Mark's DiualCritical Marks. Evidence Of Intentional Fiction

Discussion about the New Testament, apocrypha, gnostics, church fathers, Christian origins, historical Jesus or otherwise, etc.
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Meatloaf Again?

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https://www.youtube.com/watch?v=M81FEVldPhk

JW:

The Chiasm:

6
7 And he calleth unto him the twelve, and began to send them forth by two and two; and he gave them authority over the unclean spirits;
8 and he charged them that they should take nothing for [their] journey, save a staff only; no bread, no wallet, now money in their purse;
9 but [to go] shod with sandals: and, [said he], put not on two coats.
10 And he said unto them, Wheresoever ye enter into a house, there abide till ye depart thence.
11 And whatsoever place shall not receive you, and they hear you not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them.
12 And they went out, and preached that [men] should repent.
13 And they cast out many demons, and anointed with oil many that were sick, and healed them.
  • 14 And king Herod heard [thereof]; for his name had become known: and he said, John the Baptizer is risen from the dead, and therefore do these powers work in him.
    15 But others said, It is Elijah. And others said, [It is] a prophet, [even] as one of the prophets.
    16 But Herod, when he heard [thereof], said, John, whom I beheaded, he is risen.
    17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip`s wife; for he had married her.
    18 For John said unto Herod, It is not lawful for thee to have thy brother`s wife.
    19 And Herodias set herself against him, and desired to kill him; and she could not;
    20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. And when he heard him, he was much perplexed; and he heard him gladly.
    21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee;
    22 and when the daughter of Herodias herself came in and danced, she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
    23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
    24 And she went out, and said unto her mother, What shall I ask? And she said, The head of John the Baptizer.
    25 And she came in straightway with haste unto the king, and asked, saying, I will that thou forthwith give me on a platter the head of John the Baptist.
    26 And the king was exceeding sorry; but for the sake of his oaths, and of them that sat at meat, he would not reject her.
    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.
    29 And when his disciples heard [thereof], they came and took up his corpse, and laid it in a tomb.
30 And the apostles gather themselves together unto Jesus; and they told him all things, whatsoever they had done, and whatsoever they had taught.
31 And he saith unto them, Come ye yourselves apart into a desert place, and rest a while. For there were many coming and going, and they had no leisure so much as to eat.

JW:
Typically the inside of a Markan sandwich has a lesson/conclusion/point that is intended to be applied to the more important outside stories. Here the inside lesson is that Herod, set in opposition to Jesus as much as anyone in GMark as he is the supposed King of the Jews, not only believes in the rising of the dead but believes it because the subject (so to speak) was a righteous man. In beautiful ironic contrast Jesus' handpicked disciples will never believe that Jesus rose from the dead. So for those who need points sharply explained, the False King is promoting the true king's only important teaching, a righteous man rises from the dead, and the true king's hand-picked disciples resist promoting their teacher's only important assertion, that a righteous man rises from the dead. All too easy.

More interesting to me is the parallel our clever original author makes regarding the presentation of Jesus/John's flesh:
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.
Verses:

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.
The Skeptical Markan expert should note well that both John and Jesus have their bodies presented as food and both are given to their disciples. Both have a setting of a feast for their lords. As always though in "Mark", this is a physical thing for John and a spiritual thing for Jesus.


Joseph

RELIGION, n. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable.

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Markan Structure

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https://www.youtube.com/watch?v=7ArK_KYDeSo

A Proposed Framework Structure of Mark’s Gospel
Dick Harfield

https://www.academia.edu/12106716/A_Pro ... card=title
In this paper I propose that Mark’s Gospel is based in its entirety on a parallel structure that is both grand in its
scope yet simple in its conception. Because the structure encompasses the entire gospel and includes every
major aspect of the narrative, I refer to it as Mark’s framework structure.

...

The framework structure
The preceding examples show that the author of Mark’s Gospel not only used a range of literary devices to
make his story come alive, but that he was an expert in the techniques. He was certainly capable of developing
the parallel structure that I describe next.
At this point, I will introduce and explain the proposed framework structure for Mark’s Gospel, based on the
parallel structure outlined in the following table:

A John explains the coming of Jesus (Mark 1:1-8)
...
A' The young man explains the departure of Jesus (16:6-8)

Pair A
Pair A defines the scope of the gospel. The opening event informs the audience of Jesus’ arrival, and when the
second event is narrated they know the gospel has ended (16:6-8). The ‘Long Ending’ continues the gospel as
verses 16:9-20 and describes the appearances of Jesus to Mary Magdalene and to the eleven, but this is generally
accepted as not forming part of Mark’s Gospel as originally written and, of course, does not fit into the
framework structure of Mark.

JW:

1
1 The beginning of the gospel of Jesus Christ, the Son of God.
2 Even as it is written in Isaiah the prophet, Behold, I send my messenger before thy face, Who shall prepare thy way.
3 The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight;

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.
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan.
The standard categories of Internal evidence (language, grammar, style) indicate that 1-3 are not original. How well do 1-3 fit with the Structure observation above?:

1) The Structure claim is the announcement of Jesus' arrival. 1 is a title and 2-3 is a prophecy.

2) 2-3 is related to the announcement of Jesus' arrival, it is a prophecy of John the baptist and John the Baptist is the one who announces Jesus' arrival.

3) As noted the prophecy directly relates to John the Baptist and not Jesus. Therefore, the omission of 1-3 fits the claimed Structure better as it is a simpler and more direct announcement of Jesus' arrival.

4) A qualification here is that Jesus' is announced as coming. The implication from the Text is that while John the Baptist announces that Jesus is coming, ironically John does not recognize Jesus and therefore does not announce that he has arrived. This supports the general observation that irony is even more important to the author than Structure.

5) The Synoptic history gradually gives John the Baptist more supposed history.


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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Went To The Oracle At Philadelphia Once. It Was Clothed.

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https://www.youtube.com/watch?v=DBbuUWw30N8

Undressing Jesus in the Gospel of Mark: A Narrative-Critical Analysis of the Clothing of the Character of Jesus Calogero A. Miceli
This thesis examines each mention of clothing for Jesus in Mark’s gospel
and argues that they work as symbolism, foreshadowing, irony, and as other literary devices.
The fact that Mark speaks of clothing so often in the gospel indicates the importance of this feature within the overall story.
JW:
Of course I agree that all of the above is characteristic of GMark in general. The Superior Skeptic knows though that the starting point for trying to understand GMark is the writings of Paul:

Colossians 3
8 but now do ye also put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth:
9 lie not one to another; seeing that ye have put off the old man with his doings,
10 and have put on the new man, that is being renewed unto knowledge after the image of him that created him:
11 where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.
12 Put on therefore, as God`s elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering;
(I think this is also the source for Ken's wining).

Specifically though, let's take a lookah at Micelio's specifics:
Mark 5:24-34
24 So he went with him. And a large crowd followed him and pressed in on him.
25 A woman who had been with haemorrhaging for twelve years
26 and had suffered plenty under plenty of physicians had spent everything she had and did not benefit, but rather came out worse.
27 She had heard about Jesus, came up behind him in the crowd, and touched his clothing,
28 for she said, ―If I but touch his clothes, I will be healed.‖
29 Immediately her haemorrhaging stopped and she felt her body cured from the affliction.
30 Immediately Jesus, realizing his power came out of him, turned around in the crowd
and said, ―Who touched my clothes?‖
31 And his disciples said to him, ―You see the crowd pressing in on you and you say, ‗Who touched me?‘‖
32 He looked around to see the one who had done this.
33 But the woman was terrified and trembling, having known what had happened to her; she came, fell down before him, and told him the entire truth.
34 Then he said to her, ― Daughter, your faith has healed you; go in peace, and be healed of your affliction.‖
...
Understanding the cause for her healing in this way allows us also to appreciate the dual nature of the clothing of Jesus whereby the material and immaterial are connected. The clothing in this passage is an incidental item (or ‗prop‘) with a symbolic function. The woman touches the material clothing and yet this material has immaterial qualities in that it heals her haemorrhaging. There is a type of current or electric charge
running through Jesus‘ garment which parallels with the woman‘s blood flow. Whereas the woman had blood flowing from her like a fountain, verse 5:30 tells us that, ―Immediately Jesus, realizing his power came out of him.‖ There is a parallel between the 52 blood flowing from the woman and the power that flows from Jesus and his garment. 64 The clothing of Jesus encapsulates the physical and material into one, whereby it has the supernatural ability to heal while at the same time being grounded as fabric in a material world. This duality is symbolic of the woman‘s predicament whereby she has blood flowing from her and is suffering in the physical world, but her faith is immaterial – even psychological
– in that it is rooted within her mind and her thoughts. Thus, the clothing of Jesus manifests itself as material and supernatural and it symbolizes this duality and the duality of the woman in its qualities
JW:
Certainly an interesting explanation and the diekotelami of physical/spiritual is a major theme of GMark. Fabrizio hits upon a number of Markan themes here:
  • 1) This is part of a chiasm with the Jairus story.

    2) The clothing is symbolic of the spiritual.

    3) He's got the reverse transfer from Jesus, power going out, to the woman, blood out stopping.

    4) The clothing is dual physical and spiritual.
What he misses though:

1) Paul as source.

2) The chiasm as a whole indicates that the key to healing is faith and not Jesus. The clothing supports this as the healing was successful without touching Jesus so that Jesus was not even aware of it.

3) The clothing/power transfer/healing foreshadows Jesus' loss of clothing/sacrifice/healing at crucifixion. In this original Jesus story though it is the Spirit that flows out and not (literally) blood.

4) At the end the young man who is proclaiming the risen Christ is wearing white. GMark uses "white" one other time. Someone, anyone, Buehler?


Joseph

WOMAN, n.

An animal usually living in the vicinity of Man, and having a
rudimentary susceptibility to domestication. It is credited by
many of the elder zoologists with a certain vestigial docility
acquired in a former state of seclusion, but naturalists of the
postsusananthony period, having no knowledge of the seclusion,
deny the virtue and declare that such as creation's dawn beheld,
it roareth now. The species is the most widely distributed of all
beasts of prey, infesting all habitable parts of the globe, from
Greenland's spicy mountains to India's moral strand. The popular
name (wolfman) is incorrect, for the creature is of the cat kind.
The woman is lithe and graceful in its movement, especially the
American variety (felis pugnans), is omnivorous and can be
taught not to talk.

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Leukos Barsi Sleeps With The Fishermen.

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https://www.youtube.com/watch?v=NNiie_zmSr8

JW:

Colossians 3
8 but now do ye also put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth:
9 lie not one to another; seeing that ye have put off the old man with his doings,
10 and have put on the new man, that is being renewed unto knowledge after the image of him that created him:
11 where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.
12 Put on therefore, as God`s elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering;

Verse Commentary
9
3 and his garments became glistering, exceeding white [λευκὰ], so as no fuller on earth can whiten [λευκᾶναι] them.
At Jesus' supposed transfiguration the only adjective used to describe (Jesus' clothing) is "white".
16
5 And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white [λευκήν] robe; and they were amazed.
At the proclamation of the supposed risen Jesus the only adjective used to describe (the proclaimer's clothing) is "white". Jesus, don't tell Isabel Wilkerson. The Superior Skeptic should note that our favorite author is as always careful not to use the offending word (white) anywhere else (3022. λευκός) in order (so to speak) to emphasize the connection. And as always "Matthew"/"Luke" undo his artistry ("Matthew" adds a "white" and "Luke" subtracts a "white" = Markan priority).

So "Mark", following Paul (so to speak) has stylishly shown the proclaimer of Jesus' supposed resurrection putting on the clothes of the glorified Jesus.


Joseph

WHITE, adj. and n. Black.

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What Have The Israelis Ever Done For Us?

Post by JoeWallack »

https://www.youtube.com/watch?v=yEnDOXmyU-o

JW:
As the likely original Gospel narrative, it's likely that GMark would have more major sources than subsequent Gospels since it had no previous narrative to use as a base. One of these likely sources is The Jewish Bible. CBS (Christian Bible Scholarship) has long been in denial about the sophisticated literary style of GMark but that is starting to change. GMark is especially famous for ironic reversals (see Mark.How Much Ironic Contrast,Transfer&Reversal Did He kraM?). It likewise has not received much attention but choice examples of Markan type ironic reversal can also be found in The Jewish Bible:

Character Existing Spiritual/Physical Quality Reversal Commentary
Balaam Numbers 22
6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed.
7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.
8 And he said unto them, Lodge here this night, and I will bring you word again, as Jehovah shall speak unto me: and the princes of Moab abode with Balaam.
23 And the ass saw the angel of Jehovah standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.
24 Then the angel of Jehovah stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side.
25 And the ass saw the angel of Jehovah, and she thrust herself unto the wall, and crushed Balaam`s foot against the wall: and he smote her again.
26 And the angel of Jehovah went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.
27 And the ass saw the angel of Jehovah, and she lay down under Balaam: and Balaam`s anger was kindled, and he smote the ass with his staff.
28 And Jehovah opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?
29 And Balaam said unto the ass, Because thou hast mocked me, I would there were a sword in my hand, for now I had killed thee.
30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee? and he said, Nay.
1. Balaam is established as a Prophet. One who has the ability to "see" the divine.
2. Balaam is literally unable to see the divine.
3. Balaam keeps stubbornly repeating his actions even though it should be clear that that action will not succeed. This behavior is associated with a donkey. Balaam is now associated with a donkey.
4. For those who need points sharply explained, Balaam originally as a Prophet could see what others could not see. After his conversion to a donkey he can not see what others can see.
Donkey
21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
23 And the ass saw the angel of Jehovah standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field:
...
33 and the ass saw me, and turned aside before me these three times: unless she had turned aside from me, surely now I had even slain thee, and saved her alive.
1. Donkey is established as a Donkey. One who can not see what others can see.
2. Donkey is literally able to see what the "prophet" Balaam can not see. The divine.
3. The Donkey has reversed roles with Balaam. Now the Donkey can not only see the Divine but interpret the meaning. To Balaam. A prophet.
4. For those who need points sharply explained, Donkey originally as a Donkey could not see what others could see. After his conversion to a Prophet he can see what others can not see. And to add further insult to Balaam, this he is a she.

The modern example of the Donkey would be the Palestinians whose primary objective has always been to get more land. Their main method has always been trying (and sometimes succeeding) to murder innocent women and children (their own as well as others). Ironically, this has always resulted in the opposite effect, more land for Israel. It should be obvious by now, Hamass, Abbass.

Everyone is welcome to comment except Rashidia Tlaib.


Joseph

EXTINCTION, n. The raw material out of which theology created the future state.

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Stone Temple Pilates

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https://www.youtube.com/watch?v=NNiie_zmSr8

JW:

Identification of Object Physical/The Temple Spiritual/Jesus Tomb Commentary
12
10 Have ye not read even this scripture: The stone which the builders rejected, The same was made the head of the corner;
11 This was from the Lord, And it is marvellous in our eyes?
13
1 And as he went forth out of the temple, one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings!
2 And Jesus said unto him, Seest thou these great buildings? there shall not be left here one stone upon another, which shall not be thrown down.
16
3 And they were saying among themselves, Who shall roll us away the stone from the door of the tomb?
4 and looking up, they see that the stone is rolled back: for it was exceeding great.
1. Jesus first identifies the object, stone(s).
2. The next reference explicitly refers to the physical stones of the Temple. The clearly anachronistic prophecy is that not one stone of the Temple will remain on another.
3. The final reference refers to the stone that is the entrance to Jesus' supposed tomb.
4. For those who need points sharply explained "Mark's" Jesus has described a conversion from the physical stones of the Temple to the spiritual stone of the new "Temple", Jesus' tomb.
5. As always Paul is followed (so to speak) with the thought that the old physical Temple has been replaced by the Temple of Jesus' tomb, that is faith/belief that there somehow was/is/will be a tomb where Jesus was buried and resurrected from.
6. Note to Goodacre El-All. The problem with trying to interpret what "Mark" was trying to communicate from a historical standpoint (here, was the tomb empty) is that "Mark" might not have been trying to communicate anything historical at a specific point in the narrative.


Joseph

TOMB, n. The House of Indifference. Tombs are now by common consent invested with a certain sanctity, but when they have been long tenanted it is considered no sin to break them open and rifle them, the famous Egyptologist, Dr. Huggyns, explaining that a tomb may be innocently "glened" as soon as its occupant is done "smellynge," the soul being then all exhaled. This reasonable view is now generally accepted by archaeologists, whereby the noble science of Curiosity has been greatly dignified.

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The Problem With Sacrifice. Thinking You Are Righteous When You're Not

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https://www.youtube.com/watch?v=fm-po_FUmvM

Man With Unclean Spirit Man With Clean Spirit Commentary
5
5 And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.
15
46 And he bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been hewn out of a rock; and he rolled a stone against the door of the tomb.
1. There are a lot of parallels here between the man with the unclean spirit and the man with the clean spirit. Many are trivial adjectives, unnecessary for the narrative, and suggest usage to connect the stories.

2. The especially interesting parallel here, which has a reversal, is the cutting by/with stone. For those who need points sharply explained, the man with the unclean spirit is cut by stone. I have faith that if you look far enough in the ancient literature you will find this usage, but it must be rarer than Gordon Gecko's interest in Annacott Steel, and why use that phrase here. The man with the clean spirit has stone cut by man.

3. The man with the unclean spirit just happens to be in the tombs. Quite a coincidence. If this is contrived for a parallel then it kind of supports the man with the clean spirit in the tomb being contrived too.

4. The man with the unclean spirit has the unclean spirit exorcised and the unclean spirit is many. That man is now in his right mind in the physical world. The man with the clean spirit seems to have a paralleled/opposite experience. His good spirit is likewise exorcised but goes into the spiritual world. The consequence, based on Paul, is because of this many will likewise have their good spirits exorcised into the spiritual world.

5. Bonus material for Solo. Note that Jesus' tomb was cut out of "Petros". A reference to Peter being exorcised as follower of Jesus in order to have the Passion?


Joseph

STORY, n. A narrative, commonly untrue. The truth of the stories here following has, however, not been successfully impeached.

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Mark 16 Theme = Not Where It's Supposed To Be

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JW:
13
14 But when ye see the abomination of desolation standing where he ought not (let him that readeth understand),

Verse What's There? What Should Be There? Commentary
16

1 And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James,
A Mary mother Mary mother of Jesus Mother replacement
and Salome, bought spices, that they might come and anoint him. Salome The Disciples Salome should be in the Herod story and the Disciples surrounding the Herod story should be at the Tomb (understand Dear KK).
2 And very early on the first day of the week, they come to the tomb when the sun was risen.
3 And they were saying among themselves, Who shall roll us away the stone from the door of the tomb?
4 and looking up, they see that the stone is rolled back: for it was exceeding great.
No stone The Stone ("The cornerstone").
5 And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they were amazed. No one Someone -
6 And he saith unto them, Be not amazed: ye seek Jesus, the Nazarene, who hath been crucified: he is risen; he is not here: behold, the place where they laid him! No one Jesus The primary theme. Jesus is not where he should be. Supported by the same theme for the surrounding characters. This is likely the original (Pauline) Christianity. There's no significant assertion from historical witness that Jesus was resurrected. it starts with the Empty Tomb and develops from that. At this point you have to have faith that the explanation is that Jesus was resurrected
7 But go, tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you. Not Peter. Peter -
8 And they went out, and fled from the tomb; for trembling and astonishment had come upon them: and they said nothing to any one; for they were afraid. No one. Everyone -


Joseph

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Re: Mark 16 Theme = Not Where It's Supposed To Be

Post by Kunigunde Kreuzerin »

JoeWallack wrote: Wed Nov 02, 2022 6:32 am
Salome should be in the Herod story and the Disciples surrounding the Herod story should be at the Tomb (understand Dear KK). The primary theme. Jesus is not where he should be. Supported by the same theme for the surrounding characters. This is likely the original (Pauline) Christianity.

That's a really interesting thought. Nice discovery
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Re: Mark 16 Theme = Not Where It's Supposed To Be

Post by JoeWallack »

Kunigunde Kreuzerin wrote: Wed Nov 02, 2022 12:28 pm
JoeWallack wrote: Wed Nov 02, 2022 6:32 am
Salome should be in the Herod story and the Disciples surrounding the Herod story should be at the Tomb (understand Dear KK). The primary theme. Jesus is not where he should be. Supported by the same theme for the surrounding characters. This is likely the original (Pauline) Christianity.

That's a really interesting thought. Nice discovery
JW:
Thanks KK. Likewise Philip is not where he is supposed to be in GMark:

Salome
Josephus
Salome is mentioned as a stepdaughter of Herod Antipas in Josephus's Jewish Antiquities (Book XVIII, Chapter 5, 4):

Herodias, [...], was married to Herod, the son of Herod the Great, who was born of Mariamne, the daughter of Simon the high priest, who had a daughter, Salome; after whose birth Herodias took upon her to confound the laws of our country, and divorced herself from her husband while he was alive, and was married to Herod, her husband's brother by the father's side, he was tetrarch of Galilee; but her daughter Salome was married to Philip,[c] the son of Herod, and tetrarch of Trachonitis; and as he died childless, Aristobulus,[d] the son of Herod,[e] the brother of Agrippa, married her; they had three sons, Herod, Agrippa, and Aristobulus;[11]
JW:
Per Josephus Salome was married to Philip. Per GMark Herodias is married to Philip. So Philip is also not where he is supposed to be in GMark. He is wrongly shown as married to Herodias and shown as a Disciple/Apostle without any other support.


Joseph
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