The family of Jesus.
Matthew 12.46-50 = Mark 3.20-21, 31-35 = Luke 8.19-21 (John 15.1-17).
Current mode: View.
Notes and quotes.
§ I note the following
agreements between Matthew and Luke against
- Matthew 12.46 and Luke 8.19 each have the dative
αυτω (to him)
where Mark 3.31 has the accusative
- Though the phrases are not exactly parallel, Matthew 12.46 has
οχλοις (the crowds)
and Luke 8.19 has τον
οχλον (the crowd)
where Mark 3.32 has only
(a crowd), lacking the article.
- Matthew 12.47 and Luke 8.20 have δε
(but or and) where Mark 3.32 has
A rather common agreement.
- Matthew 12.47 and Luke 8.20 each have
(are standing) where Mark 3.32 has no parallel word.
- Matthew 12.47 has the participle ζητουντες
(seeking); Luke 8.20 has the participle θελοντες
(wishing); and Mark 3.32 has the finite verb ζητουσιν
- Matthew 12.48 and Luke 8.21 have ο
δε (but he), while Mark 3.33 has only
και (and) with an
implied subject for the verb. This pattern with
a rather common agreement.
- Matthew 12.48 and Luke 8.21 have the aorist
(said), while Mark 3.33 has the historic present
(says). A common agreement
§ The family of Jesus
is intercalated with the
Beelzebul controversy in Mark.
Jesus said: A grapevine has been planted outside
of the father, but, since it is unfortified, it will be pulled up by its
roots and destroyed.
The disciples said to him: Your brothers and
your mother are standing outside. He said to them: Those here who do
the will of my father are my brothers and my mother. It is they who
will go into the kingdom of my father.
§ 2 Clement
For the Lord also said: My brethren are these
who do the will of my father.
§ From Epiphanius, Panarion 30.14.5, writing of the
But again they deny that he was a man, apparently
from the word which the savior spoke when it was announced to him: Behold, your
mother and your brothers are standing outside, that is: Who is my mother and
brothers? And he stretched out his hand over the disciples and said: These who
my brothers and mother and sisters, those who are doing the wishes of my
to the Philippians 10.1; 12.3:
In his ergo state et domini exemplar sequimini, firmi in fide et immutabiles, fraternitatis amatores, diligentes invicem, in veritate sociati, mansuetudinem domini alterutri praestolantes, nullum despicientes. ....
Stand in these things, therefore, and follow the
example of the Lord, firm in faith and immutable, lovers of brotherhood,
mutually dedicated, associated in the truth, demonstrating the meekness
of the Lord with one another, despising no one. ....
Pro omnibus sanctis orate. orate etiam pro regibus et potestatibus et principibus, atque pro persequentibus et odientibus vos, et pro inimicis crucis, ut fructus vester manifestus sit in omnibus, ut sitis in illo perfecti.
Pray for all the saints. Pray also for kings and
potentates and princes, and for those who persecute and hate you, and for
the enemies of the cross, so that your fruit may be made manifest to all,
and so that you may be perfect in him.
§ The expression
παρ αυτου in
And those about him heard and went out to
seize him, for they were saying that he was beside himself.
...literally means those about him or those with him.
It (and its variations) can also be translated as his own people.
In the Septuagint this phrase
appears numerous times with various meanings. I intend to list those cases
in which the article (οι in Mark 3.21)
indicates a person, not a thing:
- In 1 Kings 20.20 (3 Kingdoms 21.20 LXX) each
soldier is said to have struck down his own man
- In Proverbs 31.21 the excellent wife is said to
clothe her household (οι παρ
αυτης) in scarlet.
- In 1 Maccabees the phrase is used of Jonathan and his men in
9.44, 58; 10.87; 12.27, 28, 29. The phrase is also used of Simon and his
men in 13.52, of Numenius and his men in 15.15, and of Ptolemy
and his men in 16.16.
- In Susanna [1.]33 Susanna is wept for by her
family (οι παρ
αυτης; refer back to 1.30).
- In Bel [1.]14 Daniel calls in his servants
In Mark 3.21 the phrase seems to indicate the family of Jesus (a meaning that
would line up with the usages in Susanna [1.]33 and Proverbs 31.21 above),
since it is his mother and brothers who show up in 3.31.
§ This pericope is also available in
somewhat different format in a file supplied by a correspondent
of mine named Ovadyah,
who has modified certain synopses
by S. C. Carlson in order to take broad text types into