Coming From All Directions

(Matt. 8:11-12; Luke 13:28-29)

(Huck 46, 165; Aland 85, 211; Crook 89, 250-251)^[120]

אָמֵן אֲנִי אוֹמֵר לָכֶם מְרוּבִּים יָבֹאוּ מִמִּזְרָח וּמִמַּעֲרָב מִצָּפוֹן וּמִיָּם וְיָסֵבּוּ עִם אַבְרָהָם וְיִצְחָק וְיַעֲקֹב בְּמַלְכוּת שָׁמַיִם וְאַתֶּם תִּהְיוּ מֻשְׁלָכִים לַחֹשֶׁךְ בַּחוּץ שָׁם תִּהְיֶה בְּכִיָּה וְחֵירוּק הַשִּׁנַּיִם

“Indeed! I tell you, many will come from east and west and north and south and recline at the banquet with Abraham, Isaac and Jacob in the Kingdom of Heaven. But you will be thrown into the darkness outside, where there will be weeping and grinding of teeth.^[121]

Reconstruction

To view the reconstructed text of Coming From All Directions click on the link below:

Conclusion

In Coming From All Directions Jesus warned his skeptical audience that by excluding themselves from the Kingdom of Heaven in the present they were simultaneously excluding themselves from the final redemption. When that redemption was realized, the poor, the weak, the despised and the dispersed would take their places with Abraham, Isaac and Jacob, but the privileged and self-satisfied members of Jesus’ audience would find themselves left out. The sad irony is that those who declined the Kingdom of Heaven had no need to go off in search of the opportunity for redemption, Jesus had brought it to them. Meanwhile, the Kingdom of Heaven was attracting others from far and wide who gladly accepted the invitation even though Jesus had not reached out to them personally.

---

Click here to return to The Life of Yeshua: A Suggested Reconstruction main page. _______________________________________________________

---

• ^[1] See A. B. Bruce, 139-140; Bultmann, 61; Kilpatrick, 118; Bundy, 131 §5, 370 §268; Knox, 2:33; Vincent Taylor, “The Original Order of Q,” in New Testament Essays: Studies in Memory of Thomas Walter Manson (ed. A. J. B. Higgins; Manchester: Manchester University Press, 1959), 246-269, esp. 266; Beare, Earliest, 74 §46; Kloppenborg, 225; Davies-Allison, 2:25; Luz, 2:9; Catchpole, 284; Hagner, 1:202, 205; Meier, Marginal, 2:309-310; Fleddermann, 687; Culpepper, 170. Schweizer (213) is an outlier in entertaining the possibility that Matthew preserves the original context of Coming From All Directions. ↩
• ^[2] Cf. Luz, 2:11. ↩
• ^[3] On the author of Matthew’s use of interpolation as a redactional method, see Sermon’s End, Comment to L5-7. ↩
• ^[4] For instance, the image in Narrow Gate of a small entrance that is difficult to squeeze through clashes with the image of a householder barring entry through a doorway in Closed Door. ↩
• ^[5] See the “Story Placement” discussions in Narrow Gate and Closed Door. ↩
• ^[6] Cf. Davies-Allison, 2:25. ↩
• ^[7] Cf. Kloppenborg, 226-227; Nolland, Luke, 2:735; Luz, 2:9. ↩
• ^[8] Contrast Hagner’s assessment of the author of Matthew’s redaction as “genius” (Hagner, 1:205). We use the word “diabolical” to characterize the author of Matthew’s redaction of Coming From All Directions advisedly. The Greek διάβολος (diabolos), from which the English “diabolical” derives, means “slanderous.” And it was precisely for the purpose of slandering the Jewish people that the author of Matthew redacted Coming From All Directions in the manner he did. ↩
• ^[9] Since FR is a reworking of Anth., FR was fully capable of preserving Anth.’s pericope order, which is what we believe happened with regard to Narrow Gate, Closed Door and Coming From All Directions. ↩
• ^[10] Only 48.84% of Matthew’s wording of Coming From All Directions is identical to Luke’s, and only 44.68% of Luke’s wording is identical to Matthew’s. For these figures and on low verbal identity in DT pericopae as a fairly reliable indicator of Luke’s reliance on FR, see LOY Excursus: Criteria for Distinguishing Type 1 from Type 2 Double Tradition Pericopae. ↩
• ^[11] The theme of salvation crops up in FR pericopae such as Rich Man Declines the Kingdom of Heaven (L86) and Four Soils interpretation (L34). ↩
• ^[12] The author of Matthew’s reordering of the examples in Generations that Repented Long Ago is different from the turning inside out of The Kingdom of Heaven Is Increasing and Coming From All Directions. ↩
• ^[13] In theory, of course, there is a third option, namely that neither Matthew nor Luke’s version of Coming From All Directions preserves Anth.’s order, but that both authors tinkered with their source(s). However, this third option seems unlikely. Just at the points where we considered reordering the saying, Matthew and Luke conspired to agree with one another, thereby confounding our attempts at rearrangement. ↩
• ^[14] Cf., e.g., Taylor, “The Original Order of Q,” 266; Gundry, Matt., 146-147; Davies-Allison, 2:26. ↩
• ^[15] Other scholars who accept the Matthean order of Coming From All Directions as original include Harnack (78), Bundy (370 §268), Kloppenborg (226-227), Meier (Marginal, 2:312), Nolland (Luke, 2:735; Matt., 353) and Luz (2:9). ↩
• ^[16] Cf. Kloppenborg, 225. ↩
• ^[17] Cf. Fleddermann, 687; Wolter, 2:198. ↩
• ^[18] Cf. Harnack, 78; Meier, Marginal, 2:313. ↩
• ^[19] Cf. Meier, Marginal, 2:312; Fleddermann, 687. ↩
• ^[20] See Sermon’s End, Comment to L1. ↩
• ^[21] See Harnack, 78. Cf. Bovon, 2:314. ↩
• ^[22] See David Flusser, “Two Anti-Jewish Montages in Matthew” (JOC, 552-560), esp. 557, where the example of sloppy omission he cites is the dropping of “north and south” in L12. ↩
• ^[23] See David Flusser, “Matthew’s ‘Verus Israel’” (JOC, 561-574), esp. 562, 563, 567. ↩
• ^[24] Translation according to The Ante-Nicene Fathers (10 vols.; ed. Alexander Roberts, James Donaldson, and Allan Menzies; repr. Grand Rapids: Eerdmans, 1980-1986), 1:239. ↩
• ^[25] Cadbury (Style, 115) included these as examples of Lukan generalization. While generalization may also have been a characteristic of the author of Luke’s redactional method, this particular style of expanding narrow categories with καί + πᾶς [+ ὁ] + noun seems to be confined to FR pericopae. See Fig Tree parable, Comment to L12. We also found πάντες οἱ προφῆται (pantes hoi profētai, “all the prophets”) to be redactional in Luke’s version of Innocent Blood (Luke 11:50), another FR pericope. See Innocent Blood, Comment to L14. ↩
• ^[26] Cf. Harnack, 78; Fitzmyer, 2:1026; Davies-Allison, 2:29; Nolland, Luke, 2:735; Meier, Marginal, 2:313; Bovon, 2:314 n. 40; Fleddermann, 688. ↩
• ^[27] Kloppenborg (227 n. 227) was open to the possibility that λέγω ὑμῖν in Matt 8:11 came from a pre-synoptic source. Other scholars tend to regard Matthew’s λέγω ὑμῖν ὅτι in L9 as redactional. See Davies-Allison, 2:26; Meier, Marginal, 2:312; Fleddermann, 687. ↩
• ^[28] See Narrow Gate, Comment to L13. ↩
• ^[29] Harnack (79) and Gundry (Matt., 145) regarded πολλοί in L10 as a Matthean insertion. Fitzmyer (2:1026), Kloppenborg (227 n. 227), Meier (Marginal, 2:313) and Fleddermann (689) supposed the author of Luke omitted πολλοί. ↩
• ^[30] Cf. Fitzmyer, 2:1026; Kloppenborg, 227 n. 227; Fleddermann, 689. ↩
• ^[31] Cf. Davies-Allison, 2:26. ↩
• ^[32] See Hatch-Redpath, 1:605-606. ↩
• ^[33] See Dos Santos, 22. ↩
• ^[34] See Hatch-Redpath, 1:83-84. ↩
• ^[35] See Dos Santos, 108. ↩
• ^[36] Cf. Kloppenborg, 116 n. 67; Fleddermann, 698. ↩
• ^[37] As even Gundry (Matt., 145) and Hagner (1:205) admit. ↩
• ^[38] Accordingly, we read in Midrash Tehillim:

  אמר ר′ ברכיה בשם ר′ חלבו בשם ר′ שמואל מי אמר יאמרו גאולי ה′ היו אומר ישראל

  Rabbi Berachiah said in the name of Rabbi Helbo, who said in the name of Rabbi Shmuel, “Who are spoken of when it is said, Let the redeemed of the Lord say so [Ps. 107:2]? It speaks of Israel.” (Midrash Tehilim 107:1 [ed. Buber, 461])

  ↩

• ^[39] See Hatch-Redpath, 1:357. ↩
• ^[40] See Dos Santos, 117. ↩
• ^[41] Cf., e.g., Harnack, 79; Hagner, 1:205; Fleddermann, 689. ↩
• ^[42] See Meier, Marginal, 2:313; Bovon, 2:315 n. 43; Fleddermann, 688. Cf. François Bovon, “Tracing the Trajectory of Luke 13,22-20 Back to Q: A Study in Lukan Redaction,” in From Quest to Q: Festschrift James M. Robinson (ed. Jon Ma. Asgeirsson, Kristin de Troyer, and Marvin W. Meyer; Leuven: Leuven University Press, 2000), 285-294, esp. 290. ↩
• ^[43] Cf. Gundry, Use, 77; idem, Matt., 145; Fitzmyer, 2:1026; Nolland, Luke, 2:735; idem, Matt., 353. Likewise, Flusser, “Two Anti-Jewish Montages in Matthew,” 557. ↩
• ^[44] See BDB, 410-411. ↩
• ^[45] See Mitchell Dahood, Psalms III (AB 17a; Garden City: Doubleday, 1970), 81. ↩
• ^[46] See BDB, 411; McNeile, 105; Gundry, Use, 77; Fitzmyer, 2:1026. In Ps. 89:13 we do find the pair צָפוֹן וְיָמִין (tzāfōn v^eyāmin, “north and south”). ↩
• ^[47] A single fragmentary text of Ps. 107:3 survives among DSS (4QPs^f). It reads: ממזרח ומ]מערב | [מצפון ומי]ם] (“[from east and from] west, [from north and from se]a”; 4QPs^sup I, 18-19). Despite being so fragmentary, the final mem rules out the emendation וּמִיָּמִין. Cf. Fitzmyer, 2:1026. ↩
• ^[48] See Dahood, Psalms III, 81. ↩
• ^[49] Translation according to David M. Stec, trans., The Targum of Psalms: Translated, with a Critical Introduction, Apparatus, and Notes (The Aramaic Bible Vol. 16; Collegeville, Minn.: Liturgical Press, 2004), 197. ↩
• ^[50] See Flusser, “Two Anti-Jewish Montages in Matthew,” 557. ↩
• ^[51] See Hatch-Redpath, 1:224-225. ↩
• ^[52] See Dos Santos, 178. ↩
• ^[53] See Hatch-Redpath, 2:949-950. ↩
• ^[54] On Jesus’ use of gezerah shavah, see Joseph Frankovic, “Remember Shiloh!” Jerusalem Perspective 46/47 (1994): 24-31 [https://www.jerusalemperspective.com/2714/], esp. 27, under the subheading “The Connection”; R. Steven Notley, “First-century Jewish Use of Scripture: Evidence from the Life of Jesus,” under the subheading “Hebraic Reading Techniques”; idem, “Jesus’ Jewish Hermeneutical Method in the Nazareth Synagogue,” in Early Christian Literature and Intertextuality (2 vols.; ed. Craig A. Evans and H. Daniel Zacharias; Edinburgh: T&T Clark, 2009), 46-59, esp. 52-53; R. Steven Notley and Jeffrey P. García, “Hebrew-Only Exegesis: A Philological Approach to Jesus’ Use of the Hebrew Bible” (JS2, 349-374), esp. 355-356. ↩
• ^[55] See Gundry, Use, 76. ↩
• ^[56] Aside from the shared phrase מִצָּפוֹן וּמִיָּם, Psalm 107 and Isaiah 49 also share other important themes, such as the ingathering of Israel (Ps. 107:3; Isa. 49:6, 12), the feeding of the hungry (Ps. 107:5, 9; Isa. 49:10) and the release of prisoners from darkness (Ps. 107:10, 14; Isa. 49:9). ↩
• ^[57] Cf. Dalman, 112. ↩
• ^[58] See Safrai-Safrai, 55. ↩
• ^[59] On common dishes at communal meals, see R. Steven Notley, Jerusalem: City of the Great King (Jerusalem: Carta, 2015), 50. ↩
• ^[60] On the communal aspect of reclining together at meals, see Gundry, Matt., 145. ↩
• ^[61] See Hatch-Redpath, 3:87. ↩
• ^[62] See Rengstorf, 2:1256. ↩
• ^[63] See Hatch-Redpath, 3:74. ↩
• ^[64] See Rengstorf, 2:2148. ↩
• ^[65] The only exception is in Matt. 1:15, 16, where Ἰακώβ occurs as the name of Jesus’ paternal grandfather. ↩
• ^[66] Cf. Choosing the Twelve, Comment to L23. ↩
• ^[67] Cf., e.g., Davies-Allison, 2:29; Meier, Marginal, 2:313; Luz, 2:9; Nolland, Matt., 353; Fleddermann, 687. ↩
• ^[68] See LOY Excursus: The Kingdom of Heaven in the Life of Yeshua, under the subheading “Which is Correct: ‘Kingdom of Heaven’ or ‘Kingdom of God’?” ↩
• ^[69] On the communion of saints in the Apostles’ Creed, see J. N. D. Kelly, Early Christian Creeds (3d ed.; New York: Longman, 1972), 388-397. ↩
• ^[70] Cf. Flusser, “Two Anti-Jewish Montages in Matthew,” 555; Meier, Marginal, 2:317. ↩
• ^[71] We refrain from referring to the eschatological banquet as “messianic” because the saying does not describe a messiah figure as being present at the banquet. ↩
• ^[72] Cf. Theissen, Gospels, 46. ↩
• ^[73] Cf. Theissen, Gospels, 46-47. ↩
• ^[74] Cf. Fitzmyer, 2:1026. ↩
• ^[75] Pace Marshall (568) and Davies-Allison (2:30), who refer to the great banquet as “heavenly.” ↩
• ^[76] Cf. Jeremias, Theology, 246; Gundry, Matt., 145; Catchpole, 306; Meier, Marginal, 2:315-16. ↩
• ^[77] Cf. McNeile, 105. ↩
• ^[78] Cf. Jeremias, Theology, 246; Kloppenborg, 227 n. 227; Catchpole, 306; Luz, 2:9. ↩
• ^[79] Scholars who regard Matthew’s “sons of the Kingdom” as “Semitic” include Allen (78), Jeremias (Theology, 246), Gundry (Matt., 145), Davies-Allison (2:30) and Luz (2:9). ↩
• ^[80] For the possibility that Matthew’s “sons of the Kingdom” is a pseudo-Semitism, see Meier, Marginal, 2:373 n. 91. ↩
• ^[81] See Gustav Adolf Deissmann, Bible Studies: Contributions Chiefly from Papyri and Inscriptions to the History of the Language, the Literature, and the Religion of Hellenistic Judaism and Primitive Christianity (trans. Alexander Grieve; Edinburgh: T&T Clark, 1901), 165-166; Albert L. A. Hogeterp, “New Testament Greek as Popular Speech: Adolf Deissmann in Retrospect,” Zeitschrift für die Neutestamentliche Wissenschaft 102.2 (2011): 178-200, esp. 186-187. Cf. Moulton-Milligan, 649. ↩
• ^[82] Dalman (95-96) noted that since in Jewish sources מַלְכוּת (malchūt, “kingdom”) always refers to the secular government unless it is qualified by שָׁמַיִם (shāmayim, “heaven”), Matthew’s “sons of the Kingdom” is likely to be the product of the Greek-speaking Church. ↩
• ^[83] On “sons of the Kingdom” in Matt. 13:38 as a product of Matthean redaction, see Darnel Among the Wheat, Comment to L46. ↩
• ^[84] Cf. Kloppenborg, 227 n. 227; Catchpole, 306 n. 93; Fleddermann, 688. ↩
• ^[85] Cf. Flusser, “Matthew’s ‘Verus Israel,’” 568 n. 16. ↩
• ^[86] Cf. Gundry, Matt., 145-146; Fredriksen, From Jesus, 188; Young, JHJP, 291-292; Meier, Marginal, 2:373 n. 91; Nolland, Matt., 357. ↩
• ^[87] See Hawkins, 168. ↩
• ^[88] On the absolute use of ἡ βασιλεία (hē basileia, “the Kingdom”) as a marker of Matthean redaction, see Four Soils interpretation, Comment to L21. Cf. McNeile, 105; Meier, Marginal, 2:373 n. 91. ↩
• ^[89] Knox, 2:33. ↩
• ^[90] Albright-Mann, 93. ↩
• ^[91] Culpepper, 170. ↩
• ^[92] Nolland, Matt., 357. ↩
• ^[93] Thus Davies and Allison recoiled from the author of Matthew’s anti-Judaism, claiming, “it [is] incredible that...Matthew could have seriously entertained the possibility that Israel as a whole was doomed for hell” (Davies-Allison, 2:27), and Nolland defended Matthew claiming, “The Jewishness of Matthew’s story makes clear that he does not have in mind the exclusion of the whole category of natural heirs” (Nolland, Matt., 357), both statements flatly denying what the author of Matthew plainly said. ↩
• ^[94] Cf. Flusser, “Two Anti-Jewish Montages,” 556. ↩
• ^[95] On anti-Judaism in the Gospels, see R. Steven Notley, “Anti-Jewish Tendencies in the Synoptic Gospels.” ↩
• ^[96] Other scholars who regard Luke’s second-person address as likely to be original include Meier (Marginal, 2:313) and Nolland (Luke, 2:735). ↩
• ^[97] See Sermon’s End, Comment to L1. ↩
• ^[98] See Hawkins, 170; McNeile, 106; Kilpatrick, 75; Gundry, Matt., 146. ↩
• ^[99] Pace Davies-Allison, 2:30. Although fire produces light, anyone who has sat around a campfire at night knows that darkness and fire are by no means contradictory. Some ancient Jewish sources do combine the notions of darkness and fire, for instance in 1QS II, 8 we encounter the phrase אפלת אש (“darkness of fire”), and, similarly, in 1QS IV, 13 we encounter אש מחשכים (“fire of dark places”). See also 1 Enoch 103:7. Cf. Luz, 2:11 n. 29. ↩
• ^[100] See Hatch-Redpath, 1:420-421. ↩
• ^[101] See Jastrow, 506. ↩
• ^[102] See Segal, 165 §344; Kutscher, 126 §210. ↩
• ^[103] See Segal, 109 §241. ↩
• ^[104] Ibid. ↩
• ^[105] See Hatch-Redpath, 2:966-967. ↩
• ^[106] See Dos Santos, 213. ↩
• ^[107] Cf. Gundry, Matt., 146; Hagner, 1:206; Nolland, Matt., 357. ↩
• ^[108] See Gundry, Use, 77; Matt., 146. Cf. McNeile, 106. ↩
• ^[109] Although perhaps ὅταν ὄψησθε (“when you see”) in Luke 13:28 owes something to Ps. 112:10. ↩
• ^[110]

  Coming From All Directions
  Luke’s Version		Anthology’s Wording (Reconstructed)
  ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων ὅταν ὄψησθε Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντας τοὺς προφήτας ἐν τῇ βασιλείᾳ τοῦ θεοῦ ὑμᾶς δὲ ἐκβαλλομένους ἔξω καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ θεοῦ		ἀμὴν λέγω ὑμῖν ὅτι πολλοὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ὑμεῖς δὲ ἔσεσθε ἐκβαλλόμενοι εἰς τὸ σκότος ἔξω ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων
  Total Words:	47	Total Words:	45
  Total Words Identical to Anth.:	31	Total Words Taken Over in Luke:	31
  Percentage Identical to Anth.:	65.96%	Percentage of Anth. Represented in Luke:	68.89%

  ↩

• ^[111]

  Coming From All Directions
  Matthew’s Version		Anthology’s Wording (Reconstructed)
  λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων		ἀμὴν λέγω ὑμῖν ὅτι πολλοὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ὑμεῖς δὲ ἔσεσθε ἐκβαλλόμενοι εἰς τὸ σκότος ἔξω ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων
  Total Words:	43	Total Words:	45
  Total Words Identical to Anth.:	35	Total Words Taken Over in Matt.:	35
  Percentage Identical to Anth.:	81.40%	Percentage of Anth. Represented in Matt.:	77.78%

  ↩

• ^[112] Cf. David Flusser, “The Synagogue and the Church in the Synoptic Gospels” (JS1, 17-40), esp. 32. ↩
• ^[113] Cf. McNeile, 105. ↩
• ^[114] Pace Manson, Sayings, 125; Marshall, 568; Fitzmyer, 2:1023; Kloppenborg, 227; Fleddermann, 699. ↩
• ^[115] See Dale C. Allison, “Who Will Come from East and West? Observations on Matt. 8.11-12 - Luke 13.28-29,” Irish Biblical Studies 11.4 (1989): 158-170. Cf. McNeile, 105; Schweizer, 213; Nolland, Luke, 2:735; Wolter, 2:199. ↩
• ^[116] Cf. Malcolm Lowe and David Flusser, “Evidence Corroborating a Modified Proto-Matthean Synoptic Theory,” New Testament Studies 29.1 (1983): 25-47, esp. 28-29. ↩
• ^[117] Cf. Joachim Jeremias, Jesus’ Promise to the Nations (trans. S. H. Hooke; London: SCM Press, 1958), 56 n. 3. ↩
• ^[118] Pace Luz, 2:11. ↩
• ^[119] See A. B. Bruce, 140. ↩
• ^[120] For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩
• ^[121] This translation is a dynamic rendition of our reconstruction of the conjectured Hebrew source that stands behind the Greek of the Synoptic Gospels. It is not a translation of the Greek text of a canonical source. ↩
• ^[122] The LXX translators rendered הֻשְׁלַךְ as ῥιπτεῖν in 2 Kgdms. 20:21; 3 Kgdms. 13:24, 25, 28; Isa. 14:19; 34:3; Jer. 14:16; 43[36]:30; Ezek. 19:12. ↩
• ^[123] We think scholars such as Harnack (79), Gundry (Matt., 146), Kloppenborg (227 n. 227), Davies-Allison (2:30), Nolland (Luke, 2:735; Matt., 353) and Meier (Marginal, 2:313) were too quick to attribute “into the darkness” to Matthean redaction. See Fleddermann, 688. ↩
• ^[124] It is also noteworthy that “darkness” is mentioned both in Ps. 107 (v. 10, 14) and Isa. 49 (v. 9), which Jesus alluded to in Coming From All Directions (see above, Comment to L12). ↩
• ^[125] Cf. Robinson-Hoffmann-Kloppenborg, 414. ↩
• ^[126] Cf. Gundry, Matt., 146; Nolland, Luke, 2:735. ↩
• ^[127] Cf. Nolland, Luke, 2:735. ↩
• ^[128] By contrast, Luz (2:9 n. 10) and Fleddermann (689) thought ἔξω in Luke 13:28 is redactional precisely because it connects back to Luke 13:25. ↩
• ^[129] See Hatch-Redpath, 2:1276-1277. ↩
• ^[130] See Dos Santos, 72. ↩
• ^[131] The participle מֻשְׁלָךְ is followed by the preposition -בְּ in 1 Kgs. 13:24, 25, 28; Jer. 14:16. ↩
• ^[132] See Hatch-Redpath, 2:767. ↩
• ^[133] See Dos Santos, 26. ↩
• ^[134] See Hatch-Redpath, 1:231. ↩
• ^[135] Dos Santos (71) omitted this information, presumably in error. ↩