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Re: [Synoptic-L] Question about resurrection material

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  • dgentil@sears.com
    Karel, Thank you for this information. I m certainly willing to accept here that in general Matthew is after Mark. Luke seems somewhat less certain however,
    Message 1 of 11 , Oct 31, 2000
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      Karel,

      Thank you for this information. I'm certainly willing to accept here that
      in general Matthew is after Mark.
      Luke seems somewhat less certain however, here are some other minor
      observation, I noted.

      Luke's (23:55) "the women who had come with him from Galilee"
      would seem more likely to be early compared with Mark's
      "Mary Magdalene and Mary the mother of Joses".

      In (23:53) Luke switches from "it" to "him", first matching Matthew, then
      Mark.
      This might be an indication of working from two sources here.
      If he did switch over to his old source here, my hypothesis would say he
      was now translating.
      Gr.'laxeutoi' could have just been his translation, of the same text that
      appears in Matthew as "hewn in the rock".

      The fact that John 19:41 has "new tomb, where no one had ever been laid".
      That parellels Matthew/Luke, while not matching exactly in Greek, makes me
      suspicious that this may be original, and that Mark, for some reaon, chose
      not to mention that it was a "new tonb."

      Thanks,
      David Gentile
      Riverside, IL
      847-286-3624







      (4) Although Luke in many instances harks back to material earlier than
      canonical Mark, in this
      instance he does follow the opened tomb story of Mark and Matthew. Mark
      is first. However, since Luke's Hellenistic audience would not be able
      to understand the calendar dispute within Judaism, he alters
      the description of the tomb. In line with the Matthean Gr.'kaine' he
      states that in it "no one had ever
      been laid" (23,53). He adds that the monumental tomb was Gr.'laxeutoi'.
      That is "of large polished
      stones". This is a reference, I think, to the huge polished stones used
      for the renovation of
      the temple that was finished shortly before the outbreak of the war. In
      story form, the synoptics
      charge Arimathea and his colleagues with trying to silence Jesus' voice
      forever, and also the
      kerugma by 'the body of Christ' (i.e. the ecclesia). The attempt was in
      vain.
      In short, I believe one must delve into Jewish history and Jewish
      midrash in order to
      recover the message behind the haggadah of the opened tomb.
      The order is, Mark - Matthew - Luke.

      your Karel





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