Mark's DiualCritical Marks. Evidence Of Intentional Fiction

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O Cyrenian, Cyrenian! wherefore art thou Cyrenian?

Post by Peter Kirby »

JoeWallack wrote:
[/tr]
Strong's Transliteration Greek English Morphology
2956 [e] Kyrēnaion Κυρηναῖον [1]of Cyrene, N-AMS

Textual Criticism:
[1]No genitive form here. The better translation is "Simon Kyrenian".
I submit to you that I have cracked the caper:
http://www.earlywritings.com/forum/view ... f=3&t=1356

In the Gospel of Mark's "Simon," we have a triple play: Simon as the family of Jesus, Simon as the first disciple, and Simon as some passerby who takes up the cross of Jesus. Both of the other ones are a cipher on the first. The first one is the one who is invented as the fountain of apostolic tradition. The second one mirrors the Barabbas scene and gives us a choice of whom to follow: Jesus Christ or this rebel, Simon? It is enough to say that Simon picked up the cross. Those who knew the fate of the Simon, son of Judas the Galilean, understood what was meant.

Why is he called a Cyrenian? The word Κυρηναῖον is a play on Κυρηνίου, "of Quirinius," the name of the man who started the census that led Judas to rebel.

Further, they need not scratch their heads about the sons of Simon, because the genealogical succession was very important for these brothers of the Lord. Alexander and Rufus must be the non-semitic names of the actual sons of the actual Simon, who was crucified, and thus grandsons of the actual Judas the Galilean, who was also killed by the state. One doesn't have to think that they themselves took any pride in these names. The author of the Gospel of Mark could have disguised their identities with these cognomens in order to envelop his narrative in a second layer of riddles for anyone who happens to chance upon his text and might mistakenly suppose that he is with them, the rebels. It is not unlike the hidden reference to Rome as Babylon in some other texts.

Luke 2:2
http://biblehub.com/interlinear/study/luke/2.htm
αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου.
This was the first registration when Quirinius was governor of Syria.

Josephus Ant. 18.1
http://perseus.uchicago.edu/perseus-cgi ... 0AJ%2018.1
Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων ἀνὴρ τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς...
Now Cyrenius, a Roman senator, and one who had gone through other magistracies...

viewtopic.php?f=3&t=594&start=20
DCHindley wrote:Κυρίνιος is the Nomitive form while Κυρηνίου is the genitive form of the same Greek word.
The name is Latin. Tacitus Ann. 3.48 refers to him as Quirinius in Latin, while Suetonius Tib. 49 calls him Quirinus, actually a different Latin name, so one of them is in error. Most have followed Tacitus, in agreement with the Greek writers.
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Re: O Cyrenian, Cyrenian! wherefore art thou Cyrenian?

Post by maryhelena »

Peter Kirby wrote:
JoeWallack wrote:
[/tr]
Strong's Transliteration Greek English Morphology
2956 [e] Kyrēnaion Κυρηναῖον [1]of Cyrene, N-AMS

Textual Criticism:
[1]No genitive form here. The better translation is "Simon Kyrenian".
I submit to you that I have cracked the caper:
http://www.earlywritings.com/forum/view ... f=3&t=1356

In the Gospel of Mark's "Simon," we have a triple play: Simon as the family of Jesus, Simon as the first disciple, and Simon as some passerby who takes up the cross of Jesus. Both of the other ones are a cipher on the first. The first one is the one who is invented as the fountain of apostolic tradition. The second one mirrors the Barabbas scene and gives us a choice of whom to follow: Jesus Christ or this rebel, Simon? It is enough to say that Simon picked up the cross. Those who knew the fate of the Simon, son of Judas the Galilean, understood what was meant.

Why is he called a Cyrenian? The word Κυρηναῖον is a play on Κυρηνίου, "of Quirinius," the name of the man who started the census that led Judas to rebel.

Further, they need not scratch their heads about the sons of Simon, because the genealogical succession was very important for these brothers of the Lord. Alexander and Rufus must be the non-semitic names of the actual sons of the actual Simon, who was crucified, and thus grandsons of the actual Judas the Galilean, who was also killed by the state. One doesn't have to think that they themselves took any pride in these names. The author of the Gospel of Mark could have disguised their identities with these cognomens in order to envelop his narrative in a second layer of riddles for anyone who happens to chance upon his text and might mistakenly suppose that he is with them, the rebels. It is not unlike the hidden reference to Rome as Babylon in some other texts.

Luke 2:2
http://biblehub.com/interlinear/study/luke/2.htm
αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου.
This was the first registration when Quirinius was governor of Syria.

Josephus Ant. 18.1
http://perseus.uchicago.edu/perseus-cgi ... 0AJ%2018.1
Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων ἀνὴρ τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς...
Now Cyrenius, a Roman senator, and one who had gone through other magistracies...

viewtopic.php?f=3&t=594&start=20
DCHindley wrote:Κυρίνιος is the Nomitive form while Κυρηνίου is the genitive form of the same Greek word.
The name is Latin. Tacitus Ann. 3.48 refers to him as Quirinius in Latin, while Suetonius Tib. 49 calls him Quirinus, actually a different Latin name, so one of them is in error. Most have followed Tacitus, in agreement with the Greek writers.
So we have a family of zealots seeking to overthrow the Romans. What family, historically, would that be? Hasmoneans. Why go looking for figures in Josephus, for which there is no evidence for historicity, when Hasmonean history is right there front and center stage? Anyone reading Josephus and knowing Hasmonean history would have been in no doubt as to what Josephus was inferring when telling stories about a father who had two sons executed by the Romans. Judas the Galilean a run of the mill zealot - or a King of the Jews that had two sons executed by Rome.

If there was no such Hasmonean history - they perhaps one could be prepared to take Josephus on trust - but there is Hasmonean history. The parallel between that Hasmonean history and the story Josephus tells about Judas the Galilean and his two sons is too obvious to be just a coincidence. Josephus is retelling the history of Aristobulus and his two sons within a continuing Roman occupation of Judea. Under such circumstances it would not be a good idea to keep Hasmonean history in open public view - but Josephus could achieve that aim by simply telling a new story that captures the earlier history in all it's tragedy. Josephus claims Hasmonean blood. In telling the story of Judas the Galilean and his two son, Josephus is keeping the memory of that Hasmonean tragedy alive. To imagine that Josephus had no such intent would indicate a lack of appreciation of the indignities experienced by people living under occupation.
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Re: Remember Jon Jon. How Mary Cried The Night They Found Hi

Post by Kunigunde Kreuzerin »

JoeWallack wrote:http://biblehub.com/text/john/19-17.htm
Strong's Transliteration Greek English Morphology
941 [e] bastazōn βαστάζων [3]bearing V-PPA-NMS
1438 [e] heautō ἑαυτῷ [2][his] own RefPro-DM3S
3588 [e] ton τὸν - Art-AMS
4716 [e] stauron σταυρὸν cross, N-AMS

Commentary:
...
[2]"John's" Jesus carries his own dead weight. A straight-forward narrative would have no reason to add that he carried his own cross since that was standard for crucifixion. "John's" mention than sounds like a reaction to "Mark".
It makes no difference to your point, but it seems that a better translation would be "bearing to himself the cross".
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Re: O Cyrenian, Cyrenian! wherefore art thou Cyrenian?

Post by Peter Kirby »

Peter Kirby wrote:I submit to you that I have cracked the caper:
No, wait, third time's the charm right? (This isn't the third time? Just give me time for some prophetic revisionism...)
Peter Kirby wrote:Why is he called a Cyrenian? The word Κυρηναῖον is a play on Κυρηνίου, "of Quirinius," the name of the man who started the census that led Judas to rebel. (See further http://www.earlywritings.com/forum/view ... 3&start=20 for some philological details.)
The other possibility is that both Iscariot and Cyrenian refer to the same exact historical event, the sicarii revolt in Cyrene.

The madness of the Sicarii, like a disease, reached as far as the cities of Cyrenaica, because one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him. He led them into the desert, upon promising them that he would show them signs and apparitions. [...] Those of the greatest dignity among the Jews of Cyrene informed Catullus, the governor of the Libyan Pentapolis, of Jonathan's march into the desert, and of the preparations he had made for it. So Catullus sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed. Many were slain in the fight, but some were taken alive, and brought to Catullus. As for Jonathan, the head of this plot, he fled away at that time; but upon a great and very diligent search, which was made all the country over for him, he was at last taken.
Flavius Josephus, Jewish War 7.437-441

Thus dating the text of the Gospel of Mark after 73 CE.

But it is also (just) possible that it refers to another event of 115 CE.

http://www.livius.org/men-mh/messiah/me ... nts16.html

When another revolt breaks out in Cyrene.

However, I do think the Simon meant here is the son of Judas and that Alexander and Rufus are the non-semitic names of two grandsons of Judas, active in the First Jewish Revolt, in general use. That is why the Gospel of Mark can refer to them without explanation. And this kind of "common knowledge" suggests a first century date for the Gospel of Mark, after 73 CE but before 100 CE, when most people who knew it first hand would be gone.
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Re: Mark's DiualCritical Marks. Evidence Of Intentional Fict

Post by JoeWallack »

JW:
The next example of evidence of intentional fiction is not overly interesting to this Thread since CBS (Christian Bible Scholarship) generally accepts that it is evidence of intentional fiction but is of special interest to competing Threads here:

translation problems

Was Paul the First to Assert that Jesus was Crucified?

Intercalation
Intercalation (literature), a technique used to insert one narrative inside another, implying simultaneity
Mark 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.

JW:
The simple description of the Intercalation is that it starts with Jesus sending his disciples on a mission to help people. The middle part describes King (not really a King) Herod throwing a party and giving Herodias (not really Herodias) John the Baptist's head as a party favor. It ends with the disciples reporting back to Jesus regarding their mission (so to speak).

It's generally thought that the purpose of an Intercalation is to emphasize some relationship between the inside and outsides of it. Do we have good parallels and/or contrasts between the Innie and the Outie? Also, is the nature of the parallels/contrasts otherwise important to the author? Affirmative Captain (Obvious).

On the outsides we have a Spiritual King who orders those with him to endure suffering in order to serve others. On the inside we have a Physical King who orders the suffering of one in order to pleasure those with him. Or for those who need points sharply explained (like outhouse), Jesus and his minions are suffering in order to serve others while Herod & Co. are partying with others serving them like it's 1666. Beyond Thunderdom. Two Kings enter, one Son of man leaves.

Now that the middle part of this post has been presented showing the parallel/contrast of the Intercalation, we end with a reference back to the start of this post, how does this type of contrast, suffering to serve others verses pleasuring yourself by having others serve you, connect to anything Paul wrote?


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Re: Mark's DiualCritical Marks. Evidence Of Intentional Fict

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JW:
Intercalation
Intercalation (literature), a technique used to insert one narrative inside another, implying simultaneity
Mark 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.

JW:
"Apostles" at 6:30 is suspect as this would be the only use of the word in GMark and does not fit "Mark's" primary theme, as the twelve being failures at being disciples and having their careers ended with Jesus' life.

Reaction of ancient witness:

Matthew 10
1 And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.
...
Note that "Matthew's" sending out of Jesus' disciples is open ended. There is no reporting back to Jesus to bring closure to the pericope. "Matthew" presents the Herod story in Chapter 14. Thus he has exorcised "Mark's" intercalation.

Luke 9

1 And he called the twelve together, and gave them power and authority over all demons, and to cure diseases.

2 And he sent them forth to preach the kingdom of God, and to heal the sick.[/color]

3 And he said unto them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats.

4 And into whatsoever house ye enter, there abide, and thence depart.

5 And as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them.

6 And they departed, and went throughout the villages, preaching the gospel, and healing everywhere.


    • 7 Now Herod the tetrarch heard of all that was done: and he was much perplexed, because that it was said by some, that John was risen from the dead;

      8 and by some, that Elijah had appeared; and by others, that one of the old prophets was risen again.

      9 And Herod said, John I beheaded: but who is this, about whom I hear such things? And he sought to see him.

[/box]

10 And the apostles, when they were returned, declared unto him what things they had done. And he took them, and withdrew apart to a city called Bethsaida.

"Luke", unlike "Matthew", has retained an intercalation but has exorcised the contrast between the disciples serving and Herod & Co. (so to speak) partying down (to Sheol).

"John" saves the mission of the disciples for the end and completely exorcises Herod from his Gospel. Having a completed mission within Jesus' career fits "Mark's" theme nicely but doesn't work if you want to try and make it historical sounding (without all the irony). Likewise the thought of Pilate deferring in any way to Herod.

As always, there is no quality evidence that there was any Gospel narrative before GMark. There is quality evidence though regarding how the Gospel witness changed as to potential historical witness identified in the Gospels:
  • GMark = Disciple mission is limited to the narrative.

    GMatthew = Disciple mission within narrative is open ended.

    GLuke = Disciple mission is limited to the narrative but the disciples are often referred to as Apostles indicating an ongoing mission.

    GJohn = No disciple mission within the narrative. That is reserved for post Jesus.


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Re: Mark's DiualCritical Marks. Evidence Of Intentional Fict

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Even if I don't comment much, I like to read your posts. So I'm a bit sad I have a hard time reading that text on those dark backgrounds. I hardly see black on red at all (red is very dark for me personally due to how I see colors), so I would be happy if you used some lighter backgrounds in the future. Sorry for that interruption. I know, always these people with their special requests ;).
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Re: Mark's DiualCritical Marks. Evidence Of Intentional Fict

Post by JoeWallack »

JW:
Regarding "Mark's" (author) intercalation in Chapter 6, the Innie has the interesting word:

Strong'sTransliteration Greek English Morphology
1758 [e] eneichen ἐνεῖχεν held it V-IIA-3S

http://biblehub.com/greek/1758.htm
ἐνέχω; imperfect ἐνεῖχον; (present passive ἐνέχομαι); to have within, to hold in;
JW:
I first note with interest that a word with a significant figurative meaning of "inside", is in the inside of the figurative intercalation. Now opening up the full insides:
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.
The primary point of the inside is the extent of Herodias' grudge. It is stronger than anything else described and is the cause of John the Baptist's death. "Grudge" is the opposite of "forgiving". "Mark" has connected "grudge" with punishment and "forgiveness" with healing. Thus the contrast in the intercalation.

The main points of setting in the Herodias story are:
  • Fornication

    Uncleanness

    Lasciviousness

    Enmities

    Strife

    Wraths

    Party

    Drunkenness

    Revellings
Now for Christ's sake, can someone please tell me where there might be a parallel in Paul? Use the offending word, help you it can.


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Re: Mark's DiualCritical Marks. Evidence Of Intentional Fict

Post by JoeWallack »

JW:
1758. enechó
Definition
to hold in or upon, i.e. to ensnare, by impl. to keep a grudge
NASB Translation
grudge against (1), had a grudge against (1), hostile (1), subject (1).
3, count em 3 uses in the Christian Bible. The offending verse in GMark is one and if it's in GMark a good place to look for it is Paul:

Galatians 5
1 For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage.
The heart of Paul's message. Jews are held in place (enslaved) by the Law. Believing in Jesus (as defined by Paul) frees you from the Law. When Paul tries to break it down though his proof-texting has contradictions at every turn:
  • What part of the Law should you follow?

    Are there different Laws for Jews and Gentiles?

    Does it make a difference what you believe about Jesus?

    How does believing in Jesus effect what Laws you should follow?
As Paul confesses, live Jesus never said any of this and neither did anyone who knew live Jesus. Paul's source is dead Jesus. Live Jesus said nothing to no one about any of this. So you can not be sure exactly what Paul means and there is no way to check his source. Paul than has freed his minions from objectivity. Objectivity was the point of the Jewish Bible. Detailed Laws that apply to everyone. Paul's Christianity is based on subjectivity as there are guidelines rather than rules and the guidelines are general and figurative. Thus you can always defend yourself (or accuse someone) with general and figurative arguments. Fortunately the Laws we live under in the US have always been based on objectivity which begs the question why do Christians think US Law is in any way based on Christianity?

Paul's general distinction is that the Law is physical and Jesus is spiritual. Paul goes on to explain in what manner those held by the Law display their sins:
5:19 Now the works of the flesh are manifest, which are [these]: fornication, uncleanness, lasciviousness,

20 idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,

21 envyings, drunkenness, revellings
Note how many of these match with "Mark's" Herod's party (sandwiched with the disciples serving others). Than the Catchechism phrase of Paul = "And they that are of Christ Jesus have crucified the flesh with the passions". Paul uses "crucified" figuratively here, is that how he used it elsewhere?:

Was Paul the First to Assert that Jesus was Crucified?

As noted, in evaluating identified parallels, there is potential quality in theme and unique words. Here "Mark" and Paul have two of the three uses in the Christian Bible so we have unique. As to theme, the use of the offending word by Paul, being held or enslaved, by the Law, is one of his most important themes. "Mark's" use of the same word is in a section that contrasts the spiritual work of Jesus' mission with the physical play of the supposed physical King of Israel. At the heart of "Mark's" related story the offending word, grudge, is the cause of the significant action of the entire story, the severing of John's head paralleling to Paul's warning (5:4) that if you are held by the Law "Ye are severed from Christ". Gamo, setting and match!


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Re: Mark's DiualCritical Marks. Evidence Of Intentional Fict

Post by Kunigunde Kreuzerin »

A colt, a room and a passerby
Mark 6:56
And wherever anyhow he entered into villages (κώμας) or into cities (πόλεις) or into fields (ἀγροὺς), in marketplaces they laid those ailing, and begged him that if only the fringe the clothing of him they might touch; and as many as anyhow touched him were saved.
sequence
1. villages (κώμας)
2. cities (πόλεις)
3. fields (ἀγροὺς) - or "farms" or "countryside" or *whatever*

A colt - taken into service
Mark 11:1-2
1 Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus sent two of his disciples
2 and said to them, “Go into the village (κώμην) in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it.
A room - taken into service
Mark 14:12-14
12 And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?”
13 And he sent two of his disciples and said to them, “Go into the city (πόλιν), and a man carrying a jar of water will meet you. Follow him,
14 and wherever he enters, say to the master of the house, ‘The Teacher says, Where is my guest room, where I may eat the Passover with my disciples?’
A passerby - pressed into service
Mark 15:21
And they pressed into service (ἀγγαρεύουσιν) a passerby, Simon of Cyrene, who was coming in from the country (ἀγροῦ), the father of Alexander and Rufus, to carry his cross.
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