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The following symbols, listed alphabetically, are used in the post series that summarizes solutions to the synoptic problem:
- A, or UrMk – Urmarkus (a proto-Gospel of Mark)
- Ar – Aramaic
- frag – fragmentary
- GosNaz – Gospel of the Nazarenes
- Heb – Hebrew
- L – a special, Lukan source
- Lk – Luke
- M – a special, Matthean source
- Mk – Mark
- Mt – Matthew
- Or – an oral source
- Q – a hypothetical source roughly consisting of non-Markan material common to Matthew and Luke
- Sem – a document in a Semitic language (Hebrew or Aramaic)
- Urev – Urevangelium (proto-Gospel)
- UrLk – a proto-Gospel of Luke
- X1, 2, 3, n (where X stands for a Gospel) – If X exists in more than one edition, higher numbers denote editions subsequent to the editions marked by earlier numbers. These later editions have edited one or more earlier editions in some way.
- X → Y (where X and Y stand for different Gospels) – The author of Y used X when writing Y. Or, conversely, X provides a source for Y.
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The ‘synoptic problem’ is a phenomenon that arises because the synoptic Gospels (Matthew, Mark, and Luke), while they contain so much similar material, do not always report the same material in the same way. Various solutions for the synoptic problem that have been proposed—so many that their nuances can be difficult to remember. This post series will attempt to compose a set of diagrams based on the summaries of these solutions that Kümmel, New Testament, provides.
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The following entries have been added to the blogroll:
- Biblical Studies and Technological Tools – A blog about technological resources available for biblical studies.
- Biblical Theology – The blog of Stephen Dempster, Professor of Religious Studies at Atlantic Baptist University.
- Conn-versation – A blog indebted to the legacy of Harvey Conn, a former professor at Westminster Theological Seminary.
- Conversational Theology – The blog of Ros Clarke, a PhD candidate at Highland Theological College and Book Review Editor for Ecclesia Reformanda. Ros specializes in the Song of Songs and canonical criticism.
- Evangelical Textual Criticism – A blog facilitated by Peter Head, New Testament Research Fellow at Tyndale House, and Tommy Wasserman, Post–doctoral Research Fellow at Lunds University. The blog seeks to serve evangelicals involved in academic study of textual criticism.
- FredPutnam.org – The blog of Fried Putnam, a professor at Philadelphia Biblical University. Dr. Putnam specializes in Biblical Hebrew and Old Testament translation and interpretation.
- Helm’s Deep – The blog of Paul Helm, Teaching Fellow at Regent College and Professor of Theology at Highland Theological College.
- ̔Ελληνιστί – The blog of Alan Knox, Adjunct Instructor of New Testament Greek at Southeastern Baptist Theological Seminary.
- Nerdlets – The blog of Tommy Keene, a PhD candidate and Teaching Fellow at Westminster Theological Seminary. Tommy specializes in the book of Hebrews and metaphor theory.
- NT Discourse – The blog of Steven Runge, Scholar in Residence at Logos Bible Software. Dr. Runge sepecializes in discourse grammar.
- Paul’s Epistle to the Galatians – The blog of Thomas, a graduate of Regent College, who specializes in Galatians.
- Zotero – Zotero is a research assistance plugin for the Firefox browser.
The blogroll has been updated and transferred from its own page to a sidebar widget. Also, Greek blog titles are now alphabetized according to the Greek alphabet rather than their transliteration. So, for example, titles beginning with (Greek) epsilon are alphabetized after titles beginning with (English) gee.
Look for several additions to appear in the coming days.
A third instance of ‘gospel’ language in the wider Greco-Roman context is the Gaius inscription (ca. 5 BC):
On the motion of the strategi Metrodorus son of Conon, Clinius, Musaeus, and Dionysius—
Whereas Gaius Julius Caesar, the eldest of the sons of Augustus has—as has been fervently prayed for—assumed in all its splendor the pure-white toga [of manhood] in place of the purple-bordered toga [of youth], and all men rejoice to see the prayers for his sons rising together to Augustus;
And whereas our city in view of so happy an event has decided to keep the day which raised him from a boy to a man as a holy day, on which annually all shall wear wreaths and festal garb, and the annual strategi shall offer sacrifices to the gods and render prayers through the sacred heralds for his preservation; to unite in consecrating an image of him set up in his father’s temple; also on which the city received the good news and the decree was ratified, to wear wreaths and perform most sumptuous sacrifices to the gods; and to send an embassy concerning these matters to go to Rome to congratulate him and Augustus;
Therefore it was resolved by the council and the people to dispatch envoys chosen from the most distinguished men for the purpose of bringing greetings from the city, of delivering to him the copy of this decree sealed with a public seal, and of discussing with Augustus the common interests of the province of Asia and of the city. . . (translated by Lewis and Reinhold 635; insertions and italics original).
When Gaius came of age, he had not performed such deeds as those that are recorded of Augustus at Priene. Yet, his inherent magnificence was in full view, and his person was a sufficient object for such praise upon this occasion because of his own connection to Augustus and quite probably also in view of the exploits that he was expected successfully to achieve.
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