Giuseppe wrote: ↑Sun Nov 26, 2017 10:47 am
If Matthew did change "Dalmanoutha" in another name possibly more known to his audience, the reason may be that Matthew didn't realize the meaning (and irony) of "Dalmanoutha".
Or he realized it but he didn't like the fact that the reader could doubt about the existence of a "town" (Dalmanoutha) where the people doubted in turn about Jesus's miracles.
Thanks. Bedenbender is a great scholar, but I'm not sure that his explaining of Dalmanoutha is correct.
Do you know if he will translate in English his work on Mark?
Do you know in particular his views on Capernaum? Why did he think that Capernaum is a fictional town even if the name occurs in Josephus?
Thanks in any case.
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Kunigunde Kreuzerin wrote: ↑Sun Nov 26, 2017 2:07 pm
Thanks. Bedenbender is a great scholar, but I'm not sure that his explaining of Dalmanoutha is correct.
Do you know if he will translate in English his work on Mark?
Do you know in particular his views on Capernaum? Why did he think that Capernaum is a fictional town even if the name occurs in Josephus?
Thanks in any case.
I don't know but I surmise that a translation is not planned. Bedenbender assumes that Capernaum is a placeholder for Rome. His argument is based mostly on the context in Luke and Matthew (the Centurio, the woes of Jesus), an allusion to Isaiah 14:12-15 and similar practise in other texts (1 Peter 5:13 Babylon - Rome).
