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In recording Jesus’ warnings about “false prophets” (probably fake disciples), Matthew contrasts akantha (thorn bushes) with staphyle (grapes), and tribolos (thistle) with sykon (figs) (Matt 7:16); whereas, Luke contrasts akantha (thorn bushes) with sykon (figs), and batos (bramble bush) with staphyle (grapes) (Matt 6:44).
How to cite this article: JP Staff Writer, “Why Do You Call Me ‘Lord’?: On the Origins of Jesus’ Dominical Title,” Jerusalem Perspective (2024)
Updated: 23 February 2024
An important breakthrough in the formulation of Robert Lindsey’s solution to the Synoptic Problem was his recognition that there are really two sets of Lukan-Matthean Double Tradition (DT) pericopae. Lindsey noted that one set of pericopae is characterized by high levels of verbal identity, whereas the other set of pericopae is characterized by somewhat lower levels of verbal identity, despite the fact that the Lukan and Matthean pericopae are clearly parallels.
Matt. 3:11-12; Mark 1:7-8; Luke 3:15-17 (Huck 4; Aland 16; Crook 19)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”… Matt. 3:7). This placement has the jarring result that the Pharisees and Sadducees are thereby included among those whom John claims to have baptized (“I am baptizing you”; Matt. 3:11)…. The high Lukan-Matthean verbal agreement (above 80%) in the Purifying the Threshing Floor saying (Matt. 3:12 // Luke 3:17), which is included in Yohanan the Immerser’s Eschatological Discourse, also supports our conclusion that Anth. stood behind both the Lukan and Matthean versions of this pericope.
(Matt. 8:11-12; Luke 13:28-29) (Huck 46, 165; Aland 85, 211; Crook 89, 250-252)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
How to cite this article:
Joshua N. Tilton and David N. Bivin, “Closed Door,” The Life of Yeshua: A Suggested Reconstruction (Jerusalem Perspective, 2024) .
(Matt. 5:18)
Many rabbinic statements express similar ideas, such as:
Should all the nations of the world unite to uproot one word of the Torah, they would be unable to do it.
The Written Torah itself could not have been in question, for it was accepted by all sects of Judaism, and Jesus himself said, “Heaven and earth would sooner disappear than one ‘yod’ or even one ‘kotz” from the Torah’ (Matt. 5:18).
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This clarification of the double robes worn in Jesus’ time helps us understand his statement recorded in Matthew 5:40, “If someone wants to sue you for your ḥā·LŪQ, let him also have your ṭa·LIT.”
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In the same section of the Sermon on the Mount where Jesus criticizes the hypocrites who fast or pray “to be seen by men,” he also criticizes those who make a public display of giving to the poor (Matt. 6:2). … — wp:paragraph –>
Jesus must have been a generous giver himself, since he taught that one should “lay up treasures in Heaven” (Matt. 6:20) and that if one’s “eye is bad his whole body is full of darkness” (Matt. 6:23)…. — wp:paragraph –>
“When you give alms,” said Jesus, not “If you give alms” (Matt. 6:2).
As with his criticism of the public display of almsgiving (Matt. 6:2), one must not view Jesus words as a general condemnation of wearing tefillin.
