Calming of the Storm Perhaps we may illustrate the subject better if we take a particular passage of some length in detail, for example, the incident of the storm on the lake (Mark 4:35-41; Matt. 8:18-27; Luke 8:22-25), which will hardly be claimed as forming part of Q, as this source is usually explained.
Jesus and the Enigmatic “Green Tree”
The above image, courtesy of Gary Asperschlager, shows olive trees growing near the Church of All Nations on the Mount of Olives. Revised: 19-Apr-13How did a Jew in Jesus’ time announce that he was the Messiah? One accomplished this by applying to himself words or phrases from Scripture that were interpreted by members of his community to be references to the coming Messiah. Being interpretations rather than direct references, such messianic allusions are extremely subtle, and easily missed by modern readers of ancient Jewish literature. Claimants certainly did not reveal themselves by simply declaring, “I am the Messiah,”Even today a Jew who believes he is the Messiah never says, “I am the Messiah,” but rather, a messianic pretender refers to himself using words or phrases from scripture texts that have been interpreted messianically.
Cataloging the Gospels’ Hebraisms: Part Three (Impersonal “They”)
This rabbinic saying has a familiar ring to readers of the New Testament because Jesus uttered a similar saying: “With the measure you measure, it will be measured to you” (Matt. 7:2; cf. … In another place, Jesus says: “Lay up treasure in heaven,” also a teaching about giving to the poor (Matt. 6:20)…. (Matt. 7:16; my trans.); Nor do
Faith Like a Mustard Seed
How to cite this article:
Joshua N. Tilton and David N. Bivin, “Faith Like a Mustard Seed,” The Life of Yeshua: A Suggested Reconstruction (Jerusalem Perspective, 2022) .
Rich Man Declines the Kingdom of Heaven
Matt. 19:16-30; Mark 10:17-31; Luke 18:18-30 (Huck 189; Aland 254-255; Crook 294-295)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Preliminary research on the Rich Man Declines the Kingdom of Heaven incident was carried out in 1986-1987. Seventeen Jerusalem School seminar sessions were devoted to this pericope: eight seminars were held February-June 1986, and a further nine seminars between November 1986 and May 1987.
Jerusalem School Seminar participants engaged in discussing the Rich Man Declines the Kingdom of Heaven incident.
Narrow Gate
— wp:heading {“level”:3,”className”:”has-text-align-center”} –> (Matt. 7:13-14; Luke 13:22-24) Matt. 7:15), virtuous fruit vs. evil fruit (Matt. 7:16-20), lip service vs. obedience (Matt. 7:21-23), and hearing Jesus’ word and doing vs. hearing Jesus’ word and not doing (Matt. 7:24-27). … Thus Matthew’s version of Narrow Gate occurs in Matt. 7:13-14, at the beginning of the final section of the Sermon on the Mount, Matthew’s version of Closed Door occurs in Matt. 7:22-23, where it is embedded in Houses on Rock and Sand, and Matthew’s version of Coming From All Directions occurs in Matt. 8:11-12, where it is embedded in his version of Centurion’s Slave.
Foreword to Robert Lindsey’s A Hebrew Translation of the Gospel of Mark
I am very pleased at having this opportunity to write a foreword to a work which, for the first time, explains in much detail the results of Robert Lindsey’s long and painstaking research on the text of Mark and on the Synoptic Problem.Robert L.
Sending the Twelve: Commissioning
Matt. 9:35; 10:1, 5a; Mark 6:6b-7; Luke 9:1-2; 10:1 (Huck 58, 72, 109, 139a; Aland 49, 98-99, 142, 177; Crook 72, 102-104, 162, 196)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
Praying Like Gentiles
Matt. 6:7-8
(Huck 29; Aland 62; Crook 42)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”… In Matthew this critique appears in a discussion of the proper performance of three major religious duties: almsgiving (Matt. 6:1-4), prayer (Matt. 6:5-15) and fasting (Matt. 6:16-18). … The section on prayer is the longest of the triad because the author of Matthew supplemented the section on prayer with the addition of the Praying Like Gentiles pericope (Matt. 6:7-8), the Lord’s Prayer (Matt. 6:9-13) and an elaboration on the need to forgive others in order to receive forgiveness from on high (Matt. 6:14-15)…. Catchpole presented one of the clearest arguments that Matt. 6:7-8 is an independent unit in David R. …
Despite its artificial position within the Sermon on the Mount, the Praying Like Gentiles pericope probably did originally belong to an extended teaching unit on prayer, which also included the Lord’s Prayer, Yeshua’s Discourse on Worry (Matt. 6:25-34 ∥ Luke 12:22-31), the Persistent Widow parable (Luke 18:1-8), and the Friend in Need (Matt. 7:7-8 ∥ Luke 11:5-10) and Fathers Give Good Gifts similes (Matt. 7:9-11 ∥ Luke 11:11-13).
Spontaneous Growth Parable
Mark 4:26-29 (Huck 95; Aland 126; Crook 148)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 9 November 2022
1. Text
2. Conjectured Stages of Transmission
3. Comment
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An Introduction to Synoptic Studies
Revised: 27 March 2014 Sources for the GospelsLindsey’s series of articles on the Synoptic Problem originally appeared in issues 16, 17, 18, 19, 20 and 22 of Jerusalem Perspective magazine. They have been combined here (and slightly rearranged) for the reader’s convenience.
Anti-Jewish Tendencies in the Synoptic Gospels
How to cite this article: R. Steven Notley, “Anti-Jewish Tendencies in the Synoptic Gospels,” Jerusalem Perspective 51 (1996): 20-35, 38 .
“Verily” or “Amen”—What Did Jesus Say?
Matthew, in his general parallel to seven of the eleven passages in which Luke writes only “I say to you,” has in each, “Amen, I say to you” (Matt. 5:26; 8:10; 10:15; 11:11; 13:17; 16:28; 23:36).
Jesus’ Place in First-century Judaism and His Influence on Christian Doctrine
How to cite this article: David Flusser, “Jesus’ Place in First-century Judaism and His Influence on Christian Doctrine” Jerusalem Perspective (2014) .
Demands of Discipleship
Matt. 10:37-38; 16:24; Mark 8:34; Luke 9:23; 14:25-27, 33 (Huck 62, 171; Aland 103, 217; Crook 118, 260-261)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
A Woman’s Misplaced Blessing
., the response to the raising of the widow’s son in Nain , or the response to the healing of a paralyzed man ), or it might have come in response to particularly impressive preaching. …
Brad Young and David Flusser noted the strong affinity between A Woman’s Misplaced Blessing and the Houses on Rock and Sand parable, which illustrates the necessity of doing as Jesus taught and not simply flattering Jesus with praise (Matt. 7:21; Luke 6:46).
Noun Chains in the Gospels
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Other noun-plus-noun expressions found in the Gospels include: “the furnace of the fire” (Matt 13:50); “a storm of wind” (Luke 8:23); “the kingdom of heaven” (Matt 13:31; 19:14; 19:23); “the poor of spirit” (Matt 5:3); “the clean of heart” (Matt 5:8); “the grass of the field” (Matt 6:30); “the lilies of the field” (Matt 6:28); and, “the birds of the sky” (Matt 6:26; 8:20).
Beyond an Inheritance
Revised: 21-Oct.-2015
From the early centuries of the Christian era to our day, expositors of the Gospels have wrestled with the temporal dimension of Jesus’ teachings on the Kingdom of Heaven. Will the Kingdom of Heaven appear one day in the future when the Son of Man suddenly comes?