explicitly mentioned

March 2, 2019

One of the risen prophets (Lk 9:19-9:19)

“The disciples answered.

‘John the Baptist!’

But others say.

‘Elijah!’

While others say.

‘One of the ancient prophets

Has risen!’”

 

οἱ δὲ ἀποκριθέντες εἶπαν Ἰωάνην τὸν Βαπτιστήν, ἄλλοι δὲ Ἡλείαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη.

 

Luke said that his disciples answered him by saying (οἱ δὲ ἀποκριθέντες εἶπαν) that people thought that he was John the Baptist (Ἰωάνην τὸν Βαπτιστήν), Elijah (ἄλλοι δὲ Ἡλείαν), or one of the ancient prophets (ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων) that has risen (ἀνέστη).  A similar response can be found in Matthew, chapter 16:14, and Mark, chapter 9:19, but there are differences.  Matthew is the only one who explicitly mentioned Jeremiah, while Mark and Luke had the more generic term of one of the prophets, rather than any individual prophet.  Mark said that the disciples responded to him that some people said he was John the Baptist, while others said Elijah.  This Elijah was a 9th century BCE northern Israel prophet whose work can be found in the Old Testament Books of 1 Kings, 2 Kings, and 1 Chronicles.  Finally, other people said that he was one of the many prophets.  No one called him the Messiah or Christ.  Matthew indicated that the disciples responded that some people said that John the Baptist was the Son of Man.  Others said that Elijah was the Son of Man.  Still others said that the Son of Man was Jeremiah, a Judean prophet active from 626 BCE to 587 BCE, around the time of the destruction of the Temple, .  The Book of Jeremiah was one of the 3 major prophetic books of Hebrew Scripture. Finally, other people said that one of the many other ancient prophets was the Son of Man.  Matthew and Mark did not mention that Jesus was the resurrected form of these people like Luke did.  Would you consider Jesus the Son of Man?

February 16, 2019

Mary Magdalene (Lk 8:2-8:2)

“Some women

Who had been cured

Of evil spirits

And infirmities

Were with him also.

Mary,

Called Magdalene,

From whom

Seven demons

Had gone out,

Was with him also.”

 

καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφ’ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,

 

Luke uniquely said that some women (καὶ γυναῖκές), who had been cured of evil spirits (τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν) and other infirmities (καὶ ἀσθενειῶν), were with him also.  Mary (Μαρία), called Magdalene (ἡ καλουμένη Μαγδαληνή), from whom 7 demons had departed (ἀφ’ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει) was with him also.  This Mary Magdalene, who traveled with Jesus as one of his followers, probably came from the town of Magdala, a fishing town on the western shore of the Sea of Galilee.  She was explicitly mentioned by name 12 times in the canonical gospels, more than most of the other apostles, indicating her importance.  She certainly was a key figure in the gospel stories about the death and resurrection of Jesus.  Jesus apparently healed her in some way that is not indicated, since Luke said that 7 demons had been driven out of her, a statement that Mark, chapter 16:9, also said.  She helped support Jesus’ ministry, indicating that she was probably relatively wealthy.  This Mary was a central figure in later apocryphal Gnostic Christian writings.  She had a very popular following in the Middle Ages as the repentant woman.  In the late 20th century, she became more popular with her role in the play of Andrew Lloyd Weber’s “Jesus Christ Super Star” (1971) and Dan Brown’s novel and movie “Da Vinci Code” (2003 and 2006).  What do you think about Mary Magdalene?

February 11, 2019

My messenger (Lk 7:27-7:27)

“This is the one

About whom

It is written.

‘See!

I am sending

My messenger

Ahead of you.

He will prepare

Your way

Before you.’”

 

οὗτός ἐστιν περὶ οὗ γέγραπται Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.

 

Luke indicated that Jesus saw a special role for John the Baptist.  He said that John was the one about whom Malachi, the prophet, chapter 3:1, had written (οὗτός ἐστιν περὶ οὗ γέγραπται), without mentioning the prophet’s name.  Malachi had said that he was sending his messenger ahead of him or before his face (δοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου) to prepare the way before him (ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου).  This Scripture written passage about the role of John was from the prophet Malachi, although not explicitly mentioned here.  This saying about John the Baptist can be found word for word in Matthew, chapter 11:10.  Thus, this may have been a Q source about John, like many of the other passages about John.  Actually, Mark, chapter 1:2, had part of this saying as the beginning of his gospel when he introduced John.  In Malachi, Yahweh was going to send his messenger or angel before him or his face to prepare the way for him.  Originally, Yahweh would re-enter into his Temple, because the messenger of the delightful covenant had prepared things for him.  There is no mention of the Temple here.  John was clearly inferior to Jesus, since he was there to prepare the way for Jesus as his messenger, much like an angel of God.  Who prepared the way to Jesus for you?

January 22, 2019

Catchers of people (Lk 5:10-5:10)

“There were also

James

And John,

The sons of Zebedee,

Who were partners

With Simon.

Then Jesus said

To Simon.

‘Do not be afraid!

From now on

You will be

Catching people.’”

 

ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα ὁ Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶ

 

Suddenly, Luke introduced two other people, the sons of Zebedee, James and John, who are companions or partners of Simon.  There is no mention of Simon’s brother Andrew here, but he played a major role in the other 3 gospels.  In John, chapter 1:35-42, Andrew, Simon’s brother, was a disciple of John the Baptist.  There is a major difference between Luke here and Matthew, chapter 4:18-22, and Mark, chapter 1:17-18, who were very similar.  They did not have the elaborate story about the fishing in the Sea of Galilee that is here.  Mark and Matthew had the brothers Simon and Andrew being fishermen that Jesus saw along the Sea of Galilee, casting or dropping a net into the sea.  Mark did not mention the other name of Simon as Peter, like Matthew did.  However, it was common for people to have both a Hebrew name like Simon and a Greek name like Peter.  John, chapter 1:40-42, had these two brothers from the town of Bethsaida.  Mark and Matthew also introduced John and James, the fisherman sons of Zebedee.  Zebedee might have been fairly successful, since he was explicitly mentioned and seemed to own a boat.  These two brothers, James and John, were in a boat mending their fishing nets with their father, not casting them out to sea.  Luke said that James and John, the sons of Zebedee (ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου), were partners or companions with Simon (οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι), so that they may have shared a boat or boats.  Then Jesus told Simon (καὶ εἶπεν πρὸς τὸν Σίμωνα ὁ Ἰησοῦς) not to be afraid (Μὴ φοβοῦ).  From now on, he would be catching people or men, not fish (ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶ).  They were no longer going to fish for marine life, but human life.  They were to be on the hunt for humans, and not fish.

November 1, 2018

The private discussion (Mk 13:3-13:3)

“When Jesus

Was sitting

On the Mount of Olives,

Opposite the Temple,

Peter,

James,

John,

And Andrew,

Asked him privately.”

 

Καὶ καθημένου αὐτοῦ εἰς τὸ ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ, ἐπηρώτα αὐτὸν κατ’ ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάνης καὶ Ἀνδρέας

 

There is something similar in Matthew, chapter 24:3.  Rather than unnamed disciples, as in Matthew, Mark explicitly mentioned the big 2 sets of brother apostles, who were speaking privately with Jesus.  In Luke, chapter 21:7, there is only the vague “they” speaking with Jesus.  Mark said that Jesus was sitting on the Mount of Olives (Καὶ καθημένου αὐτοῦ εἰς τὸ τοῦ ὄρος τῶν Ἐλαιῶν), just east of Jerusalem, where he could see the Jerusalem Temple, since it was opposite them (κατέναντι τοῦ ἱεροῦ).  Here, these apostolic leaders, Peter (Πέτρος), James (καὶ Ἰάκωβος), John (καὶ Ἰωάνης), and Andrew (καὶ Ἀνδρέας), questioned Jesus privately (ἐπηρώτα αὐτὸν κατ’ ἰδίαν).

October 28, 2018

The God of Abraham (Mk 12:26-12:26)

“As for the dead

Being raised,

Have you not read

The book of Moses?

In the story

About the bush,

How God said

To him.

‘I am the God of Abraham.

I am the God of Isaac.

I am the God of Jacob.’”

 

περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται, οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως ἐπὶ τοῦ Βάτου πῶς εἶπεν αὐτῷ ὁ Θεὸς λέγων Ἐγὼ ὁ Θεὸς Ἀβραὰμ καὶ Θεὸς Ἰσαὰκ καὶ Θεὸς Ἰακώβ;

 

Jesus continued his explanation that can also be found in Matthew, chapter 22:31-32, and Luke, chapter 20:37.  They all refer to Moses at the burning bush, a mysterious theophany that overwhelmed Moses, but is not explicitly mentioned here.  However, this was implied by the comment about God based on Exodus, chapter 3:6.  Mark said that the dead will rise up (περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται).  Jesus reminded the Sadducees that they had not read the correct book of Moses (οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως), and not “the sayings of God” as in Matthew.  Jesus then referenced this saying of Yahweh to Moses in Exodus, chapter 3:1-6, about the burning bush (ἐπὶ τοῦ Βάτου).  Yahweh God spoke to Moses saying (πῶς εἶπεν αὐτῷ λέγων) that he was the God of Abraham (Ἐγώ ὁ Θεὸς Ἀβραὰμ), the God of Isaac (καὶ Θεὸς Ἰσαὰκ), and the God of Jacob (καὶ Θεὸς Ἰακώβ).

September 8, 2018

The family of Jesus (Mk 6:3-6:3)

“‘Is not this the carpenter,

The son of Mary,

The brother of James,

Joses,

Judas,

And Simon?

Are not his sisters

Here with us?’

They took offense

At Jesus.”

 

οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.

 

This story about the relatives of Jesus can be found in Matthew, chapter 13:55-56, while Luke does not go into this problem.  Mark said that the local people asked, whether Jesus was a carpenter (οὐχ οὗτός ἐστιν ὁ ῦ τέκτων), not a carpenter’s son as in Matthew?  A carpenter could also mean a builder or artisan.  However, Mark explicitly mentioned the name of Jesus’ mother, Mary (ὁ υἱὸς τῆς Μαρίας).  Were not his brothers there James, Joses, Simon, and Judas (καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος)?  There is a difference in one brother’s name mentioned by Matthew and Mark.  Could Joses be the same as Joseph with a simple letter mistake?  Were not all his sisters there with them also (καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς)?  These relatives took offense or were scandalized by Jesus (καὶ ἐσκανδαλίζοντο ἐν αὐτῷ).  Once again there is the question of the brothers and sisters of Jesus.  These brothers and sisters could be biological brothers or sisters, half-brothers and half-sisters from a first marriage of Joseph, or kissing cousins or other close cousins of the family.  The Hebrew and Aramaic language did not have a distinctive word for cousins, so that the words “brother” and “sister” were often used to mean more than a biological brother.  Just as today, people sometimes refer to others as brothers or sisters, when there is no biological link.  However, the Greek language did have a word for cousins.  Half-brothers often refer to themselves as brothers or sisters today also.  The traditional belief of Christians, even though the Reformation period, has been that Mary was a virgin, so that Jesus was her only son.  Here there are explicit names for the brothers of Jesus, James, Joses, Simon, and Judas, who may have been leaders in the early Christian community but were never mentioned as disciples.  They clearly were relatives of Jesus, exactly how is not clear

 

August 23, 2018

Disciples plucking grain (Mk 2:23-2:23)

“One sabbath,

Jesus was going through

The grain fields.

As they made their way,

His disciples

Began to pluck

Heads of grain.”

 

Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν παραπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας.

 

Matthew, chapter 12:1, as well as Luke, chapter 6:1, are similar to Mark.  In Matthew and Luke, the disciples were also eating the grain, but that is not explicitly mentioned here.  Mark said that Jesus was going through the grain fields on the Sabbath (Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν παραπορεύεσθαι διὰ τῶν σπορίμων).  This is the only use of the word “σπορίμων” in all the biblical literature.  All three synoptics use this word that meant a sown field or a grain field, so that they may have copied it from Mark.  Jesus’ disciples (καὶ οἱ μαθηταὶ αὐτοῦ) made their way through the field (ἤρξαντο ὁδὸν).  They began to pluck the heads of the grain in the field (ποιεῖν τίλλοντες τοὺς στάχυας).  This is a unique word “τίλλοντες, plucking” that only appears in the New Testament literature in this story by the three synoptics.  Once again, Mark may have the source for this word.  This set up the problem of plucking grain on the Sabbath.

August 21, 2018

The meal with the tax collectors (Mk 2:15-2:15)

“And as he sat

At dinner

In Levi’s house,

Many tax collectors

And sinners

Were also sitting

With Jesus

And his disciples.

There were many

Who followed him.”

 

Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ.

 

Luke, chapter 5:29, and Matthew, chapter 9:10, are similar to Mark, so that Mark might be the source of this event.  Here and in Luke, it was explicitly mentioned that Jesus was having a meal in the house of Levi (Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ).  As Levi was a tax collector, other tax collectors (καὶ πολλοὶ τελῶναι) were there also.  Was this a farewell meal for Levi as he was about to set out as a disciple of Jesus?  Jesus sat or reclined at the dining table in this house.  However, besides the tax collectors, a lot of sinners came to sit down or recline (καὶ ἁμαρτωλοὶ συνανέκειντο) with Jesus and his disciples (τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ).  The tax collectors were collecting money or tolls for the Roman Empire, so that they could hardly be called model Jewish citizens.  The sinners (ἁμαρτωλοὶ), on the other hand, could either be non-Jewish gentiles or other public immoral Jewish men, who were unclean.  In general, tax collectors and sinners were lumped together, since neither cared much for following the Jewish law, unlike the Pharisees.  However, many people were already followers of Jesus (ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ).  How were these followers different from his disciples?

August 15, 2018

Jesus sees James and John (Mk 1:19-1:19)

“As Jesus went

A little farther,

He saw James,

The son of Zebedee,

And his brother,

John.

They were

In their boat

Mending their nets.”

 

Καὶ προβὰς ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα,

 

Once again Mark and Matthew, chapter 4:20, are almost word for word.  Mark introduced two new disciples, John and James, the fisherman sons of Zebedee.  Zebedee might have been successful since he was explicitly mentioned and he seemed to own a boat.  Jesus apparently had just left Simon Peter and Andrew a short distance away (Καὶ προβὰς ὀλίγον).  Once again, Jesus saw two other fishermen brothers (εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ).  These two brothers, the sons of Zebedee, James and John, were in a boat (καὶ αὐτοὺς ἐν τῷ πλοίῳ) mending the fishing nets (καταρτίζοντας τὰ δίκτυα), not casting them out to sea.  Luke, chapter 5:10, indicated that these two sons of Zebedee were partners with Simon, so that they may have shared a boat or boats.