Matthew 5:15-16 Jesus Creates an Enlightening Poem

In Matthew 5:15-16, Jesus creates a poem using two wordplays. The first wordplay involves the words “Lamp,” “Hidden,” and “Lampstand.” The wordplay involves adding letters to the word “Lamp” to create the word “Hidden.” Then Jesus offers an alternative by adding letters to the word “Lamp” to create the word “Lampstand.” The second wordplay involves the words “Place,” “Actions,” “Praised” and “Heaven.” The second wordplay symbolizes the connection between earth and heaven.


“Lamp” (נר)
“Hidden” (נסתר)
“Lampstand” (המנורה)

“Place” (משימימ)
“Actions” (מעשיכם)
“Praised” (המשובחות)
“Heaven” (שבשמים)

15 Nor do they light a lamp {“Lamp” (נר)} and put it under a basket {“Hidden” (נסתר)}, but {“Place” (משימימ)} on a stand {“Lampstand” (המנורה)}. And it gives light to all in the house. 16 Let your light so shine before men, that they may see your good works {“Actions” (מעשיכם)} and {“Praised” (המשובחות)} glorify your Father in heaven {“Heaven” (שבשמים)}.

J. Clontz – Editor of The Comprehensive New Testament

http://youtu.be/0WU08f0NH9k

Matthew 06:05-08 Jesus Makes a Poem about Prayer

In Matthew 06:05-08, Jesus makes a poem that uses four different wordplays that contrast the right way and the wrong way to pray. Jesus contrasts praying in the synagogue versus praying in secret. He contrasts the results for the way that hypocrites pray versus the result for praying correctly. He contrasts praying by multiplying words and not praying with a multitude of words. He contrasts what heretics think versus what the Father in Heaven knows.


In the wordplay concerning “Multiply Words,” the two words “Multiply” and “Words” form a pun. Given the similarity of the two words the sound produced is tantric in nature.

“Synagogues” (כנסיות)
“Secret” (בסתר)

“Already” (שכבר)
“Reward” (שכרם)
“Couch” (משכב)
“When” (כאשר)

“Multiply Words” (דברים תרבו)
“Multitude of Words” (דברים שברוב)

“Heretics who Think” (חושבים שהמינים)
“Father in Heaven” (שבשמים שאביכם)

Matthew 5:5 “And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues {“Synagogues” (כנסיות)} and on the street corners, that they may be seen by men. Truly, I say to you, they have {“Already” (שכבר)} received their reward {“Reward” (שכרם)}. 6 But when you pray, go into your room {“Couch” (משכב)}, shut the door and pray to your Father, who is in secret {“Secret” (בסתר)}. And your Father, who sees in secret {“Secret” (בסתר)}, will reward you. 7 And when {“When” (כאשר)} you pray, do not use empty repetitions {“Multiply Words” (דברים תרבו)} as the Gentiles do. For they think {“Heretics who Think” (חושבים שהמינים)} that they will be heard for their many words {“Multitude of Words” (דברים שברוב)}. 8 Do not be like them, for your Father {“Father in Heaven” (שבשמים שאביכם)} knows what you need before you ask him.

J. Clontz – Editor of The Comprehensive New Testament

Matthew 06:09-15 The Lord’s Poem – the Poetry of Jesus

The Lord’s prayer is a poem that contains wordplay between the words “Kingdom” (מלכותך), “Bread” (לחם), “Forgive” (מחול), “Sinners” (לחוטאים).

“Kingdom” מלכותך
“Bread” לחם
“Forgive” מחול
“Sinners” לחוטאים
“From” מכל
“Them” להם
“You” לכם

Our Father in heaven,
hallowed be your name.
10 Your kingdom come.
Your will be done
on earth as it is in heaven.
11 Give us this day our daily bread {“Bread” (לחם)}.
12 And forgive {“Forgive” (מחול)} us our debts,
as we also have forgiven {“Forgive” (מחול)} our debtors {“Sinners” (לחוטאים)}.
13 And lead us not into temptation,
but deliver us from {“From” (מכל)} the evil one.’
14 For if you forgive {“Forgive” (מחול)} men their trespasses, your heavenly Father will also forgive {“Forgive” (מחול)} you. 15 But if you do not forgive {“Forgive” (מחול)} men {“Them” (להם)}, neither will your Father forgive {“Forgive” (מחול)} {“You” (לכם)} {“Your” (לכם)} your trespasses.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 06:03-04 Jesus Makes a Pun about Charity

In Matthew 06:03-04, Jesus makes a Hebrew pun with the words “doing” and “your gift.”

“Doing” ימינן
“Your Gift” מתנן

Matthew 6:3 But when you give to the needy, do not let your left hand know what your right hand is doing {“Doing” (ימינן)}, 4 so that your charitable deed {“Your Gift” (מתנן)} may be in secret. And your Father, who sees in secret, will reward you.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 05:20-26 Jesus Creates a Poem about Judgment and Money

In Matthew 05:20-26, Jesus creates a Hebrew poem about judgment and money. The poem has three wordplays. Two of the wordplays hinge on the word for “Piece of Money.”

“Companion” חבירו
“Calls” יקרא
“Calls” יקרא
“Offer” קריב
“Companion” חבירו
“Companion” תברך
“Offer” קריב
“Gift” קרבנ

“Judgment” משפט
“Judgment” למשפט
“Judgment” במשפט
“Fool” שוטה
“Judge” השופט
“Judge” השופט
“Piece of Money” פרוטה

“Pharisees” הפרושים
“Piece of Money” פרוטה

Matthew 5:20 For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees {“Pharisees” (הפרושים)}, you will by no means enter the kingdom of heaven. 21 “You have heard that it was said to those of old, ‘You shall not murder,’ and whoever murders will be liable to judgment {“Judgment” (משפט)}. 22 But I say to you that anyone who is angry with his brother {“Companion” (חבירו)} shall be subject to judgment {“Judgment” (למשפט)}. And whoever says {“Calls” (יקרא)} to his brother, ‘Raca,’ shall be in danger {“Judgment” (במשפט)} of the council. But whoever says {“Calls” (יקרא)}, ‘You fool!’ {“Fool” (שוטה)} shall be in danger of the fire of hell. 23 Therefore, if you are offering {“Offer” (קריב)} your gift at the altar and there remember that your brother {“Companion” (חבירו)} has something against you, 24 leave your gift there before the altar, and go. First be reconciled to your brother {“Companion” (תברך)}; and then come and offer {“Offer” (קריב)} your gift {“Gift” (קרבנ)}. 25 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge {“Judge” (השופט)}, the judge {“Judge” (השופט)} to the officer, and you be thrown into prison. 26 Truly, I say to you, you will never get out till you have paid the last penny {“Piece of Money” (פרוטה)}.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 05:03-20 Jesus made a Hebrew poem

In Matthew 05:03-20, Jesus made a Hebrew poem using wordplay between the word “Blessed” and the following words and phrases:


“Blessed” אשרי
"Are the Poor or Humble in Spirit" רוח שפלי
“Shall Inherit” ירשו
“Shall See” יראו
“Shall be Called” יקראו
“Are you When” כאשר
“He who Shall” ואשר
“Teach” אשר
“Pharisees” הפרושים

3 “Blessed {“Blessed” (אשרי)} are the poor in spirit {“Poor [or humble] in spirit” (רוח שפלי)}, for theirs is the kingdom of heaven.
4 Blessed {“Blessed” (אשרי)} are those who mourn,
for they shall be comforted.
5 Blessed {“Blessed” (אשרי)} are the meek,
for they shall inherit {“Shall inherit” (ירשו)}the earth.
6 Blessed {“Blessed” (אשרי)} are those who hunger and thirst for righteousness,
for they shall be filled.
7 Blessed {“Blessed” (אשרי)} are the merciful,
for they shall obtain mercy.
8 Blessed {“Blessed” (אשרי)} are the pure in heart,
for they shall see {“Shall see” (יראו)} God.
9 Blessed {“Blessed” (אשרי)} are the peacemakers,
for they shall be called {“Shall be called” (יקראו)} sons of God.
10 Blessed {“Blessed” (אשרי)} are those who are persecuted for righteousness’ sake,
for theirs is the kingdom of heaven.

11 Blessed {“Blessed” (אשרי)} are you when {“Are you when” (כאשר)} they revile you and persecute you, and say all kinds of evil against you [falsely] for my sake. 12 Rejoice and be glad, for great is your reward in heaven, for so they persecuted the prophets who were before you. 13 “You are the salt of the earth. But if the salt should lose its taste, how shall it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men. 14 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a stand. And it gives light to all in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven. 17 “Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them but to fulfill them. 18 For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will by any means pass from the Law until all is accomplished. 19 Whoever then {“He who shall” (ואשר)} breaks one of the least of these commandments and teaches {“Teach” (אשר)} men so, shall be called least in the kingdom of heaven. But he who does them and teaches {“Teach” (אשר)} them shall be called great in the kingdom of heaven. 20 For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees {“Pharisees” (הפרושים)}, you will by no means enter the kingdom of heaven.

J. Clontz – Editor of the Comprehensive New Testament



http://youtu.be/zkC0LWosXO8

Matthew 17:20 Jesus made a Poem about Faith and Belief

In Matthew 17:20 Jesus made a poem in Hebrew using the words “faith,” “truly,” “believe,” and “boast.” The poem keys on two wordplays that both involve the word “believe.”

“Faith” אמונתכם
“Truly” אמן
“Believe” תאמינו

“Believe” תאמינו
“Boast” תאםרו

Matthew 17:20 So he said to them, “Because of your little faith {“Faith” (אמונתכם)}. For truly {“Truly” (אמן)}, I say to you, if you have faith {“Believe” (תאמינו)} as a grain of mustard seed, you will say {“Boast” (תאםרו)} to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you.” [Matthew 17:20 The Passion: The Poetry of God]

J. Clontz – Editor of the Comprehensive New Testament

Matthew 13:47 Jesus makes a pun with the words Kingdom and Casting

In Matthew 13:47 Jesus creates a pun with the Hebrew words for “kingdom” and “casting.” The pun actually occurs earlier in the narrative in Matthew 4:17-18 where the pun connects two events together.

“Kingdom” שמלכות
“Casting” משליכים

Matthew 13:47 “Again, the kingdom {“kingdom” (שמלכות)} of heaven is like a net that was thrown {“casting” (משליכים)} into the sea and gathered fish of every kind;

Matthew 4:17 From that time Jesus began to preach and say, “Repent, for the kingdom {“Kingdom” (שמלכות)} of heaven is at hand.” 18 As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting {“Casting” (משליכים)} a net into the sea; for they were fishermen.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 15:32-37 - Jesus creates a poem with 4000 people.

In Matthew 15:32-37, Jesus creates a Hebrew poem using the following words:

15:33 “Satisfy” לשביע

15:34 “Seven” שבעה

15:35 “Grass” העשבים

15:36 “Seven” השבעה

15:36 “Broke them” וישברם

15:37 “Satisfied” וישבעו

15:37 “Seven” שבעה

Matthew 15:32 Now Jesus called his disciples to him and said, “I have compassion on the multitude, because they have already been with me three days and have nothing to eat. And I do not want to send them away hungry, lest they faint on the way.” 33 Then the disciples said to him, “Where could we get enough bread in the wilderness to feed {“Satisfy” (לשביע)} such a great crowd?” 34 And Jesus said to them, “How many loaves do you have?” They said, “Seven {“Seven” (שבעה)}, and a few small fish.” 35 He told the crowd to sit down on the ground {“Grass” (העשבים)}. 36 He took the seven {“Seven” (השבעה)} loaves and the fish, and having given thanks he broke them {“Broke them” (וישברם)} and gave them to the disciples. And the disciples gave them to the crowds. 37 And they all ate and were satisfied {“Satisfied” (וישבעו)}. And they took up seven {“Seven” (שבעה)} baskets full of the broken pieces that were left over.

J. Clontz – Editor of the Comprehensive New Testament

Matthew 03:07-08, 12:24, 33, 43-45 Bear Fruit – a Poem by Jesus and John the Baptist

In Matthew 3:7-8 John tells the Pharisees to bear fruit. John makes a pun on the term “Pharisees” and “bearing fruit.” Jesus uses the same pun in Matthew 12:24, 33 and 21:43-45. In Matthew 21:43-45 (The Olivet Discourse), the Pharisees inability to bear fruit has consequences for the entire nation similar to Matthew 24:12-32.

“Pharisees” הפרושים
“Bear Fruit” פרי עשו

3:7 But when he saw many of the Pharisees {“Pharisees” (הפרושים)} and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit {“Bear Fruit” (פרי עשו)} worthy of repentance. 9 And do not think to say to yourselves, ‘We have Abraham as our father.’

12:24 But when the Pharisees {“Pharisees” (הפרושים)} heard this they said, “It is only by Beelzebul, the prince of demons, that this fellow drives out demons.” 12:33 “Either make the tree good, and its fruit good {“Produce the Fruit” (פרי עשו)}; or make the tree bad, and its fruit bad; for a tree is known by its fruit.

21: 43 “Therefore I tell you, the kingdom of God will be taken away from you and given to a nation bearing the fruits {“Bearing Fruit” (פרי עשו)} of it. 44 [And he who falls on this stone will be broken to pieces. But on whomever it falls, it will crush him.]” 45 When the chief priests and the Pharisees {“Pharisees” (פרושים)} heard his parables, they perceived that he was speaking about them. [Matthew 3:7-9, 12:24, 12:33, 21:43-45 The Passion: The Poetry of God]

J. Clontz – Editor of the Comprehensive New Testament

http://youtu.be/ZY7woHrLTgU

Matthew 24:12-34 The End of the World – A Poem by Jesus

In the Olivet Discourse, Jesus creates a poem about the end of the world. The poem is based on a rhyme between the Hebrew words “The End” and “Summer or Summer Fruit.” Jesus is expounding on a poem in Amos 8:1-2 that uses the same rhyme and the same theme. However, he adds an additional rhyme that involves “Wickedness,” “Saved,” “Gates,” and “Shall be done.” The words “Saved” and “Wickedness” use many of the same letters but the letters are prioritized differently. Almost as if they were symbolizing that it is how everything is prioritized that is the difference between “Saved” and “Wickedness.”

“The End” קץ
“Summer Fruit” קיץ

“Wickedness” הרשעות
“Saved” יושע
“Gates” לשערים
“Shall be done” יהיו עשוים

8:1 “Thus the Lord GOD showed me: behold, a basket of summer fruit {“Summer Fruit” (קיץ)}. 2 And he said, "Amos, what do you see?" And I said, "A basket of summer fruit {“Summer Fruit” (קיץ)}." Then the LORD said to me, "The end {“The End” (קץ)} has come upon my people Israel; I will never again pass by them.” [Amos 8:1-2 RSV]

24:12 And because wickedness {“Wickedness” (הרשעות)} will increase, the love of most will grow cold. 13 But he who endures to the end {“The End” (קץ)} will be saved {“Saved” (יושע)}. 14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end {“The End” (קץ)} will come.

24:32 “Now learn this lesson from the fig tree: as soon as its branch becomes tender and puts forth its leaves, you know that summer {“Summer” (קיץ) or “Summer Fruit” (קיץ)} is near. 33 So also, when you see all these things, you know that it is near, right at the door {“Gates” (לשערים)}. 34 Truly, I tell you that this generation will by no means pass away till all these things take place {“Shall be done” (יהיו עשוים)}.
[The Gospel of Matthew: A Poetic Analysis]

Dr. J. Clontz, Aidan University – Editor of the Comprehensive New Testament

Matthew 21:19 The Quarrel with the Fig Tree – a Living Poem by Jesus

Have you ever wondered why Jesus went to so much effort to find “grounds for quarreling” with the fig tree in Matthew 21:19? It just so happens that the Hebrew word for fig tree is spelled the same as the Hebrew word used in Judges 14:4 for “occasion [ground of quarrel].” According to Mark 11:13, it wasn’t the season for figs - so the pretense by Jesus is obvious. Jesus uses the double entendre for “fig tree/occasion [ground of quarrel]” as the theme of a poem that includes rhymes for “found” and “come forth” and also “leaves” and “forever.”

“Fig Tree” תאנה
“Occasion [Ground of Quarrel]” תאנה

“Found” מצא
“Come Forth” יצא

“Leaves” העלים
“Forever” לעולם

“18 In the morning, returning to the city, he was hungry. 19 And seeing a fig tree by the road he went to it, and found {“Found” (מצא)} nothing on it but leaves {“Leaves” (העלים)} only. And he said to it, “May no fruit ever come {“Come Forth” (יצא)} from you again {“Forever” (לעולם)}!” And immediately the fig tree withered.” [Matthew 21:18-19 The Gospel of Matthew - a Poetic Analysis]

Dr. J. Clontz, Aidan University – Editor of the Comprehensive New Testament

Matthew 5:9-12 The Poetry of Persecution and the Pursuit of Peace, a Poem by Jesus

Jesus creates a Hebrew poem about persecution in the sermon of the mount using rhymes for:

“Make or Pursue” (רודפי) [the Hebrew reads “Blessed are those who pursue peace”]
“Persecuted” (הנרדפים)
“Persecute” (ירדפו)
“Persecuted” (רדפו)

“Rejoice” (שישו)
“Reward” (ששכרכם)

9 Blessed are the peacemakers {“Make or Pursue” (רודפי)},
for they shall be called sons of God.
10 Blessed are those who are persecuted {“Persecuted” (הנרדפים)} for righteousness’ sake,
for theirs is the kingdom of heaven.
11 Blessed are you when they revile you and persecute {“Persecute” (ירדפו)} you, and say all kinds of evil against you [falsely] for my sake. 12 Rejoice {“Rejoice” (שישו)} and be glad, for great is your reward {“Reward” (ששכרכם)} in heaven, for so they persecuted {“Persecuted” (רדפו)} the prophets who were before you. [The Gospel of Matthew: A Poetic Analysis]

Dr. J. Clontz, Aidan University – Editor of the Comprehensive New Testament

Matthew 05:38-48 - The Poetry of Perfection

Jesus creates a Hebrew poem about perfection in the sermon of the mount using rhymes for:

“Repay” (שלם)
“Perfect” (שלם)

“Love” (אהבו)
“Enemies” (אויביכם)

Matthew 5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I tell you, do not resist {“Repay” (שלם)} an evil person. But if someone strikes you on [your] right cheek, turn to him the other also. 40 And if someone wants to sue you and take your tunic, let him have your cloak as well. 41 And if someone forces you to go one mile, go with him two miles. 42 Give to him who asks you, and do not refuse him who wants to borrow from you. 43 “You have heard that it was said, ‘You shall love your neighbor’ and hate your enemy. 44 But I say to you, love {“Love” (אהבו)} your enemies {“Enemies” (אויביכם)} and pray for those who persecute you, 45 that you may be sons of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You, therefore, must be perfect {“Perfect” (שלם)}, as your heavenly Father is perfect {“Perfect” (שלם)}. [The Passion: The Poetry of God]
J. Clontz – Editor of the Comprehensive New Testament

Matthew 26:26-29 The Poetry of the Last Supper

At the last supper, Jesus creates a Hebrew poem by rhyming “body” and “vine” and rhyming “atonement” and “fruit.”

Matthew 26:26 Now as they were eating, Jesus took bread, and blessed, and broke it, and, giving it to the disciples, said, “Take, eat; this is my body {“Body” (גופי)}.” 27 Then he took a cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. 28 For this is my blood of the covenant, which is poured out for many for the forgiveness {“Atonement” (לכפרת)} of sins. 29 From now on, I tell you, I will never drink of this fruit {“Fruit” (פרי)} of the vine {“Vine” (הגפן)} until that day when I drink it new with you in my Father’s kingdom.” [The Passion: The Poetry of God]

Body and Vine are Hebrew puns for each other

“Body” (גופי)
“Vine” (הגפן)

Atonement and Fruit are Hebrew puns for each other

“Atonement” (לכפרת)
“Fruit” (פרי)

J. Clontz – Editor of The Comprehensive New Testament

Matthew 03:07-09 The Poetry of John the Baptist

Did you know that John the Baptist spoke in rhymes? Below are several of the Hebrew rhymes (puns) that appear in the dialogue of John the Baptist:

John 1:26 “John answered them, "I baptize with water; there has stood {“Stood” (עמד)} One among you whom you do not know {“Know” (יודע)}.””

Matthew 3:7-8 “But when he saw many of the Pharisees {“Pharisees” (הפרושים)} and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit {“Bear Fruit” (פרי עשו)} worthy of repentance.”

Matthew 3:9 “And do not think to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God {“God” (אלקים)} is able from these stones {“Stones” (אבן)} to raise {“Raise Up” (להקים)} children {“Sons” (בן)} for Abraham.”

All of these puns will reappear in later portions of the Gospel of Matthew. [Text is from The Passion: The Poetry of God]

J. Clontz - Editor of the Comprehensive New Testament

http://youtu.be/E_djIm-hCo0

Matthew 01:21 Hebrew rhyme involving "Jesus" and "save"

In Hebrew, the name “Jesus” rhymes with “save” and the word “shook.” The rhyme appears twice in Matthew – before his birth and during the crucifixion where the poem ends with the earthquake when the stone was rolled back:

Matthew 1:21 And she will give birth to a son, and you shall call his name Jesus {“Jesus” (ישוע)}, for he will save {“Save” (יושיע)} his people {“People” (עמי)} from their sins {“Sins” (מעונותם)}.” [The Passion: The Poetry of God]

Matthew 27:49 The rest said, “Let him alone. Let us see if Elijah will come to save {“Save” (יושיע)} him.” 50 And Jesus {“Jesus” (ישוע)} cried out again with a loud voice, and yielded up his spirit. 51 And behold, the veil of the temple was torn in two, from top to bottom. And the earth shook {“Shook” (ורעשה)}. [The Passion: The Poetry of God]

Matthew 28:2 And behold, there was a great earthquake {“Shook” (ורעשה)}; for an angel of the Lord descended from heaven, and came and rolled back the stone and sat on it. [The Passion: The Poetry of God]

http://youtu.be/DFcwEQCsvOQ

Luke 07:18-23 Are you the One who is to come?

Have you ever wondered why Jesus gave the response that he did to the disciples of John the Baptist when they asked, “Are you the One who is to come, or shall we look for another?” A passage in the Dead Sea Scrolls parallels the response that Jesus gave. The Dead Sea Scroll community was less than ten miles from where John performed his baptisms. Perhaps John and his disciples were familiar with the passage from the Dead Sea Scrolls that described what the Messiah would do. The comparison below is based on the cross reference notes in the Comprehensive New Testament:


18 Then the disciples of John told him about all these things. And John, calling to him two of his disciples, 19 sent them to the Lord, saying, “Are you the One who is to come, or shall we look for another?” 20 When the men had come to him, they said, “John the Baptist sent us to you, saying, ‘Are you the One who is to come, or shall we look for another?’” 21 In that hour he cured many of their diseases and afflictions and evil spirits, and to many that were blind he gave sight. 22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the good news preached to them. 23 And blessed is he who is not offended because of me.” [Luke 07:18-23 Comprehensive New Testament]

[For the heav]ens and the earth will listen to his Messiah, [and all] that is in them will not turn away from the holy precepts. Be encouraged, you who are seeking the Lord in his service! Will you not, perhaps, encounter the Lord in it, all those who hope in their heart? For the Lord will observe the devout, and call the just by name, and upon the poor he will place his spirit, and the faithful he will renew with his strength. For he will honor the devout upon the throne of eternal royalty, freeing prisoners, giving sight to the blind, straightening out the twisted. Ever shall I cling to those who hope. In his mercy he will jud[ge,] and from no one shall the fruit [of] good [deeds] be delayed, and the Lord will perform marvelous acts such as have not existed, just as he sa[id] for he will heal the badly wounded and will make the dead live, he will proclaim good news to the meek give lavishly [to the need]y, lead the exiled and feed the hungry. [The Dead Sea Scrolls, 4QMessianic Apocalypse (4Q521) Frag. 2 Col. II 1-13]

Mark 07:03-04 Tradition of the Elders

The New Testament refers to Pharisees holding the tradition of the elders. Josephus provides some additional insight into the tradition of the elders in disputes between the Pharisees and other sects. The comparison below is based on the cross reference notes in the Comprehensive New Testament:
3 For the Pharisees and all the Jews do not eat unless they wash their hands with the fist, holding the tradition of the elders. 4 And, from the marketplace, they do not eat unless they dip themselves. And there are many other traditions which they observe, the washing of cups and pitchers and copper vessels [and beds]. [Mark 07:03-04 Comprehensive New Testament]
The Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. And concerning these things it is that great disputes and differences have arisen among them… [Josephus, Antiquities (13.10.6 297)]

Matthew 04:18-22 Fishers of Men

Have you ever wondered why Jesus picked fishermen as some of his disciples? There is a hymn in the Dead Sea Scrolls that appears to indicate that the Messiah would lodge with many fishermen. The comparison below is based on the cross reference notes in the Comprehensive New Testament:


18 As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. 19 And he said to them, “Follow me, and I will make you fishers of men.” 20 Immediately they left their nets and followed him. 21 Going on from there, he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets. And he called them, 22 and immediately they left the boat and their father, and followed him. [Matthew 4:18-22 Comprehensive New Testament]

You made my lodging with many fishermen, those who spread the net upon the surface of the sea, those who go hunting the sons of iniquity. And there you established me for the judgment, and strengthened in my heart the foundation of truth. The covenant, therefore, for those looking for it. You closed the mouth of the lion cubs, whose teeth are like a sword, whose molars are like a sharpened spear, they are vipers’ venom, all their scheming is to lay waste. They lay in wait for me, but did not open their mouths against me. For you, my God, hid me from the sons of man, concealed your law in me, until the moment of revealing your salvation through me. [The Dead Sea Scrolls, 1QHymns (1QHodayoth [1QH]) Col. XIII 8-12]

Matthew 02:16 - The Killing of the Innocents

Matthew 2:16 is very similar to Josephus, Antiquities (17.7.5 173-174) concerning Herod's behavior shortly before he died [comparison based on the cross reference notes in the Comprehensive New Testament] 

Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage. And he sent and killed all the male children in Bethlehem and in all its region who were two years old or under, according to the time which he had determined from the wise men. [The Comprehensive New Testament - Matthew 2:16]

…He [Herod] grew so choleric, that it brought him to do all things like a madman; and though her were near his death, he contrived the following wicked designs. He commanded that all the principal men of the entire Jewish nation wherever they lived, should be called to him…And now the king was in a wild rage against them all, the innocent as well as those that had afforded him ground for accusations. [Josephus, Antiquities (17.7.5 173-174)]