren S. Asperschlager, David N. Bivin and Joshua N. Tilton have updated and emended the article to bring it in line with the modifications Lindsey made to his hypothesis over the following 30 years. Pieter Lechner has created the tables and graphics.

My Search for the Synoptic Problem’s Solution (1959-1969)

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As a consequence of my endeavor to produce a Modern Hebrew translation of the Gospel of Mark I began to develop a different picture of the interrelationship of the Synoptic Gospels than that which is espoused by most New Testament scholars.

“Verily” or “Amen”—What Did Jesus Say?

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In translating the Greek texts of the Gospels into Hebrew, Dr. Lindsey found that many passages could be rendered literally with almost no change of word order. The result was a Hebrew version that often sheds fascinating light on the meaning of Jesus’ words, so much so that Lindsey came to believe the Greek sources Matthew, Mark and Luke used were rendered very literally from Hebrew originals. This Hebraic perspective sometimes explains Gospel passages that have long been considered difficult or ambiguous. In the following article, Lindsey presents one example of what has been considered a uniquely idiosyncratic expression of Jesus, but which a Hebraic perspective reveals to be a familiar phrase from the Scriptures.

Hebraisms in the New Testament

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The text of the New Testament contains many Semitic elements, some of which are Hebraisms. The Synoptic Gospels show evidence for the existence of wordplays and idioms that are typical of Hebrew.

The Genesis of What Did Jesus DO All Day?

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After leaving the convent and marrying, I taught high school Confirmation classes for my church. During one discussion of the Gospels, I reminded my students that Jesus was a Jew. “He was NOT!” cried one teen, his face red with anger at what he perceived was an insult. Stunned, I began to collect outside articles to share with the class, historical and archaeological material on first-century Jewish culture in the Holy Land. The idea for a teen book—one that would bring Jesus and His world to life, and show how Christianity sprouted from a Jewish foundation—began to grow.

I happily stand corrected!

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After reading my “Jehovah, A Christian Misunderstanding” article, a Jerusalem Perspective Member provided several impressive references, pointed out that the Christian reading “Jehovah” can be traced to Raymond Martin’s Pugeo Fidei (1270 A.D.), and may have originated much earlier, even as early as the ninth century!

Blessedness of the Twelve

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Without a knowledge of the saying’s context, Jesus’ saying about eyes and ears and prophets and righteous men, seems quite prosaic. However, when it is understood that this saying deals with the Kingdom of Heaven, it becomes one of Jesus’ most exciting and dramatic statements.

Lord’s Prayer

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David Bivin and Joshua Tilton envision how the Lord’s Prayer might have been formulated in its original language and explore the ancient Jewish context to which the Lord’s Prayer belongs.

Preparations for Eating the Passover Lamb

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Careful analysis shows that a Hebraic source ultimately stands behind the Synoptic Gospels and that this source is best preserved in Luke. Luke’s version of the Preparations for Eating Passover Lamb preserves details—such as Jesus taking the initiative to send the two disciples, commanding the disciples to prepare the lamb, and using Hebraic idiom—that fit the cultural context of first-century Judaism.

Cataloging the Gospels’ Hebraisms: Part Five (Parallelism)

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Parallelism is a central feature of Hebrew poetry. It permeates the words of biblical poet and prophet. The frequency with which parallelism occurs in the utterances of Jesus is surprising, and leads inevitably to the conclusion that the Greek source (or, sources) used by the authors of Matthew, Mark and Luke derive(s) from a Greek translation (or, translations) of Hebrew documents.

Cataloging the Gospels’ Hebraisms: Part Four (Parallelism)

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Doubling, or repeating, is a characteristic feature of Hebrew. Hebrew loves to say things twice (or more!) by adding equivalents. Words, phrases, sentences, and even stories, are doubled (or tripled).

Cataloging the Gospels’ Hebraisms: Part Three (Impersonal “They”)

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Awareness of even the simplest Hebrew grammatical structure can bring to life a vague, or difficult-to-understand, saying of Jesus. Since potential Hebrew idioms are so dense in the Greek texts of Matthew, Mark and Luke, one has to ask, Could these apparent Hebrew idioms be evidence that the synoptic Gospels are descendants of an ancient translation of a Hebrew “Life of Jesus,” the gospel that the church father Papias spoke of when he wrote: “Matthew…arranged the sayings [of Jesus] in the Hebrew language”?