aa5874

Please, I do not accept your absurd claim.

It matters whether or not the story is an actual historical account.

If the so-called details are fictional and implausible then we are really wasting time trying to decipher why the author presented fictional "details".

I have been involved with removing parts of roofs and it is very dangerous to do so while the house is occupied at the time.


The significance of the "details" that the house was fully occupied with a lots of people while the roof was removed CONFIRMS that gMark is a Myth Fable.

Solo

Noone here claims the story is historical. As a matter of fact I am convinced that the crowds and the dismantling of the roof is symbolical.

Best,
Jiri

outhouse

exactly

aa5874

My position is that they are symbolic of a Myth Fable.

Who would want DEBRIS falling on their heads while a roof is being removed??

What does FALLING DEBRIS symbolise???

Who would stay in a house while DEBRIS is falling on their head???

You seem to be delighted when you speculate about known and admitted fiction.

Adam

As seen so frequently, Mark 2:1-12 is simply richer with details than the parallel accounts, copying more from the original text. By my analysis this is from the Twelve-Source that (same as Q or already combined with Q) was available to Matthew and Luke. The source Luke used was from a separate translation into Greek from the original Aramaic. The Greek translation of Q-Twelve-Source Mark used was more detailed, but Matthew as usual condensed what he found in Mark.

Gospel Eyewitnesses post #230

Solo

That's very close to what I am thinking, Stephan. There is a mysterious reference to "the house" and/or "household" throughout Mark. Have you noticed ?

2:1 And when he returned to Caper'na-um after some days, it was reported that he was at home (ἐν οἴκῳ)

2:15 And as he sat at table in his house (ἐν τῇ οἰκίᾳ), many tax collectors and sinners were sitting with Jesus and his disciples....

3:19 Then he went home (εἴς οἶκον)

6:4 And Jesus said to them, "A prophet is not without honor, except in his own country, and among his own kin, and in his own house(ἐν τῇ οἰκίᾳ αὐτοῦ)".

7:17 And when he had entered the house (εἴς οἶκον) , and left the people, his disciples asked him about the parable.

7:24 And from there he arose and went away to the region of Tyre and Sidon. And he entered a house (εἰς οἰκίαν), and would not have any one know it; yet he could not be hid.

9:28 And when he had entered the house (εἰς οἶκον), his disciples asked him privately, "Why could we not cast it out?"

9:33 And they came to Caper'na-um; and when he was in the house (ἐν τῇ οἰκίᾳ) he asked them, "What were you discussing on the way?"

10:10 And in the house (εἰς τὴν οἰκίαν) the disciples asked him again about this matter.

In all these instances the reference to "the house(hold)" is given without any obvious locale nor follows from the narrative thread. It seems to designate a purely symbolic place in which Jesus enjoys intimacy (6:4 is an ironic use of the symbolism, related to the disclosure of his occupation in the previous verse).

Best,
Jiri

stephan huller

The son of man had no home except the "bethel" with no roof. So much for Nazareth

stephan huller

I think proseuchia were always uncovered to allow the spirit to come down. Tertullian says marcion made his appeal to proselytes rather than gentiles

stephan huller

http://books.google.com/books?id=wBd...ed=0CEwQ6AEwBA

aa5874

Apparently you are wrong. Adam believes Levi was an EYE-WITNESS.