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13

This is a textual issue. That is, some manuscripts have the words and fasting while others don’t. The NA28 includes the text similar to the GNT you quote: . . . τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ (NA28) . . . this kind cannot be driven out by anything but prayer (ESV) The apparatus notes the variant you ask about (the ...


11

There are no important textual variations here: all our manuscripts include this parenthetical. There's no manuscript evidence whatsoever that this is a later insertion. (See this list of textual variants as well as the lack of any variants listed at the NET bible.) Thus we can be completely certain that the head of the manuscript tradition (that is the ...


11

This is not a question of textual criticism, nor is there any reason to reject the authenticity of Mark 7:19. It is entirely a question of interpreting the text. Let us look at the oldest versions: The Greek original has: οτι ουκ εισπορευεται αυτου εις την καρδιαν αλλ εις την κοιλιαν και εις τον αφεδρωνα εκπορευεται καθαριζων παντα τα βρωματα The ...


9

A Plausible Majority Text Argument Susan's answer has correctly given the direct answer to your question when she states: This is a textual issue. That is, some manuscripts have the words and fasting while others don’t. That is the simple fact. Which manuscript tradition the particular translation in question is following determines the omission or ...


9

Mark is more reliable.¹ Even if you were to completely discredit Mark², something is more than nothing. You cannot reasonably compare the accuracy of one document that exists with one that is only speculated to exist. Anybody that tries to tell you differently is selling something³. Answering your stated question is really that simple. In the world of ...


9

There is no conclusive internal evidence but there are plenty of pointers that lend themselves to the conclusion that Peter is in some way the source, for example this blog post lists some examples: Peter is the first and last named disciple in Mark (1:16; 16:7). Peter is mentioned more than any other disciple in Mark. Peter appears in some of the ...


8

Short Answer: After weighing all of the evidence (both internal and external), it would seem that Mark 16:9-20 was indeed originally part of Mark's Gospel. The ending of Mark's Gospel is one of the major textual problems in the New Testament.1 As noted by the OP, the "problem" is whether the end of Mark (16:9-20) was originally part of Mark's Gospel. ...


8

Another addendum to Susan's fine answer and ScottS's alternative account. All manuscripts are not the same, which is why the text critic's job is not simply that of counting noses. We have two possible scenarios an original shorter reading, which was subsequently expanded in transmission by the addition of "+ and fasting" after "prayer"; an original ...


8

It seems that most of the commentaries take "at home" to mean Peter's home from Mark 1:29, which seems to have functioned as the base for Jesus' ministry in Capernaum. While both follow this majority opinion, J. Marcus allows that "en oikō̧" could simply mean "in a house" and R. Stein states the possibility that it is Jesus' own home. However, given that the ...


7

As OP notes, the New Testament's Βεελζεβούλ [Beelzebul] appears to come -- somehow -- from the Hebrew Bible's (Christian Old Testament's) בַּעַל זְבוּב [baʿal zĕbûb], "Lord of the flies".a Two specific questions are posed: Is Beelzeboul a term derived from the Hebrew Bible, and if so how? The short answer is yes, errr, probably -- but the "how" ...


7

Here is the various internal evidence that I am aware of, as well as evidence that indicates a "persecuted audience" which fits the idea of this being written after Peter's death at the hands of Nero. Evidence That could Indicate Peter as an Original Source It is possible to see connections in the simple, quick and unpolished nature of this gospel and in ...


6

The Idea in Brief The passage leans more toward the reading σπλαγχνισθεὶς based on various textual readings to include Ephraem Syrac's commentary on Tatian's Diatessaron. Discussion Based on best evidence, Arland et al (2012) provided this verse as follows in their Fourth Edition of The Greek New Testament: Mark 1:41 (mGNT) 41 καὶ σπλαγχνισθεὶς ...


6

As Wikis noted, there are many Bible versions which render the Greek aor. pass. part. masc. sing. nom. verb CΠΛΑΓΧΝΙCΘΕΙC (σπλαγχνισθεις) as "moved with compassion, " or "moved with pity". The form of that verb, however, properly means "to have the bowels yearn" (Strong's G4697). And the root of that verb form (σπλαγχνoν) refers to "the chief intestines, ...


5

Paul's text about "working out your salvation with fear and trembling" in Philippians 2:13 is actually more likely about reverent, obedient awe rather than being terrified of judgment. I conclude this for three reasons: Paul uses phobos kai tromos (fear and trembling) elsewhere to mean "reverent obedience": Look at 2 Corinthians 7:15 where Paul describes ...


4

The idea of sleep is akin to appearing like you are dead: you are someone who lies motionless in the darkness. Thus in the Christian New Testament believers who live in the darkness of carnality appear like they are dead (unbelievers), but in actuality they are alive -- it's just that they appear as if they are dead. 1 Timothy 5:6 (NASB) 6 But she who ...


4

Joel Marcus, in his commentary on Mark, addresses this. "Pass by" is a technical phrase for a theophany: it's an aborted transfiguration scene. They weren't ready for it; they thought he was a spirit; they needed to recognize him as the Christ first, as happens in Mark 8 just prior to Tabor. "Pass by" is what the Lord does to Moses when Moses ascends Sinai ...


4

In Mark 11:27-12:44, Jesus is in the temple, where the Pharisees, scribes and Sadducees try to trick him into error, with one question after another. The question of the Sadducees is divided into three parts: 12:19 is a quotation from Deuteronomy; 12:20-22 is the narrative of a case; and 12:23 is the trick question by which they hope to catch him. The ...


3

Mark 7:18b -19 (ESV, NA28): Do you not see that whatever goes into a person from outside cannot defile him, οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, since it enters not his heart but his stomach, and is expelled?” ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλ’ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ...


3

There is no certain evidence that Q is earlier than Mark, although parts of it could be. Some scholars of the 'Q' hypothesis believe they have identified three distinct layers in Q, written over a period of time. The Didache, a community rule-manual of discipline on church order, is widely regarded as having existed, at least in its earliest form, earlier ...


3

The healing power didn't flow out until she touched his garment. More specifically, Matthew 9:20 says that she touched the “hem” of his garment. The Greek word for hem in this case is kraspedon1 which also means “tassle.” Before I proceed any further, a little backtracking into the book of Malachi is helpful. Malachi 4:2 says “the Sun of righteousness will ...


3

If one discounts the longer or shorter ending of Mark (For why scholars have rejected these endings see this answer.), there are only two explanations for Mark's apparently unresolved ending at 16:8. It was either an accident of history or a purposeful descision on the part of the author. Mark's gospel could have been unfinished due to the death of the ...


3

No Failure of Theory Simply for Being on a Scroll Examine carefully the Isaiah scroll. About every three to four columns there is stitching of the pieces of parchment together. Codices are thus not the only documents with "leafs" (so to speak). It is possible for a section of a scroll to have separated at such a stitch point. Additionally The end of a ...


2

Not the Romans, per se, but the religious leadership in Jerusalem ("the Council, chief priests, elders and scribes" (Mark 15:1)), who held sway with the Romans and were able to borrow soldiers (Matthew 27:65) and incite the crowds to force Pilate's hand (Mark 15:11-15). They also had their own soldiers (the temple guard), and generated fear through the ...


2

Your first two points are pretty well grounded in a middle-of-the-road, Evangelical and conservative interpretation of Scripture vis a vis Jesus' miracles. There are, perhaps, other points which could be made, but your two are certainly a good start. Where your hermeneutic might be lacking, however, is its omission of the pedagogical aspect of Jesus' ...


2

Matthew 27:46: ܘܠܐܦܝ ܬܫܥ ܫܥܝܢ ܩܥܐ ܝܫܘܥ ܒܩܠܐ ܪܡܐ ܘܐܡܪ ܐܝܠ ܐܝܠ ܠܡܢܐ ܫܒܩܬܢܝ Around (in the surface, face of) the ninth hour (3 o'clock in Roman time), Jesus yelled in a loud voice, saying "Ayl Ayl lamana shabaqthani" Written Ayl Ayl, lamana shabaqthani, Ayl means God in Syriac. It's independently ܐܝܠ but ܐܠ as a compound in names. lamana ...


2

Evidence against inclusion Codex Sinaiticus is the earliest manuscript with a complete copy of Mark's Gospel, although even it only dates from the fourth century. Sinaiticus and some other important manuscripts do not include "Son of God." Christian authors up to the fourth century, including Origen, Epiphanius, and Victorinus quote Mark 1:1 without “son ...


2

It's definitely not "much ado about nothing." The Septuagint regularly translates the tetragrammaton as κυριος (Lord), as though what was written in Hebrew was Adonai, because that's what a Hebrew speaker would pronounce when reading the text aloud. In everyday English "Lord" doesn't carry much connotation of divinity even though the KJV often calls God "the ...


2

Both references imply a vigorous washing. Mark 7:3 has πυγμή (fist) which suggests a vigorous washing hand of fist; the same word is used for 'boxing'. Luke 11:38 uses βαπτίζω, which has a history of referring to not just washing, but serious, vigorous dipping, used for drowning, or drunkenness (like in English we might say 'sodden' for someone who is ...


2

In Mark 12:35-37, Jesus has not yet declared himself to be the Messiah, in fact he never really does in this gospel. The important thing is that the audience of Mark's Gospel has already been told that Jesus is the Messiah, or Christ. So, when Jesus talks about the Messiah, the audience knows that he is talking about himself, but the scribe does not. The ...


1

John Dominic Crossan explains in The Birth of Christianity, page 106, that there is wide agreement that Mark 5:21-43 is an example of Markan intercalation. Intercalation, a literary structure also simply known as 'sandwich', is a technique used more effectively by the author of Mark's Gospel than by any other known author in antiquity. Intercalation involves ...



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