Summary: Mark offers us a Greek 101 clinic in the power of verb conjugation. He changes tense, voice and mood to portray some key concepts. Alas, because he writes in Greek (as opposed to English) he needs no helper verbs or adverbs, just a bunch of complicated endings. Too often we throw in the towel when it comes to parsing verbs, but come along for the ride in these passages and discover Mark's point, adroitly conjugated: We must always confess Christ; suffering will happen, no matter: Jesus is Lord.
Key concepts relating to verbs:
Tense:
The tense of the verb in Greek not only indicates when the action occured (past, present and future) but also the nature of the action (on-going or discrete event). English also offers this distinction: "I was running" implies something slightly different than "I ran." In English, we normally need a helper verb/adverb to convey both the timing and nature of the event; Greek simply adds letters before or after the verb, much the dismay of the student.
The present tense in Greek suggests an on-going nature of the action. The aorist tense suggests a one-time event. Grammar books sweat over these distinctions because in everyday usage, it is sloppier than this. That caveat aside, a good example of this distinction is found in verse 34: If anyone wants to follow me, they must deny (aorist) themselves, take up (aorist) their cross and follow (present) me. The idea being that following Jesus is an on-going event, whereas taking up the cross was a discrete event.
Theological disclaimer: These verbs might make us move into decision theology; I don't think the point is that we only get one cross to bear in our lives or that we only have to make one choice to follow Christ. The point here, which needs interpretation, is that Jesus points toward an event of denial, an event of taking up a cross and then an on-going activity of following him.
The imperfect tense connotes on-going action in the past. In verse 27 and 29 Jesus asks his disciples "Who do you say that I am?" The verb ask is in the imperfect tense, suggesting that Jesus asked this question multiple times, almost like he was walking around and in their faces. They respond (aorist): "Elijah...etc" However, when Peter confesses "You are the Christ" the tense is present, suggesting that Peter said this more than once and that this confession will be on-going.
To drive this all home: We are always asked and must always confess Jesus as Lord.
Voice:
English has two voices, passive and active. Passive means you got it done to you; active means you do it. Greek has a third, middle, but this is rarely used and more just makes everything complicated because it was used by Homer and just added more verbs and endings.
Anyway, in vs. 31 Jesus discusses his suffering, arrest and death and the entire thing is in the passive voice, meaning he is not the agent, but the one having the action done to him.
This helps shed light on picking up our cross. Jesus does not find his cross, but rather it comes to him. In life, to quote, however vagely, Dietrich Bonhoeffer, we don't need to find our cross, we simply follow Jesus and it comes to us.
The verb rise (αναστημι) is active, suggesting that Jesus has the power, even over death, to raise himself! The cross will come, but resurrection is on the wings...
Mood:
English and Greek have a bunch of moods for verbs. They can be infinitives, indicatives, imperatives, participles...and subjunctives. Subjunctive in Greek means different stuff than in English, but the basic idea of subjunctive would be "hypothetical." In vs. 35 and 38 Jesus uses the words ος εαν to mean whoever and in vs. 35 uses ει to mean "if."
While I want to reassert my caution about simply saying subjunctive = hypothetical, Jesus makes it clear that following him is not necessarily automatic. There is something unsure and uncertain about our willingness to follow. Jesus does not say we have no hope of following him; nor does he say all will follow him. Obviously choice and faith are a tricky matter. We can debate how to put these together; we cannot debate that Jesus uses the subjunctive and in this case, this means following Jesus is an uncertain reality. (And yes, I did phrase that ambiguously).
Tuesday, February 28, 2012
Tuesday, February 21, 2012
Mark 1:9-15
Summary: At first glance, this text plays well into the emerging emphasis on Baptism during Lent: Connect baptism, lent and repentance together, right as Mark does in a few swift verses. However, I think it is easy to water down repentance here with Baptism grace instead of put repentance back into Baptism. People need a few weeks a year of getting their butts kicked trying to be better disciples. I also think a closer look at these few verses suggests we take this whole thing seriously. In six verses we have the betrayal of John, a 40 day war in the wilderness and the heavens being torn in two. That should be enough to make us cry out: "Return to the Lord Your God."
Side note: I'd much prefer for the Easter season to be about Baptism. As it is, especially in the year of Mark-John, you get the oddest bunch of lessons and Jesus is baptized, it seems, three or four times. I am old school when it comes to Lent: Sit with your sins for six weeks. Beg for mercy. Don't boast in your Baptism but with fear and trembling work out your salvation.
Side note 2: I really don't like the lessons for Mark-John's year.
Key words that show the intensity of this passage:
σχιζω ("tear"; 1:10): This word comes into English as "schism." It appears twice in Mark's Gospel: now and at the end when the temple curtain is torn at Jesus' crucifixion. As Jesus cries out, my God, my God, why have you abandoned me, the wall between God and man is destoyed. The wall here exposes its holes.
παραδιδημι ("betray"; 1:14) This verb will come back into Mark's Gospel when Jesus is betrayed by Judas. We say this word each week in our communion liturgy. This verb serves a double purpose: It lets us know why Jesus got into ministry in the FIRST place...and the FINAL place, the real FIRST place anyway.
εκβαλλω ("cast out"; 1:12) The Spirits casts Jesus into the wilderness. This is the same verb that will describe Jesus casting out demons. It is not a pretty term. Jesus gets hurled into the wilderness! Also worth recalling that whenever Jesus goes into the wilderness he is not escaping but going where the demons dwell...
διακονεω ("serve"; 1:13): What is interesting here is actually the tense of the verb: imperfect. In fact, the whole sentence is in the imperfect, strongly suggesting that all of these actions are on-going and occuring at the same time. While Jesus is fighting the devil, he is with the beasts and angels are there helping him. It was an intense time of total spiritual warfare in the wilderness. The image is of the boxer in one corner with his people attending him to give him energy to go back in and fight.
κηρυσσω ("proclaim"; 1:14) Mark loves this word, using it more than any other author. This makes sense -- for Mark the disciples are a bunch of sinners who don't do much right, so at least they should proclaim what Christ has done! This also builds off of the perfect tenses used with the verbs "arrived" and "fulfilled." We are simply announcing what God has done. It is worth noting that whenever proclamation happens, amazing stuff ensues. In otherwords, proclamation is not a mental, but a deeply spiritual activity that raises the dead, turns the sinners heart and makes the devil and his mineons mad as hell.
ευαγγελιον ("good news"; 1:14) This word is rather difficult to interpret (always, right!) in the Gospel of Mark. It is never really defined, but Jesus refers to its importance in connection with death (8:35) and salvation (16:15). The Gospel opens by declaring that the whole book is about the Gospel, but it is worth us considering, especially as we head into a year of preaching from Mark's Gospel, what we consider to be our own and Mark's understanding of the Gospel. I wrote above that in Mark's Gospels, the disciples don't do a lot right. But yet in our story this week they drop everything they have to follow Jesus. God's Word, however hard human hearts may be, still achieves its purpose.
μετανοεω ("repent"; 1:14) This word sort of drops out of Mark, almost suggesting that it drops out of Jesus' own ministry as he discovers the limitations of the disciples. Another way to think about this is to consider the Greek meaning of the word, which literally means "new mind." Stories later in the Gospel -- Bartimaues or the woman anointing Jesus -- show someone whose life is transformed by Jesus. So it may not be explicit, but the repentance continues. In Lidell-Scott's ancient (and secular) Greek lexicon, repent means to change one's mind or purpose. We often put repentance together with sin, a fine thing, but perhaps we need to consider that repentance means often more than simply a struggle against temptation, but a paradigm shift, a transformation of our whole outlook, if not way of life and even being. Jesus is one whose power and even charisma compel us to switch our worldview, our words and finally our actions.
Side note: I'd much prefer for the Easter season to be about Baptism. As it is, especially in the year of Mark-John, you get the oddest bunch of lessons and Jesus is baptized, it seems, three or four times. I am old school when it comes to Lent: Sit with your sins for six weeks. Beg for mercy. Don't boast in your Baptism but with fear and trembling work out your salvation.
Side note 2: I really don't like the lessons for Mark-John's year.
Key words that show the intensity of this passage:
σχιζω ("tear"; 1:10): This word comes into English as "schism." It appears twice in Mark's Gospel: now and at the end when the temple curtain is torn at Jesus' crucifixion. As Jesus cries out, my God, my God, why have you abandoned me, the wall between God and man is destoyed. The wall here exposes its holes.
παραδιδημι ("betray"; 1:14) This verb will come back into Mark's Gospel when Jesus is betrayed by Judas. We say this word each week in our communion liturgy. This verb serves a double purpose: It lets us know why Jesus got into ministry in the FIRST place...and the FINAL place, the real FIRST place anyway.
εκβαλλω ("cast out"; 1:12) The Spirits casts Jesus into the wilderness. This is the same verb that will describe Jesus casting out demons. It is not a pretty term. Jesus gets hurled into the wilderness! Also worth recalling that whenever Jesus goes into the wilderness he is not escaping but going where the demons dwell...
διακονεω ("serve"; 1:13): What is interesting here is actually the tense of the verb: imperfect. In fact, the whole sentence is in the imperfect, strongly suggesting that all of these actions are on-going and occuring at the same time. While Jesus is fighting the devil, he is with the beasts and angels are there helping him. It was an intense time of total spiritual warfare in the wilderness. The image is of the boxer in one corner with his people attending him to give him energy to go back in and fight.
κηρυσσω ("proclaim"; 1:14) Mark loves this word, using it more than any other author. This makes sense -- for Mark the disciples are a bunch of sinners who don't do much right, so at least they should proclaim what Christ has done! This also builds off of the perfect tenses used with the verbs "arrived" and "fulfilled." We are simply announcing what God has done. It is worth noting that whenever proclamation happens, amazing stuff ensues. In otherwords, proclamation is not a mental, but a deeply spiritual activity that raises the dead, turns the sinners heart and makes the devil and his mineons mad as hell.
ευαγγελιον ("good news"; 1:14) This word is rather difficult to interpret (always, right!) in the Gospel of Mark. It is never really defined, but Jesus refers to its importance in connection with death (8:35) and salvation (16:15). The Gospel opens by declaring that the whole book is about the Gospel, but it is worth us considering, especially as we head into a year of preaching from Mark's Gospel, what we consider to be our own and Mark's understanding of the Gospel. I wrote above that in Mark's Gospels, the disciples don't do a lot right. But yet in our story this week they drop everything they have to follow Jesus. God's Word, however hard human hearts may be, still achieves its purpose.
μετανοεω ("repent"; 1:14) This word sort of drops out of Mark, almost suggesting that it drops out of Jesus' own ministry as he discovers the limitations of the disciples. Another way to think about this is to consider the Greek meaning of the word, which literally means "new mind." Stories later in the Gospel -- Bartimaues or the woman anointing Jesus -- show someone whose life is transformed by Jesus. So it may not be explicit, but the repentance continues. In Lidell-Scott's ancient (and secular) Greek lexicon, repent means to change one's mind or purpose. We often put repentance together with sin, a fine thing, but perhaps we need to consider that repentance means often more than simply a struggle against temptation, but a paradigm shift, a transformation of our whole outlook, if not way of life and even being. Jesus is one whose power and even charisma compel us to switch our worldview, our words and finally our actions.
Tuesday, February 14, 2012
Mark 9:2-10
Summary: The key to understanding this story is the number six (in Greek, "hex"). In the Bible, six connotes imperfection; Jesus even dies on the sixth day. Mark says these events took place after six days and like everything else on the sixth day, it might be wonderful but it is incomplete. In this story we have incomplete disciples (in number and maturity); incomplete atonement; incomplete minsitry of Jesus; if not the law and the prophets themselves revealing their limits as unable to raise the dead. The whole story is a foreshadowing for the cross and resurrection.
For this weeks "key words" I have focused on OT connections! Take your pick: Exodus or Genesis. It is all there...
εξ ("six"; there is a rough breathing mark, making it "hex" as in "hexagon"; 9:2). This is the only time Mark records something as happening "six" days later. So what happens on the sixth day? Well, on the 6th day Jesus died on the cross! Recall the OT: On the sixth day humanity was created. Very good (like Transfiguration). But final? No.
σκηνη ("tent"; 9:5) As a child, I heard the word "tabernacle" with a bit of religious awe. It simply means a tent made into a temple where God dwelt. At the end of Exodus, you can read about the Tabernacle and the "tent" presence of God, which hosted God's glory. You can go in all sorts of directions here: Peter wants to start up old-time religion here; Peter wants to pin Jesus down; Peter, well, just doesn't know what to do.
αγαπητος ("beloved"; 9:7) This harkens back to another mountain scene, where Abraham takes his beloved son up a mountain to sacrifice him. Actually, when it says Jesus "led" his disciples up the mountain (αναφερω (9:2)), the word also means sacrifice. It is the same as the word used in Genesis 22, as in Abraham leading Isaac up the mountain to be sacrificed. There is a subtle play on the Old Testament idea of sacrificing beloved sons on a mountain here; but again, this story is all about being incomplete...
One other little note of foreshadowing:
λευκος ("white"; 9:3) We will not see white again until the resurrection garden with the angels!
For this weeks "key words" I have focused on OT connections! Take your pick: Exodus or Genesis. It is all there...
εξ ("six"; there is a rough breathing mark, making it "hex" as in "hexagon"; 9:2). This is the only time Mark records something as happening "six" days later. So what happens on the sixth day? Well, on the 6th day Jesus died on the cross! Recall the OT: On the sixth day humanity was created. Very good (like Transfiguration). But final? No.
σκηνη ("tent"; 9:5) As a child, I heard the word "tabernacle" with a bit of religious awe. It simply means a tent made into a temple where God dwelt. At the end of Exodus, you can read about the Tabernacle and the "tent" presence of God, which hosted God's glory. You can go in all sorts of directions here: Peter wants to start up old-time religion here; Peter wants to pin Jesus down; Peter, well, just doesn't know what to do.
αγαπητος ("beloved"; 9:7) This harkens back to another mountain scene, where Abraham takes his beloved son up a mountain to sacrifice him. Actually, when it says Jesus "led" his disciples up the mountain (αναφερω (9:2)), the word also means sacrifice. It is the same as the word used in Genesis 22, as in Abraham leading Isaac up the mountain to be sacrificed. There is a subtle play on the Old Testament idea of sacrificing beloved sons on a mountain here; but again, this story is all about being incomplete...
One other little note of foreshadowing:
λευκος ("white"; 9:3) We will not see white again until the resurrection garden with the angels!
Tuesday, February 7, 2012
Mark 1:40-45
Summary: Last week was all about the power of Jesus. I think this story actually shows the gentleness of Jesus. What will it take to heal this man? Power? Certainly. But also a compassionate touch.
Word pairs:
δυναμαι and καθαριζω (1:40) The first word here means "able" and can be translated simply, "can." It is worth noting its root is the same as "dynamite" and the word has the connotation of power: "If you wish, you have the power to cleanse me." The second word comes into English as "catharize." We use this word in Christian contexts with sin: "He catharizes us from sin" (Lutheran confessional rite and 1 John 1). Here it is used with cleansing of his disease. While the cleansing of disease is an interesting topic in itself, I'd like us to consider the connection between power and "deep cleaning." We buy powerful chemicals with "deep cleaning" abilities to get our floor clean. We have powerful machines and medicines that cleanse our heart valves. Are these gifts from God? Furthermore, what kind of power does it take to cleanse our hearts from their sins? This very issue will come up in chapter 2, the next story, when Jesus is asked on what authority he declares sins forgiven.
σπλαγνιζομαι and απτω (1:41) The word for "compassion" (σπλαγνιζομαι) is a great one in the New Testament. In Greek this word comes from intestines, the idea being that when Jesus sees the man he is filled with compassion. His reaction is to touch (απτω) the person. This is not a violent siezing, but a touching. Sometimes what is needed when confronting the sin in the world is not simply a thunder bolt, but a touch compassionate touch.
μαρτυριον and κηρυσσω (1:44/45) Our leper becomes the first witness (μαρτυριον; think martyr) and proclaimer (κηρυσσω). This is not simply ironic because he had been on the outside of society, but Jesus asked him not to do so.
Point one, not for a sermon, but my eternal axe against Lutheran Orthodoxy: Taken alone, we might think that for Mark proclamation is simply a declaration of what God has done. However, the disciples proclaim for the purpose of repentance (6.12); Jesus initial proclamation contains the command to repent (1.14). Furtherore, Jesus says that whereever (14.19) the Gospel is proclaimed, people will recall the annointing of Jesus. In short, we cannot simply say that proclamation involves only the "Gospel" in the sense of Jesus activities for us. It involves also an ethical imperative on the listener and the broader story and context of the Gospel.
Point two, for a sermon: To tell others about Jesus requires nothing less than experiencing Jesus' compassion. This person prayed, had their prayers answered and then told the world. What stops us?
Word pairs:
δυναμαι and καθαριζω (1:40) The first word here means "able" and can be translated simply, "can." It is worth noting its root is the same as "dynamite" and the word has the connotation of power: "If you wish, you have the power to cleanse me." The second word comes into English as "catharize." We use this word in Christian contexts with sin: "He catharizes us from sin" (Lutheran confessional rite and 1 John 1). Here it is used with cleansing of his disease. While the cleansing of disease is an interesting topic in itself, I'd like us to consider the connection between power and "deep cleaning." We buy powerful chemicals with "deep cleaning" abilities to get our floor clean. We have powerful machines and medicines that cleanse our heart valves. Are these gifts from God? Furthermore, what kind of power does it take to cleanse our hearts from their sins? This very issue will come up in chapter 2, the next story, when Jesus is asked on what authority he declares sins forgiven.
σπλαγνιζομαι and απτω (1:41) The word for "compassion" (σπλαγνιζομαι) is a great one in the New Testament. In Greek this word comes from intestines, the idea being that when Jesus sees the man he is filled with compassion. His reaction is to touch (απτω) the person. This is not a violent siezing, but a touching. Sometimes what is needed when confronting the sin in the world is not simply a thunder bolt, but a touch compassionate touch.
μαρτυριον and κηρυσσω (1:44/45) Our leper becomes the first witness (μαρτυριον; think martyr) and proclaimer (κηρυσσω). This is not simply ironic because he had been on the outside of society, but Jesus asked him not to do so.
Point one, not for a sermon, but my eternal axe against Lutheran Orthodoxy: Taken alone, we might think that for Mark proclamation is simply a declaration of what God has done. However, the disciples proclaim for the purpose of repentance (6.12); Jesus initial proclamation contains the command to repent (1.14). Furtherore, Jesus says that whereever (14.19) the Gospel is proclaimed, people will recall the annointing of Jesus. In short, we cannot simply say that proclamation involves only the "Gospel" in the sense of Jesus activities for us. It involves also an ethical imperative on the listener and the broader story and context of the Gospel.
Point two, for a sermon: To tell others about Jesus requires nothing less than experiencing Jesus' compassion. This person prayed, had their prayers answered and then told the world. What stops us?
Wednesday, February 1, 2012
Mark 1:29-39
Summary: Wow. What an amazing passage. When I first learned about Saint Anthony and the monastic movement, I thought it involved leaving this world for our own spiritual gain. Then I read that actually Saint Anthony was going into the wilderness to purge it from evil, not to get away from it. In the same way, I wonder if Jesus' prayer is about purging the wilderness from the demons. Everything else in this passage, even proclamation, is portrayed in the light of spiritual conflict.
To put it in a more catchy way: When you go to proclaim, do you expect to see the minions of the devil fleeing and fighting?
Struggle against evil:
κρατεω ("hold"; 1.31) The word here for hold is "krate-oo" which is not hold hand in a sentimental way. This is the word for power, as in democracy. This is the word for sieze. This is what Herod will do to John the Baptist (arrest) and what the Chief Priests want to do to Jesus. Jesus in Mark 1 is wrestling the demons, not smiling for the home video cameras.
ερημος ("wilderness"; 1:35) and εκβαλλω ("cast out"; 1:35-1:39): Jesus had been cast out into the wilderness (herehmos). Now after he casts out demons, he goes there to pray. Often times we think of monasticism as a wimpy and academic escape from the world, but for Jesus it means cleansing out the forces of evil.
Nature and purpose of the church:
διακονεω ("serve"; 1 31) Peter's mother in law has been freed to serve others, suggesting that our freedom comes with an opportunity to serve others too. It comes into English (and the ELCA) as Deaconness, Diaconal ministers and deacons.
επισυναγω ("gather"; 1 33) In this passage begins with Jesus leaving the synagogue. Now the people are gathering around him (syn-ago-ing!) Where is church? Where Jesus is...duh...anyone 2nd grader who has read AC VII knows that. Where Jesus is meeting humans in need.
κηρυξω ("proclaim"; 1:38) Proclaim is a great Lutheran word. But in this case it is not connected with the forgiveness of sins, but the expulsion of demons. I would offer that three key elements of the church: prayer, proclamation and service, all involve the conflict against evil rather than simply an academic escape or comfort and safety!
θεραπευω ("heal"; 1:34) Jesus' therapy session is on! Again here even healing is seen within the context of a struggle against evil.
Foreshadowing of Resurrection:
ηγειρεν ("raise up"; 1.31) and αναστας ("resurrect"; 1.35): These verbs both mean to raise up or resurrect.
λιαν πρωι (1.35; these words together mean early morning): They don't come back into Mark until chapter 16 when we get to the resurrection
θυρα ("gate"; 1.33) The word for "door" here is also gate, as in Jesus is the gate from John's Gospel. Or as in, there was a stone at the gate of the tomb (see Mark 15 and 16!).
To put it in a more catchy way: When you go to proclaim, do you expect to see the minions of the devil fleeing and fighting?
Struggle against evil:
κρατεω ("hold"; 1.31) The word here for hold is "krate-oo" which is not hold hand in a sentimental way. This is the word for power, as in democracy. This is the word for sieze. This is what Herod will do to John the Baptist (arrest) and what the Chief Priests want to do to Jesus. Jesus in Mark 1 is wrestling the demons, not smiling for the home video cameras.
ερημος ("wilderness"; 1:35) and εκβαλλω ("cast out"; 1:35-1:39): Jesus had been cast out into the wilderness (herehmos). Now after he casts out demons, he goes there to pray. Often times we think of monasticism as a wimpy and academic escape from the world, but for Jesus it means cleansing out the forces of evil.
Nature and purpose of the church:
διακονεω ("serve"; 1 31) Peter's mother in law has been freed to serve others, suggesting that our freedom comes with an opportunity to serve others too. It comes into English (and the ELCA) as Deaconness, Diaconal ministers and deacons.
επισυναγω ("gather"; 1 33) In this passage begins with Jesus leaving the synagogue. Now the people are gathering around him (syn-ago-ing!) Where is church? Where Jesus is...duh...anyone 2nd grader who has read AC VII knows that. Where Jesus is meeting humans in need.
κηρυξω ("proclaim"; 1:38) Proclaim is a great Lutheran word. But in this case it is not connected with the forgiveness of sins, but the expulsion of demons. I would offer that three key elements of the church: prayer, proclamation and service, all involve the conflict against evil rather than simply an academic escape or comfort and safety!
θεραπευω ("heal"; 1:34) Jesus' therapy session is on! Again here even healing is seen within the context of a struggle against evil.
Foreshadowing of Resurrection:
ηγειρεν ("raise up"; 1.31) and αναστας ("resurrect"; 1.35): These verbs both mean to raise up or resurrect.
λιαν πρωι (1.35; these words together mean early morning): They don't come back into Mark until chapter 16 when we get to the resurrection
θυρα ("gate"; 1.33) The word for "door" here is also gate, as in Jesus is the gate from John's Gospel. Or as in, there was a stone at the gate of the tomb (see Mark 15 and 16!).
Tuesday, January 24, 2012
Mark 1:21-28
Summary: The Greek highlights Mark's excellent dramatic skills. He uses tight language and subtle details to present the conflict of Jesus against the mysterious and powerful forces of evil. Evil is quite powerful here: It has invaded the synagogue; it knows more than the crowd; it is vulgar and disobedient to Jesus; its number if unknown. Yet Jesus will vanquish it and affirm the claim of the crowd, that he is one with authority. As Staupitz declared to Luther in the movie: "You are too hard on yourself; the devil has been around for thousands of years. Cling to Christ and his mercy."
How Mark employs Greek to add drama to the story:
1:21 and 1:22 All of the verbs in this sentence have verbs in the present or imperfect, suggesting a lot
of movement and continuous action. The story continues the whirlwind pace of Mark 1.
1:23 Mark puts the word "unclean" last in this clause, so it reads "there was in the syn. a man in spirit unclean." A bit of suspense because as a reader it would not be entirely surprising to find a spirit in a synagogue. It is worth noting that the unclean spirit is not found outside the house of God, but inside the house of God!
1:23 The first aorist verb is ανεκραξεν ("cry out") suggesting an abrupt change in the action after all the other present/imperfect verbs.
1.24 The phrase here in Greek that the unclean spirit uses is "What to you and to me." This is essentially what Jesus to his mother at Cana: "What to me and to you." In other words, this is not a very kind way to talk! A sort of "What the hell do you want?"
1.24 The spirit switches back and forth between the singular and the plural, presenting an uncomfortable ambiguity: How many are there?
1.26 Interesting that even though the unclean Spirit obeys Jesus, it still gives off a μεγαλη (large) scream. This is the first use of mega in Mark. Furthermore, Jesus had commanded the spirit to be silenced; this shows its disobedience!
All of this drama and even highlighting of evil's power is designed to affirm the original claim of the people, namely, that Jesus is one with εξουσια (1:22), that is power!
Also, a side note, 1:23/26 the word for unclean is "ακαθαρτος" as in the man needs a cathartic experience...
How Mark employs Greek to add drama to the story:
1:21 and 1:22 All of the verbs in this sentence have verbs in the present or imperfect, suggesting a lot
of movement and continuous action. The story continues the whirlwind pace of Mark 1.
1:23 Mark puts the word "unclean" last in this clause, so it reads "there was in the syn. a man in spirit unclean." A bit of suspense because as a reader it would not be entirely surprising to find a spirit in a synagogue. It is worth noting that the unclean spirit is not found outside the house of God, but inside the house of God!
1:23 The first aorist verb is ανεκραξεν ("cry out") suggesting an abrupt change in the action after all the other present/imperfect verbs.
1.24 The phrase here in Greek that the unclean spirit uses is "What to you and to me." This is essentially what Jesus to his mother at Cana: "What to me and to you." In other words, this is not a very kind way to talk! A sort of "What the hell do you want?"
1.24 The spirit switches back and forth between the singular and the plural, presenting an uncomfortable ambiguity: How many are there?
1.26 Interesting that even though the unclean Spirit obeys Jesus, it still gives off a μεγαλη (large) scream. This is the first use of mega in Mark. Furthermore, Jesus had commanded the spirit to be silenced; this shows its disobedience!
All of this drama and even highlighting of evil's power is designed to affirm the original claim of the people, namely, that Jesus is one with εξουσια (1:22), that is power!
Also, a side note, 1:23/26 the word for unclean is "ακαθαρτος" as in the man needs a cathartic experience...
Tuesday, January 17, 2012
Mark 1:14-20
Summary:
I am struck this time by the word repent. What does this word really mean? As Lutherans we often combine this word with forgiveness and dream of our lenten sacrifices. Yet the word in Greek literally means "new way of thinking." While I would not want to make repentance into simply a "head" thing, I am wondering what about my worldview, my thinking, is different because I am a Christian? Am I more hopeful? What about my own perspective needs repenting? What makes me hold onto the nets instead of jumping into the water?
Key words:
ευθυς ("immediately"; 1.18,20) The word "immediately" is used 11 times first chapter alone! You can actually mark the tempo of Mark's Gospel by this word alone, used 40 times throughout the whole book! It drops off quite noticeably after chapter 6, is almost non-existent in chapters 10-13 and then drops back in for the passion narrative! As one of my profs put it: the first eight chapters cover three years; the last eight three months, with chapter 14, 15 and 16 covering the last week!
κηρυσσω ("proclaim"; 1:14) Mark loves this word, using it more than any other author. This makes sense -- for Mark the disciples are a bunch of sinners who don't do much right, so at least they should proclaim what Christ has done! this also builds off of the perfect tenses used with the verbs "arrived" and "fulfilled." We are simply announcing what God has done.
ευαγγελιον ("good news"; 1:14) This word is rather difficult to interpret (always, right!) in the Gospel of Mark. It is never really defined, but Jesus refers to its importance in connection with death (8:35) and salvation (16:15). The Gospel opens by declaring that the whole book is about the Gospel, but it is worth us considering, especially as we head into a year of preaching from Mark's Gospel, what we consider to be our own and Mark's understanding of the Gospel. I wrote above that in Mark's Gospels, the disciples don't do a lot right. But yet in our story this week they drop everything they have to follow Jesus. God's Word, however hard human hearts may be, still achieves its purpose.
μετανοεω ("repent"; 1:14) This word sort of drops out of Mark, almost suggesting that it drops out of Jesus' own ministry as he discovers the limitations of the disciples. Another way to think about this is to consider the Greek meaning of the word, which literally means "new mind." Stories later in the Gospel -- Bartimaues or the woman anointing Jesus -- show someone whose life is transformed by Jesus. So it may not be explicit, but the repentance continues. In Lidell-Scott's ancient (and secular) Greek lexicon, repent means to change one's mind or purpose. We often put repentance together with sin, a fine thing, but perhaps we need to consider that repentance means often more than simply a struggle against temptation, but a paradigm shift, a transformation of our whole outlook, if not way of life and even being. Jesus is one whose power and even charisma compel us to switch our worldview, our words and finally our actions.
παραδιδημι ("betray"; 1:14) This verb will come back into Mark's Gospel when Jesus is betrayed by Judas. We say this word each week in our communion liturgy. This verb serves a double purpose: It lets us know why Jesus got into ministry in the FIRST place...and the FINAL place, the real FIRST place anyway.
Grammar review: Thesis number 1: When our Lord and master Jesus Christ commanded us to repent, he willed that the whole life should be one of repentance.
Luther read the Bible in Greek and therefore discovered that Jesus' command to repent is in the present tense, suggesting an on-going nature to his command. We are to continually repent is what Jesus said and what Luther captured in his 95 thesis. The Latin translation did not capture this on-going nature to Jesus command and had been transformed into "do penance." Who says Greek exegesis cannot change the world?
I am struck this time by the word repent. What does this word really mean? As Lutherans we often combine this word with forgiveness and dream of our lenten sacrifices. Yet the word in Greek literally means "new way of thinking." While I would not want to make repentance into simply a "head" thing, I am wondering what about my worldview, my thinking, is different because I am a Christian? Am I more hopeful? What about my own perspective needs repenting? What makes me hold onto the nets instead of jumping into the water?
Key words:
ευθυς ("immediately"; 1.18,20) The word "immediately" is used 11 times first chapter alone! You can actually mark the tempo of Mark's Gospel by this word alone, used 40 times throughout the whole book! It drops off quite noticeably after chapter 6, is almost non-existent in chapters 10-13 and then drops back in for the passion narrative! As one of my profs put it: the first eight chapters cover three years; the last eight three months, with chapter 14, 15 and 16 covering the last week!
κηρυσσω ("proclaim"; 1:14) Mark loves this word, using it more than any other author. This makes sense -- for Mark the disciples are a bunch of sinners who don't do much right, so at least they should proclaim what Christ has done! this also builds off of the perfect tenses used with the verbs "arrived" and "fulfilled." We are simply announcing what God has done.
ευαγγελιον ("good news"; 1:14) This word is rather difficult to interpret (always, right!) in the Gospel of Mark. It is never really defined, but Jesus refers to its importance in connection with death (8:35) and salvation (16:15). The Gospel opens by declaring that the whole book is about the Gospel, but it is worth us considering, especially as we head into a year of preaching from Mark's Gospel, what we consider to be our own and Mark's understanding of the Gospel. I wrote above that in Mark's Gospels, the disciples don't do a lot right. But yet in our story this week they drop everything they have to follow Jesus. God's Word, however hard human hearts may be, still achieves its purpose.
μετανοεω ("repent"; 1:14) This word sort of drops out of Mark, almost suggesting that it drops out of Jesus' own ministry as he discovers the limitations of the disciples. Another way to think about this is to consider the Greek meaning of the word, which literally means "new mind." Stories later in the Gospel -- Bartimaues or the woman anointing Jesus -- show someone whose life is transformed by Jesus. So it may not be explicit, but the repentance continues. In Lidell-Scott's ancient (and secular) Greek lexicon, repent means to change one's mind or purpose. We often put repentance together with sin, a fine thing, but perhaps we need to consider that repentance means often more than simply a struggle against temptation, but a paradigm shift, a transformation of our whole outlook, if not way of life and even being. Jesus is one whose power and even charisma compel us to switch our worldview, our words and finally our actions.
παραδιδημι ("betray"; 1:14) This verb will come back into Mark's Gospel when Jesus is betrayed by Judas. We say this word each week in our communion liturgy. This verb serves a double purpose: It lets us know why Jesus got into ministry in the FIRST place...and the FINAL place, the real FIRST place anyway.
Grammar review: Thesis number 1: When our Lord and master Jesus Christ commanded us to repent, he willed that the whole life should be one of repentance.
Luther read the Bible in Greek and therefore discovered that Jesus' command to repent is in the present tense, suggesting an on-going nature to his command. We are to continually repent is what Jesus said and what Luther captured in his 95 thesis. The Latin translation did not capture this on-going nature to Jesus command and had been transformed into "do penance." Who says Greek exegesis cannot change the world?
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