Jeffrey Gibson

Better edit it again since Mark doesn't use, let alone in any way overuse, the adverb in question.

Jeffrey

Solo

Jeffrey - the Receptus uses 'ευθεως' throughout (in the 41 instances I believe, though I only checked a few). Thanks - point taken.

Jiri

Jeffrey Gibson

And another good reason not to use the TR when you are trying to work with, or adducing things from, the NT text.

Jeffrey

karlmarx

I don't think this is an embarrassing mistake at all, as "eutheo" is simply a transliteration.

In any case, regardless of how Mark spelled it, would it have been pronounced similarly to "eu theos"? If that's the case, the intention may still have been a verbal play on words - especially if the Gospel was intended to be read out to a congregation rather than read privately.

Just some speculation on my part.

Kosh

Didn't Joseph Smith constantly use the phrase "And so it came to pass" in the Book of Mormon (Yes Jeffrey, I'm generalizing here).?

Maybe it's just a sign of a bad fiction writer... :devil1:

Jeffrey Gibson

A transliteration that misses omega and the final sigma is a mistake. Besides that, neither ευθεως nor ευθεo appears in Mark.

In any case, regardless of how Mark spelled it, would it have been pronounced similarly to "eu theos"?

An omega being pronounced like an omicron? Besides that, the pronunciation would, I think, have been euth e-ws. Quite distinct from what you propose and not mistakable for "good god". Moreover, "theo" (with a final omicron) is not one of the forms of theos into which the word is declined.

Jeffrey

JoeWallack

JW:
The strategic placement of specific words in "Mark" is a Literary Style creating Contrast to emphasize a Theme. "Mark" does this with "εὐθὺς" (immediately) in several Ways.

The primary theme of "Mark" is to Discredit historical witness. The key (explanatory) story that does this is the parable of the sower:

http://errancywiki.com/index.php?title=Mark_4

5 "And other fell on the rocky [ground], where it had not much earth; and straightway [εὐθὺς] it sprang up, because it had no deepness of earth:

6 "and when the sun was risen, it was scorched; and because it had no root, it withered away."

rocky = Peter

sun was risen = Jesus

scorched, withered away = Peter

"Mark" uses this analogy to describe the Disciples and especially Peter as literally immediately following Jesus because it was easy which creates a Contrast when "tribulation or persecution ariseth because of the word" and they subsequently "stumble" (give up the faith).

Note that "Mark" places the key word for Peter's first reaction to Jesus:

http://errancywiki.com/index.php?title=Mark_1

This isn't history, it's Style (art). I have to confess though that the preservation of key words such as this in "Mark" is evidence that (cough, cough), I can't believe I'm saying this, ahem, that original "Mark" has been fairly well preserved. Gag.



Joseph

http://errancywiki.com/index.php?title=Main_Page

Solo

I think Toto is right as regards the possibility it was a pun. AFAIK 'Good God !' would not be an exclamation in Greek, and the constructs 'ho theos agathos', or, 'agathos ho theos' are not found in either the LXX or the NT texts. Mk 10:18 appears to be the only verse in which the adjective is linked to God himself (i.e. not his works), but that I think is in context of an oblique affirmation of Jesus' sonship. (I am not good, only God (who sends me)).

Jiri

Solo

Thanks, Joe.

So, you see εὐθὺς as a stylistic tool used for emphasis. Funny, I think the same thing except I believe it's a mimicking tool. It looks to me like Mark mimicks the works of the Spirit - the speed and the abruptness in direction/action with which things happen when one has the Spirit. Do you know of anyone who sees it this way ?

Jiri

JoeWallack

JW:
Another Stylish use of εὐθὺς is how the use is Contrasted between Jesus' Ministry and Jesus' Passion.

"Mark" has rightly divided his Play into two parts, Ministry and Passion. The two are separated by the Transfiguration, right in the middle, and Jesus transitions from Active to Passive (understand Dear Reader?).

Uses of εὐθὺς (immediately) in "Mark":

http://www.zhubert.com/study?word=%C...&onlybook=Mark

Mark 1:10
Jesus

Quote:

10 And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him: 1:11 And a voice came out of the heavens, Thou art my beloved Son, in thee I am well pleased. 1:12 And straightway the Spirit driveth him forth into the wilderness.

Note that it is God's Spirit that is the Force behind Jesus that moves the Narrative. "Mark's" Jesus' baptism here has a source of 1 Thessalonians 2. "Mark" is controlled by God's Themes and Jesus is just another character in this play subject to the same Ironic contrast everyone else is. He can only play his part, no more.


Mark 1:12
Jesus

Mark 1:18
Simon/Andrew

Mark 1:20
Jesus

Mark 1:21
Jesus

Mark 1:23
Spirit

Mark 1:28
Galillee

Mark 1:29
Jesus/Pillars

Mark 1:30
Pillars

Mark 1:42
Leprosy

Mark 1:43
Jesus

Mark 2:8
Jesus

Mark 2:12
Paulsy man

Mark 3:6
Pharisees/Herodians

Mark 4:5
Seed

Mark 4:15
Satan

Mark 4:16
Followers

Mark 4:17
Followers

Mark 4:29
Farmer

Mark 5:2
Spirit

Mark 5:29
Blood

Mark 5:30
Jesus

Mark 5:42
Girl

Mark 5:42
Girl's audience

Mark 6:25
Herodias' daughter

Mark 6:27
Herod

Mark 6:45
Jesus

Mark 6:50
Jesus

Mark 6:54
Gentiles

Mark 7:25
Woman

Mark 8:10
Jesus


JW:
The count for Jesus' Ministry, or Blue States, where Jesus is driven to Action, is:

Jesus = 11

Simon/Andrew = 1

Spirit = 2

Galilee = 1

Pillars = 2

Leprosy = 1

Paulsy = 1

Pharisees/Herodians = 1

Seed = 1

Satan = 1

Followers = 2

Farmer = 1

Blood = 1

Girl = 1

Girl's audience = 1

Herodias' daughter = 1

Herod = 1

Gentiles = 1

Woman = 1

The only character with excessive εὐθὺς in the Ministry is Jesus. "Mark" gives most of the other characters in the play one or two here.

Quote:

9:2 And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them; 9:3 and his garments became glistering, exceeding white, so as no fuller on earth can whiten them. 9:4 And there appeared unto them Elijah with Moses: and they were talking with Jesus. 9:5 And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah. 9:6 For he knew not what to answer; for they became sore afraid. 9:7 And there came a cloud overshadowing them: and there came a voice out of the cloud, This is my beloved Son: hear ye him. 9:8 And suddenly looking round about, they saw no one any more, save Jesus only with themselves. 9:9 And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead.

Immediately after the Transfiguration (methinks the source is Paul's Revelation) Jesus predicts his Passion. Normally in Plays the first half drags and the second half speeds up. "Mark" reverses this expectation as after the Transfiguration everything drags so Jesus can properly Endure Affliction. In "Mark's" Jesus' Passion (which is itself an Ironic description as Jesus is defined as not being passionate during his Passion and it is actually Jesus' enemies who complete the Ironic contrast by being the only ones passionate during Jesus' supposed Passion) which I think has 1 Thessalonians 4 and it's Theme of being passionate about your lack of passion as a source, there is no need for εὐθὺς to be used of Jesus anymore and it never is:

Mark 9:15
Multitude

Mark 9:20
Spirit

Mark 9:24
Father

Mark 10:52
Timaeus

Mark 11:2
Disciples

Mark 11:3
Anybody

Mark 14:43
Judas

Mark 14:45
Judas

Mark 14:72
Cock

Mark 15:1
The chief priests with the elders and scribes, and the whole council

Multitude = 1

Spirit = 1

Father = 1

Timaeus = 1

Disciples = 1

Anybody = 1

Judas = 2

Cock = 1

The chief priests with the elders and scribes, and the whole council = 1

Note the significantly decreased use of εὐθὺς in general for the Passion verses the Ministry and specifically the Ironic contrast that at the Beginning it is Jesus who is Passionate and immediately identified with immediately but at the end it is Jesus' enemies, Judas and "The chief priests with the elders and scribes, and the whole council" who have the Passion and are identified with "immediately".

This is Literary Style and skill and a long way from a traveling companion of Peter writing his memoirs out of order.



Joseph

http://errancywiki.com/index.php?title=Main_Page