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Unique Mark and the Long Ending

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  • Wayne Church of Christ
    Wieland, Thanks. WW: 1. The final reviser was probably not responsible for ALL Mk-only material. I agree. WW: 2. The final reviser also probably
    Message 1 of 1 , Dec 20, 2004

      WW:  "1. The final reviser was probably not responsible for ALL Mk-only material."
      I agree. 
      WW:  "2. The final reviser also probably introduced changes elsewhere. Perhaps one should add additionally Mark's words where Mt and Lk have a Minor Agreement?"
      Yes, the Mt-&-Lk content in the Minor Agreements should be examined to see if it looks Markan, especially if/when it involves hands, a house, preaching, healing, or  exorcism (the things that tend to be emphasized in Unique Mark).  That may imply that the Final Revisor subtracted or replaced material from Proto-Mark at those points.   
      WW:  "(7) 16:10 - poreuqeisa  --  Mk elsewhere uses compounds only."

      WW:  "(39) 1:28, 16:20 - pantacou  --  Note that the Byz text omits PANTACOU in 1:28"
      Yes; and Luke 4:37 omits "euqus pantacou" and "ths Galilaias."  
      Or at least it looks like Luke omitted.  It could be that both those phrases are augmentations inserted by the Final Revisor. 

      WW:  "16:11 - hpisthsan  --  "apistian" - 6:6 "apistov" - 9:19 "apistia" - 9:24
      The Aland Synopsis has parallels at 9:19:  Mt 17:17 and Lk 9:41"
      Yes; it's not a purely unique reading.  But Mark has /only/ "apistos" while Matthew and Luke both continue with "kai diestrammenh."  Did Matthew and Mark independently come up with the same phrase?  It seems more probable that Proto-Mark contained "kai diestrammenh" and the Final Revisor did not retain the phrase.  Especially since Matthew and Luke, where the words of Jesus are concerned, agree in Mt. 17:17 and Lk. 9:41 pretty closely:  "apokriqeis de o IS eipen w genea apistos kai diestrammenh ews pote" -- then Mt. diverges ("anexomai humwn") and Lk. diverges ("esomai pros humas") but reconverge with "epetimhsen" further down.
      Notably, in the unique material in Mk. 5:23-24 -- a text that Matthew and Luke seem to be unaware of -- we encounter a contrast between belief and unbelief (the same sort of thing contrasted in 16:16).
      WW:  "You did this the old fashioned way with a printed Synopsis only?"
      I initially ran through the online Westcott-Hort text at http://www-user.uni-bremen.de/~wie/GNT/Mark.html, searching the entire text of Mark for almost all of the words, and some word-roots, that are in the Long Ending.  Then I went through the Synopsis with a pencil, gently underlining each occurrence. 
      I didn't think about the shortcut of just looking at the major unique passages in Mark.  I did that, just now, and the results are interesting.  The usual rough list of unique material in Mark is as follows:
      1:1 - Introduction (or Title)
      3:19b-21 - Jesus' Family Seeks Him
      4:26-29 - The Growing Seed Parable
      7:2-4 - Jewish Customs
      7:31-37 - The Healing of the Deaf-Mute
      8:22-26 - The Healing of the Blind Man at Bethsaida
      14:51-52 - The Young Runaway
      Though far from actually being the only uniquely Markan material in the Gospel of Mark, these 22 verses seem to effectively display some features which either are exclusively in the Long Ending or which are in the Long Ending and are also highly concentrated in unique Markan material:
      1:1 – uses "tou euaggelion," cf. 16:15 "to euaggelion."
      3:19b-21 – uses "akousantes," cf. 16:11.
      4:26 – uses "prwton," cf. 16:9.
      7:2-4 - uses "cersin," cf. 16:18 (variant) and, in 7:5, "peripatousin," cf. 16:12.
      7:31-37 – uses "epiqh-," cf. 16:18.  Uses "glwss-," cf. 16:17.  Uses "eis ton ouranon," cf. 16:19 (LXX-quote).  Uses "khru"-word, cf. 16:15.  Uses "kalws," cf. 16:18.
      8:22-26 – uses "ceiras," cf. 16:18.  Uses "peripatou-," cf. 16:12.  Uses "apanta," cf. 16:15.
      14:51-52 – uses "kratou-" which occurs elsewhere in Mark only in 7:3.  Uses "beblh," cf. 16:9.
      In this list one encounters all of the uses of "glwss-" and "peripatousin" and "cersin" and
      "apanta" and 2 out of 3 uses of "eis tou ouranon" and 2 out of 3 uses of "epiqh."
      Yours in Christ,
      Jim Snapp II


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