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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.
| Matthew | Mark | Luke | Notes |
|---|---|---|---|
| 32Ἐξερχόμενοι δὲ εὗρον ἄνθρωπον Κυρηναῖον ὀνόματι Σίμωνα, τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. | 21καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. | 26Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. | Luke is clearly following Mark here. Mark's mention of Alexander and Rufus makes it clear that Mark has included this element because of his knowledge of individuals involved, not because this is a typical element of the passion narrative. This is not Q. |
| 27Ἠκολούθει δὲ αὐτῷ πολὺ πλῆθος τοῦ λαοῦ καὶ γυναικῶν αἳ ἐκόπτοντο καὶ ἐθρήνουν αὐτόν. 28στραφεὶς δὲ πρὸς αὐτὰς [ὁ] Ἰησοῦς εἶπεν • | Luke 23:27-31 clearly resemble Q's style and do not resemble Luke's style. This is Q. | ||
| 28θυγατέρες Ἰερουσαλήμ, μὴ κλαίετε ἐπʼ ἐμέ • πλὴν ἐφʼ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ τέκνα ὑμῶν, | |||
| 29ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν • μακάριαι αἱ στεῖραι καὶ αἱ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ἔθρεψαν. | |||
| 30τότε ἄρξονται λέγειν τοῖς ὄρεσιν • πέσετε ἐφʼ ἡμᾶς, καὶ τοῖς βουνοῖς • καλύψατε ἡμᾶς • | |||
| 31ὅτι εἰ ἐν τῷ ὑγρῷ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῷ ξηρῷ τί γένηται ; | |||
| 32Ἤγοντο δὲ καὶ ἕτεροι κακοῦργοι δύο σὺν αὐτῷ ἀναιρεθῆναι. | See below on Luke 23:39-43. | ||
| 33Καὶ ἐλθόντες εἰς τόπον λεγόμενον Γολγοθᾶ, ὅ ἐστιν Κρανίου Τόπος λεγόμενος, | 22Καὶ φέρουσιν αὐτὸν ἐπὶ τὸν Γολγοθᾶν τόπον, ὅ ἐστιν μεθερμηνευόμενον Κρανίου Τόπος. | 33Καὶ ὅτε ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, | The place name is traditional and also occurs in John 19:17, so it may very well have occurred in Q as well, but there is little to go on. |
38Τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων. |
27Καὶ σὺν αὐτῷ σταυροῦσιν δύο λῃστάς, ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ. |
33ἐκεῖ ἐσταύρωσαν αὐτὸν * καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν. | See below on Luke 23:39-43. |
| 34[[ ὁ δὲ Ἰησοῦς ἔλεγεν • | Luke 23:34 is not likely part of the original text. | ||
| 34πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν. ]] | Some Medieval texts say that the Gospel of the Nazarenes has these words followed by: "at that voice of the Lord many thousands of the Jews who were standing around the cross believed," but these are probably not reliable sources for GHeb (see Klijn, 129-31). | ||
| 34ἔδωκαν αὐτῷ πιεῖν οἶνον μετὰ χολῆς μεμιγμένον • καὶ γευσάμενος οὐκ ἠθέλησεν πιεῖν. | 23καὶ ἐδίδουν αὐτῷ ἐσμυρνισμένον οἶνον • ὃς δὲ οὐκ ἔλαβεν. | ||
| 35Σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον, | 24Καὶ σταυροῦσιν αὐτὸν καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον ἐπʼ αὐτὰ τίς τί ἄρῃ. | 34διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλήρους. | The dividing of garments also occurs in John and was a traditional component of the passion narrative. Whether or not Q had it is a mystery. Both Matthew and Luke follow Mark closely enough here to leave no indication of if it was in Q and how it might have been worded there. |
| 25ἦν δὲ ὥρα τρίτη καὶ ἐσταύρωσαν αὐτόν. | |||
| 36καὶ καθήμενοι ἐτήρουν αὐτὸν ἐκεῖ. | |||
| 37Καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην • | 26καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη • | 38ἦν δὲ καὶ ἐπιγραφὴ ἐπʼ αὐτῷ • |
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| 37οὗτός ἐστιν Ἰησοῦς ὁ βασιλεὺς τῶν Ἰουδαίων. | 26ὁ βασιλεὺς τῶν Ἰουδαίων. | 38ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος. |
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| 38Τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων. | 27Καὶ σὺν αὐτῷ σταυροῦσιν δύο λῃστάς, ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ. | 33ἐκεῖ ἐσταύρωσαν αὐτὸν * καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν. |
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| 39Οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν 40καὶ λέγοντες • | 29Καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες • | 35Καὶ εἱστήκει ὁ λαὸς θεωρῶν. | |
| 40ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν, εἰ υἱὸς εἶ τοῦ θεοῦ, [καὶ] κατάβηθι ἀπὸ τοῦ σταυροῦ. | 29οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν ἐν τρισὶν ἡμέραις, 30σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ. | 37εἰ σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων, σῶσον σεαυτόν. |
Matthew adds this conditional phrase that looks like what Luke has in 23:40. This also looks like Q 4:3, 9. |
| 41ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμματέων καὶ πρεσβυτέρων ἔλεγον • | 31ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον • | 35ἐξεμυκτήριζον δὲ καὶ οἱ ἄρχοντες λέγοντες • | For some reason Matthew introduces the elders here. It may be that Matthew and Luke are reflecting something in Q that is not in Mark, especially considering the next line. |
| 42ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι • βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ καὶ πιστεύσομεν ἐπʼ αὐτόν. 43πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν • εἶπεν γὰρ ὅτι θεοῦ εἰμι υἱός. | 31ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι • 32ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. | 35ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτός ἐστιν ὁ χριστὸς τοῦ θεοῦ ὁ ἐκλεκτός. | A few minor agreements here. Something inspired Matthew to add verse 43. Verse 42 may reflect Mark while verse 43 reflects Q. Luke also has both but condenses both more than Matthew does. |
48καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε ὄξους καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν. 49οἱ δὲ λοιποὶ ἔλεγον • |
36δραμὼν δέ τις [καὶ] γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν λέγων • |
36ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῷ 37καὶ λέγοντες • | The offering of wine is a traditional element of the passion narrative, also expressed in John. It may have been in Q, which would explain why Luke's wording is so different. At the same time, this could be Luke's attempt to write in his narrative a detail he knew primarily from Mark 15:36. |
40σῶσον σεαυτόν, εἰ υἱὸς εἶ τοῦ θεοῦ |
30σῶσον σεαυτὸν | 37εἰ σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων, σῶσον σεαυτόν. | See above on Matthew 27:40. If Luke 23:36 is from Q, Luke may be preserving this conditional statement in its proper place. |
37Καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην • |
26καὶ ἦν ἡ ἐπιγραφὴ τῆς αἰτίας αὐτοῦ ἐπιγεγραμμένη • |
38ἦν δὲ καὶ ἐπιγραφὴ ἐπʼ αὐτῷ • | John also has an inscription. This is a typical part of the passion narrative. There is a minor agreement in the text below. This is likely in Q. |
37οὗτός ἐστιν Ἰησοῦς ὁ βασιλεὺς τῶν Ἰουδαίων. |
26ὁ βασιλεὺς τῶν Ἰουδαίων. |
38ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος. | Jeremias notes that the Demonstrative without a verb is unlukan (Sprache, 306). Luke may be giving the expression exactly as it occurred in Q. |
| 44Τὸ δʼ αὐτὸ καὶ οἱ λῃσταὶ οἱ συσταυρωθέντες σὺν αὐτῷ ὠνείδιζον αὐτόν. | 32καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν. | 39Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν λέγων • | It is unclear whether Luke 23:32-33, 39-43 is Luke's twist on the Markan original or Luke's awareness of another account of the men on the cross. If the latter, it is shaped as many Q dialogues are, but there is little to make it clear that this is Q. |
| 39οὐχὶ σὺ εἶ ὁ χριστός ; σῶσον σεαυτὸν καὶ ἡμᾶς. 40ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῷ ἔφη • οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῷ αὐτῷ κρίματι εἶ ; 41καὶ ἡμεῖς μὲν δικαίως, ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν • οὗτος δὲ οὐδὲν ἄτοπον ἔπραξεν. | |||
| 42καὶ ἔλεγεν • | |||
| 42Ἰησοῦ, μνήσθητί μου ὅταν ἔλθῃς εἰς τὴν βασιλείαν σου. | |||
| 43καὶ εἶπεν αὐτῷ • | |||
| 43ἀμήν σοι λέγω, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. | |||
| 45Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. | 33Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης. | 44Καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης | |
| 45τοῦ ἡλίου ἐκλιπόντος, | The only other two occurrences of ἐκλείπω in the Gospels and Acts are in Luke 16:9; 22:32, which I have assigned to Q. At the same time, this could be Luke explaining Mark. | ||
51Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπʼ ἄνωθεν ἕως κάτω εἰς δύο |
38Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω. |
45ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον. | This is another traditional element of the passion narrative. There is no evidence to suggest whether or not it was in Q. |
| 46περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων • | 34καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ • | 46καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπεν • | |
| 46ηλι ηλι λεμα σαβαχθανι ; τοῦτʼ ἔστιν • θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες ; | 34ελωι ελωι λεμα σαβαχθανι ; ὅ ἐστιν μεθερμηνευόμενον • ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με ; | 46πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου. | It is quite possible that Luke saw a need for a "more fitting" psalm and so placed this here. It is possible that it was in Q, but there is little evidence to support that. The mention of "breathing out" at the end of this verse may have inspired this psalm reference in which Jesus commits his spirit/breath. |
| 47τινὲς δὲ τῶν ἐκεῖ ἑστηκότων ἀκούσαντες ἔλεγον | 35καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον • | ||
| 47ὅτι Ἠλίαν φωνεῖ οὗτος. | 35ἴδε Ἠλίαν φωνεῖ. | ||
| 48καὶ εὐθέως δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε ὄξους καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν. 49οἱ δὲ λοιποὶ ἔλεγον • | 36δραμὼν δέ τις [καὶ] γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν λέγων • | 36ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῷ 37καὶ λέγοντες • |
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| 49ἄφες ἴδωμεν εἰ ἔρχεται Ἠλίας σώσων αὐτόν. | 36ἄφετε ἴδωμεν εἰ ἔρχεται Ἠλίας καθελεῖν αὐτόν. | ||
| 50ὁ δὲ Ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα. | 37ὁ δὲ Ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν. | 46τοῦτο δὲ εἰπὼν ἐξέπνευσεν. | John has παρέδωκεν τὸ πνεῦμα. Q may have had something similar to Matthew here. |
| 51Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπʼ ἄνωθεν ἕως κάτω εἰς δύο | 38Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω. | 45ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον. |
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| 51καὶ ἡ γῆ ἐσείσθη καὶ αἱ πέτραι ἐσχίσθησαν, 52καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 53καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς. | There is little evidence that this was in Q. | ||
| 54Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετʼ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα ἐφοβήθησαν σφόδρα, λέγοντες • | 39Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν • | 47Ἰδὼν δὲ ὁ ἑκατοντάρχης τὸ γενόμενον ἐδόξαζεν τὸν θεὸν λέγων • | The minor agreements here may be mere coincidence. Luke likely draws 23:47 from Mark. At the same time, Haimo of Auxerre said that the Hebrew Gospel contained this report after Jesus said, "Father, forgive them": at this word of the Lord many thousands of Jews that stood round about the Cross believed. |
| 54ἀληθῶς θεοῦ υἱὸς ἦν οὗτος. | 39ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν. | 47ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν. | |
| 48καὶ πάντες οἱ συμπαραγενόμενοι ὄχλοι ἐπὶ τὴν θεωρίαν ταύτην, θεωρήσαντες τὰ γενόμενα, τύπτοντες τὰ στήθη ὑπέστρεφον. | This looks like Q. "beating their breasts" occurs elsewhere only in Luke 18:13, which I have argued is from Q. |
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