Loading ...
Sorry, an error occurred while loading the content.

Re: [Synoptic-L] Privately

Expand Messages
  • David Barrett Peabody
    ... ----- Date: Wed, 26 May 2004 23:31:55 +0000 From: David Barrett Peabody Reply-To: David Barrett Peabody
    Message 1 of 2 , May 30, 2004
    • 0 Attachment
      ----- Forwarded message from David Barrett Peabody
      <dbpeabody@...> -----
      Date: Wed, 26 May 2004 23:31:55 +0000
      From: David Barrett Peabody <dbpeabody@...>
      Reply-To: David Barrett Peabody <dbpeabody@...>
      Subject: Re: [Synoptic-L] Privately
      To: Jim West <jwest@...>

      Jim,

      As you, no doubt,know from consulting a concordance, the phrase, *kat'
      idian,* appears in Mk 4:34, 6:31-32, 7:33, 9:2, 9:28,and 13:3. A
      similar
      phrase, *kata monas,* which you might not so easily have found in a
      concordance, also appears at Mk 4:10. A typical, but seemingly
      redundant, Markan duality, *kat' idian monous,* appears at Mk 9:2.

      The uses of the similar phrases at Mk 4:10 and 9:28 are but parts of
      a significant Markan literary construction that is found four times
      in the gospel.

      These constructions are characterized by:
      Mk 4:10 relating back to Mk 4:1ff.
      Mk 7:17 relating back to Mk 7:14ff.
      Mk 9:28 relating back to Mk 9:14ff.
      and
      Mk 10:10 relating back to Mk 10:1ff.

      In all four of these literary contexts, Jesus is first depicted as
      either teaching or healing in public. Following this public
      activity,Jesus withdraws with his disciples privately, three of the
      four times into a house (Mk 7:17, 9:28 and 10:10). There, the disciples
      question Jesus about his public activity and Jesus provides them with
      esoteric teaching on the same subject as characterized his public
      activity.

      Wilhelm Wrede utilized these four literary contexts, Mk 4:10, 7:17,
      9:28
      and 10:10 as but one set of passages which he included in his case for
      a "Messianic Secret" in Mark.

      Whatever one may think about Wrede's theory of a Messianic Secret in
      Mark, it is a fact that Mark paints four almost identical scenes in his
      gospel about
      (1) Jesus teaching (or healing) in public, followed by
      (2) his withdrawal from public, usually into a house where
      (3) his disciples question him about his public activity and then
      (4) Jesus teaches his disciples something esoteric, related to his
      immediately previous public activity or teaching.

      The verbatim agreements that unite these four literary contexts in Mk
      are quite striking to me and confirm that we are in touch in these
      passages with the hand of the author of Mark with the
      highest degree of probability. I have laid out these verbal
      agreements in Table M of *Mark as Composer,* p. 158.

      Furthermore, in one of these same verses, Mk 10:10, one finds the
      equally Markan literary characteristic of the retrospective use of
      *palin*
      to unite two or more literary contexts in Mk. (*Mark as
      Composer, Table 70, pp. 56-57). One of the
      possible previous referents for the *palin* in Mk 10:10 and the one
      standing in the closest literary proximity to Mk 10:10 is Mk 9:28,
      which, in turn is one of your "privately" passages.

      Another possible previous referent for the *palin* at Mk 10:10 is Mk
      7:17, which does not contain *kat' idian,* but does contain an
      equivalent
      phrase, *apo tou oxlou,* meaning "away from the crowd," i. e.
      "privately." The phrase *apo tou oxlou* has the same meaning at Mk 7:33
      where it appears in an equally odd (redundant) dualistic construction,
      *apo tou oxlou kat' idian.*

      A third possible previous referent for the *palin* at Mk 10:10 is Mk
      4:10
      which contains the similar phrase, *kata monas.* (cf. another relevant
      Markan dualism, *kat' idian monous* at Mk 9:2.)

      Mk 4:33-34 also seems to me to constitute the closing member of an
      inclusio around the "parables chapter in Mk" that may begin at Mk 4:2.
      Again, there are verbal similarities between Mk 4:2 and 4:33-34 that
      confirm this conclusion and are displayed on p. 122 of *Mark as
      Composer.*

      Note also the interesting chiastic (and dualistic?) structure of Mk
      6:31-32.
      Mk 6:31, *kat' idian eis erhmon topon*
      Mk 6:32, *eis erhmon topon kat' idian*

      The scenes painted by two of your other *kat' idian* passages are also
      literarily depicted in similar language. Compare Mk 9:28 an 13:3. In
      both verses one finds *kai* + Genitive Absolute + *eis* + Name of Place
      +
      "disciples" + *kat' idian* + a Form of *eperwtaw* + *auton.* The Greek
      may be
      found "synoptically" displayed in Table 204 of *Mark as Composer,* p.
      101.

      In short, I think you have begun to get in touch with a significant
      layer of the hand of the author of Mark in these *kat' idian* passages.

      One of their literary functions, it seems to me, is to give the Markan
      narrative a sense of unity and flow which partly led scholars in the
      nineteenth century to conclude that Mark was the earliest gospel.

      On the contrary, in my opinion, all of the verses discussed above are
      part of a Markan *overlay* on the materials Mark borrowed from Mt and
      Lk. Often these verses have only partial parallels in Mt or Lk and some
      of them have no parallels at all.

      On the assumption of the Two Document Hypothesis, how is one to
      explain the absence of so much of this, very characteristic, Markan
      material from the gospels of Mt and Lk, on the assumption that they
      are independently utilizing Mark as a source? (cf. *One Gospel from Two*
      pp. 35-45 and Appendix 3. More Structual and Linguistic Elements of the
      Markan Overlay, pp. 383-388).

      David B. Peabody
      Professor of Religion
      Nebraska Wesleyan University
      Lincoln, NE


      Quoting Jim West <jwest@...>:

      > Well knowing that there is nothing new under the sun, I wonder if
      > anyone
      > knows of work done on the Markan phrase "kat'idian" (privately).
      > Jesus has
      > a number of private conversations with his disciples. To what end
      > (narratively speaking).
      >
      > Thanks
      >
      > Jim
      >
      > +++++++++++++++++++++++++++++
      > Dr Jim West
      > Pastor, Petros Baptist Church
      > http://biblical-studies.org Biblical Studies Resources
      > http://biblical-studies.blogpspot.com Biblical Theology Weblog
      >
      >
      > Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
      > List Owner: Synoptic-L-Owner@...
      >


      --
      David Barrett Peabody
      Professor of Religion
      Nebraska Wesleyan University
      5000 St. Paul Ave.
      Lincoln, NE 68504
      (402) 465-2302
      www.nebrwesleyan.edu/people/dbp


      ----- End forwarded message -----


      --
      David Barrett Peabody
      Professor of Religion
      Nebraska Wesleyan University
      5000 St. Paul Ave.
      Lincoln, NE 68504
      (402) 465-2302
      www.nebrwesleyan.edu/people/dbp


      Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
      List Owner: Synoptic-L-Owner@...
    Your message has been successfully submitted and would be delivered to recipients shortly.