Bible Review

Q is thought by scholars to have comprised sayings and a few narratives that are found in both Luke and Matthew but not in Mark. See Stephen J. Patterson, “Q—The Lost Gospel,” BR 09:05.

See my “What Really Happened at Gethsemane?” BR 14:02.

It was the arrest of John the Baptist that brought Jesus back to Galilee. See my “Why Jesus Went Back to Galilee,” BR 12:01.

On the meaning of leb, see Robert North, “Did Ancient Israelites Have a Heart?” sidebar to “Ancient Medicine” BR 11:03.

The Mishnah is a collection of rabbinic oral teachings written down in about 200 A.D.

Where exactly did the second test take place? The Greek has to pterygion tou hierou (Matthew 4:5), which is variously translated as the “pinnacle of the temple,” the “parapet of the temple” or the “highest point of the temple.” This is the only appearance of the term pterygion (literally, “winglet,” or “little wing”) in the New Testament.

In Exodus 17:7 Moses also names the site Meribah (from the verb “to find fault”).

When Matthew and Luke share material that is lacking in Mark, the common assumption is that Matthew and Luke depend on a now-lost source that scholars call Q (see Stephen J. Patterson, “Yes, Virginia, There Is a Q,” BR 11:05). When, as in this case, the shared material is presented differently, the question that immediately arises is, Which gospel most accurately represents the hypothetical source Q?