This is the eighth article in a series which questions the assumptions of Markan Priority. In this article I will be covering the seventh point which is brought up in Mark Goodacre’s article on Synoptic Fatigue. The article appeared originally in, New Testament Studies 44 (1998), pp. 45-58, entitled, “Fatigue in the Synoptics.”
- The Feeding of the Five Thousand (Matt 14:13-21; Mark 6:30-44; Luke 9:10-17).
Mark Goodacre calls this the “Best Example” of Editorial Fatigue because Luke resets the scene in the city of Bethsaida and causes all sorts of problems. Well I’m sure you realize I disagree with his assessment, but I would also point out he only proceeds to discuss one problem which this passage in Luke seems to cause. I only draw attention to this because he states in his article, “…this causes all sorts of problems.” If there are further problems to discuss he doesn’t address them. Perhaps I am being too critical of Mark Goodacre’s choice of words, so I will give him the benefit of the doubt and chalk up these words, “all sorts of problems,” to a manner of speech which is possibly only in reference to the one supposed contradiction he proceeds to point out.
In my assessment of the Lukan account I wonder how Mark Goodacre arrived at his conclusion to begin with. He seems to be locked into a literal reading and never considers interpreting the passage by the overall context. As I studied the matter more fully I began to realize that his choice of this passage may have been motivated by another reason. It is in regard to the variant readings which exist in all of the available surviving manuscripts of the New Testament. Suffice it to say that it doesn’t matter in the end. This is because apart from the variant readings there are a couple of other interpretations we can accept as reasonable within the current consensus reading of Luke 9:10.
- The first interpretation concerns the words, “withdrew” and “by Himself.” in verse 10.
- It seems clear from Luke’s context that these words, “withdrew,” and “by himself” are in association with Jesus and his disciples trying to find solace from the crowds. Verse 11 begins with, “But the crowds were aware of this,” the basic understanding conveyed is that Jesus was trying to avoid the crowds, but they became aware of their location. The words, “by himself,” could be entirely removed from the sentence if we are assuming that they are in the city, for why else should Luke state, “by himself?” Perhaps Luke could have meant to state that He was “by Himself” in the city? We could also assume that “by Himself” was another way of saying that Jesus and his disciples withdrew away to a solitary place. Once again I am struck by the fact that this interpretation is never considered in order to resolve a supposed “apparent” contradiction.
- The second point to bring up is in regard to a little word which Mark Goodacre missed. The word is, “to.” In verse 10 Luke states the disciples and Jesus withdrew by himself, “to the city…”
- I’ll start with the most basic understanding which is that they withdrew to the city and presumably arrived at the city. The next possibility is that they withdrew to the city but had not yet arrived at the city. If you think I am stretching the possibilities in order to make a “difficult” reading make sense then I would point to the above words which Luke also used in verse 10, “withdrew,” and “by Himself,” and add to this the obvious declaration in verse 12 that they are in a desolate place.
If you are still not convinced that this is reasonable I would point to the various meanings of the Greek word for, “to” (εἰς Strongs Greek 1519). Not only does it mean, “to,” but can also mean, “unto,” or “towards.” Incidentally, the word, “to” can be understood in the same way as “towards.” It doesn’t even need to be translated as, “towards,” in order to interpret it as such. In other words, the passage can be seen in the same sense as not coming to fruition. Jesus and his disciples withdrew to the city but Luke never directly stated that they arrived at the city. If one would take the words of Luke 9:10 out of context, then it is very easy to see how one would interpret them as arriving at the city of Bethsaida, but if you read it in context it can also be interpreted as nearby Bethsaida in a solitary place.
- I’ll start with the most basic understanding which is that they withdrew to the city and presumably arrived at the city. The next possibility is that they withdrew to the city but had not yet arrived at the city. If you think I am stretching the possibilities in order to make a “difficult” reading make sense then I would point to the above words which Luke also used in verse 10, “withdrew,” and “by Himself,” and add to this the obvious declaration in verse 12 that they are in a desolate place.
Context and perspective is everything. It would seem that the perspective regarding Luke 9:10 has been examined so closely by so many critics it has lost its context. I noticed this in both my articles on the healing of the paralytic and Jesus’ Mother and Brothers. A simple examination of the texts in context can account for “contradictions.” It is only when one assumes certain speculations regarding Markan Priority that ideas of Editorial fatigue begin to develop. Add to this the variant readings for Luke 9:10 and scholars began to debate which one was correct. Were the readings which clearly state that they were in a desolate place or the ones which leave out the words, “desolate place.” The perspective was suddenly shifted to one way or the other, but very few scholars I suppose considered that both readings could be understood in the same way.
Mark Goodacre also stated specifically that, “Luke…resets the scene in ‘a city…called Bethsaida’,” when in fact that is not the exact wording of the current Greek consensus reading. In fact the current consensus reading as I have demonstrated can be interpreted as, “near Bethsaida,” or, “in the wilderness of Bethsaida,” but what is quite clear is that Luke never stated they arrived at the city of Bethsaida. Mark Goodacre then proceeded to assume that Luke in staying true to Mark’s Gospel brings the setting back to a desolate place and hence exposes his editorial fatigue. This argument falls apart if we interpret Luke’s statement regarding Bethsaida by context instead of literally.
We should also consider that if Luke was so busy “copying” either Matthew or Mark’s account wouldn’t we wonder why does Luke “reset the scene” as Mark Goodacre suggests? And if indeed Luke did “reset the scene” to Bethsaida, then why only two verses later does he seemingly contradict that statement in verse 12? It seems like the worst case of storytelling and certainly a writer such as the physician Luke would have caught such a glaring “mistake” only two verses apart from its introduction. Doesn’t it seem just as plausable that Luke, who stated, “…it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you…,”(Lk 1:3), that Luke most likely interviewed an eyewitness who gave him the detail about the miracle occurring near Bethsaida?
Below I have listed five different translations of Luke 9:10, I could have listed more, but five are sufficient to show the variations.
- And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. (KJV)
- And the apostles, when they were returned, declared unto him what things they had done. And he took them, and withdrew apart to a city called Bethsaida. (ASV)
- Upon their return, the apostles reported to Jesus all that they had done. And He took them [along with Him] and withdrew into privacy near a town called Bethsaida. (AMP)
- On their return the apostles told him all that they had done. And he took them and withdrew apart to a town called Bethsaida. (ESV)
- When the apostles returned, they described for Jesus what they had done. Taking them with him, Jesus withdrew privately to a city called Bethsaida. (CEB)
It should be clear from the above passages that there are two ways to translate the passage. One can either literally translate word for word or they can try to determine the message from the overall context of the passage. After all there are many words and phrases in languages which can mean many things and it is the job of the translater to paraphrase at times.
Since I feel I have adequately answered Mark Goodacre’s assumptions of Markan Priority over Matthew then there is no longer the surity of Mark over Matthew. Now because of this, it matters very little if Luke is assumed written after either Mark or Matthew because priority of Mark still cannot be established (See my previous blogs on this topic). Secondly, If we assume that Luke was suffering from editorial fatigue then we ignore the overall context of the passage and interpret the Greek words in the most literal sense thereby creating the “contradiction.” Only the critical scholars can “see” the “contradition” in Luke because they are already assuming Markan priority.
Below is a table of sources I compliled while studing Luke 9:10. If anyone has corrections or updates to add please let me know. As always, keep Ceeking Truth and Peace be with you and yours. :-).
Ms. Code | Ms. Name | Text Type | Cent. | Date (AD) | Variant | Translation |
---|---|---|---|---|---|---|
p75 | Bodmer Papyrus | Alexandrian | Early 3rd | ≈ 200 thru 250 | εἰς πόλιν καλουμένην Βηδσαϊδά | to a city called Bethsaida |
א1 | Codex Sinaiticus (First correction) | Alexandrian | 4th – 5th | ≈ 350 thru 499 | εἰς πόλιν καλουμένην Βηθσαϊδά | to a city called Bethsaida |
B | Codex Vaticanus | Alexandrian | First half of 4th | ≈ 300 thru 350 | εἰς πόλιν καλουμένην Βηθσαϊδά | to a city called Bethsaida |
L | Codex Regius | Alexandrian | 8th | ≈ 700 thru 799 | εἰς πόλιν καλουμένην Βηθσαϊδά | to a city called Bethsaida |
Ξ* | Codex Zacynthius (first scribe) | Alexandrian | 6th | ≈ 500 thru 599 | εἰς πόλιν καλουμένην Βηθσαϊδά | to a city called Bethsaida |
33 | Minuscule 33 (Codex Colbertinus 2844) | Alexandrian | 9th | ≈ 800 thru 899 | εἰς πόλιν καλουμένην Βηθσαϊδά | to a city called Bethsaida |
2542 | Manuscript 2542 | Caesarean (f1) partly and a few (pc) Byzantine | 12th or 13th | ≈ 1100 thru 1299 | εἰς πόλιν καλουμένην Βηθσαϊδά | to a city called Bethsaida |
syrs | Syriac Sinaiticus (Sinaitic Palimpsest) | Western | Late 4th | ≈ 350 thru 399 | ܠܬܪܥܐ ܕܡܕܝܢܬܐ ܕܡܬܩܪܝܐ ܒܝܬ ܨܝܕܐ | to a city called Bethsaida |
copsa | Sahidic Coptic Manuscripts | Alexandrian | 3rd / 4th | ≈ 200 thru 399 | eupoleis eSaumoute eros Je bhdsaida | to a city called Bethsaida |
copbo | Bohairic Coptic Manuscripts | Alexandrian | 3rd / 4th | ≈ 200 thru 399 | eoubaki eumouT eros Je bhqsaida | to a city called Bethsaida |
WH | The Wescott and Hort Critical Greek Text | Alexandrian | 19th | 1881 | εἰς πόλιν καλουμένην Βηθσαϊδά | to a city called Bethsaida |
D | Codex Bezae (Greek) | Western | 5th | ≈ 400 thru 499 | εἰς κώμην λεγομένην Βηδσαϊδά | to a town/village called Bethsaida |
itd | Codex Bezae Cantabrigensis (Old Latin) | Western | 5th | ≈ 400 thru 499 | vers un village dénommé Bedsaïda | to a town/village called Bethsaida |
א* | Codex Sinaiticus (first scribe) | Alexandrian | 4th | ≈ 325 thru 360 | εἰς τόπον ἔρημον | to a place desolate |
א2 | Codex Sinaiticus (Second correction) | Alexandrian | 7th | ≈ 600 thru 699 | εἰς τόπον ἔρημον | to a place desolate |
157 | Minuscule 157 | a bit Alexandrian | 12th | c. 1125 | εἰς τόπον ἔρημον | to a place desolate |
1241 | Minuscule 1241 | Alexandrian | 12th | ≈ 1100 thru 1199 | ἔρημον τόπον | desolate place |
syrc | Syriac Curetonian | Western | 5th | ≈ 400 thru 499 | ܘܐܙܠ ܠܐܬܪܐ ܚܘܪܒܐ܂ | to a place desolate |
copbo(mss) | Bohairic Coptic Manuscripts (Some) | Alexandrian | 3rd / 4th | ≈ 200 thru 399 | Bohairic Text | to a place desolate |
Θ | Codex Koridethianus | possibly Byzantine | 9th | ≈ 800 thru 899 | εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον | to a town called Bethsaida to a place desolate |
1342 | Miniscule 1342 | Alexandrian | 13th / 14th | ≈ 1200 thru 1399 | τόπον καλουμένην Βηθσαϊδά τόπον | place called Bethsaida place |
itr1 | Codex Usserianus Primus | Western | 6th / early 7th | ≈ 550 thru 650 | Latin Text | to a town called Bethsaida to a place desolate |
Ψ | Codex Athous Lavrensis | Byzantine | 8th / 9th | ≈ 750 thru 899 | εἰς τόπον καλουμένην Βηθσαϊδά | to a place called Bethsaida |
ita | Codex Vercellensis | Western | 4th | ≈ 300 thru 399 | Latin Text | to a place called Bethsaida |
itaur | Stockholm Codex Aureus | Western | 7th | ≈ 600 thru 699 | Latin Text | to a place called Bethsaida |
itb | Codex Veronensis | Western | 5th | ≈ 400 thru 499 | Latin Text | to a place called Bethsaida |
itc | Codex Colbertinus | Western | 12th / 13th | ≈ 1100 thru 1299 | Latin Text | to a place called Bethsaida |
ite | Codex Palatinus | Western | 5th | ≈ 400 thru 499 | Latin Text | to a place called Bethsaida |
itf | Codex Brixianus | Western | 6th | ≈ 500 thru 599 | Latin Text | to a place called Bethsaida |
itff2 | Codex Corbeiensis II | Western | 5th | ≈ 400 thru 499 | Latin Text | to a place called Bethsaida |
itl | Codex Rehdigeranus | Western | 8th | ≈ 700 thru 799 | Latin Text | to a place called Bethsaida |
itq | Codex latinus Monacensis | Western | 6th / 7th | ≈ 500 thru 699 | Latin Text | to a place called Bethsaida |
vg | Vulgate | Western | 4th | ≈ 300 thru 399 | Latin Text | to a place called Bethsaida |
copbo(mss) | Bohairic Coptic Manuscripts (Some) | Alexandrian | 3rd / 4th | ≈ 200 thru 399 | Bohairic Text | place desolate |
A | Codex Alexandrinus | Byzantine | 5th | ≈ 400 thru 499 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
565 | Minuscule 565 | Caesarean | 9th | ≈ 800 thru 899 |
εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
l76 | Lectionary 76 | Byzantine | 12th | ≈ 1100 thru 1199 | Εἰς ἔρημον τόπον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a desolate place a city called Bethsaida |
C | Codex Ephraemi Rescriptus | Alexandrian a bit Byzantine | 5th | ≈ 400 thru 499 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
W | Codex Washingtonianus | Byzantine | 5th | ≈ 400 thru 499 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
Δ | Codex Sangallensis 48 | Byzantine | 9th | ≈ 800 thru 899 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
Ξc | Codex Zacynthius (first scribe correction) | Alexandrian | 6th | ≈ 500 thru 599 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
205 | Minuscule 205 | f1 | 15th | ≈ 1400 thru 1499 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
700 | Minuscule 700 | Caesarean | 11th | ≈ 1000 thru 1099 | εἰς τόπον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place a city called Bethsaida |
28 | Minuscule 28 | Like Western | 11th | ≈ 1000 thru 1099 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
180 | Minuscule 180 | Byzantine | 12th | ≈ 1100 thru 1199 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
597 | Minuscule 597 | Byzantine | 13th | ≈ 1200 thru 1299 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
892 | Minuscule 892 | Alexandrian a bit Byzantine | 9th | ≈ 800 thru 899 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
1006 | Manuscript 1006 | Alexandrian | 11th | ≈ 1000 thru 1099 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
1071 | Manuscript 1071 | Caesarean | 12th | ≈ 1100 thru 1199 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
1243 | Manuscript 1243 | f1739 | 11th | ≈ 1000 thru 1099 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
1292 | Manuscript 1292 | f2138 | 13th | ≈ 1200 thru 1299 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
1424 | Minuscule 1424 | f1424 | 9th / 10th | ≈ 800 thru 999 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
1505 | Minuscule 1505 | f2138 | 7th | ≈ 600 thru 699 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
Lect | Ninth Century Byz Lectionaries? | Byzantine | 9th | ≈ 800 thru 899 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
syrp | Syriac Peshitta | Byzantine | 5th | ≈ 400 thru 499 | Syriac Text | to a place desolate a city called Bethsaida |
syrh | Syriac Harclean | Byzantine | 7th | 616 | Syriac Text | to a place desolate a city called Bethsaida |
arm | Armenian Version | Caesarean | 5th | ≈ 400 thru 499 | Armenian Text | to a place desolate a city called Bethsaida |
eth | Ethiopic Version | Alexandrian | 11th | ≈ 1000 thru 1099 | Ethiopic Text | to a place desolate a city called Bethsaida |
geo | Georgian Version | Caesarean | 5th | ≈ 400 thru 499 | Georgian Text | to a place desolate a city called Bethsaida |
slav | Old Church Slavonic | Byzantine | 9th | ≈ 800 thru 899 | Slavonic Text | to a place desolate a city called Bethsaida |
ς | Robertus Stephanus – Novum Testamentum | Byzantine | 16th | 1550 | εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά or Βηθσαϊδάν | to a place desolate a city called Bethsaida |
1010 | Manuscript 1010 | Byzantine | 12th | ≈ 1100 thru 1199 | omit | omitted |
579 | Minuscule 579 | Mixed Alexandrian / Byzantine | 13th | ≈ 1200 thru 1299 | omit καὶ παραλαβὼν… Βηθσαϊδά | omitted |