Category: Triple Tradition
“Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” (John 1.25)
Last week I was comparing Matthew 3.1-12, Mark 1.2-8, Luke 3.1-18, and John 1.19-28 wherein John the Baptist is the focus. He speaks of himself in Isaianic terminology as the “voice crying in the wilderness”. In Matthew and Luke he says a bit about God creating children of Abraham from ‘these rocks’ (some consider this a Q source though I’m skeptical). John’s baptism is juxtaposed with the coming Messiah’s–one of water and one of spirit. What caught my eye was the Johannine account.
In John 1.25 the priests and Levites respond to John’s denial that he is Messiah, Elijah, or ‘the Prophet’ with the question: “Then why are you baptizing?”
This question fascinates me. What was it about being either Messiah, the returned Elijah, or the Deuteronomic Prophet that qualified one for baptizing and why did they think John’s baptism was odd considering he did not have these qualifications? Any thoughts?
When Abiathar was high priest (Mark 2.26).
In Mark 2.23-28 we have a narrative wherein Jesus is challenged by some Pharisees for allowing his disciples to pick grain to eat on the Sabbath. The Pharisees accuse them of violating the Sabbath. Jesus responds by reminding them of the story of David in 1 Samuel 21.1-7. David and his men are hungry so he goes into the temple to ask the priest for bread. The priest gives him holy bread. Jesus uses this story as an analogy showing that God does not condemn those in need for seemingly violating what is holy.
Of course, one thing to note is that Jesus says this happened when Abiathar was high priest although 1 Samuel 21.1-7 says that Ahimelech is the priest. There are a few ways to interpret this:
(1) Mark was wrong.
(2) The author of 1 Samuel was wrong.
(3) The phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως means “in the days of the high priest Abiathar” as suggested by the editors of the NET Bible (n. 52):
A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew”) is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sys and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4and Luke 6:4; {A C Θ Π Σ Φ 074 Ë13 and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.
Something to consider when examining this problem is whether or not Matthew and Luke intentionally removed this statement assuming they used Mark and disagreed. In Matthew 12.1-8 and Luke 6.1-5 we find the same story, except that neither author mentioned Abiathar. Did they read Mark, realize he was wrong, and remove this statement as a corrective? Of course, if you are of the conviction that Matthean priority makes more sense then this does not factor.
The woman at Bethany in the Gospels.
I’ve been working on the pericope of the woman in Bethany who anoints Jesus for burial in Matthew 26.6-13, Mark 14. 3-9, Luke 7.36-50, and John 12.1-8. I’m becoming convinced after a discussion with my friend and fellow blogger JohnDave Medina that this is the same story across four Gospels even if the details are drastically different at times (especially on John).
I have attached my synopsis (based on the SBL GNT) to this post so you can see what I’ve done so far. I am using the color coding recommended by Mark Goodace in his book on the Synoptic Problem:
When I compared the Synoptics with John I highlight similarities in the color of a given Gospel rather than change the color of the text (e.g. if I see a connection between John and Mark I highlight John in red). What I’ve found very interesting so far is a few phrases that seem to correspond quite well between John and Mark and them even some shared by John with Mark and Matthew (purple). Also, I’ve noticed that the “feet” are important in Luke and they are there in John as well.
Take the time to download this PDF and then leave a comment if you have any insights. It would be fun to collaborate on this! Download here: LePort. At Bethany.
Studying the Synoptic Problem: Triple Tradition material.
Over the last few weeks I’ve posted my notes from studies I’ve been doing on a variety of passages classified as Triple Tradition material. I wrote a short summary paper on the subject that you’re welcome to download: LePort. Triple Tradition Material.
If you’d like to read those posts they are filed under ‘Triple Tradition’.
Satan, the devil, the evil one across the Synoptic Gospels.
Earlier today I shared a sample pericope from the Synoptic Gospels wherein Satan/the Devil/the Evil One is mentioned in Matthew 13.19; Mark 4.15; and Luke 8.12 (see “Satan, the devil, the evil one”). I used it to point out how we may explain morphing from one Gospel to another. In the story of the sower (shared in Matthew 13.1-23; Mark 4.1-20; and Luke 8.4-15) if we begin with Markan priority it would move from “the Satan” in Mark to “the Evil One” in Matthew and “the Devil” in Luke. I proposed a solution to these differences when it seems like Matthew and Luke may have had Mark and Luke may have had Matthew as well is that Matthew wasn’t comfortable with Mark’s named “Satan” so he generalized it to “the Evil One” (kind of like he calls the Kingdom of God the Kingdom of Heaven) and that Luke went with the less Hebraic “Satan” in favor of “the Devil”.
Of course, there is one major problem with this solution. As one commenter observed it doesn’t match the data from the rest of the Gospels. Why?
First, Matthew uses Satan in 4.10; 12.26; and 16.23. Mark 1.9-12 tells the story of Jesus’ temptation and he names Satan. In Matthew 4.1-11 we find the parallel story and Matthew names Satan. In Luke 4.1-13 we find the parallel story and Luke calls him “the Devil” in vv. 2, 3, 5, 9, and 13. In Matthew 12.26 Jesus speaks of Satan as being divided against himself. When Luke shares a similar saying in 11.18 he names “Satan”. In 16.23 Matthew has Jesus rebuking Peter calling him “Satan”. Mark does the same in 8.33.
Second, as has been made obvious, “Satan” is used in Matthew (4.10; 12.26; and 16.23), Mark (1.13; 3.23, 26; 4.15; and 8.33), and Luke (10.18; 11.18; 13.16; and 22.3, 31). Likewise, “the Devil” is used by both Matthew (4.1, 5, 8, 11; 13.139; and 25.41) and Luke (4.2, 3, 6, 13). Interestingly enough, I can’t find “the Devil” in Mark. Matthew 13.19, 38 refer to “the Evil One” but this designation for Satan is not found in Mark or Luke.
So returning to what I wrote earlier more data does the following: (1) It disproves my first proposal that maybe Matthew called Satan “the Evil One” because he was not comfortable with “the Satan” since he uses the name Satan at least three times. (2) Mark uses Satan frequently, but I cannot find him using “the Evil One” or “the Devil” (if you find a reference please let me know), so maybe that does lend itself to being more Hebraic. (3) Luke uses Satan so his “the Devil” is not necessarily his way of addressing Gentiles.
I say all that to say that I don’t have a good reason for the morphing from Mark 4.15 to Matthew 13.19 to Luke 8.12, but I do find it interesting that “Satan” is Mark’s unique term for the Devil. Also, “the Evil One” seems to be used by Matthew alone and in a brief literary space.
Thoughts?
Studying the Synoptic Problem: the Sower.
The Sower (Mt 13:1-23; Mk 4:1-20; Lk 8:4-15)
Mk 4 1 Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα⸃ καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν. 2 καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ· 3 Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 4 καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. 5 καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· 6 ⸂καὶ ὅτε ἀνέτειλεν ὁ ἥλιος⸃ ⸀ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 7 καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. 8 καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλήν, καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα, καὶ ἔφερεν ⸂ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν. 9 καὶ ἔλεγεν· Ὃς ἔχει ὦτα ἀκούειν ἀκουέτω.
10 Καὶ ὅτε ἐγένετο κατὰ μόνας, ⸀ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα ⸂τὰς παραβολάς. 11 καὶ ἔλεγεν αὐτοῖς· Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 12 ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.
13 Καὶ λέγει αὐτοῖς· Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; 14 ὁ σπείρων τὸν λόγον σπείρει. 15 οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν ὅπου σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν εὐθὺς ἔρχεται ὁ Σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς. 16 καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, 17 καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται. 18 καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὗτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες, 19 καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται. 20 καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν.
And again he began to teach along the sea, and the crowds began to gather together around him, so that he got into a boat to sit in the sea, and the whole crowd was by the sea on the land. And he taught them in many parables, and he said to them in his teaching, “Listen, behold the sower sows. And some of the seeds fell on the road, and the birds came and ate them. And other fell on the rocky ground where there was not much earth. And immediately they sprung up because there was no deep soil. And when the sun rose they were scorched and since they did not have roots they withered. And other landed in the thorn brush and the thorns grew and choked them, and they bore no fruit. And others landed in the good earth and they produced fruit and carried thirty and sixty and a hundred.” And he said to them, “Those who have an ear to hear, hear.”
And as soon as he was alone, his followers along with the twelve asked his about the parables. And he said to them, “To you the mysteries of the Kingdom of God have been given, and those who are outside received everything in parables, so that, “Seeing they see and do not behold, and hearing they hear and do not understand, otherwise they would believe and they would forgiven.
And he said to them, “Do you not understand this parable? How will you know all the parables? The sower the word he sows. And these are the ones who are beside the road, where the word is sown, also wherever they hear, Satan comes and destroys the sown word amongst them. And they are the ones sown on the rocky ground, who hear the word immediately with joy receive it and they do not have roots in themselves and are not lasting. Then tribulation or persecution come because of the word immediately they turn away. And others are those sown in the thorn brush, those are the ones hearing the word, and the cares of the age and the love of wealth and the remaining desires come and choke the word and they bear no fruit. And there are the ones sown in the good earth and whoever hears the word and accepts it and bears fruit in thirty and sixty and one hundred.
Mt 13 1 Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ Ἰησοῦς τῆς οἰκίας ἐκάθητο παρὰ τὴν θάλασσαν· 2 καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει. 3 καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων· Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. 4 καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά. 5 ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς, 6 ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 7 ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά. 8 ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα. 9 ὁ ἔχων ὦτα ἀκουέτω.
10 Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; 11 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. 12 ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. 13 διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν· 14 καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαΐου ἡ λέγουσα· Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. 15 ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. 16 ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν. 17 ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
18 Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος. 19 παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. 20 ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν, 21 οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται. 22 ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος τούτου καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον, καὶ ἄκαρπος γίνεται. 23 ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατὸν ὃ δὲ ἑξήκοντα ὃ δὲ τριάκοντα.
In that day Jesus went into the house and he sat down by the sea, and a great crowd gathered together before him, so that he went to sit down in a boat, and the entire crowd was standing on the shore. And he spoke to them in many parables saying, “Behold a sower of seed went out. And in his sowing some fell along the road, and birds came to eat it. And others fell on the rocky ground where there was not much earth. And the sun arose scorching because they did not have roots they withered. And other fell in the thorn brush and they came up and the thorns also choked them. And others fell on the good earth and gave fruit, this one a hundred and another sixty and another thirty.
And the disciples approached him to say, “Why do you speak to them through parables?” And he answered saying to them, “In order that you may receive the knowledge of the mystery of the Kingdom of Heaven but they may not receive.” For whoever has, he receives and has in abundance, and whoever does not have, and whoever does not have that will be taken from him. This is why I speak to them in parables, that seeing they would not see and hearing they would not hear and understand, and bring to pass the prophecy of Isaiah, the one who saying to them, “In hearing you hear and do not understand and seeing you see and do not behold. For calloused is the heart of these people, and their ears are heavy of hearing, and their eyes are shut. Lest they behold with their eyes and their ears hear and their heart understand and they repent and I heal them. But blessed are your eyes that see and your ears that hear. Amen, for I sat to you that many prophets and just ones desired to behold what you see and did not see, and to hear what you hear and they did not hear.”
Therefore you hear the parable of the sower. Anyone hearing the message of the Kingdom and not understanding, the Evil One comes and snatches what has been sown away from their heart. This is the one on the side of the road. And the one sown on the hard ground, this is the one who hearing the message also immediately with joy receives it, and he does not have roots in himself but is temporary, and when tribulation comes or persecution because of the message immediately he stumbles. And the one who is sown in the thorn brush, this is the one who hearing the message, also the anxiety of this age and the seduction of riches strangle the message, and he becomes unfruitful. But the one sown on the good earth, this one is the one who hears the message and understands, who indeed bears fruit and produces this one a hundred and another sixty and another thirty.
Lk 8 4 Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς· 5 Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό. 6 καὶ ἕτερον ⸀κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα. 7 καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό. 8 καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. ταῦτα λέγων ἐφώνει· Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
9 Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ ⸀αὐτοῦ τίς ⸂αὕτη εἴη ἡ παραβολή⸃. 10 ὁ δὲ εἶπεν· Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν.
11 Ἔστιν δὲ αὕτη ἡ παραβολή· Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ. 12 οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ⸀ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν. 13 οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται. 14 τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφοροῦσιν. 15 τὸ δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ. [1]
And a great crowd gathered together and those from cities traveled to him. He spoke in parables, “A sower of seed went out to sow his seed. And in his seed some fells along the road, and they were trampled and the birds of heaven consumed them. And others fell on the rocks, and growing withered because they did not have moisture. And other fell in the midst of thorn brush, and the thorn brush grew up and choked it. And another fell into the good earth, and grew up to yield a hundred times as much fruit. Saying this he cried out, “The one who has ears to hear, hear!”
And the disciples asked him, “What do you mean by this parable?” And he said, “You receive knowledge of the mystery of the Kingdom of God, but the others in parables, in order that seeing they will not see and hearing they will not understand.”
And this is the parable: The seed is the word of God. And those along side the road are those hearing, then the devil comes and he takes the word from their hearts, in order that mt might hear with joy receive the word, and these do not have roots, who in a season believe and in a season of testing fall away. And the one in the falling in the thorn brush, they are the ones hearing, and from anxiety and wealth and the pleasure of life proceed to choke and not grow the maturity. And those in the good earth, they are those who are hearing the word in a good and noble heart hold fast and bear fruit in endurance.
Juxtaposing Mk and Mt:
Mk transitions to this with the choosing of the disciples and enters into other parables about seed. Mt transitions from the crowd asking for signs and Jesus redefining who is his true family and he goes to parables about tares and wheat, mustard seed, leaven, hidden treasure, the pearl, and the dragnet. In Mk Jesus is teaching by the sea and a crowd gathers so he gets in a boat and teaches from the water. He tells the story of a sower sowing seed. Some fall on the side of the road and they’re eaten by birds. Others falls on rocky ground and they spring up but die because they aren’t rooted. They are scorched by the sun and wither. Others fall into thorn brush and they are choked to death. Others fall on good soil and bring crop of thirty, sixty, and a hundred times. In Mt Jesus leaves a house, sits by the sea, large crowds fathers, he gets into a boat and teaches the crowds standing on the shore. He tells basically the same parable. In Mk Jesus says, “He who has ears to hear, let him hear.” Mt provides a shortened form. In Mk the disciples ask Jesus to explain the parables. Mk makes a distinction between Jesus’ followers and the twelve. Jesus talks about them receiving the mystery of the Kingdom of God while speaking to everyone else in parables. Then he quotes Isaiah 6.9-10. Mt follows this path but refers the Kingdom of Heaven. He adds a bit about those who have having more and those who don’t have losing what they have. Jesus provides more of an explanation ion Mt and he gives a blessing. Also, Jesus tells them that prophets and righteous men of the past wanted to see what they are seeing. In Mk he explains the parable that the road side seed are those who lost the message when “Satan” comes. The seeds on rocky ground receive it immediately with joy but lose the message when they face trials. Those who are choked by thorns are distracted by the world’s cares. Those who land in good soils are those who receive the word and bear fruit. In Mt Satan is “the evil one”. Other than this the story is essentially the same. Also, he reverses his order from thirty to sixty to one hundred.
Juxtaposing Mk and Lk:
Mk transitions to this with the choosing of the disciples and enters into other parables about seed. Lk transitions from John’s final question about Jesus’ Messiahship and the story of the woman who washed Jesus’ feet with her hair that led to the parables to the debtors and a discussion about women ministers. He transitions into the parables of the lamp, Jesus’ calming the sea, and the healing the demoniac. In Mk Jesus is teaching by the sea and a crowd gathers so he gets in a boat and teaches from the water. He tells the story of a sower sowing seed. Some fall on the side of the road and they’re eaten by birds. Others falls on rocky ground and they spring up but die because they aren’t rooted. They are scorched by the sun and wither. Others fall into thorn brush and they are choked to death. Others fall on good soil and bring crop of thirty, sixty, and a hundred times. In Lk a large crowds from other cities comes and he speaking to them the same parable with slight alternations. For instance the seed along the road is trampled before the birds eat it. The seed that withers has no moisture, but nothing is said of the sun. And the final seed bears “one hundred times” the fruit. In Mk Jesus says, “He who has ears to hear, let him hear.” In Lk it is the same. In Mk the disciples ask Jesus to explain the parables. Mk makes a distinction between Jesus’ followers and the twelve. Jesus talks about them receiving the mystery of the Kingdom of God while speaking to everyone else in parables. Then he quotes Isaiah 6.9-10. Lk has basically the same sequence with a shorten quotation from Isaiah. He clarifies that the seed is “the word of God”. Satan is “the devil”.
Juxtaposing Mt and Lk:
Mt transitions from the crowd asking for signs and Jesus redefining who is his true family and he goes to parables about tares and wheat, mustard seed, leaven, hidden treasure, the pearl, and the dragnet. Lk transitions from John’s final question about Jesus’ Messiahship and the story of the woman who washed Jesus’ feet with her hair that led to the parables to the debtors and a discussion about women ministers. He transitions into the parables of the lamp, Jesus’ calming the sea, and the healing the demoniac. In Mt Jesus leaves a house, sits by the sea, large crowds fathers, he gets into a boat and teaches the crowds standing on the shore. Mk Jesus is teaching by the sea and a crowd gathers so he gets in a boat and teaches from the water. He tells the story of a sower sowing seed. Some fall on the side of the road and they’re eaten by birds. Others falls on rocky ground and they spring up but die because they aren’t rooted. They are scorched by the sun and wither. Others fall into thorn brush and they are choked to death. Others fall on good soil and bring crop of hundred times, sixty times, and thirty times. In Mt Jesus says, “He who has ears, let him hear.” Lk follows Mk’s version saying, “He who has ears to hear, let him hear.” In Mt the disciples ask Jesus why he speaks in parables, he tells them they have been granted the knowledge of the mysteries of the Kingdom of Heaven, talks about those who have receiving more and those who don’t have losing what they had, and providing explanation before quoting Isaiah 6.9-10. He then gives a blessing and tells them prophets and righteous men wished they could have seen what the disciples now see. Lk basically follows Mk’s sequence with less details. Jesus explains that they receive the knowledge of the Kingdom of God (not “of Heaven”) and has an abbreviated quote from Isaiah. He gives basically the same explanation of the parable with slight alternations. For instance the seed along the road is trampled before the birds eat it. The seed that withers has no moisture, but nothing is said of the sun. And the final seed bears “one hundred times” the fruit. In Lk the seed is “the word of God”. While Mt has “the evil one” Lk has “the devil”.
Unique to Mk:
Mt and Lk follow Mk closely. Mk differs in identifying “Satan” whereas Mt calls him “the evil one” and Lk “the devil”.
Unique to Mt:
Mt is longer in his explanation. He refers to the “Kingdom of Heaven” while Mk and Lk say “Kingdom of God”. Mk talks about those who have receiving more and those who don’t have losing what they had, and providing explanation before quoting Isaiah 6.9-10. He then gives a blessing and tells them prophets and righteous men wished they could have seen what the disciples now see.
Unique to Lk:
Lk refers to Satan as “the devil”.
[1] Holmes, M. W. (2010; 2010). The Greek New Testament: SBL Edition (Lk 8:4–15). Logos Bible Software.
Studying the Synoptic Problem: Jesus’ arrest and Peter’s denial.
Peter’s Denial (Mt 26.57-75; Mk 14.53-72; Lk 22.54-71):
Mk 14 53 Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 54 καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως καὶ ἦν συγκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 55 οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 56 πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 57 καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 58 ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 59 καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 60 καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων· Οὐκ ἀποκρίνῃ οὐδέν; τί οὗτοί σου καταμαρτυροῦσιν; 61 ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ· Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 62 ὁ δὲ Ἰησοῦς εἶπεν· Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 63 ὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει· Τί ἔτι χρείαν ἔχομεν μαρτύρων; 64 ἠκούσατε τῆς βλασφημίας· τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. 65 καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ· Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον.
66 Καὶ ὄντος τοῦ Πέτρου ⸂κάτω ἐν τῇ αὐλῇ ἔρχεται μία τῶν παιδισκῶν τοῦ ἀρχιερέως, 67 καὶ ἰδοῦσα τὸν Πέτρον θερμαινόμενον ἐμβλέψασα αὐτῷ λέγει· Καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ἦσθα τοῦ Ἰησοῦ· 68 ὁ δὲ ἠρνήσατο λέγων· Οὔτε οἶδα οὔτε ἐπίσταμαι σὺ τί λέγεις, καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον καὶ ἀλέκτωρ ἐφώνησεν. 69 καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν ἤρξατο πάλιν λέγειν τοῖς παρεστῶσιν ὅτι Οὗτος ἐξ αὐτῶν ἐστιν. 70 ὁ δὲ πάλιν ἠρνεῖτο. καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ· Ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ καὶ ἡ λαλιά σου ὁμοιάζει· 71 ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύναι ὅτι Οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε. 72 καὶ εὐθὺς ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν· καὶ ἀνεμνήσθη ὁ Πέτρος τὸ ῥῆμα ὡς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Πρὶν ἀλέκτορα φωνῆσαι δὶς τρίς με ἀπαρνήσῃ, καὶ ἐπιβαλὼν ἔκλαιεν.
And they led Jesus to the high priest and the high priest and the elders and the scribes all gathered together. And Peter followed him from a distance to the inside of the courtyard of the high priest and he sat with the guards and he was warming himself by the fire. And they high priests and all the Sanhedrin sought witnesses against Jesus in order to put him to dead, and they could not find any. For many falsely testified against him and the witnesses were not in agreement. And some stood up to falsely testify against him saying, “We heard him saying, “I will tear down this hand made temple and in three days build another without hands. Not even in this were the witnesses in agreement. And the high priest arose into the middle before Jesus saying, “Do you not answer? What do these testify of you?” But he was silent and did not answer. Again the high priest stood before him and he said to him, “You are the Christ, the Son of the Blessed One? And Jesus said, “I am. And you will see the Son of Man from the right hand coming in power and he will come with the clouds of heaven.” And the high priest tore his shirt saying, “What further need do we have of witnesses? You heard the blasphemy. What does it seem to you?” And they all condemned him of being guilty of death. And some began to hit him and say to him, “Prophesy!” and the guards beat him.
And Peter was below in the courtyard when one of the female slaves of the high priest came and she beheld Peter warming himself and she looking at him said, “You also were with Jesus of Nazareth.” And he answered saying, “I neither know nor understand what you are saying.” And he went outside into the gateway [and a rooster cried out]. And the servant girl saw him again and she said to those standing by, “This one is of them.” And again he denied it. And a little while the bystanders said to Peter, “Certainly you are of him, for you are Galilean [and your speech is the same].” But he answered cussing and swearing, “I do not know of this man which you speak!” And suddenly a rooster crowd a second time, and Peter remembered the words that Jesus said to him, “Before a rooster crows twice three times you will disown me and he broke down and cried.”
Mt 26 57 Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν. 58 ὁ δὲ Πέτρος ἠκολούθει αὐτῷ ἀπὸ μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος. 59 οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν, 60 καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο 61 εἶπαν· Οὗτος ἔφη· Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 62 καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; 63 ὁ δὲ Ἰησοῦς ἐσιώπα. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ· Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. 64 λέγει αὐτῷ ὁ Ἰησοῦς· Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. 65 τότε ὁ ἀρχιερεὺς διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων· Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν ⸀βλασφημίαν· 66 τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν· Ἔνοχος θανάτου ἐστίν. 67 τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν 68 λέγοντες· Προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε;
69 Ὁ δὲ Πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῷ μία παιδίσκη λέγουσα· Καὶ σὺ ἦσθα μετὰ Ἰησοῦ τοῦ Γαλιλαίου· 70 ὁ δὲ ἠρνήσατο ⸀ἔμπροσθεν πάντων λέγων· Οὐκ οἶδα τί λέγεις. 71 ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ· Οὗτος ἦν μετὰ Ἰησοῦ τοῦ Ναζωραίου· 72 καὶ πάλιν ἠρνήσατο μετὰ ὅρκου ὅτι Οὐκ οἶδα τὸν ἄνθρωπον. 73 μετὰ μικρὸν δὲ προσελθόντες οἱ ἑστῶτες εἶπον τῷ Πέτρῳ· Ἀληθῶς καὶ σὺ ἐξ αὐτῶν εἶ, καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ· 74 τότε ἤρξατο καταθεματίζειν καὶ ὀμνύειν ὅτι Οὐκ οἶδα τὸν ἄνθρωπον. καὶ εὐθέως ἀλέκτωρ ἐφώνησεν· 75 καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος Ἰησοῦ εἰρηκότος ὅτι Πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με, καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
And they grabbing Jesus lead to Caiaphas the high priest, where the scribes and elders had gathered. But Peter followed him from afar as far as the courtyard of the high priest and he went inside sat down with the guards to see the result. And the high priest and the Sanhedrin kept seeking false testimony against Jesus in order to put him to death, and they found no false witnesses to come forward. But later two came forward. And they said, “This one said, ‘I am able to tear down the temple of God and rebuild it in three days. And the high priest stood saying to him, “You do not answer? What is this they testify against you?” And Jesus was silent. And the high priest said to him, “I put you under a oath before the Living God that you should tell if you are the Christ, the Son of God.” Jesus said to him, “You said it, but I say to you after now you will see the Son of Man descending from the right hand of power and coming on the clouds of heaven. Then the high priest tore his robe saying, “He blasphemed! What more witness do we need? Behold! Now you’ve heard the blasphemy! What do you suppose?” And they answered saying, “He is guilty of death.” Then they spit upon his face and they hit him, and they slapped him saying, “Prophesy, Christ, who was it that hit you?”
And Peter sat outside in the courtyard and a slave girl came to him saying, “You were also with Jesus the Galilean.” And he denied it in front of everyone saying, “I do not know of whom you speak.” And as he went out into the gate to see him another and she said [to those there], “This one was with Jesus of Nazareth”, and again he answered with an oath, “I do not know the man!” After a short while the bystanders approached him saying to Peter, “Certainly also you are one of his, for also your speech gives you away.” Then he began to curse and swear, “I do not know the man!” And immediately a rooster crowed. And Peter remembered the words of Jesus saying, “Before a rooster crows three times you will disown me.” And he went out side and wept bitterly.
Lk 22 54 Συλλαβόντες δὲ αὐτὸν ἤγαγον καὶ εἰσήγαγον εἰς τὴν οἰκίαν τοῦ ἀρχιερέως· ὁ δὲ Πέτρος ἠκολούθει μακρόθεν. 55 περιαψάντων δὲ πῦρ ἐν μέσῳ τῆς αὐλῆς καὶ συγκαθισάντων ἐκάθητο ὁ Πέτρος ⸀μέσος αὐτῶν. 56 ἰδοῦσα δὲ αὐτὸν παιδίσκη τις καθήμενον πρὸς τὸ φῶς καὶ ἀτενίσασα αὐτῷ εἶπεν· Καὶ οὗτος σὺν αὐτῷ ἦν· 57 ὁ δὲ ἠρνήσατο λέγων· Οὐκ οἶδα αὐτόν, γύναι. 58 καὶ μετὰ βραχὺ ἕτερος ἰδὼν αὐτὸν ἔφη· Καὶ σὺ ἐξ αὐτῶν εἶ· ὁ δὲ Πέτρος ἔφη· Ἄνθρωπε, οὐκ εἰμί. 59 καὶ διαστάσης ὡσεὶ ὥρας μιᾶς ἄλλος τις διϊσχυρίζετο λέγων· Ἐπʼ ἀληθείας καὶ οὗτος μετʼ αὐτοῦ ἦν, καὶ γὰρ Γαλιλαῖός ἐστιν· 60 εἶπεν δὲ ὁ Πέτρος· Ἄνθρωπε, οὐκ οἶδα ὃ λέγεις. καὶ παραχρῆμα ἔτι λαλοῦντος αὐτοῦ ἐφώνησεν ἀλέκτωρ. 61 καὶ στραφεὶς ὁ κύριος ἐνέβλεψεν τῷ Πέτρῳ, καὶ ὑπεμνήσθη ὁ Πέτρος τοῦ λόγου τοῦ κυρίου ὡς εἶπεν αὐτῷ ὅτι Πρὶν ἀλέκτορα φωνῆσαι σήμερον ἀπαρνήσῃ με τρίς. 62 καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
63 Καὶ οἱ ἄνδρες οἱ συνέχοντες αὐτὸν ἐνέπαιζον αὐτῷ δέροντες, 64 καὶ περικαλύψαντες αὐτὸν ἐπηρώτων λέγοντες· Προφήτευσον, τίς ἐστιν ὁ παίσας σε; 65 καὶ ἕτερα πολλὰ βλασφημοῦντες ἔλεγον εἰς αὐτόν.
66 Καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν, 67 λέγοντες· Εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν. εἶπεν δὲ αὐτοῖς· Ἐὰν ὑμῖν εἴπω οὐ μὴ πιστεύσητε· 68 ἐὰν δὲ ἐρωτήσω, οὐ μὴ ἀποκριθῆτε. 69 ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ. 70 εἶπαν δὲ πάντες· Σὺ οὖν εἶ ὁ υἱὸς τοῦ θεοῦ; ὁ δὲ πρὸς αὐτοὺς ἔφη· Ὑμεῖς λέγετε ὅτι ἐγώ εἰμι. 71 οἱ δὲ εἶπαν· Τί ἔτι ἔχομεν μαρτυρίας χρείαν; αὐτοὶ γὰρ ἠκούσαμεν ἀπὸ τοῦ στόματος αὐτοῦ.
And arresting him they led him into the house of the high priest, and Peter followed at a distance. And there was a fire kindling in the middle of the courtyard and Peter sat down among them. And a slave girl seeing him sitting there before the light and looking at hi said, “Also this one was with him.” And he answered saying, “I don’t know him, woman.” And after a little another one beheld him saying, Also you are of him, “But Peter said, Man, I am not!” And about an hour passed and another insisted saying, “In truth, also this one was with him, for also he is a Galilean.” But Peter said, “Man, I do not know of whom you speak.” And immediately, while speaking, a rooster crowd and the Lord turned to look at Peter, and Peter remembered the words of the Lord as he said to him, “Before a rooster crows three times today you will disown me” And he went outside and wept bitterly.
And the me around him mocked him beating him, and covering him they asked him saying, “Prophesy, who’s the one striking you?!” And many other blasphemies they said to him.
And as it was becoming day the elders of the people, high priests, and the scribes, also led him away into their Sanhedrin, saying, “If you are the Christ, tell us.” And he said to them, “If I say to you, you will not believe. And if I ask, you will not answer.” And from now the Son of Man will be seated from the right hand of the power of God.” And they all said, “You are the Son of God?” And he said to them, “You said that I am.” And they said, “What more witness do we need?” For we have heard these things from his own mouth.”
Juxtaposing Mk and Mt:
Mk transitions from Jesus in Gethsemane, then betrayed, then brought before his accusers. He transitions to Jesus before Pilate. Mt does the same, except before Jesus is brought to Pilate he discusses Judas’ remorse. In Mk Peter is in the courtyard when a servant girl of the high priest recognizes him as being with Jesus “the Nazarene”. He denies it and goes to the porch. The same girl sees him again and tells the bystanders and he denies it. Then the bystanders ask him noting he is a Galilean. He cusses and denies Christ, then a rooster crows a second time and Peter remembers that Jesus said he would deny him three times before a rooster crows twice. He begins weeping. In Mt Peter is in the courtyard when the servant girl recognizes him as being with Jesus “the Galilean”. He denies it and goes into the gateway. Then a different girl sees him saying he is with Jesus “of Nazareth”. He denies it “with an oath”. Bystanders accuse him because of his speech (accent). He cusses and denies Christ, then a rooster crows. Peter remembers Jesus saying that before a rooster crows he would deny him three times. He goes and weeps.
Juxtaposing Mk and Lk:
Mk transitions from Jesus in Gethsemane, then betrayed, then brought before his accusers. He transitions to Jesus before Pilate. Lk does the same, though he does move Jesus’ trial before the Sanhedrin until after Peter’s denial. In Mk Peter is in the courtyard when a servant girl of the high priest recognizes him as being with Jesus “the Nazarene”. He denies it and goes to the porch. The same girl sees him again and tells the bystanders and he denies it. Then the bystanders ask him noting he is a Galilean. He cusses and denies Christ, then a rooster crows a second time and Peter remembers that Jesus said he would deny him three times before a rooster crows twice. He begins weeping. In Lk Peter follows Jesus from a distance after the arrest. A fire is kindled in the courtyard and Peter sits with everyone. A servant girl says he was with “him”, but Peter denies it addressing the “woman”. Then “another” (masculine, singular) recognizes him and says Peter is “one of them!” He addresses him as “man” and denies Jesus. An hour later another man says Peter knows Jesus because he is a Galilean (following Mk in being explicit here). Peter addresses him as “man” and says he doesn’t know what he is saying. Then a rooster crows, Jesus turns and looks at Peter, Peter remembers Jesus saying that before the rooster crows he will have denied Jesus three times (agreement with Mt over Mk on this detail). Peter then goes and weeps bitterly.
Juxtaposing Mt and Lk:
Mt transitions from Jesus in Gethsemane, then betrayed, then brought before his accusers. He transitions to Judas showing remorse before going to the scene of Jesus before Pilate. Lk follows this order without the story of Judas and he moves Jesus’ trial before the Sanhedrin until after Peter’s denial. In Mk Peter is in the courtyard when a servant girl of the high priest recognizes him as being with Jesus “the Nazarene”. He denies it and goes to the porch. The same girl sees him again and tells the bystanders and he denies it. Then the bystanders ask him noting he is a Galilean. He cusses and denies Christ, then a rooster crows a second time and Peter remembers that Jesus said he would deny him three times before a rooster crows twice. He begins weeping. In Lk Peter follows Jesus from a distance after the arrest. A fire is kindled in the courtyard and Peter sits with everyone. A servant girl says he was with “him”, but Peter denies it addressing the “woman”. Then “another” (masculine, singular) recognizes him and says Peter is “one of them!” He addresses him as “man” and denies Jesus. An hour later another man says Peter knows Jesus because he is a Galilean (following Mk in being explicit here). Peter addresses him as “man” and says he doesn’t know what he is saying. Then a rooster crows, Jesus turns and looks at Peter, Peter remembers Jesus saying that before the rooster crows he will have denied Jesus three times (agreement with Mt over Mk on this detail). Peter then goes and weeps bitterly.
Unique to Mk:
In Mk Jesus is of Nazareth. Also, the second to notice Peter is the same girl as the first time. The rooster crows twice before Peter denies Christ.
Unique to Mt:
In Mt the second servant girl is different. Peter swears by an oath and he is recognized because of his speech.
Unique to Lk:
In Lk Peter knows where Jesus is because he followed him from a distance. There is fire in the courtyard. The second servant to recognize Jesus is male. Instead of a group of people there is a second male, third witness. Somehow Jesus and Peter make eye contact.
Studying the Synoptic Problem: Peter’s Confession.
Peter’s Confession (Mt 16.13-20; Mk 8.27-30; Lk 9.18-21):
Mk 8 27 Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρείας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς· Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; 28 οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάννην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλίαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 29 καὶ αὐτὸς ἐπηρώτα αὐτούς· Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ⸀ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ· Σὺ εἶ ὁ χριστός. 30 καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ.
And Jesus and his disciples went up into the village of Caesarea Philippi. And in the road he asked his disciples saying to them, “Who do people say that I am?” And they said to spoke to him saying, “Namely, John the Baptist, and other Elijah, and other one of the prophets. And he asked them, “But who do you say that I am?” Peter answering said to him, “You are the Christ.” And he commanded them that no one say anything about him.
Mt 16 13 Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων· Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου; 14 οἱ δὲ εἶπαν· Οἱ μὲν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα τῶν προφητῶν. 15 λέγει αὐτοῖς· Ὑμεῖς δὲ τίνα με λέγετε εἶναι; 16 ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν· Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. 17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς· 18 κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς· 19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 20 τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός.
And Jesus went into the region of Caesarea Philippi he asked his disciples saying, “Who do people say that the Son of Man is?” And they said, “They say John the Baptist, others Elijah, and other Jeremiah or one of the prophets.” He said to them, “Who do you say that I am?” Simon Peter answering said, “You are the Christ, the Son of the Living God.” And Jesus answering said to him, “Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal this to you, but my Father in heaven. And I say to you that you are Peter, and on this rock I will build my church, and the Gates of Hades will not defeat her. I give to you the keys to the Kingdom of Heaven, and if you bind on earth it will have already been bound in heaven, and if you loos on earth it will have already been loosed in heaven.” Then he commanded that no one say that he is the Messiah.
Lk 9 18 Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῷ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων· Τίνα με οἱ ὄχλοι λέγουσιν εἶναι; 19 οἱ δὲ ἀποκριθέντες εἶπαν· Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη. 20 εἶπεν δὲ αὐτοῖς· Ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν· Τὸν χριστὸν τοῦ θεοῦ.
21 Ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο, 22 εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
And it happened that while he was praying alone his disciples were with him, and he asked them saying, “Who do the crowds say I am?” And they answered him saying, “John the Baptist, and others Elijah, and others one of the prophets of old raised up.” And he said to them, “And who do you say that I am?” And Peter answered saying, “The Christ of God.”
And he warned them and he rebuked them that no one should speak, saying that, “The Son of Man must suffer greatly and be rejected by the elders and the chief priests, and the scribes and be killed and on the third day arise.
Juxtaposing Mk and Mt:
Mk transitions from the healing of the blind man at Bethsaida and to Jesus telling of his death and resurrection just before the Transfiguration. Mt transitions from Jesus feeding the four thousand, having a sign demanded of him, and his speech on the leaven of the Pharisees and Sadducees and then transitions into Jesus telling of his death and resurrection just before the Transfiguration. Mk has Jesus and the disciples going into the village of Caesarea Phillipi while Mt mentions the region only. On the way Mk has Jesus ask the disciples who people say that he is. In Mt Jesus uses the self-designation “the Son of Man”. In Mk they respond John the Baptist, Elijah, one of the prophets. Mt has the same respond with the addition of the mention of Jeremiah. In both he asks who they say he is. In both Peter says that he is the Christ. In Mt Peter is called “Simon Peter” and he adds to his answer, “the Son of the Living God”. In Mk it ends with Jesus instructing them to tell no one. In Mt Jesus blesses Peter, tells him the Father revealed this to him, called him “Peter” or “Rock”, and say upon “this rock” he will build his church and the Gates of Hades won’t prevail against it. Jesus adds further that he gives Peter (the “you” is singular) keys to bind on earth what has been bound in heaven and loose on earth was has been loosed in heaven. Then, like in Mk, Jesus tells them to say nothing of him being Messiah.
Juxtaposing Mk and Lk:
Mk transitions from the healing of the blind man at Bethsaida and to Jesus telling of his death and resurrection just before the Transfiguration. Lk transitions from the feeding of the five thousand and into Jesus’ talk on his death and resurrection just before the Transfiguration. Mk has Jesus and the disciples going into the village of Caesarea Phillipi while Lk has Jesus praying alone with his disciples. . On the way Mk has Jesus ask the disciples who people say that he is. In Lk Jesus asks who the “crowds” say that he is. In Mk they respond John the Baptist, Elijah, one of the prophets. In Lk it is the same, except Luke emphasizes they think they’ve risen from the dead. In both Jesus asks who they say he is. In both Peter answers that he is the Christ and Lk add “of God”. In Mk it ends with Jesus instructing them to tell no one. In Lk it is the same, except he refers to himself as the “Son of Man” explaining he must suffer greatly, be rejected by the elder, chief priest, scribes, and then be killed in order to rise on the third day. Mk does transition into a discourse on the resurrection next.
Juxtaposting Mt and Lk:
Mt transitions from Jesus feeding the four thousand, having a sign demanded of him, and his speech on the leaven of the Pharisees and Sadducees and then transitions into Jesus telling of his death and resurrection just before the Transfiguration. Lk transitions from the feeding of the five thousand and into Jesus’ talk on his death and resurrection just before the Transfiguration. Mt has Jesus enter the region of Caesarea Phillipi. Lk has Jesus praying with his disciples. In Mt Jesus asks who people say “the Son of Man” is. Lk has Jesus ask who “the crowds” say he is. In Mt they say John the Baptist, Elijah, Jeremiah, or one of the prophets. In Lk it is the same, except Luke emphasizes they think they’ve risen from the dead and he does not mention Jeremiah. In both he asks who they say he is. In both Peter says that he is the Christ. Mt adds “the Son of the Living God” and Lk adds “of God”. Also, in Mt Peter is “Simon Peter”. In Mt Jesus blesses Peter, tells him the Father revealed this to him, called him “Peter” or “Rock”, and say upon “this rock” he will build his church and the Gates of Hades won’t prevail against it. Jesus adds further that he gives Peter (the “you” is singular) keys to bind on earth what has been bound in heaven and loose on earth was has been loosed in heaven. In both Jesus tells them not to say anything to anyone. In Lk he refers to himself as the “Son of Man” explaining he must suffer greatly, be rejected by the elder, chief priest, scribes, and then be killed in order to rise on the third day. Mt transitions into a discourse on the resurrection as well.
Unqiue to Mk:
Only Mk emphasizes that they are going to the “village” of Caesarea Philippi.
Unique to Mt:
Only in Mt does Jesus ask about his identity with the self-designation “the Son of Man”. He alone mentions Jeremiah. Mt adds “the Son of the Living God” to Peter’s answer. Mt includes Jesus’ long discourse on Peter’s identity, the establishment of the church, and binding and loosing.
Unique to Lk:
Only Lk has Jesus praying with his disciples. Lk asks about the “crowds” rather than the “people”. He emphasizes that some thought Jesus was a resurrected prophet. He adds “of God” to Peter’s answer.
Studying the Synoptic Problem: the Transfiguration.
Icon of Transfiguration by Alexander Ainetdinov
The Transfiguration (Mt 17.1-9; Mk 9.2-10; Lk 9.28-36):
Mk 9.2 2 Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάννην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 3 καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 4 καὶ ὤφθη αὐτοῖς Ἠλίας σὺν Μωϋσεῖ, καὶ ἦσαν συλλαλοῦντες τῷ Ἰησοῦ. 5 καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ· Ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν. 6 οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 7 καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης· Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 8 καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον ἀλλὰ τὸν Ἰησοῦν μόνον μεθʼ ἑαυτῶν.
9 Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. 10 καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς συζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι.
And after six days Jesus took Peter and James and John and brought them up high into the mountain by themselves. And he changed in front of them, and his clothes began shining very white as no one who bleaches on earth can bleach them. And Elijah appeared to them with Moses, and they were talking with Jesus. And Peter answering said to Jesus, “Rabbi, it is good that we are here, and we can make three tabernacles, one for you and one for Moses and one for Elijah. For he did not know what he answered for he was very afraid.” And a cloud formed overshadowing them, and a voice came from the cloud: “This is my beloved Son, listen to him!” And suddenly they looked around and there was no one except Jesus alone.
And they went down from the mountain he ordered to them that no one should tell what they saw until the Son of Man rose from the dead. And they grasped onto this discussing among themselves what is the ‘raising from the dead’.
Mt 17.1 1 Καὶ μεθʼ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν. 2 καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. 3 καὶ ἰδοὺ ὤφθη αὐτοῖς Μωϋσῆς καὶ Ἠλίας συλλαλοῦντες μετʼ αὐτοῦ. 4 ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ· Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν. 5 ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ. 6 καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα. 7 καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν· Ἐγέρθητε καὶ μὴ φοβεῖσθε. 8 ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν Ἰησοῦν μόνον.
9 Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων· Μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ.
And after six days Jesus took Peter and James and John his brother and he took them high in the mountain privately. And he changed before them, and he show before them like the sun. And his clothes were white like light. And behold Moses and Elijah appeared to them talking together with him. And Peter answering said to Jesus, “Lord, it is good that we are here; if you want, I will make three tabernacles here, one for you and one for Moses and one for Elijah.” While he was speaking behold a bright cloud overshadowed them, and behold a voice from the cloud saying, “This is my beloved Son, in whom I am pleased. Listen to him!” And hearing the disciples fell before him and they were greatly afraid. And Jesus came and touched them saying, “Stand up and do not fear.” And they lifted up their eyes and beheld no one except Jesus only. And while they were going down from the mountain Jesus commanded them, “Do not tell anyone until the Son of Man raises up.”
Lk 9.28 28 Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ καὶ παραλαβὼν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 29 καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 30 καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωϋσῆς καὶ Ἠλίας, 31 οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 32 ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδον τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 33 καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν· Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωϋσεῖ καὶ μίαν Ἠλίᾳ, μὴ εἰδὼς ὃ λέγει. 34 ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην. 35 καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε. 36 καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν. 1
And it came to be about eight days after these sayings he took Peter and John and James up into the mountain to pray. And while praying his face became different and his clothes shined like a flash of lightening. And behold two men were speaking with him, they were Moses and Elijah, which they saw in glory speaking of his departure, which was going to be fulfilled in Jerusalem. But Peter and those with him were overcome in sleep. And awakening they beheld his glory and the two men were standing with him. And as they were departing from him Peter said to Jesus, “Master, it is good that we are here, and we will make three tabernacles, one for you and one for Moses and one for Elijah.” He did not know what he said. But as he was speaking a cloud formed to overshadow them. And they were fearful entering the cloud and a voice came from the cloud saying, “This is my chosen Son, listen to him!” And when they voice had been they found Jesus alone, and they kept silent and told no one in those days anything that they saw.
Juxtaposing Mk and Mt:
Mk transitions from Peter’s confession and he transitions into Jesus performing an exorcism. Mt transitions from Peter’s confession and Christ teaching on the cost of discipleship and he transitions into Jesus performing an exorcism. In Mk and Mt it has been six days since the last events. In both Jesus takes Peter, James, and John into a high mountain. Only Mt clarifies that John is James’ brother. Also, Mt emphasizes that it was privately. In Mk Jesus changes before them and his clothes beginning shining a bright white. Mk clarifies that no one could bleach them this white. In Mt Jesus himself changes and he shines like the sun. In Mk Elijah (mentioned first) and Moses appear talking to Jesus. In Mt Moses (mentioned first) and Elijah appear talking to Jesus. In both Peter interrupts the conversation. In Mk Peter calls Jesus “Rabbi”, says it is good that they are there, and he offers to build a tabernacle for each of them. In Mt it is the same except Jesus is called “Lord”. In Mk the narrator clarifies that Peter didn’t know what he was saying. In both a cloud forms (in Mt it is bright) and overshadows them. In both a voice speaks calling Jesus his “beloved Son” and commanding that they listen to him. Only Mk has the voice express pleasure in Jesus. In Mk everything suddenly disappears except Jesus. In Mt the disciples fall before Jesus greatly afraid. Jesus comes to them, touches them, and tells them to stand and not be afraid. At this point they look up to find him alone. In Mk they come down the mountain and Jesus commands them not to tell anyone until “the Son of Man” raises from the dead. The disciples begin discussing what this might mean. In Mt Jesus tells them not to tell anyone until “the Son of Man” raises up while they are going down the mountain.
Juxtaposing Mk and Lk:
Mk transitions from Peter’s confession and he transitions into Jesus performing an exorcism. Lk transitions from the feeding of the five thousand and into Jesus talking about discipleship. Mk mentions that it has been six days since the last event. Lk says that it had been about eight days. Mk and Lk have Jesus taking Peter, James, and John into the mountain. Mk emphasizes it was into a high mountain. Lk says it was to go pray. In Mk Jesus changes before them and his clothes beginning shining a bright white. Mk clarifies that no one could bleach them this white. In Lk they are praying, Jesus’ face changes, and his clothes shine like lightning. Lk has Jesus talking to two men, Moses (mentioned first) and Elijah. They discuss the glory of his “departure” with Jesus. Lk previews the Book of Acts by saying this would be fulfilled in Jerusalem. In Lk this causes Peter and the others to be overcome with sleep (fainting?). Eventually they awake and see Jesus in his glory with the two men. In Mk Peter calls Jesus “Rabbi”, says it is good that they are there, and he offers to build a tabernacle for each of them. In LK Peter sees the men leaving, calls Jesus “Master”, and offers to build a tabernacle for each of them. In Mk the narrator clarifies that Peter didn’t know what he was saying. In Lk a cloud forms while Peter is saying this. In Mk the narrator clarifies that Peter didn’t know what he was saying and a cloud forms and overshadows them. In Lk this happens too. In Mk a voice speaks calling Jesus his “beloved Son” and commanding that they listen to him. Only Mk has the voice express pleasure in Jesus. In Lk the disciples enter the cloud and the voice says, “This is my chosen Son, listen to him.” Only Lk has Jesus as the “chosen” Son. In both everything disappears except Jesus alone. In Mk they come down the mountain and Jesus commands them not to tell anyone until “the Son of Man” raises from the dead. The disciples begin discussing what this might mean. In Lk they keep silent and tell no one in those days.
Juxtaposing Mt and Lk:
Mt transitions from Peter’s confession and Christ teaching on the cost of discipleship and he transitions into Jesus performing an exorcism. Lk transitions from the feeding of the five thousand and into Jesus talking about discipleship. In Mt it has been six days since the last events. In Lk it has been eight. In both Jesus takes Peter, James, and John into a mountain. Mt emphasizes that it was high into the mountain. Mt emphasizes that it was privately Only Mt clarifies that John is James’ brother. Lk says it was to go pray. In Mt Jesus himself changes and he shines like the sun. Jesus’ face changes, and his clothes shine like lightning. Lk has Jesus talking to two men, Moses (mentioned first) and Elijah. They discuss the glory of his “departure” with Jesus. Lk previews the Book of Acts by saying this would be fulfilled in Jerusalem. In Lk this causes Peter and the others to be overcome with sleep (fainting?). Eventually they awake and see Jesus in his glory with the two men. Eventually they awake and see Jesus in his glory with the two men. In Mt Moses (mentioned first) and Elijah appear talking to Jesus. In both Peter interrupts the conversation. In Mt Peter calls Jesus “Lord”, says it is good that they are there, and he offers to build a tabernacle for each of them. In LK Peter sees the men leaving, calls Jesus “Master”, and offers to build a tabernacle for each of them. In Mt a “bright”cloud forms and overshadows them. In Mt a voice speaks calling Jesus his “beloved Son” and commanding that they listen to him. In Lk the disciples enter the cloud and the voice says, “This is my chosen Son, listen to him.” Only Lk has Jesus as the “chosen” Son. In both everything disappears except Jesus alone. . In Mk they come down the mountain and Jesus commands them not to tell anyone until “the Son of Man” raises from the dead. The disciples begin discussing what this might mean. In Mt Jesus tells them not to tell anyone until “the Son of Man” raises up while they are going down the mountain. In Lk they keep silent and tell no one in those days.
Unique to Mk:
Only Mk says that Jesus’ clothing was whiter than it could have been if bleached. Jesus is called “Rabbi”.
Unique to Mt:
Only Mt describes Jesus’ clothes as being like lightning. He says the cloud was “bright”. Mt alone doesn’t clarify that Peter was speaking ignorantly. Only Mt has Jesus called “Lord”. Only in Mt does Jesus come to the disciples, command them to stand up, and tell them not to fear.
Unique to Lk:
Lk alone has this event happening eight days after the last event (Mt and Mk says six days and they both have it happening after Peter’s confession). Lk has Peter and the disciples falling asleep (or fainting) and awaking. Only Lk has Jesus called “Master”. Only Lk calls Jesus the “chosen” Son rather than the “beloved” Son. Lk has the disciples entering the cloud.
[1] Holmes, M. W. (2010; 2010). The Greek New Testament: SBL Edition. Logos Bible Software.
Studying the Synoptic Problem: the calming of the storm.
Stilling the Storm (Mt 8.23-27; Mk 4.35-41; Lk 8.22-25):
Mk 4.35 35 Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης· Διέλθωμεν εἰς τὸ πέραν. 36 καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετʼ αὐτοῦ. 37 καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου, καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον. 38 καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ· Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; 39 καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ· Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. 40 καὶ εἶπεν αὐτοῖς· Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν; 41 καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους· Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ;
And he said to them in that day as it become evening, “Let us pass through to the other side.” And leaving the crowd they took him just as he was into the boat, and other boats were after him. And a great wind gust came, and the waves came into the boat, so that they already filled the boat. And he himself was at the stern on the pillow sleeping and they came to him and they said to him, “Teacher, are you not concerned that we perish?” And awaking he rebuked the wind and said to the sea, “Calm down, be silent!” And the wind stopped and became a great calm. And he said to them, “Why are you afraid? You don’t have faith yet?” And they became very afraid and they said to one another, “Who is this that even the winds and the sea they obey him?!”
Mt 8.23 23 Καὶ ἐμβάντι αὐτῷ εἰς πλοῖον ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 24 καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων, αὐτὸς δὲ ἐκάθευδεν. 25 καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες· Κύριε, σῶσον, ἀπολλύμεθα. 26 καὶ λέγει αὐτοῖς· Τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 27 οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες· Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν;
And he got into the boat and his disciples followed him. And behold a great storm came on the sea so that the boat was covered by the waves, but he slept. And they came to wake him saying, “Lord, save, we are perishing!” And he said to them, “Why are you afraid, little faiths?” Then he got up, rebuked the wind and the sea, and it became a great calm. But the men marveled, saying, “What kind is this that also the wind and the sea obey him?!”
Lk 8.22 22 Ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἐνέβη εἰς πλοῖον καὶ οἱ μαθηταὶ αὐτοῦ, καὶ εἶπεν πρὸς αὐτούς· Διέλθωμεν εἰς τὸ πέραν τῆς λίμνης, καὶ ἀνήχθησαν. 23 πλεόντων δὲ αὐτῶν ἀφύπνωσεν. καὶ κατέβη λαῖλαψ ἀνέμου εἰς τὴν λίμνην, καὶ συνεπληροῦντο καὶ ἐκινδύνευον. 24 προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες· Ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα· ὁ δὲ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη. 25 εἶπεν δὲ αὐτοῖς· Ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους· Τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ;
And it happened in one of the days also he got into a boat and his disciples also and he said to them, “Let us pass to the other side of the lake and set out.” And sailing he fell asleep and a storm of wind came down onto the lake and they were swamped and in danger. And coming to wake him up saying, “Master, master, we perish!” And he got up and rebuked the wind and the waves of water and they stopped and it became calm. And he said to them, “Where is your faith?” And fearing they marveled saying to one another, “Who then is this that even the wind and water he commands, and they obey him?!”
Juxtaposing Mk and Mt:
Mk transitions from Jesus telling parables (the mustard seed being the most relevant). Mt transitions from several pericopes where Jesus explains what characteristics define his disciples. Mk transitions to the story of the Gerasene Demoniac. Mt transitions to the story of the Gerasene Demoniac as well. Mk emphasizes that it is becoming evening. He has Jesus tell his disciples that they should go to the other side. He says they left a crowd. Mt has Jesus get into the boat and his disciples follow. Mk has other boats following Jesus. He describes a great wind gust that is so strong that the boat quickly fills with water. Mt says a great storm came and covered the boat in waves. Mk has Jesus sleeping on a pillow on the stern of the boat. Mt simply says Jesus slept. In Mk the disciples call Jesus “Teacher” and ask if he is concerned that they perish. In Mt they call him “Lord” and tell Jesus that they are perishing. In Mk Jesus rebukes the wind and the sea as he is awakening telling them to “Calm down, be silent.” In Mt Jesus asks why the disciples are afraid, he calls them “little faiths”, and he gets up and rebukes the win and sea. In both there is a great calm and Mk adds that the wind stopped. At this juncture Jesus addresses them asking them why they are afraid and if they are void of faith. Then the disciples become very afraid and ask who Jesus is that the wind and sea obey him. Mt has the disciples fearing and marveling asking what “kind” is this that the wind and sea obey him.
Juxtaposing Mk and Lk:
Mk transitions from Jesus telling parables (the mustard seed being the most relevant). Lk transitions from Jesus telling parables about the sower and the light under a vessel before his mother and brothers come, whom he embarrasses by asking who his true family is. Mk transitions to the story of the Gerasene Demoniac as does Lk. Mk tells us it was becoming evening. Lk mentions that it was another day. Both have Jesus giving the imperative to cross to the other side. Mk mentions being followed by other boats. Mk says a great wind came and that the boat was filled with wave water. Lk says the storm “came down” and that the disciples were swamped and in danger. Mk says Jesus was sleeping on a pillow on the stern of the boat. Lk says simply that Jesus fell asleep. In Mk they call Jesus “Teacher” and ask if he is concerned that they perish. In Lk they call him Master (2 x’s) and tell Jesus they are perishing. In Mk Jesus rebukes the wind and sea as he awakens. In Lk Jesus get up, rebukes the wind and waves of water. In Mk Jesus says, “Calm down, be silent.” The wind stops and there becomes a great calm. In Lk they stop and become calm. In Mk Jesus asks why they are afraid and if they are void of faith. In Lk Jesus asks where their faith is. In Mk they become very afraid and ask each other who Jesus is that the winds and sea obey him. In Lk they fear and marvel asking who he is to command the wind and water and then have them obey.
Juxtaposing Mt and Lk:
Mt transitions from several pericopes where Jesus explains what it means to be a disciples. Lk transitions from Jesus telling parables and the sower and the light under a vessel before his mother and brothers come, whom be embarrasses by asking who his true family is. Mt and Lk transition to the story of the Gerasene Demoniac. Mt has Jesus get in the boat and the disciples follow. Lk has Jesus tell them to get into the boat to go to the other side. Mt says a great storm came and covered the boat in waves. Lk has a storm “come down” and the disciples are swamped and in danger. In Mt and Lk Jesus is asleep. In Mt the disciples call Jesus “Lord” and tell him they are perishing. In Lk they call Jesus “Master” (2 x’s) and tell Jesus they are perishing. In Mt Jesus asks them why they are afraid and calls them “little faiths” and then he gets up, rebukes the wind and the sea, and there becomes a great calm. In Lk he gets up, rebukes the wind and water, and they stop and become calm. In Mt they marvel and ask what “kind” is obeyed by the wind and sea. In Lk they fear and marvel asking who he is to command the wind and water and then have them obey.
Unique to Mk:
Only Mk emphasizes that it is becoming evening. Only Mk has them followed by other boats. Only in Mk are the details given that Jesus slept on a pillow on the stern of the boat. Mk has Jesus called “Teacher” and quotes him telling the storm to “Calm down, be silent!”
Unique to Mt:
Only Mt has Jesus simply get in the boat without a command. Only Mt has Jesus call the disciples “little faiths”. In Mt the disciples call Jesus “Lord”.
Unique to Lk:
In Lk the disciples call Jesus “Master”.
Studying the Synoptic Problem: the baptism of Jesus.
More of my notes:
The Baptism (Mt 3.13-17; Mk 1.9-11; Lk 3.21-22):
Mk 1.9 9 Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου. 10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν· Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
And it occurred in those days Jesus came from Nazareth of Galilee and he was baptized in the Jordan unto John. And immediately he arose from the water he saw the heavens parting and the Spirit like a dove descending upon him. And a voice came from heaven, “You are my beloved Son, in you I am pleased.”
Mt 3.13 13 Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. 14 ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων· Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν· Ἄφες ἄρτι, οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· 17 καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
Then Jesus came from Galilee to the Jordan unto John to be baptized by him. But John tried to stop him saying, “I have need to be baptized by you, and you come to me? And Jesus answered him saying to him, “Now let it be, for this is proper for us to fulfill all righteousness.” Then he permitted him. But when Jesus was baptized immediately he raised from the water, and behold the heavens opened and he saw a/the Spirit of God descend just like a dove coming down upon him, and behold a voice from heaven saying, “This is my beloved Son, in whom I am pleased.”
Lk 3.21 21 Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι· Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
And it came to pass when all the people were baptized also Jesus was baptized and while praying the heaven was opened and the Holy Spirit descended in bodily form like a dove upon him, and a voice from heaven came, “You are my beloved Son, in you I am pleased.”
Juxtaposing Mk and Mt:
Mk transitions from the preaching of John the Baptist at the very beginning of his Gospel. Mt transitions from the preaching of John the Baptist, but he has provided a genealogy and a birth narrative already. Mk transition to the temptation of Christ. Mt transitions to the temptation of Christ as well. Mt specifies that Jesus came from Nazareth in Galilee. Mk merely has Jesus coming from Galilee. Both have Jesus coming to John to be baptized. Mt has John trying to stop Jesus arguing that he should be baptized by Jesus and not visa-versa. Jesus responds that it must be done to “fulfill all righteousness”. Mk has none of this. Mk transitions directly to the baptism where he says Jesus immediately arose from the water, saw the heavens split, and the Spirit descending like a dove upon Jesus. Mk’s language about the Spirit seems to indicate a metaphor. Mt has Jesus immediately arising from the water, seeing the sky part, and the Spirit coming just like a dove. This seems to be a metaphor as well, though a bit more emphatic than Mk. In both a voice comes from heaven calling Jesus, “My beloved son, in whom I am well pleased.” The only difference worth nothing here is that Mk has the voice speaking to Jesus and Mt has the voice speaking about him (to John? The crowd?).
Juxtaposing Mk and Lk:
Mk transitions from the preaching of John the Baptist. Lk does as well. Mk transitions to the temptation of Christ. Lk transitions to his genealogy before telling the story of the temptation. Mk has Jesus coming from Nazareth of Galilee. Lk transitions with John the Baptist having been the main focus and Jesus entering into his story. Mk has Jesus baptized by John. Lk emphasizes that all the people were being baptized and that Jesus joined them. Mk emphasizes that Jesus immediately arose from the water, that the heavens split open, and that the Spirit descended like a dove. Lk has Jesus baptized, then praying, and then the “heaven/sky” (singular) opens and the “Holy” (Lk is the only one to use this adjective) Spirit descends “in bodily form” like a dove. Lk takes the physical appearance of the Spirit as a dove further than Mk. It is as if Lk wants to emphasize the physicality of the event. Mk and Lk have the exact same wording from the voice, “You are my beloved son, in you I am pleased.” It is a direct address to Jesus.
Juxtaposing Mt and Lk:
Mt and Lk transition from the preaching of John the Baptist. Mt transitions into the temptation, but Lk interrupts the narrative with a genealogy. Mt has Jesus coming from Galilee to the Jordan. Lk doesn’t mention this. Mt has Jesus come to John for baptism, but John tries to stop him insisting that Jesus should baptize him instead. Lk doesn’t mention this. Jesus insist on being baptized because it will “fulfill all righteousness”. Again, Lk doesn’t mention this. In Mt John permits Jesus to be baptized, Jesus comes immediately out of the water, the heavens split, and a dove comes down just like a dove, which seems to be a stressed metaphor. In Lk many people are being baptized, Jesus joins them, the heaven/sky (singular) opens, the the “Holy” (Lk is the only one to use this adjective) Spirit comes down in bodily form like a dove. Lk take the physical appearance of the Spirit as a dove further than Mt. It is as if Lk wants to emphasize the physicality of the event. Also, Lk doesn’t seem concerned that Jesus is just one in a crowd and that John says nothing to him. Only the voice speaking to Jesus really matters, while Mt wants John’s validation.
Unique to Mk:
Mk emphasizes that Jesus came from Nazareth. Mk has the Spirit descending like a dove.
Unique to Mt:
Mt has John try to stop Jesus from being baptized and Jesus talking John into baptizing him to “fulfill all righteousness”. Only in Mt does John “permit” Jesus. Only in Mt does the Spirit descend just like a dove.
Unique to Lk:
Only in Lk does it seem Jesus is simply part of the crowd. Lk calls the Spirit “Holy”. Lk has the Spirit coming in “bodily form” taking it from a metaphor to something physical.
Studying the Synoptic Problem: Jairus’ daughter and the woman with a hemorrhage.
Jairus’ daughter and the woman with a hemorrhage (Mt 9.18-26; Mk 5.21-43; Lk 8.40-56):
Mk 5.21 21 Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπʼ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. 22 καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάϊρος, καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ 23 καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ⸀ζήσῃ. 24 καὶ ἀπῆλθεν μετʼ αὐτοῦ.
Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. 25 καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ⸂δώδεκα ἔτη 26 καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρʼ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 27 ἀκούσασα περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 28 ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 29 καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 30 καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν· Τίς μου ἥψατο τῶν ἱματίων; 31 καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ· Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις· Τίς μου ἥψατο; 32 καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 33 ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 34 ὁ δὲ εἶπεν αὐτῇ· Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
35 Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 36 ὁ δὲ Ἰησοῦς ⸀παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ· Μὴ φοβοῦ, μόνον πίστευε. 37 καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου. 38 καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 39 καὶ εἰσελθὼν λέγει αὐτοῖς· Τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. 40 καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετʼ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον· 41 καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ· Ταλιθα κουμ, ὅ ἐστιν μεθερμηνευόμενον· Τὸ κοράσιον, σοὶ λέγω, ἔγειρε. 42 καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ. 43 καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν.
And when Jesus crossed over in the boat again to the other side a great crowd gathered about him and he remained near the sea. And the leader of the synagogue came, named Jairus, and beholding him he fell before his feet. And he greatly besought him saying, “My little daughter is at the point of death, please come lay your hands upon her that she might be saved and might live. And he went away with him and a great crowd was following him and pressing up against him.
And a woman having a hemorrhage of blood twelve years and having greatly suffered before many physicians and she spent all she had and nothing helped but rather she became worse. After hearing about Jesus she came into the crowd behind him to touch his garment. For she said that, “If I could touch his garment I will be saved.” And immediately her flow of blood stopped and she knew in her body that she was healed from the sickness. And immediately Jesus knowing in himself power had gone out from him turned him around in the crowd to say, “Someone touched my garment.” And his disciples said to him, “You see the crowd crowding around you and you say, ‘Someone touched me’?” And he looked around and beheld the woman who had done this. But the woman feared and trembled knowing what had happened in her, she came and prostrated before him, and she said the whole truth. But he said to her, “Daughter, your faith has saved you; depart in peace and be cured from your sickness.
While he was speaking they came from the leader of the synagogue saying that, “You daughter has died. Why do you still trouble the Teacher?” But Jesus overheard the words message they were speaking. He said to the synagogue leader, “Do not fear, only believe.” And he let no one follow him, except Peter, and James, and John the brother of James. And he went into the house of the synagogue leader, and he beheld the uproar and weeping and great wailing. And entering he said to them, Why are you in an uproar and weeping? She is not dead, but asleep. And they laughed at him, but he cast them all out, he took the father, and the mother, and those with him, and he entered where the child was. And he grabbed the hand of the child and he said to her, “Talitha, kum!” which is translated, “Little girl, I say to you, arise!” And immediately she arose and she walked about for she was twelve years old and immediately they were greatly amazed. And he ordered all of them that no one should know this, and he said something should be given her to eat.
Mt 9.18 18 Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων εἷς ἐλθὼν προσεκύνει αὐτῷ λέγων ὅτι Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτήν, καὶ ζήσεται. 19 καὶ ἐγερθεὶς ὁ Ἰησοῦς ⸀ἠκολούθει αὐτῷ καὶ οἱ μαθηταὶ αὐτοῦ. 20 Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· 21 ἔλεγεν γὰρ ἐν ἑαυτῇ· Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι. 22 ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν· Θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης. 23 καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον 24 ⸀ἔλεγεν· Ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει· καὶ κατεγέλων αὐτοῦ. 25 ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. 26 καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην.
As he was saying these things to them, behold a ruler coming to bow down to him saying that “My daughter just died, but come place your hand on her and she will live. And Jesus arose, followed him, and so did his disciples. And behold a woman suffering a hemorrhage twelve years and a woman coming after him she touched the edge of his garment. For she said to herself, “If only I could touch his garment I will be saved.” And Jesus turning and he beheld her and said to her, “Be courageous, daughter! Your faith has saved you.” And the woman was saved that hour. And Jesus came into the house of the ruler and beheld the flute-players and the household in disorder. “Go, for the young girl is not dead, but she is asleep. And they were laughing at him. But when the crowd had been cast out he went in and he grabbed her hand, and the young girl arose. And her news spread into all that land.
Lk 8.40 40 Ἐν δὲ τῷ ⸀ὑποστρέφειν τὸν Ἰησοῦν ἀπεδέξατο αὐτὸν ὁ ὄχλος, ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν. 41 καὶ ἰδοὺ ἦλθεν ἀνὴρ ᾧ ὄνομα Ἰάϊρος, καὶ οὗτος ἄρχων τῆς συναγωγῆς ὑπῆρχεν, καὶ πεσὼν παρὰ τοὺς πόδας τοῦ Ἰησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ, 42 ὅτι θυγάτηρ μονογενὴς ἦν αὐτῷ ὡς ἐτῶν δώδεκα καὶ αὐτὴ ἀπέθνῃσκεν.
Ἐν δὲ τῷ ὑπάγειν αὐτὸν οἱ ὄχλοι συνέπνιγον αὐτόν. 43 καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, ἥτις ἰατροῖς προσαναλώσασα ὅλον τὸν βίον οὐκ ἴσχυσεν ἀπʼ οὐδενὸς θεραπευθῆναι, 44 προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς. 45 καὶ εἶπεν ὁ Ἰησοῦς· Τίς ὁ ἁψάμενός μου; ἀρνουμένων δὲ πάντων εἶπεν ὁ Πέτρος· Ἐπιστάτα, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν. 46 ὁ δὲ Ἰησοῦς εἶπεν· Ἥψατό μού τις, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπʼ ἐμοῦ. 47 ἰδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν τρέμουσα ἦλθεν καὶ προσπεσοῦσα αὐτῷ διʼ ἣν αἰτίαν ἥψατο αὐτοῦ ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ καὶ ὡς ἰάθη παραχρῆμα. 48 ὁ δὲ εἶπεν αὐτῇ· Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
49 Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον. 50 ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ· Μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται. 51 ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινα σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα. 52 ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν. ὁ δὲ εἶπεν· Μὴ κλαίετε, οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει. 53 καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν. 54 αὐτὸς δὲ κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων· Ἡ παῖς, ἔγειρε. 55 καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς, καὶ ἀνέστη παραχρῆμα, καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν. 56 καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς· ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός.
And when Jesus returned the crowd welcomed him, for they were all waiting for him. And behold, a man came who was named Jairus and he was a ruler of the synagogue, and he fell before the feet of Jesus beseeching him to come to his house, because his only daughter was twelve and she was dying. But as he went, the crowd suffocated him.
And there was a woman with a hemorrhage of blood for twelve years, [she had spent all of her life on physicians] and she was not able to be healed by anyone. And going behind she touched the edge of his garment and at once her hemorrhage of blood stopped. And Jesus said, “Who touched me? And all while were denying it Peter said, “Master, the crowds surround you and crowd in. But Jesus said, “Someone touched me, for I know power went from me.” And the woman seeing that she was not hidden came trembling and prostrated before him and she told the reason why she touched him before all the people and she was healed at once. But he said, “Daughter, your faith has saved you. Depart in peace.”
As he was speaking someone from the synagogue ruler came saying that, “Your daughter has died. No longer trouble the Teacher.” But Jesus hearing answered him, “Do not fear, only believe, and she will be saved.” And he went into the house not letting anyone with him except Peter, James, and John and the father or the child and the mother. But all were weeping and mourning for her. And he said, “Do not weep, for she is not dead, but she is asleep.” And they began laughing at him knowing she had died. But he grabbed her hand and called, saying, “Girl, arise!” And the breath returned to her and she arose at once and he commanded for her to be given something to eat. And her parents were amazed. But he told them to tell no one what happened.
__________
Juxtaposing Mk and Mt:
Mk transitions from the story of the Gerasene Demoniac. Mt transitions from a similar point, though the Gerasene Demoniac is three pericopes back with the healing of the paralytic, the calling of Matthew, and a discussion about fasting in between. So Mt transitions directly from the discussion on fasting. Mk transitions into a a story of Jesus being rejected before the mission of the twelve is covered. Mt transitions into the healing of a dumb man and Jesus showing compassion before the mission of the twelve is covered. Mk begins the story with Jesus crossing the sea in a boat. Mt had Jesus cross over earlier in 9.1. Mk has Jarius arrive and fall down before Jesus; Mt has him come and bow. In Mk the daughter is at the point of death, but not dead. Jairus thinks Jesus can save her by touching her with his hand. In Mt she just died, but Jairus thinks Jesus can raise her from the dead. This is a major point of departure. In Mk Jesus goes with Jairus and the crowd follows closely. In Mt Jesus and the disciples follow.
In Mk the woman with a hemorrhage comes and the narrator says she has had it for twelve years and she has spent everything on physicians who were not successful. In fact, they became worse. In Mt the woman has had the hemorrhage, but nothing is said of physicians. In Mk the woman comes from behind and tells herself is she touches his garment she will be saved/healed. In Mt she comes and seeks to touch the edge of his garment telling herself that if she can do so she will be saved/healed. Mk has the woman being healed immediately after saying this to herself. Mt doesn’t have her healing come until Jesus addresses her and he adds that it happened in that hour (moment?). Mk implies that she must have touched Jesus because Jesus feels power go from him and he asks who touched him. In Mt Jesus turns to her seemingly in the know and he addresses her. In Mk Jesus asks who touched him and his disciples point out the obvious—Jesus is in the middle of a crowd. Jesus observes the crowd and then finds the woman. In Mk the woman is fearing and trembling and she comes and falls before him. In Mt there is no mention of these events. In Mk the woman tells Jesus everything. He addresses her as “daughter”. He tells her that her saved has saved her. He bids her to go in peace and he tells her she is healed. Mt doesn’t include these details.
In Mk, while Jesus is speaking, people come from the home of the synagogue ruler and tell him that his daughter is dead and that he should no longer bother the “Teacher”. In Mt the girl has been dead. Mk indicates the the woman interrupted Jesus from attending to Jairus. Mt doesn’t see it this way. Mk has Jesus overhear the message and tell the synagogue leader, “Don’t fear, only believe.” He then prevents anyone from following him, except Peter, James, and John. John is identified as James’ brother. Again, Mt does not include these details. Mk has Jesus enter to find much uproar and weeping. He questions why they are doing this. He then tells everyone that the girl is not dead, but asleep. They laugh at him. He “cast” them out taking the father, the mother, and the disciples already with him into the room of the girl. Mt has Jesus enter to find flute players and a household in disorder. He tells them that the girl is not dead, but asleep. They laugh at him. The crowd is cast out in Mt as well. In Mk Jesus grabs the girls hand and says in Aramaic “Talitha kum!” Mk then provides the gloss, “Little girl, I say to you, arise!” When Jesus says this she arises and walks around. The narrator adds that she was twelve years old, maybe to connect her with the other woman who had the hemorrhage for twelve years. Mt simplifies it by saying that when the crowd had been cast out Jesus grabbed the hand of the girl and she arose. No audible command is mentioned. In Mk Jesus commands everyone to be silent about what happened and tells them to give the girl food. In Mt the news spread across the entire region.
Juxtaposing Mk and Lk:
Mk transitions from the story of the Gerasene Demoniac, so does Lk. Mt transitions into Jesus being rejected and the mission of the twelve being discussed. Lk transitions into the mission of the twelve. Mk begins with Jesus crossing the sea on the boat and staying near the coast. Lk has him returning as well. Mk has Jairus, the synagogue ruler, come to Jesus. So does Lk. Mk has him come fall before Jesus. So does Lk. Mk has the ruler telling Jesus his daughter is at the point of death. Lk has him tell Jesus she is dying. (Only Mt has her already dead). Mk has Jairus tells Jesus to put his hands on his daughter so she’ll be healed. Lk does not include this detail. In Mk Jairus believes she will be healed/saved and live. In Lk he merely beseeches Jesus to come to the house. Lk mentions that the girl was only twelve years old and dying. Mk does not mention her age until the end of the story. He agrees that she is twelve. In Mk Jesus goes with Jairus and the crowd follows. In Lk it is the same but the closeness of the crowd seems intensified.
In Mk the woman with a hemorrhage of blood appears. Lk has her appear at the same part of the narrative. They both mention she has been ill for twelve years. Mk mentions that she had spent everything on physicians, yet she was not healed, but rather worse. Some forms of Lk say something similar, but are likely not original to Lk. Lk seems to be much more vague saying no one could heal her. In Mk the woman enters into the back of the crowd telling herself if she can touch his garment she will be saved/healed. In Lk she moves to touch the edge of Jesus’ garment. In Mk there is no mention of her touching Jesus, but she immediately healed and Jesus’ words indicate she did touch him. In Lk she touches his garment and she is healed. In Mk she knows she is healed and Jesus turns to the crowd and asks who touched him. In Lk Jesus asks who touched him. In Mk his disciples question him pointing out he is surrounded. In Lk everyone denies touching him and Peter questions him pointing out he is surrounded. In Mk he noticed the woman. In Lk Jesus is insistent saying that he felt power go from him. In Mk the woman is fearful and trembling and she knows she has been healed. In Lk the woman realizes that she was no hidden from Jesus and she comes trembling and lays prostrate before Jesus. In Mk she prostrates herself before Jesus and tells him everything. In Mk Jesus calls her “daughter”, tells her that he faith saved/healed her, and bids her to go in peace. In Lk Jesus says basically the same thing.
In Mk, while Jesus is speaking, people come from the house of the synagogue leader and tell Jairus that his daughter has died. In Lk it is the same. Both have the people telling Jairus not to bother the “Teacher” any longer. In Mk Jesus overhears this and tells Jairus “Don’t fear, only believe.” In Lk it is the same except Jesus adds, “…and she will be saved/healed.” In Mk Jesus lets no one follow him except Peter, James, and John. John is identified as James’ brother. In Lk it is the same (except John is not identified as James’ brother) and the father and mother accompany Jesus as well. In Mk Jesus enters the house, there is uproar and weeping and great wailing. Jesus asks why this is so telling them that the girl is not dead, but asleep. In Lk everyone is weeping and mourning. Jesus commands them to stop saying she is not dead, but asleep. In Mk and Lk they begin to laugh at Jesus. In Mk Jesus cast everyone out except the mother, father, and disciples. Lk has already mentioned this group when they entered the house. Lk does not have those in the house cast out like Mk. In Mk Jesus grabs the girls hand and says, “Talitha kum” which he glosses as “Little girl, I say to you, arise!” In Lk he grabs the girl’s hand and commands “Girl, arise!” In Mk she arises immediately, walks around, and the narrator mentions that she is twelve years old. In Lk she receives her breath/spirit back and arises. In Mk Jesus says that no one should know about this and then commands that they give her food. Lk adds that the parents were amazed, that Jesus commanded them to give her food, and includes the command to be silent.
Juxtaposing Mt and Lk:
In Mt and Lk the transition healing of the Gerasene Demoniac precedes this pericope, but Matthew has a few short pericopes inserted inbetween. Mt transitions to Jesus being rejected and then the mission of the twelve being discussed. Lk transitions to the mission of the twelve being discussed. In Mt Jesus is talking when a “ruler” comes. He is unnamed and he bows before Jesus. He tells Jesus that his daughter has just died, but he believes that if Jesus will place his hand on her she will live. Mt is the only one who has the girl already dead. Lk names the ruler as Jairus and says he is a synagogue ruler. In Lk he falls before Jesus beseeching Jesus to come to his home. Lk mentions that the girl is his only daughter and that she is dying. In Mt Jesus and his disciples follow the man. In Lk the crowds press on Jesus.
In Mt a woman who has suffered from a hemorrhage of blood for twelve years seeks to touch the edge of Jesus’ garment. In Lk it is the same, and he mentions no one could heal her (similar to Mk, with less details). In Mt she tells herself if she can touch his garment she will be saved/healed. In Lk she just does it and she is healed. In Mt Jesus turns, sees her, tells her to be courageous and says her faith healed her. In Lk Jesus asks who touched him. Peter points out he is in the midst of a crowd. Jesus responds that he felt power go from him so he knows someone touched him. The woman realizes she is not hidden from him and she comes trembling and prostrates herself before Jesus and she tells him everything. Jesus calls her “daughter”, tells her that her faith saved/healed her, and bids her to go in peace.
Unique to Mk:
Mk mentions only the touching of the garment, but leaves out that it is the “edge” of the garment. Mk makes it sound like the woman was healed when she thought about touching Jesus, lMk has the disciples collectively respond to Christ when he asks who touched him. Only Mk feels obligated to connect John as James’ brother. Only in Mk is Jesus quoted in Aramaic saying “Talitha, kum!
Unique to Mt:
Mt is the only one who says the girl already died. Mk and Lk say she is dying. Mt’s ruler see Jesus as able to raise the dead. Mt does not name the ruler or mention any connection with the synagogue. Mt does not include Jesus asking who touched him. Only Mt has the woman being healed within the hour (ὥρας).
Unique to Lk:
Only Lk has Peter responding to the question of who touched him. Only in Luke does Jesus say he felt power go from him.
Studying the Synoptic Problem: the man with the withered hand.
While I am studying the Synoptic Problem I will be posting my notes on the various pericopes. These notes will include the SBL GNT text, my rough translation, and some observations regarding the similarities and differences between the various Gospels as well as what is unique to each. I welcome any and all to (1) use these notes for yourself and/or (2) point out any observations you’d like to share whether it be that you dislike my translation or you think there is something else that should be observed that I did not include. The first story will be the man with the withered hand which appears in all the Synoptic Gospels.
The man with the withered hand (Mt 12.9-14; Mk 3.1-6; Lk 6.6-11):
Mk 3.1: 1 Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα. 2 καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3 καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν· Ἔγειρε εἰς τὸ μέσον. 4 καὶ λέγει αὐτοῖς· Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 5 καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ· Ἔκτεινον τὴν χεῖρα· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 6 καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
And he went up again into the Synagogue. And there was a man having a withered hand. And they watched him closely to see if he would heal on the Sabbath. And he said to the man having the withered hand, “Arise into the midst.” And he said to them, “Is it permitted on the Sabbath to do good or to do evil, to save a life or to kill?” But they were silent. And looking around at them with anger, being grieved because of the hardness of their hearts he said to man. “Stretch forth your hand!” And he stretched it forth and his hand was healed. And the Pharisees went up immediately with the Herodians to give council together in order to destroy him.
Mt 12.9: 9 Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν· 10 καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες· Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. 11 ὁ δὲ εἶπεν αὐτοῖς· Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12 πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 13 τότε λέγει τῷ ἀνθρώπῳ· Ἔκτεινόν ⸂σου τὴν χεῖρα· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη. 14 ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
And departing from there he went into their Synagogue. And behold a man having a withered hand. And they asked him saying, “Is it permitted to heal on the Sabbath?” in order that they might accuse him. But he said to them, “Who is a man from you who if he has one sheep and if it falls into a pit on the Sabbath would he not grab it and raise it? Then how many would carry the sheep? So that it is permitted to do good on the Sabbath.” Then he said to the man, “Stretch forth your hand!” And he stretched it forth and brought it to health as the other. And the Pharisees went up and took council against him in order that they might destroy him.
Lk 6.6: 6 Ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν· καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά· 7 παρετηροῦντο δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι εἰ ἐν τῷ σαββάτῳ θεραπεύει, ἵνα εὕρωσιν κατηγορεῖν αὐτοῦ. 8 αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν, εἶπεν δὲ τῷ ⸀ἀνδρὶ τῷ ξηρὰν ἔχοντι τὴν χεῖρα· Ἔγειρε καὶ στῆθι εἰς τὸ μέσον· καὶ ἀναστὰς ἔστη. 9 εἶπεν δὲ ὁ Ἰησοῦς πρὸς αὐτούς· Ἐπερωτῶ ὑμᾶς, εἰ ἔξεστιν τῷ σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι; 10 καὶ περιβλεψάμενος πάντας αὐτοὺς εἶπεν αὐτῷ· Ἔκτεινον τὴν χεῖρά σου· ὁ δὲ ἐποίησεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 11 αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους τί ἂν ποιήσαιεν τῷ Ἰησοῦ.
And it came to pass on another Sabbath that he entered the Synagogue and taught. And a man was there his right hand being withered. And the Scribes and the Pharisees watched closely if on the Sabbath he would heal, that they might find reason to accuse him. And he himself already knew their reasoning, and he said to the man having the withered hand, “Arise and stand in the midst!” and arising he stood. And Jesus said to them, “I ask you, if it is permitted on the Sabbath to do good or to do evil, to save a life or to kill?” And he looked around at all of them and said to him, “Stretch forth your hand.” And he did and his hand was restored. But they were filled with fury and they discussed among themselves what they might do to Jesus.
Juxtaposing Mk and Mt:
Mt transitions from Jesus and the disciples eating corn in the field on the sabbath. Mk transitions from the same narrative. Mt transitions to Jesus leaving to go perform exorcisms. Mk transitions to Jesus and the disciples going to the Sea of Galilee and then ordaining them to perform exorcisms. Both record Jesus entering into the Synagogue. Both record the man with a withered hand. Both have the antagonist watching to see whether or not Jesus will heal on the Sabbath, but only Mt has them asking Jesus directly. Mk has Jesus tell the man, “Arise into the midst.” Mt does not. Mt has Jesus tell the story of the man rescuing his sheep on the Sabbath. Mk does not. Both has Jesus addressing whether one can do good on the Sabbath, but only Mk has Jesus asking and adding if it is right to do evil. Mk has Jesus compare saving a life with killing on the Sabbath, but Mt does not. Mk has the crowd respond in silence. Mk has Jesus look at them in anger know that they have hard hearts. In both Jesus commands the man to stretch forth his hand and then the hand is healed. In both the Pharisees form a council to discuss how to destroy Jesus, but in Mk the Herodians are part of this council as well.
Juxtaposing Mk and Lk:
Mk transitions from Jesus eating corn in the field on the Sabbath with the disciples. Lk does the same. Mk transition to Jesus and the disciples going to the Sea of Galilee and then Jesus ordain his disciples to do exorcisms. Lk transitions to Jesus going to pray before rejoining the disciples to heal and perform exorcisms. Mk says that Jesus went “again” into the Synagogue while Lk emphasizes that it was a different Sabbath. Lk says Jesus taught; Mk does not mention this. Both mention the crowds watching Jesus to see if he would heal the man with a withered hand on the Sabbath, and Lk says it is his “right” hand. Lk has the Scribes present; Mk does not. Lk says that they were seeking a reason to accuse Jesus. This explains why they were watching. Also, Lk explains that Jesus knew their thoughts (reasoning). In both Jesus commands the man to arise and stand in the midst. In both Jesus asks if it is permitted to do good or do evil on the Sabbath, to save a life or to kill. In Mk they are silent. In Mk Jesus looks around at them in anger because they have hard hearts. Lk only has Jesus look at the crowd. In both Mk and Lk the man is told to stretch forth his hand. In both he obeys and his hand is healed. In Mk the Pharisees join the Herodians to council together about destroying Jesus. In Lk it is the crowd who is furious with Jesus.
Juxtaposing Mt and Lk:
Both Mt and Lk transition from the story of Jesus and his disciples eating corn in the field on the Sabbath. Mt transitions to Jesus going to perform exorcisms. Lk has Jesus going to pray before rejoining the disciples to heal the sick and perform exorcisms. Mt has Jesus going into the Synagogue as does Lk, but Lk says it was “another” Sabbath. Both have Jesus seeing the man with the withered hand and Lk adds that it is the “right” hand. Mt has the crowd ask if it is permitted to heal on the Sabbath. Lk only has the crowd of Scribes and Pharisees watch. In Lk Jesus knows their thoughts without them asking Jesus the challenging question. In Mt there is the story of the man who saves his sheep on the Sabbath. In Mt Jesus states that it is right to do good on the Sabbath. In Lk Jesus asks if one should do good or evil, save a life or kill on the Sabbath. Lk has Jesus commanding the man to arise and stand in the midst, but Mt does not. Both have Jesus commanding the man to stretch forth his hand. In both he does and he is healed. In Mt the Pharisees council together regarding how to destroy Jesus. In Lk the Scribes and Pharisees are furious at Jesus and discuss what they may do to him.
Unique to Mk:
Jesus goes into the Synagogue “again” (exception W). The crowd is “silent” after Jesus questions them. Jesus looks at the crowd in anger because of their hardened hearts. The Herodians are present.
Unique to Mt:
Jesus does not ask if it is permitted to do good or do evil, to save a life or to kill on the Sabbath. The crowd asks Jesus is he can heal on the Sabbath. Jesus asks if one should do “good” on the Sabbath. Jesus tells the story of the sheep. Jesus does not tell the man to arise into the midst of the crowd. The healed hand becomes like “the other”.
Unique to Lk:
It is “another” Sabbath. Jesus taught. The withered hand was the “right” hand. The Scribes are present. The Scribes and Pharisees are seeking something to accuse Jesus. Jesus looks around at “all of them”. The Scribes and Pharisees are full of fury over Jesus deed and they ponder what they should do to him (whereas Mt and Mk have them discussing how to destroy Jesus).
