Luke indicated that Jesus asked them (Εἶπεν δὲ πρὸς αὐτούς) how they could say (Πῶς λέγουσιν) that the Christ Messiah would be the son of David (τὸν Χριστὸν εἶναι Δαυεὶδ υἱόν)? There is something similar in Matthew, chapter 22:41-42, and Mark, chapter 12:35, but Jesus was sparing with the Pharisees and the Scribes, not a vague “they,” as here in Luke. However, Mark was closer to Luke.Mark said while Jesus was teaching in the Temple (διδάσκων ἐν τῷ ἱερῷ), he questioned them saying (Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν) how can the Scribes say (Πῶς λέγουσιν οἱ γραμματεῖς) that the Messiah Christ is the son of David (ὅτι ὁ Χριστὸς υἱὸς Δαυείδ ἐστιν)? This was a complex question that Jesus posed to them. He seemed to imply that the Christ Messiah was the son of David. Matthew indicated that the Pharisees had gathered together (Συνηγμένων δὲ τῶν Φαρισαίων) around Jesus. Thus, he asked them a simple question (ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς). Here Jesus posed the question (λέγων) whose son would the Messiah Christ be (Τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ; τίνος υἱός ἐστιν)? The Pharisees responded (λέγουσιν) that the Messiah Christ would be the son of David (αὐτῷ Τοῦ Δαυείδ). This was the traditional Jewish response based on Psalm 110:1, that the Messiah would be the son or descendant of David. How was Jesus the son of David?
Luke said that the Scribes (οἱ γραμματεῖς) and the chief priests (καὶ οἱ ἀρχιερεῖς) wanted to lay hands on Jesus (Καὶ ἐζήτησαν…ἐπιβαλεῖν ἐπ’ αὐτὸν τὰς χεῖρας) at that very hour (ἐν αὐτῇ τῇ ὥρᾳ,). However, they feared the people (καὶ ἐφοβήθησαν τὸν λαόν). There is something similar in Matthew chapter 21:46, and Mark, chapter 12:12. However, there are different groups named in each gospel. Mark said that the unnamed “they” were trying or seeking to get a hold of or arrest Jesus (Καὶ ἐζήτουν αὐτὸν κρατῆσαι). However, they were afraid of the crowd (καὶ ἐφοβήθησαν τὸν ὄχλον). Thus, they left him (καὶ ἀφέντες αὐτὸν) and went away (ἀπῆλθον). Matthew said that the chief priests and the Pharisees wanted to arrest or seize Jesus (καὶ ζητοῦντες αὐτὸν κρατῆσαι). However, they feared the crowds (ἐφοβήθησαν τοὺς ὄχλους) who regarded him as if he were a prophet (ἐπεὶ εἰς προφήτην αὐτὸν εἶχον). In fact, the idea of Jesus as a prophet still exists until today, but Matthew was the only one who called him a prophet. Luke had named the chief priests and the Scribes, but not the Pharisees, the Sadducees, the elders or presbyters. Mark simply used the vague “they”. Matthew, on the other hand, had the chief priests and the Pharisees seeking Jesus, but not the Scribes, the Sadducees, the elders or presbyters. This was an assertion that the various Jewish religious leaders were out to get Jesus. Are you out to get anyone?
Luke indicated that Jesus said that someone stronger than the armed strongman protecting his castle attacked him (πὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν). This attacker overpowered this strong man (νικήσῃ αὐτόν). He would take away his trusted armor (τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ’ ᾗ ἐπεποίθει). The new stronger one would then divide (διαδίδωσιν) and plunder (καὶ τὰ σκῦλα αὐτοῦ) this so-called original strong man. There is something similar to this in Mark, chapter 3:27, and Matthew, chapter 12:29. Mark had a reference to a strong man, probably Satan, who was overcome by another strong man, probably Jesus. The strong man must be tied up before anyone could plunder his house. Jesus, appeared to be giving advice on how to rob a house. No one would go into the house of a strong man to plunder, seize, snatch, or rob his property or goods without first tying up the strong man. Then one would indeed be able to plunder or totally rob his whole house. Matthew has a vague reference to Satan, the strong man, who was overcome by another strong man. Matthew seems to indicate that the strong man or Satan must be tied up, like in Mark, before anyone can plunder his house. How could you get into a strong man’s house? How could you rob his property? First, you had to tie up the strong man, before you could plunder or rob his house. Thus, Satan would have to be bound up before you could enter his house to rob him. Luke was a little vague on how this plunder was all going to come about, but it would happen. Has anybody ever tried to rob your house?
Luke said that they were filled with rage or fury (ὐτοὶ δὲ ἐπλήσθησαν ἀνοίας). They discussed with one another (καὶ διελάλουν πρὸς ἀλλήλους) what they might do to Jesus (τί ἂν ποιήσαιεν τῷ Ἰησοῦ). Matthew, chapter 12:14, and Mark, chapter 3:6, are similar to Luke. However, Mark was the only one to mention both the Pharisees and the Herodians. Matthew mentioned just the Pharisees, while Luke used the vague “they”. Mark said that the Pharisees conspired with the Herodians against Jesus. They wondered how they could destroy or kill him. The Herodians were not a religious group but a political group that backed the Galilean governor Herod Antipas (4-39 CE). Right from the beginning, there was this animosity between Jesus and the religious leaders of the Pharisees and the local political leaders of Herod. Matthew has this episode end with only the Pharisees getting together to conspire to destroy Jesus. However, the wording was a little different among these synoptic writers, but all these people conspired on how to grab, destroy, or kill Jesus.
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).
καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν ἀλλήλους·
There is something similar in Mark, chapter 13:12, and in Luke, chapter 21:16, but they mention specific family members who were betraying them. Matthew only has the vague “they” betraying one another. Jesus warned them that many of his followers would fall away, stumble, or be scandalized (καὶ τότε σκανδαλισθήσονται πολλοὶ). They would betray or abandon each other (καὶ ἀλλήλους παραδώσουσιν), even hating and detesting one another (καὶ μισήσουσιν ἀλλήλους). This was a far cry from love your neighbor.
This sparing between Jesus and the Pharisees continued. There is something similar in Mark, chapter 12:35, but Jesus was in the Temple talking to the Scribes. In Luke, chapter 20:41, he was talking to some vague “them.” There is no doubt here because the Pharisees had gathered together (Συνηγμένων δὲ τῶν Φαρισαίων) around him. Thus, he asked them a question (ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς).
Once again, Daniel is in the lion’s den as in chapter 6 of this book. This time, the duration is 6 days, instead of one night. There was an explicit mention of 7 lions in the den, instead of the earlier vague den of lions. Normally, these lions feasted on 2 human bodies and 2 sheep each day. During the time that Daniel was there, they were not given their normal diet, so that they might want to eat Daniel.
Somehow the territory of Gad was in the south. Now we have the southern borders of Israel just as it was described in the preceding chapter. This southern border in Numbers, chapter 34 was also vague. Here the border goes almost to Egypt, to the great sea, or the Mediterranean Sea. Tamar was the start of this southeast border. Meribath-kadesh was in the wilderness of Zin, south of the Dead Sea.