The Gospel of "Mark" shows a sophisticated structure on a number of levels.
1) Presentation of names:
Mark's DiualCritical Marks. Presentation Of Names As Evidence Of Fiction Joseph of Arimathea 15:43 2) The theme of the disciples "following" Jesus.
3) The use of numbers.
4) The story of the Jews washing their hands with fists.
5) Extreme irony.
6) The story of taking up your cross (before the cross had been taken up).
7) Use of "Let the reader understand".
8) Balanced but contrasting structure.
9) Communications at Text versus Sub-text level.
10) Use of transliteration as code.
Beginning Versus Ending
Mark 1:10 "And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him:(ASV)"
Mark 15:38 "And the veil of the temple was rent in two from the top to the bottom. (ASV)"
The English word "rent" above has the same root word for each verse in the Greek. 1:10 comes after the Prologue and is the Start of the Mission, the Heavens open. 15:38 comes right before the Epilogue and is the End of the Mission, the entrance to Heaven on earth is opened. In the related Greek of "Matthew" and "Luke" they use the same word as "Mark" for the "Passion" but use a different Greek word for "rent" in the Beginning. Good evidence for a Gnostic "Mark".
--JoeWallack 20:23, 8 June 2008 (EDT)
Communications - Text vs. Sub-text
Text versus Sub-text means that some discourse in the narrative is more applicable to the Reader than the character(s). A prime example in "Mark" is:
- But when ye see the abomination of desolation standing where he ought not (let him that readeth understand), then let them that are in Judaea flee unto the mountains:
Apologists claim that this is only an editorial comment and than try to handwave away the problem. But there's no way to see it other than "Mark's" Jesus talking to his audience at the Text level but communicating with the author's audience at the Sub-text level = Fiction. Note that "Matthew" who tends to follow "Mark" the closest, also has the reference to the Reader. If we look at "Luke" though:
who is trying the hardest to move away from Paul/"Mark's" revelation source to claimed historical source, we see that the reference to the Reader has been exorcised. Understand dear Reader?
--JoeWallack 10:29, 12 January 2009 (EST)
Levi/Levite Mark 2:14
Ischariot/Christ Mark 3:19
Judas/Judah Mark 14:10
Mary/Mary & Mary Mark 16:1
"Mark" uses the following Aramaic words and sayings:
- And taking the child by the hand, he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise.
- and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened.
- And he said, Abba, Father, all things are possible unto thee; remove this cup from me: howbeit not what I will, but what thou wilt.
- And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
Note that every transliterated use of "Mark" refers to Death or Resurrection, which are primary Issues in "Mark". Thus it would appear that "Mark" used transliteration for...dramatic effect.
--JoeWallack 16:09, 14 June 2008 (EDT)