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Comment
6. … The absence of chronological data in Anth. accounts for the divergent placement of this pericope in Matthew and Luke…. — wp:block {“ref”:18046} /–> Conjectured Stages of Transmission
In this Double Tradition pericope Matthew and Luke have achieved a high degree of verbal identity. … We conclude that Matthew and Luke independently copied Not Everyone Can Be Yeshua’s Disciple from Anthology….
Interpretation
6. …
Mark’s parables excursus (Mark 4:1-34) was based on Luke 8:1-18, a section focused on the Four Soils parable and the proper response to parables in general. The author of Mark expanded the Lukan core of his parables excursus by adding a few additional sayings found elsewhere in Luke (The One Having Ears to Hear ; Measure for Measure ). …
Sources of the Markan Parables Excursus
While it is possible that the author of Mark simply incorporated a paraphrase of Luke’s Mustard Seed parable into his parables excursus and made up the Spontaneous Growth parable ex nihilo, the numerous verbal and thematic traits that Spontaneous Growth and Darnel Among the Wheat share (on which, see “Conjectured Stages of Transmission”) have convinced us that Mark’s Spontaneous Growth parable is actually a highly revised and dramatically simplified version of Darnel Among the Wheat.
— wp:heading {“textAlign”:”center”,”level”:3} –> Matt. 3:1-6; Mark 1:1-6; Luke 3:1-7a
6. … Likewise, Mark’s description of John’s rough attire and rustic dining habits (Mark 1:6; L61-68) appears to be responding to Luke’s version of Yeshua’s Words about Yohanan the Immerser, which states that John did not wear soft clothing and that people in fine robes and luxury (τρυφή) are to be found in palaces (Luke 7:25; cf. … Guelich (21) suggested that the description of the Baptist’s diet in Mark 1:6 answers to Jesus’ statement in Like Children Complaining (Luke 7:33; cf. Matt. 11:18) that John did not eat bread or drink wine, but the correspondence is not very close, since Mark 1:6 describes John’s attire and diet (i.e., what John did eat), whe
But Yeshua replied, “It is written, Fear the LORD your God, and worship him alone .”… But Yeshua replied, “Scripture says, You must not test the LORD your God .”… Comment
6. … According to Jub. 17:6, it was Prince Mastemah (i.e., Satan) who challenged God to command Abraham to offer Isaac as a sacrifice, and according to Jub. 18:9-12, Prince Mastemah was present when Abraham lifted the knife to slaughter Isaac, on account of which Mastemah was put to shame. 4QPseudo-Jubileesa, too, states that Mastemah was the instigator behind the binding of Isaac (4QpsJuba 2 I, 9-10), and it is as Mastemah and his cohort of angels were present with Abraham and Isaac on the summit of Mount Moriah that we gain our first inkling that it was not only Abraham but also Isaac who was on trial:
ומלאכי המ שמחים ואומרים עכשו יאבד ו ימצא כחש ואם לא ימצא נאמן א… And he would be found weak and whether A would not be found faithful (4QpsJuba 2 II, 6-8)
The text is fragmentary and Isaac is not explicitly mentioned in this passage, but since it was Isaac who was about to be slaughtered, it makes sense that the exclamation “Now he will be destroyed!”
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> Matt. 10:23; 16:28; 24:34; Mark 9:1; 13:30;
Luke 9:27; 21:32
6. … The second subcategory consists of three versions of a promise that some “standing here will not taste death” until some sort of revelatory experience takes place (in Luke 9:27 and Mark 9:1 it is seeing the Kingdom of God; in Matt. 16:28 it is seeing the Son of Man coming in his kingdom). All three versions of the second subdivision occur as the concluding statement of a larger cluster of sayings having to do with the risks and benefits of being associated with Jesus, the Son of Man (Matt. 16:24-28 ∥ Mark 8:34-9:1 ∥ Luke 9:23-27). The third subcategory includes the Lukan, Markan and Matthean versions of a statement in Jesus’ eschatological discourse which asserts the validity of the predictions Jesus has made by claiming that “this generation will not pass away until everything has taken place” (Matt. 24:34 ∥ Mark 13:30 ∥ Luke 21:32).
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> Matt. 8:28-9:1; Mark 5:1-20; Luke 8:26-39
6. … In Matthew it is followed by Paralyzed Man (Matt. 9:1-8), while in Mark and Luke Possessed Man in Girgashite Territory is followed by Yair’s Daughter and a Woman’s Faith (
AcademicAdvanced ReadingBiblical GeographyDavid BivinDemons and ExorcismExposition of ScriptureFlora and FaunaGergesene DemoniacHebrew ReconstructionHelen TwenaJanet FrankovicLauren S. AsperschlagerLife of JesusLOY CommentaryRedemptionRitual PuritySea of GalileeTransmission of the Life of JesusTriple Tradition pericopae
Seed-in-Good-Soil Explanation 6. … On FR as the source for Luke’s version of the Four Soils parable, see Four Soils parable, under the subheading “Conjectured Stages of Transmission.” … (Luke 8:9), which comes just prior to Mysteries of the Kingdom of Heaven (Luke 8:10), but which is not answered until just after Mysteries of the Kingdom of Heaven is concluded (“This is the parable”; Luke 8:11). The reason the author of Luke inserted Mysteries of the Kingdom of Heaven between the disciples’ question and Jesus’ reply was probably that he misunderstood the original meaning of the Mysteries of the Kingdom of Heaven saying. … The author of Luke, however, interpreted ἐν παραβολαῖς as a reference to Jesus’ story-para Comment 6. … This story order is distinctly odd, since in Nazarene Synagogue Jesus mentions having performed miracles in Capernaum (Luke 4:23), even though Luke had not yet recorded either a miracle or a visit to Capernaum. Because of Jesus’ remark in Luke 4:23, the author of Luke would have done better if he had made Nazarene Synagogue the sequel to Teaching in Kefar Nahum rather than its prequel. But there is evidence to suggest that the author of Luke did not invent his story order and that, in fact, it was not especially to his liking…. — wp:paragraph –> The evidence that the author of Luke was not enamored with the story order he inherited from his source (Return to the Galil→Nazarene Synagogue→Teaching in Kefar Nahum) comes from the redactional changes the author of Luke made to the pericopae on either side of Nazarene Synagogue. — wp:heading {“level”:3,”className”:”has-text-align-center”} –> (Matt. 5:17-18; 24:35; Mark 13:31; Luke 16:17; 21:33)
6.
Four Soils Interpretation
Teaching in Kefar Nahum
Heaven and Earth Pass Away
