NB
- **Mark**: Written around 35-40 years after Jesus's death.
- **Matthew and Luke**: Written around 45-60 years after Jesus's death.

The First verifiable proof that Matthew and Luke likely copied from the Gospel of Mark and used other sources can be seen in the similarities and differences in the accounts of the feeding of the 5,000 found in these Gospels:

Feeding of the 5,000:
**Mark's Gospel**: Describes the miraculous feeding of the 5,000 with five loaves and two fish. It includes specific details such as the grass being green, groups of 100s and 50s, and the command to have the people recline in groups on the green grass.

**Matthew's Gospel**: Retells the same event but includes additional details such as Jesus instructing the disciples to give the people something to eat before performing the miracle.

**Luke's Gospel**: Also contains the story but presents it in a slightly different way, with unique details such as the location being described as a desolate place.

By comparing these accounts, scholars can observe:
**Triple Tradition**: Shared material found in all three Synoptic Gospels (Matthew, Mark, Luke), suggesting a common source, likely the Gospel of Mark.

**Double Tradition**: Material shared between Matthew and Luke but not found in Mark, indicating a potential shared source called "Q" (from the German word "Quelle," meaning source).

**Special Material**: Unique details and narrative elements in each Gospel, suggesting the authors utilized additional sources or traditions.

This example of the feeding of the 5,000 illustrates how the Gospels of Matthew and Luke likely drew from Mark's Gospel while also incorporating other sources to shape their narratives, highlighting the complex interplay of literary dependence and independent traditions in the Synoptic Gospels.
.............................................................................................................................
Another verifiable proof that Matthew and Luke likely copied from the Gospel of Mark and utilized other sources can be seen in the account of the healing of the centurion's servant:

Healing of the Centurion's Servant:
**Mark's Gospel (Mark 8:5-13)**: Mark does not include the story of the healing of the centurion's servant.

**Matthew's Gospel (Matthew 8:5-13)**:
- Matthew includes a detailed account of Jesus healing the centurion's servant.
- The centurion comes to Jesus, expressing his faith and humility, leading to the healing of his servant from a distance.

**Luke's Gospel (Luke 7:1-10)**:
- Luke also narrates the healing of the centurion's servant but presents it with variations.
- In Luke's account, the centurion sends Jewish elders to speak on his behalf, demonstrating his faith and understanding of authority.

Synoptic Comparison:
**Shared Material**:
- The similarities in the accounts of Matthew and Luke suggest a common source, possibly the Gospel of Mark.
- The shared elements in Matthew and Luke's narratives, along with differences in presentation, imply a dependence on Mark while incorporating unique details.

Additional Sources:
**Q Source**:
- The presence of common material between Matthew and Luke not found in Mark indicates a shared source, often referred to as "Q."
- The Q source likely contained sayings and teachings of Jesus that both Matthew and Luke incorporated into their Gospels.

By examining the differences and similarities in the accounts of the healing of the centurion's servant in the Synoptic Gospels, scholars can discern patterns of literary dependence on Mark and the utilization of additional sources like Q to construct their narratives. This example underscores the complex interplay of sources and authorial redaction in the composition of Matthew and Luke's Gospels.

AbuTwins:
NB
- **Mark**: Written around 35-40 years after Jesus's death.
- **Matthew and Luke**: Written around 45-60 years after Jesus's death.

The First verifiable proof that Matthew and Luke likely copied from the Gospel of Mark and used other sources can be seen in the similarities and differences in the accounts of the feeding of the 5,000 found in these Gospels:

Feeding of the 5,000:
**Mark's Gospel**: Describes the miraculous feeding of the 5,000 with five loaves and two fish. It includes specific details such as the grass being green, groups of 100s and 50s, and the command to have the people recline in groups on the green grass.

**Matthew's Gospel**: Retells the same event but includes additional details such as Jesus instructing the disciples to give the people something to eat before performing the miracle.

**Luke's Gospel**: Also contains the story but presents it in a slightly different way, with unique details such as the location being described as a desolate place.

By comparing these accounts, scholars can observe:
**Triple Tradition**: Shared material found in all three Synoptic Gospels (Matthew, Mark, Luke), suggesting a common source, likely the Gospel of Mark.

**Double Tradition**: Material shared between Matthew and Luke but not found in Mark, indicating a potential shared source called "Q" (from the German word "Quelle," meaning source).

**Special Material**: Unique details and narrative elements in each Gospel, suggesting the authors utilized additional sources or traditions.

This example of the feeding of the 5,000 illustrates how the Gospels of Matthew and Luke likely drew from Mark's Gospel while also incorporating other sources to shape their narratives, highlighting the complex interplay of literary dependence and independent traditions in the Synoptic Gospels.
.............................................................................................................................
Another verifiable proof that Matthew and Luke likely copied from the Gospel of Mark and utilized other sources can be seen in the account of the healing of the centurion's servant:

Healing of the Centurion's Servant:
**Mark's Gospel (Mark 8:5-13)**: Mark does not include the story of the healing of the centurion's servant.

**Matthew's Gospel (Matthew 8:5-13)**:
- Matthew includes a detailed account of Jesus healing the centurion's servant.
- The centurion comes to Jesus, expressing his faith and humility, leading to the healing of his servant from a distance.

**Luke's Gospel (Luke 7:1-10)**:
- Luke also narrates the healing of the centurion's servant but presents it with variations.
- In Luke's account, the centurion sends Jewish elders to speak on his behalf, demonstrating his faith and understanding of authority.

Synoptic Comparison:
**Shared Material**:
- The similarities in the accounts of Matthew and Luke suggest a common source, possibly the Gospel of Mark.
- The shared elements in Matthew and Luke's narratives, along with differences in presentation, imply a dependence on Mark while incorporating unique details.

Additional Sources:
**Q Source**:
- The presence of common material between Matthew and Luke not found in Mark indicates a shared source, often referred to as "Q."
- The Q source likely contained sayings and teachings of Jesus that both Matthew and Luke incorporated into their Gospels.

By examining the differences and similarities in the accounts of the healing of the centurion's servant in the Synoptic Gospels, scholars can discern patterns of literary dependence on Mark and the utilization of additional sources like Q to construct their narratives. This example underscores the complex interplay of sources and authorial redaction in the composition of Matthew and Luke's Gospels.

If only you took time to study your Quran you will see how the authors plagiarized the Bible

Luke 1:13-14:
But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife
Elizabeth will bear you a son, and you shall call his name John.And you will have joy and gladness, and many will rejoice at his birth

Quran plagiarism:
"[He was told], O Zechariah, indeed We give you good tidings of a boy whose name will be John. We
have not assigned to any before [this] name."
(QS. Maryam 19: Verse 7)


Luke 1:18
And Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in
years.”

Quran plagiarism:
"He said, My Lord, how will I have a boy when my wife has been barren and I have reached extreme old
age?"
(QS. Maryam 19: Verse


Luke 1:22
And when he came out, he was unable to speak to them, and they realized that he had seen a vision in
the temple. And he kept making signs to them and remained mute.

Quran plagiarism:
"So he came out to his people from the prayer chamber and signaled to them to exalt [Allah] in the
morning and afternoon."
(QS. Maryam 19: Verse 11)

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