Peter Kirby wrote: ↑Fri Apr 09, 2021 9:49 pm
Luke 4, 1
Luke 4, 7
Luke 4, 8
Luke 4, 13
Luke 11, 29 (? - only 11:29b is a shorter reading)
Luke 11, 42 (? - only a clause is a shorter reading)
Luke 12, 8
Luke 13, 29
Luke 22, 44
Luke 24, 27
Several of these are explicitly attested shorter readings. More study is required to figure out what the Biblindex search results are mentioning.
The Luke 4:1 reference says Dialogue with Trypho 124, but it is chapter 125 that has the temptation episode:
For when He became man, as I previously remarked, the devil came to Him--i.e., that power which is called the serpent and Sa-tan--tempting Him, and striving to effect His downfall by asking Him to worship him. But He destroyed and overthrew the devil, having proved him to be wicked, in that he asked to be worshipper as God, contrary to the Scripture; who is an apostate from the will of God. For He answers him, 'It is written, Thou shalt worship the Lord thy God, and Him only shall thou serve.' Then, overcome and convicted, the devil departed at that time.
This is a parallel between Matthew and Luke that is not in Mark, so it is ambiguous.
The Luke 4:7-8 reference comes from Dialogue with Trypho 103:
For this devil, when [Jesus] went up from the river Jordan, at the time when the voice spake to Him, 'Thou art my Son: this day have I begotten Thee,' is recorded in the memoirs of the apostles to have come to Him and tempted Him, even so far as to say to Him, 'Worship me;' and Christ answered him, 'Get thee behind me, Satan: thou shalt worship the Lord thy God, and Him only shalt thou serve.'
But the part of the answer that says "Be gone, Satan!" or "Get thee behind me, Satan" is unattested in Luke in some of the best witnesses (Vaticanus, Sinaiticus), which could make this a Matthew-only reference. Unless, of course, it had already gotten into Justin's copy.
The Luke 4:13 reference comes from Dialogue with Trypho 125:
Then, overcome and convicted, the devil departed at that time.
This is found in both Matthew and Luke. It's slightly closer to Luke, given that Matthew's statement harmonizes to add that angels ministered to him. It seems ambiguous, though, whether Justin's knowledge of this came from Luke.
Luke 11:29 is in mentioned in connection with Dialogue with Trypho 103.
And though all the men of your nation knew the incidents in the life of Jonah, and though Christ said amongst you that He would give the sign of Jonah, exhorting you to repent of your wicked deeds at least after He rose again from the dead, and to mourn before God as did the Ninevites, in order that your nation and city might not be taken and destroyed, as they have been destroyed
Luke 11:29-30
And when the people were gathered thick together, He began to say, “This is an evil generation. They seek a sign, and there shall no sign be given it, but the sign of Jonah the prophet. For as Jonah was a sign unto the Ninevites, so shall also the Son of Man be to this generation.
This is found in both Matthew and Luke, so it is ambiguous.
Dialogue with Trypho 17 parallels Luke 11:42.
Dialogue with Trypho 17
He overthrew also the tables of the money-changers in the temple, and exclaimed, 'Woe unto you, Scribes and Pharisees, hypocrites! because ye pay tithe of mint and rue, but do not observe the love of God and justice.
Luke 11:42
But woe unto you, Pharisees! For ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God.
Matthew 23:23
Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness.
This requires a closer look.
ὅτι ἀποδεκατοῦτε τὸ ἡδύοςμον καὶ τὸ
πήγανον (Trypho 17 - "tithe mint and rue")
ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ
πήγανον (Lk. 11:42 - "tithe mint and rue and all manner of herbs")
ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον (Matt. 23:23 - "tithe mint and dill and cumin")
τὴν δὲ
ἀγάπην τοῦ θεοῦ καὶ τὴν κρίσιν οὐ κατανοεῖτε (Trypho 17 - "but love of God and justice, you do not observe")
καὶ παρέρχεσθε τὴν κρίσιν καὶ
τὴν ἀγάπην τοῦ θεοῦ (Lk. 11:42 BGT)
καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν (Matt. 23:23 BGT)
These two similarities between Justin and Luke ("and rue," "love of God"), absent from Matthew, suggest a connection between them.
But Justin also omits the part thought to be absent in the Gospel used by Marcion:
Luke 11:42 - "The additional clause in Luke 11.42 - 'These things you were under obligation to do, but those other things not to omit - is unattested for the Evangelion, and was probably lacking, as in Gk ms D and its associated Latin ms d. The United Bible Societies (UBS) text committe considers its absence in D as due to Marcionite influence (Metzger, Textual Commentary, 159), but its presence in the majority of witnesses to Luke is just as likely to be a harmonization to Matthew." (p. 162)
Luke 12:8 is not actually one of the shorter readings.
Luke 13:29 is a parallel, but Dialogue with Trypho 76 actually has more in common with Matthew 8:11.
when He said: 'They shall come from the east[and from the west], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.
Dialogue with Trypho 120 also has more in common with Matthew 8:11.
'For they shall come,' He said, 'from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.'
Likewise Dialogue with Trypho 140.
And our Lord, according to the will of Him that sent Him, who is the Father and Lord of all, would not have said, 'They shall come from the east, and from the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness.'
Dialogue with Trypho 103:
For in the memoirs which I say were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, 'If it be possible, let this cup pass:' His heart and also His bones trembling; His heart being like wax melting in His belly: in order that we may perceive that the Father wished His Son really to undergo such sufferings for our sakes, and may not say that He, being the Son of God, did not feel what was happening to Him and inflicted on Him.
Many manuscripts omit Luke 22:43-44. But I'm not aware of any other gospel text that has this passage.
Trypho 50 is possibly referring to Luke 24:27:
And beginning with Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.
But I'm not so sure.