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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.
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).
Matt. 13:11-15; Mark 4:11-12; Luke 8:10 (Huck 91; Aland 123; Crook 145)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 12 November 2021
וַיֹּאמֶר לָכֶם נִתַּן לָדַעַת אֶת רָזֵי מַלְכוּת שָׁמַיִם וְלִשְׁאָר בִּמְשָׁלִים כִּי רָאוֹ לֹא רָאוּ וְשָׁמוֹעַ לֹא שָׁמְעוּ וְלֹא הֵבִינוּ
Then Yeshua said to his emissaries: “God has permitted you to experience the mysteries the Kingdom of Heaven had in store. But until now those mysteries were only hinted at through the symbolic language of the prophets, for ‘no eye could see, and no ear could hear, and no heart could understand’ beforehand the full scope of redemption the Kingdom of Heaven would bring.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.
Matt. 13:24-30, 36-43
(Huck 96, 100; Aland 127, 131; Crook 149, 153)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Revised: 9 November 2022
לֵאמֹר לְמַה הַדָּבָר דּוֹמֶה לְאָדָם זוֹרֵעַ זֶרַע טוֹב בְּשָׂדֵהוּ וּבִשְׁכִיבָתוֹ בָּא אוֹיְבוֹ וְזָרַע זוֹנִים בֵּין הַחִטִּים וְהָלַךְ וּכְשֶׁעָלָה הָעֵשֶׂב אַף עָלוּ הַזּוֹנִים קָרְבוּ אֶצְלוֹ עֲבָדָיו וְאָמְרוּ לוֹ אֲדוֹנֵנוּ רְצוֹנְךָ נֵלֵךְ וּנְקוֹשֵׁשׁ אוֹתָם וְאָמַר לֹא שֶׁמָּא תְּקוֹשְׁשׁוּ אֶת הַזּוֹנִים וְתַעַקְרוּ עִמָּם אֶת הַחִטִּים הַנִּיחוּ שְׁנֵיהֶם לִצְמוֹחַ עַד הַקָּצִיר וּבִשְׁעַת הַקָּצִיר קוֹשּׁוּ תְּחִילָּה אֶת הַזּוֹנִים וַעֲשׂוּ אוֹתָם חֲבִילוֹת וְתִשְׂרְפוּ אוֹתָם בָּאֵשׁ וְאֶת הַחִטִּים הַכְנִיסוּ לְאוֹצָרִי
And Yeshua told them this parable: “What is the matter like? It’s like someone who sowed good seed in his field.
How to cite this article: Huub van de Sandt, “The Didache and its Relevance for Understanding the Gospel of Matthew,” Jerusalem Perspective (2016) .
Matt. 18:10-14; Luke 15:3-10 (Huck 133, 172; Aland 169, 219, 220; Crook 188, 265, 266)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 13 September 2022
וַיִּמְשׁוֹל לָהֶם אֶת הַמָּשָׁל הַזֶּה לֵאמֹר מִי אָדָם בָּכֶם שֶׁיֵּשׁ לוֹ מֵאָה צֹאן וְנִדַּחַת אַחַת מֵהֶן הֲלֹא יַנִּיחַ אֶת הַתִּשְׁעִים וְתִשְׁעָה עַל הֶהָרִים וְיֵלֵךְ וִיבַקֵּשׁ אֶת הָאֹבֶדֶת עַד שֶׁיִּמְצָא אֹתָה וּכְשֶׁהוּא מוֹצֵא אֹתָה שָׂם עַל כְּתֵפוֹ בְּשִׂמְחָה וּבָא לְבֵיתוֹ וְקֹרֵא לְאוֹהֲבָיו וְלִקְרוֹבָיו לוֹמַר לָהֶם שִׂמְחוּ עִמִּי שֶׁמָּצָאתִי אֶת הַשֶּׂה שֶׁלִּי הָאֹבֶדֶת אָמֵן אֲנִי אֹמֵר לָכֶם כָּךְ יֵשׁ שִׂמְחָה בַּשָּׁמַיִם עַל רָשָׁע אֶחָד שֶׁעֹשֶׂה תְּשׁוּבָה מֵעַל תִּשְׁעִים וְתִשְׁעָה צַדִּיקִים שֶׁאֵין לָהֶם צוֹרֶךְ בִּתְשׁוּבָה
וּמִי אִישָׁה שֶׁיֵּשׁ לָה עֲשָׂרָה דִּינָרִים וְהִיא מְאַבֶּדֶת דִּינָר אֶחָד הֲלֹא תַּדְלִיק נֵר וּתְכַבֵּד אֶת הַבַּיִת וּתְבַקֵּשׁ עַד שֶׁתִּמְצָא אֹתוֹ וּכְשֶׁהִיא מֹצֵאת אֹתוֹ קֹרֵאת לְאוֹהֲבוֹתֶיהָ וְלִקְרוֹבוֹתֶיהָ לוֹמַר לָהֶן שְׂמַחְנָה עִמִּי שֶׁמָּצָאתִי אֶת הַדִּינָר שֶׁאִבַּדְתִּי אָמֵן אֲנִי אֹמֵר לָכֶם כָּךְ יֵשׁ שִׂמְחָה לִפְנֵי מַלְאֲכֵי שָׁמַיִם עַל רָשָׁע אֶחָד שֶׁעֹשֶׂה תְּשׁוּבָה
Then Yeshua told them this parable: “Imagine you have a hundred sheep and one of them strays from the flock. Won’t you leave the ninety-nine on the hills and go search for the one that got lost until you’ve found it? And when you’ve finally found it, won’t you carry it home on your shoulders and invite all your nearest and dearest and tell them: ‘Come celebrate with me! I’ve found my missing sheep!’?
We could now insert the Matthean form of the Disciples’ Prayer (Matt. 6:9-13), which is much more Hebraic than the Lukan version (Luke 11:2-4)….
Next, we could add to this story the teaching discourse found in Matthew 7:7-11:
Ask, and it will be given you.
Updated: 9 November 2022For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
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
1. Text
2. Conjectured Stages of Transmission
3. Story Placement
4.
My Hebrew translation of the Gospel of MarkRobert L. Lindsey, A Hebrew Translation of the Gospel of Mark (2d ed.; Jerusalem: Dugith, 1973).
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> Matt. 7:28; 8:5a; Luke 7:1
Both Matthew and Luke have concluding statements at the end of the Sermon on the Mount (Matt. 7:28) / Sermon on the Plain (Luke 7:1a). … Matthew’s Gospel has a different story order in which Man with Scale Disease (Matt. 8:1-4), a Triple Tradition (TT) pericope, follows the Sermon on the Mount (Matt. 5:1-7:29). Nevertheless, the author of Matthew placed Centurion’s Slave (Matt. 8:5-13) following his version of Man with Scale Disease. … To make room for this insertion the author of Matthew broke the Sermon’s concluding statement in two, thereby creating a gap between the statement about Jesus’ ending these words, which the author of Matthew attached to the end of the Sermon on the Mount (Matt. 7:28a), and the statement about Jesus’ entry into Capernaum, which the author of Matthew attached to Centurion’s Slave (
a
1. The Kingdom of Heaven in Jewish Literature
a. The Shema and the Kingdom of Heaven
b. The Kingdom of Heaven and Israel’s History
c. Future Completion of the Kingdom of Heaven
d.
— wp:heading {“textAlign”:”center”,”level”:3} –> Matt. 9:37-38; 10:16a; Luke 10:2-3 Matt. 9 and 10, whereas the placement of these sayings in Luke 10 makes good sense. Revised: 6 October 2023 The English translation by Azzan Yadin of David Flusser’s two-volume collection of essays, entitled Judaism of the Second Temple Period, and jointly published by Magnes, Eerdmans, and Jerusalem Perspective, presents to the English-speaking world important essays that had formerly been accessible only to speakers of Modern Hebrew.
Matt. 13:1-9; Mark 4:1-9; Luke 8:4-8 וַיְהִי בַּיּוֹם הַהוּא וַיֵּאָסְפוּ אֻכְלוּסִים גְּדוֹלִים וַיֵּלְכוּ אֵלָיו וַיִּמְשׁוֹל לָהֶם מָשָׁל לֵאמֹר יָצָא הַזּוֹרֵעַ לִזְרוֹעַ אֶת זַרְעוֹ וּבִזְרִיעָתוֹ זֶה נָפַל עַל הַדֶּרֶךְ וְנִדְרַךְ וְעוֹף הַשָּׁמַיִם אָכְלוּ אוֹתוֹ וְאַחֵר נָפַל עַל הַסֶּלַע וְעָלָה וְיָבֵשׁ מֵאֵין לֵחָה וְאַחֵר נָפַל בֵּין הַחוֹחִים וְעָלָה וְהַחוֹחִים חָנְקוּ אוֹתוֹ וְאַחֵר נָפַל בָּאֲדָמָה הַטּוֹבָה וְעָלָה וְעָשָׂה פְּרִי וּמָצָא מֵאָה שְׁעָרִים מִי שֶׁיֵּשׁ לוֹ אָזְנַיִם לִשְׁמוֹעַ יִשְׁמַע Later that day large crowds of people gathered and came to Yeshua, and he told them this parable: “A sower went out to sow his seed. As he sowed, some fell on a footpath. First it was trampled, then the birds of the sky ate it. Some fell on rock.
Sending the Twelve: “The Harvest Is Plentiful” and “A Flock Among Wolves”
Corrections and Emendations to Flusser’s Judaism of the Second Temple Period
Four Soils Parable
(Huck, 90; Aland, 122; Crook, 144)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 25 October 2023
