“You got nothing. You're nothing but a lot of talk and a badge!”: in Canonical Luke Jesus merely spoke BEFORE 4:23

[Peter Kirby]

Thanks. I'm wondering how your compositional theory Mark=>Evangelion=>Luke works here.

Here's an idea, or the start of one:

01.00 GOSPEL
03.01 In the fifteenth year of the reign of Tiberius Caesar,
04.31 Jesus came down from above to Capernaum, a city of Galilee, and was teaching them on the Sabbaths.
04.32 And they were astonished at his teaching because his word had authority.
04.33 In the synagogue, there was a man with an unclean demon who cried out with a loud voice,
04.34 "What have you to do with us, Jesus? Have you come to destroy us? I know who you are, the Holy One of God."
04.35 But Jesus rebuked him, saying, "Be silent and come out of him!" And when the demon had thrown him down in their midst, he came out of him without harming him.
04.36 And amazement seized them all, and they began to talk with one another, saying, "What is this word? For with authority and power, he commands the unclean spirits, and they come out!"
04.37 And the report about him spread into every place in the surrounding region.
04.16 He went to Nazara, and on the Sabbath day, he entered the synagogue and said:
"Here I am, it is written about Me in the scroll: 'I have come to do Your will, O God.'"
04.22 And they said, "Is not this the carpenter's son?"
And they took offense at him.
04.23 And he said to them, "Doubtless you will quote to me this proverb, 'Physician, heal yourself. What we have heard you did at Capernaum, do here in your own country as well.'"
04.24 And he said, "Truly, I say to you, no prophet is acceptable in his own country.
But have you not read in the book of Moses, 'When a stranger sojourns with you in your land, you shall not do him wrong'? For I am a stranger with you and a sojourner, and you have forgotten God your Savior."
04.28 And all in the synagogue were filled with wrath.
04.29 They rose up and drove him out of the town and brought him to the brow of the hill on which their town was built so that they could throw him down the cliff.
04.30 But passing through their midst, he went away.

I have elaborated on one aspect of this idea here:

viewtopic.php?f=3&t=11968

[Peter Kirby]

and
(2) if you do, do you allow that the highlighted sections of the passage in Luke, and particularly the word πατρίδιin,were probably not in the Evangelion:

Yes to some of the highlighted sections, no to others, currently.

Mark 3:31-34 had to be reworked only lightly to fit into Evangelion and make its point in a subtle way, i.e., by striking a verse (and possibly making other changes also), something mentioned by Epiphanius:

31 Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. 32 A crowd was sitting around him, and they told him, “Your mother and brothers are outside looking for you.”

33 “Who are my mother and my brothers?” he asked.

34 Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers! 35 Whoever does God’s will is my brother and sister and mother.”

The redaction reveals an earlier source IMO, as I've said, and seemingly reveals a purpose of the author.

We've also mentioned this:

Luke 11.27:As he said this, a woman in the crowd raised her voice and said to him, “Blessed is the womb that bore you, and the breasts that you sucked!” 28 But he said, “Blessed rather are those who hear the word of God and keep it!”

Jesus response does not concede that the woman’s assumption that he had a terrestrial mother who gave birth to him and nursed him is true.

Parenthetically, I think Luke 11.27-28 is Lukan redaction (see Mark Goodacre, Thomas and the Synoptics (2012) 97-108). It is a substitution for Mark 3.31-35, which Luke has already used in its Markan location at Luke 8.19-21 (quoted above). In Mark, the saying about Jesus’ mother and brothers follows the Beelezebul pericope (Mark 3.22-30), for which Luke chooses to follow the expanded Matthean version (Matt 12.22- 32, 43-45) at Luke 11.14-26. When Luke finds the story about Jesus’ True Kindred in Matt 12.46-50, following the Return of the Unclean Spirit in Matt 12.43-45), Luke gives his own version of the Unclean Spirit in Luke 11.24-26, but then recasts the Markan mother and brothers saying in Luke in different language to avoid repetition in Luke 11.27-28. It is the same message as Mark 3.31-35, but expressed in different language (i.e., a substitution).

In this context, this passage might also be mentioned (Lk 23:28-29):

28 But Jesus, turning to them, said, “Daughters of Jerusalem, don’t weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming in which they will say, ‘Blessed are the barren, the wombs that never bore, and the breasts that never nursed.’

And this parallel to both in Thomas 79 (not that I have any particular theory on Thomas here):

A woman from the crowd said to Him, "Blessed are the womb which bore You and the breasts which nourished You." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb which has not conceived and the breasts which have not given milk.'"

Notable is the *Ev // Lk // Thomas bit about “Blessed is the womb that bore you, and the breasts that you sucked!” + “Blessed rather are those who hear the word of God and keep it!”

If *Ev preceded Luke, and if indeed *Ev is the origin of this particular saying in writing, then this shows a willingness to play on this redactional theme with the creation of material, not just the minimization of existing material.

If my suggestion here is correct to any degree, then this would indeed be *Ev reworking some of this Markan material:

6.1 He went away from there and came to his own country; and his disciples followed him. 2 And on the sabbath he began to teach in the synagogue; and many who heard him were astonished, saying, “Where did this man get all this? What is the wisdom given to him? What mighty works are wrought by his hands! 3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him. 4 And Jesus said to them, “A prophet is not without honor, except in his own country, and among his own kin, and in his own house.” 5 And he could do no mighty work there, except that he laid his hands upon a few sick people and healed them. 6 And he marveled because of their unbelief.

And with the help of making a vivid suggestion, it can help us understand the plausible ways in which this text could have retained some of the elements of Mark's story but transformed them according to the purposes of the author of Evangelion.

On the theory that the sequence is Mark=>Evangelion=>Luke, I have two questions:

First, is the Evangelion 4.16-30 based on Mark 6.1-6, with the references to Jesus' own country (πατρίδα) and family removed, as well as probably the reference to a prophet not being honored in his own country (Mark 6.4,; BeDuhn-Bilby do not show a parallel for Luke 4.24 in their text) removed?

Second, did Luke then conflate the Evangelion's version of the pericope in Ev 4.16-30 with Mark 6.1-6, adding references to Jesus' own country and Jesus' family, and probably the reference to prophets in their own country? If the Evangelion's version is based on Mark 6.1-6, it would seem Luke is adding back in the elements that the Evangelion removed from Mark.

And with this kind of suggestion, the suggested answers here would be: not removed in Evangelion, so also not added back in.

With the kinds of suggestions I could have been implying earlier, when I noticed an aspect of Bilby-BeDuhn's cautious and incomplete "via media" Greek text, the answers would have been different.