The controversy over Beezebul.

Matthew 9.32-34; 12.22-30 = Mark 3.22-27 = Luke 11.14-23  (John 10.19-21).

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Notes and quotes.

§ I note the following agreements between Matthew and Luke against Mark:

  1. Matthew 9.32-33 and Luke 11.14 both describe the healing of a mute man that does not appear anywhere in Mark (refer especially to Mark 3.22) A major agreement.
  2. Matthew 9.34 and Luke 11.15 each have δε (but or and) where Mark 3.22 has και (and). A common agreement.
  3. Matthew 12.25 has ειδως δε τας ενθυμησεις αυτων (but he, realizing their thoughts), and Luke 11.17 has αυτος δε ειδως αυτων τα διανοηματα (but he himself, realizing their reasonings), neither of which is paralleled in Mark 3.23. A major agreement.
  4. Matthew 12.25 and Luke 11.17 each have ειπεν (said) where Mark 3.23 has ελεγεν (was saying).
  5. Matthew 12.25 has πασα βασιλεια μερισθεισα καθ εαυτης ερημουται (every kingdom divided against itself is laid waste), and Luke 11.17 has πασα βασιλεια εφ εαυτην διαμερισθεισα ερημουται (every kingdom divided up against itself is laid waste), while Mark 3.24 has και εαν βασιλεια εφ εαυτην μερισθη, ου δυναται σταθηναι η βασιλεια εκεινη (and, if a kingdom is divided against itself, that kingdom cannot stand). A major agreement.
  6. Matthew 12.26 has πως ουν σταθησεται η βασιλεια αυτου (how then will his kingdom stand), and Luke 11.18 has πως σταθησεται η βασιλεια αυτου (how will his kingdom stand), while Mark 3.26 has ου δυναται στηναι (it cannot stand). A major agreement.
  7. Matthew 12.27-28 and Luke 11.19-20 share a dominical speech that Mark lacks (refer especially to Mark 3.26-27) entirely; Matthew and Luke agree with one another in 35 of 37 Greek words. A major agreement.
  8. Matthew 12.30 and Luke 11.23 both add a dominical saying that Mark lacks (refer especially to Mark 3.27), at least in this context (confer Mark 9.40 = Luke 9.50). A major agreement.

§ The Beezebul controversy is intercalated with the family of Jesus in Mark.

§ From Thomas 21:

ΔΙΑΤΟΥΤΟ ϮϪΩ Μ̅ΜΟC ϪΕ ΕϤϢΑΕΙΜΕ Ν̅ϬΙΠϪΕCϨΝ̅ΗΕΙ ϪΕ ϤΝΗΥ Ν̅ϬΙΠΡΕϤϪΙΟΥΕ ϤΝΑΡΟΕΙC ΕΜΠΑΤΕϤΕΙ Ν̅ϤΤΜ̅ΚΑΑϤ ΕϢΟϪΤ ΕϨΟΥΝ ΕΠΕϤΗΕΙ Ν̅ΤΕΤΕϤΜΝ̅ΤΕΡΟ ΕΤΡΕϤϤΙ Ν̅ΝΕϤCΚΕΥΟC Ν̅ΤΩΤΝ̅ ΔΕ ΡΟΕΙC ϨΑΤΕϨΗ Μ̅ΠΚΟCΜΟC ΜΟΥΡ Μ̅ΜΩΤΝ̅ ΕϪΝ̅ΝΕΤΝ̅ϮΠΕ ϨΝ̅ΝΟΥΝΟϬ Ν̅ΔΥΝΑΜΙC ϢΙΝΑ ϪΕ ΝΕΝΛΗCΤΗC ϨΕ ΕϨΙΗ ΕΕΙ ϢΑΡΩΤΝ̅ ΕΠΕΙ ΤΕΧΡΕΙΑ ΕΤΕΤΝ̅ϬΩϢΤ ΕΒΟΛ ϨΗΤC̅ CΕΝΑϨΕ ΕΡΟC ΜΑΡΕϤϢΩΠΕ ϨΝ̅ΤΕΤΝ̅ΜΗΤΕ Ν̅ϬΙΟΥΡΩΜΕ Ν̅ΕΠΙCΤΗΜΩΝ.

Therefore I say: If the master of the house knows that the thief is coming, he will keep watch before he comes, and will not let him dig into his house of his kingdom to carry off his vessels. You, then, be watchful over against the world. Gird up your loins with great strength, that the thieves may not find a way to come at you, since the advantage for which you look they will find. May there be among you a man of understanding!

Thomas 35:

ΠΕϪΕ Ι̅C̅ ΜΝ̅ ϬΟΜ Ν̅ΤΕ ΟΥΑ ΒΩΚ ΕϨΟΥΝ ΕΠΗΕΙ Μ̅ΠϪΩΩΡΕ Ν̅ϤϪΙΤϤ Ν̅ϪΝΑϨ ΕΙ ΜΗΤΙ Ν̅ϤΜΟΥΡ Ν̅ΝΕϤϬΙϪ ΤΟΤΕ ϤΝΑΠΩΩΝΕ ΕΒΟΛ Μ̅ΠΕϤΗΕΙ.

Jesus said: One cannot go into the house of a strong man and take it by force unless he binds his hands; then he will remove him from his house.

§ My thanks to Sara Stojkovic for spotting a color-coding error in Matthew 9.29 = Mark 3.27, which error I have now corrected.