Baylor Dodson Scriptures Exam 3

First Century Judaism: Diversity...

What happened in 332 BCE

Death of Alexander the Great

What happened between 300-200 BCE

Ptolemaic Rule:

-Relative peace

Between 200-167 BCE

Seleucid Rule

What happened in 167 BCE

Antiochus Epiphanes:

Campaign of forced Helleniation (1 Macc. 1:41-64)

What are forbidden torah practices during Greek Empire rule:

-Circumcision

-Observance

-Dietary practices

-Destroyed Jewish scriptures

-Forbid offerings and sacrifices to Yahweh

-Mandated offerings and sacrifices to Greek deities

What happens between 167-142 BCE?

Maccabean Revolt

What happens between 142 to 63 BCE?

Hasmonean Dynasty

What happens in 63 BCE?

Pompey enters Palestine

What happens between 40-4 BCE

Herod the Great, client king of Rome

The world of Jesus: Political settings

Herod Antipas- client rule of Galilee

Pontius Pilate- perfect (govenor) of Judea

Joseph Caiaphas- high priest in Jerusalem

The world of Jesus: Religious setting-- Diversity

What is the common belief?

Monotheism, divine election, centrality of Torah, Temple

*Diversity even in relation to these shared beliefs

Pharisees common belief:

Purity concerns for daily life; both written to torah and oral traditions interpreting torah are authoritative

Sadducees

Wealthy aristocrats connected with Temple (high priest); Roman corroborators

Essenes

Sectarian group, purity concerns, community discipline; connected with Dead Sea scrolls

Zealots

Revolutionary group against Roman rule in the 60's; First Jewish revolt (66-73); Jerusalem temple destroyed by Romans in 70.

Samaritans

Israelite descendants; Mt. Gerazim; torah

If "Purity" reflects a concern for the way in which group/community boundaries are maintained and/or the Torah is rightly interpreted then,

1.The Pharisees privatized purity by extending dietary regulations to the home;

2. The Zealots politicized purity by engaging in armed conflict with the Roman "outsiders";

3. The Sadducees institutionalized purity in the architectural space of the Temple;

4. The Essenes isolated purity by creating an alternative community.

5. The Samaritans?

Early Christianity represented another group within Judaism, known as

"The Way"(Acts 9:2; 19:9, 23; 22:4; 24:14, 22), "the sect of the Nazoreans," (Acts 24:5), or "Christians" (Acts 11:26; 26:28).

How did "The Way" practice purity?

-internalized purity by making holiness a matter of the heart (e.g., Mark 7:1-23).

-Replaced the paradigm of holiness (purity) with a paradigm of compassion/mercy/justice (e.g., Luke 6:36).

Introduction to the Gospels...

The Gospels are _________ of Jesus, not ________

Portriats; Photographs

History and Theolgoy

The nature of the Gospels

A. Ancient texts written according to practices and assumptions of antiquity

B. Ancient biographies expressing Evangelists'-- and their respective communities-- particular beliefs about the theological significance of Jesus

C. The canonical Gospels (and Gospel of Thomas) are the primary sources by which historians reconstruct the so called "historical Jesus"

Modern v. Ancient biographies

Modern:

-Objectivity

-Intended to inform general audience

-Provides psychological development of subject

Ancient:

-Faith perspective

-Intended to teach followers (imitation)

-Capture the essence of subject

Reconstruction is based on...

-Reconstruction is based on a rigorous historical methodology, which intends to discern what is from the Evangelists and what goes back to Jesus (portraits not photographs)

Some assured results of the "historical Jesus" studies:

-A Galilean Jew of the early first century, born sometime between 7 and 4 BCE.

-Baptized by John the Baptist

-Mission and ministry centered on the Kingdom (reign/rule) of God - teachings (parables), miracles, and associations (12 disciples; 12 = tribes).

-About 30 CE, a messianic entry into Jerusalem for the Passover festival and a disturbance in the Temple.

-Arrested by Jewish high priest, Caiaphas, who recommended execution to the Roman governor Pilate.

-Pilate ordered the execution (crucifixion) of Jesus.

Romans would have stoned to death

The challenge to explain this relationship between Matthew, Mark, and Luke is known as...

The synoptic problem

Synoptic problem dominant theories:

A. Two source theory (Markan priority with Q)

Matthew, Mark, and Luke are...

Matthew, Mark, and Luke = Synoptic ("seen together") Gospels.

See Synopsis Samples.

How many versus do Matthew and Luke share?

Matthew and Luke share 213 versus not found in Mark

Studying the Gospels

A. The Gospels are anonymous texts written 35-70 years after the death of Jesus.

B. The Gospels are based on oral traditions and some written sources that are earlier.

C. Matthew, Mark, and Luke have such striking similarities that some literary relationship must exist between these documents.

D. Beyond studying the sources and traditions behind the Gospels, these texts can also be studied for their theological and literary design.

What is Q?

Hypothetical source used by Matthew and Luke (thinking that Mt Lk don't know each other).

The Gospels are read as...

In these studies, the Gospels are read as creative, intentionally shaped narratives that present the story of Jesus in light of the theological and literary concerns of the Evangelists.

What is Mark's portrait of Jesus?

Jesus' suffering

What is Matthew portrait of Jesus?

Jesus' righteousness

What is Luke's portrait of Jesus?

Jesus praying

The beatitudes: Matthew or Luke

Matthew: Poor in spirit

Luke: Poor (economically)

The Gospel According to Mark...

The structure of Mark's gospel:

Mark 1-8

-Climaxes with Peter's confession, "You are the Christ" (8:29)

-Set in Galilee

-Jesus the "Sower" (word and deed) of the Kingdom of God

The structure of Mark's Gospel:

Mark 9-16

-Climaxes with centurion's confession, "Truly this man was the son of God" (15:39)

-Jerusalem

-Jesus the suffering Messiah/Son of God

What is the Division between Mark 1-8 and 9-16?

-Division according to the title (1:1)"The beginning of the goof news of Jesus Christ"

-Geographical division

-The Gospel in Parable- parable of the sower (4:1-20), parable of the wicked tenants/vineyard (12:1-9 [10-11])

Narrative structure of Mark's Gosepl

A. Dramatic, Opening Prologue - 1:1-15

B. Ministry in and around Galilee: powerful in word and deed - 1:14—8:26

C. Interpretive Center - 8:22—10:52.

D. Ministry on the way to and in Jerusalem: the suffering messiah/son of God - 10:32—15:47

E. Dramatic, Open-ended Conclusion - 16:1-8

Dramatic opening prologue of Mark-- 1:1-15

Function of the prologue - provides the reader privilege information not available to the characters in the story. Cp. the prologue of Greek Dramas. Dramatic Irony

-Title (1:1)

- Scripture quotation (1:2-3) and John the Baptist

- Jesus' baptismal experience (1:9-11)

- The testing/temptation of Jesus (1:12-13)

Ministry in and around Galilee

Mark 1; 14-8:26

1. The ministry of Jesus, powerful in both word and deed

2. The growing popularity with the crowds (1:28, 45; 2:2, 13; 3:7-10; etc.)

3. The growing hostility with the leaders (2:6-12, 16-17, 23-28; 3:1-6; 8:11-13)

4. The growing obtuseness and dim-wittedness of the disciples (4:13, 40-41; 6:51; 7:17-18; 8:14-21, 30)

Ministry in and around Galilee

Mark 1; 14-8:26

Excursus: The "Messianic Secret" : need to downgrade and keep secret that he is messiah

The practice of Jesus silencing the confessions by demons (1:23-25, 34; 3:11-12), those healed (1:43-45; 5:43; 7:36; 8:26), and the disciples (8:30; 9:9).

Ministry in and around Galilee

Mark 1; 14-8:26

Excursus: The "Messianic Secret"

Explanations:

1. The creation of Mark for the apologetic purpose of explaining why Jesus was not believed to be the Messiah during his earthly ministry. He kept it a secret!

2. Actual practice of the historical Jesus for the political purpose of avoiding popular notions of messiah in his attempt to reinterpret the mission of Messiah.

Ministry in and around Galilee

Mark 1; 14-8:26

Excursus: The "Messianic Secret"

Explanations:

A literary motif functioning within the narrative of Mark's gospel for the theological purpose of deflecting emphasis from Jesus' miracles and onto his suffering.

Interpretative Center - 8:22—10:52

Healing of Blind man - 8:22-26

Confession "Christ" - 8:27-30

1st Passion Prediction - 8:31

Disciple's misunderstanding - 8:32-33

Teaching about Discipleship - 8:34—9:1

Confession "Beloved Son" - 9:2-13

Failure of Jesus to cast out demon; Jesus does - 9:14-29

2nd Passion Prediction - 9:31

Disciples' misunderstanding - 9:32-34

Teaching about Discipleship - 9:35-50

Conflict - 10:1-31

3rd Passion Prediction - 10:32-34

Disciples' misunderstanding - 10:35-41

Teaching about Discipleship - 10:42-45

Healing of Blind Bartimaeus - 10:46-52

[inclusio]? There is a pattern of three. Three times Jesus predicts his suffering (Passion from the Latin word to suffer) Every time he predicts the Passion a disciple misunderstands or doesn't get it

Interpretative Center - 8:22—10:52

Narrative Inclusio- two blind healings

A. 8:22-26 - healing of a blind man, takes 2 tries

B. 10:46-52 - healing of blind Bartimaeus

Unique to Mark

Disciples don't see who clearly Jesus is, and that takes a second touch which is the resurrection. This blind man is a parallel. Only one Gospel where this is in because it takes jesus two tries...emblematic of Mark.

Interpretative Center - 8:22—10:52

What are the 3 major sections structured around?

Three major sections structured around

A. Jesus' passion predictions

B. Disciples' misunderstanding

C. Jesus' teaching about the true nature of discipleship [inclusio]? There is a pattern of three. Three times Jesus predicts his suffering (Passion from the Latin word to suffer) Every time he predicts the Passion a disciple misunderstands or doesn't get it

What does Peter see?

Peter sees Jesus clearly enough to see him as the Messiah, but not clearly enough to see the suffering

Interpretative Center - 8:22—10:52

What is the significance

A. The "way of the Lord" becomes defined in terms of suffering

B. Bartimaeus as true disciple ("followed him on the way"), unlike the still blind disciples.

C. "Open" (8:32) discussion of suffering vs. secret of glorious sonship (9:9).

Ministry on the way to and in Jerusalem - 10:32 - 15:47

Jesus' openness about his messiahship:

A. Triumphal entry (11:1-11) - Jesus defines his messiahship in light of Zechariah 9:9: humble, peasant king riding on a donkey, not a war-horse.

"Rejoice greatly, O daughter of Zion!

Shout aloud, O daughter of Jerusalem!

Lo, your king comes to you;

triumphant and victorious is he,

humble and riding on an donkey,

on a colt the foal of an donkey."

Ministry on the way to and in Jerusalem - 10:32 - 15:47

Jesus' openness about his messiahship:

B. Prophetic crushing of the Temple (11:12-25) - prophetic action against the temple.

Note: the concept of suffering - one story inserted ("sandwiched") into another so that the two stories are interpreted in light of one another.

Ministry on the way to and in Jerusalem - 10:32 - 15:47

Jesus' openness about his messiahship:

C. Anointing of Bethany (14:3-9) - the concepts of suffering and __________ are united by Jesus in this anointment as preparation for burial.

D. Jesus' direct "I am" (15:53-63, esp. vss. 61-62) - Jesus answers unambiguously to the high priest's question: "Are you the Messiah, the Son of the Blessed One?"

Ministry on the way to and in Jerusalem - 10:32 - 15:47

Suffering

Suffering Son of God; crucified messiah (14:26—15:47)

Dark, lonely, forsaken death

A. Agony in the garden (14:32-42)

B. Betrayal by one of the Twelve - Judas (14:43-49)

C. Abandoned/deserted by other disciples (14:50-52)

D. Denied by one of the Twelve - Peter (14:66-72)

E. "darkness came over the whole land" (15:53)

F. Saying on the cross: cry of forsakenness - "My God, my God, why have you forsaken me?"

Ministry on the way to and in Jerusalem - 10:32 - 15:47

What does Jesus' death parallel?

Suffering Son of God; crucified messiah (14:26—15:47)

Death parallels BAPTISM

Baptism

The heavens are torn apart

Voice from heaven: "You are my beloved son"

Death

The temple veil is torn apart

Roman centurion: "Truly, this man was God's son."

Significance: from the beginning Jesus's messianic vocation has been defined in terms of suffering.

Who was the only person next to the cross in Mark's Gospel?

There was a panorama of the heavens on the temple veil. Only person next to cross was Roman soldier in Mark's Gospel.

Dramatic, Open-ended Conclusion of Mark - 16:1-8

"a young man, dressed in a white robe" - vs. 5

*Only mark describes angel as "young man"

*Mark work at literal and metaphorical level

Compare 14:50-52.

"All of them deserted him and fled. A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, but he left the linen cloth and ran off naked." (Mark)

*Nakedness = shame and disgrace

Dramatic, Open-ended Conclusion - 16:1-8

What about Peter?

"Even Peter" (can be restored)- vs. 7

Three denials - 14:53-54, 66-72

Characteristic of "this adulterous and sinful generation (8:38):

"Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels."

Dramatic, Open-ended Conclusion - 16:1-8

What about the women?

"They said nothing to anyone, for they were afraid" - vs. 8

*If the women won't tell we (the audience) will tell!

Matthew's Gospel...

Structure of Matthew's Gospel

1. Thematic inclusio

A. Begins with Jesus' birth as "Emmanuel, which means, 'God with us'" (1:23).

B. Ends with the resurrected Jesus saying, "I am with you always" (28:20).

Structure of Matthew's Gospel

2. Five major divisions

Five major divisions based on the expression "and when Jesus finished . . ." in 7:28; 11:1; 13:53; 19:1; and 26:1.

The Gospel of Matthew: Subject of Discourse

Sermon on the Mount (5:1—7:27)

Missionary Discourse (10:5-42)

Teaching in Parables (13:1-52)

Community Instructions (18:1-35)

Apocalyptic discourse (24:3—25:46)

5 major divisions

Five major divisions

Providential Beginning, the genesis of Jesus - Chs. 1-2

Narrative, inauguration of ministry - Chs. 3-4

Discourse 1, sermon on the mount - Chs. 5-7

Narrative, ten miracle stories - Chs. 8-9

Discourse 2, missionary discourse - Ch. 10

Narrative, growing opposition - Chs. 11-12

Discourse 3, teaching in parables - Ch. 13

Narrative, miracles and disciples - Chs. 14-15

Discourse 4, community instructions - Ch. 18

Narrative, to and in Jerusalem - Chs. 19-23

Discourse 5, apocalyptic discourse - Chs. 24-25

Climatic Conclusion, death and resurrection - Chs. 26-28

What is the significance and interference of the 5 major divisions?

A. Significance - corresponds to the five books of Moses (also five books of the Psalms).

B. Inference - Jesus is the new Moses!

Structure of Matthew's Gospel

3. Moses Typology - Jesus is the new Moses!

-When Moses finished speaking all these words to all the children of Israel" (Deut. 31:1, LXX)

-Pharaoh's killing Hebrew sons; Herod's killing the sons of Bethlehem.

-"Go, depart into Egypt, for all the ones seeking your life are dead" (Exod. 4:19). "Rise, take the child and his mother and go into the land of Israel, for the ones seeking the child's life are dead" (Matt. 2:20).

Structure of Matthew's Gospel

3. Moses Typology

Josephus' tradition about Moses: in a dream God tells Moses' father, "he shall deliver the Hebrew nation from the distress they are under from the Egyptians" (Ant. 2.216). Matthew's tradition about Jesus: in a dream God tells Jesus' father, "he will save his people from their sins" (Matt. 1:21).

Structure of Matthew's Gospel

3. Moses Typology

- Moses was on the mountain "forty days and forty nights; he did not eat bread or drink water" (Ex. 34:28). Jesus was in the desert and "fasted forty days and forty nights and became hungry" (Matt. 4:2).

- Moses, giving of Torah on Mt. Sinai; Jesus, interpretation of Torah on a mountain.

Structure of Matthew's Gospel

3. Moses Typology

d. Conclusion: Matthew employs a Moses typology to portray Jesus as the divinely appointed, authoritative prophet-teacher, whose teachings are to be passed on and lived out by the church, the people of God.

Providential Beginning, the genesis of Jesus

Genealogy - 1:1-17

3 x 14 structure - "So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations" (1:17).

7 X 2 = divinely appointed time

D (4) V (6) D(4)

Providential Beginning, the genesis of Jesus

1. Genealogy - 1:1-17

Why the women?

Tamar - Gen. 38

Rahab - Josh. 2

Ruth

Wife of Uriah (Bathsheba) - 2 Sam. 11-12

Providential Beginning, the genesis of Jesus

1. Genealogy - 1:1-17

Why the women?

All of them are (probably) Gentiles

All of their stories include something that could be considered scandalous

All of act decisively in relation to the law or God's plan.

Providential Beginning, the genesis of Jesus

2. Divine fulfillment of Scripture

"All this took place to fulfill what had been spoken by the Lord through the prophet," (1:22).

". . . for so it has been written by the prophet," (2:5).

"This was to fulfill what had been spoken by the Lord through the prophet," (2:15).

"Then was fulfilled what had been spoken through the prophet Jeremiah," (2:17).

". . . so that what had been spoken through the prophets might be fulfilled," (2:23).

Providential Beginning, the genesis of Jesus

The star in the sky: divine sign for the Magi (2:1-12).

Dreams: divine guidance and protection

Dream directs Joseph to take Mary as his wife (1:20).

Dream warns Magi of Herod (2:12)

Dream warns Joseph of Herod's plan (2:13)

Dream instructs Joseph to return to Israel (2:19)

Dream warns Joseph of Archelaus (2:22)

5. Virgin conceived by the Holy Spirit- 1:20-23

Providential Beginning, the genesis of Jesus

3,4, & 5

3. The star in the sky: divine sign for the Magi (2:1-12).

4. Dreams: divine guidance and protection

Dream directs Joseph to take Mary as his wife (1:20).

- Dream warns Magi of Herod (2:12)

- Dream warns Joseph of Herod's plan (2:13)

- Dream instructs Joseph to return to Israel (2:19)

- Dream warns Joseph of Archelaus (2:22)

5. Virgin conceived by the Holy Spirit- 1:20-23

Narrative, inauguration of ministry

Baptism (3:13-17) - "to fulfill all righteousness" (vs. 15)

Temptation (4:1-11)

Comparison of Temptation Narratives

Matthew:

- Wilderness - turn stone to bread

- Temple - throw self down

- "Very high mountain - worldwide authority

Luke:

- Wilderness - turn stones to bread

- "led him up" - worldwide authority

- Temple - throw self down

Mountains in Matthew

4:8 Obedient Messiah

5:1 Teaching Messiah

14:23 Praying Messiah

15:29 Healing Messiah

17:1 Glorified Messiah

24:3 Eschatological Messiah

28:16 Universal Messiah

The Temple in Luke

1:8 Gospel Begins in Temple

2:46 The boy Jesus in the Temple

4:9 Jesus' last temptation at Temple

24:53 Gospel Ends in Temple

Discourse 1, Sermon on the Mount

Structure of Sermon on the Mount (5:1—7:29)

1. Introductory announcement (5:1-16) - Beatitudes and Salt & Light.

2. Right interpretation of the Law (5:17-48) - the six "antitheses" ("You have heard it said to those of ancient times, . . . but I say to you").

3. Right piety (6:1-18) - giving alms (2-4), praying (5-15), and fasting (16-18).

4. Right living (6:19—7:12)

5. Conclusion (7:13-27) - the Two Ways (cp. Deut. 30:15-20.)

"Now when Jesus had finished saying these things, the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes" (7:28-29).

Discipleship in Matthew: Students of the Teacher

1 .Comparison with Mark's portrayal of disciples.

Mark v. Matthew

Mark:

1. Peter rebukes Jesus (8:32)

[Transfiguration (9:2-8)]

2. Disciples arguing about who is the greatest (9:33-34)

3. The request of John and James (10:35-37)

Matthew:

1. Peter rebukes Jesus (17:22)

[Transfiguration (17:1-9]

2. Disciples ask Jesus who is the greatest in the kingdom of heaven (18:1)

3. The request of John and James' mother (20:20-21)

Discipleship in Matthew: Students of the Teacher

2.The "Great Commission" (28:18-20)

And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age."

The Gospel of Matthew:Formula Ending

"A

Five major divisions

Providential Beginning, the genesis of Jesus - Chs. 1-2

Narrative, inauguration of ministry - Chs. 3-4

Discourse 1, sermon on the mount - Chs. 5-7

Narrative, ten miracle stories - Chs. 8-9

Discourse 2, missionary discourse - Ch. 10

Narrative, growing opposition - Chs. 11-12

Discourse 3, teaching in parables - Ch. 13

Narrative, miracles and disciples - Chs. 14-15

Discourse 4, community instructions - Ch. 18

Narrative, to and in Jerusalem - Chs. 19-23

Discourse 5, apocalyptic discourse - Chs. 24-25

Climatic Conclusion, death and resurrection - Chs. 26-28

Structure of Matthew's Gospel

Five major divisions

a. Significance - corresponds to the five books of Moses (also five books of the Psalms).

b. Inference - Jesus is the new Moses!

Structure of Matthew's Gospel

Moses Typology - Jesus is the new Moses

-"When Moses finished speaking all these words to all the children of Israel" (Deut. 31:1, LXX)

-Pharaoh's killing Hebrew sons; Herod's killing the sons of Bethlehem.

-"Go, depart into Egypt, for all the ones seeking your life are dead" (Exod. 4:19). "Rise, take the child and his mother and go into the land of Israel, for the ones seeking the child's life are dead" (Matt. 2:20).

3. Structure of Matthew's Gospel

Moses Typology

-Josephus' tradition about Moses: in a dream God tells Moses' father, "he shall deliver the Hebrew nation from the distress they are under from the Egyptians" (Ant. 2.216). Matthew's tradition about Jesus: in a dream God tells Jesus' father, "he will save his people from their sins" (Matt. 1:21).

-Moses TypologyMoses was on the mountain "forty days and forty nights; he did not eat bread or drink water" (Ex. 34:28). Jesus was in the desert and "fasted forty days and forty nights and became hungry" (Matt. 4:2).

-Moses, giving of Torah on Mt. Sinai; Jesus, interpretation of Torah on a mountain.

Moses Typology: Conclusion

Conclusion: Matthew employs a Moses typology portray Jesus as the divinely appointed, authoritative. prophet teacher, whose teachings are to be passed on and lived out by the church, the people of God.

Providential Beginning, the genesis of Jesus

Genealogy - 1:1-17

Genealogy- 1:1-17

3 X 14 structure - "So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations" (1:17).

7 X 2 =divinely appointed time

Providential Beginning, the genesis of Jesus

Genealogy - 1:1-17

Genesis of Jesus: Matthew using it to describe what's going on. "Founding one" Providential beginning

Providential Beginning, the genesis of Jesus

Genealogy - 1:1-17

Why the women?

Tamar - Gen. 38

Rahab - Josh. 2

Ruth

Wife of Uriah (Bathsheba) - 2 Sam. 11-12

Providential Beginning, the genesis of Jesus

Genealogy - 1:1-17

Why the women?

All of them probably Gentiles

All of their stories include something that could be considered scandalous

All of act decisively in relation to the law or God's plan.

Providential Beginning, the genesis of Jesus

Divine fulfillment of Scripture

"All this took place to fulfill what had been spoken by the Lord through the prophet," (1:22).

". . . for so it has been written by the prophet," (2:5).

"This was to fulfill what had been spoken by the Lord through the prophet," (2:15).

"Then was fulfilled what had been spoken through the prophet Jeremiah," (2:17).

". . . so that what had been spoken through the prophets might be fulfilled," (2:23).

Providential Beginning, the genesis of Jesus

3. The star in the sky: divine sign for the Magi (2:1-12).

Dreams: divine guidance and protection

4.Dream directs Joseph to take Mary as his wife (1:20).

-Dream warns Magi of Herod (2:12)

-Dream warns Joseph of Herod's plan (2:13)

-Dream instructs Joseph to return to Israel (2:19)

-Dream warns Joseph of Archelaus (2:22)

5. Virgin conceived by the Holy Spirit - 1:20-23

Narrative, inauguration of ministry

1. Baptism (3:13-17) -" to fulfill all righteousness" (vs. 15)

2. Temptation (4:1-11)