Below you'll see everything we could locate for your search of “Avot de Rabbi Natan 1-4 Luke 8”
Matt. 10:11-15; 11:1; Mark 6:10-13; Luke 9:4-6; 10:5-12 Huck 58, 63, 109, 139; Aland 99, 105, 142, 177;
Crook 105-109, 121, 162, 200-201)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
How to cite this article: Ze’ev Safrai, “Halakha in the Gospels,” Jerusalem Perspective (2024) .
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) .
Matt. 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33 (Huck 62, 123, 184; Aland 103, 160, 235;
Crook 118, 178, 262, 287)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
Updated: 24 January 2024
The Gospels of Luke and Matthew each contain a lengthy discourse unit with roughly similar content. In Luke this discourse unit is traditionally called the Sermon on the Plain (Luke 6:20-7:1), while in Matthew the discourse unit is known as the Sermon on the Mount (Matt. 5:1-7:29; 8:5a).
Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22 (Huck 6; Aland 18; Crook 21)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”
When the hemorrhaging woman touched Jesus, her blood flow ceased (Matt. 9:22 ∥ Mark 5:29 ∥ Luke 8:44).
How to cite this article: Joshua N. Tilton, “Tangled up in Techēlet: Tzitzit (Ritual Tassels) in the Time of Jesus,” Jerusalem Perspective (2023) .
How to cite this article: Joshua N. TIlton, “Evidence of Pro-Roman Leanings in the Gospel of Matthew,” Jerusalem Perspective (2024) .
Nevertheless, as Lohmeyer, 211, points out, Jesus Himself appears to have chosen a life of poverty; He wanders to and fro without a settled home (Mk. i. 39, Lk. ix. 58), His disciples are hungry (Mk. ii. 23, viii. 14), women provide for His needs (Lk. viii. 3), and His disciples can say Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι (Mk. x. 28)” (The Gospel according to St.
How to cite this article: Joshua N. Tilton, “The Social Jesus: Beyond an Individualist Reading of the Capernaum Synagogue Incident,” Jerusalem Perspective (2023) .
How to cite this article: Shmuel Safrai, “Jesus and the Hasidim,” Jerusalem Perspective 42/43/44 (1994): 3-22 .
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: Joshua N. Tilton, “Locating Jesus’ Place on the Political-Ideological Spectrum of Second Temple Jewish Society” Jerusalem Perspective (2025) .This article is a revised and slightly abbreviated version of an essay of the same name published in 2018 on WholeStones.org .
How to cite this article: David N. Bivin, “Matthew 16:18: The Petros-petra Wordplay—Greek, Aramaic, or Hebrew?” Jerusalem Perspective 46/47 (1994): 32-36, 38 .
But according to the Gospels of Matthew (Matt. 9:20) and Luke (Luke 8:44) the impure woman did not touch Jesus’ garment directly, but only his tzitzit, which are not part of the garment, they are only attached to it.
Luke’s Gospel accomplishes this by relating a story (Widow’s Son in Nain) in which Jesus raises a widow’s son from the dead (Luke 7:11-17) and by having Jesus refer to his raising of the dead—”Go tell John what you have seen and heard:…the dead are raised” (Luke 7:22)—prior to presenting the story of Jairus’ Daughter (Luke 8:40-56). … According to Luke, Jairus urged Jesus to enter his house because his only daughter was dying (Luke 8:42). … No longer trouble the Teacher” (Luke 8:49). … Only trust, and she will be saved,” Jesus reassures Jairus in Luke’s version (Luke 8:50). … (Luke 8:54), her πνεῦμα (PNEV·ma, “spirit” “breath”) returns, and she rises (Luke 8:55).
