[Synoptic-L] fatigue in the synoptics, counter-example
- shalom Emmanuel,
>Thank you for bringing up that pericope. You discussed it last summer, too,
>The pericopae of Gerasenian demoniac (Mk 5:1-20), which I evocate in my
>previous mail, is IMHO a good counter-example.
>May you explain why this counter-example miss the criteria of fatigue ?
>Sincerely, for that time being, I still not find, among Mark Goodacre's
>example of fatigue in Luke and Matthew, another example better than this
>Did I misunderstood something in fatigue definition ?
but I was too busy to respond.
The 'clothed' example is indeed nice because of its length and distance
mention of 'didn't wear clothes'. Several other examples of Marcan
of Luke have been brought up from time to time but dismissed as "too close"
to be 'true fatigues'. E.g. Mark 1.45. 12.34-35 (inserting a non-hostile
pericope 12.28-24 into the temple confrontation helps some of us
recognise its secondary nature beyond the 'bump' in 'answering' 34-35).
Mark Goodacre's examples in the Sower suffer from being
explainable as natural discussions within the extant Luke, one must simply
not read them through Marcan glasses and they become clear on their own.
The feeding of the 5000 and Bethsaida is a little different.
The jump from verse 10 to verse 12 is so short that it doesn't really look
a fatigue at all in Luke but a clarification of polis and eremos by
Luke, or his source, or both. (eremos in Luke is not in exact parallel with
Mark, which makes it look purposeful and thus more probable as needing
understanding on its own terms rather than 'fatigue'. Clarifying that they
'by themselves'(v.10) and outside the city proper in the boonies (v.12).
On the other hand the distance and exact wording of IMATISMENON
[Interestingly, this man in Luke is also 'coming from a POLIS',
perhaps a bit more fluid of an idea of 'city' than we might suppose, being
somewhere out there between 'tombs', 'region', mountain and
'pig grazing area'. In fact his 'house' becomes the whole 'Dekapolis'
in Mark. Luke just has him going throughout the 'whole POLIS' whatever
he means by that. Apparently, Luke's characters don't stay within city
walls and he doesn't feel a need to explain. Torrey and Black wanted to
invoke MEDINA 'province' but that is unnecessary. The POLIS was a
Greek city-state. In Luke 8.1,4 Jesus is teaching 'in cities' and gives the
parable of the sower, most probably out in the fields of citizens'
So thank you for the reference to IMATISMENON.
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