Luke 1-2 as paralleling Genesis 27-43

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This is not my research but rather it reproduces in a modified form that of  the late C. T. Ruddick, Jr, "Birth Narratives in Genesis and Luke", Novum Testamentum XII/4 (Oct., 1970), pp. 343-348. I believe it strengthens the case for lectionary usage in the NT and widens its scope. 

Ruddick has shown that in the Codex Vaticanus divisions of Luke 1-2 there are 30+ direct verbal parallels to Genesis 27-43 in the Septuagint, twenty of them falling within the corresponding sedarim of the Palestinian Triennial Lectionary of the Synagogue (the others are placed in brackets).

I have appended at the end some notes on the apparent OT typologies implied in the data and also additional Luke-Acts passages using the wise-powerful-wellborn humanity-defining pattern.

Codex B (Vaticanus) sections in Luke  Seder  Genesis in Masoretic Text
1 1.1-4  Introduction 25 27.1   Story of Jacob (= Israel)
  1.2: us, who from the beginning  were eyewitnesses and ministers  of the Logos. [Johannine in tone,  with renewed creation motif of  Gen 1.1, as per 1 Jn 1.1]  (1 Jn 1.1: That which was from the  beginning,  that which we have heard,  that which we have seen with our eyes, that which we  have handled, concerning the  Logos  of  life …)
2  .5-25 Zechariah’s vision 
Angel promises Zechariah his  wife will bear son.    
26 27.28 Jacob receives blessing 
 Isaac blesses Jacob and sends him to Laban to find wife.
3  .26-38 Annunciation
‘The Angel’ Gabriel sent ‘from God’:  ὁ ἄγγελος ... ἀπὸ τοῦ θεοῦ (1.26) 
27 28.10  Vision of angels
Jacob’s dream of ladder with ‘the angels of God': οἱ ἄγγελοι τοῦ θεοῦ (28.12) 
Angel says, ‘Hail, … the Lord is with you’: ὁ κύριος μετὰ σοῦ (1.28)   Angel says, I am the Lord …  I am with you’: ἐγὼ κύριος (28.13) ... εγώ μετὰ σοῦ (28.15) 
Mary afraid; angel reassures,  ‘Be not afraid’:  μὴ φοβοῦ (1.30)   Jacob afraid (28.16-17) angel reassures, ‘Be not afraid’: μὴ φοβοῦ (28.13) 
 Mary to bear son ‘and call the  name’ of him Jesus: καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν (1.31)  Jacob sets up pillar ‘and calls the name’  of the place Bethel: καὶ ἐκάλεσεν Ἰακωβ τὸ ὄνομα τοῦ τόπου ἐκείνου Οἶκος θεοῦ (28.21)
He will reign ‘over the house of Jacob’  for ever:  ἐπὶ τὸν οἶκον Ἰακὼβ (1.33) Jacob prays to return ‘to my father’s house’ in peace:   εἰς τὸν οἶκον τοῦ πατρός μου  (28.21) 
Moreover, her kinswoman Elizabeth ‘has conceived):   ἰδοὺ Ἐλισάβετ ... αὺτή συνείληφεν, [29.25: Jacob mistakes Leah for Rachel, and she conceived’: ἰδοὺ ῆν Λεια ... συνέλαβεν Λεια (29.32) 
although she ‘was called barren’: τῇ καλουμένη στείρα (1.36)  although Rachel ‘was barren’: Ραχηλ δὲ ἦν στεῖρα (29.31)] 
Mary says. ‘Behold the handmaid  of the Lord’: ἰδοὺ ἡ δούλη κυρίου, and ‘let it be to me according to your word’:  γένοιτό μοι κατὰ τὸ ῤῆμὰ σου (1.38)  [Cf. 30.3, ‘Behold my handmaid:  ἰδου ἡ παιδίσκη μου, and 30.35: ‘let it be according to your word’: ἔστω κατὰ τὸ ῥῆμά σου]
  4    .39-45  Visitation   28  29.31 Leah gives birth  
Mary arises and ‘goes into’ the  hill country:  ἐπορεύθη εἰς τὴν ὀρεινὴν (1.39)   Jacob ‘goes into’ the land of the  east: ἐπορεύθη εἰς γῆν ἀνατολῶν (29.1)
where her kinswoman greets her warmly (1.40 ff.) and says,  where his kinsmen greet him warmly (29.4 ff.).
‘Blessed is the fruit of your womb’:  ὁ καρπὸς τῆς κοιλίας σου (1.42) Rachel has been deprived of ‘the fruit of the womb’: καρπὸν κοιλίας (30.2)5
5  .46-56 Mary’s Song 29 30.22  Leah gives birth  
and ‘blessed is she who believed’: μακαρία ἡ πιστεύσασα (1.45)   but Leah says, ‘Blessed am I’: μακαρία ἐγώ (30.13)
  Mary sings a song of exultation: καὶ εἶπεν Μαριάμ (1.46)  Leah exults after the birth of each son:  καὶ εἶπεν Λεια ... (30.13)  
and says, ‘all generations shall  call me blessed’:  μακαριοῦσιν με (1.48) and says, ‘women shall call me blessed’: μακαρίζουσίν με (30.13)
‘for [the Lord] has looked upon  the lowliness of his handmaiden’:  ὅτι ἐπέβλεψε· ἐπι τὴν ταπείνωσιν, (1.48) [29.32: Leah says, ‘for the Lord has seen my lowliness’: διότι εἰδέν μου κύριος τὴν ταπείνωσιν,
and ‘now all generations shall call  me blessed’: ὰπὸ τοῦ νῦν μακαριοῦσιν  and ‘now my husband will  love me’: νῦν με ἀγαπήσει ...]  
God is praised for ‘remembering his mercy': μνηθῆναι(1.54)   God ’remembers’ Rachel and she  also conceives: ἐμνήσθη ... τῆς Ραχηλ (30.22)
He has reversed the fortunes of the  meek and has helped his servant  Israel [= Jacob] (1.54)  She says, ‘God has taken away my reproach’ 30.23); with God’s help Jacob outwits Laban (30.25  ff.) 
Mary remains with Elizabeth three months and returns to her home (1.56)   Jacob escapes from Laban and returns to his home (31.l7 ff.)
6  .57-66  Naming of John the Baptist    30  31.3 God names Jacob  
Elizabeth’s son is born and named  not Zechariah but John:  οὐχί, ἀλλὰ κληθήσεται Ιοάννης (1.60) ... Ἰωάννης ἐστὶν ὄνομα αὐτοῦ  (1.63)  Jacob wrestles with angel, and his name is changed to Israel: οὐ κληθήσεται ... Ἰακωβ, ἀλλὰ  Ἰσραηλ ἔσται τὸ ὄνομά σου (32.29)
  His father speaks, blessing God:  εὐλογῶν τὸν θεόν (1.64) Jacob compels the angel to bless him: ηὐλόγησεν αὐτὸν (32.30)
The dwellers-around are ‘afraid’:  ἐγένετο ἐπὶ πάντας φόβος (1.65), Jacob praises ‘the fear of Isaac’: ὁ φόβος Ισαακ ἦν μοι  (31.42),
for ‘the hand’ of the Lord was  with him:  χεὶρ κυρίου ἢν μετ' αὐτοῦ (1.66) who delivered him from ‘the  hand’ of his brother:  ἐκ χειρὸς τοῦ ἀδελφοῦ  (32.12)
7 .67-end Zechariah’s song     31 32.4  Messengers sent
Zechariah praises the God of   Israel [= Jacob] for delivering his  people from ‘the hand’ of all their enemies:  ἐκ χειρὸς πάντων (1.71)    [Cf. immediately above:  ἐκ χειρὸς τοῦ ἀδελφοῦ (32.12)]
 God is praised from ‘showing  mercy’ on our fathers:  ποιῆσαι ἔλεος μετὰ τῶν πατέρων   Jacob says, ‘God has had  mercy on me:   ἠλέησέν με ὁ θὲος. (33.11)
and for ‘remembering’ his  covenant:  μνησθῆναι διαθήκης (1.72) [Cf. 30.22 where ‘God remembered Rachel’]
God has ‘sworn to deliver us  without fear’:  ὤμοσεν ... ἀφόβος(1.73)  [31.53: Jacob has ‘sworn by the fear of  Isaac’: ὤμοσεν Ιακωβ κατὰ τοῦ φόβου ...]
They are to worship God with  ‘righteousness before his face’:  ἐν ... δικαιοσύνν ἐνώπιον αὐτοῦ (1.75)  [30.33: Jacob boasts of his  ‘righteousness before your face’: ἡ δικαιοσύνη μου ... ἐνώπιόν σου]
The boy is to ‘go before the face  of the Lord to prepare his way’: προπορεύσῃ ... ἐνώπιον κυρίου (1.75)  Jacob, on his way to meet Esau, sends ahead some of his flocks as a present: προπορευύεσθε ἔμπροθέν μου (32.17)
God gives light to ‘those who sit in  the shadow of death’ and guides their  feet ‘into the way of peace’ (1.79)  Jacob, who fears death from his  brother, is allowed to go his way in peace (33.1 ff.)
8 2.1-5 Journey to Bethlehem   32  33.18   Journey to Shechem
Mary and Joseph journey to the  city of David (where Mary is to bear her son), ‘which is called  Bethlehem:   ἥτις καλεῖται Βηθλέεμ (2.4)  Jacob journeys to the city of  Shechem; Rachel dies giving birth to Benjamin and is buried at Bethlehem’:  αὕτη ἐστὶν Βηθλεεμ (35.19)
9  .6-14 Birth of Jesus 33 35.9 Rachel’s death at birth of Benjamin [Benjamin = Son of the right hand; cf. Ps 110.1 = Luke 20.42 and Acts 2.34; cf. Acts 7.56: Son of Man standing in succouring position on right hand of God] (35.18)
10    .15-20  Shepherds 34 37.1  Shepherds
Shepherds, having seen a heavenly vision of angels,  come to worship Jesus:  οἱ πομένες (2.15)  Joseph dreams that the heavenly bodies worship him while he is shepherding the flock with his brothers: Ἰωσηφ ... ῆν ποιμαίνων (37.2)
All who hear are surprised, but  Mary ‘kept all these words  in her heart’:  ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα (2.19) His brothers are jealous, but his father ‘kept this word in mind’:  ὁ δὲ πατὴρ αὐτοῦ διετήρησεν τὸ ῥῆμα (37.11)
11   .21 Naming of Jesus  35  38.1 Judah marries Shua, begets son(s), commits incest.
Mary ‘called his name Jesus’, as he was named ‘before he was conceived’: ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς ... πρὸ τοῦ συλλημφθῆναι αὐτὸν (2.21) Judah’s wife ‘conceived, bore a son and called his name Er’: συλλαβοῦσα ἔτεκεν υἱὸν καὶ  ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ηρ (38.3)
12    .22-24  Jesus taken to Jerusalem 36 39.1 Joseph taken to Egypt
 (Site of final Exodus – Luke 9.31) (Site of first Exodus)
When the days of Mary’s purification are fulfilled, they  take Jesus to Jerusalem: ἀνήγαγον αὐτὸν εἰς  Ἰεροσόλυμα (2.22)  Joseph, having been sold into slavery, is taken to Egypt: Ἰωσηφ δὲ κατήχθη εἰς Αἴγυπτον (39..1)
13   .25-35 Simeon’s Prophecy 36b 40.1  Joseph interprets dreams
There Jesus is recognised as  ‘having the grace of God in him’: χάρις θεοῦ ἦν ἐπ' αὐτό (2.40)   There Pharaoh recognises Joseph as ‘having the spirit of God in him’:  ἔχει πνεῦμα θεοῦ ἐν αὐτῷ  (41.38)
14    .36-38  Anna’s prophecy 37 41.1 Joseph interprets dreams
15  .39-41 Jesus has grace of God  38  41.38  Joseph has spirit of God
Jesus as strong, wise, well-favoured [= well-born] (2.40; cf. 2.52) Joseph as powerful (41.40 f.),  wise (41.39), and well-favoured with riches and honour (41.42 f.,45)
Jesus’ parents go up to Jerusalem for Passover (2.41 f.)  Joseph’s brothers go down to Egypt to buy grain (42.1 ff.)
16  42-end  Jesus’ parents come to him  39 42.18 Joseph’s brothers come to him
They return, leaving Jesus behind (2.43) They return, leaving Simeon behind (42.24)
At end of a day’s journey they find he is missing (2.44 f.) At end of a day’s journey they discover the money in their sacks (42.27 f.)
Jesus is ‘listening’ to the rabbis: ἀκούοντα αὐτῶν    Joseph ‘listens’ to his brothers: ἀκούει Ἰωσηφ (42.23)
and ‘questioning’ them: ἐπερωτῶντα αὐτούς (2.46 and ‘questioned’ them: ἐπηρώτησεν ἡμᾶς (43.7)
All are amazed:  ἐξίσταντο δὲ πάντες (2.47) Joseph’s brothers are amazed: ἐξέστη ἡ καρδία αὐτῶν (42.28)
 Jesus’ parents, when they find  him, ask, ‘Why have you done  this to us?’:  τί ἐποίησας ἡμῖν οὕτως; (2.48)   Joseph’s brothers, when they find the money, ask, ‘Why has God done this to us?’: τί τοῦτο ἐποίησεν ὁ θεὸς ἡμῖν; (42.28)
Jesus ‘goes down with’ his parents  and is subject to them: κατέβη μετ' αὐτῶν (2.51) Benjamin ‘goes down with’ his  brothers, though Jacob at first objects: οὐ καταβήσεται ... μεθ' ὑμῶν (42.38)
‘And Jesus advanced in wisdom, and age-of-strength* and in  favour with God and man [= well-being]  (2.52)  [Joseph as wise (41.39), powerful  (41.40 f., 43b-44), and endowed with favour (41.42-43, 45) [cf. Luke 2.40]

In the above we can see the use of the following three typologies: (1) Jesus = Jacob = Israel, i.e. the embodiment of Israel in its calling in the Covenant, (2) Jesus = Joseph, the type of the one who is wise, powerful and well-born. and (3) probably as well, Jesus = Benjamin, ‘the son of the right hand’.
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*In Luke 2.52 ἡλικία, commonly translated ‘stature’, is used by Josephus and Philo (1st century CE Jews) to mean ‘age of strength’, hence our translation.  In addition to Luke 2.40, 52 (of Jesus), the wise-powerful-wellborn pattern as a three-fold parameter for the true man, group, community or nation found from at least the 8th century (Isa. 1.1 ff.; Mic. 6.8) BCE, if not the 10th century BCE (Joseph cycle) or even the 16th century BCE (Upper Kingdom, Egypt) also occurs in Luke-Acts in such passages as:
Luke 10.27     Thou shalt love the Lord thy God out-of (ἐκ) all thy heart
                        and in (ἐν) all thy soul [oneself as a living being]                     - WELL-BEING
                        and in (ἐν ) all thy strength                                                                     - POWER
                        and in (ἐν) all thy mind                                                                         - WISDOM
                             (Cp. Mark 12.29-30, which uses ἐκ, ‘out of’, in all four parts)
Luke 1.51-53  1.51b: scattered proud in understanding of heart           - vs human WISDOM
                          .52a: put down mighty from their thrones                         - vs human POWER
                          .52b-53: and exalted low, filled hungry, sent rich away empty        - vs human
                                                                                                                                       WELL-BEING
                                                                                                             (and its equivalent;) RICHES
 Acts 6.3         Men of good repute                                                                        - WELL-BEING
 (Choice of 7) full of Spirit                                                                                                 - POWER
                         and wisdom                                                                                             - WISDOM
 Acts 6.5-10     6.5:     full of faith                                                                             - WELL-BEING
 (Stephen)                   and of Holy Spirit                                                                           - POWER
                          6.8:     full of grace                                                                            - WELL-BEING
 (6.10: linking              and power, did great signs and wonders among the people   - POWER
 of wisdom       6.10:   They could not withstand the wisdom                                     - WISDOM
 and power                  and Spirit with which he spoke                                                     - POWER
 - cf. 1 Cor 1.24)

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