In his famous Parable of the Sower, Jesus referred to seed sown in soil that was full of thistles. What did these thistles look like, and how did they succeed in choking the grain plants?
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.
The recent discovery of many of the ancient harbors that ringed the Sea of Galilee is an exciting chapter in Sea of Galilee research. One of these harbors is located at Kursi, ancient Gergesa. In this article, Mendel Nun contends that the demoniac’s healing and the miracle of the swine took place at Gergesa, not Gadara or Gerasa.
While translating the Gospel of Mark to modern Hebrew, pastor-scholar, the late Dr. Robert Lindsey was forced to conclusions that ran counter to his seminary training. If correct, his conclusions have the potential for revolutionizing New Testament scholarship. In this article, Lindsey condenses the results of a lifetime of research.
The command to love one’s neighbor was already thought of during the Second Commonwealth as the essence of the second half of the Decalogue, in which sense it is quoted in Sefer Pitron Torah.
Athough the concept of Messiah is importance both in Judaism and Christianity, the Hebrew word מָשִׁיחַ (maSHIaḥ, messiah) was not often used in Jesus’ day. Jesus and his contemporaries rarely spoke of the Messiah by that name, but preferred to use other more oblique terms. In the New Testament, maSHIaḥ almost always appears in its Greek translation: χριστός (christos, anointed with oil; Christ). The Greek transliteration μεσσίας (messias) appears only twice, in John 1:41 and 4:25.