RECONSTRUCTING Q

Fasting (Matthew 9:14-17||Mark 2:18-22||Luke 5:33-39)

92% reflected in both Matthew and Luke

Home | Statistics | Previous | Next | Or go to:

Color Coding: Matthew-Mark Agreements | Mark-Luke Agreements | Matthew-Luke Agreements | Triple Agreement
Formatting: Word Is Different | Word Differs from Both Parallels | Morphology Is Different | Morphology Differs from Both Parallels
Gray Background: This is not where this portion is found in this gospel.

MatthewMarkLukeNotes
14Τότε προσέρχονται αὐτῷ οἱ μαθηταὶ Ἰωάννου λέγοντες 18Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ 33Οἱ δὲ εἶπαν πρὸς αὐτόν There are some things that suggest Q's presence in this passage (see below), but the suggestions are not strong enough. I rate this NOT IN Q with a grade of B.
14διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν [πολλά], οἱ δὲ μαθηταί σου οὐ νηστεύουσιν ; 18διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν ; 33οἱ μαθηταὶ Ἰωάννου νηστεύουσιν πυκνὰ καὶ δεήσεις ποιοῦνται ὁμοίως καὶ οἱ τῶν Φαρισαίων, οἱ δὲ σοὶ ἐσθίουσιν καὶ πίνουσιν.
15καὶ εἶπεν αὐτοῖς Ἰησοῦς 19καὶ εἶπεν αὐτοῖς Ἰησοῦς 34 δὲ Ἰησοῦς εἶπεν πρὸς αὐτούς
15μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφʼ ὅσον μετʼ αὐτῶν ἐστιν νυμφίος ; 19μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν νυμφίος μετʼ αὐτῶν ἐστιν νηστεύειν ; 34μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος ἐν νυμφίος μετʼ αὐτῶν ἐστιν ποιῆσαι νηστεῦσαι ;
19ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν. This is redundant, so Matthew's and Luke's joint decision to omit it is not noteworthy.
15ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν νυμφίος, καὶ τότε νηστεύσουσιν. 20ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. 35ἐλεύσονται δὲ ἡμέραι, καὶ ὅταν ἀπαρθῇ ἀπʼ αὐτῶν νυμφίος, τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις.
16οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ 21Οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν 36Ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν Luke's additions here are likely purely redactional and not reflective of a source. Matthew's and Luke's agreement on ἐπιβάλλει over ἐπιράπτει may be coincidental based on the noun ἐπίβλημα.
16αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου καὶ χεῖρον σχίσμα γίνεται. 21εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται. 36εἰ δὲ μή γε, καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ.
17οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς 22καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς 37καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς
17εἰ δὲ μή γε, ῥήγνυνται οἱ ἀσκοὶ καὶ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται 22εἰ δὲ μή, ῥήξει οἶνος τοὺς ἀσκοὺς καὶ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί 37εἰ δὲ μή γε, ῥήξει οἶνος νέος τοὺς ἀσκοὺς καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται The Matthew-Luke agreements in this verse and the next could just be coincidental.
17ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται. 22ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς. 38ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον.
39[καὶ] οὐδεὶς πιὼν παλαιὸν θέλει νέον λέγει γάρ παλαιὸς χρηστός ἐστιν. Edwards says this entire verse is a Hebraism, suggesting a source (Hebrew Gospel, 303), but this could as easily be a comment Luke - or more likely a later scribe - adds to the end of the passage. The absence of this verse in Codex Bezae suggests that this rare example of Luke adding a thought to a Markan pericope is not actually such; it was probably added by a later scribe.

Home | Statistics | Previous | Next | Or go to: