HCSB Harmony of the Gospels

Preface

The pattern of Gospel harmonization we have followed in the HCSB Harmony of the Gospels was begun by John A. Broadus in the nineteenth century and culminated in A Harmony of the Gospels, published in 1893. Broadus was aided with this volume by his protégé, A. T. Robertson. Over the next thirty years Robertson revised the Broadus harmony and published that revision in 1922 with George H. Doran Company and Harper & Brothers under the title A Harmony of the Gospels for Students of the Life of Christ Based on the Broadus Harmony in the Revised Version.

Both Broadus and Robertson brought their minds and their hearts to the study of the Gospels. Lifelong immersion in the Gospels had a transforming effect on both men. When Broadus died in March 1895, Rabbi Moses of Louisville paid him a remarkable tribute, saying that with Broadus's death, The glory of Louisville has departed.

Before I became familiar with Dr. Broadus, I knew Christianity only as a creed which seemed absolutely incomprehensible to me. I judged it mainly from the untold, unmerited misery, the agony of ages which Christian rulers and nations had entailed upon poor Israel under the impulse given by Christian priests and teachers. But when I learned to know and revere in Broadus a Christian, my conception of Christianity and my attitude toward it underwent a complete change. Broadus was the precious fruit by which I learned to judge of the tree of Christianity. … He greeted the most ordinary persons with gracious cordiality and utmost respect. Ah, it was his delight to honor and love men, and to inspire them with self-respect and moral courage. The central warmth of his great heart diffused itself as a genial influence in glance and smile, in clasp and word, on his family, his friends, his disciples. Broadus was an ideal American gentleman. He was perhaps the most amiable and lovable Southerner of his time." (Life and Letters of John Albert Broadus edited by A. T. Robertson [Philadelphia: American Baptist Publication Society, 1901, pp. 438–439].)

When the editors of B & H Publishing Group approached us about the opportunity to provide a twenty-first century update of this preeminent Baptist harmony, using the Holman Christian Standard Bible, we were both humbled and honored. We have followed the pericope numbering of Robertson's 1922 edition. As far as we know, this is the only Gospel harmony to include notes in the format now familiar in a variety of study Bibles. When we organized the task of writing the study notes, we assigned different Gospels to different writers. We have respected their individual conclusions and therefore, perhaps ironically, the reader will note that their comments occasionally conflict with each other. The same can be said for the writers of the essays. There is no claim to consensus among the writers of this Harmony. The result is, we believe, harmonious. For all of us, Scripture is the only infallible and inspired Word, so when we have disagreements with each other, this is a matter of scholarly divergence.

The editors are humbled to stand in the tradition of Broadus and Robertson. By no means do we believe ourselves worthy of the task, not because of their greatness but because of the supremacy of the subject, our Lord Jesus Christ. We are delighted to offer to the Christian community what we believe is the first Gospel harmony of the twenty-first century.

Soli Deo Gloria

Steven L. Cox, Mid-America Baptist Theological Seminary

Kendell H. Easley, Union University

October 1, 2006

Contributors

Daniel L. Akin, President, Southeastern Baptist Theological Seminary, Wake Forest, NC

Brad Arnett, Academic Vice President and Associate Professor of New Testament, Luther Rice Seminary and University, Lithonia, GA

Darrell L. Bock, Research Professor of New Testament Studies, Professor of Spiritual Development and Culture, Dallas Theological Seminary, Dallas, TX

James Bryant, Senior Professor of Pastoral Theology, The Criswell College, Dallas, TX

Shawn Buice, Director and Associate Professor of New Testament and Greek, Mid-America Theological Seminary, Northeast Branch, Schenectady, NY

Daryl C. Cornett, Senior Pastor, First Baptist Church, Hazard, KY

Steven L. Cox, Research Professor of New Testament and Greek, Mid-America Baptist Theological Seminary, Cordova, TN

Stephen Corts, Senior Pastor, Center Grove Baptist Church, Clemmons, NC

Gerald Cowen, President and Professor of New Testament and Greek, New Life Baptist Seminary, San Salvador, El Salvador

David S. Dockery, retired President, Union University, Jackson, TN

Sidney D. Dyer, Professor of Greek and New Testament, Greenville Presbyterian Theological Seminary, Taylors, SC

Kendell H. Easley, Professor of Biblical Studies, Academic Programs Director at the Olford Center, Union University, Germantown, TN

Nancy M. Easley, Associate Professor, Education Director of Graduate Studies in Education, Union University, Germantown, TN

B. Dale Ellenburg, Senior Pastor, First Baptist Church, Pigeon Forge, TN

James Flanagan, President and Professor of New Testament and Greek, Luther Rice Seminary and University, Lithonia, GA

Norman L. Geisler, Distinguished Professor of Apologetics, Veritas Evangelical Seminary, Murrieta, CA

Gary R. Habermas, Distinguished Professor and Chair, Department of Philosophy and Theology, Liberty University, Lynchburg, VA

†Harold W. Hoehner, Distinguished Professor of New Testament, Dallas Theological Seminary, Dallas, TX

R. Kirk Kirkpatrick, Dean of the Masters and Professors Programs, Professor of Old Testament and Hebrew, Mid-America Baptist Theological Seminary, Cordova, TN

Andreas Köstenberger, Director of Ph.D. Studies and Professor of New Testament, Southeastern Baptist Theological Seminary, Wake Forest, NC; Editor of the Journal of the Evangelical Theological Society, and the Director of Acquisitions of B&H Academic Books

Steve W. Lemke, Provost, Professor of Philosophy and Ethics, Director of the Baptist Center for Theology and Ministry, and Editor of the Journal for Baptist Theology and Ministry, New Orleans Baptist Theological Seminary, New Orleans, LA

Stanley May, Senior Pastor, Immanuel Baptist Church, Olive Branch, MS

Richard Melick, Director, Academic Graduate Studies Program, Professor of New Testament Studies, Golden Gate Baptist Theological Seminary, Mill Valley, CA

H. David Phillips, Professor of Old Testament and Hebrew, Luther Rice Seminary and University, Lithonia, GA

John B. Polhill, Senior Professor of New Testament Interpretation, The Southern Baptist Theological Seminary, Louisville, KY

Stanley E. Porter, President and Dean, Professor of New Testament, McMaster Divinity College, Hamilton, ON, Canada

Charles L. Quarles, Vice President for Integration of Faith and Learning, Dean of the Caskey School of Divinity, and William Peterson Carter Jr. Research Professor of New Testament and Greek, Louisiana College, Pineville, LA

David G. Shackelford, Professor and Chair, Department of New Testament and Greek, Mid-America Baptist Theological Seminary, Cordova, TN

Michael R. Spradlin, President, Chairman of the Faculty, Chairman and Professor, Department of Evangelism, Professor of Old Testament and Hebrew, Practical Theology, and Church History, Mid-America Baptist Theological Seminary, Cordova, TN

Robert B. Stewart, Assistant Professor of Philosophy and Theology Chair, Greer-Heard Chair of Faith and Culture, New Orleans Baptist Theological Seminary, New Orleans, LA

Mark E. Taylor, Professor of New Testament and Associate Dean for Master’s Programs, Southwestern Baptist Theological Seminary, Fort Worth, TX

William F. Warren, Professor of New Testament and Greek, Director of the H. Milton Haggard Center for New Testament Textual Studies, New Orleans Baptist Theological Seminary, New Orleans, LA

Joel Williams, Professor of Bible, Cedarville University, Cedarville, OH

†deceased

Contents

Preface

Contributors

Introduction to the Holman CSB

Major Divisions of the Harmony

Analytical Outline of the Harmony

Table for Finding any Passage in the Harmony

INTRODUCTORY ARTICLES

Is Harmonization Honest? - Dale Ellenburg

A History of Harmonies: Major Steps - Shawn Buice

Why There Are Four Gospels - Rick Melick

A Pastoral Use of Harmonies - Stephen D. C. Corts

The Academic Use of Gospel Harmonies - Steve W. Lemke

HARMONY

A Harmony of the Gospels

ISSUES IN GOSPEL HARMONIZATION

Textual Issues in the Gospels - Bill Warren

The Geographical Setting of the Gospels - Sidney D. Dyer

The Religious Milieu in the Gospels - Mark E. Taylor

Jewish Sects of the New Testament Era - Steven L. Cox

The Gospels in the Light of Qumran and the Dead Sea Scrolls - Michael R. Spradlin

The Synoptic Problem/Question - Daniel L. Akin

Critical Methodologies: Source Criticism, Form Criticism, Redaction Criticism - Gerald Cowen

A Brief History of Hermeneutical Methods Used in the Quest of the Historical Jesus - Robert Stewart

Harmonization in the Patristic Period - Daryl Cornett

Christology in the Gospels - David G. Shackelford

A Chronology of the Life of Christ - Harold W. Hoehner

The Two Genealogies of Jesus Christ in Matthew and Luke - Stanley E. Porter

The Time of Jesus’ Birth - John B. Polhill

The Language Jesus Spoke - Rick Melick

The Apostles: Four Lists - David G. Shackelford

Sermon on the Mount - Charles Quarles

Women in the Gospels - Nancy M. Easley

The Kingdom of God - David S. Dockery

Hell and Heaven - David S. Dockery

Demons in the Gospels - David G. Shackelford

The Arrest and Trials of Jesus - Darrell Bock

The Day, Hour, and Year of Jesus’ Crucifixion - Brad Arnett and James Flanagan

The Amount of Time Between the Crucifixion and the Resurrection of Christ - R. Kirk Kilpatrick

The Resurrection of Jesus Christ - Norman L. Geisler

The Resurrection Appearances of Jesus - Gary R. Habermas

Messianic Prophecies Fulfilled in the Gospels - Craig Marlowe

Missiological Concepts in the Gospels - Stan May

A List of the Parables of Jesus in the Gospels - Steven L. Cox

A List of the Miracles of Jesus in the Gospels - Steven L. Cox

Old Testament Quotations in New Testament - H. David Phillips

SELECTED BIBLIOGRAPHY

MAPS

I. Jesus Birth and Early Childhood

II. John the Baptizer

III. Galilee in the Time of Jesus

IV. The Ministry of Jesus Around the Sea of Galilee

V. Jesus’ Journeys from Galilee to Judea

VI. The Ministry of Jesus Beyond Galilee

VII. Jesus in Judea and Jerusalem

VIII. The Passion Week in Jerusalem

Introduction to the Holman Christian Standard Bible®

The Bible is God's revelation to man. It is the only book that gives us accurate information about God, man's need, and God's provision for that need. It provides us with guidance for life and tells us how to receive eternal life. The Bible can do these things because it is God's inspired Word, inerrant in the original manuscripts.

The Bible describes God's dealings with the ancient Jewish people and the early Christian church. It tells us about the great gift of God's Son, Jesus Christ, who fulfilled Jewish prophecies of the Messiah. It tells us about the salvation He accomplished through His death on the cross, His triumph over death in the resurrection, and His promised return to earth. It is the only book that gives us reliable information about the future, about what will happen to us when we die, and about where history is headed.

Bible translation is both a science and an art. It is a bridge that brings God's Word from the ancient world to the world today. In dependence on God to accomplish this sacred task, Holman Bible Publishers presents the Holman Christian Standard Bible, a new English translation of God's Word.

Textual base of the Holman CSB®

The textual base for the New Testament [NT] is the Nestle-Aland Novum Testamentum Graece, 27th edition, and the United Bible Societies’ Greek New Testament, 4th corrected edition. The text for the Old Testament [OT] is the Biblia Hebraica Stuttgartensia, 5th edition. At times, however, the translators have followed an alternative manuscript tradition, disagreeing with the editors of these texts about the original reading.

Where there are significant differences among Hebrew [Hb] and Aramaic [Aram] manuscripts of the OT or among Greek [Gk] manuscripts of the NT, the translators have followed what they believe is the original reading and have indicated the main alternative(s) in footnotes. In a few places in the NT, large square brackets indicate texts that the translation team and most biblical scholars today believe were not part of the original text. However, these texts have been retained in brackets in the Holman CSB because of their undeniable antiquity and their value for tradition and the history of NT interpretation in the church. The Holman CSB uses traditional verse divisions found in most Protestant Bibles.

Goals of this translation

The goals of this translation are:

to provide English-speaking people across the world with an accurate, readable Bible in contemporary English

to equip serious Bible students with an accurate translation for personal study, private devotions, and memorization

to give those who love God's Word a text that has numerous reader helps, is visually attractive on the page, and is appealing when heard

to affirm the authority of Scripture as God's Word and to champion its absolute truth against social or cultural agendas that would compromise its accuracy

The name, Holman Christian Standard Bible, captures these goals: Holman Bible Publishers presents a new Bible translation, for Christian and English-speaking communities, which will be a standard in Bible translations for years to come.

Why is there a need for another English translation of the Bible?

There are several good reasons why Holman Bible publishers invested its resources in a modern language translation of the Bible:

1. Each generation needs a fresh translation of the Bible in its own language.

The Bible is the world's most important book, confronting each individual and each culture with issues that affect life, both now and forever. Since each new generation must be introduced to God's Word in its own language, there will always be a need for new translations such as the Holman Christian Standard Bible. The majority of Bible translations on the market today are revisions of translations from previous generations. The Holman CSB is a new translation for today's generation.

2. English, one of the world's greatest languages, is rapidly changing, and Bible translations must keep in step with those changes.

English is the first truly global language in history. It is the language of education, business, medicine, travel, research, and the Internet. More than 1.3 billion people around the world speak or read English as a primary or secondary language. The Holman CSB seeks to serve many of those people with a translation they can easily use and understand.

English is also the world's most rapidly changing language. The Holman CSB seeks to reflect recent changes in English by using modern punctuation, formatting, and vocabulary, while avoiding slang, regionalisms, or changes made specifically for the sake of political or social agendas. Modern linguistic and semantic advances have been incorporated into the Holman CSB, including modern grammar.

3. Rapid advances in biblical research provide new data for Bible translators.

This has been called the information age, a term that accurately describes the field of biblical research. Never before in history has there been as much information about the Bible as there is today—from archaeological discoveries to analysis of ancient manuscripts to years of study and statistical research on individual Bible books. Translations made as recently as 10 or 20 years ago do not reflect many of these advances in biblical research. The translators have taken into consideration as much of this new data as possible.

4. Advances in computer technology have opened a new door for Bible translation.

The Holman CSB has used computer technology and telecommunications in its creation perhaps more than any Bible translation in history. Electronic mail was used daily and sometimes hourly for communication and transmission of manuscripts. An advanced Bible software program, Accordance®, was used to create and revise the translation at each step in its production. A developmental copy of the translation itself was used within Accordance to facilitate cross-checking during the translation process—something never done before with a Bible translation.

Translation Philosophy of the Holman CSB

Most discussions of Bible translations speak of two opposite approaches: formal equivalence and dynamic equivalence. Although this terminology is meaningful, Bible translations cannot be neatly sorted into these two categories any more than people can be neatly sorted into two categories according to height or weight. Holman Bible Publishers is convinced there is room for another category of translation philosophies that capitalizes on the strengths of the other two.

1. Formal Equivalence:

Often called word-for-word (or literal) translation, the principle of formal equivalence seeks as nearly as possible to preserve the structure of the original language. It seeks to represent each word of the translated text with an exact equivalent word in the translation so that the reader can see word for word what the original human author wrote. The merits of this approach include its consistency with the conviction that the Holy Spirit did inspire the very words of Scripture in the original manuscripts. It also provides the English Bible student some access to the structure of the text in the original language. Formal equivalence can achieve accuracy to the degree that English has an exact equivalent for each word and that the grammatical patterns of the original language can be reproduced in understandable English. However, it can sometimes result in awkward, if not incomprehensible, English or in a misunderstanding of the author's intent. The literal rendering of ancient idioms is especially difficult.

2. Dynamic or Functional Equivalence:

Often called thought-for-thought translation, the principle of dynamic equivalence rejects as misguided the desire to preserve the structure of the original language. It proceeds by distinguishing the meaning of a text from its form and then translating the meaning so that it makes the same impact on modern readers that the ancient text made on its original readers. Strengths of this approach include a high degree of clarity and readability, especially in places where the original is difficult to render word for word. It also acknowledges that accurate and effective translation requires interpretation. However, the meaning of a text cannot always be neatly separated from its form, nor can it always be precisely determined. A biblical author may have intended multiple meanings. In striving for readability, dynamic equivalence also sometimes overlooks some of the less prominent elements of meaning. Furthermore, lack of formal correspondence to the original makes it difficult to verify accuracy and thus can affect the usefulness of the translation for in-depth Bible study.

3. Optimal Equivalence:

In practice, translations are seldom if ever purely formal or dynamic but favor one theory of Bible translation or the other to varying degrees. Optimal equivalence as a translation philosophy recognizes that form cannot be neatly separated from meaning and should not be changed (for example, nouns to verbs or third person they to second person you) unless comprehension demands it. The primary goal of translation is to convey the sense of the original with as much clarity as the original text and the translation language permit. Optimal equivalence appreciates the goals of formal equivalence but also recognizes its limitations.

Optimal equivalence starts with an exhaustive analysis of the text at every level (word, phrase, clause, sentence, discourse) in the original language to determine its original meaning and intention (or purpose). Then relying on the latest and best language tools and experts, the nearest corresponding semantic and linguistic equivalents are used to convey as much of the information and intention of the original text with as much clarity and readability as possible. This process assures the maximum transfer of both the words and thoughts contained in the original.

The Holman CSB uses optimal equivalence as its translation philosophy. When a literal translation meets these criteria, it is used. When clarity and readability demand an idiomatic translation, the reader can still access the form of the original text by means of a footnote with the abbreviation Lit.

The gender language policy in Bible translation

Some people today ignore the Bible's teachings on distinctive roles of men and women in family and church and have an agenda to eliminate those distinctions in every arena of life. These people have begun a program to engineer the removal of a perceived male bias in the English language. The targets of this program have been such traditional linguistic practices as the generic use of man or men, as well as he, him, and his.

A group of Bible scholars, translators, and other evangelical leaders met in 1997 to respond to this issue as it affects Bible translation. This group produced the Guidelines for Translation of Gender-Related Language in Scripture (adopted May 27, 1997 and revised Sept. 9, 1997). The Holman Christian Standard Bible was produced in accordance with these guidelines.

The goal of the translators has not been to promote a cultural ideology but to faithfully translate the Bible. While the Holman CSB avoids using man or he unnecessarily, the translation does not restructure sentences to avoid them when they are in the text. For example, the translators have not changed him to you or to them, neither have they avoided other masculine words such as father or son by translating them in generic terms such as parent or child.

History of the Holman Christian Standard Bible

After several years of preliminary development, Holman Bible Publishers, the oldest Bible publisher in America, assembled an international, interdenominational team of 100 scholars, editors, stylists, and proofreaders, all of whom were committed to biblical inerrancy. Outside consultants and reviewers contributed valuable suggestions from their areas of expertise. An executive team then edited, polished, and reviewed the final manuscripts.

Traditional features found in the Holman CSB

In keeping with a long line of Bible publications, the Holman Christian Standard Bible has retained a number of features found in traditional Bibles:

Traditional theological vocabulary (such as justification, sanctification, redemption, etc.) has been retained since such terms have no translation equivalent that adequately communicates their exact meaning.

Traditional spellings of names and places found in most Bibles have been used to make the Holman CSB compatible with most Bible study tools.

Some editions of the Holman CSB will print the words of Christ in red letters to help readers easily locate the spoken words of the Lord Jesus Christ.

Nouns and personal pronouns that clearly refer to any person of the Trinity are capitalized.

Descriptive headings, printed above each section of Scripture, help readers quickly identify the contents of that section.

Small lower corner brackets: indicate words supplied for clarity by the translators (but see below, under Substitution of words in sentences, for supplied words that are not bracketed).

Two common forms of punctuation are used in the Holman CSB to help with clarity and ease of reading: em dashes (a long dash —) are used to indicate sudden breaks in thought or to help clarify long or difficult sentences. Parentheses are used infrequently to indicate words that are parenthetical in the original languages.

How certain names and terms are translated

The names of God

The Holman Christian Standard Bible OT consistently translates the Hebrew names for God as follows:

However, the Holman CSB OT uses Yahweh, the personal name of God in Hebrew, when a biblical text emphasizes Yahweh as a name: His name is Yahweh (Ps 68:4). Yahweh is used more often in the Holman CSB than in most Bible translations because the word LORD in English is a title of God and does not accurately convey to modern readers the emphasis on God's name in the original Hebrew.

The uses of Christ and Messiah

The Holman CSB translates the Greek word Christos (anointed one) as either Christ or Messiah based on its use in different NT contexts. Where the NT emphasizes Christos as a name of our Lord or has a Gentile context, Christ is used (Eph 1:1 Paul, an apostle of Christ Jesus…). Where the NT Christos has a Jewish context, the title Messiah is used (Eph 1:12 …we who had already put our hope in the Messiah). The first use of Messiah in each chapter is also marked with a bullet referring readers to the Bullet Note at the back of most editions.

Place-names

In the original text of the Bible, particularly in the OT, a number of well-known places have names different from the ones familiar to contemporary readers. For example, the Euphrates often appears in the original text simply as the River. In cases like this, the Holman Christian Standard Bible uses the modern name, the Euphrates River, in the text without a footnote or lower corner brackets.

Substitution of words in sentences

A literal translation of the biblical text sometimes violates standard rules of English grammar, such as the agreement of subject and verb or person and number. In order to conform to standard usage, the Holman CSB has often made these kinds of grammatical constructions agree in English without footnotes or lower corner brackets.

In addition, the Greek or Hebrew texts sometimes seem redundant or ambiguous by repeating nouns where modern writing substitutes pronouns or by using pronouns where we would supply nouns for clarity and good style. When a literal translation of the original would make the English unclear, the Holman CSB sometimes changes a pronoun to its corresponding noun or a noun to its corresponding pronoun without a footnote or lower corner brackets. For example, Jn 1:42 reads: And he brought Simon to Jesus … The original Greek of this sentence reads: And he brought him to Jesus.

Special Formatting Features

The Holman Christian Standard Bible has several distinctive formatting features:

OT passages quoted in the NT are set in boldface type. OT quotes consisting of two or more lines are block indented.

In dialogue, a new paragraph is used for each new speaker as in most modern publications.

Many passages, such as 1 Co 13, have been formatted as dynamic prose (separate block-indented lines like poetry) for ease in reading and comprehension. Special block-indented formatting has also been used extensively in both the OT and NT to increase readability and clarity in lists, series, genealogies and other parallel or repetitive texts.

Almost every Bible breaks lines in poetry using automatic typesetting programs with the result that words are haphazardly turned over to the next line. In the Holman CSB, special attention has been given to break every line in poetry and dynamic prose so that awkward or unsightly word wraps are avoided and complete units of thought turn over to the next line. The result is a Bible page that is much more readable and pleasing to the eye.

Certain foreign, geographical, cultural, or ancient words are preceded by a superscripted bullet (•Abba) at their first occurrence in each chapter. These words are listed in alphabetical order at the back of the Bible under the heading Holman CSB Bullet Notes. A few important or frequently misunderstood words (•slaves) are marked with a bullet more than one time per chapter.

Italics are used in the text for a transliteration of Greek and Hebrew words ("Hosanna! in Jn 12:13) and in footnotes for direct quotations from the biblical text and for words in the original languages (the footnote at Jn 1:1 reads: The Word (Gk logos) is a title for Jesus…").

Since the majority of English readers do not need to have numbers and fractions spelled out in the text, the Holman CSB uses a similar style to that of modern newspapers in using Arabic numerals for the numbers 10 and above and in fractions, except in a small number of cases, such as when a number begins a sentence.

Footnotes

Footnotes are used to show readers how the original biblical language has been understood in the Holman Christian Standard Bible.

NT Textual Footnotes

NT textual notes indicate significant differences among Greek manuscripts (mss) and are normally indicated in one of three ways:

Other mss read ______

Other mss add ______

Other mss omit ______

In the NT, some textual footnotes that use the word add or omit also have square brackets before and after the corresponding verses in the biblical text (see the discussion above in the paragraph entitled Textual base of the Holman CSB). Examples of this use of square brackets are Mk 16:9–20, Jn 5:3–4, and Jn 7:53–8:11.

OT Textual Footnotes

OT textual notes show important differences among Hebrew manuscripts and among ancient OT versions, such as the Septuagint and the Vulgate. See the list of abbreviations on page xiii for a list of other ancient versions used.

Some OT textual notes (like NT textual notes) give only an alternate textual reading. However, other OT textual notes also give the support for the reading chosen by the editors as well as for the alternate textual reading. For example, the Holman CSB text of Ps 12:7 reads:

You will protect usa from this generation forever. The textual footnote for this verse reads:

a12:7 Some Hb mss, LXX; other Hb mss read him

The textual note in this example means that there are two different readings found in the Hebrew manuscripts: some manuscripts read us and others read him. The Holman CSB translators chose the reading us, which is also found in the Septuagint (LXX), and placed the other Hebrew reading him in the footnote.

Two other OT textual notes are:

In some editions of the Holman Christian Standard Bible, additional footnotes clarify the meaning of certain biblical texts or explain biblical history, persons, customs, places, activities, and measurements. Cross-references are given for parallel passages or passages with similar wording, and in the NT, for passages quoted from the OT.

Commonly Used Abbreviations in the Holman CSB

Major Divisions of the Harmony

PART I: THE SOURCES OF THE GOSPELS

Section 1

PART II THE INCARNATION OF THE SON OF GOD

Section 2

PART III: THE GENEALOGIES OF JESUS IN MATTHEW AND LUKE

Section 3

PART IV: THE BIRTH AND CHILDHOOD OF JOHN THE BAPTIST AND JESUS

Section 4–19

PART V: THE BEGINNING OF JOHN THE BAPTIST'S MINISTRY

Sections 20–23

PART VI: THE BEGINNING OF CHRIST'S PUBLIC MINISTRY

Sections 24–36

PART VII: THE GREAT GALILEAN MINISTRY

Sections 37–71

PART VIII: THE SPECIAL TRAINING OF THE TWELVE IN DISTRICTS AROUND GALILEE

Sections 72–95

PART IX: THE LATER JUDEAN MINISTRY

Sections 96–111

PART X: THE LATER PEREAN MINISTRY

Sections 112–127

PART XI: THE LAST PUBLIC MINISTRY IN JERUSALEM

Sections 128a-138

PART XII: IN THE SHADOW WITH JESUS

Sections 139–152

PART XIII: THE ARREST, TRIAL, CRUCIFIXION, AND BURIAL OF JESUS

Sections 153–168

PART XIV: THE RESURRECTION, APPEARANCES, AND ASCENSION OF JESUS

Sections 169–184

Analytical Outline of the Harmony

PART I: THE SOURCES OF THE GOSPELS

Section

1. Luke Explains His Purpose and His Method of Research and Writing

Luke 1:1-4

PART II THE INCARNATION OF THE SON OF GOD

Section

2. Prologue to John's Gospel

John 1:1-18

PART III: THE GENEALOGIES OF JESUS IN MATTHEW AND LUKE

Section

3. Apparently Joseph's Genealogy in Matthew and Mary's in Luke

Matthew 1:1-17; Luke 3:23b-38

PART IV: THE BIRTH AND CHILDHOOD OF JOHN THE BAPTIST AND JESUS (SECTIONS 4-19)

Section

4. Gabriel Predicts John's Birth

Luke 1:5-25

5. Gabriel Predicts Jesus Birth

Luke 1:26-38

6. Mary's Visit to Elizabeth

Luke 1:39-45

7. Mary's Praise

Luke 1:46-56

8. The Birth and Naming of John

Luke 1:57-80

9. The Nativity of the Messiah

Matthew 1:18-25

10. The Birth of Jesus

Luke 2:1-7

11. The Shepherds and the Angels

Luke 2:8-20

12. The Circumcision of Jesus

Luke 2:21

13. The Presentation of Jesus

Luke 2:22-38

14. Wise Men Seek the King

Matthew 2:1-12

15. The Flight to Egypt and the Massacre of the Innocents

Matthew 2:13-18

16. The Holy Family in Nazareth

Matthew 2:19-23; Luke 2:39

17. Jesus’ Childhood in Nazareth

Luke 2:40

18. In His Father's House

Luke 2:41-50

19. The Eighteen Years at Nazareth

Luke 2:51-52

PART V: THE BEGINNING OF JOHN THE BAPTIST'S MINISTRY (SECTIONS 20-23)

Section

20. The Beginning of the Gospel

Mark 1:1; Luke 3:1-2

21. The Messiah's Herald

Matthew 3:1-6; Mark 1:2-6; Luke 3:3-6

22. John's Preaching

Matthew 3:7-10; Luke 3:7-14

23. John's Expectation of the Messiah

Matthew 3:11-12; Mark 1:7-8; Luke 3:15-18

PART VI: THE BEGINNING OF CHRIST'S PUBLIC MINISTRY (SECTIONS 24-36)

Section

24. The Baptism of Jesus

Matthew 3:13-17; Mark 1:9-11; Luke 3:21-23a

25. The Temptations of Jesus

Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13

26. John the Baptist's Testimony

John 1:19-28

27. The Lamb of God

John 1:29-34

28. Jesus’ First Disciples

John 1:35-51

29. Jesus’ First Sign: Turning Water into Wine

John 2:1-11

30. Jesus at Capernaum

John 2:12

31. Jesus’ First Cleansing of the Temple Complex

John 2:13-22

32. Jesus and Nicodemus

John 2:23–3:21

33. Jesus and John the Baptist

John 3:22-36

34. Jesus’ Reasons for Leaving Judea

Matthew 4:12; Mark 1:14; Luke 3:19-20; 4:14a; John 4:1-4

35. Jesus and the Samaritan Woman

John 4:5-42

36. Jesus Welcomed in Galilee

John 4:43-45

PART VII: THE GREAT GALILEAN MINISTRY (SECTIONS 37-71)

Section

37. Summary of Jesus’ Teaching in Galilee

Matthew 4:17; Mark 1:14-15; Luke 4:14-15

38. Jesus’ Second Sign: Healing an Official's Son

John 4:46-54

39. Rejection at Nazareth

Luke 4:16-31

40. Jesus Makes Capernaum His Home

Matthew 4:13-16

41. Jesus Calls Four Fishermen

Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11

42. Driving Out an Unclean Spirit

Mark 1:21-28; Luke 4:31-37

43. Healings at Capernaum

Matthew 8:14-17; Mark 1:29-34; Luke 4:38-41

44. Preaching in Galilee

Matthew 4:23-25; Mark 1:35-39; Luke 4:42-44

45. Cleansing a Leper

Matthew 8:2-4; Mark 1:40-45; Luke 5:12-16

46. The Son of Man Forgives and Heals

Matthew 9:1-8; Mark 2:1-12; Luke 5:17-26

47. The Call of Matthew

Matthew 9:9-13; Mark 2:13-17; Luke 5:27-32

48. A Question About Fasting

Matthew 9:14-17; Mark 2:18-22; Luke 5:33-39

49. Jesus’ Third Sign: Healing the Sick

John 5:1-47

50. Lord of the Sabbath

Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5

51. The Man with the Paralyzed Hand

Matthew 12:9-14; Mark 3:1-6; Luke 6:6-11

52. The Servant of the Lord

Matthew 12:15-21; Mark 3:7-12

53. The 12 Apostles

Mark 3:13-19; Luke 6:12-16

54. The Sermon on the Mount

Matthew 5:1-2; Luke 6:17-19

1. The Beatitudes and Woes

Matthew 5:3-12; Luke 6:20-26

2. Jesus’ Standards of Righteousness

Matthew 5:13-20

3. Jesus’ Ethical Teachings

Matthew 5:21-48; Luke 6:27-30,32-36

4. Authentic Righteousness

Matthew 6:1-18

5. Single-hearted Devotion to God

Matthew 6:19-34

6. Judging Others

Matthew 7:1-6; Luke 6:37-42

7. Prayer and the Golden Rule

Matthew 7:7-12; Luke 6:31

8. The Conclusion of the Sermon

Matthew 7:13–8:1; Luke 6:43-49

55. A Centurion's Faith

Matthew 8:5-13; Luke 7:1-10

56. Jesus Raises a Widow's Son to Life

Luke 7:11-17

57. In Praise of John the Baptist

Matthew 11:2-19; Luke 7:18-35

58. An Unresponsive Generation

Matthew 11:20-30

59. Much Forgiveness, Much Love

Luke 7:36-50

60. Many Women Support Christ's Work

Luke 8:1-3

61. A House Divided

Matthew 12:22-37; Mark 3:20-30

62. Demand for a Sign

Matthew 12:38-45

63. True Relationships

Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21

64. Jesus’ First Group of Parables

Matthew 13:l-3a; Mark 4:1-2; Luke 8:4

1. To the Crowds by the Sea

(a) Parable of the Sower

Matthew 13:3b-23; Mark 4:3-25; Luke 8:5-18

(b) Parable of the Growing Seed

Mark 4:26-29

(c) Parable of the Wheat and the Weeds

Matthew 13:24-30

(d) Parable of the Mustard Seed

Matthew 13:31-32; Mark 4:30-32

(e) Parable of the Yeast and Many Such Parables

Matthew 13:33-35; Mark 4:33-34

2. To the Disciples in the House

(a) Jesus Interprets the Parable of the Weeds and Wheat

Matthew 13:36-43

(b) The Parable of the Hidden Treasure

Matthew 13:44

(c) The Parable of the Pearl of Great Price

Matthew 13:45-46

(d) The Parable of the Net

Matthew 13:47-50

(e) The Storehouse of Truth

Matthew 13:51-53

65. Wind and Wave Obey the Master

Matthew 8:18-19,23-27; Mark 4:35-41; Luke 8:22-25

66. Demons Driven Out by the Master

Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39

67. A Girl Restored and a Woman Healed

Matthew 9:18-26; Mark 5:21-43; Luke 8:40-56

68. Healing the Blind and Driving Out a Demon

Matthew 9:27-34

69. Rejection at Nazareth

Matthew 13:54-58; Mark 6:l-6a

70. Jesus Sends the 12 Out by Twos

Matthew 9:35–11:1; Mark 6:6b-13; Luke 9:1-6

71. John the Baptist Beheaded

Matthew 14:1-12; Mark 6:14-29; Luke 9:7-9

PART VIII: THE SPECIAL TRAINING OF THE TWELVE IN DISTRICTS AROUND GALILEE (SECTIONS 72-95)

Section

72. Feeding 5,000

Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-13

73. Jesus Sends the Disciples On

Matthew 14:22-23; Mark 6:45-46; John 6:14-15

74. Walking on the Water

Matthew 14:24-33; Mark 6:47-52; John 6:16-21

75. Miraculous Healings

Matthew 14:34-36; Mark 6:53-56

76. The Bread of Life

John 6:22-71

77. The Tradition of the Elders

Matthew 15:1-20; Mark 7:1-23; John 7:1

78. A Gentile Mother's Faith

Matthew 15:21-28; Mark 7:24-30

79. Jesus Does Everything Well; Feeds 4,000

Matthew 15:29-38; Mark 7:31–8:9

80. The Sign of Jonah

Matthew 15:39–16:4; Mark 8:10-12

81. The Yeast of the Pharisees and the Sadducees

Matthew 16:5-12; Mark 8:13-26

82. Peter's Confession of the Messiah

Matthew 16:13-20; Mark 8:27-30; Luke 9:18-21

83. Jesus Foretells His Death and Resurrection

Matthew 16:21-26; Mark 8:31-37; Luke 9:22-25

84. Public Commitment to the Son of Man

Matthew 16:27-28; Mark 8:34–9:1; Luke 9:26-27

85. The Transfiguration

Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36a

86. The Disciples’ Puzzlement Concerning Elijah and the Resurrection

Matthew 17:9-13; Mark 9:9-13; Luke 9:36b

87. The Power of Faith over a Demon

Matthew 17:14-21; Mark 9:14-29; Luke 9:37-43a

88. Jesus’ Second Prediction of His Death

Matthew 17:22-23; Mark 9:30-32; Luke 9:43b-45

89. Paying the Temple Tax

Matthew 17:24-27

90. Who Is the Greatest?

Matthew 18:1-5; Mark 9:33-37; Luke 9:46-48

91. Warnings from Jesus

Matthew 18:6-14; Mark 9:38-50; Luke 9:49-50

92. Restoration and Forgiveness

Matthew 18:15-35

93. Following Jesus

Matthew 8:18-22; Luke 9:57-62

94. The Unbelief of Jesus’ Brothers

John 7:2-9

95. The Journey to Jerusalem

Luke 9:51-56; John 7:10

PART IX: THE LATER JUDEAN MINISTRY (SECTIONS 96-111)

Section

96. Jesus at the Festival of Tabernacles

John 7:11-52

97. An Adulteress Forgiven

John 7:53–8:11

98. The Light of the World

John 8:12-20

99. Jesus Predicts His Departure

John 8:21-59

100. The Sixth Sign: Healing a Man Born Blind

John 9:1-41

101. The Ideal Shepherd

John 10:1-21

102. Sending Out the Seventy

Luke 10:1-24

103. The Parable of the Good Samaritan

Luke 10:25-37

104. Mary and Martha

Luke 10:38-42

105. The Model Prayer

Luke 11:1-13

106. A House Divided

Luke 11:14-36

107. Religious Hypocrisy Denounced

Luke 11:37-54

108. Jesus Warns about Covetousness and Worldly Anxieties

Luke 12:1-59

109. Repent or Perish

Luke 13:1-9

110. Healing a Daughter of Abraham and a Repetition of the Parables of the Mustard Seed and of the Yeast

Luke 13:10-21

111. Jesus at the Feast of Dedication; Renewed Efforts to Stone Him

John 10:22-39

PART X: THE LATER PEREAN MINISTRY (SECTIONS 112-127)

Section

112. Many Beyond the Jordan Believe in Jesus

John 10:40-42

113. The Narrow Way

Luke 13:22-35

114. A Sabbath Controversy

Luke 14:1-24

115. The Cost of Following Jesus

Luke 14:25-35

116. The Parables of the Lost Sheep, the Lost Coin, and the Lost Son

Luke 15:1-32

117. Three Parables of Stewardship

Luke 16:1–17:10

118. The Seventh Sign: Jesus Raises Lazarus from Death

John 11:1-44

119. The Plot to Kill Jesus

John 11:45-54

120. Jesus Begins His Last Journey to Jerusalem

Luke 17:11-37

121. Two Parables on Prayer

Luke 18:1-14

122. The Question of Divorce

Matthew 19:1-12; Mark 10:1-12

123. Jesus Blesses the Children

Matthew 19:13-15; Mark 10:13-16; Luke 18:15-17

124. Possessions and the Kingdom

Matthew 19:16–20:16; Mark 10:17-31; Luke 18:18-30

125. Jesus’ Third Prediction of His Death and Resurrection

Matthew 20:17-28; Mark 10:32-45; Luke 18:31-34

126. Two Blind Men Healed

Matthew 20:29-34; Mark 10:46-52; Luke 18:35-43

127. Jesus Visits Zacchaeus, Tells the Parable of the 10 Minas, and Departs for Jerusalem

Luke 19:1-28

PART XI: THE LAST PUBLIC MINISTRY IN JERUSALEM (SECTIONS 128-139)

Section

128.a Jesus Arrives at Bethany

John 11:55–12:1,9-11

128.b The Triumphal Entry

Matthew 21:1-11,14-17; Mark 11:1-11; Luke 19:29-44; John 12:12-19

129. The Barren Fig Tree and the Cleansing of the Temple

Matthew 21:18-19,12-13; Mark 11:12-18; Luke 19:45-48

130. Jesus Predicts His Crucifixion

John 12:20-50

131. The Barren Fig Tree Withered

Matthew 21:19b-22; Mark 11:19-26; Luke 21:37-38

132. Messiah's Authority Challenged

Matthew 21:23–22:14; Mark 11:27–12:12; Luke 20:1-19

133. God and Caesar

Matthew 22:15-22; Mark 12:13-17; Luke 20:20-26

134. The Sadducees and the Resurrection

Matthew 22:23-33; Mark 12:18-27; Luke 20:27-40

135. The Primary Commandments

Matthew 22:34-40; Mark 12:28-34

136. The Question about the Messiah

Matthew 22:41-46; Mark 12:35-37; Luke 20:41-44

137. Religious Hypocrites Denounced

Matthew 23:1-39; Mark 12:38-40; Luke 20:45-47

138. The Widow's Gift

Mark 12:41-44; Luke 21:1-4

PART XII: IN THE SHADOW WITH JESUS (SECTIONS 139-152)

Section

139. Jesus’ Great Eschatological Discourse

Matthew 24-25; Mark 13:1-37; Luke 21:5-36

140. The Plot to Kill Jesus

Matthew 26:1-5; Mark 14:1-2; Luke 22:1-2

141. The Anointing at Bethany

Matthew 26:6-13; Mark 14:3-9; John 12:2-8

142. Judas Bargains with the Chief Priests

Matthew 26:14-16; Mark 14:10-11; Luke 22:3-6

143. Betrayal at the Passover

Matthew 26:17-19; Mark 14:12-16; Luke 22:7-13

144. Jesus Shares the Passover Meal with the Twelve

Matthew 26:20; Mark 14:17; Luke 22:14-16,24-30

145. Jesus Washes His Disciples’ Feet

John 13:1-20

146. Jesus’ Betrayal Predicted

Matthew 26:21-25; Mark 14:18-21; Luke 22:21-23; John 13:21-30

147. The New Commandment

Matthew 26:31-35; Mark 14:27-31; Luke 22:31-38; John 13:31-38

148. The First Lord's Supper

Matthew 26:26-29; Mark 14:22-25; Luke 22:17-20; 1 Corinthians 11:23-26

149. Jesus’ Farewell Discourse in the Upper Room

John 14:1-31

150. Jesus’ Farewill Discourse on the Way to Gethsemane

John 15-16

151. Jesus’ Intercessory Prayer

John 17:1-26

152. The Prayer in the Garden

Matthew 26:30,36-46; Mark 14:26,32-42; Luke 22:39-46; John 18:1

PART XIII: THE ARREST, TRIAL, CRUCIFIXION, AND BURIAL OF JESUS (SECTIONS 153-168)

Section

153. The Judas Kiss

Matthew 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-11

154. Jesus Arrested and Taken to Annas

John 18:12-14,19-23

155. Jesus Faces Caiaphas and the Sanhedrin

Matthew 26:57,59-68; Mark 14:53,55-65; Luke 22:54a,63-65; John 18:24

156. Peter Denies His Lord

Matthew 26:58,69-75; Mark 14:54,66-72; Luke 22:54b-62; John 18:15-18,25-27

157. The Chief Priest and Elders Move to Put Jesus to Death

Matthew 27:1; Mark 15:1a; Luke 22:66-71

158. Judas Hangs Himself

Matthew 27:3-10; Acts 1:18-19

159. Jesus Faces Pilate

Matthew 27:2,11-14; Mark 15:lb-5; Luke 23:1-5; John 18:28-38

160. Jesus Faces Herod Antipas

Luke 23:6-12

161. Jesus Faces Pilate a Second Time

Matthew 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39–19:16a

162. Mocked by the Military

Matthew 27:27-30; Mark 15:16-19

163. The Way to the Cross

Matthew 27:31-34; Mark 15:20-23; Luke 23:26-33a; John 19:16b-17

164. The Crucifixion

Matthew 27:35-44; Mark 15:24-32; Luke 23:33b-34,38,35-37,39-43; John 19:18,23-24,19-22,25-27

165. The Death of Jesus

Matthew 27:45-50; Mark 15:33-37; Luke 23:44-45a,46; John 19:28-30

166. Events that Accompanied the Death of Jesus

Matthew 27:51-56; Mark 15:38-41; Luke 23:45, 47-49

167. Jesus’ Burial

Matthew 27:57-60; Mark 15:42-46; Luke 23:50-54; John 19:31-42

168. The Closely Guarded Tomb

Matthew 27:61-66; Mark 15:47; Luke 23:55-56

PART XIV: THE RESURRECTION, APPEARANCES, AND ASCENSION OF JESUS (SECTIONS 169-184)

Section

169. The Women Prepare to Visit Jesus’ Tomb

Matthew 28:1; Mark 16:1

170. An Angel of the Lord Rolls Back the Stone

Matthew 28:2-4

171. Early Sunday Morning

Matthew 28:5-8; Mark 16:2-8; Luke 24:1-8; John 20:1

172. The Empty Tomb

Luke 24:9-12; John 20:2-10

173. Mary Magdalene Sees the Risen Lord

Mark 16:9-11; John 20:11-18

174. Jesus Appears to the Other Women

Matthew 28:9-10

175. The Soldiers Are Bribed to Lie

Matthew 28:11-15

176. The Emmaus Disciples

Mark 16:12-13; Luke 24:13-32

177. Jesus Appears to Simon Peter

Luke 24:33-35; 1 Corinthians 15:5a

178. The Reality of the Risen Jesus

Mark 16:14; Luke 24:36-43; John 20:19-25

179. Jesus Appears to Thomas and the Other Disciples

John 20:26-31; 1 Corinthians 15:5b

180. Jesus’ Third Appearance to the Disciples

John 21:1-25

181. Jesus Appears to 500 in Galilee and Gives the Great Commission

Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6

182. Jesus Appears to James

1. Corinthians 15:7

183. Jesus Appears to His Disciples in Jerusalem

Luke 24:44-49; Acts 1:3-8

184. Jesus’ Last Appearance and His Ascension

Mark 16:19-20; Luke 24:50-53; Acts 1:9-12

Scripture Index for the Harmony

Matthew

Mark

Luke

John

In addition to the Gospels the following Scripture is also used in the Harmony:

Acts 1:3-8 in section 183, page 225

Acts 1:9-12 in section 184, page 226

Acts 1:18-19 in section 158, page 200

1 Corinthians 15:5a in section 177, page 221

1 Corinthians 15:5b in section 179, page 222

1 Corinthians 15:6 in section 181, page 224

Is Harmonization Honest?

Dale Ellenburg

The most popular biography ever written is the account of Jesus’ life contained in the four Gospels. For twenty centuries this story has inspired, challenged, and convicted mankind. The story never grows old, and it is today as inspiring as when it was first recorded by Matthew, Mark, Luke, and John. What is more, the accounts of the life of Jesus in the Gospels have not only survived, but they have thrived in spite of being subjected to unprecedented criticisms.

So it is not surprising that Gospel harmonies have long been a popular way of studying the life of Jesus. In fact, the practice of paralleling the similar texts of the four Gospels goes back to the second century when Tatian composed a harmony in the Syriac language. That effort was soon followed by Ammonius of Alexandria, who was first to arrange the text of the four Gospels in four parallel columns. Many refinements were made through the centuries, and Gospel harmonies remain an accepted tool for studying the words and works of our Lord. Two of the more popular harmonies used in recent years are Robertson's A Harmony of the Gospels and Robert Thomas & Stanley Gundry An NIV Harmony of the Gospels.

Why the Question?

Given the prominence and popularity of this methodology for studying the Gospels, the question regarding the honesty of harmonization may seem odd. Perhaps the better way to pose the question is, Is Gospel harmonization legitimate? But the question needs to be asked for several reasons. First, the devotees of modern criticisms (e.g., source, form, and redaction criticisms) no longer accept the validity of an enterprise such as this. They maintain that we cannot reconcile the seemingly impossible contradictions found within the four Gospels. But, as we shall see, some degree of harmonization must take place if we are to reconstruct any historical event.

Further, the question needs to be posed because it provides a natural context in which to define our terms. A Gospel harmony, like the one you hold in your hands, is the end product of the work of many Bible students who care deeply about Jesus’ life. But behind the end product lie specific principles involved in the process of harmonization. This latter term refers to the procedure of seeking reasonable explanations for seeming discrepancies between parallel accounts of Scripture. When using a harmony, the reader quickly notes that the Gospel accounts are similar, but they are far from identical. Jesus’ words are sometimes different from one Gospel to another. Differences in grammar or construction are common, synonymous expressions may appear in parallel Gospels, stylistic differences are obvious when comparing one story with another, and the chronologies are almost impossible to reconcile in some places. What reasonable ways do we account for these divergences?

Answering the Critics

It must be admitted that Gospel harmonies have always been embraced more by conservative students of Scripture than by those who do not hold a high view of inspiration. Until the rise of nineteenth-century higher criticism, there was not much dispute concerning the value of studying the Gospels in parallel fashion. Opposition from the higher critical perspective tends to be consistent with the presuppositions that lie behind the respective criticism itself. For example, form critical scholars maintain that the early church took fragmented, oral traditions about Jesus and formed the Gospels, elaborating and embellishing at many points, in a way that met the spiritual needs of the respective communities. Or, a redaction critic would argue that a writer/editor, not so much a community, was responsible for the documents we know as Matthew, Mark, Luke, and John. But that writer/editor did what the form critics said the community did—they molded the traditions in a way that reflected their own understanding of Jesus and His life. Then, of course, there were the demythologizers, who, with their complete anti-supernatural bias, insisted that any account of a miraculous act or claim on the part of Jesus must be expunged from the accounts.

We do not need here to repeat the well-documented presuppositions and conclusions of higher criticism.¹ But these few statements suffice to demonstrate why higher critics hold that harmonization is implausible. While these critical scholars emphasize the discrepancies between the Gospel accounts, more conservative scholars seek to show that there are valid explanations for many of the impossible contradictions. I will be the first to sound an alarm against the kind of uncritical conservatism that led Osiander, in the sixth century, to suggest that Jairus’ daughter was actually raised from the dead twice just so he could harmonize a seeming discrepancy.

A two-pronged answer can be offered to higher critics who reject prima facie the testimony