Read Mark 6.45-56
In 6.45-56 walking on water.
In verse 45 Bethsaida is a village north of the Sea of Galilee.
Inverse 48 the time is the fourth watch, 3-6 a.m.
In verse 49 a false vision of the resurrection.
In verse 52 the disciples mispreception increases.
In verses 53-56 general healing.
Fringes (Num 15.38-40; Deut 22.12; Mt 9.20) remind Jewish wearers of divine commandments (Torah).
Comments or questions..
Saturday, January 28, 2012
Friday, January 27, 2012
Reading for February 3rd
Read Mark 6.30-44
In 6.30-44 feeding the 5,000
In verse 34 sheep without a shepherd is a proverbial saying (Num 27.17; 1 Kings 22.17; Ezek 34.5) which here suggests both John's death and Herod's ineptitude.
Mark does not provide the content of Jesus' teaching.
In verse 37 the disciples again misperceive.
In verse 41 the description, echoing Elisha's miracle (2 Kings 4.42-44), provides no hint that the people shared their own food..
Comments or questions..
In 6.30-44 feeding the 5,000
In verse 34 sheep without a shepherd is a proverbial saying (Num 27.17; 1 Kings 22.17; Ezek 34.5) which here suggests both John's death and Herod's ineptitude.
Mark does not provide the content of Jesus' teaching.
In verse 37 the disciples again misperceive.
In verse 41 the description, echoing Elisha's miracle (2 Kings 4.42-44), provides no hint that the people shared their own food..
Comments or questions..
Reading for February 2nd
Read Mark 6.1-29
In 6.1-6 rejection at home
In verse 1 the hometown is likely Nazareth (see 1.9), although Jesus and the twelve appear to be based in Capernaum (2.1).
In verse 3 carpenter (Gk., tekton) is an artisan.
Joseph's fate is not recorded.
In verse 4 a proverbial saying.
In verse 5 lack of faith prevents miracles (according to Mt 13.58, Jesus is unwilling, not unable).
In 6.7-13 missionary instructions.
In verse 7 contrasts with Matthew's lack of mission and Luke's concern that the twelve remain with Jesus as witnesses.
In verse 8 the disciples take even less than Cynics (traveling Greco-Roman philosophers who urged audiences to divest themselves of all social conventions and to live according to nature) and are completely dependent upon those who receive them.
In verses 12-13 repentance repeats the original message of Jesus and John, as teaching, exorcism, and healing show the disciples in Jesus' role.
Recounting John's death (6.14-29) in the context of the mission, Mark indicates the dangers Jesus' followers face.
In 6.14-29 the death of John
Herod Antipas, the son of Herod the Great (see Mt 2) was tetrarch, not king, of Galilee and Perea.
In verse 16 Mark recounts the Baptist's death as a flashback.
In verse 18 marriage of one woman to two living brothers is forbidden (Lev 18.16; 20.21).
In verse 22 Josephus names the daughter Salome.
Girl is the term describing Jairus' twelve-year-old daughter (5.42).
There is an implicit contrast between the ruler Jairus' family and that of the tetrarch Antipas: one receives life; the other brings death.
In verses 24-26 (vv. 19-20): Mark seeks to exonerate Antipas.
In verse 29 John's disciples prove more loyal than the twelve.
Comments or questions..
In 6.1-6 rejection at home
In verse 1 the hometown is likely Nazareth (see 1.9), although Jesus and the twelve appear to be based in Capernaum (2.1).
In verse 3 carpenter (Gk., tekton) is an artisan.
Joseph's fate is not recorded.
In verse 4 a proverbial saying.
In verse 5 lack of faith prevents miracles (according to Mt 13.58, Jesus is unwilling, not unable).
In 6.7-13 missionary instructions.
In verse 7 contrasts with Matthew's lack of mission and Luke's concern that the twelve remain with Jesus as witnesses.
In verse 8 the disciples take even less than Cynics (traveling Greco-Roman philosophers who urged audiences to divest themselves of all social conventions and to live according to nature) and are completely dependent upon those who receive them.
In verses 12-13 repentance repeats the original message of Jesus and John, as teaching, exorcism, and healing show the disciples in Jesus' role.
Recounting John's death (6.14-29) in the context of the mission, Mark indicates the dangers Jesus' followers face.
In 6.14-29 the death of John
Herod Antipas, the son of Herod the Great (see Mt 2) was tetrarch, not king, of Galilee and Perea.
In verse 16 Mark recounts the Baptist's death as a flashback.
In verse 18 marriage of one woman to two living brothers is forbidden (Lev 18.16; 20.21).
In verse 22 Josephus names the daughter Salome.
Girl is the term describing Jairus' twelve-year-old daughter (5.42).
There is an implicit contrast between the ruler Jairus' family and that of the tetrarch Antipas: one receives life; the other brings death.
In verses 24-26 (vv. 19-20): Mark seeks to exonerate Antipas.
In verse 29 John's disciples prove more loyal than the twelve.
Comments or questions..
Reading for February 1st
Read Mark 5.21-43
In 5.21-43 two women healed.
In verse 25 the hemorrhages are likely vaginal or uterine bleeding.
In verse 28 she may have regarded Jesus as a magician.
In verse 31 the disciples again fail to understand (4.41;6.37, 52).
In verse 34 made well is the same term as saved.
For Mark, faith is the prerequisite for healing.
In verse 41 the Aramaic may have sounded to Mark's Greek audience like a magical incantation.
In verse 42 the girl's age matches the years of the woman illness; the girl is on the verge of menarche and marriage; the woman can now bear children.
Mark frames one story with the other so that they become mutually informing: the same rhetorical technique appears in 6.7-30: the disciples' mission frames the Baptist's death.
Comments or questions..
In 5.21-43 two women healed.
In verse 25 the hemorrhages are likely vaginal or uterine bleeding.
In verse 28 she may have regarded Jesus as a magician.
In verse 31 the disciples again fail to understand (4.41;6.37, 52).
In verse 34 made well is the same term as saved.
For Mark, faith is the prerequisite for healing.
In verse 41 the Aramaic may have sounded to Mark's Greek audience like a magical incantation.
In verse 42 the girl's age matches the years of the woman illness; the girl is on the verge of menarche and marriage; the woman can now bear children.
Mark frames one story with the other so that they become mutually informing: the same rhetorical technique appears in 6.7-30: the disciples' mission frames the Baptist's death.
Comments or questions..
Reading for January 31st
Read Mark 5. 1-20
In 5.1-20 the Geasene demoniac
Gerasa is in the Decapolis, a league of ten cities with mixed Jewish and gentile populations.
In verses 6-7 again, demons recognize Jesus' identity (1.24) while the disciples and family frequently do not.
In verse 9 a legion (a Latin term) consists of four to six thousand soldiers in the Roman army; the name given to demons suggests negative views of the empire.
In verse 17 fear stems from both Jesus' extraordinary powers and the threat of economic loss.
In verse 19 rather than command secrecy, Jesus mandates a proclamation; the announcement is made in the Decapolis rather than in primarily Jewish Galilee or Judea.
Comments of questions..
In 5.1-20 the Geasene demoniac
Gerasa is in the Decapolis, a league of ten cities with mixed Jewish and gentile populations.
In verses 6-7 again, demons recognize Jesus' identity (1.24) while the disciples and family frequently do not.
In verse 9 a legion (a Latin term) consists of four to six thousand soldiers in the Roman army; the name given to demons suggests negative views of the empire.
In verse 17 fear stems from both Jesus' extraordinary powers and the threat of economic loss.
In verse 19 rather than command secrecy, Jesus mandates a proclamation; the announcement is made in the Decapolis rather than in primarily Jewish Galilee or Judea.
Comments of questions..
Monday, January 23, 2012
Reading for January 30th
Read Mark 4.26-41
In verses 26-27 the enigmatic parables present a kingdom growing slowly but in inexorably.
In verse 29 harvest connotes the final judgement (Joel 3.13).
In verse 31 mustard seeds (see Mt 13.31-32; Lk 13.18-19) are tiny, as are mustard bushes; the description of the bush as a shade tree is jarring.
In 4.35-41 stilling the storm.
Controlling nature is a contemporary sign of divine authority; similar tales of sleeping during storms are told of Dionysus.
The disciples fear and doubt anticipate the state of Jesus' followers at the crucifixion.
Comments or questions...
In verses 26-27 the enigmatic parables present a kingdom growing slowly but in inexorably.
In verse 29 harvest connotes the final judgement (Joel 3.13).
In verse 31 mustard seeds (see Mt 13.31-32; Lk 13.18-19) are tiny, as are mustard bushes; the description of the bush as a shade tree is jarring.
In 4.35-41 stilling the storm.
Controlling nature is a contemporary sign of divine authority; similar tales of sleeping during storms are told of Dionysus.
The disciples fear and doubt anticipate the state of Jesus' followers at the crucifixion.
Comments or questions...
Reading for January 29th
Read Mark 4. 1-25
In 4.1-39 teaching in parables.
In verses 4-5 the description is of broadcast sowing rather than of a wasteful or inept farmer.
Allegorical interpretation makes the seed both the word and the ones who receive it (4.14-20).
In verse 12 adapted from Isa 6.9-10; those outside the new family of faith will not understand parables (see also 4.33).
In verse 13 the disciples frequently do not understand.
In verses 21-22 Jesus' now-hidden identity will be disclosed.
In verse 25 reversal status is a hallmark of Jesus teaching (Mt 7.2; 13.12; Lk 6.38).
Comments or questions...
In 4.1-39 teaching in parables.
In verses 4-5 the description is of broadcast sowing rather than of a wasteful or inept farmer.
Allegorical interpretation makes the seed both the word and the ones who receive it (4.14-20).
In verse 12 adapted from Isa 6.9-10; those outside the new family of faith will not understand parables (see also 4.33).
In verse 13 the disciples frequently do not understand.
In verses 21-22 Jesus' now-hidden identity will be disclosed.
In verse 25 reversal status is a hallmark of Jesus teaching (Mt 7.2; 13.12; Lk 6.38).
Comments or questions...
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