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6622Re: [Synoptic-L] the failure of color coding

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  • David B. Peabody
    Aug 1, 2001
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      You call attention to an excellent example of the hundreds, perhaps, thousands of
      "judgment calls" one has to make in composing a synopsis. It seems to me that
      this clearly illustrates Dungan's affirmation that no synopsis can be entirely
      "neutral" and/or "unbiased."


      The work of Tom and I differs here from that of my dissertation advisor. In our
      forthcoming synopsis, all three of these pericopae are set out side by side with
      the appropriate underlining and color codes presented.

      However, the relatively few and relatively insignificant verbal agreements
      between Mk and Lk alone, lead me to believe that Farmer's differing judgment on
      this matter is defensible and, on the 2GH, it believe it unlikely that Mark
      worked with Lk 7:36-50 in composing Mk 14:1-11. The best evidence for such a
      link, in my view, is found in the partial agreement on the use of katakeimai in
      Mk 14:3 and Lk 7:37.

      On the other hand, there is sufficient evidence, again in my judgement, to
      sustain a literary relationship not only between Mk 14:1-11 and Mt 26:1-16, but
      also between Mk 14:1-11 and Lk 22:1-6.

      In fact, I would judge that it is likely that Mark essentially utilized Lk 22:1-
      2//Mk 14:1-2 and Lk 22:3-6//Mk 14:10-11 to frame his work with Mt 26:4-13//Mk

      David Barrett Peabody

      Quoting Maluflen@...:

      > In a message dated 8/1/2001 3:40:43 AM Eastern Daylight Time,
      > brian@... writes:
      > << To consider one instance. In the synopsis produced by H. F. D. Sparks,
      > "The Anointing in Galilee" is set out in full (in English) as three
      > parallel synoptic accounts in Mt 26.6-13, Mk 14.3-9 and Lk 7.36-50, the
      > three passages being in long parallel columns and treated as variations
      > of basically the same story. In Farmer's *Synopticon* however (pages
      > 165-166), this same "Anointing in Galilee" in Lk 7.36-50, is totally
      > devoid of any words with coloured background!! Here Farmer has held back
      > from showing in Luke the similarities with wording in the two Anointing
      > passages in Matthew and Mark. Presumably he is here following his
      > "general principle" that it is preferable to "leave some possibly
      > significant agreements unmarked rather than to risk calling attention to
      > imaginary ones". He does not have a definition of "complete verbatim
      > agreement" between synoptic gospels that he can apply here, even though
      > according to his Key to the Color Code the colors are supposed to
      > indicate just such verbatim agreement. He does not know whether the
      > agreements in the three synoptic accounts of the Anointing are
      > significant or imaginary, and has no means of deciding the issue.>>
      > Interesting, Brian. If I could give just one more example of the above
      > phenomenon, at a more micro-level, it might provide food for thought or
      > discussion. In Matt 27:50, Matthew writes AFHKEN TO PNEUMA, to describe the
      > death of Jesus. Now TO PNEUMA is left entirely without color in Farmer's
      > Synopticon, even though, at the death of Jesus in Luke, Luke has Jesus
      > utter
      > the words: "Father, into your hands PARATIQEMAI TO PNEUMA MOU". Besides the
      > fact that Luke's phrase here, taken as a whole, could well be an
      > interpretation of Matt's phrase, taken as a whole (as well as being a
      > biblical citation), the word TO PNEUMA occurs in both Gospels here and
      > could
      > certainly have been colored in red, except for the principle of Farmer's to
      > which you refer. Instead, Farmer has merely underlined PNEUMA in red in
      > Matt
      > 27:50, to indicate a partial verbal agreement between Matthew's [AFHKEN] TO
      > PNEUMA and Luke's ECEPNEUSEN, which are also certainly "parallel". I would
      > have judged the verbal agreement here differently than Farmer has (I would
      > have BOTH colored in full red TO PNEUMA in the two Gospel passages, AND
      > underlined ECEPNEUSEN in red in Lk, suggesting that Luke was developing
      > different meaning potentials in the text of Matt), but the grounds for this
      > difference, I guess, ultimately involve subjective judgment as to what
      > constitutes a "parallel" passage.
      > Leonard Maluf
      > Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
      > List Owner: Synoptic-L-Owner@...

      Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
      List Owner: Synoptic-L-Owner@...
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