This excursus, which is a work in progress, is an attempt to identify and collect certain redactional words and phrases characteristic of the editorial style of the author of Mark’s Gospel, specifically the “Markan stereotypes” (words that appear with unusually high frequency in Mark) and “Markan pick-ups” (words that the author of Mark borrowed from other sources). We will continue to add to the catalog as further Markan pick-ups and Markan stereotypes are identified in the course of our research for “The Life of Yeshua: A Suggested Reconstruction.”
It is easy to claim new solutions and new approaches to familiar problems. But in the field of New Testament research it is much harder to make these claims stick. Some years ago I wrote an article in which I attempted to correct the prevailing view that Mark was the first of the Gospels. When the article was discussed in a seminar at Cambridge, the objection was raised that there was nothing new in my contentions or approach. Perhaps not. Perhaps I am simply unable to find in the enormous mountain of scholarly contributions to our knowledge of the Synoptic Gospels the special line of solution and methodology to which I found myself driven as early as 1962.
The Gospel of Mark was never popular in the Greek-speaking Hellenistic church. Papias, the mid-second-century bishop of Hierapolis in Phrygia, was the first church father to mention the Gospel and his statement was probably dictated by the general criticism voiced against Mark by the early Greek readers of the Gospel: “Mark,” Papias says, “did no wrong in writing down the things [he had only heard Peter say].”
In 1959 I found myself attempting to study the Greek text of the Gospel of Mark with a view to translating it to modern Hebrew. The rather strange Greek of Mark, the Hebraic word-order, and the impossibility of rendering to Hebrew some of the special Markan Grecisms (like καὶ εὐθύς and πάλιν, which have no ancient Hebrew equivalents) left me wondering what kind of literary creation we have in this fascinating book.
Toward the end of his Epistle, James exhorts his readers to pray with faith for the healing of the sick. When we read that “the prayer of a righteous man has great power in its effects” (James 5:16), we might have expected James to cite the example of Abraham. Genesis 20:17 might have served as the perfect prooftext: “Abraham prayed to God; and God healed Abimelech.” …The example of Elijah that was provided by James, however, seems less obvious and more difficult.
What is the relationship between the preaching of Jonah and putting a lamp on a lampstand? The prophet Jonah in classical Jewish thought calls to mind repentance. In Rabbinic literature we read that many prophets were sent to Jerusalem and the people did not listen, but to Nineveh one prophet was sent, and the people repented.
The Gospels, the book of Acts, and Paul’s letters tend to dominate our view of early Christianity. With the possible exception of Revelation, the books that appear after the Pauline corpus (i.e., Hebrews, James, 1-2 Peter, 1-3 John, Jude) are usually treated as little more than extraneous sweepings, even by those who would never intend to slight any part of the Bible.
Jesus’ teaching on judging is one of his most frequently misunderstood sayings, sounding as if he is saying, “Have no discernment. Just ignore sin!” Often we struggle to find a way to sort out sin without actually calling it that so that we do not judge. While Jesus’ ethical demands are high, we often give up trying to follow them if they do not make sense to us.
In this article, Finnish scholar Risto Santala appraises the synoptic theory of Robert L. Lindsey and its importance for New Testament studies.
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