In the Greek "Iscariot" is close to an anagram for "Christ"
Ἰσκαριὼθ
Χριστὸς
No kappa, alpha, omega, theta in Χριστὸς.
“The only sensible response to fragmented, slowly but randomly accruing evidence is radical open-mindedness. A single, simple explanation for a historical event is generally a failure of imagination, not a triumph of induction.” William H.C. Propp
I find it interesting that in the very critical Chapter 4, which provides the key to understanding the entire Gospel, no one is named (except Satan).
On to Chapter 5:
Verse
Identity
Named
Unnamed
Normal
Unusual
Count
Context
Commentary
5:2
A man with an unclean spirit
-
Unnamed
-
Unusual
-
Yes
The man came out of a "tomb"
5:9
the unclean spirit
Named
-
-
Unusual
-
Yes
Odd that the spirit has a name here (Legion) but not the man. "Legion". There's that Roman connection.
5:22
Jairus, a ruler of the synagogue
Named
-
-
Unusual
-
Yes
"Jairus". Sounds remarkably like "Gerasa" in the preceding story (yea, works in the Greek too). I picture "Mark" thinking, "How could I have made the fictional connection clearer?". Jairus just happens to be a ruler of a synagogue and is named, unlike the healing beneficiary.
5:25
A woman with a blood issue for 12 years
-
Unnamed
-
Unusual
-
Yes
Her blood stops going out but Jesus' will start. The number "12" is used a relatively high percent of the time by "Mark" when giving numbers.
5:42
Damsel, 12 years old
-
Unnamed
-
Unusual
-
Yes
Again, 12 years, next to the 12 year story. What are the odds? Sounds like a resurrection to me. Also note that the supposed witness here, James, is again ided as a brother.
Odd that Mary the mother would be used to identify and not the father
6:3
James, brother of Jesus
Named
-
-
Unusual
2
-
The name "James" has now been used 4 times and all 4 times it has been identified as a brother. I think already at this point it is not just remarkable but would have been otherwise unknown usage in ancient writing.
6:3
Joses, brother of Jesus
Named
-
-
Unusual
1
-
-
6:3
Judas, brother of Jesus
Named
-
-
Unusual
2
-
-
6:3
Simon, brother of Jesus
Named
-
-
Unusual
3
-
No nickname this time but note for now that Simon was the first disciple called but the last brother named. Also, the brothers named, James, Joses, Judas and Simon, I think would have been the most famous brothers from the most famous brothers story in the Jewish Bible. Reminds this brother of Paul saying that Jesus was revealed to him in the Jewish Bible
Per Josephus it was Herod Antipas who executed John. This Herod was not "King". "for his name had become known". Jesus' "name" had become known to Herod yet Herod thinks it is John. Also, there will be three named characters in this pericope, all named Herod(ias). "Mark's" little jokes I think.
6:17
Herodias, his brother Philip's wife
Named
-
-
Unusual
2
-
Per Josephus Herodias was married to King Herod's son Herod and not Philip.
6:22
Herod's daughter Herodias
Named
-
-
Unusual
3
-
Textual Criticism favors "Herod's daughter Herodias" (the daughter of himself) as likely original. Per Josephus Herodias was Philip's daughter. Note that all names and titles used by "Mark" can be found in Josephus, they are just attached to the wrong people and we end up with a contrived, repetitive and ironic story. Also note the ironic contrasting family stories in Chapter 6 between Jesus' family and Herod's family. Jesus is all about serving others and his family does not approve. Herod is all about "Herod" (so to speak) and Herod being served by others and his family approves. Add in the John link that the cause of the Herod story here is the Herod family relationship.
Note that Jesus had to touch the Jewish healing beneficiaries in the previous stories but here not only does he not have to touch the gentile healing beneficiary, she is not even in his presence. Understand dear Reader?
7:32
deaf and dumb male
-
Unnamed
-
Unusual
-
-
Unusual that the description is only deaf and dumb with the male case (not "man" or "youth"). Also note the progression in that now Jesus instructs not the healing beneficiary but the witnessing crowd not to promote his healing ministry. We now have the setup for the ironic contrast that Jesus, according to Christianity, the all time greatest and most authoritative teacher, had everyone ignore his instructions to not promote his Healing Ministry and had his hand-picked disciples ignore his instructions to promote his Passion.
JW:
This Thread has already identified "Mark's" (author) otherwise unknown identification of parents by their children in the Passion part of GMark. As usual I suspect the underlying source is Paul/Fake Paul:
Behold, this is the third time I am ready to come to you; and I will not be a burden to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.
Lot of good parallels to GMark in this area of Paul:
1) Theme of strength through weakness.
2) Messenger displaying strength through weakness.
3) Messenger opposed by Satan (Peter).
4) Messenger tries three times.
5) Belief is not for the benefit of your fathers but your children.
Of course the ironic contrast here that while Jesus is literally/physically restoring sight and hearing to the last, the first (disciples) can not spiritually/figuratively "see" what he means or "hear" (understand/accept).
Telling (so to speak) that Moses was known as "The Teacher" of Israel, yet when Moses and Jesus are presented together, Jesus is the one addressed as teacher. Also note that "Mark" uses the offending word three times, always in the context of identification.
"Mark" (author) provides the editorial comment that "Bartimaeus" means "son of Timaeus". Since there are no other Timaeuses in the narrative and Timaeus would be an unusual name in the setting, why not identify as "Timaeus" if that is the name? If "Timaeus" was not the name it's also unclear if "Bartimaeus" was the name or just Aramaic transliteration for "son of Timaeus". Why is "Mark" unclear as to the name here, he knew the name of the father but not the son? It would seem that using "Bartimaeus" here was more important to "Mark" than identifying the name. Regarding context, "Timaeus" by Plato would have been on of the most famous pieces of literature in "Mark's" time and had a theme of physical verses spiritual worlds and the ability to see (understand) the difference. Quite applicable to a blind man who through faith in Jesus is than able to see. Than to overdue the figurative nature of the pericope "Mark" has the blind man throw away his garment and in response to Jesus' command to leave him, follows him. Peter (Griffin), are we getting closer to the special friend in Secret Mark?Guilttty
The ironic contrast here consists of two parts. Specifically and generally, for the first/only time in GMark, there is a completely positive question & answer interaction. The specific irony here is that the normal structure of Markan conversations is Question/Answer/Reaction. "Mark" (author) takes it one step further here to Question/Answer/Reaction/Reaction. The ironic contrast is that previously negative reaction to Jesus (in the context of teaching - question & answer interaction) created more questions. Here, the one positive teaching interaction ends the questioning. Note that this special teaching interaction is within the Passion Ministry and not the Teaching & Healing Ministry.