Bruce Brooks wrote:
> Is there an online, or other accessible,
version of his reconstructed
> archetype of Mark?
No. So here it
is, based on the NA27 Greek text less 9:12b; 14:28; 14:61b-64
and 16:7, all
of which have the hallmarks of interpolations.
The structure is a
hierarchy with up to 3 levels. Indentations in the
section titles are
intended to indicate levels in the hierarchy, but the
levels can be worked
out from the chap:vers range after each title.
Lets pp
1235 1
Introduction to the "gospel" 1:1-15 framed
The Galilean ministry
1:16-8:26
5561 4 The call to break with old ways 1:16-3:6 framed
----------------------
Bruce,
I wonder what makes you judge 1,16 - 3,6 to be "framed".
Doesn't that make 3,7 to be somewhat independamt from 3,6? To me the two
verses are inextrably connected as the climax of the controversy
narratives.
1) In my view the Greek for resurrection Sunday 'en miai
ton sabbaton' should be translated, "On Day One of Shaboth". Mark knows the
difference between the singular sabbatton and the plural sabbata (as in 16,2)
for the seven weeks of Shabuoth, that is the Feast of Weeks or Harvest
Festival. 'Miai' is a cardinal and the 50 days were actually counted;
heve Day One (Lev 23,15). The first day of Shavuoth was always a
Sunday on Mark's calendar in accordance to Lev 23,10.15. The Christians
refused to follow the newly introduced Pharisaic calendar, probably in 41
CE, according to which Nisan 16 would become 'Day One of the
harvest'. In Mark's Gospel this Nisan 16 was
the day of the burial ! of Jesus.
2) Since in Mark the plural sabbata stands for Shavuoth,
that is the Feast of Weeks, the plural sabbata should be translated 'during
the harvest' in 1,21; 2,23.24; 3,2.4. In fact 3,2.4 fell on a sabbath, the
49th day of Pentecost on Mark's calendar.
3) Mark 1,1 falls to many on a Sunday, the first day of creation (and
also the first day of Shabuoth). Careful counting demontrates that 3,6 (with
its riddlesome indictment of the Pharisaic conspiracy) falls on the 49th
day of Shabuoth, while 3,7 falls on the 50th day of Pentecost on Mark's
calendar. A great multitude followed Jesus from Galilee. Judea, Jerusalem,
Idumea, and beyond Jordan and from Tyre and Sidon. Whence this
multitude? It was the day of the great harvest in spite of
the opposition of the Pharisees! The new Pharisaic calendar was probably
introduced by Herod Agrippa I. Hence this socalled 'conspiracy with the
Herodians to kill Jesus' (3,6).
Therefore, according to the newly introduced
Pharisaic calendar, 3,6 fell on a sabbath. To them that was 50th day
of the harvest. However, to Mark that was a day of death, while 3,7 was the
true fiftieth day with a wonderful harvest.
Mark thus accuses the Pharisees (whether right or wrong) of manipulating
the calendar so that the post-Easter harvest of the Jesus'movement would be
stopped.
Incidentally, a number of Talmudic scholars, following their own
study of the calendar, also conclude that the Pharisaic dating of Shabuoth was
probably introduced sometime before the year 70. According to Luke a fierce
persecution took place around 41 CE by Herod Agrippa. Thus the perilous
question of the emphasis on the Sunday after Pesach (cmp 1 Cor 15,1) and
Mark's anti-pharisaism) is placed in a new light.
cordially.
