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Since Matthew was the primary source for Luke, and Matthew's gospel (the only published gospel at the time) would have been well known to Peter, he mostly would have preached on the contents of Matthew. Knowing Matthew better than Luke, Peter was more likely to mention details found in Matthew and not Luke than vice versa. This would explain ...
Over three-quarters of Mark's content is found in both Matthew and Luke, and 97% of Mark is found in at least one of the other two synoptic gospels. Additionally, Matthew (24%) and Luke (23%) have material in common that is not found in Mark. [1] The calming of the storm is recounted in each of the three synoptic gospels, but not in John.
The four winged creatures symbolize, top to bottom, left to right: Matthew, Mark, Luke, and John. Matthew the Evangelist, the author of the first gospel account, is symbolized by a winged man, or angel. Matthew's gospel starts with Joseph's genealogy from Abraham; it represents Jesus's incarnation, and so Christ's human nature. This signifies ...
It is believed probable that the clause was inserted here by assimilation because the corresponding version of this narrative, in Matthew, contains a somewhat similar rebuke to the Devil (in the KJV, "Get thee hence, Satan,"; Matthew 4:10, which is the way this rebuke reads in Luke 4:8 in the Tyndale (1534), Great Bible (also called the Cranmer ...
Matthew starts with Abraham and works forwards, while Luke works back in time from Jesus to Adam. The lists of names are identical between Abraham and David (whose royal ancestry affirms Jesus' Messianic title Son of David ), but differ radically from that point.
The traditional view is represented by the Augustinian hypothesis, which is that the four gospels were written in the order in which they appear in the bible (Matthew → Mark → Luke), with Mark a condensed edition of Matthew. This hypothesis was based on the claim by the 2nd century AD bishop Papias that he had heard that Matthew wrote first.
Sometimes the exactness in wording is striking, for example, Matthew 6:24 and Luke 16:13, [26] (27 and 28 Greek words respectively); Matthew 7:7–8 and Luke 11:9–10, [27] (24 Greek words each). There is sometimes commonality in order between the two, for example the Sermon on the Plain and Sermon on the Mount .
However, postulating Luke's acquaintance with the gospel of Matthew overcomes these same problems and gives the source for the common material. The most notable argument for the Farrer hypothesis is that there are many passages where the text of Matthew and Luke agree in making small changes to that of Mark (what is called the double tradition ...