Mark's DiualCritical Marks. Evidence Of Intentional Fiction

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Mystery IllAskya

Post by JoeWallack » Thu Aug 17, 2017 6:50 am

JW:
An analysis of "Mark's" (author) pattern of use of the word "house":

3614. οἰκία (oikia)

Verse Context Commentary
1
29 And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John.
In Simon's house Jesus is served by an anonymous woman "τὴν οἰκίαν Σίμωνος". The first use of the offending word.
  • 2
    15 And it came to pass, that he was sitting at meat in his house, and many publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him.
    16 And the scribes of the Pharisees, when they saw that he was eating with the sinners and publicans, said unto his disciples, [How is it] that he eateth and drinketh with publicans and sinners?
    17 And when Jesus heard it, he saith unto them, They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners.
Jesus in his house with the sick. ἐν τῇ οἰκίᾳ αὐτοῦ. The second use of the offending word, in his house.
    • 3
      25 And if a house be divided against itself, that house will not be able to stand.
A House divided. The third use of the offending word. οἰκία ἐφ’[1909] ἑαυτὴν [house against itself]
      • 6
        4 And Jesus said unto them, A prophet is not without honor, save in his own country, and among his own kin, and in his own house.
        5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
A relative comparison with emphasis on the why. The fourth use of the offending word. ἐν τῇ οἰκίᾳ αὐτοῦ. [in the house of him]
        • 6
          10 And he said unto them, Wheresoever ye enter into a house, there abide till ye depart thence.
Proselytizing. The fifth use of the offending word. εἰσέλθητε εἰς οἰκίαν, [you enter into a house]
          • 7
            24 And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it; and he could not be hid.
Hidden teachings. The sixth use of the offending word. εἰσελθὼν εἰς οἰκίαν [entered into a house]
          • 9
            32 But they understood not the saying, and were afraid to ask him.
            33 And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning on the way?
            34 But they held their peace: for they had disputed one with another on the way, who [was] the greatest.
Hidden teaching/discussion. The sixth to last use of the offending word. ἐν τῇ οἰκίᾳ [in the house]. Note that Secret Mark is evidence of an original that fits even better here as to context:
Jesus taught him the mystery of the kingdom of God.
= Hidden teachings.
        • 10
          29 Jesus said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or mother, or father, or children, or lands, for my sake, and for the gospel`s sake,
          30 but he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
Rewards of proselytizing. The fifth to last use of the offending word. ἀφῆκεν οἰκίαν [has left a house]
      • 12
        40 they that devour widows` houses, and for a pretence make long prayers; these shall receive greater condemnation.
        41 And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much.
        42 And there came a poor widow, and she cast in two mites, which make a farthing.
        43 And he called unto him his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they that are casting into the treasury:
        44 for they all did cast in of their superfluity; but she of her want did cast in all that she had, [even] all her living.
A relative comparison with emphasis on the why. The fourth to last use of the offending word. τὰς οἰκίας τῶν [the houses of the]
    • 13
      12 And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death.
      13 And ye shall be hated of all men for my name`s sake: but he that endureth to the end, the same shall be saved.
      14 But when ye see the abomination of desolation standing where he ought not (let him that readeth understand), then let them that are in Judaea flee unto the mountains:
      15 and let him that is on the housetop not go down, nor enter in, to take anything out his house:
A House divided. The third to last use of the offending word. ἐπὶ[1909] τοῦ δώματος [upon the housetop]
  • 13
    34 [It is] as [when] a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch.
    35 Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning;
    36 lest coming suddenly he find you sleeping.
    37 And what I say unto you I say unto all, Watch.
The "Lord" of the house returns to his house with spiritual sickness (sleeping). τὴν οἰκίαν αὐτοῦ [the house of him]. The second to the last uses of the offending word, the house of him.
14
3 And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of pure nard very costly; [and] she brake the cruse, and poured it over his head.
In Simon's house Jesus is served by an anonymous woman "τῇ οἰκίᾳ Σίμωνος". The last use of the offending word.
Both in the house of Simon.
Different Simons with the name converted to a leper.
No attempt to heal the leper. Apparently The Healing Ministry is over.



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We've Been Slaves To A Misunderstanding Of Roman Mark

Post by JoeWallack » Tue Aug 22, 2017 6:33 am

JW:

Shall We Begin!

An analysis of the use of Kingdom in GMark:

Verse Context Commentary
1
15 and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.
The Kingdom is here. ἡ βασιλεία τοῦ Θεοῦ· [The Kingdom of God]. First use of the offending word.
15
43 there came Joseph of Arimathaea, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus.
The Kingdom is here. τὴν βασιλείαν τοῦ Θεοῦ [The Kingdom of God]. Last use of the offending word. "Arimathaea" of course sounds like a contrived word for "best disciple". "Joseph" (this may be the source for the subsequent legend/myth that "Joseph" was Jesus' father) literally receives the Kingdom of God, Jesus' sacrificed body, but does not recognize it. As Mark (Anthony) said, an "honorable" man. Regarding contrivance, why else would the author add "who also himself was looking for the kingdom of God" to the narrative here other than to connect the offending phrase?


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Missing the Kingdom

Post by JoeWallack » Wed Aug 23, 2017 7:04 am

JW:

An analysis of the use of Kingdom in GMark:

Verse Context Commentary
1
15 and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.
The Kingdom is here. ἡ βασιλεία τοῦ Θεοῦ· [The Kingdom of God]. First use of the offending word.
  • 2
    20 But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day.
    21 No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made.
    22 And no man putteth new wine into old wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but [they put] new wine into fresh wine-skins.
Don't repair the old with the new, replace the old with the new. The offending word is absent but the verses connect very well. Here is the explanation for the "why" of the supposed "New Covenant".
  • 14
    22 And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body.
    23 And he took a cup, and when he had given thanks, he gave to them: and they all drank of it.
    24 And he said unto them, This is my blood of the covenant, which is poured out for many.
    25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.
Replacing the old (covenant) with the new. Both excerpts refer to The Kingdom of God and the eucharist. The second to last use of the offending word. While "kingdom" is missing in the first excerpt the verses fit very well with "Mark's" (author) overall Spartan use of the word "new" and matching themes. Possible explanations for the missing word:
1. It has fallen from the grace of the original.
2. As "Kingdom" is implied and "new" may have been the main emphasis "Mark" may not have felt compelled to use "kingdom" here.
3. The source of the claimed contrivance to some extent is me.
15
43 there came Joseph of Arimathaea, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus.
The Kingdom is here. τὴν βασιλείαν τοῦ Θεοῦ [The Kingdom of God]. Last use of the offending word. "Arimathaea" of course sounds like a contrived word for "best disciple". "Joseph" (this may be the source for the subsequent legend/myth that "Joseph" was Jesus' father) literally receives the Kingdom of God, Jesus' sacrificed body, but does not recognize it. As Mark (Anthony) said, an "honorable" man. Regarding contrivance, why else would the author add "who also himself was looking for the kingdom of God" to the narrative here other than to connect the offending phrase?


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Kingdom Division

Post by JoeWallack » Thu Aug 24, 2017 8:14 am

JW:

An analysis of the use of Kingdom in GMark:

Verse Context Commentary
1
15 and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.
The Kingdom is here. ἡ βασιλεία τοῦ Θεοῦ· [The Kingdom of God]. First use of the offending word.
  • 2
    20 But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day.
    21 No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made.
    22 And no man putteth new wine into old wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but [they put] new wine into fresh wine-skins.
Don't repair the old with the new, replace the old with the new. The offending word is absent but the verses connect very well. Here is the explanation for the "why" of the supposed "New Covenant".
    • 3
      24 And if a kingdom be divided against itself, that kingdom cannot stand.
Kingdom opposition (Internal) βασιλεία ἐφ’ ἑαυτὴν μερισθῇ, [a Kingdom against itself is divided]. The second use of the offending word. [brilliant]I note with special interest that in a context of Kingdom division the author has cleverly divided the use of the offending word into two uses.[/brilliant]
    • 13
      8 For nation shall rise against nation, and kingdom against kingdom; there shall be earthquakes in divers places; there shall be famines: these things are the beginning of travail.
Kingdom opposition (External) βασιλεία ἐπὶ βασιλείαν [Kingdom against Kingdom]. The third to last use of the offending word. A reMarkable connection. I again note with special interest that in a context of Kingdom division the author has cleverly divided the use of the offending word into two uses.
  • 14
    22 And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body.
    23 And he took a cup, and when he had given thanks, he gave to them: and they all drank of it.
    24 And he said unto them, This is my blood of the covenant, which is poured out for many.
    25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.
Replacing the old (covenant) with the new. Both excerpts refer to The Kingdom of God and the eucharist. The second to last use of the offending word. While "kingdom" is missing in the first excerpt the verses fit very well with "Mark's" (author) overall Spartan use of the word "new" and matching themes. Possible explanations for the missing word:
1. It has fallen from the grace of the original.
2. As "Kingdom" is implied and "new" may have been the main emphasis "Mark" may not have felt compelled to use "kingdom" here.
3. The source of the claimed contrivance to some extent is me.
15
43 there came Joseph of Arimathaea, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus.
The Kingdom is here. τὴν βασιλείαν τοῦ Θεοῦ [The Kingdom of God]. Last use of the offending word. "Arimathaea" of course sounds like a contrived word for "best disciple". "Joseph" (this may be the source for the subsequent legend/myth that "Joseph" was Jesus' father) literally receives the Kingdom of God, Jesus' sacrificed body, but does not recognize it. As Mark (Anthony) said, an "honorable" man. Regarding contrivance, why else would the author add "who also himself was looking for the kingdom of God" to the narrative here other than to connect the offending phrase?


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It Ain't No Mystries Whether It's Politics Religion Or Histries

Post by JoeWallack » Mon Sep 04, 2017 5:44 am

What a nightmare...

JW:

An analysis of the use of Kingdom in GMark:

Verse Context Commentary
1
15 and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe in the gospel.
The Kingdom is here. ἡ βασιλεία τοῦ Θεοῦ· [The Kingdom of God]. First use of the offending word.
  • 2
    20 But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day.
    21 No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made.
    22 And no man putteth new wine into old wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but [they put] new wine into fresh wine-skins.
Don't repair the old with the new, replace the old with the new. The offending word is absent but the verses connect very well. Here is the explanation for the "why" of the supposed "New Covenant".
    • 3
      24 And if a kingdom be divided against itself, that kingdom cannot stand.
Kingdom opposition (Internal) βασιλεία ἐφ’ ἑαυτὴν μερισθῇ, [a Kingdom against itself is divided]. The second use of the offending word. [brilliant]I note with special interest that in a context of Kingdom division the author has cleverly divided the use of the offending word into two uses.[/brilliant]
      • 4
        11 And he said unto them, Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables:
The mystery of the Kingdom of God given to the select disciples. Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ Θεοῦ· [To you the mystery has been given of the Kingdom of God]. The third use of the offending word.
The mystery of the Kingdom of God given to the select disciple. Not in GMark but Secret Mark is evidence that there was a compliment of the offending phrase either in original GMark or the source for GMark at close to the third to last usage of the offending phrase. More evidence that Secret Mark is original.
    • 13
      8 For nation shall rise against nation, and kingdom against kingdom; there shall be earthquakes in divers places; there shall be famines: these things are the beginning of travail.
Kingdom opposition (External) βασιλεία ἐπὶ βασιλείαν [Kingdom against Kingdom]. The third to last use of the offending word. A reMarkable connection. I again note with special interest that in a context of Kingdom division the author has cleverly divided the use of the offending word into two uses.
  • 14
    22 And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body.
    23 And he took a cup, and when he had given thanks, he gave to them: and they all drank of it.
    24 And he said unto them, This is my blood of the covenant, which is poured out for many.
    25 Verily I say unto you, I shall no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.
Replacing the old (covenant) with the new. Both excerpts refer to The Kingdom of God and the eucharist. The second to last use of the offending word. While "kingdom" is missing in the first excerpt the verses fit very well with "Mark's" (author) overall Spartan use of the word "new" and matching themes. Possible explanations for the missing word:
1. It has fallen from the grace of the original.
2. As "Kingdom" is implied and "new" may have been the main emphasis "Mark" may not have felt compelled to use "kingdom" here.
3. The source of the claimed contrivance to some extent is me.
15
43 there came Joseph of Arimathaea, a councillor of honorable estate, who also himself was looking for the kingdom of God; and he boldly went in unto Pilate, and asked for the body of Jesus.
The Kingdom is here. τὴν βασιλείαν τοῦ Θεοῦ [The Kingdom of God]. Last use of the offending word. "Arimathaea" of course sounds like a contrived word for "best disciple". "Joseph" (this may be the source for the subsequent legend/myth that "Joseph" was Jesus' father) literally receives the Kingdom of God, Jesus' sacrificed body, but does not recognize it. As Mark (Anthony) said, an "honorable" man. Regarding contrivance, why else would the author add "who also himself was looking for the kingdom of God" to the narrative here other than to connect the offending phrase?


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As It Is Written

Post by JoeWallack » Sat Sep 30, 2017 7:11 am

JW:

An exploration of GMark's use of the phrase "as it is written":

As It Is Written

Verse Subject Prophecy Expectation Reversal of Expectation Commentary
1:2 Even as it is written in Isaiah the prophet,
Behold, I send my messenger before thy face, Who shall prepare thy way.
JtB The Messenger (JtB) will identify and set the stage (so to speak) for the star (Jesus). Thanks to JtB Jesus will be positively received Based just on GMark JtB does not know who the star is. JtB helped launch Jesus' career by baptizing him but didn't know Jesus was the one or that JtB has helped the star in any way with the Baptism Καθὼς γέγραπται [as it has been written]. As is his wont "Mark" (author) gets double duty with the messenger. A prophet who fulfills prophecy. Here is the entire Theme of GMark. JtB fulfills prophecy by performing his function (baptizing) but not only does not identify the Messiah, as expected, he fails to even recognize him or be aware of what he has done.
I will prophesy that Ben is going to use the claim of prophecy fulfillment here as evidence of forgery since "Mark" (author) in general does not use explicit claims of prophecy fulfillment. However, the claim here is extremely ironic, even by Markan standards, and fits so well the primary theme of Jesus' unexpected Passion. JtB "prepares The Way" for Jesus but not by simply being the classic Messenger, but by being Passioned himself first. Understand dear Reader? 1:2 also fills out the little chiasm here. The famous error here by "Mark", the attribution of the quote just to Isaiah, is also explained by the chiasm. Isaiah here matches Isaiah following. As Lorenzo Latanis said, "It is better for prophecy to look good than to feel historically good and you look mahvelous dahngling prophecy."
    • 7:6 And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written,
      This people honoreth me with their lips, But their heart is far from me.
Pharisees The followers of God are False Followers Pharisees, as Interpreters of the Law, are responsible for identifying the Messiah. The Pharisees fulfill prophecy identifying the Messiah by publicly resisting and publicly not identifying the Messiah. ὡς γέγραπται [as it has been written]. Again, the Pharisees fail to recognize that they are helping to identify and make the Messiah recognizable.
9:13 But I say unto you, that Elijah is come, and they have also done unto him whatsoever they would, even as it is written of him. JtB JtB will be Passioned The Messenger will be positively received which will create a positive reception for the star. Instead of a simple positive foreshadowing of the Messenger's reception for the star's reception, the messenger's switch from positive reception to being passioned foreshadows the star's switch from positive reception to being passioned καθὼς γέγραπται [as it has been written] Connects to 1:2 here as both are about JtB. 1:2 is the prophecy regarding and 9:13 is the claim of fulfillment. Structurally 1:2 and 9:13 frame The Teaching & Healing Ministry.
    • 14:21 For the Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.
Judas The follower of Jesus is a False Follower The followers of Jesus will promote Jesus Judas tries to do whatever is the opposite of promoting Jesus and thereby gets the first assist of helping to promote Jesus even though Judas does not recognize that he is doing that (or, based on subsequent Gospels,
enjoyed doing that).
καθὼς γέγραπται [as it has been written] Connects to 7:6 as both are about False Followers. 7:6 is the prophecy and 14:21 is the fulfillment. Structurally 7:6 and 14:21 frame The Way.

Bonus material for Solo = what prominent Christian author before "Mark" famously (over)used the phrase "as it is written"?



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Betrayed!

Post by JoeWallack » Tue Nov 21, 2017 7:53 am

Betrayed!

JW:
An exploration of "Mark's" (author) chiasmic use of the word παραδίδωμι[Betrayed/Handed over]

Verse Description of use Commentary
1:14
GRK: δὲ τὸ παραδοθῆναι τὸν Ἰωάννην
INT: Now was delivered up John
John delivered up John's delivery parallels Jesus'
  • 3:19
    GRK: ὃς καὶ παρέδωκεν αὐτόν
    INT: who also betrayed him
Judas betrays Strange/bizarre/macabre to give away such an important plot twist near the beginning. The only reason would seem to be making this chiasm work.
      • 4:29
        GRK: ὅταν δὲ παραδοῖ ὁ καρπός
        INT: when moreover offers itself the fruit
When the fruit is ripe it offers itself for delivery Ties to the Eucharist
        • 7:13
          GRK: ὑμῶν ᾗ παρεδώκατε καὶ παρόμοια
          INT: of you which you have delivered and like [things]
Delivery of Instructions from Religious Leaders Looks like a throwaway criticism of the Religious Leaders. It's not. Ties to the Religious Leaders instructions to passionize Jesus. Perhaps "Mark's" cleverest connection here.
          • 9:31
            GRK: τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας
            INT: of man is delivered into [the] hands
Passion prediction for Jesus (1) All things passionate come in threes.
          • 10:33
            GRK: τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν
            INT: of man will be betrayed to the chief priests
Passion prediction for Jesus (2) -
          • 10:33
            GRK: θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς
            INT: to death and will betray him to the
Passion prediction for Jesus (3) -
          • 13:9
            GRK: ὑμεῖς ἑαυτούς παραδώσουσιν ὑμᾶς εἰς
            INT: you to yourselves they will betray you to
Passion prediction for Apostles (1) Setting Apostle passion to match Jesus passion in the Key of Three.
          • 13:11
            GRK: ἄγωσιν ὑμᾶς παραδιδόντες μὴ προμεριμνᾶτε
            INT: they might lead away you delivering [you] up not be anxious beforehand
Passion prediction for Apostles (2) -
          • 13:12
            GRK: καὶ παραδώσει ἀδελφὸς ἀδελφὸν
            INT: and will deliver up brother brother
Passion prediction for Apostles (3) -
        • 14:10
          GRK: ἵνα αὐτὸν παραδοῖ αὐτοῖς
          INT: that him he might betray to them
Delivery of Instructions from Religious Leaders (1) More important than Teaching & Healing Ministry but not as important as Passion. Deserves two mentions.
        • 14:11
          GRK: αὐτὸν εὐκαίρως παραδοῖ
          INT: him conveniently he might deliver up
Delivery of Instructions from Religious Leaders (2) -
      • 14:18
        GRK: ἐξ ὑμῶν παραδώσει με ὁ
        INT: of you will betray me who
When the sacrifice is ripe it offers itself for delivery (1) The Eucharist sacrifice ties to the fruit of The Sower giving itself up. Didn't see that one coming, did ya. More important than Teaching & Healing Ministry but not as important as Passion. Deserves two mentions.
      • 14:21
        GRK: τοῦ ἀνθρώπου παραδίδοται καλὸν αὐτῷ
        INT: of man is betrayed better for him [it were]
When the sacrifice is ripe it offers itself for delivery (2) -
  • 14:41
    GRK: ὥρα ἰδοὺ παραδίδοται ὁ υἱὸς
    INT: hour Behold is delivered up the Son
Judas betrays (1) All things passionate come in threes.
  • 14:42
    GRK: ἰδοὺ ὁ παραδιδούς με ἤγγικεν
    INT: behold he who is betraying me has drawn near
Judas betrays (2) -
  • 14:44
    GRK: δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον
    INT: moreover he who was delivering up him a sign
Judas betrays (3) -
15:1
GRK: ἀπήνεγκαν καὶ παρέδωκαν Πιλάτῳ
INT: carried [him] away and delivered [him] to Pilate
Jesus delivered up (1) All things passionate come in threes.
15:10
GRK: διὰ φθόνον παραδεδώκεισαν αὐτὸν οἱ
INT: because of envy had delivered up him the
Jesus delivered up (2) -
15:15
GRK: Βαραββᾶν καὶ παρέδωκεν τὸν Ἰησοῦν
INT: Barabbas and delivered Jesus
Jesus delivered up (3) -

(The) Word


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It's Your Turn

Post by JoeWallack » Tue Nov 28, 2017 8:27 am

It's Your Turn

JW:

posting.php?mode=quote&f=3&p=77890

Mark 1.21-28: 21 They go into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. 22 They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. 23 Just then there was a man in their synagogue with an unclean spirit; and he cried out, 24 saying, "What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are — the Holy One of God!" 25 And Jesus rebuked him, saying, "Be quiet, and come out of him!" 26 Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 27 They were all amazed, so that they debated among themselves, saying, "What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him." 28 Immediately the news about Him spread everywhere into all the surrounding district of Galilee.


Verse Parallel Point Commentary
1
21 They go into Capernaum;
location - The Jesus Teaching Ministry was based in Galilee
  • and immediately on the Sabbath
speed - The Teaching Ministry was relatively fast compared to the Apostles Teaching about the Passion Ministry (Paul)
    • He entered the synagogue and began to teach.
Teaching - -
      • 22 They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes.
Emotion - Based on feelings the reaction to Jesus was positive. In the parallel Capernaum story of 6 when the homies think about Jesus they go negative.
        • 23 Just then there was a man in their synagogue with an unclean spirit; and he cried out,
spirit emotion - In the Teaching & Healing Ministry it is the spirits (including the Christ part of Jesus Christ,) that have the emotion
          • 24 saying, "What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are — the Holy One of God!"
Identity - The middle part of the chiasm is where the author's point is. The Christ is a spiritual entity and can be recognized by the spiritual (Paul).
          • 25 And Jesus rebuked him, saying, "Be quiet, and come out of him!" 26 Throwing him into convulsions,
Hidden idiety (Identity) - The Christ wanted to and did hide his spiritual identity during the Teaching & Healing Ministry.
        • the unclean spirit cried out with a loud voice and came out of him.
spirit emotion - -
      • 27 They were all amazed, so that they debated among themselves, saying,
Emotion - -
    • "What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him."
Teaching - -
  • 28 Immediately the news about Him spread everywhere
speed - -
into all the surrounding district of Galilee. location - -

This is a classic Markan chiasm. A fictional story is told to make a general point. Jesus was a popular Galilean teacher during his life but was not considered anything remarkable by Galilee after he died. Galilee did not understand that it was not Jesus' teaching but his supposed Passion that made him remarkable. This was Christ's/God's plan.

In order to argue for layering you would first need to argue that the language features of the layers is significantly different. This has not been done. As you can see above the layers have their own chiasms which supports one author. Ben, I just don't see any evidence here that would favor layers and I think "Mark" would say You chose poorly.


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Ben C. Smith
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Re: It's Your Turn

Post by Ben C. Smith » Tue Nov 28, 2017 1:56 pm

You may be right, Joe. This was spin's idea; why are you not asking him about it? Something in the pericope as spin presented it reminded me of those pericopes I had worked on earlier, so I pointed it out. I think it makes a lot of sense, but I am still piecing things together.
JoeWallack wrote:
Tue Nov 28, 2017 8:27 am
This is a classic Markan chiasm.
I do not buy very much into "chiasm theory" (as it were). That is, I do not think that anybody went about distributing complicated chiastic structures all over Mark to the extent that is claimed. The elaborate chiasms can exist, and where they do exist they are impressive. But the ones proposed beyond those core phenomena are, to my mind, mostly in the mind of the theorist. Or, alternately, the chiastic structures that withstand testing are usually so simple that they probably were not explicitly striven for.

Marcan pericopes tend to begin and end like chiasms, because he always has Jesus on the move, so the first sentence will be about Jesus entering a locale and the last sentence will be about Jesus exiting a locale. This I accept fully. However, beyond that first and last bracket of the alleged chiasm, the internal structure (if there is one) does not have to be chiastic at all. Mark 1.16-20 has a beginning and an end, to be sure, but the main part of the pericope is a very clear A-B-C A-B-C structure which parallels the calling of Simon and Andrew with the calling of James and John. And Mark is capable of other structures besides chiasms and parallel chains, too.

Some chiasms exist almost by default. Since most pericopes begin and end with movement, the outer brackets are already established. Then, since many pericopes begin with a problem (like a disease or a demonic possession or a challenge from Jesus' enemies) and end with a solution (like a healing or an exorcism or a witty remark by Jesus), that is another pair of brackets good to go. But this is probably not some fascination with the Greek letter chi; it is just very simple storytelling:

Josephus, Antiquities 20.5.1 §97-99:

A1 Now it came to pass while Fadus was procurator of Judea....
  • B1 ...that a certain enchanter, whose name was Theudas, persuaded a great part of the people to take their effects with them and follow him to the river Jordan.
    • C1 —
      a For he told them that he was a prophet, and that he would by his own command divide the river, and afford them an easy passage over it.
      b And many were deluded by his words.
    • C2
      a However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them.
      b Falling upon them unexpectedly, he slew many of them and took many of them alive.
  • B2 They also took Theudas alive, and cut off his head and carried it to Jerusalem.
A2 This was what befell the Jews in the time of the leadership of Cuspius Fadus.

A: Cuspius Fadus' procuratorship.
B: Theudas' rise and fall.
C: A prophetic act becomes a "wild attempt" and the deluded become the slain and the captured.

A structure is there, but of a kind which is painfully simple to achieve when one is telling a very simple problem/solution story. In the case at hand, if chiasms are what you want:

Main story:

A1 21 And he journeyed into Capernaum.
  • B1 And straightway on the sabbath he went into the synagogue and taught.
    • C1 22 And they were amazed at his teaching, for he was teaching them as having authority, and not as the scribes.
    • C2 27 And all wondered so that they debated with each other, saying,
  • B2 "What is this? A new teaching with authority? {He even commands unclean spirits, and they obey him.}"
A2 28 And news of him went out everywhere straightway unto the whole region of Galilee.

Insert:

A1 23 And straightway there was in their synagogue a man with an unclean spirit, and he shouted out, 24 saying,
  • B1 "What are you to us, Jesus the Nazarene? Did you come to destroy us? I know who you are: the holy one of God!"
  • B2 25 And Jesus rebuked him, saying, "Be quiet and come out of him!"
A2 26 And the unclean spirit convulsed him and cried out with a great voice and came out of him.

Given the main story already, what a simple procedure it would be to preserve its chiastic structure by inserting another chiastic structure right in the middle. If chiasms are the goal, this one is a cinch.

But I doubt that chiasms were the goal here in any real way. Rather, the story structure itself is so simple that it is easy to cast it in a chiastic light. And, if it were not a chiasm, it would be parallel chains or some other super simple arrangement.

You boldfaced words in your presentation which made it look like each pair of brackets shared a common vocabulary hook (or in one case a conceptual one); but this is, I believe, the natural result of Marcan repetition. On the one hand, you split out my A brackets into two separate units, based on location (Capernaum/Galilee) and on the word "immediately" — on the other hand, however, the single most pronounced phrase of the entire pericope is probably "teaching with authority" (so pronounced, in fact, that this is the only element that Matthew preserves of the passage), and our chiastic structures put the twin instances of that phrase into different brackets. I cannot find it in me to believe that Mark went to all the trouble of creating this structure only to split this phrase up.

Here is the passage with the duplicated vocabulary boldfaced and color-coded:

21 And he journeyed into Capernaum. And straightway on the sabbath he went into the synagogue and taught. 22 And they were amazed at his teaching, for he was teaching them as having authority, and not as the scribes. 23 And straightway there was in their synagogue a man with an unclean spirit, and he shouted out, 24 saying: What are you to us, Jesus the Nazarene? Did you come to destroy us? I know who you are, the holy one of God. 25 And Jesus rebuked him, saying: Be quiet and come out of him. 26 And the unclean spirit convulsed him and cried out with a great voice and came out of him. 27 And all wondered so that they debated with each other, saying: What is this? A new teaching with authority? He even commands unclean spirits, and they obey him. 28 And news of him went out everywhere straightway unto the whole region of Galilee.

There is no real pattern here. You took the matches you needed and ignored the rest, winding up with two "teaching" words in the bracket immediately after the actual "teaching" bracket, the name Jesus in the bracket called "hidden identity" for some reason, and that huge missed opportunity with "teaching with authority" as the line of choice (among others). These issues would have been easy to fix, had Mark such a structure in mind; but I do not think he did. There is an overall chiastic effect (the causes of which I have gone into above) and lots of repetition (of which I listed examples for vocabulary, but there are also examples for concepts/ideas). Everything else is, I think, exegetical whimsy.

These are my opinions, nothing more. I may be wrong about Mark, both here and elsewhere, but I cannot work with what I cannot make myself believe. I promise you, I read every chiasm you post on this forum. I look both for strengths and for weaknesses. If something changes my mind about Mark and chiasms overall, I will definitely let you know.
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Paul's Rhymin Simon

Post by JoeWallack » Sun Dec 17, 2017 5:49 pm

JW:
An exploration of GMark's possible chiasmic use of "Simon":

"Simon" in GMark

Verse Chiasm Commentary
1:16 As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen.
1:17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
1:18 And straightway they left the nets, and followed him.
Simon following Jesus -
  • 1:29 As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew.
Jesus at the home of Simon -
    • 1:30 Simon’s mother-in-law was in bed with a fever, and they immediately told Jesus about her.
Incapacitation -
      • 1:36 Simon and his companions went to look for him,
Simon looks for Jesus -
        • 3:16 These are the twelve he appointed: Simon (to whom he gave the name Peter),
Simon's changed name -
        • 3:18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot
Simon's changed name -
      • 3:31 And there come his mother and his brethren; and, standing without, they sent unto him, calling him.
        ...
        6:3 Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?” And they took offense at him.
Simon looks for Jesus -
  • 14:3 While he was in Bethany, reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.
Jesus at the home of Simon -
    • 14:37 Then he returned to his disciples and found them sleeping. “Simon,” he said to Peter, “are you asleep? Couldn’t you keep watch for one hour?
Incapacitation -
15:21 A certain man from Cyrene, Simon, the father of Alexander and Rufus, was passing by on his way in from the country, and they forced him to carry the cross. Simon following Jesus -


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