This study aims to analyze the concept of salvation in the Synoptic Gospels (Matthew, Mark, and Luke) and assess its relevance for the Christian faith of the church today. Salvation in the Synoptics is understood not only as liberation from sin, but as the reality of the Kingdom of God that is present transformationally in the lives of the people. Through a qualitative approach with a literature study method, this study examines the theological dimensions of salvation related to the Kingdom of God, the relationship between faith and action, holistic restoration, and forgiveness and social reconciliation. The results of the study indicate that salvation in the Synoptics is integrative, involving repentance, obedience, healing, relational restoration, and a Kingdom ethos. Its relevance for the church today is seen in the call to renew the teaching of faith, strengthen action-oriented discipleship, live out social service, and become agents of reconciliation in society. The conclusion of this study confirms that Synoptic soteriology is an important theological foundation for building a contextual, active, and transformative Christian faith amidst the challenges of the modern world.

How is the apostle Peter’s wife portrayed in early Christian writings? Within the first century CE, texts like 1 Corinthians and the Synoptic Gospels seemingly take for granted that Peter was married, but do not explicitly mention his wife. In the second to fourth centuries, however, we see a variety of depictions, from Clement of Alexandria’s anecdote concerning her martyrdom to Jerome’s suggestion that Peter forsook the office of marriage after following Jesus. I demonstrate that these views are often shaped by theological controversies such as Encratism or Jovinianism, with the idealisation of celibacy significantly influencing the portrayal of Peter’s wife by the late fourth century.

One of the figures in the Bible who has an important role in the history of salvation is Mary. Mary's role began when she was called and chosen by God to conceive and give birth to the Word of God in the mystery of the Incarnation and her totality in accompanying Jesus in the work of His life until the fullness of Jesus' "moment" namely redemption on the cross. Mary's role is specifically contained in the four Gospels. Many studies have examined Mary's role from the perspective of the synoptic Gospels and the Gospel of John specifically in the aspects of holiness, discipleship and obedience. This research examines aspects of Mary's constitutive appointment as mother of the Church in the Gospel of John 19:25-27. The method used in this research is a literature study with a descriptive analysis approach to the text of John 19:25-27. Through this research, it was found that the text of John 19:25-27 can be interpreted as a theological basis that supports the appointment of Mary as Mother of the Church. The theological significance of the relationship between Mary, Jesus, and John on the cross brings a deeper understanding of Mary's role in the Church.

This study explores spatial dynamics in the synoptic Gospels, focusing on how each synoptic Gospel author frames Jesus’s movements and the significance of ‘the house’, with particular attention to table fellowship with Levi as a narrative marker. While Luke depicts Jesus as a wandering teacher, Matthew anchors him in Capernaum, portraying his own house as a hub for ministry. Mark takes a middle approach, linking Jesus to the house of Simon and Andrew. Through both close and distant reading, this article examines how spatial language shapes theological perspectives on early Christian community structures and reveals the distinct narrative strategies that define each Gospel’s portrayal of Jesus.

We teach Old Testament at Biola University, a Christian liberal arts school in southern California. We designed this exercise to fit the theologically conservative context of our school, but those in different contexts could adapt this exercise for their purposes. We find that our students often have a hard time understanding the difference between history (what happened) and historiography (a narration of what happened). A failure to notice this distinction can cause consternation whenever a student encounters different accounts of the same historical event, such as in Kings vs. Chronicles or in the Synoptic Gospels vs. the Gospel of John. To help students experience how historiography works in practice, we each do an in-class exercise called “Telling Your Story.” The students pair off, and each has 1 min to tell their partner their life story. They are naturally a bit shocked: How can a life be summarized in only 1 min!? We give them 1 min to prepare and then 2 min to swap stories. After they have done so, the next step is for each pair to gather with another pair. Each student has 30 s to introduce their partner by summarizing their life story in just 30 s. Besides helping students get to know each other, this exercise illustrates the decisions an author must make when narrating historical events. Which details are most important to include? Which can be left out? After the exercise, we reflect on the different ways to tell a life story. Some focus on their biological family relationships. Others focus on where they have lived. Some highlight their education and goals, while others in our Christian context zero in on their spiritual journey, telling when they came to faith in Jesus and how they have participated in the church. The way we tell our story changes depending on the context and audience. We then ask them to consider how their 1-min life story might change if they did this exercise in a different context. In southern California, working at Disney is an easy alternative scenario. How would you tell your story if you were hired at Disney? Most would not focus on how they came to Biola, but how they came to Disney. We often tell a version of our life story to communicate a certain point—why we behave a certain way or what we value deeply. This exercise uses autobiography rather than historiography as a teaching tool, as students tell their personal stories based on their memories, but the fundamental choices they must make are similar to any narrator. The stories we tell are by necessity selective, interpretative, and perspectival. Which events will we include? Which will we leave out? How will we describe those events? What overall impression will we give? We shape our stories for different purposes and audiences, just as the authors of Kings/Chronicles and the Synoptic Gospels have done. This exercise helps the students feel this dynamic in action so that they can become more attuned to the choices biblical narrators are making. The authors have nothing to report. The authors declare no conflicts of interest. Data sharing not applicable to this article as no datasets were generated or analysed during the current study.

The two short parables about mending clothes and making wine, found in the context of the debate about fasting, can be described as a “gender doublet”. There are many such doublets in the synoptic gospels where one of the parables brings an example from male experience and the other from female experience. This article will briefly summarize scholarly debates around such parable doublets and whether they can be seen to be part of the earliest (historical Jesus) tradition. This parable doublet is the one the most widely attested, being found as a doublet in all three synoptics and the gospel of Thomas. It is also an example of a doublet where the female example comes first in most versions, which could count against deliberate later compilation. The rest of the article focuses on the differences between the four versions of this parable doublet and argues that the likely original version is the one which is the most absurd and which is watered down in the other versions. An attempt is made to narrow down a probable original meaning.

A review article of two important recent books, which, while aligned, represent distinct and creative approaches to answering the age-old questions of both the relationship between John’s Gospel and the Synoptic Gospels, and also the way in which early gospel texts were written. Each contributes to a recognizable shift in twenty-first-century scholarship towards the view that John’s Gospel should not be considered as independent from other Gospels but as a development or transformation of them.

A number of Christian authors read the Synoptics’ phrase “the first day of unleavened” to frame the Last Supper as the Passover meal held on the Jewish calendar date of 15 Nisan, whereas John’s Gospel appears to place the Last Supper on 14 Nisan such that it was not a Passover meal. By referencing the Old Testament, Talmud, Josephus, and Philo to understand the first century a.d. Jews’ meaning behind the phrase “the first day” as found in Matthew 26:17, Mark 14:12, and Luke 22:7, it is then recognized that the date being described is 14 Nisan. Empowered with this knowledge, this date then ties seamlessly into John 13:1–4 and is confirmed in John 18:28. Furthermore, realizing that the Law of Moses requires the Upper Room to be cleansed of leaven in the early nighttime hours of 14 Nisan, prior to the sacrifice of the Passover lambs later in the afternoon on that same Jewish date, this preparatory event fixes a solid time-marker within the Passion narrative. From this starting-point, all four Gospel accounts describe specific sequential actions that dovetail to provide an integrated, harmonious chronology of events leading directly up to Jesus’s death on the cross at “the ninth hour” in the afternoon of 14 Nisan, coinciding with the precise time when the Passover lambs were sacrificed, to fall into perfect conformance with John 1:29, 1:35–36, 1 Corinthians 5:7, 1 Peter 1:18–19, and Revelation 5:6–13. By aligning the activities documented in all four Gospels into a timeline of sequential events occurring on the date of 14 Nisan, it is then clearly shown that the Last Supper could not be the Passover Seder, which both Exodus 12:18 and Leviticus 23:6 specifically fix to the early nighttime hours at the beginning of 15 Nisan. Furthermore, the documented schedule for this particularly fateful day of 14 Nisan also enables the determination of whether the bread eaten at the Last Supper was leavened or unleavened. The final conclusion is that the Synoptic Gospels and John all agree in placing the Last Supper in the early nighttime hours on the Jewish calendar date of 14 Nisan.

The article is devoted to a comparative study of Hesychasm in its relation to Gnosticism. According to contemporary research, Hesychasm is regarded not only as an Eastern Orthodox practice of silent prayer, but also as an intellectual movement represented by Gregory Palamas and his followers. This movement consisted of secular forms described as Political Hesychasm and Laical Hesychasm. Hesychast doctrine is based on the ideas of eternal divine energies and the Tabor Light. This implies the rejection of early Christian concepts influenced by Gnostic dualism. The author of this article relies on Roman Svetlov’s concept of "Gnostic consciousness," which characterizes early Christian thinkers. This Gnostic consciousness characterizes not only the heretics of the second century, but also early Byzantine Church writers. A common feature of the Gnostic position is ontological pessimism, understood as the denial of fallen reality. In this respect, Hesychasm adopts a different position, which can be described as ontological optimism. Empirical material reality is not only the world of sin, but also a space full of invisible divine energies, such as the Tabor Light described in the Synoptic Gospels. According to the first Hesychast document, the “Hagioritic Tomos,” the way of salvation does not mean ascetic destruction of the flesh and the emotional soul, but rather the transformation of the flesh through Divine Ligh.

This article explores the symbolism of the term “wedding feast” (γάμος) as an image of the kingdom of heaven in the Gospel of Matthew. In the introductory part, the author emphasizes that the theme of the kingdom of heaven is one of the central topics in the First Gospel. One of the terms used to explain its nature is γάμος, which appears in the parables of the invitation to the royal wedding feast (Matt 22:1–14) and of the ten virgins (Matt 25:1–13). In the next section the terminology related to feasting in the Synoptic Gospels is investigated. Subsequently, the author examines the two parables, focusing on the meaning attributed to the “wedding feast” within them. In the conclusion, the eschatological significance of the term γάμος is underlined in the broader context of the whole of the Gospel of Matthew.

Under what conditions does the Empire decapitate its subjects? The gospel of Mark 6:18–29 shares with the other synoptic gospels (Matthew 14:3–12; Luke 9:7–9) the most gruesome murder – the decapitation of John the Baptist. Using a postcolonial optic, this article has the following tasks: firstly, looking into the ways the story has been framed by the redactor and, secondly, accenting the hegemonic presence and role of the Roman Empire and its insatiable desire for power under the false pretext of peace – pax romana. Given that imperial practices of control, power, violence and murder are common throughout history, the article reinterprets the decapitation of John as a typical postcolonial narrative that illuminates and sheds light on the imperial practice of decapitation and its treatment of subjects in general. By juxtaposing the practices of the Roman Empire during the 1st-century Palestinian region to that of African colonial settings, the article argues that the decapitation of John fits into typical patterns of hegemony and control by imperial and colonial regimes. Intradisciplinary and/or interdisciplinary implications: This article contributes to comparing practices of decapitation in antiquity with colonial practices of hegemony and control.

This research examines the transfiguration of Jesus in the Synoptic Gospels, with particular emphasis on the theological distinctiveness of the Gospel of Mark. The study employs a qualitative method using a literature review approach, focusing on narrative analysis, textual comparison, and theological reflection. The analysis shows that although Matthew, Mark, and Luke present the transfiguration event, each Gospel offers distinctive features in wording, narrative structure, and theological emphasis. Mark presents the transfiguration in a concise form, portraying Jesus as the messianic Son of God and as a prophet like Moses, while highlighting the apocalyptic and symbolic aspects of this divine encounter. From Mark’s perspective, the transfiguration serves as a prefiguration of Jesus’ resurrection and a revelation of His messianic identity, which in the Greco-Roman context may be understood as apotheosis—the elevation of a human into divinity. This study affirms that the transfiguration in Mark is not only a historical event but also a theological event that encompasses eschatological and christological dimensions, as well as a reflection on divine hiddenness. In conclusion, the transfiguration is understood as a manifestation of Jesus’ hidden glory within suffering, confirming that the path to resurrection and glory must pass through the cross. This article contributes to biblical and theological studies by demonstrating how Mark articulates a unique christology, one that remains relevant for contemporary Christian faith and opens avenues for further exploration through apocalyptic theology and scriptural intertextuality.

This study undertakes an ethnographic and textual analysis of the conversation between Jesus Christ and the thieves on the cross, as portrayed in the Synoptic Gospels. Integrating Dell Hymes’s SPEAKING model with principles of textuality, the research examines how communicative actions within this sacred speech event are shaped by socio-cultural contexts and structured through linguistic coherence. The SPEAKING framework facilitates an exploration of the setting, participants, purposes, and genre of the crucifixion dialogue, highlighting the contrasting roles and intentions of the repentant and impenitent thieves. Textuality analysis evaluates cohesion, coherence, intentionality, and inter-textual connections, revealing how the dialogue functions as a meaningful, unified text imbued with theological significance. Findings indicate that the interaction exemplifies ritualized communication embedded within socio-religious norms of first-century Judea and reflects core Christian themes of judgment, mercy, and redemption. The repentant thief's plea and Jesus's promise embody pragmatic and theological dimensions of faith and salvation, while the mocking thief symbolizes rejection and despair. This integrative approach unpacks how the conversation operates simultaneously as a culturally situated speech event and a carefully constructed biblical text. The study contributes to biblical linguistics, ethnography of communication, and discourse analysis by demonstrating the effectiveness of combining ethnographic and textual frameworks to analyze sacred dialogue. The study exhumes knowledge of how language functions as a medium of identity, belief, and social action in religious narrative, offering valuable insights for interdisciplinary research into ancient communicative practices and theological discourse.

This article explores Michel Henry’s interpretation of the canonical Gospels in his Christian Trilogy. While Henry’s phenomenology emphasizes the immanent self-manifestation of a truth transcending all linguistic mediations, he recognizes the canonical authority of the Gospels as authentic sources of Christ’s words, granting privileged access to that same truth. His surprising focus on Synoptic Gospels, especially in Words of Christ, contrasts with his usual preference for Johannine and Pauline writings. However, his interpretation of the Synoptics tends to uniformize their literary and theological diversity and ignore the narratives and particularities of each Gospel. We suggest that Henry’s hermeneutics is guided less by an exegetical intention than by the principles of his radical phenomenology of life. In short, the article shows the clear risk of eisegetical projection at the core of Henry’s philosophy of Christianity.

This study begins by addressing compositional gaps in John 12 and its dynamic relationship with the Synoptic Gospels through an initial exegetical exploration. The findings are then developed into a narrative-historical analysis and interpreted using philosophical hermeneutics and catharsis theory to examine the internal condition of the Gospel’s author. The results indicate that John’s emotional state and underlying motives significantly influenced the structure and emphasis of chapter 12. His inner conflict as a disciple closely linked to both John the Baptist and Jesus underlies the unique features of this chapter when compared to the Synoptic parallels. Through cathartic contemplation, John is able to reimagine and narrate painful events with theological and pastoral depth. He recognises the necessity of recording these events faithfully so that his readers might perceive their profound meaning. Ultimately, the narrative conveys a striking message: the world is no longer a safe or ideal place for the followers of Christ. Rather, it has become a dystopian reality, underscoring the cost of discipleship and the enduring relevance of John's Gospel for a suffering community.

The infancy narratives in Matthew and Luke present a mix of similarities and differences, creating challenges for scholars investigating the origins of the Synoptic Gospels and conducting comparative studies. This paper contends that the parallels between the two accounts are not coincidental, proposing that, even under cautious assumptions, they likely stem from a shared source. Exegetes continue to debate the extent of these parallels between Matt 1–2 and Luke 1–2, including the potential connection between Matt 2:10 and Luke 2:10. This study argues that the unifying theme in these verses is joy. Additionally, some minor parallels can also be identified. These similarities can be justified by looking at the texts in their context. In recent years, some scholars have studied the phenomenon of joy in Luke-Acts. Besides relying on these works to explore Luke 2:10, this paper seeks to provide new insights. The analysis of joy in Matthew is itself a fresh approach, as it has received little attention. This is particularly evident in the case of Matt 2:10, which is often overlooked or mentioned only in passing by commentators.

This study explores how the crucifixion is presented in the Synoptic Gospels, framing it as a redemptive event using Hebrew Scripture. It discusses how crucifixion – a type of state-sponsored violence – becomes a representation of freedom and atonement. Attention is also given to the difficulty of explaining this theological message to a Gentile audience that is not familiar with the Hebrew Scriptures. The study uses intertextual analysis to make the case that state-sponsored violence is a widespread kind of oppression and that Jesus’ crucifixion is an example of brutality that was both politically and religiously motivated. The question is also asked how victims of systemic violence should react by drawing comparisons between Jesus’ death and other cases of state oppression. Lastly, the study explores how early Christian authors, such as the Synoptic authors, preserved the Christian faith while communicating to a Gentile audience the redemptive significance of the crucifixion. Contribution: This study bridges biblical studies and social ethics by analysing the crucifixion in the Synoptic Gospels as state-sponsored violence with theological and redemptive significance. It draws parallels between the crucifixion and systemic violence in modern South Africa, offering insights into how faith communities can respond to oppression. By utilising intertextual analysis, the study highlights the relevance of biblical narratives for addressing contemporary issues of justice and liberation. Keywords: Synoptics; intertextuality; divine justice; crucifixion; redemptive violence; objective; subjective violence.

Abstract In the Synoptic Gospels and Acts, Thomas is mentioned only in the four lists of the Apostles (Mk 3:18; Mt 10:3; Lk 6:15; Ac 1:13). Appearing about midway through these lists, he seems to have been regarded as relatively unimportant among the Twelve. By contrast, in John’s Gospel, Thomas is presented as a central character, featuring prominently in four major scenes. In three of those scenes Thomas is given the additional name Didymus (Twin), a name exclusive to him in John’s Gospel and later tradition, especially in connection with Syrian Edessa. By the 4th century, Edessa had become famous for its special veneration of the Apostle Thomas, with sources featuring Thomas as the missionary link between Jesus and the early Christianisation of lands from Syria to India. The Edessan School of Thomas developed an encratic school of devotion to Thomas as the mystical twin of Jesus and prototypical Christian healer, and the Syrian city housed an established shrine for his remains. Scholars rightly contest the historical value of these sources, but analysis of their provenance, content and reception allows us to outline a picture whose lines converge in a coherent and plausible tradition of devotion that, in just a few centuries, reached as far east as India and as far west as Spain, Gaul, and Britain.

Abstract Based on recent theoretical reflections on the links between space and rituals, this paper re-examines early Christian meal practice. Since the 1980s, many scholars have agreed that early Christ groups met in private houses inside a given city and celebrated their meals in the form of the Greco-Roman banquet. However, the idea that early Christ groups met ‘almost exclusively’ in private houses has been disputed in recent years. This paper expands on one of the suggested alternative meeting spaces: the graveyard. Tombs of the rich and poor lined the roads running in and out of an ancient city. The tradition handed down by Paul and the Synoptic Gospels (1 Cor 11.23–5/Mark 14.22–4 par.) can be located here. It contains a story fragment linked in form and content to laments that might have been part of a dramatically narrated passion account with a subsequent mortuary meal. This shows how spatial contextualisation can expand the reconstruction of the diversity of early Christian meal celebrations.

Novum Testamentum Graecum: Editio Critica Maior, vol. 1/2: Die Synoptischen Evangelien/The Synoptic Gospels: Das Markusevangelium/The Gospel according to Mark, edited by Holger Strutwolf, Georg Gäbel, Annette Hüffmeier, Marie-Luise Lakmann, Gregory S. Paulson, and Klaus Wachtel