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RE: [Synoptic-L] A case for pMark

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  • E Bruce Brooks
    Thanks, I guess, but the single paragraph (as received here) is ABSOLUTELY unintelligible. Here is my attempt at separating part of it. But even if I could
    Message 1 of 44 , Jan 6, 2013
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      Thanks, I guess, but the single paragraph (as received here) is ABSOLUTELY
      unintelligible. Here is my attempt at separating part of it. But even if I
      could spare the time from other editing, I can't usefully comment on what
      would amount to my own reconstruction of somebody else's reconstruction.

      Bruce

      E Bruce Brooks
      Warring States Project
      University of Massachusetts at Amherst

      ------------PARTIAL TENTATIVE RECONSTRUCTION-----------------

      Markan expansions of pMark

      1) The insertion of the story of John the Baptizer's death:

      6:7 And He summoned the twelve and began to send them out in pairs, and gave
      them authority over the unclean spirits ; 8 and He instructed them that they
      should take nothing for their journey, except a mere staff -no bread, no bag
      no money in their belt - 9 but to wear sandals ; and He added, "Do not put
      on two tunics." 10 And He said to them, "Wherever you enter a house, stay
      there until you leave town. 11 "Any place that does not receive you or
      listen to you, as you go out from there, shake the dust off the soles of
      your feet for a testimony against them." 12 They went out and preached that
      men should repent. 13 **And they were casting out many demons and were
      anointing with oil many sick people and healing them.**14 And King Herod
      heard of it, for His name had become well known ; and people were saying,
      "John the Baptist has risen from the dead, and that is why these miraculous
      powers are at work in Him." 15 But others were saying, He is Elijah." And
      others were saying, "He is a prophet, like one of the prophets of old." 16
      But when Herod heard of it, he kept saying, "John, whom I beheaded, has
      risen !" 17 For Herod himself had sent and had John arrested and bound in
      prison on account of Herodias, the wife of his brother Philip, because he
      had married her. 18 For John had been saying to Herod, "It is not lawful for
      you to have your brother's wife." 19 Herodias had a grudge against him and
      wanted to put him to death and could not do so; 20 for Herod was afraid of
      John, knowing that he was a righteous and holy man, and he kept him safe.
      And when he heard him, he was very perplexed ; but he used to enjoy
      listening to him. 21 A strategic day came when Herod on his birthday gave a
      banquet for his lords and military commanders and the leading men of Galilee
      ; 22 and when the daughter of Herodias herself came in and danced, she
      pleased Herod and his dinner guests ; and the king said to the girl, Ask me
      for whatever you want and I will give it to you." 23 And he swore to her,
      "Whatever you ask of me, I will give it to you; up to half of my kingdom."
      24 And she went out and said to her mother, "What shall I ask for? And she
      said, "The head of John the Baptist." 25 ++Immediately++ she came in a hurry
      to the king and asked, saying, "I want you to give me at once the head of
      John the Baptist on a platter." 26 And although the king was very sorry, yet
      because of his oaths and because of his dinner guests, he was unwilling to
      refuse her. 27 ++Immediately++ the king sent an executioner and commanded
      him to bring back his head. And he went and had him beheaded in the prison,
      28 and brought his head on a platter, and gave it to the girl ; and the girl
      gave it to her mother. 29 When his disciples heard about this, they came and
      took away his body and laid it in a tomb.6:30 **The apostles gathered
      together with Jesus ; and they reported to Him all that they had done and
      taught.** 6:13 **And they were casting out many demons and were anointing
      with oil many sick people and healing them.**-->6:30 **The apostles gathered
      together with Jesus ; and they reported to Him all that they had done and
      taught.**

      2) Jesus' family comes to get him because he seems unbalanced:

      3:20 And He came home, and the crowd gathered again, to such an extent that
      they could not even eat a meal. 21 When His own people heard of this, **they
      went out to take custody of Him;** for they were saying, "He has lost His
      senses." 3:22 The scribes who came down from Jerusalem were saying, "He is
      possessed by Beelzebul," and "He casts out the demons by the ruler of the
      demons." 23 And He called them to Himself and began speaking to them in
      parables, "How can Satan cast out Satan ? 24 "If a kingdom is divided
      against itself, that kingdom cannot stand. 25 "If a house is divided against
      itself, that house will not be able to stand. 26 "If Satan has risen up
      against himself and is divided, he cannot stand, but he is finished ! 27
      "But no one can enter the strong man's house and plunder his property unless
      he first binds the strong man, and then he will plunder his house. 28 "Truly
      I say to you, all sins shall be forgiven the sons of men, and whatever
      blasphemies they utter ; 29 but whoever blasphemes against the Holy Spirit
      never has forgiveness, but is guilty of an eternal sin "- 30 because they
      were saying, "He has an unclean spirit."3:31 **Then His mother and His
      brothers arrived,** and standing outside they sent word to Him and called
      Him. 32 A crowd was sitting around Him, and they said to Him, "Behold, Your
      mother and Your brothers are outside looking for You." 33 Answering them, He
      said, "Who are My mother and My brothers ?" 34 Looking about at those who
      were sitting around Him, He said, "Behold My mother and My brothers ! 35
      "For whoever does the will of God, he is My brother and sister and
      mother."3: 21**they went out to take custody of Him;** -->3:31 **Then His
      mother and His brothers arrived,**

      3) Jesus' assertion about an unknown exorcist:

      [This is as far as I got. I think these are the first two. What is supposed
      to be the interpolation or interpolations in each? I should have expected
      the Pharisee interlude in #2, and the John execution in #1. That is, as I
      tried to show at SBL/NE in 2006, Mk 3:22-30 lifts out very easily, leaving a
      perfectly consecutive narrative behind it. So does 6:17-29. But this does
      not seem to be the present proposal. So far, I like mine better].

      [Some of these matters requiring formatting are perhaps better handled in an
      attached PDF, or a PDF posted to the list's FILES section. This is a fairly
      easy process. Suggested herewith].

      [Bruce]

      [Just to give my own interpretation for the record, I interpret the overall
      interpolation pattern in Mark, along lines suggested by Taylor and others
      did some time ago, as indicating, not a first state (Proto or Ur or
      whatever) to which later material was added to form a second state
      (canonical Mark, or whatever), but rather an original brief but complete
      narrative, to which newer material was added in a series of accretions and
      additions, each keeping pace with a new idea or a new challenge arising in
      the community subtended by Mark. I see an accretional text, not a two-stage
      text. There is only one text; it just grows bigger over time.
    • E Bruce Brooks
      To: Synoptic In Response To: L M Barré On: pMark From: Bruce LMB: I have to say that I think you err not to conclude that we have in euthus and marker of the
      Message 44 of 44 , Jan 7, 2013
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        To: Synoptic
        In Response To: L M Barré
        On: pMark
        From: Bruce

        LMB: I have to say that I think you err not to conclude that we have in
        euthus and marker of the Markan redaction.

        EBB: Euthus is characteristic of Mark, but whether of redaction (editing of
        prior material) or composition (authorial material) I think we cannot say.
        There is also the question, not separately examined, of whether euthus is
        equally typical of the later material in Mark. The answer according to my
        own investigation is: not as much so. But there are also themes and modes in
        what I take to be original mark where euthus (immediacy in narrative) would
        not apply in any case, and if late Mark is turning to those questions (eg,
        how soon will the Second Coming be), then the style change is simply an
        artifact of the topic change. The continuing authorship or proprietorship of
        the single author (call him Mark or whatever) is not precluded.

        LMB: . So also is the much repeated "amazement" motif, which I take as
        another indicator of Markan redaction.

        EBB: Again, I sort of agree, and have used that test myself, following Dwyer
        1996 (though I think it is possible to refine his data set). But again,
        there are types of material in Mark that do not invite that motif. It would
        take more precision to make "amazement" an indicator of Markan vs
        post-Markan material.

        LMB: but also with typical repetition (another Markan stylistic marker), the
        thrice predicted passion, death and resurrection.

        EBB: I agree with Yarbro Collins that the triplets (and I would add,
        including the Passion Predictions) are late in Mark. I would not call them
        non-Markan, but they are a device of style which occurred to the late Mark,
        and were not present in the relatively straightforward early Mark.

        LMB: Let me here add that I think that the ending of Mark is indeed lost and
        that the current ending in 16:8 is not deliberate. The reason why it is
        noted that the women said nothing, is to prepare for the Great Astonishment,
        that Jesus was alive. This would be all the more shocking because they were
        unaware of the empty tomb "information" due to the women's silence.

        EBB: I agree that 16:8 was not meant to be the end of Mark, and that our
        text is artificially abbreviated. Matthew's supplied ending owes details to
        other texts, and does not come from his seeing a more complete version of
        Mark (there was none in his time), but is a good normal guess at what the
        ending might have contained, at least on the circumstantial level.

        LMB: In the logic of the story of Mark's redaction, the predicted appearance
        in Galilee is not particularly freighted. Where else would they go but home?
        Where more appropriate for Jesus to meet up with them?

        EBB: I think weight must be given to the pair of interpolations I mentioned
        earlier: 14:28 and 16:7. These predict that the disciples will see Jesus in
        Galilee. What if the story had continued without those predictions?
        Evidently in the way that the insertions predict: they would see Jesus in
        Galilee. What then do the predictions add? Simply this: Jesus's
        foreknowledge of that event. Without that element, Jesus's appearance would
        have been a surprise, not only to the disciples, but to Jesus himself. The
        prediction puts him back in control, has him fully anticipating, and thus
        fully accepting, the end of his life and its sequel.

        Bruce

        E Bruce Brooks
        Warring States Project
        University of Massachusetts at Amherst
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