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Gospel of Mark, Week 9, Page 1 of 8 Translation of the Greek Context Immediately Follows Transfiguration This Is a Literary

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Gospel of Mark, Week 9, Page 1 of 8 Translation of the Greek Context Immediately Follows Transfiguration This Is a Literary Gospel of Mark, Week 9, Page 1 of 8 Lecture 1. Mark 9:14-29, The Possessed Boy, Aland §163, Part 1 1 Translation of the Greek Context Immediately follows Transfiguration This is a literary context We cannot know the original historical context of the story. V. 15, Amazed (exethambēthēsan) Both Matthew & Luke omit this line. No reason is given for the crowd’s amazement. Does Mark imagine some kind of “afterglow” from the transfiguration? Exod 34:29-30 mentions the people’s fear / awe (ephobēthēsan) at the radiance of Moses’ face when he descended from Sinai with the tablets of the Law. Mark (unlike Matthew & Luke) has not mentioned the face of Jesus. Is the “amazement” evidence that Mark in fact knew the tradition about Jesus’ face? V. 16, “What were you arguing about?” The Marcan Jesus asks for information. (Remember, “Who touched me?”) Neither the Matthean nor the Lucan Jesus asks this question. [V. 17, “Teacher” Major Marcan theme (Week 5, Lecture 6) ] “a mute spirit” In v. 25 Jesus will rebuke the spirit as “mute and deaf” Often people who are deaf do not speak clearly. But someone can be mute, and hear just fine! V. 18, detailed symptoms Almost certainly epileptic seizures In Matthew the boy is “moon-struck” (selēniazetai from selēnē, “moon”) In English we still use the word “lunatic” (based on the Latin word luna, “moon”) In Luke, it is simply a “spirit” that “seizes” the boy. The demonological interpretation of epilepsy was doubtless influenced by sufferers’ loss of control over themselves, the sense they conveyed of being victims of an attack from the outside--an impression still preserved in the modern English term “seizure” (. “when it grabs him” . .). Physicians, however, tended to reject such demonological explanations and to attribute epilepsy to a variety of physiological causes such as a superfluity of phlegm in the brain, disturbances in sexual function, climatic factors, and diet (Marcus 2.652-653). [Luke, sometimes considered to be a physician, does not attribute this case to physical causes.] “becomes rigid” The root meaning of the word is “to dry up.” (Same as the man with the “withered” hand). 1 Music: Excerpt from Al-Horishonim, available in MP3 from Tara Publications. Gospel of Mark, Week 9, Page 2 of 8 This is behind the KJV “and pineth away.” When cut branches, originally flexible, lose their sap and dry out, they “become rigid.” Lecture 2. Mark 9:14-29, The Possessed Boy, Aland §163, Part 2 Christological note Everybody there including Jesus, assumes the trouble is caused by a demon. Those with extremely high Christology have suggested Jesus was only “pretending” to believe a demon was causing the trouble; that he really knew there was a medical explanation. There is no evidence for this in the text. V. 21 “How long has this been happening?” Once again, the Marcan Jesus asks for information. Neither the Matthean Jesus nor the Lucan Jesus asks this question. An interesting exercise would be to 1) note every informational question asked by the Marcan Jesus 2) see what Matthew and Luke did with that question Post lecture note. I did the project. Mark has 11 informational questions. Matthew omits 8 of them; Luke omits 7. Details in Appendix I. V. “If you are able . .” This opens the way for a discussion of the father’s belief. Jesus’ response is ambiguous All things are possible “for one who believes.” 1) Jesus can do all things because Jesus believes? 2) Jesus can do all things for people who believe? The second interpretation is correct The father refers to his own faith, not the faith of Jesus. Elsewhere in Mark the faith of the recipient is important. “Daughter, your faith has made you well” (5:34) “Your faith has made you well” (Bartimaeus, 10:52) “When Jesus saw their faith” (the paralytic, & those carrying him, Mark 2:5) A “Minor Agreement” The entire episode (Mark 9:21-24) is omitted by both Matthew and Luke. Those who argue that Mark is the first Gospel, have to explain why Luke is closer to Matthew. The power of the Matthean / Lucan Jesus is not limited by lack of faith. See Mark 6:5, Jesus “could not do any mighty works” because of their lack of faith. Matthew 13:58 says simply that he “did not do many might works” Luke completely omits the sentence. Verses 26-27, Similarities with Raising Jairus’ Daughter Is the child really dead, or does it only seem to be dead? (5:39; 9:26) Jesus grasps the child’s hand (5:41; 9:27a) The child “arises” (5:42; 9:27b) Gospel of Mark, Week 9, Page 3 of 8 Both NT words for “rise” are used in both stories egeirō (5:41; 9:27), basic meaning “to wake up; to awaken [someone else]” anhistēmi (5:42; 9:27). basic meaning, “to stand up; to make [someone] stand up” Verse 29, “only by prayer” Textual variant: many manuscripts add “and fasting” (see KJV). The UBS Greek NT gives the omission of “and fasting” an “A” rating. Curiously, Jesus has not prayed! But Jesus’ answer raises as many questions as it answers, since Jesus himself, despite his prescription of prayer as the antidote for an epileptic spirit, is not described as praying before he expels the demon. It may be that his prayer is implied, or that Mark has already identified him sufficiently as a man of prayer that he need not do so here (see 1:35; 6:46; cf. 14:32-42). It is still striking however, that in 9:29 he lays down a rule for exorcism that he himself is not described as fulfilling. And why does the account of the exorcism identify faith as the crucial factor in miracle working, when Jesus’ private instruction to the disciples singles out prayer? (Marcus, 2. 665). A Solution? Marcus goes on to suggest that the words of the father count as a prayer. 9:24, “I do believe; help my unbelief” (addressed to Jesus, not to God). I would explain the discrepancy by appealing to Mark’s “modest literary skills.” Both Matthew and Luke omit the saying about the necessity for prayer. I think they agree with me about Mark’s literary skills. The Matthean Jesus answers the disciples question with “because of your lack-of-faith.”2 Private explanation to disciples is the same as the public explanation to the father. Lecture 3. Mark 9:30-32, Second Passion Prediction , Aland § 164 Translation of the Greek General Observations This is the least detailed of the three passion predictions found in Mark. We have no way of knowing whether they are in “chronological order.” We have no way of knowing if they were originally separate, or three versions of one event. The Imperfect Tense of the Verbs The imperfect tense of the verbs denotes continual or repeated action did not want anyone to know (was not wishing, 9:30) was teaching, was saying (9:31) did not understand (continually / repeatedly not understanding, 9:32) 2 The Greek word oligopistia occurs nowhere else in the entire Greek Bible except Matt 17:20 The related word oligopistos “of little faith” appears to be a “Q” word which Matthew liked: Matt 6:30; 8:26; 14:31; 16:8; Luke 12:28 (= Matt 6:30, Q). It occurs nowhere else in the entire Greek Bible Gospel of Mark, Week 9, Page 4 of 8 were afraid (continually / repeatedly were fearful) This is “over-translating,” but this is clearly the nuance in the Greek. V. 30, “he did not want anyone to know” . both the introductory verse (9:30) and the concluding one (9:32) make little sense on the historical level . It does not seem credible that Jesus would repeatedly hold forth in clear terms on the subject of his forthcoming death and resurrection . that his disciples would repeatedly misunderstand these references, and yet that they would repeatedly refrain from asking him about them (cf. Wrede, 82-100). Our passage, then, is probably not a historical reminiscence but a piece of Markan theology reflecting the idea that the necessity of Jesus’ death and resurrection became clear only in the post-Easter period; before that epoch, even Jesus’ disciples could not understand it . (Marcus, 2. 668-669). Lecture 4. Mark 9:33-37, True Greatness, Aland § 166 Translation of the Greek V. 33, Setting Capernaum, his “base” for ministry. In “the” house. Jesus’ house (see 2:1)? Peter’s house? “What were you discussing on the way?” The Marcan Jesus asks an informational question. This question is omitted by both Matthew and Luke! V. 35 “sitting down” Jesus assumes the position of a teacher Omitted by both Matthew & Luke V. 36 “taking a child” There is a child present when Jesus is in this private setting with his disciples! Is this a literary child, created by Mark for the purposes of illustration? Is this a historical memory? Mark will not mention the women present until 15:40. How “family friendly” was the Jesus movement? “embracing” Only the Marcan Jesus is depicted as “embracing” the children Matthew & Luke omit this human touch This word occurs only 4x in the entire Greek Bible, Mark 9:36; 10:16, children both times! Proverbs 6:10; 24:33 both times it is the sluggard who “folds his arms” and does nothing. Gospel of Mark, Week 9, Page 5 of 8 V. 37. “the one who sent me” This is a reference to God. This is prophetic language. This is not Johannine pre-existence language.
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