Based on archaeological excavations near the southern wall of the temple, the research of Shmuel Safrai, and a nuance of the Hebrew verb that is one of the equivalents for Greek ekballein (drive out, banish; throw out; throw away, reject; cast out of a place, expel; remove, get rid of; put out), it may be necessary to reinterpret the gospel accounts of Jesus’ “cleansing” of the temple, even suggesting a different location for Jesus’ action.
It has been noted that in instances where Mark’s editorial hand restructured his story, Luke has preserved a more primitive form of the account, a form that is independent of Mark’s influence. Gospel scholars need to properly evaluate Mark’s editorial style and acknowledge that frequently a theological agenda influenced his rewriting.
In a beautiful statement that probably referred to the Kingdom of Heaven, Jesus proclaimed to his disciples, according to Luke, that “many prophets and kings” desired to see and hear what they (his disciples) are seeing and hearing. Matthew preserves the same saying, but in Matthew’s account the doublet is, “prophets and righteous persons.” The wording of Jesus’ saying in these two accounts is so similar that it appears likely that their slight differences reflect literary, or editorial, changes rather than different versions of the saying uttered by Jesus on different occasions. If so, which of these gospel accounts preserves the more original form of Jesus’ saying? Did Jesus say “prophets and kings” or “prophets and righteous persons”?
As Robert Lindsey realized in 1962, Mark reworked Luke’s Gospel in writing his own. Mark liked to substitute synonyms for nearly anything that Luke wrote. If, for instance, Luke used the singular of a noun, Mark substituted the plural form of the same noun in writing his Gospel. And vice versa: if Luke used the plural, Mark substituted the singular. In this article, Robert Lindsey surveys a unique substitution category found in Mark’s Gospel: the replacing of one verse of Scripture with another.
Jesus gave his disciple Peter the “keys of the kingdom of heaven” and promised that whatever Peter “bound” and “loosed” on earth would be “bound” and “loosed” in heaven. What scriptural allusions lurk beneath these expressions and what are their implications? How does the Jewish literary background of Matthew 16:19 help us better appreciate Jesus’ words?