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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 |
|---|---|---|---|
| 1Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον. | 1Καὶ διαγενομένου τοῦ σαββάτου Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ [τοῦ] Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτόν. 2καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου. | 56ὑποστρέψασαι δὲ ἡτοίμασαν ἀρώματα καὶ μύρα. καὶ τὸ μὲν σάββατον ἡσύχασαν κατὰ τὴν ἐντολήν. 1Τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθον φέρουσαι ἃ ἡτοίμασαν ἀρώματα. | Not in Q: C It is possible that some of the non-Markan traditions Luke has here (e.g., two angels) are from Q, but there is little in the text stylistically, thematically, or in Matthew-Luke agreements to suggest this. |
| 3καὶ ἔλεγον πρὸς ἑαυτάς • | |||
| 3τίς ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ μνημείου ; | |||
| 2καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας • ἄγγελος γὰρ κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ. | If this were in Q it is hard to imagine that Luke would omit it. | ||
| 4καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀποκεκύλισται ὁ λίθος • ἦν γὰρ μέγας σφόδρα. | 2εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου, | The wording here looks Lukan. Likely just a rewriting of Mark. At the same time, John has a similarly structured phrase here: βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου, which could suggest that Luke knew the same non-Markan tradition as John (Nolland, Luke, 1185). | |
| 5Καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον | 3εἰσελθοῦσαι δὲ | ||
| 3οὐχ εὗρον τὸ σῶμα τοῦ κυρίου Ἰησοῦ. 4καὶ ἐγένετο ἐν τῷ ἀπορεῖσθαι αὐτὰς περὶ τούτου | The wording here is still very Lukan. τοῦ κυρίου Ἰησοῦ may be a later interpolation (it is not reflected in Bezae). οὐχ εὗρον τὸ σῶμα may simply be Luke's way of stating what is assumed in Mark. Luke 24:4a looks like a Lukan flourish. | ||
| 3ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών. 4ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί. | 5εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν. | 4ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθῆτι ἀστραπτούσῃ. 5ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὰ πρόσωπα εἰς τὴν γῆν | Luke likely has a tradition for the two men. The same tradition is likely reflected in John 20:12. But there is no reason to think that Q is the source of this tradition. |
| 5ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν • | 6ὁ δὲ λέγει αὐταῖς • | 5εἶπαν πρὸς αὐτάς • | |
| 5μὴ φοβεῖσθε ὑμεῖς, οἶδα γὰρ ὅτι Ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε • 6οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν • | 6μὴ ἐκθαμβεῖσθε • Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον • ἠγέρθη, οὐκ ἔστιν ὧδε • | 5τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν ; 6οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη. | Luke 24:6a is absent in Codex Bezae and probably was not in the original text of Luke. This means that Luke's report of the words of the angels is very dissimilar to Mark's report of the words of the young man. It is possible that Luke has rewritten "You seek Jesus the Nazarene who was crucified" to say "Why do you seek the living among the dead?" but Luke does not tend to wax poetic in editing sayings. I am inclined to see a non-Markan source here, though it may be an oral source. |
| 6δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο. | 6ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν. | Matthew edits Mark to make it closer to John 20:12. Could Matthew and John be aware of the same tradition? (Nolland, Luke, 1185) | |
| 7καὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν, καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε • | 7ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν • ἐκεῖ αὐτὸν ὄψεσθε, | ||
| 7ἰδοὺ εἶπον ὑμῖν. | 7καθὼς εἶπεν ὑμῖν. | 6μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ Γαλιλαίᾳ 7λέγων τὸν υἱὸν τοῦ ἀνθρώπου ὅτι δεῖ παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι. | This is an allusion back to Luke 9:22, 44, which is taken from Mark. This is clearly Luke's way of tying the story together and is not dependent on a non-Markan source. |
| 8καὶ ἐμνήσθησαν τῶν ῥημάτων αὐτοῦ. | A Lukan flourish. | ||
| 8Καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ. | 8Καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις • καὶ οὐδενὶ οὐδὲν εἶπαν • ἐφοβοῦντο γάρ. | 9Καὶ ὑποστρέψασαι ἀπὸ τοῦ μνημείου ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα καὶ πᾶσιν τοῖς λοιποῖς. | Matthew and Luke agree in using the word ἀπαγγέλλω. Luke also uses the word ἕνδεκα, which Matthew uses in 28:16 (I am indebted to Rob MacEwen for this observation), but both of these agreements may be merely coincidental. |
| 9καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων • | Holtzmann attributed Matt 28:9-10, 16-20 to Ur-Markus. | ||
| 9χαίρετε. | |||
| 9αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ. 10τότε λέγει αὐταῖς ὁ Ἰησοῦς • | Luke 24:52 also has Jesus worshiped at this point, but not in the Bezae text. It is probably an interpolation there. | ||
| 10μὴ φοβεῖσθε • ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. | An expansion based on Mark 16:7 | ||
| 10ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία ἡ Ἰακώβου καὶ αἱ λοιπαὶ σὺν αὐταῖς. ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα, 11καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα, καὶ ἠπίστουν αὐταῖς. | This passage obviously belongs with Luke 8:2-3, which at one point I had attributed to Q, but now I think Luke 8:2-3; 24:10-11 are Lukan | ||
| 12Ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον καὶ παρακύψας βλέπει τὰ ὀθόνια μόνα, καὶ ἀπῆλθεν πρὸς ἑαυτὸν θαυμάζων τὸ γεγονός. | This verse was probably a later interpolation into Luke based on John. |
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