Giuseppe wrote: ↑Wed Feb 07, 2024 9:17 am
And yet I am expecting what you know about the titulus crucis
in Mark, interpreted "in modality midrash".
I don't think I have an answer to your question that would satisfy both you and me. Maybe another idea will come along. Nevertheless, I'll try to say a few words about this inscription, which I find increasingly interesting.
First of all, as I said, it is not clear from Mark 15:26 what kind of inscription this is. It could be an inscription placed above Jesus' head like in the other gospels, it could be a board next to the cross, it could even be words that someone wrote on Jesus' body. It's just an inscription. If we were speaking in the context of a book, it would be the title of the work (it also sounds a bit like the title "Kings" of the Books of Kings in the LXX).
It is also unclear in GMark who wrote the inscription and put it up or hung it up. The inscription is just there. Mark writes this explicitly: "And it was the inscription ...
" Note the definite article.
The further description of the inscription is also not clear. Most translations use the term "inscription of the charge" or "inscription of the accusation", but the Greek word αἰτία can also simply mean "cause" and was prominently used in this sense by Aristotle. It doesn't necessarily mean anything negative either. An inscription commemorating an elevation to a Roman emperor could be expressed in exactly the same words.
So there is a mysterious inscription in GMark that seems to come out of nowhere and it reveals: King of the Judeans.
imho in the context of GMark, this inscription is initially just another assertion about who Jesus was, and it fits in with all the opinions that any of the characters in GMark once expressed about Jesus. Nevertheless, this inscription has a different quality than the many claims about Jesus. It has a revelatory character and, as a written revelation, claims a higher authority.
The equivalent to this inscription in GMark may be therefore the voice from heaven at the transfiguration and the titulus seems to compete with this voice. I surmise that Matthew saw it similarly and therefore paralleled the wording of both statements more closely.
|While yet he was speaking, behold, a bright cloud overshadowed them; and behold, a voice out of the cloud saying, “This is My Son, the beloved, in whom I am well pleased. Listen to Him!”
| And they put up over His head the written accusation against Him: „This is Jesus. The king of the Judeans“
So as a new claim about Jesus' identity unfolds in GMark 15, Mark alludes
several times to Psalm 22 (LXX 21), a psalm of King David, in the verses that frame Mark 15:26.
Mark 15:24 And having crucified Him, they also divided His garments, casting lots for them, who should take what. 25 And it was the third hour, and they crucified Him. 26 And there was the inscription of the accusation against Him, having been written: The king of the Judeans. 27 And with Him they crucify two robbers, one at the right hand, and one at His left. 29 And those passing by were railing at Him, shaking their heads and saying, “Aha! The One destroying the temple and building it in three days, 30 save Yourself, having descended from the cross!” 31 Likewise also the chief priests, with the scribes, mocking among one another, were saying, “He saved others; He is not able to save Himself. 32 The Christ, the King of Israel, let Him descend now from the cross, that we might see and believe!” And those being crucified with Him were upbraiding Him. 33 And the sixth hour having arrived, darkness came over the whole land, until the ninth hour. 34 And at the ninth hour Jesus cried out in a loud voice, “Eloi, Eloi, lama sabachthani?” Which is translated, “My God, My God, why have You forsaken Me?”
imho the allusion to psalm 22 is not a fulfillment of scriptures, it's not a prophecy. Rather, it could mean that Jesus undergoes the experience of King David and is in some way David.
I found it a little amusing that Bermejo-Rubio claimed that „the association of the royal title with the cross lacks biblical precedent
“. Not that it would be wrong. But there is simply no reference at all to a crucifixion in the Hebrew Bible.
Given this absence, Psalm 22 as a psalm of King David may be a really good reference.
While the voice from heaven is absent during the crucifixion, Psalm 22 seems to be the authoritative text against the Roman inscription in GMark.