The Greek text of John 21:15-17 indicates that Jesus used ἀγαπᾶν (agapan) for the Greek verb “love,” while Peter used φιλεῖν (philein) in his reply. The explanation often given is that the first word refers to a higher, truer love, whereas the second word means only “to be fond of.”
One occasionally encounters the view that saving faith is a gift from God, and that those who believe are able to do so only because God gave them the faith to do so. The scary correlate of this view is that those who don’t believe are plumb out of luck: God hasn’t seen fit to give them the faith they need.
Mark’s placement of Jesus’ “no longer dared” comment is very awkward: first, because the comment comes in the middle of a lovefest between Jesus and a scribe; and second, because the comment immediately follows Jesus’ appreciation of the scribe’s wisdom: “You are not far from the Kingdom of God.”
One of the recently published Dead Sea Scroll documents is known as the “Register of Rebukes.” Only parts of eleven lines of a column of this document have survived. However, even these few words and parts of words are enough to see that the document, or a portion of it, was a list of the sect’s members who were rebuked because they had violated community laws.
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”?
At the end of Matthew’s version of the Lord’s Prayer we read, “But deliver us from evil” in the King James Version and Revised Standard Version. A number of more recent English translations differ. The Good News Bible, New Century Bible, New International Version, New Jerusalem Bible and New Revised Standard Version all render Matthew 6:13b as keep us, save us, rescue us, or deliver us “from the evil one.” The difference is significant, and invites our curiosity.
Salome’s image has been obscured and marred due to the personas created for her by writers of the past 150 years. Salome is famous for the part she played in the execution of John the Baptist. Since 1863, she has been depicted in books and films as morally depraved. Diligent research reveals, however, that the real Salome is much different than popular portrayals.
Hebraisms are as ubiquitous in the Synoptic Gospels as cats in Jerusalem. One of my friends says that there are more cats in Jerusalem than any other city in the world. You find cats everywhere in this city. If you pass a rubbish bin, you may be startled as several cats fly out. You may also be startled by the number of Hebrew idioms in the Synoptic Gospels. Mark each Hebraism that is presented in the pages of JerusalemPerspective.com in your Bible, perhaps using a highlighter. In time, as you identify more and more Hebraisms in the texts of Matthew, Mark and Luke, you will see the gravity of the evidence for assuming a Hebrew tradition behind the Synoptic Gospels.
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?