Greek without, with, opsis, view. The first three Gospels, Matthew, Mark and Luke, are designated by this name because of the similarities they present to each other, so that they can be placed in parallel columns and covered at a single glance. This does not mean that there are also no differences between them. ® Gospel.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
The Gospels of Matthew, Mark and Luke, for having many similarities. All three begin by presenting Jesus as “man”, and then say that he is also true “God”. John’s begins by presenting Jesus as “God”, and then says that he is also true “man”. See “Gospels.”
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
With this name is called the Gospels of Matthew, Mark and Luke. The term arose because these Gospels closely resemble each other. In such a way that many made copies of them, placing them in a columnar form, one next to the other, in order to have an overview, or synopsis, of their narrations. Scholars argue over who influenced whom. It is observed: a) That the general scheme of these three gospels is the same. They all speak of the ministry of the Lord Jesus in Galilee, the journey to Jerusalem and his passion there. b) That there are passages in all three that are almost the same (Mat 9:6 is the same as Mar 2:10, and also Luk 5:24). c) Matthew and Mark sometimes use the same words. On other occasions the coincidence is between Marcos and Lucas. d) There are passages in Matthew and Luke that do not appear in Mark (Mat 3:7-10 is the same as Luke 3:7-9, but differs from Mark 1:2-8). f) Some materials that appear in Matthew and Luke are similar, but not identical (Mat 5:3; Luke 6:20). g) Each Gospel has some material that does not appear in any other.
The general opinion is that the first Gospel that was written is that of Mark. For this, it is observed that almost all the material of Mark is contained in the other Gospels. Matthew, for example, maintains the substance of 600 of Mark’s 661 verses. Luke has about 350 verses in common with Mark and the words used coincide 53% with those of that writer. Many other details are mentioned to support the thesis that Mark was the first Gospel to be written, probably after many versions of the story of the Lord Jesus had been circulated orally throughout the world.
Source: Christian Bible Dictionary
See GOSPELS.
Source: New Illustrated Bible Dictionary
The name that is usually given to the evangelical texts of Matthew, Mark and Luke, due to the basic narrative parallelism that exists between the three.
And the various attempts to explain the many influences between the three texts are called the “synoptic question”, a question that is evidently insoluble two millennia apart, but which defies the fantasy and logic of biblical scholars due to the multiple concordances existing in the texts. texts. (See Bible and catechesis 8.4.2. See Evangelicals. Catechesis 2)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. Gospel)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
DJN
A
With this name is designated the first three Gospels: Matthew, Mark and Luke. The three gospels have the same literary scheme, which seems to obey the same pre-established plan. The presentation is very similar; Sometimes it is even done with the same words and even the expression often has the same dimensions. But, despite their many great similarities, they also offer great differences. It is therefore necessary to explain, on the one hand, the similarities that bring them closer, and, on the other, the differences that separate them. Explaining the relationships between them is what constitutes the famous so-called “Synoptic Question”. The Gospel, before being written, was a gospel lived and preached. This primitive preaching of the Gospel came to acquire, before being written, a stereotyped form, in such a way that the same scheme generalizes the oral teaching of the new message, the common basis for the writing of the three Gospels. Saint Matthew writes in Hebrew and in Palestine the gospel of him. Saint Peter translates into Greek the same scheme that Saint Mark uses in Rome for the elaboration of his gospel. Saint Luke consults Matthew and Mark. The translator of Saint Matthew uses Mark. There are coincidences in Matthew and Luke, unknown in Mark, indicating that there is a source known to Matthew and Luke and unknown to Mark. Putting the three gospels in three parallel columns, at a glance, at a glance, the similarities and differences can be appreciated, which constitutes and is the so-called “Evangelical Synopsis”. It is convenient to distinguish between synopsis and concord. The synopsis presents the complete text of the four gospels in parallel columns; concord, on the other hand, intends to make a single gospel out of the four evangelical narratives, avoiding repetitions.
Both make an ordering of the texts following the chronological order. Synopsis dispenses with concord at all, while concord necessarily presupposes synopsis. ->gospel; synoptic issue; Frames; Matthew; Luke.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
(Mark, Matthew, Luke, John, gospels, Q). The first three gospels are called this way (Me, Me, Le), because they offer parallel and similar expositions of the life and message of Jesus, unlike Jn, which follows its own order and scheme. That is why they are called synoptics: because they can be seen in unity, one next to the other, showing a large number of coincidences. Many times they have wanted to “harmonize” their texts, building with Me, Lc and Mt (and Jn) a single gospel, in which the contributions of all of them would be collected. This is what Tatian wanted to do, for example, who, around 170 AD, wrote his Diatessaron, a word that comes from the Greek dia tessarón, which means “through the four” (unity of the four gospels). Much of the gospel stories, especially in a school setting, are written following this model, as if the four gospels could be read together, until they formed a single story and theology. Well, contrary to that, without ceasing to be “synoptic” (of being able to look at each other at the same time), the gospels are different from each other, so that they cannot be harmonized. Everyone has their own perspective and trend. In this context, the study of the synoptic problem, that is, the problem of the origin and composition of the gospels, remains basic. The currently most plausible and widely used theory is what is usually called the two sources: at the base of our synoptics there would be a primitive Q document, which has been lost (and which would contain sayings of Jesus) and the Gospel of Mark (in its original form). current or in a very similar form). Mateo and Lucas would have taken a large part of their material from Q and Me, to elaborate it later from their own perspectives, also starting from other sources. Unlike what happens with Me, the Q source is not preserved, perhaps because the “Christians” who took it as the basis of their vision of Jesus ceased to exist, perhaps because it was thought that it was no longer necessary to preserve it, since its material had been integrated into Mt and Le. The synoptic problem has been complicated (and enriched) with the discovery of the Gospel of Thomas* (in 1945), a gospel that consists of 144 logia or sayings of Jesus.
Cf. K. ALAND, Synopsis quattuor evangeliorum, Bibelanstalt, Stuttgart 1976; J. CERVANTES, Bilingual synopsis of the first three Gospels with the parallels of the Gospel of John, Verbo Divino, Estella 1999; P. BENOIT, ME BOISMARD and JL MAULLOS, Synopsis of the four gospels I-IJ Desclée de Brouwer, Bilbao 1975; J. ALONSO Dí AZ and A. VARGASMACHUCA, Synopsis of the Gospels, Comillas, Madrid 1996.
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
The term “synoptic” derives from the Greek synopsis, which means “unitary gaze”: it refers to the possibility of simultaneously observing two or more objects, placed in a “parallel” situation. In the history of exegesis, the first to use this term, referring to the gospels, was JJ Griesbach (1789), in the same period in which it began to take consistency, with GE Lessing and GC Storr, the so-called “synoptic question”
In fact, before the eighteenth century we cannot speak of a critical evaluation of the literary material that Mt, Mc and Lc have in common and that, on the other hand, . notably from you, it differs from the Gospel of John; The presentation initiated above all by Papías de Gerápolis (11th century AD, who considered Mt to be the oldest gospel, and which would therefore serve as the basis for the Gospel of Lc and Mc, continued to be valid. Similarly, Augustine, in his De consensu evangelistarum 1, 2, confirmed the priority of Mt as valid, saying that Mc was nothing more than an abbreviated gospel of Mt and Lc.
On the other hand, Griesbach’s own early reflections on the synoptic material did not deviate much from this traditional conception.
With the 19th century (cf. C. Lachmann, CG Wilke and H. Weisse), and above all with the 20th century (cf. G. Bornkamm, P. Vielhauer), the classic synoptic relation was put into question and little by little It was acquiring chronological priority, not only the Gospel of Matthew, but that of Mark. All things considered, although in the classical exposition reference is made to an Aramaic Gospel of Matthew, there are many who speak of it but none quote it. Furthermore, in fact, 90% of Mark’s gospel is present in Matthew’s, and 50% of it can be seen in Luke’s. Above all, with the Formgeschichte (.71 Gospels FG and RG), the same synoptic material acquires a more adequate methodology and terminology. In fact, the synoptic material that can be found in the three evangelists is considered as “triple tradition” (TT) (cf. the baptism of Jesus in Mk 1,9-11; Mt 3,13-17. Lk 3,21- 22; the temptations in Mk 1,12-13; Mt 4,1-11; Lk 4,1-13; the death on the cross in Mk 15,33-39. Mt 27 45-54; Lk 23,44- 48). In turn, by “double tradition” (DT) is meant the material common to two of the three evangelists (cf the genealogies in Mt 1,2-17 and Lk 3,23-28; the beatitudes in Mt 5,3- 12 and Lk 6,2023; the “Our Father” in Mt 6,9-13 and Lk 11,2-4; the path of Jesus on the waters in Mt 14,22-23 and Mk 6,45-52).
Finally, the Sondergul (S) or “proper good” refers to the material present only in one of the three evangelists (cf. the healing of the blind man of Bethsaida in Mk 8,22-26; the eschatological judgment in Mt 25,31- 46; the parables of mercy in Lk 15,8-32), Naturally, the Gospels of Mt and Lk…