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Journal articles on the topic 'The synoptic Gospels'

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Published: 4 June 2021

Last updated: 12 February 2022

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1

Thatcher, Tom. "Early Christianities and the Synoptic Eclipse: Problems in Situating the Gospel of Thomas." Biblical Interpretation 7, no. 3 (1999): 323–39. http://dx.doi.org/10.1163/156851599x00047.

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AbstractThis article questions the applicability of traditional Form Criticism to noncanonical gospels. Traditional Form Criticism has relied heavily on assumptions about the evolution of the Jesus tradition which were developed exclusively from observations of the Synoptic Gospels. These assumptions generally relate to the ideological climate in which Jesus materials developed, including issues such as the tradition users' Christology and sense of "history." Because noncanonical gospels developed in contexts of alternate, non-synoptic ideologies, it is unreasonable to presuppose that the surface texts of these gospels developed in ways identical to the development of Synoptic materials. The methodological priority granted to the Synoptic Gospels in NT Form Criticism is described here as "Synoptic Eclipse." This issue is explored by examining Helmut Koester's extensive work on the Gospel of Thomas. It is demonstrated that Koester's consistent advocacy of the value of Gos. Thom. is hindered methodologically as Koester is forced to utilize the tools of traditional NT Form Criticism. Koester is typical in this respect of the recent wave of scholars who seek to learn more about the primitive Jesus tradition by examining noncanonical materials.

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2

Sim, David C. "The Synoptic Gospels." Expository Times 119, no. 7 (April 2008): 313–19. http://dx.doi.org/10.1177/0014524608091089.

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3

Brown, Schuyler, and Robert W. Funk. "New Gospel Parallels: Volume One: The Synoptic Gospels." Journal of Biblical Literature 106, no. 4 (December 1987): 713. http://dx.doi.org/10.2307/3260842.

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4

Elliott, J. K., E. P. Sanders, Margaret Davies, and Scot McKnight. "Studying the Synoptic Gospels." Novum Testamentum 32, no. 3 (July 1990): 278. http://dx.doi.org/10.2307/1560570.

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5

Staley, Jeffrey. "Cinematic Approach to Teaching the Synoptic Problem." Bulletin for the Study of Religion 42, no. 4 (November 13, 2013): 37–43. http://dx.doi.org/10.1558/bsor.v42i4.37.

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For ten years I taught an undergraduate Theology course called “Hollywood Jesus.” This essay is an outgrowth of that course, and is based on a research topic that I often had students explore in papers. Utilizing the first two miracles in the first three Hollywood Jesus movies (Cecil B. DeMille’s The King of Kings (1927), Nicholas Ray’s King of Kings (1961), and George Stevens’s The Greatest Story Ever Told (1965) this essay argues that these three Hollywood Jesus films are nearly as closely intertwined as the Synoptic Gospels themselves. Viewing these films in conversation with each other can raise students’ awareness of how the Synoptic Gospels themselves might be inter-related, and how they might be reshaping their sources for changing circumstances. My thesis, in part, is that the changing location of the films’ miracle stories reveals an increasing movement in American culture towards a privatization of religious experience—one that moves from the public arena, to the home and “the church.” While the gospels themselves do not exhibit this same movement, nevertheless, careful attention to the different gospel texts reveals comparable socio-political and theological changes. For students, “seeing” the similarities and differences in the cinematic representations can turn into “believing” that similar strategies might be at work in ancient written texts like the gospels.

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6

Walker, William O., Bernard Orchard, and Harold Riley. "The Order of the Synoptics: Why Three Synoptic Gospels?" Journal of Biblical Literature 108, no. 3 (1989): 521. http://dx.doi.org/10.2307/3267127.

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7

Elliott, J. K., Bernard Orchard, and Harold Riley. "The Order of the Synoptics. Why Three Synoptic Gospels?" Novum Testamentum 32, no. 4 (October 1990): 383. http://dx.doi.org/10.2307/1560957.

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8

Damm, Alex. "Ornatus: An Application of Rhetoric to the Synoptic Problem." Novum Testamentum 45, no. 4 (2003): 338–64. http://dx.doi.org/10.1163/156853603322538749.

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AbstractIn this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions. On grounds of ornatus, editing on either source hypothesis is plausible. But such editing on the Two-Document Hypothesis is more plausible, since Mark's addition of each word would entail the unlikely discovery of near-perfect or coincidentally co-ordinated literary patterns in Matthew and/or Luke.

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9

Foster, Paul. "Harmonization in the Synoptic Gospels." Expository Times 131, no. 1 (August 22, 2019): 37–38. http://dx.doi.org/10.1177/0014524619863970.

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10

STRICKLAND, MICHAEL. "The Synoptic Problem in Sixteenth-Century Protestantism." Journal of Ecclesiastical History 67, no. 1 (December 18, 2015): 82–93. http://dx.doi.org/10.1017/s002204691500158x.

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This article examines early Protestant discussion of the historic puzzle in New Testament study known as the Synoptic Problem, which deals with the potential literary relationship between the Gospels of Matthew, Mark and Luke. The subject was addressed by John Calvin, pioneer Reformer, and by the early Lutheran Martin Chemnitz. Calvin made a puissant contribution by constructing the first three-column Gospel harmony. Chemnitz contributed nascent redaction-critical assessments of Matthew's use of Mark. Thus, far from simply being a concern to post-Enlightenment critics (as is often assumed), interest in the Gospel sources was present from the earliest days of the Reformation.

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11

Harrison, Peter. "Miracles, Early Modern Science, and Rational Religion." Church History 75, no. 3 (September 2006): 493–510. http://dx.doi.org/10.1017/s0009640700098607.

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Readers of the New Testament could be excused for thinking that there is little consistency in the manner in which miracles are represented in the Gospels. Those events typically identified as miracles are variously described as “signs” (semeia), “wonders” (terata), “mighty works” (dunameis), and, on occasion, simply “works” (erga). The absence of a distinct terminology for the miraculous suggests that the authors of the Gospels were not working with a formal conception of “miracle”—at least not in that Humean sense of a “contravention of the laws of nature,” familiar to modern readers. Neither is there a consistent position on the evidentiary role of these events. In the synoptic Gospels—Matthew, Mark, and Luke—Jesus performs miracles on account of the faith of his audience. In John's Gospel, however, it is the performance of miracles that elicits faith. Even in the fourth Gospel, moreover, the role of miracles as signs of Christ's divinity is not straightforward. Thus those who demand a miracle are castigated: “Unless you see signs and wonders you will not believe.” Finally, signs and wonders do not provide unambiguous evidence of the sanctity of the miracle worker or of the truth of their teachings. Accordingly, the faithful were warned (in the synoptic Gospels at least) that “false Christs and false prophets will rise and show signs and wonders [in order] to deceive.”

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12

김현광. "Did John Know the Synoptic Gospels?" Korean Evangelical New Testament Sudies 14, no. 4 (December 2015): 431–57. http://dx.doi.org/10.24229/kents.2015.14.4.001.

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13

Linmans, A. "Correspondence analysis of the synoptic gospels." Literary and Linguistic Computing 13, no. 1 (April 1, 1998): 1–14. http://dx.doi.org/10.1093/llc/13.1.1.

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14

Orchard, Bernard. "The Formation of the Synoptic Gospels." Downside Review 106, no. 362 (January 1988): 1–16. http://dx.doi.org/10.1177/001258068810636201.

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15

Orchard, Bernard. "Dei Verbum and the Synoptic Gospels." Downside Review 108, no. 372 (July 1990): 199–213. http://dx.doi.org/10.1177/001258069010837205.

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16

Weiss, Herold. "The Sabbath in the Synoptic Gospels." Journal for the Study of the New Testament 12, no. 38 (January 1990): 13–27. http://dx.doi.org/10.1177/0142064x9001203802.

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17

Butts, James R. "The Chreia in the Synoptic Gospels." Biblical Theology Bulletin: Journal of Bible and Culture 16, no. 4 (November 1986): 132–38. http://dx.doi.org/10.1177/014610798601600403.

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18

Foster, Paul. "Scribal Harmonization in the Synoptic Gospels." Expository Times 131, no. 4 (December 6, 2019): 160–61. http://dx.doi.org/10.1177/0014524619892133.

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19

Van Zyl, H. C. "Vertalingstrategie met die oog op sinopsissamestelling." Verbum et Ecclesia 20, no. 2 (August 10, 1999): 465–81. http://dx.doi.org/10.4102/ve.v20i2.613.

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Author is in the process of compiling a synopsis of the synoptic Gospels in Afrikaans. A new, literal translation is being made to serve the needs of synoptic comparison. This article deals with the translation strategy which follows. The strategy rests on two pillars: consistently rendering, as far as possible, a single Greek word by the same Afrikaans equivalent, and keeping as closely as possible to the Greek syntax. Various aspects and problems of this strategy are discussed, illustrated with numerous examples.

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20

Perrin, Nicholas. "Recent Trends in Gospel of Thomas Research (1991-2006): Part I, The Historical Jesus and the Synoptic Gospels." Currents in Biblical Research 5, no. 2 (February 2007): 183–206. http://dx.doi.org/10.1177/1476993x06073807.

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This article, the first of a two-part series, reviews research between 1991 and 2006 dealing with the Gospel of Thomas. It focuses on two questions: (1) whether the Coptic sayings collection preserves material going back to the historical Jesus, and (2) whether it is dependent on the synoptic Gospels or attests to an independent line of tradition, relatively uninfluenced by the canonical texts. In connection with the former issue, the article observes that Thomas is little used in contemporary Jesus scholarship and seeks to elucidate reasons for this. As to whether or not the author of Thomas was privy to our synoptic gospels, scholarship has been undergoing an ever-deepening entrenchment of positions. This has not only resulted in a scholarly culture that resists making generalizations regarding Thomas’s origins, but has also provoked new approaches to explicating those origins. The article closes with suggestions for future study.

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21

Pentkovskaya, Tatiana. "The Fragments of Theophylact of Bulgaria’s Commentaries as a Part of the Synoptic Nomocanon of Metropolitan Daniel." Stephanos Peer reviewed multilanguage scientific journal 48, no. 4 (July 31, 2021): 92–99. http://dx.doi.org/10.24249/2309-9917-2021-48-4-92-99.

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The paper examines fragments of Theophylact of Bulgaria’s commentaries on the Gospel, which are part of the Synoptic Nomocanon of Metropolitan Daniel, compiled in the 1530s. It is established that the commentaries on the Gospel of Matthew are borrowed from the second, South Slavic in origin, translation of the Commentaries on the Gospel. Fragments of the commentaries on the Gospels of Luke and John are identified with the later versions of the oldest translation of the Commentaries on the Gospel.

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22

Miller, Robert J. "Is There Independent Attestation for the Trasfiguration in 2 Peter?" New Testament Studies 42, no. 4 (October 1996): 620–25. http://dx.doi.org/10.1017/s0028688500021469.

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Pet 1.16–18 reflects on the transfiguration, an event narrated at greater length in the synoptic gospels (Mark 9.2–8; Matt 17.1–8; Luke 9.28–36). While it is theoretically possible that 2 Pet 1.16–18 refers to a story unknown to the gospel tradition, its obvious connections to the synoptic scene leave little doubt that 2 Peter alludes to the transfiguration, a judgment virtually unanimous among scholars. 2 Peter's description of the event differs in several ways from the synoptic scene and the former lacks some features that figure prominently in the latter. The author of 2 Peter does not give a full narration of the event, but rather assumes that his audience is familiar with it.

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23

Tarocchi, Stefano. "Baptism in the Synoptic Gospels and the Acts of the Apostles." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 29–45. http://dx.doi.org/10.14746/pst.2018.32.02.

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The baptism of Jesus and John, presented in the synoptic Gospels, shows it as an event full of the dynamics of the Spirit. It takes place according to the assumptions of each Gospel and the Acts of the Apostles. In the Gospel of Mark Jesus shares with humanity the same nature that has been subjected to sin. Baptism becomes the beginning of a new saving economy in which it is necessary to bear witness. The essential element of this testimony is the cross which all His disciples have to share with the Lord. The community on the one hand then needs baptism as a way to go out, and on the other, it is strengthened by the gift of the Spirit that leads to the testimony.

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24

Ališauskas, Vytautas, and Linas Šipavičius. "Graikiškų-lotyniškų terminų vartojimas sinoptinėse Evangelijose remiantis Evangelija pagal Morkų." SOTER: Journal of Religious Science 65 (2018): 9–19. http://dx.doi.org/10.7220/2335-8785.65(93).1.

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25

Carneiro, Marcelo Da Silva. "Da Diáspora à Palestina: novas concepções sobre a localização dos evangelhos sinóticos." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 11 (March 5, 2015): 73. http://dx.doi.org/10.20890/reflexus.v8i11.186.

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Resumo: Este artigo pretende mostrar as mudanças teóricas sobre a localização dos evangelhos sinóticos. O objetivo é demonstrar como a localização dos evangelhos sinóticos foi por muito tempo fundamentada na Tradição, e não em análise contextual. Desde os Pais da Igreja os evangelhos sinóticos foram situados em diferentes pontos do império romano, em geral fora da região siro-palestinense. Novas tendências, no entanto, tem demonstrado que Marcos, Mateus e Lucas pertencem a um gênero literário vinculado ao mundo judaico da Palestina, e seus evangelhos refletem essa proximidade cultural. A partir disso é possível chegar a duas conclusões principais: por um lado, os evangelhos sinóticos surgiram para responder a demandas de comunidades judaico-cristãs que estavam em situação de crise e usaram a memória sobre Jesus para dar fundamento às suas respostas. Por outro lado, as novas tendências indicam a proximidade entre o cristianismo primitivo e o judaísmo, como expressão da pluralidade deste. Palavras-chave: Cristianismo Primitivo. Teoria Literária. Evangelhos Sinóticos. Tradição Oral. Abstract: This paper wants show the theoretical changes about the Synoptic Gospels locus. The object is show that the Synoptic Gospels locus are based just in Tradition, and not in contextual analysis. Since the Later Fathers, the Synoptic Gospels were located in different Roman Empire places, generally off Syros-Palestinian area. New tendencies, however, show that Mark, Matthew and Luke belongs a literary genre bound to the Palestinian Judaic world, and their Gospels reflect this cultural proximity. From this, it is possible conclude two principal points: one, the Synoptic Gospels emerged to respond to Judaic-Christian community demands, in crisis and used the memories about Jesus for give ground to their answers. Two, the new tendencies link the proximity between the Primitive Christianity and Judaism, as their plurality expression. Keywords: Early Christianity. Literary Theory. Synoptic Gospels. Oral Tradition.

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26

Murai, Hajime, and Akifumi Tokosumi. "Network Analysis of the Four Gospels and the Catechism of the Catholic Church." Journal of Advanced Computational Intelligence and Intelligent Informatics 11, no. 7 (September 20, 2007): 772–79. http://dx.doi.org/10.20965/jaciii.2007.p0772.

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There are many religions, such as Christianity, that have sought to spread their messages and have subsequently created a collection of documents. However, as the literature grows, it becomes more problematic to interpret any single text and perceive how it relates to other documents. This situation is common in other areas of human activity, not just religions. In this paper, we propose a method of Synoptic Network Analysis, to represent the relationships between multiple overlapping texts as a network, and to analyze the structure and semantics of the texts by clustering the network. This method is applied to the four traditional Christian Gospels and the Catechism of the Catholic Church in order to extract the main messages common to these Gospels, to highlight the dogmatic characteristics of each Gospel and the Catechism and to compare those results. Unlike traditional literature-based approaches, Synoptic Network Analysis is a scientific method that incorporates falsifiability and replicability. The method makes it possible to scientifically evaluate various literature-based hypotheses.

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27

Aichele, George. "The Possibility of Error: Minority Report and the Gospel of Mark." Biblical Interpretation 14, no. 1-2 (2006): 143–57. http://dx.doi.org/10.1163/156851506776145760.

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AbstractReferences to and images of eyes and of blindness and seeing (including natural sight, clairvoyance, and artificially recorded images) play significant parts in Stephen Spielberg's 2002 movie, Minority Report. Based on Philip K. Dick's story, "The Minority Report," the movie plays with familiar Dickian paradoxes of fate and freedom, and of truth that conceals and/or makes itself false. The gospel of Mark also features similar paradoxes of "blindness and insight." This essay plays Spielberg's movie against Dick's story, and the mutual relation between them against Mark's gospel, with the goal of exploring Mark's function as a "minority report" (in more ways than one) among the synoptic gospels, as well as the Christian "captivity" of the gospels in the canon.

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28

Perrin, Nicholas, and Christopher W. Skinner. "Recent Trends in Gospel of Thomas Research (1989–2011). Part II: Genre, Theology and Relationship to the Gospel of John." Currents in Biblical Research 11, no. 1 (October 2012): 65–86. http://dx.doi.org/10.1177/1476993x12458067.

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This article, the second of a two-part series, examines scholarly research on the Gospel of Thomas between 1989 and 2011. The previous article ( CBR 5.2 [2007]: 183-206) reviewed research on Thomas’s place in discussions of the historical Jesus and the Synoptic Gospels between 1991 and 2006. The current study focuses on three concerns: (1) scholarly opinions of Thomas’s genre, (2) the notoriously difficult problem of identifying Thomas’s theological outlook, and (3) the relationship between the Gospel of Thomas and the Fourth Gospel.

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29

Bovon, François. "The Synoptic Gospels and the Noncanonical Acts of the Apostles." Harvard Theological Review 81, no. 1 (January 1988): 19–36. http://dx.doi.org/10.1017/s0017816000009937.

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At the end of the second century, four gospels became canonical. Today they are present everywhere in the world at the beginning of the New Testament and at the heart of the Christian Bible, side by side and in the same order, endowed with the same authority. The text of these four gospels has been fixed for a long time, notwithstanding the existence of thousands of textual variants which have troubled European scholars since the eighteenth century. Today no one dreams of publishing interpolated versions of these gospels or of doctoring our holy books. Biblical scholarship devoted to the study of these gospels now occupies a firm place in the programs of numerous theological faculties and departments of religious studies.

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30

Murray, A. Gregory. "Review of Book: The Order of the Synoptics: Why Three Synoptic Gospels?" Downside Review 106, no. 362 (January 1988): 67–77. http://dx.doi.org/10.1177/001258068810636205.

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31

BONNEAU, N. "The Synoptic Gospels in the Sunday Lectionary." Questions Liturgiques/Studies in Liturgy 75, no. 3 (September 1, 1994): 154–69. http://dx.doi.org/10.2143/ql.75.3.2015042.

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32

Gerhardsson, Birger. "The Narrative Meshalim in the Synoptic Gospels." New Testament Studies 34, no. 3 (July 1988): 339–63. http://dx.doi.org/10.1017/s0028688500020142.

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There are many problems which the layman finds easy and the expert difficult. Certainly we have – all of us, many times – heard people say that the parables of the gospels are so simple that a child can understand them. At our scholarly meetings and in our seminar rooms it is more often stated – I think – that the parables belong to the most difficult texts in the New Testament. A blessed peacemaker could, of course, say, ‘They are simple at the surface level but you can never fully reach their depth.’ However, King Solomon would hardly find that sentence quite satisfactory.

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33

Casey, Maurice. "An Aramaic Approach to the Synoptic Gospels." Expository Times 110, no. 9 (June 1999): 275–78. http://dx.doi.org/10.1177/001452469911000902.

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34

Weaver, Dorothy Jean. "Book Review: Introduction to the Synoptic Gospels." Interpretation: A Journal of Bible and Theology 63, no. 1 (January 2009): 94–95. http://dx.doi.org/10.1177/002096430906300126.

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35

Gooder, Paula. "Book Review: Introduction to the Synoptic Gospels." Theology 113, no. 872 (March 2010): 139–40. http://dx.doi.org/10.1177/0040571x1011300218.

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36

Pilgrim, Walter E., and Thomas E. Schmidt. "Hostility to Wealth in the Synoptic Gospels." Journal of Biblical Literature 109, no. 1 (1990): 142. http://dx.doi.org/10.2307/3267347.

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37

Meadors, Edward P. "Isaiah 40.3 and the Synoptic Gospels’ Parody of the Roman Road System." New Testament Studies 66, no. 1 (December 3, 2019): 106–24. http://dx.doi.org/10.1017/s0028688519000377.

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This article proposes that the Synoptic Gospels’ pronouncements of Isa 40.3 (Matt 4.3; Mark 1.2–3; Luke 3.4–6) invite a comparison with the Roman road system and its extensive broadcast of Roman imperial ideology. Heralding the sovereignty of a coming king on newly constructed roads through difficult terrain, Matthew, Mark and Luke portray the coming of the kingdom of God in terms analogous to the laying of Roman roads followed by the enforcement of Roman rule throughout the Roman Empire. If Isa 40.3 heralded the arrival of the true God through the ministry of Jesus, as the Synoptic Gospels proclaim, then Rome's pretentions were by implication counterfeit. The engineering feats of raising ravines, levelling heights, smoothing terrain and making straight highways denoted Roman expansion, conquest and the standardisation of Roman imperial ideology. In contradistinction, the Synoptic Gospels’ citations of Isa 40.3 presage the triumph of God, while simultaneously parodying Roman imperial ideology.

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38

Adamczewski, Bartosz. "Czy Jan był czwartym Synoptykiem?" Warszawskie Studia Teologiczne 31, no. 1 (February 5, 2018): 78–93. http://dx.doi.org/10.30439/wst.2018.1.7.

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A detailed comparative analysis of the fragments Jn 4 and Acts 8 reveals that Jn 4 is linked to Acts 8 with the use of 48 sequentially ordered correspondences.These correspondences are mainly conceptual-thematic (John’s use of Lucan ideas), but also linguistic (John’s use of Lucan phrases, keywords, etc.).In order to illustrate the ideas from Acts, John often used motifs borrowed from other works (all three Synoptic Gospels, the Septuagint, the Pauline letters,the First Letter of John, etc.). However, it is the Acts of the Apostles that constitutes the main base text (hypotext) for the conceptual structure of the Fourth Gospel. This surprisingly close structural-conceptual connection of the Fourth Gospel to the Acts of the Apostles permits us to regard John as in fact the fourth Synoptic.

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39

Jenkins, Geoffrey. "A Written Jerusalem Gospel “Y”: Reflections on the Socio—Politics of the Synoptic Problem." Pacifica: Australasian Theological Studies 7, no. 3 (October 1994): 309–23. http://dx.doi.org/10.1177/1030570x9400700305.

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This article explores the interface between earliest church history and its literary remains, especially the Synoptic Gospels. It is argued that the factionalised community in Jerusalem was more central to the production of the Gospels than is generally thought, and that those Gospels and Q may therefore be of an earlier date than the consensus allows.

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40

Crossan, John Dominic, and John R. Donahue. "The Gospel in Parable: Metaphor, Narrative, and Theology in the Synoptic Gospels." Journal of Biblical Literature 109, no. 1 (1990): 139. http://dx.doi.org/10.2307/3267346.

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41

CAMPBELL, W. GORDON. "From Ignominy to Glory: Jesus’s Death and Resurrection in Calvin’s Harmony of the Gospels." Unio Cum Christo 2, no. 2 (October 1, 2016): 97. http://dx.doi.org/10.35285/ucc2.2.2016.art6.

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Abstract: In the ﬁnal ﬁfty pages of Calvin’s Harmony of the Synoptic Gospels the Reformer expounds, in eleven sets of parallels, the Synoptic accounts of Jesus’s death and resurrection (Matt 27:45–28:20, Mark 15:33–16:20, and Luke 23:45–24:53). This article seeks to commend the usefulness of Calvin’s exposition for contemporary readers by means of a digest in which signiﬁcant elements for each section are drawn out, their chief exegetical and theological emphases highlighted, and the main qualities of Calvin’s work identiﬁed. The conclusion considers both the merits and limits of Calvin’s harmonization, offering suggestions on how scholars and believers might complement Calvin when reading or studying the Synoptic Gospels today.

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42

Edwards, James R. "The Hermeneutical Significance of Chapter Divisions in Ancient Gospel Manuscripts." New Testament Studies 56, no. 3 (May 28, 2010): 413–26. http://dx.doi.org/10.1017/s0028688510000032.

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The study commences with the five major ways of dividing the gospels in Christian history, after which the focus falls on the hermeneutical significance of the Old Greek Divisions. The most defining characteristic of the Divisions is their tendency to demarcate chapters on the basis of the miracles and parables of Jesus. In lieu of miracles or parables, major units of Jesus' teaching also determine Old Greek Divisions. The Synoptic passion narratives, and particularly Matthew's, display the greatest precision and organization among the Divisions. Titles of divisions aided in locating specific passages, identified corresponding material in the gospels by the same title, and when read or memorized in sequence offered an overview of the gospel narratives.

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43

Poirier, John C. "Statistical Studies of the Verbal Agreements and their Impact on the Synoptic Problem *." Currents in Biblical Research 7, no. 1 (October 2008): 68–123. http://dx.doi.org/10.1177/1476993x08094025.

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The patterns of verbal agreement between the gospels have long been considered a key for solving the synoptic problem, and a subdiscipline within gospel source criticism of tabulating and interpreting these patterns of agreement has slowly emerged in the name of gathering the most objective evidence available. Studies of the verbal agreements have steadily grown in their sophistication (esp. in combinatory analysis), as well as in their appreciation for the nature of the gospel text as something more than a mere compilation. The question of whether this approach can substantially further the field, however, has yet to be answered. This article surveys and critiques all published statistical studies of the verbal agreements known to the author.

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44

Bailey, Kenneth E. "Middle Eastern Oral Tradition and the Synoptic Gospels." Expository Times 106, no. 12 (September 1995): 363–67. http://dx.doi.org/10.1177/001452469510601203.

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45

Hogan, Derek K. "Book Review: I. Biblical Studies: The Synoptic Gospels." Review & Expositor 100, no. 3 (August 2003): 491–92. http://dx.doi.org/10.1177/003463730310000313.

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46

Foster, Paul. "Book Reviews : An Introduction To the Synoptic Gospels." Expository Times 114, no. 10 (July 2003): 355. http://dx.doi.org/10.1177/001452460311401015.

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47

Marshall, I. Howard. "Commentaries on the Synoptic Gospels: Mark and Luke." Bible Translator 45, no. 1 (January 1994): 139–50. http://dx.doi.org/10.1177/026009359404500104.

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48

Foster, Paul. "Book Review: Preexistent Christology in the Synoptic Gospels." Expository Times 118, no. 7 (April 2007): 357–58. http://dx.doi.org/10.1177/001452460711800722.

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49

Seifrid, Mark A. "Book Review: Gospels and Tradition: Studies on Redaction Criticism of the Synoptic Gospels." Review & Expositor 90, no. 3 (August 1993): 435. http://dx.doi.org/10.1177/003463739309000322.

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50

Downing, F. Gerald. "A Paradigm Perplex: Luke, Matthew and Mark." New Testament Studies 38, no. 1 (January 1992): 15–36. http://dx.doi.org/10.1017/s0028688500023055.

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In their recent survey of the synoptic problem E. P. Sanders and M. Davies argue that a complicated solution must be held to be the most likely, and conclude,Mark probably did sometimes conflate material which came separately to Matthew and Luke (so the Griesbach hypothesis), and Matthew probably did conflate material which came separately to Mark and Luke (the twosource hypothesis). Thus we think that Luke knew Matthew (so Goulder, the Griesbachians and others) and that both Luke and Matthew were the original authors of some of their sayings material (so especially Goulder). Following Boismard, we think it likely that one or more of the gospels existed in more than one edition, and that the gospels as we have them may have been dependent on more than one proto- or intermediate gospel.

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