This essay was originally composed as a companion to Robert Lindsey’s article “My Search for the Synoptic Problem’s Solution (1959-1969).”
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This essay was originally composed as a companion to Robert Lindsey’s article “My Search for the Synoptic Problem’s Solution (1959-1969).”
“Let It Be Done”
The key to understanding this petition in Matthew 6:10 is the Greek word γενηθήτω (genēthetō), translated “be done.” … Therefore hōs may be a scribal addition due to the influence of “as we also have forgiven” in Matthew 6:12.
Matt. 7:28f.) it is significant that, according to the original version, the event took place toward the beginning of Jesus’ public career, on the first occasion when Jesus is reported to have taught on the Sabbath in a synagogue.
(Matt. 7:25)
“And” in the sense of “or”:
Anyone who kidnaps a man, and he has sold him and he is still holding him , shall be put to death. … (Matt. 7:4)
“And” is sometimes used as a comma, a dash or parentheses to set off an explanatory aside:
That evening an old man came home from his work in the fields outside the town and the man was from the hill country of Ephraim and resided at Gibeah where the townspeople were Benjaminites.
Jesus states this principle in positive terms: “Whatever you wish that men would do to you, do so to them; for this is the Torah and the Prophets” (Matt. 7:12).
How to cite this article: Shmuel Safrai, “Spoken Languages in the Time of Jesus,” Jerusalem Perspective 30 (1991): 3-8, 13 .
How to cite this article: JP Staff Writer, “Tangled up in Techēlet: Tzitzit (Ritual Tassels) in the Time of Jesus,” Jerusalem Perspective (2023) .
Updated: 24 November 2023
Which Bible translation is the “most accurate” is a question that is frequently asked, and it is a common search on the internet. Perhaps that’s how you came to this web page.
Through the window of a single New Testament episode we can gain insight into how Jesus and his Jewish contemporaries employed sacred texts with creative ingenuity to grapple with the complex issues of their day.
One of the “longer” gospel stories that Lindsey has suggested is composed of four passages: Luke 10:38-42; Matthew 6:25-34 (= Luke 12:22-31); Luke 12:16-20; and Luke 16:19-31…. “Worry” ties together the first two fragments, the incident from Luke 10:38-42 and the teaching from Matthew 6:25-34 (= Luke 12:22-31). … Because they illustrate the two principal concerns mentioned in the second fragment (Matt. 6:25-34 = Luke 12:22-31), the two concluding parables probably belong to this context.
I hope at a later point to give more full attention to what may be considered Jesus’ three pillars (or principles) of spirituality that are outlined in Matthew 6:1-18. At this juncture it is sufficient to state what they are: acts of loving-kindness (Matt. 6:1-4), prayer (Matt. 6:5-6), and repentance/fasting (Matt. 6:16-18)…. Should we assume that Jesus’ ordering of his own spiritual pillars in Matthew 6 likewise indicates a prioritization?
In Matt. 9:14 certain of John’s disciples approach Jesus with the question about fasting.
Common nouns, such as μαμωνᾶς (mamōnas, ‘mammon,’ ‘wealth’; Matt. 6.24; Luke 16.9, 11, 13) and κορβᾶν (korban, ‘corban,’ a gift dedicated to the Temple’; Mark 7.11), are used in both languages.
This impression is confirmed when we read, at the conclusion of the sermon, that Jesus “taught them as one having authority and unlike their scribes” (Matt. 7:29).
The prayer recorded in Matt. 6:9-13 // Luke 11:2-4 has been called “the Lord’s Prayer” at least since the time of Origen (late second to mid-third century C.E), who referred to τοῦ κυρίου προσευχή (“prayer of the Lord”; De oratione 18:1 [ed. … This block of material is what remained of the original “How to Pray” complex after the Anthologizer had removed the Praying Like Gentiles pericope (Matt. 6:7-8) and Yeshua’s Discourse on Worry (Matt. 6:25-34; Luke 12:22-31), and after the author of Luke had removed the Persistent Widow parable (Luke 18:1-8).
W. Richard Stegner’s “The Priority of Luke: An Exposition of Robert Lindsey’s Solution to the Synoptic Problem” was originally published in Biblical Research (27 : 26-38), the journal of the Chicago Society of Biblical Research (CSBR). It is reissued here with Biblical Research’s kind permission. To learn more about the Chicago Society of Biblical Research and its journal, visit https://chicagosbr.org/biblical-research/.