How to cite this article:
Joshua N. Tilton and David N. Bivin, “Quieting a Storm,” The Life of Yeshua: A Suggested Reconstruction (Jerusalem Perspective, 2022) .
Quieting a Storm
The Names of Jerusalem in the Synoptic Gospels and Acts
How to cite this article: JP Staff Writer, “The Names of Jerusalem in the Synoptic Gospels and Acts,” Jerusalem Perspective (2023) .
There are two main designations for the spiritual center of the Jewish world in the Synoptic Gospels and Acts;In addition, the Gospel of Matthew twice refers to Jerusalem not by name but as ἡ ἁγία πόλις (hē hagia polis, “the holy city”; Matt. 4:5; 27:53).
Matthew 16:18: The Petros-petra Wordplay—Greek, Aramaic, or Hebrew?
Revised: 11-Dec-2014
Mysteries of the Kingdom of Heaven
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.
Calamities in Yerushalayim
Luke 13:1-5 (Huck 162; Aland 207; Crook 244)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
Book Review: Robert Lindsey’s A Comparative Greek Concordance of the Synoptic Gospels
For instance, Mark picks up στέγη (stege, roof) from Luke 7:6 in the story of the centurion’s servant and uses it as a replacement in Mark 2:4 for Luke’s δῶμα (doma, roof) in the story of the healing of the paralytic (Luke 5:17-26)…. For example, Lindsey cites Matthew and Luke’s mutual inclusion of “lengthy additions” to Mark’s version of the Temptation of Jesus (Mark 1:12, 13; Matt. 4:1-11; Luke 4:1-13), as well as to Mark’s account of the Baptist’s preaching (Mark 1:7-8; Matt. 3:7-10; Luke 3:7-9).
First-century Jewish Use of Scripture: Evidence from the Life of Jesus
Luke’s story of Jesus in Nazareth (Luke 4:16-30) is the oldest account of the Jewish custom to follow the public reading of the Torah in the synagogue with a reading from the Prophets (the Haftarah). … Already the 17th-century Dutch scholar, Hugo Grotius, recognized the parallels between Jesus’ actions (Luke 4:16) and the synagogue caretaker in Tosefta Sukkah: “He stood to read from the Torah” (Tosefta, Sukkah 2:11)…. The first clue is Luke’s introductory phrase, “and there was given to him the book of the prophet Isaiah” (Luke 4:17).
“It Is Said to the Elders”: On the Interpretation of the So-called Antitheses in the Sermon on the Mount
This is what we observe, for example, in Luke 6:27 where Jesus expresses the contrast between those addressed by his cries of woe (in vv. 24-26) and his listeners: Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν (“But to you that listen, I say….”). … The final editor of Matthew has taken this sentence from its original context in the story of the exorcism at the Capernaum Synagogue (Luke 4:31-37 = Mark 1:21-28) in order to use it as his final comment on the Sermon on the Mount. … The same “I” is also missing in the Sermon of John the Baptist (Matt. 3:9 = Luke 3:8) and even in Matthew 5:20.
Lost Sheep and Lost Coin Similes
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!’?
Four Soils Interpretation
Matt. 13:10, 18-23; Mark 4:10, 13-20; Luke 8:9, 11-15
(Huck 91, 93; Aland 123, 124; Crook 145, 146)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 25 October 2023
וַיִּקְרְבוּ תַּלְמִידָיו וַיֹּאמְרוּ לוֹ מַה הוּא הַמָּשָׁל הַזֶּה וַיֹֹּאמֶר לָהֶם זֶה הוּא הַמָּשָׁל הַזֶּרַע זֶה דְּבַר אֱלֹהִים וְהֵם עַל הַדֶּרֶךְ אֵלּוּ הַשּׁוֹמְעִים אֶת הַדָּבָר וְאֵינָם מְקַבְּלִים אוֹתוֹ וּבָא הַשָּׂטָן וְעוֹקֵר אֶת הַדָּבָר מִלִּבָּם וְהֵם עַל הַסֶּלַע אֵלּוּ הַשּׁוֹמְעִים אֶת הַדָּבָר וּמְקַבְּלִים אוֹתוֹ בְּשִׂמְחָה וְעִקָּר אֵין לָהֶם וּבִשְׁעַת נִסָּיוֹן הֵם סָרִים וְהֵם בַּחוֹחִים אֵלּוּ הַשּׁוֹמְעִים אֶת הַדָּבָר וּמְקַבְּלִים אוֹתוֹ וְהִרְהוּרִים וְהוֹן וְתַעֲנוּגֵי הָעוֹלָם הַזֶּה הוֹלְכִים וְחוֹנְקִים אוֹתָם וְהֵם בָּאֲדָמָה הַטּוֹבָה אֵלּוּ הַשּׁוֹמְעִים אֶת הַדָּבָר וּמְקַבְּלִים אוֹתוֹ בְּלֵב טוֹב
Yeshua’s disciples approached him and said, “What is the meaning of this parable?”
So Yeshua replied, “The meaning of the parable is this: the seed represents the word of God.
Yohanan the Immerser’s Execution
Matt. 14:3-12; Mark 6:17-29; Luke 3:18-20 Luke 3:18-20 he informed his readers that Herod the tetrarch, having been rebuked by John on account of Herodias, the wife of the tetrarch’s brother, put John the Baptist in prison. … For instance, although L
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In this workshop, we will study many dramatic and exciting miracle stories from the life of Jesus, such as:
Healing of Peter’s Mother-in-law (Mt 8:14-15; Mk 1:29-31; Lk 4:38-39; Crook, Parallel Gospels #61)
Healing of a Leper (Mt 8:1-4; Mk 1:40-45; Lk 5:12-16; Crook, Parallel Gospels #65)
Healing of a Paralytic (Mt 9:1-8; Mk 2:1-12; Lk 5:17-26; Crook, Parallel Gospels #96)
Healing of Man with Withered Hand (Mt 12:9-14; Mk 3:1-6; Lk 6:6-11; Crook, Parallel Gospels #131)
Stilling of the Storm (Mt 8:18, 23-27; Mk 4:35-41; Lk 8:22-25; Crook, Parallel Gospels #158)
Healing of a Demon-possessed Man (Mt 8:28-34; Mk 5:1-20; Lk 8:26-39; Crook, Parallel Gospels #159)
Raising of Jairus’ Daughter from the Dead (Mt 9:18-19; 23-26; Mk 5:21-24; 35-43; Lk 8:40-42; 49-56; Crook, Parallel Gospels #160)
Healing of Woman with a Hemorrhage (Mt 9:20-22; Mk 5:25-34; Lk 8:43-48; Crook, Parallel Gospels #160)
Feeding of the Five Thousand (Mt 14:13-21; Mk 6:30-44; Lk 9:10-17; Crook, Parallel Gospels #166)
Healing of Epileptic Boy (Mt 17:14-21; Mk 9:14-29; Lk 9:37-43a; 17:5-6; Crook, Parallel Gospels #181)
Healing of Blind Man (Mt 20:29-34; Mk 10:46-52; Lk 18:35-43; Crook, Parallel Gospels #301)
Jesus raised the dead, healed the sick, cast out demons, calmed the violent waves of the Sea of Galilee, and miraculously fed the multitudes.
LOY Excursus: Greek Transliterations of Hebrew, Aramaic and Hebrew/Aramaic Words in the Synoptic Gospels
Mark 3:19; 14:10; Luke 6:16 (The Hellenized form Ἰσκαριώτης appears in Matt. 10:4; 26:14; Luke 22:3; John 6:71; 12:4; 13:2, 26; 14:22.)…
Matt. 5:18, 26; 6:2, 5, 16; 8:10; 10:15, 23, 42; 11:11; 13:17; 16:28; 17:20; 18:3, 13, 18, ; 19:23, 28; 21:21, 31; 23:36; 24:2, 34, 47; 25:12, 40, 45; 26:13, 21, 34; Mark 3:28; 8:12; 9:1, 41; 10:15, 29; 11:23; 12:43; 13:30; 14:9, 18, 25, 30; ; Luke 4:24; 12:37; 18:17, 29; 21:32; 23:43
ἠλί (ēli) = אֵלִי (‘ēli, “my God”)
Matt. 27:46 (2xx)
λαμά (lama) = לָמָּה (lāmāh, “why?”)
Private: The Kingdom of Heaven in an Age of Pelf
Luke 5:31; Mark 2:17; and Matt. 9:12. … (Luke 4:16-20)Cf.
Woes on Three Villages
Matt. 11:20-24; Luke 10:13-15 (Huck 66, 139; Aland 108, 178; Crook 127, 202)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
Return to the Galil
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> (Matt. 4:12, 17; Mark 1:14-15; Luke 4:14-15)
Luke’s version of Return to the Galil (Luke 4:14-15) appears to have been based on a Hebraic source that was subsequently supplemented with additional information composed in Greek, which transformed the simple notice of Jesus’ return to the Galilee into a summary statement describing Jesus’ early teaching activities and the positive response it generated. … the opening sentence (Luke 4:14a), which describes Jesus’ return, reverts easily to Hebrew and contains themes and vocabulary that connect it to the preceding narratives (Yeshua’s Immersion and Yeshua’s Testing). … A few scholars have entertained the notion that in Luke 4:14-15 the author of Luke followed a non-Markan source. … For instance, Mark’s reference to John’s imprisonment after Jesus’ temptation (Mark 1:14) is a chronological “correction” of Luke’s mention of John’s imprisonment prior to Jesus’ baptism (Luke 3:19-20).
