Mark 1:40-45, AEV

For previous posts in this series, please see the series’ index.

In this pericope which is part of a series of healing and exorcism narratives (i.e. 1:21-28, 1:29-34, 2:1-12) Jesus is met by a leper who begs him to heal him of his skin disease. Jesus, risking becoming unclean himself, touches the leper and suddenly the skin disease leaves the man. He then charges him to not say anything to anyone but to go to the priest to make an offering. Yet the man disobeys Jesus’ command and begins to tell everyone what has happeneding, forcing Jesus to remain in remote areas (i.e. “deserted places”; cf. 1:35).


MARK 1:40-45

40 There camea to him a leperb begging him [and kneeling]c and saying, “If you will it, you are able to make me clean.”  41 Moved with compassiond and having stretched out his hand, he touched him and said to him, “I will it. You are clean.” 42 And suddenly the leprosy left him and he was clean. 43 Strictly warning him,e he immediately sent him awayf 44 and said to him, “Be sureg to not say anything to anyone, but go show yourself to the priest and offer for your cleansing that which Moses commanded as evidence to them.”h 45 But having gone out he began to proclaim freely and spread the word, so that Jesusi was unable to go into a city, but remained in deserted places. And there came to him people from all over.


TEXTUAL NOTES

a Greek, erchetai. The use of the present tense here is similar to how in English we use indentation to indicate a new paragraph.

 b Greek, lepros. The term used in the New Testament does not necessarily refer to leprosy as we understand it but rather is a generic term for one who had a skin disease, particularly one that would have made them ceremonially unclean and therefore unable to enter the temple (see Leviticus 13-14).

c Greek, kai gonypetōn. Both NA28 and UBS5 place kai gonypetōn in brackets to indicate that it appears in some ancient manuscripts like Codices א (Sinaiticus), L (Regius), and Θ (Koridethi) but does not appear in others including Codices B (Vaticanus), D (Bezae), and W (Washingtonianus). For more, see Bruce Metzger, A Textual Commentary on the Greek New Testament, second edition (UBS, 1994), 65.

d Greek, splanchnistheis. This is the reading of Codices א, A (Alexandrinus), B, and others. However, Codex D reads orgistheis, “he became angered.” This is a possible reading and one favored by some scholars including Bart Ehrman. See his essay “A Leper in the Hands of an Angry Jesus” in Amy M. Donaldson and Timothy B. Sailors (editors), New Testament Greek and Exegesis: Essays in Honor of Gerald F. Hawthorne (Eerdmans, 2003), 77-98. See also Robert Guelich, Mark 1-8:26, WBC vol. 34a (Thomas Nelson, 1989), 41.

e Greek, embrimēsamenos. This emotionally charged participle is omitted by both Matthew (Matthew 8:4) and Luke (Luke 5:14).

f Greek, exebalen. This is the same verb used throughout Mark to describe exorcism of those who had been possessed by demons. Here the sense is not as harsh as in those other places.

g Greek, hora. Literally “See that” or “See to it that.”

h Greek, eis martyrion autois. Robert Guelich renders the phrase “as evidence against them,” noting that “the normal function of [martyrion] with the dative [i.e. autois] to connote incriminating evidence against a defendant…strongly supports that rendering here” (Guelich, 77). But against whom? In context, Jesus has told to the healed man to go to “the priest” and not “the priests.” Perhaps it is a reference to the context of the Markan community in which there were charges that Jesus ignored entirely the Mosaic law. Or perhaps it is a reference to the community of which the leper was a part so that his offering for his cleansing is a witness against those who had treated him as an outsider. The text just isn’t clear enough to offer a definitive answer. My translation is intended to convey that the offering for his cleansing was proof that he was indeed clean, not as evidence against his opponents.

i Literally, “he.”

The Weekly Roundup – 2.1.19

“I propose the final edition of Genesis is the result of a similar process by an editor of the Holiness school of pre-exilic Israel, who combined and organized these various materials into a continuous and meaningful whole.” – Bill T. Arnold


  • Over on her blog @thclosetatheist has posted her review of Lee Strobel’s book The Case for a Creator. It is a rather scathing indictment of Strobel’s tendency to parade as a skeptic despite going all-in for theism. She refers to Strobel’s creating “the illusion of skepticism” and how often his toughest objections to those he interviews are nothing more than things like “Amazing, tell me more,” etc. She also points out that Strobel doesn’t interview top scholars or scientists in their respective fields but those who have some degree of popularity in the world of evangelicalism. This is Strobel’s habit and one seen clearly even in his latest book The Case for Miracles. (I mean, he interviews J. Warner Wallace, for crying out loud!)
  • @StudyofChrist, whose ability to produce excellent content on YouTube sickens me, discusses some more ways in which many have sought to reconcile the Matthean and Lukan genealogies of Jesus, including the notion that Joseph was adopted by Heli, the possibility of Leviarite marriage being a factor, and the problems with Julius Africanus’ take. Finally, @StudyofChrist concludes that the best approach is to “embrace the differences” between the two genealogies and recognize that there are theological motives in play. I second that motion!
  • Rachel Martin at NPR recently conducted an interview with Robert Alter on his magnum opus, his translation of the entire Tanakh. I’ve read Alter’s The Five Books of Moses and it was insightful, readable, and beautiful. I’ve also read significant portions of his translation of Job and loved what I read there as well. So as soon as I move I plan on getting his translation of the Hebrew Bible.
  • Phil Long, whose work I highlighted last week on Acts, has a short post on “The Times of Refreshing” found in Acts 3:20. He notes that the phrase is a “Second Temple Period way of describing the eschatological kingdom” and brings up a variety of texts – biblical and extrabiblical – that point to the age of the eschatological reign of God in the world.
  • Over a decade ago biblical scholar Bill Arnold wrote about his view of the composition of the book of Genesis in his 2009 commentary on it. A shortened summary of his take entitled “Reflections on the Composition of Genesis” demonstrates that Arnold is in general agreement with the findings of the Documentary Hypothesis that the text of Genesis is made up of three sources: J (Yahwist), E (Elohist), and P (Priestly). He compares the creation of Genesis to the creation of the Synoptic Gospels wherein both written and oral sources were brought together to form a coherent whole.

Featured image: Wikimedia Commons.

The Weekly Roundup – 1.25.19

  • Over on his blog Charles Payet has a post entitled It’s the End of the World as We Knew It. Overall, it is a rather pessimistic piece and one with which I cannot help but sympathize. The very real threat of climate change, for example, almost guarantees that the world my children will inherit will be far more difficult than the one I have. Payet notes this and writes, “Now, I have no desire to ever have grandchildren, because humanity is destroying the planet, and Christians and Muslims are leading the way with their denial of science and reality.” He is right because while there are many Christians and Muslims who aren’t science deniers, the overwhelming majority of deniers come from the religious Right. Their views on science are colored by their theological assumptions. This will invariably result in a world that is far more dangerous than the one we see today. (On a side note, if you don’t follow Payet on Twitter you should. He is an accomplished dentist and from what I’ve seen appears to be something of a polymath despite having ADD. Plus, he’s just a really nice guy. There aren’t enough of those around anymore.)
  • Chris Hansen continues his series examining pop-apologist J Warner Wallace’s book Cold-Case Christianity. Wallace claims that the Gospel “accounts puzzled together just the way one would expect from independent eyewitnesses” when he first read them “forensically” (343, 344, electronic edition). But as Hansen points out, the Synoptics all show literary dependence and so they cannot be independent eyewitnesses: “So, apparently there was a level of harmonization going on, just what Wallace doesn’t want.” In other words, Wallace’s argument breaks down based upon Wallace’s own criteria. And this guy was a homicide detective?!?!
  • Last August astrophysicist Hugh Ross and retired chemist Peter Atkins engaged in a dialogue on the Unbelievable podcast with host Justin Brierly. The topic for discussion was the origin of the laws of nature which Ross attributes to a divine mind. Atkins, an atheist, does not see that as an adequate explanation and considers it to be “intellectual laziness.” Ross tries to make the Bible a prognosticator of future scientific discoveries and Atkins rightly calls him out on it. Atkins makes some appeal to a multiverse and Ross rightly calls him out on that. As a debate it was a wash but I did find some of what was discussed fascinating.
  • @ElishaBenAbuya has a new blog where he is moving over posts from his old one. He recently published a post on Zechariah 12:10, a text that apologists think is a prediction of the crucifixion of Jesus. That view is not without precedent as the Johannine author quotes it in John 19:37. A lot could be said about that reference as well as how the translator of Zechariah 12:10 in the Septuagint interpreted the passage. I may write a blog post on it in the future.
  • Phil Long, who blogs over at Reading Acts, wrote a series of posts last week on the book of Acts as history, story, and theology. Though Long’s conclusions about Luke’s historical writing are a bit too conservative for my taste, he raises some interesting questions and makes some helpful analogies.

Featured image: Wikimedia Commons.

Musings on Mark: Paula Fredriksen on Mark’s “Theological Creativity”

Paula Fredriksen, Jesus of Nazareth: King of the Jews (Vintage Books, 1999), 142.

The theme of Jesus’ messianic identity appears in Mark in complex ways. Mark shapes his narrative around his project of redefining “messiah” to conform to his convictions about Jesus of Nazareth, whom he knew had been crucified and whom he expected to return. Thus after Peter’s confession (“You are the Christ,” 8:29) Jesus goes on to speak of the suffering Son of Man; and after the high priest’s query (“Are you the Christ?” 14:61), Jesus affirms his identity and then speaks further in terms of the glorious and returning Son of Man. This presentation of Messiah as suffering-and-vindicated Son of Man expresses Mark’s own theological creativity as a Christian. By contrast, at others points in his story he presents Davidic messiahship in a more traditionally Jewish – hence arguably pre-Christian – way. These cluster specifically around events in Jerusalem. Jesus parades into the city before Passover like a king (11:7-10); and he is executed by Pilate as if he had, indeed, claimed to be one (15:2-26).

Featured image: Wikimedia Commons.