Do you know how difficult it is to find a country song about the acid trip that is Revelation?
I kid… slightly.
Because of the difficulty, I may post more than one.
Do you know how difficult it is to find a country song about the acid trip that is Revelation?
I kid… slightly.
Because of the difficulty, I may post more than one.
This is really for discussion… In Mark 11, Jesus enters into Jerusalem 3 times, each one more grander than the last.
Καὶ εἰσῆλθεν εἰς Ἱεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα. – Mark 11:11.
Καὶ ἔρχονται εἰς Ἱεροσόλυμα. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν – Mark 11:15.
Καὶ ἔρχονται πάλιν εἰς Ἱεροσόλυμα. καὶ ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι – Mark 11:27.
The first time, Jesus silently (ignore the Hosanna shouts) enters into city, goes to the Temple, looks around, and leaves. In Mark 11.15, Jesus enters the city and goes to the Temple to cleanse it. In Mark 11.27, Jesus goes to the Temple where he begins to preach. This happens quickly, within the space of 3 days.
Each entry is marked by an increasing sense of importance for Jesus. I may side with some who suggest the crowd was already present when Jesus entered the city, celebrating the Passover. In other words, Jesus slipped by and stood in the crown while it shouted the usual triumphant shout. The second time, however, Jesus comes in and makes himself known as a person of priestly suspicions (basically, he wanted the Temple pure). The next time, Jesus comes in and starts to preach.1
Could the thrice entry point us to some of Mark’s literary sources? I am inclined to believe Mark 11.15–17 points us to Titus’s siege in 70, wherein the bandits were holed up inside the Temple. What about the first one, then? I may argue in a future paper the first one points us to the attempted coup by the Egyptian. The third one? Well, Jesus did have to go Jerusalem… In all, however, the stories are told in such a way as to answer previous entries by would-be-tyrants and siege victors — they show that Jesus did not come to conquer.
I had the privilege today of interviewing Dr. Ryan Stokes of Southwestern Baptist Theological Seminary. He told me about his research on satan (both a noun and a verb in biblical Hebrew). Stokes has concluded that the Satan in the Hebrew Bible is not an accuser but actually is Yahweh’s executioner. The article on this topic is in the June 2014 issue of Journal of Biblical Literature. My interview with him is here on MAP.
In the last few decades, academia has produced few, but great intertextual scholars. I suspect that soon we will add a name such as Andrew Streett to that list. His work, The Vine and the Son of Man traces the interpretation and reinterpretation of Psalm 80 in Early Judaism, ending with the Gospel of John. But, it does more than that. Indeed, Streett offers an interdisciplinary approach — Second Temple Judaism, rhetoric, canonical theism, and intertextuality — to understanding not just how the Fourth Evangelist used Psalm 80, but so too the inherited methodology allowing him, or requiring him, to employ the strategy. This volume is a richly rewarding experience whereby the reader is able to digest the complete context of Psalm 80.
And a very detailed introduction, Streett begins the work in earnest with an examination of Psalm 80 in its historical context. He presents his speculation that it was originally a response to the end of the Northern Kingdom, offered to call to God’s remembrance the covenant. Already, we can see why this particular psalm could become important to early apologists defending the messiahship of Jesus. It includes vine imagery, the request for a strong leader, and the restoration of the nation. Thus, the original context supplied the needed theology to develop John’s Son of Man imagery.
Following this, Streett examines the psalm within it’s setting of the psalter. This first use of the psalm allowed the receptive audience (the 6th century BCE) to see it pertaining to them. Further, by placing it within Book III of the psalter, Psalm 80′s already rich royal connection is magnified, assuming an eschatological presence that produces the connection to the Temple and Jerusalem. This is interesting in of itself because it allows the reader to see how portions of Scripture are shaped by their literary placement.
I a (not-as) convincing chapter on Daniel 7, the author argues that the natural imagery of Daniel’s Son of Man vision is supplemented by Psalm 80. He bases this on the beasts, primarily. I remain unconvinced, wishing he had devoted more time to intertextual clues — or included this chapter either in, or after, the following chapter in which he examines our psalm within Second Temple and Rabbinic Judaism (chapter 4). In this portion, Streett investigates such works as pseudo-Philo and the Dead Sea Scrolls to understand how Psalm 80 figured into their works. It is during this time, and with the help of the developing eschatological hope, Psalm 80 is reworked to represent better what early Christians would have recognized as the “real” meaning. Had Street placed his chapter on Daniel within this framework, it would be more convincing.
Streett’s chapters on Mark are completely convincing — not simply because he delves deep into the concept of allusion and what this means when reading texts into, or out of, of another. In chapter 5, he stands out from the crowd(s) — the crowds arguing neither for Daniel 7 or Isaiah 53 as the genesis for the suffering Messiah — holding Psalm 80 as the theological instigator for seeing Jesus’s passion as necessary and “biblical.” Chapter 6 deals well with Mark 12.1-12 and its allusive connections to Psalm 80. Streett continues to build upon the idea of intertextuality, connecting Mark to his theological heritage — Second Temple Judaism. By doing so, he gives a literary depth to Mark rarely seen by a surface reading.
In his seventh chapter, Streett tackles Psalm 80 in John 15.1–8. He does not simply offer the psalm as the only intertext, but examines it next to the passages commonly associated with pericope such as Isaiah 5.1–7 and Sirach 24.17–21. He maintains that while other passages may contribute to John’s choice of words here, it is Psalm 80 supplying the spine of the passage.
How did we read the New Testament without the aid of Psalm 80 before? Sure, we did pretty well for ourselves, having rested easily enough on Psalm 110 — but, it seems we were lacking something. And if we ever believed christology suddenly sprang forth ex nihilo, we missed something there as well. Often times, we are told scholars live to find something new. Here, Streett brings back something old and gives us more things to consider in reading the New Testament. He helps us to understand just how Jewish, and continuous, New Testament theology really is. It is a rewarding experience for those seeking to understand the zygote of the New Testament as well as how previous texts were used, reused, and transformed by later writers.
This doesn’t really apply to the entire book, but the ability of the person to see and know what it happening above his grave serves as the connection.
Plus, I really like the song.
I struggled to publish this here, but this is from the 90′s when I used to be a TV translator, lip-synchronizer and dubber. The face is familiar, but ONLY THE VOICE is mine! It was viewed and heard by circa 100 million people around the world, 40 million in Brazil alone. Today is still viewed in Portuguese speaking countries still with my voice!
Of course, today, because I am a Calvinist (since the late 90′s) I decided this no longer to be appropriate to me for my own financial and professional loss. If you can stand it, wait until he starts weeping and see “how good” I really was at it!!!! Therapy for me, SICKNESS for you… perhaps!
I will propose Mark is borrowing two well-known and horrible entries into Jerusalem. First up, Mark 11.1-17:
Καὶ ὅτε ἐγγίζουσιν εἰς Ἱεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ 2 καὶ λέγει αὐτοῖς· Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφʼ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε. 3 καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο; εἴπατε ὅτι Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε. 4 καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. 5 καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς· Τί ποιεῖτε λύοντες τὸν πῶλον; 6 οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. 7 καὶ φέρουσιν τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπʼ αὐτόν. 8 καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν. 9 καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον· Ὡσαννά· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· 10 Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ· Ὡσαννὰ ἐν τοῖς ὑψίστοις.
11 Καὶ εἰσῆλθεν εἰς Ἱεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα.
12 Καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν. 13 καὶ ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα ἦλθεν εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπʼ αὐτὴν οὐδὲν εὗρεν εἰ μὴ φύλλα, ὁ γὰρ καιρὸς οὐκ ἦν σύκων. 14 καὶ ἀποκριθεὶς εἶπεν αὐτῇ· Μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ.
15 Καὶ ἔρχονται εἰς Ἱεροσόλυμα. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 16 καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 17 καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς· Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.
Thanks to Rick from Logos and an experimental feature, I got a jumpstart. This is what the search for literary connections looks like:
|Dataset||Canonical Reference||Relationship||Noncanonical Reference|
|Josephus||Mark 11:1||Phrase||Wars 2.262|
|Josephus||Mark 11:1||Remove||Wars 2.261–263|
|Josephus||Mark 11:1||Remove||Ant 20.169–170|
|Josephus||Mark 11:1||Topical||Ant 20.169|
|Josephus||Mark 11:1||Remove||Life 269|
|Josephus||Mark 11:2||Remove||Wars 2.261–263|
|Nag Hammadi Codices||Mark 11:8||Allusion||NHC II 2, 39:29–NHC II 2, 40:2|
|Apostolic Fathers||Mark 11:9||Topical||Did 12.1|
|Apostolic Fathers||Mark 11:9||Echo||Did 10.6|
|Apostolic Fathers||Mark 11:9||Remove||Barn 6.4|
|Josephus||Mark 11:9||Remove||Wars 1.673|
|Josephus||Mark 11:9||Remove||Ant 7.40–41|
|Nag Hammadi Codices||Mark 11:9||Allusion||NHC II 2, 39:29–NHC II 2, 40:2|
|NT Apocrypha||Mark 11:9||Remove||APt 24|
|Dead Sea Scrolls Sectarian Material||Mark 11:10||Topical||4Q174|
|NT Apocrypha||Mark 11:10||Remove||Acts Pil. 1|
|Josephus||Mark 11:11||Topical||Ant 18.90|
|Josephus||Mark 11:11||Topical||Ant 15.405|
Mark came before some of the material here, so you have to mark that out…mark that out, I slay me… I am looking at Wars in particular.
So, we come up with at least one section, the entry into Jerusalem by the Egyptian. This is found in BJ 2.261-263:
τούτοις Φῆλιξ, ἐδόκει γὰρ ἀποστάσεως εἶναι καταβολή, πέμψας ἱππεῖς καὶ πεζοὺς ὁπλίτας πολὺ πλῆθος διέφθειρεν. Μείζονι δὲ τούτου πληγῇ Ἰουδαίους ἐκάκωσεν ὁ Αἰγύπτιος ψευδοπροφήτης· παραγενόμενος γὰρ εἰς τὴν χώραν ἄνθρωπος γόης καὶπροφήτου πίστιν ἐπιθεὶς ἑαυτῷ περὶ τρισμυρίους μὲν ἀθροίζει τῶν ἠπατημένων, περιαγαγὼν δὲ αὐτοὺς ἐκ τῆς ἐρημίας εἰς τὸ ἐλαιῶνκαλούμενον ὄρος ἐκεῖθεν οἷός τε ἦν εἰς Ἱεροσόλυμα παρελθεῖν βιάζεσθαι καὶ κρατήσας τῆς τε Ῥωμαϊκῆς φρουρᾶς καὶ τοῦ δήμου τυραννεῖνχρώμενος τοῖς συνεισπεσοῦσιν δορυφόροις. φθάνει δ’ αὐτοῦ τὴν ὁρμὴν Φῆλιξ ὑπαντήσας μετὰ τῶν Ῥωμαϊκῶν ὁπλιτῶν, καὶ πᾶς ὁ δῆμοςσυνεφήψατο τῆς ἀμύνης, ὥστε συμβολῆς γενομένης τὸν μὲν Αἰγύπτιον φυγεῖν μετ’ ὀλίγων, διαφθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστους τῶνσὺν αὐτῷ, τὸ δὲ λοιπὸν πλῆθος σκεδασθὲν ἐπὶ τὴν ἑαυτῶν ἕκαστον διαλαθεῖν.
There are common points. Both start at the Mount of Olives. Both have friends with them. For Jesus, they are his disciples. For the Egyptian, guards. There is a multitude of people as well.
If we go further, we find a connection between Mark 11.15–17 and the siege of the Temple, with the entry by my favorite baddie, Simon bar Giora (4.570-584).
I am attracted to the Egyptian story as a literary source because of Acts 21.38–39. I think there is something in Luke, perhaps calling attention to Mark’s usage.
So, why is Mark using two literary sources, but reversed, to present the story of Jesus’s entry? Because it is apologetic. Mark does not want Jesus seen as the conquering tyrant. He wants to show how peaceful Jesus was, so he mimics (borrows) the language of Josephus so that his audience can get a sense his intent.
Jesus does not come to conquer Jerusalem. /a/Christians are not traitors or treasonous.
You can find it here:
A Common Written Greek Source for Mark AND Thomas. By John Horman. Studies in Christianity and Judaism 20. Waterloo, ON: Wilfrid Laurier University Press, 2011. Pp. viii + 256. Cloth, $85.00. – Watts – 2014 – Religious Studies Review – Wiley Online Library.
I can’t reproduce it yet, but… I found the concept fascinating but deeply flawed. Horman (an independent researcher, which is awesome) has a great theory, but in the end, it is a theory biased on the need to make Thomas more canonical than the other Gospels. I just don’t see it. One thing Horman does (and Francis Watson does) is to de-gnostic-fy Thomas, which is a welcomed feature.
After spending a considerable amount of time reading theology and thinking through some of the more serious matters in biblical scholarship, I went to seminary. I was joined by more than a few fellow students who had read little more than Scripture itself and considered it the total of theological evaluation. This reality disheartened me about the future clergy and how they are going to respond to the increasing barrage of questions from parishioners and others. To serve the Church in any way, you have to know how to read and think theologically. There are scarcely any tools focused solely on that missing element in our ministerial training.
The editor’s introduction to Reading Theologically does not state this fact in as dark of terms as I but instead focuses on the positive. Eric D. Barreto writes, “reading theologically is about the formation and cultivation of a particular posture toward texts…(r)eading theologically is not just about building your academic skills, but about your formation as a ministerial leader.” (11). To do this, Barreto has assembled “eight exemplary scholars” who are likewise teachers and theologians. Their essayed voices bring to light different goals and methods for reading while in seminary — goals that should be the intended result of each seminarian. I am more than pleasantly surprised at the inclusion of a variety of voices in this volume.
The eight chapters cover everything one needs to read academically. Seminary is not a Jesus/summer camp (a fellow student believed this). It is an academic institution of higher learning, requiring reading that goes beyond understanding the words on the page. As Melissa Browning says in the first essay, reading is an enterprise whereby one engages with the person writing. She offers several helpful (even out of seminary) strategies to engaging the material — even the material the is uninteresting, or worse, challenging. Of interesting note is Jacob D. Myers’s chapter, “Reading Critically,” which begins with an acknowledgement that authors have ideologies. How often do we see books castoff because the author is “X?” Myers suggests otherwise – admit this, admit we have our own ideology, and then because to read the text. This stance is his ideological criticism (77) and it works well. He writes to encourage us to look at the author, understand their place and our own, and then read the book. The final essay I will call attention to is “Reading Spiritually,” by Shanell T. Smith. After all of the ways to read, after all of the things to read — after all of the confirmation and challenges — there is a need to read for spiritual formation. This method does not exclude the previous ones, but is “intentionally reflective” and “deepens your connection with God as you read.” (126). Her model, S.o. W.h.a.t?, is a very helpful paradigm for the seminary reader who may find they no longer know how to read for a connection with God. This capstone shows the editorial intent of providing a whole reader.
I’ll be blunter than the editor or the essayists. Americans are the poorest readers in the world. Maybe that is a bit much, so don’t read too much into it. However, we take things at face value and apply an “all/or nothing” approach what we intellectually digest. There is little to no engagement across the broad-swath of the reading public. It gets worse in seminary, I believe, because each person becomes protected to challenges, first, by the capitalistic system for paying for the degree and, second, due to the “call of God.” Because God called them into the ministry, and because the denominational requires seminary, they do not need to be challenged. The seminarian never becomes a student, but is always the customer. I believe this is detrimental to our Church(es) and is part of the reason we see a decrease in Christianity in the West today. It comes down to reading. Do you read to learn or to read simply?
If I could, I would commend and command to every seminarian this single-volume and a class on it. I would implore them to take it apart and to eat it up as John was commanded by the Angel in Revelation. The words on these pages should become the theological sojourner’s nutrients. This book, without exaggeration, is a godsend to seminarian students.
From Hendrickson (click through, as there is a sample chapter on the publisher’s site):
While the Nestle-Aland Novum Testamentum Graece is designed for scholarly research, the Greek New Testament, 5th Revised Edition is designed for translators and students. Like NA28, this is the leading edition of the original text of the New Testament. It contains the same Greek text as NA28, differing only in some details of punctuation and paragraphing.
The critical apparatus includes exegetically significant variants (fewer than NA28) but adds extensive manuscript evidence (more than NA28) for each variant, thereby offering in-depth instruction for students on how variants and the evidence for them work together. An introduction in English is included and an optional Concise Greek- English Dictionary of the New Testament by Barclay Newman is available.
This user-friendly volume comes in three editions:
• The Greek New Testament (UBS5) hardcover
• The Greek New Testament (UBS5) with Greek-English Dictionary, hardcover
• The Greek New Testament (UBS5) with Greek-English Dictionary, Flexisoft Black Leather
I found this interesting. I am currently researching substitution (hint, I don’t think Jesus was classically substituted in Galatians) for my dissertation. These passages all connect for me.
The translations are from the REB.
The Lord said to Moses: When you take a census of the Israelites, each man is to give a ransom for his life to the Lord,* to avert plague among them during the registration. As each man crosses over to those already counted he must give half a shekel by the sacred standard at the rate of twenty gerahs to the shekel, as a contribution levied for the Lord. Everyone aged twenty or more who has crossed over to those already counted will give a contribution for the Lord. The rich man will give no more than the half-shekel, and the poor man no less, when you give the contribution for the Lord to make expiation for your lives. The money received from the Israelites for expiation you are to apply to the service of the Tent of Meeting. The expiation for your lives is to be a reminder of the Israelites before the Lord. – Exodus 30.11-16.
Yet if an angel, one of a thousand, stands by him,
a mediator between him and God,
to expound God’s righteousness to man
and to secure mortal man his due;*
if he speaks on behalf of him and says,
‘Reprieve* him from going down to the pit;
I have the price of his release’:
then his body will grow sturdier* than it was in his youth;
he will return to the days of his prime. – Job 33.23-25
He levied a contribution from each man, and sent to Jerusalem the total of two thousand silver drachmas to provide a sin-offering*—a fit and proper act in which he took due account of the resurrection. Had he not been expecting the fallen to rise again, it would have been superfluous and senseless to pray for the dead; but since he had in view the splendid reward reserved for those who die a godly death, his purpose was holy and devout. That was why he offered the atoning sacrifice, to free the dead from their sin. – 2 Macc 12.43-45.
This does not mean I believe we can buy our way into heaven; but at the very least we can two things.