Yeshua’s Testing

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Matt. 4:1-11; Mark 1:12-13; Luke 4:1-13 (Huck 8; Aland 20; Crook 23)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”

Sending the Twelve: Conduct in Town

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Matt. 10:11-15; 11:1; Mark 6:10-13; Luke 9:4-6; 10:5-12 Huck 58, 63, 109, 139; Aland 99, 105, 142, 177; Crook 105-109, 121, 162, 200-201)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”

Measuring the Disparity Between Matthew, Mark and Luke

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These were printed by Huck in adjacent columns so that one could quickly compare the similarities and differences in, for instance, “The Call of Levi” pericope (Matt. 9:9-11; Mark 2:13-16; Luke 5:27-30; Huck no. 53):

Pericope 53, The Call of Levi from Huck’s Synopsis

With such a passage it is necessary to check whether all the texts remain verse by verse in parallel. …

Two principal observations emerge: Mark and Luke (1) show agreement in the words καί and ἐξῆλθεν, and (2) show disagreement in Luke’s μετὰ ταῦτα and Mark’s non-Lukan addition of fourteen words.

Notes on the New Testament as a Witness for Broader Jewish Patterns in Jesus’ Times

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Jesus is circumcised “at the end of eight days” (Luke 2:21); because Jesus is their first-born son, his parents bring prescribed offerings to the Temple (Luke 2:22-24); and they go “every year” on the Passover pilgrimage from Galilee to Jerusalem (Luke 2:41)…. Yet, the emphasis on naming the child Jesus at the hour of his circumcision (Luke 2:21), coupled with the same claim with regard to John the Baptist (Luke 1:59-63), does not have a clear scriptural basis—the custom is first documented only in much later medieval Jewish sources…. One wonders whether in the narration of the family’s pilgrimage when Jesus turned twelve—a pilgrimage described as a nod to an existing custom—we discern another glimpse of broader behavior pattern (Luke 2:41-47):

The description of the wondrous annunciation of John the Baptist’s future birth to his father Zechariah portrayed as a priest in the Jerusalem sanctuary, which appears in the initial section of Luke, also deserves our attention (Luke 1:8-22):

Friend In Need Simile

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Matt. 7:7-8; Luke 11:5-10 (Huck 38, 147, 148; Aland 70, 186, 187; Crook 53, 211, 212)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”…

The author of Matthew omitted all but the conclusion of the Friend in Need simile, with the result that many scholars regard the “Ask, Seek and Knock” saying (Matt. 7:7-8Luke 11:9-10) as an independent logion. … — wp:block {“ref”:18046} /–> Conjectured Stages of Transmission

The portion of Friend in Need that appears in Matthew agrees so closely with Luke’s version that Matt. 7:7-8Luke 11:9-10 must be classified as Type 1 Double Tradition (DT). … Given the evidence that the author of Luke copied the conclusion of the Friend in Need simile (Matt. 7:7-8Luke 11:9-10) from Anth., it follows that he copied the rest of the pericope from the same source.

Yeshua’s Immersion

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— wp:heading {“textAlign”:”center”,”level”:3} –> Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22

In the Gospel of Luke, by contrast, a notice about John the Baptist’s imprisonment (Luke 3:18-20) intervenes between Yohanan the Immerser’s Eschatological Discourse (Luke 3:15-17) and Yeshua’s Immersion (Luke 3:21-22).

Widow’s Son in Nain

& Articles, LOY Commentary 43 Comments

Luke 7:11-17 (Huck 80; Aland 86; Crook 90)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”

Yeshua’s Discourse on Worry

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Matt. 6:25-34; Luke 12:22-31
(Huck 35, 157; Aland 67, 201; Crook 49, 236)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”… According to Lindsey, the Miryam and Marta story (Luke 10:38-42) was the narrative introduction of a teaching complex that included not only Yeshua’s Discourse on Worry (Matt. 6:25-34 // Luke 12:22-31), but also the Rich Fool parable (Luke 12:16-21) and the Rich Man and Lazar parable (Luke 16:19-31), which he regarded as twin illustrations…. In support of his reconstruction, Lindsey noted that Jesus stated that Martha was “worried” about many things (Luke 10:41), which corresponds to Jesus’ instruction “Do not worry” in Yeshua’s Discourse on Worry (Matt. 6:25 // Luke 12:22)See Lindsey, JRL, 101.Lindsey also believed that the description of the birds that do not store in barns (Matt. 6:26; cf. … Moreover, Lindsey found his reconstruction to be satisfying because it supplied the identity of the mysterious “one thing is needed” (Luke 10:42), namely, “Seek first the Kingdom of God” (Matt. 6:33 // Luke 12:31).

Jesus and a Canaanite Woman

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Matt. 15:21-28; Mark 7:24-30
(Huck 116; Aland 151; Crook 170)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Revised: 2 September 2021

Table of Contents

1. Text

2. Conjectured Stages of Transmission

3. Story Placement

4.

Preparations for the Eating Passover Lamb

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Matt. 26:17-19; Mark 14:12-16; Luke 22:7-13 (Huck 234; Aland 308a; Crook 347a)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Revised: 2 February 2022Revised with the assistance of Joshua N. Tilton and Lauren S. Asperschlager.

וַיָּבֹא יֹום חַג הַמַּצּוֹת וַיִּשְׁלַח אֶת פֶּטְרוֹס וְאֶת יוֹחָנָן לֵאמֹר לְכוּ וְהָכִינוּ לָנוּ אֶת הַפֶּסַח וַיֹּאמְרוּ לוֹ אֵיכָן אַתָּה רוֹצֶה שֶׁנָּכִין לְךָ לֶאֱכֹל אֶת הַפֶּסַח וַיֹּאמֶר לָהֶם הֲרֵי כְּשֶׁתִּכָּנְסוּ לָעִיר יִפְגַּע בָּכֶם אָדָם נֹשֵֹׂא כַּד מָיִם לְכוּ אַחֲרָיו לַבַּיִת שֶׁיִכָּנֵס לוֹ וְתֹאמְרוּ לְבַעַל הַבַּיִת אוֹמֵר לְךָ רַבֵּנוּ אֵיכָן הַחֶדֶר שֶׁבּוֹ אוֹכַל אֶת הַפֶּסַח עִם תַּלְמִידַי וְהוּא יַרְאֶה לָכֶם עֲלִיָּה גְּדוֹלָה מוּצַעַת שָׁם הָכִינוּ וַיֵּלְכוּ וַיָּכִינוּ אֶת הַפֶּסַח

The day of the holiday of Unleavened Bread arrived, so Yeshua sent Petros and Yohanan, instructing them: “Go prepare the Passover lamb for us.”

Call of Levi

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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 Healing a Paralyzed 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.