He will rise on the third day (Lk 18:33-18:33)

“After they have

Flogged him,

They will kill him.

On the third day,

He will rise again.”

 

καὶ μαστιγώσαντες ἀποκτενοῦσιν αὐτόν, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστήσεται,

 

Luke indicated that Jesus said that after they had flogged (καὶ μαστιγώσαντες) the Son of Man, they would kill him (ἀποκτενοῦσιν αὐτόν).  However, on the third day (καὶ τῇ ἡμέρᾳ τῇ τρίτῃ), he would rise again (ἀναστήσεται).  Mark, chapter 10:34, and Matthew, chapter 20:19, have something similar.  Mark indicated that Jesus said that they would mock or ridicule him (καὶ ἐμπαίξουσιν αὐτῷ).  They would spit on him (καὶ ἐμπτύσουσιν αὐτῷ).  They would flog or scourge him (καὶ μαστιγώσουσιν αὐτὸν).  Finally, they would kill him (καὶ ἀποκτενοῦσιν).  However, after three days (καὶ μετὰ τρεῖς ἡμέρας), he would rise again (ἀναστήσεται), as here in LukeMatthew indicated that Jesus said that they would mock or ridicule the Son of Man (εἰς τὸ ἐμπαῖξαι).  They would scourge him (καὶ μαστιγῶσαι).  Finally, they would crucify him (καὶ σταυρῶσαι), the common form of Roman execution.  Matthew was the only gospel writer here to mention the way of death, the crucifixion.  However, on the 3rd day, the Son of Man would be raised up (καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται).  Obviously, Jesus was talking about himself, but he always used the term Son of Man in talking about his future suffering, death, and resurrection.  What do you think about the resurrection of Jesus on the 3rd day?

Do to others! (Lk 6:31-6:31)

“Do to others

As you would have them

Do to you!”

 

καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως.

 

Luke indicated that Jesus said to his followers to do the same to others (ποιεῖτε αὐτοῖς ὁμοίως), like they would wish other men to do to them (καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι).  Once again, this was in the second person plural imperative.  Matthew, chapter 7:12, has something similar, perhaps indicating a common Q source.  This saying is often known throughout the world as the philosophical golden rule.  Matthew said that whatever you wanted other men to do to you (Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι), you should do to them the same (οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς).  Matthew emphasized that this was already in the Hebrew Torah, the Law and among the various Judaic prophets, while Luke never mentioned the Law and the prophets.  Pure and simple, treat other people the way that you would want to be treated.

Your faith has made you well (Mk 10:52-10:52)

“Jesus said to him.

‘Go!

Your faith

Has made you well!’

Immediately,

He regained

His sight.

He followed Jesus

On the way.”

 

καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ.

 

Both Matthew, chapter 20:34, and Luke, chapter 18:42-43, are similar, but Mark did not mention compassion or pity.  Neither did he touch his eyes.  Instead, Mark indicated that Jesus told him to go (καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε) because his faith had healed him (ἡ πίστις σου σέσωκέν σε).  Immediately (καὶ εὐθὺς), he regained his sight (ἀνέβλεψεν) and followed Jesus on his way (καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ), as Bartimaeus became a disciple of Jesus.  There was no physical contact in this healing of the blind man.

Who was the greatest? (Mk 9:34-9:34)

“But they were silent,

On the way,

They had argued

With one another about

Who was the greatest.”

 

οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων.

 

This question about the greatest can also be found in Matthew, chapter 18:1, and Luke, chapter 9:46, with some minor changes.  The disciples of Jesus seemed to be arguing among themselves about who was the greatest.  Instead of coming to Jesus, as in Matthew, Mark had Jesus come to the disciples.  They were silent (οἱ δὲ ἐσιώπων), when Jesus asked them what they were talking about on their travels.  In fact, they had been arguing or discussing among themselves (πρὸς ἀλλήλους γὰρ διελέχθησαν) on the way there (ἐν τῇ ὁδῷ) who was the greatest (τίς μείζων).  Mark never mentioned the greatest in the kingdom of heaven, but just the greatest in general.  The late Muhammad Ali (1942-2016) always proclaimed that he was the greatest, without indicating what he was the greatest at.  They were looking for some sort of status.  After all, they were the important disciples of Jesus.

What was that discussion about? (Mk 9:33-9:33)

“Then they came

To Capernaum.

When he was

In the house,

Jesus asked them.

‘What were you

Arguing about

On the way?’”

 

Καὶ ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς Τί ἐν τῇ ὁδῷ διελογίζεσθε;

 

This opening question by Jesus is unique to Mark, who said that they came to Capernaum again (Καὶ ἦλθον εἰς Καφαρναούμ).  Mark had mentioned that Capernaum was where he had made his home in chapter 2:1, and where he taught in the synagogue in chapter 1:21.  Apparently, he had a house there, since there was talk about a house in Capernaum as here.  When he was in the house (Καὶ ἐν τῇ οἰκίᾳ γενόμενος), Jesus asked them (ἐπηρώτα αὐτούς) what they were discussing or arguing about on the way there (Τί ἐν τῇ ὁδῷ διελογίζεσθε).  Jesus knew that they had been talking about something that was a little heated.

On the way to Jerusalem (Mt 20:17-20:17)

“While Jesus

Was going up

Near to Jerusalem,

He took

The twelve disciples aside.

He spoke to them

On the way.”

 

Μέλλων δὲ ἀναβαίνειν Ἰησοῦς εἰς Ἱεροσόλυμα παρέλαβεν τοὺς δώδεκα κατ’ ἰδίαν, καὶ ἐν τῇ ὁδῷ εἶπεν αὐτοῖς

 

Mark, chapter 10:32, and Luke, chapter 18:31, have something similar to this.  While Jesus was near Jerusalem (Μέλλων δὲ ἀναβαίνειν Ἰησοῦς εἰς Ἱεροσόλυμα), he took his 12 leaders aside by themselves (παρέλαβεν τοὺς δώδεκα κατ’ ἰδίαν).  They were merely called the 12 “τοὺς δώδεκα,” not distinguishing between apostles and disciples, but clearly indicating the elite 12 apostle leaders.  He spoke to them as they went on their way to Jerusalem (καὶ ἐν τῇ ὁδῷ εἶπεν αὐτοῖς).  In other words, this was not a general proclamation, but a semi-secret saying just for the leaders, the 12, much like a gnostic group with some at the top people knowing more than the others.

Jesus has compassion on the crowds (Mt 15:32-15:32)

“Then Jesus called

His disciples to him.

He said.

‘I have compassion

For the crowd.

They have been with me

Now three days.

They have nothing to eat.

I do not want

To send them away hungry.

Otherwise,

They might faint

On the way.’”

 

Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, μή ποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ.

 

Mark, chapter 8:1-3, has a similar statement about compassion.  This is much like the earlier feeding of the 5,000 in Matthew, 14:15-16 that can be found in all 4 gospels.   Once again, there is a discussion between Jesus and his disciples.  He called his disciples to him (Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ).  He told them that he had compassion on the crowd (εἶπεν Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον), since they had been with him for 3 days (ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι), without anything to eat (καὶ οὐκ ἔχουσιν τί φάγωσιν).  He did not want to send them away hungry (καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω), because they might faint on their way home (μή ποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ).  Jesus was seriously concerned about the wellbeing of this large crowd of people who had been with him for a couple of days.

Debts (Mt 5:25-5:26)

“Come to terms quickly

With your accuser,

While you are

On the way

To court.

Otherwise,

Your accuser

May hand you over

To the judge.

The judge

May hand you over

To the guard.

You will be

Thrown into prison.

Truly,

I say to you!

‘You will never get out

Until you have paid

The last penny.’”

 

ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ’ αὐτοῦ ἐν τῇ ὁδῷ· μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ·

ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.

 

Jesus, via Matthew, had some common-sense advice that seems to come from the common source Q, since Luke, chapter 12:58-59, has almost exactly the same saying.  If you had a court case, try to settle it quickly before you get to court with the person that you owed money to.  You should be agreeable to your accuser (ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου).  You should try to solve this case with your accuser on the way to court (ἕως ὅτου εἶ μετ’ αὐτοῦ ἐν τῇ ὁδῷ).  Otherwise, this accuser would turn you over to a judge (μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ), who would in turn send you to a guard (καὶ ὁ κριτὴς τῷ ὑπηρέτῃ), who would throw you into jail or a prison (καὶ εἰς φυλακὴν βληθήσῃ).  Then Matthew has this solemn statement of Jesus (ἀμὴν λέγω σοι), just like Luke.  You would never get out of jail (οὐ μὴ ἐξέλθῃς ἐκεῖθεν) until you have paid off the last κοδράντην (ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην).  This κοδράντην was a 1/10 of a drachma, about .03 cents, generally translated as a penny.  Settle your debts before you go to court!

The prophet Isaiah and John (Mt 3: 3-3:3)

“This is the one

Of whom

The prophet Isaiah

Spoke

When he said.

‘The voice of one crying out

In the wilderness.

Prepare

The way of the Lord!

Make his paths straight!’”

 

οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαΐου τοῦ προφήτου λέγοντος Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.

 

Matthew followed Mark who introduced John as a fulfilment of a prophecy from the Book of Isaiah. However, the text from Mark, chapter 1:2, was a composite of texts from Isaiah, Malachi and Exodus. Matthew, as well as Luke, dropped the first part of these references. However, Luke, chaper 3:4-6, has a more extended citation from Isaiah. Matthew began with the modified quotation from Isaiah, chapter 40:3, while he moved the Malachi and Exodus material to later in the text, where Jesus quoted them. However, it was clear that John the Baptist was the one (οὗτος γάρ ἐστιν ὁ ῥηθεὶς) that Isaiah the prophet was talking about (διὰ Ἠσαΐου τοῦ προφήτου λέγοντος). He was the messenger being sent ahead. He was a voice crying out in the wilderness (Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ). He was to prepare the way for the Lord (Ἑτοιμάσατε τὴν ὁδὸν Κυρίου,). He was going to make the paths straight (εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ). Deutero-Isaiah originally talked about a voice in the wilderness leading to a new path out of the Exile, in this oracle of Yahweh, just as there had been a path out of the Exodus. In this wilderness or desert, they were to make a straight path, like a highway for God or the Holy Way. However, this would also be a time of upheaval. The valleys would rise as the mountains and hills would fall, so that the uneven and rough places would become level and plain. All the people would then see the glory of God revealed. Clearly, there was a connection between John the Baptist and Isaiah the prophet.

Your sister’s cup (Ezek 23:31-23:34)

“‘You have gone

The way

Of your sister.

Therefore,

I will give her cup

Into your hand.’

Thus says Yahweh God!

‘You shall drink

Your sister’s cup!

It is deep!

It is wide!

You shall be scorned!

You shall be derided!

It holds so much!

You will be filled

With drunkenness!

You will be filled

With sorrow!

It is a cup of horror!

It is a cup of desolation!

It is the cup

Of your sister

Samaria!

You shall drink it!

You shall drain it out!

You shall gnaw its sherds!

You shall

Tear out your breasts!

I have spoken.’

Says Yahweh God.”

This seems to be a poem or oracle about a cup of wrath. Jerusalem has gone the way of her sister Samaria. Thus she will be given her sister’s cup, the Samarian cup. Yahweh, via Ezekiel, said that Jerusalem would drink her sister’s deep and wide cup. Thus she was going to be scorned and derided. Jerusalem would drink from this large cup. She would be filled with drunkenness and sorrow because this was a cup of horror and desolation. Jerusalem was to drain this big cup by drinking from it. She would then gnaw and eat the glass pottery sherd pieces of this cup. Finally, she would tear out her breasts. This is what Yahweh, God, had spoken. This did not sound like a good experience.