The Skeptical Critical Commentary - Gospel of Mark

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Charles Wilson
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Re: 1:5 "River" Likely Not Original

Post by Charles Wilson »

JoeWallack wrote: Sun Jul 14, 2019 6:33 pm JW:
The combination of a minimum of quality External Manuscript support and The Difficult Reading Principle already makes omission of "river" likely original but further evidence:

Matthew 3
5 Then went out unto him Jerusalem, and all Judaea, and all the region round about the Jordan;
6 and they were baptized of him in the river Jordan, confessing their sins.
GMatthew's first mention of Jordan likewise lacks "river".

Lukewise:

Luke 3
3 And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins;
and here there is no following mention of "river".

The baptism here also has good parallels to The Jewish Bible:

2 Kings 2
13 He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of the Jordan.
14 And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is Jehovah, the God of Elijah? and when he also had smitten the waters, they were divided hither and thither; and Elisha went over.
15 And when the sons of the prophets that were at Jericho over against him saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.
No mention of "river".


Joseph

Skeptical Textual Criticism
This may be too much "Inside Baseball" stuff:

https://books.google.com/books?id=bsxkX ... 22&f=false

I believe that John is "of Bilgah". Bilgah had a Settlement attached to its name. Note that Ma'ariya is associated with Bilgah. Note also that "Gophna" is associated with Bilgah and Jakim. Gophna figures into Roman Mapping as a region and, as such would not necessarily be a Settlement ('N I do hope that I am reading this correctly...).

Perhaps more later on this but it still appears that the readings of whether "River" appears in the Texts are correct depending on Scope.

FWIW: http://www.aymennjawad.org/2020/01/the- ... mouk-basin

YMMV

CW

[Edit Note] See Also: https://en.wikipedia.org/wiki/Jifna , "Iron Age and Classical period". A "Vespasian" and a "Titus" are mentioned. I wonder if that might be important?
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House of the rising son

Post by JoeWallack »

https://www.youtube.com/watch?v=zgZQLnuBXIE

JW:
Continuing with The Skeptical Critical Commentary of GMark and the likely first Markan pericope - John Baptiste:

1:6
And John was clothed with camel`s hair, and [had] a leathern girdle about his loins, and did eat locusts and wild honey.
What exactly was John clothed with? Note that clothing, or lack thereof, is a surprisingly important subject in GMark. The minority candidate:

https://www.laparola.net/greco/index.php

δέρριν
  • D = Codex Bezae. 5th century and 6th best Christian Bible witness.

    ita = Codex Vercellensis. 4th century (oldest Latin witness).

    geoA = Georgian. 5th century.
The word means "animal skin". The majority candidate is "camel hair". So which is The Difficult Reading?

Continuing with Textual Criticism of the verse:
καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ] Byz itaur itc itf itl itq vg ς WH
omit (haplography?)] D ita itb itd itff2 itr1 itt vgms
Leaves the Western support for the Verse as:
  • "And John was clothed with camel`s skin and did eat locusts and wild honey."

    Vs. the majority:

    "And John was clothed with camel`s hair, and [had] a leathern girdle about his loins, and did eat locusts and wild honey.".
"Hair" looks like the difficult reading here as you literally could not be clothed in just hair.

In "Matthew's" copying of the story "Matthew" uses "hair" and adds "garment" as an interpretation/explanation to make it sound less whatever the opposite of normal is.

In "Luke's" copying of the story "Luke" exorcises all description of John the Baptist's attire. Literary Criticism that GLuke was after GMatthew. GMark is original with a stylish fascination for trivial but interesting and unorthodox (so to speak) clothing/no clothing. GMatthew's only source is GMark so editing is generally limited to interpretation/explanation. GLuke is later and expands editing to exorcising the trivial/non-historical sounding (so to GJohn).

Regarding GLuke, even though she has exorcised the attire of John the Baptist she is still very much reacting to her source of GMark:

3:11
And he answered and said unto them, He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise.
"Mark's" John the Baptist just happens to be in need of both.

1:6 parallels to Zechariah 13:4 either way, the parallel is just better with "skin".

Conclusion = "Hair" looks like the difficult reading and "Matthew" copied "hair" so hair is judged likely original.

Bonus material for Solo = Note the contrivance here in the John the Baptist story regarding "The Wilderness". Everything is painted with its flavor:
  • 1) John is in the wilderness.

    2) John is wearing animal for clothing and eating animal food.

    3) Jesus is driven out of the wilderness and into the wilderness.

    4) "Mark's" Satan is in the wilderness.

    5) Jesus is in the wilderness with the animals.
Parallel = Jesus is with the animal like John and then the animal like Satan and the animal like animals.
[Context = banquet]
6:27 And straightway the king sent forth a soldier of his guard, and commanded to bring his head: and he went and beheaded him in the prison,
28 and brought his head on a platter, and gave it to the damsel; and the damsel gave it to her mother.
In what way does this support the John as animal theme?



Joseph

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Are You Not Entertained

Post by JoeWallack »

JW:
Continuing with The Skeptical Critical Commentary of GMark and the likely first Markan pericope - John Baptiste:

1:8
I baptized you in water; But he shall baptize you in the Holy Spirit [and Fire].
https://www.laparola.net/greco/index.php

πυρί
  • P = Codex Guelferbytanus A. 6th century.

    1195. 12th century.

    1241. 13th century.

    144m. 13th century.

    syrh*. 7th century
Not much Manuscript support but a prediction that Jesus will baptize with fire is a very Difficult Reading. On to GMatthew:

3
11 I indeed baptize you in water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you in the Holy Spirit and [in] fire:
GLuke:

3
16 John answered, saying unto them all, I indeed baptize you with water; but there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you in the Holy Spirit and [in] fire:
As GMatthew/GLuke agree to an expanded edit of GMark's John the Baptist story it's possible that the "fire" in GMark was an addition to agree to them. "Fire" in GMark here just seems unexplained/ambiguous. It's unclear how Jesus would baptize in fire and whether that's a good thing or a bad thing. On the other hand, having John baptize in water and contrasting that with Jesus baptizing in fire seems right up "Mark's" Alley Theatre. The baptizing in fire of GMatthew/GLuke adds the explanation that that is the consequence of rejecting Jesus. But generally God does the destroying here, not Jesus. Difficult. Conclusion = Fire it is on the overall strength of "Mark's" style of contrasting.

What the original pericope in GMark looks like:
  • John came baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.

    And there went out unto him all the country of Judaea, and all they of Jerusalem; And they were baptized of him in the Jordan, confessing their sins.

    And John was clothed with animal skin and did eat locusts and wild honey.

    And he preached, saying, There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose.

    I baptized you in water; But he shall baptize you in the Holy Spirit and fire.
Needs a little fine tuning.


Joseph

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A Higher Plain Drifter

Post by JoeWallack »

https://www.youtube.com/watch?v=E5ofVsxTPoc

JW:
If we exorcise 1:1-3 as likely not original then the likely original opening of the likely original Gospel narrative (before Textual Criticism of 1:4) is:

1:4
Strong's Greek English Morphology
1096 [e] Ἐγένετο egeneto Came V-AIM-3S
2491 [e] Ἰωάννης Iōannēs John, N-NMS
3588 [e] ὁ ho - Art-NMS
907 [e] βαπτίζων baptizōn baptizing V-PPA-NMS
1722 [e] ἐν en in Prep
3588 [e] τῇ tē the Art-DFS
2048 [e] ἐρήμῳ erēmō wilderness Adj-DFS

We have multiple worthy candidates for original which is something more than just a sign that whatever was original was changed:

Laparola
ὁ βαπτίζων ἐν τῇ ἐρήμῳ καὶ][(the) baptizing in the wilderness and] ‭א L Δ 205 1342 copbo geo1 slavms (NA [ὁ]) TILC

ὁ βαπτίζων ἐν τῇ ἐρήμῳ][(the) baptizing in the wilderness] B 33 2427 pc copbo(mss) WH NR Riv Nv NM

βαπτίζων ἐν τῇ ἐρήμῳ καὶ][baptizing in the wilderness and] A E F G H K Pvid W Π Σ f1 f13 180 565 579 1006 1009 1010 1071 1079 1195 1216 1230 1241 1242 1243 1253 1292 1344 1365 1424 1505 1546 1646 2148 2174 Byz Lect (l751) (l1074) itf syrh syrpal (copsa omit καὶ) goth arm eth slavmss ς (CEI) (Dio)

βαπτίζων ἐν τῇ ἐρήμῳ][baptizing in the wilderness] 892

ἐν τῇ ἐρήμῳ βαπτίζων καὶ][in the wilderness baptizing and] D Θ 28 700 l2211 ita itaur itb itc itff1 itl itq itr1 itt vg syrp (Eusebius Cyril-Jerusalem omit καὶ) Jerome Augustine ND

ἐν τῇ ἐρήμῳ καὶ][in the wilderness and] geo2
Note that the agreement here is the beginning, "Came John". The first word Ἐγένετο", has a strong connotation of change in condition/transition. Observations:

1) It has been righteously noted that "Mark's" John parallels well with "Mark's" Jesus as to future. Not so well/at all noted, is if 1:4 is original, they also parallel reMarkably well as to their background as in none. Jesus will be introduced a few verses later with likewise no background.

2) Contra Note Ben, although there is logic to the theory that this is evidence that the audience already knew the background of the character, the primary significance is that John/Jesus parallel as to theme, no mention of background.

3) "Mark", following Paul, associated history with the physical, and change with the spiritual. Thus selection of the first word of the Gospel, meaning change/transition.

As always this suggests that Marcion was relatively more important to the development of orthodox Christianity than Christianity was misled to believe. Working theory:
  • 1) Natural Jesus had followers who promoted natural Jesus.

    2) Natural Jesus had non-followers who promoted unnatural Jesus.

    3) "Mark" writes original Gospel narrative based on 2). Christianity based on 1) recognizes it as fiction.

    4) Marcion correctly understands GMark as discrediting historical witness and is the first major Christian group to use a Gospel as the basis of its beliefs, an edited version of GMark, the original GLuke, whose primary thematic edit is to anachronize Jesus for the Gentiles.

    5) Orthodox Christianity, at disadvantage without their own Gospel, converts GLuke and GMatthew to orthodox reading with dual advantage of having their own Gospels AND claiming due to similarities that Marcion copied theirs.

    6) GMark was then accepted as orthodox due to similarities with the already accepted orthodox Gospels.

Joseph

SCRIPTURES, n. The sacred books of our holy religion, as distinguished from the false and profane writings on which all other faiths are based.

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From The River To The Unholy See, Israel Will Be Free

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JW:
Continuing with perhaps the greatest compilation since Mishnah Torah:

1:5

Strong's Greek English Morphology
2532 [e] καὶ kai And Conj
1607 [e] ἐξεπορεύετο exeporeueto were going out V-IIM/P-3S
4314 [e] πρὸς pros to Prep
846 [e] αὐτὸν auton him PPro-AM3S
3956 [e] πᾶσα pasa all Adj-NFS
3588 [e] ἡ hē the Art-NFS
2449 [e] Ἰουδαία Ioudaia of Judea N-NFS
5561 [e] χώρα chōra region, N-NFS
2532 [e] καὶ kai and Conj
3588 [e] οἱhoi - Art-NMP
2415 [e] Ἱεροσολυμῖται Hierosolymitai of Jerusalem, N-NMP
3956 [e] πάντες, pantes all Adj-NMP
2532 [e] καὶ kai and Conj
907 [e] ἐβαπτίζοντο ebaptizonto were being baptized V-IIM/P-3P
5259 [e] ὑπ’ hyp’ by Prep
846 [e] αὐτοῦ autou him PPro-GM3S
1722 [e] ἐν en in Prep
3588 [e] τῷ tō the Art-DMS
2446 [e] Ἰορδάνῃ Iordanē Jordan N-DMS
4215 [e] ποταμῷ potamō river, N-DMS
1843 [e] ἐξομολογούμενοι exomologoumenoi confessing V-PPM-NMP
3588 [e] τὰς tas the Art-AFP
266 [e] ἁμαρτίας hamartias sins N-AFP
846 [e] αὐτῶν. autōn of them. PPro-GM3P

LaParola
ποταμῷ [river]] Byz ς WH
omit] D W Θ 28 565 799 ita Eusebius
= Bezae, Washingtonianus, Koridethi, Old Italian.

The more important Internal Evidence = Without "river" is The Difficult Reading ("In the Jordan") based on The Difficult Reading Principle. Not so much based on Inscription (what the author likely wrote) but more so based on Transcription (Copyist preference).

Thus, the likely original of 1:5:

And going out to him was all of the Judea region and all of Jerusalem, being baptized by him in the Jordan, confessing their sins.

So far, the likely original GMark:
  • 1:4 John came baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.

    1:5 And going out to him was all of the Judea region and all of Jerusalem, being baptized by him in the Jordan, confessing their sins.
Bonus material for spin = Regarding "Nazareth of Galilee" of 1:9, the above indirectly (very indirectly of course, since it explicitly says "of Galilee) supports Nazareth not being in Galilee (per the author) since it was all of the Judea going to the John and does a Bar take a Peshitta to read in the wilderness? This aligns with all early Patristic commentary (at least until Ben reviews a more comprehensive source than me) saying/implying this Nazareth was in Judea. GMatthew just says Jesus came from Galilee and GLuke doesn't say where Jesus came from (Marcion much?) further suggesting a disturbance in The Force of whatever was original.


Joseph

BAPTISM, n. A sacred rite of such efficacy that he who finds himself in heaven without having undergone it will be unhappy forever. It is performed with water in two ways—by immersion, or plunging, and by aspersion, or sprinkling.

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1:6

Post by JoeWallack »

https://www.youtube.com/watch?v=x1uNdnH91Lc

JW:

1:6

Strong's Greek Transliteration English Morphology Textual Criticism
2532 [e] Καὶ kai And Conj -
1510 [e] ἦν ēn was V-IIA-3S -
3588 [e] ho - Art-NMS -
2491 [e] Ἰωάννης Iōannēs John N-NMS -
1746 [e] ἐνδεδυμένος endedymenos clothed in V-RPM-NMS -
2359 [e] τρίχας trichas hair N-AFP [1]δέρριν] D ita geoA
pilos] itd
2574 [e] καμήλου kamēlou of a camel, N-GFS -
2532 [e] καὶ kai and Conj [2]omit] D ita itb itd itff2 itr1 itt vgms
2223 [e] ζώνην zōnēn a belt N-AFS omit] D ita itb itd itff2 itr1 itt vgms
1193 [e] δερματίνην dermatinēn of leather Adj-AFS omit] D ita itb itd itff2 itr1 itt vgms
4012 [e] περὶ peri around Prep omit] D ita itb itd itff2 itr1 itt vgms
3588 [e] τὴν tēn the Art-AFS omit] D ita itb itd itff2 itr1 itt vgms
3751 [e] ὀσφὺν osphyn waist N-AFS omit] D ita itb itd itff2 itr1 itt vgms
846 [e] αὐτοῦ, autou of him; PPro-GM3S omit] D ita itb itd itff2 itr1 itt vgms
2532 [e] καὶ kai and Conj -
2068 [e] ἔσθων esthōn he is eating V-PPA-NMS -
200 [e] ἀκρίδας akridas locusts N-AFP -
2532 [e] καὶ kai and Conj -
3192 [e] μέλι meli honey N-ANS -
66 [e] ἄγριον. agrion wild. Adj-ANS -

[1] δέρριν = skin. Skin of a camel. Not much external support but what there is is pretty choice. Bezae (5th C), it(a) (4th C) geoA (5th C). it(d) (5th C) also supports a change. We've seen that this type of support can be on the winning side of a very difficult reading. Thematically skin fits the "wild" theme better than hair with the setting of wild beasts. It makes John more like an animal. So which is the difficult reading? Hair would be harder to wear than skin. In typical Markan contrivance the only other use of the word is in the other John the Baptist chiasm.

[2] Omit "and [had] a leathern girdle about his loins". Even more quality Latin support. Thematically, this also supports the wild theme as having a belt would not be animal like. Which is the difficult reading is unclear.

Conclusion = The variation of the above that best fits the wild related theme is then:

"And John was clothed with camel`s skin and did eat locusts and wild honey." Eating locusts and wild honey is just what a wild animal would do. In the wilderness. In GMark, theme is the most important category of Textual Criticism. So, Skeptical translation so far:
1:4 John came baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.

1:5 And going out to him was all of the Judea region and all of Jerusalem, being baptized by him in the Jordan, confessing their sins.

1:6 And John was clothed with camel`s skin and did eat locusts and wild honey.
Bonus material for Ben. "Mark" uses "camel" one other time (surprise) with the same context. Can you take it?


Joseph

INTERPRETER, n. One who enables two persons of different languages to understand each other by repeating to each what it would have been to the interpreter's advantage for the other to have said.

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Kunigunde Kreuzerin
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Re: 1:6

Post by Kunigunde Kreuzerin »

JoeWallack wrote: Sun Aug 15, 2021 5:05 pm https://www.youtube.com/watch?v=x1uNdnH91Lc

JW:

1:6

Strong's Greek Transliteration English Morphology Textual Criticism
2532 [e] Καὶ kai And Conj -
1510 [e] ἦν ēn was V-IIA-3S -
3588 [e] ho - Art-NMS -
2491 [e] Ἰωάννης Iōannēs John N-NMS -
1746 [e] ἐνδεδυμένος endedymenos clothed in V-RPM-NMS -
2359 [e] τρίχας trichas hair N-AFP [1]δέρριν] D ita geoA
pilos] itd
2574 [e] καμήλου kamēlou of a camel, N-GFS -
2532 [e] καὶ kai and Conj [2]omit] D ita itb itd itff2 itr1 itt vgms
2223 [e] ζώνην zōnēn a belt N-AFS omit] D ita itb itd itff2 itr1 itt vgms
1193 [e] δερματίνην dermatinēn of leather Adj-AFS omit] D ita itb itd itff2 itr1 itt vgms
4012 [e] περὶ peri around Prep omit] D ita itb itd itff2 itr1 itt vgms
3588 [e] τὴν tēn the Art-AFS omit] D ita itb itd itff2 itr1 itt vgms
3751 [e] ὀσφὺν osphyn waist N-AFS omit] D ita itb itd itff2 itr1 itt vgms
846 [e] αὐτοῦ, autou of him; PPro-GM3S omit] D ita itb itd itff2 itr1 itt vgms
2532 [e] καὶ kai and Conj -
2068 [e] ἔσθων esthōn he is eating V-PPA-NMS -
200 [e] ἀκρίδας akridas locusts N-AFP -
2532 [e] καὶ kai and Conj -
3192 [e] μέλι meli honey N-ANS -
66 [e] ἄγριον. agrion wild. Adj-ANS -

[1] δέρριν = skin. Skin of a camel. Not much external support but what there is is pretty choice. Bezae (5th C), it(a) (4th C) geoA (5th C). it(d) (5th C) also supports a change.

[2] Omit "and [had] a leathern girdle about his loins". Even more quality Latin support.
Very interesting. The majority text contains an allusion to Elijah in LXX 2 Kings 1:8
And they said to him, He was a hairy (note: δασὺς) man, and girt with a leathern girdle about his loins. And he said, This is Eliu the Thesbite. (ζώνην δερματίνην περιεζωσμένος τὴν ὀσφὺν)

But the text variant alludes to the lying prophets in LXX Zechariah 13:4
And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision when he prophesies; and they shall clothe themselves with a garment of hair, because they have lied. (ἐνδύσονται δέρριν τριχίνην ἀνθ᾽ ὧν ἐψεύσαντο).

Matthew knew the majority text.
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I'd Walk A Mile For A Camel

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Welcome Back KK

JW:

Verse Narrative Theological John Commentary
1
4 John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins.
5 And there went out unto him all the country of Judaea, and all they of Jerusalem; And they were baptized of him in the river Jordan, confessing their sins.
6 And John was clothed with camel`s hair, and [had] a leathern girdle about his loins, and did eat locusts and wild honey.
7 And he preached, saying, There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose.
8 I baptized you in water; But he shall baptize you in the Holy Spirit.
John is the opening act and starts the show. His act consists of repentance baptism for atonement. "Mark's" theology seems to be discussing the historical Pharasaic Judaism of Jesus' time. Temple sacrifice was being replaced by repentance to atone. John is presented as foreshadowing Jesus. He is like an animal, dressed as one and in an animal setting. He will be presented as an animal at the feast. 1. In the basic contrived extreme irony of GMark as a whole, everyone comes to John but it's not going to atone or get anyone into heaven. Jesus' atoning sacrifice is what will get you into heaven but no one comes to that for atonement and heaven. Joseph is looking for Heaven and literally has it in his hands but like everyone else including John does not recognize it.

2. Interestingly, "Mark's" John makes no mention of the Kingdom of God.

3. John is commonly commented on foreshadowing Jesus but what's lost is he also foreshadows as a sacrifice. See the other story with "camel".

4. As we will see "Mark" cleverly only uses "camel" twice, to connect stories. Camels would have been the vehicle of choice at the time. The surrounding context for both uses is traveling into heaven.

5. Only "Matthew" adds "Kingdom of heaven" to the above suggesting as usual that GMark is the original Gospel narrative (Jesus, why would editors cut it out?).

6. Extreme contrast irony as to location. it's all getting started way out in the wilderness as opposed to where it should be, the Temple in the Holy City. The direction parallels Josephus' description of the Roman campaign. It starts on the outside and finishes with Jerusalem and the Temple.

7. Note the parallels to the Disciples being sent out with the matching unnecessary details, coat and shoe.


Joseph

HEBREW, n. A male Jew, as distinguished from the Shebrew, an altogether superior creation.

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Textual Healing's Good For Jews

Post by JoeWallack »

https://www.youtube.com/watch?v=rjlSiASsUIs

JW:

1:7

Strong's Greek Transliteration English Morphology Textual Criticism
2532 [e] καὶ kai And Conj -
2784 [e] ἐκήρυσσεν ekēryssen he was preaching, V-IIA-3S -
3004 [e] λέγων legōn saying, V-PPA-NMS -
2064 [e] Ἔρχεται Erchetai He comes V-PIM/P-3S -
3588 [e] ho who Art-NMS -
2478 [e] ἰσχυρότερός ischyroteros [is] mightier Adj-NMS-C -
1473 [e] μου mou than I PPro-G1S -
3694 [e] ὀπίσω opisō after Prep -
1473 [e] μου, mou me, PPro-G1S -
3739 [e] οὗ hou of whom RelPro-GMS -
3756 [e] οὐκ ouk not Adv -
1510 [e] εἰμὶ eimi I am V-PIA-1S -
2425 [e] ἱκανὸς hikanos sufficient, Adj-NMS -
2955 [e] κύψας kypsas having stooped down, V-APA-NMS -
3089 [e] λῦσαι lysai to untie V-ANA -
3588 [e] τὸν ton the Art-AMS -
2438 [e] ἱμάντα himanta strap N-AMS -
3588 [e] τῶν tōn of the Art-GNP -
5266 [e] ὑποδημάτων hypodēmatōn sandals N-GNP -
846 [e] αὐτοῦ. autou of Him. PPro-GM3S -

Skeptical Critical Commentary translation:

"And he was preaching saying, "He comes who is stronger than me, after me, of whom I am not worthy to stoop down to untie the strap of his sandals."".

So, Skeptical translation so far:
1:4 John came baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.

1:5 And going out to him was all of the Judea region and all of Jerusalem, being baptized by him in the Jordan, confessing their sins.

1:6 And John was clothed with camel`s skin and did eat locusts and wild honey.

1:7 And he was preaching saying, "He comes who is stronger than me, after me, of whom I am not worthy to stoop down to untie the strap of his sandals".

Joseph

INTERPRETER, n. One who enables two persons of different languages to understand each other by repeating to each what it would have been to the interpreter's advantage for the other to have said.

Skeptical Textual Criticism
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JoeWallack
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X-Curses. What is the Message of JtB?

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JW

http://www.errancywiki.com/index.php?title=Mark_1
1:4 John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins.
5 And there went out unto him all the country of Judaea, and all they of Jerusalem; And they were baptized of him in the river Jordan, confessing their sins.
6 And John was clothed with camel`s hair, and [had] a leathern girdle about his loins, and did eat locusts and wild honey.

7 And he preached, saying, There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose.
8 I baptized you in water; But he shall baptize you in the Holy Spirit.

JW:
Subtle but important information by the author here. The general message is repentance and atonement. The specific preaching says how. By an unidentified who will come later. The Superior Skeptic should note that JtB will not, does not and could not, identify the unidentified at the Baptism because the unidentified will not be identified by anything physical (water baptism, looks) but by the spiritual (which has not happened at this time). Note that GMark is explicitly Separationist so this implication is not needed for that conclusion.

Let the Reader understand how subsequent Gospellers try to convert the identification of Jesus here to the physical. At the end, as usual, we see GJohn has JtB as the primary witness to the physical Jesus. Our favorite writer is in fine form here as the prophesied prophet who's soul function is to identify the messiah fails to recognize the messiah (Greek Tragedy irony).


Joseph

https://thenewporphyry.blogspot.com/
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