## The Riddle of Loaves and Baskets final post: five count

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• 5 loaves divided by 5000 leaves 12 kosher baskets of fragments as leftovers. 7 loaves divided by 4000 on the other hand, leaves only 7 baskets of fullnesses of
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5 loaves divided by 5000 leaves 12 kosher baskets of
fragments as leftovers.

7 loaves divided by 4000 on the other hand, leaves
only 7 baskets of fullnesses of fragments.

This posting began by examining the riddle found in
Mark 8 concerning the loaves and baskets of leftovers.
I suggested that Mark intends to convey an encrypted
message with the math and reference to leaven of
Pharisees and of Herod. He indicates that Jewish
oriented teaching has been added to the text and or
teaching of Jesus represented in the first feeding
story. The baskets of leftovers are designated as
of the second feeding there is also the clue of the
fulnesses that appear as contents to the baskets in
the second feeding taking us back to the statement
about placing a new patch on an old garment. Mark says
that the new will take fullness from the old and a
worse rent will occur. The wording from the Greek
looks like this:

No one a patch of cloth un-shrunk sews onto an old
garment otherwise takes the fullness the new the old
and a worse tear occurs.

I maintain that this is also a cryptic reference to
changing a text by adding new material to old. If one
can determine the new from the old the point of the
union will become easier to see (worse). The new cloth
is the teaching of Jesus with authority the old
garment is the tradition of the elders and the law of
Moses.

Marks math riddle tells us that the first feeding
story contained leaven of Pharisees and of Herod while
the second feeding story was free of leaven. The ratio
of loaves to baskets is the key. It should be one to
one but in the first feeding story it is five loaves
to 12 baskets owing to the leaven. Taking our queue
from Mark's formula we conclude that he has made his
new document in such a way as to make visible the
leaven that the Pharisees or Herod might want to put
into it. He has done this by counting root words: Up
to this point we have looked at the cardinal numbers
in this formula 7, and 12. This post deals with the
number five and some of the words that occur five
times.

Throughout the course of these four posts, I have
maintained that Mark has employed a copy protection
scheme involving the counting of certain words in his
document with the intent of making it possible to
recognize additions to his text. Below is part of my
research findings related to the number five and and
some words that appear five times in Mark:

Words intended to appear five times

Five
Mar 6:38
Mar 6:41
Mar 6:44
Mar 8:19 (2)

Blessed (exact)
Mar 6:41
Mar 8:7
Mar 11:9
Mar 11:10
Mar 14:22

OPISW
Come after
Mar 1:7
Mar 8:33
Mar 8:34
Mar 13:16
========
Mar (1:20 AKOLOUQEW, D,W, 1420)

Fish
Mar 1:17
Mar 6:38
Mar 6:41 (2)
Mar 6:43
Mar 8:7

Moses
Mar 1:44
Mar 7:10
Mar 10:3
Mar 12:19
Mar 12:26
========
Mar 9:4
Mar 9:5
Mar 10:4 (omit Theta, 565)

Mark 9:4 And there appeared to them Elijah [with
Moses; and they were] talking to Jesus. 5 And Peter
said to Jesus, "Master, it is well that we are here;
let us make [three]booths, one for you and [one for
Moses] and one for Elijah." 6 For he did not know what
to say, for they were exceedingly afraid. 7 And a
cloud overshadowed them, and a voice came out of the
cloud, "This is my beloved Son; listen to him." 8 And
suddenly looking around they no longer saw any one
with them but Jesus only. 9 And as they were coming
down the mountain, he charged them to tell no one what
they had seen, until the Son of man should have risen

It would appear that the original text did not include
Moses in the transfiguration scene. A redactor has
introduced Moses into the text with the preposition
SUN, the interpolation probably runs as indicated
above, the bracketed words representing the added
text. . This same splicing technique is evident in
4:10 where SUN again introduces an item into the text,
the twelve is put onto the original text to
demonstrate a close relationship with Jesus.

As is so many times the case P45 is missing at this
point in the text. If we follow these troublesome
passages it is almost always the case that the text of
P45 is absent at the critical point in the reading, as
though it had been damaged by something other than
time and wear long before it was discovered.

In the opening scene of John Baptizing in the Jordan,
Mark identifies John as Elijah with his clothing
taking his readers back to an Old Testament verse
where Elijah was identified by the same type of
clothing. LXX 2Kings 1:8 The word for the girdle of
leather is the exact word and form we find in Mark,
DERMATINHN.

Throughout the text of Mark there is a continued
duality related to John and Jesus. This duality places
John in the role of Elijah and Jesus in the role of
Elisha with a double portion of the spirit that was in
John (the stronger of me comes after me).

On the heals of this redacted transfiguration scene we
have Jesus confirming that John was the expected
Elijah and along with the implication that he was
martyred. The addition of Moses to the text disrupts
the original duality theme in Mark and indicates an
attempt to accommodate the Jewish factions in the text
by adding Moses to the mix. There is no subsequent
reference to the role of Moses in the narrative.

Five occurrence of the name Moses makes sense in the
scheme and symbolism employed by Mark in that like the
number of loaves it represents the five books of
Moses.

Peace,

Rick

Rick Richmond rickr2889@...

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