Difference between revisions of "Mark 1:41"

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[[Mark 1:41]]
 
[[Mark 1:41]]
 
  
 
And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean
 
And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean

Revision as of 15:23, 14 July 2017

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And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean. (ASV)

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Identification Of Error

Transmission error.


The evidence indicates that this word is not original to 1:41.


Continued from Mark 1:1 Inventory of Significant Editing in the First Gospel: Significant Variant #8:

Mark 1:41

And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean


And Metzger commentary:

1.41 σπλαγχνισθείς {B}

It is difficult to come to a firm decision concerning the original text. On the one hand, it is easy to see why ὀργισθείς (“being angry”) would have prompted over–scrupulous copyists to alter it to σπλαγχνισθείς (“being filled with compassion”), but not easy to account for the opposite change. On the other hand, a majority of the Committee was impressed by the following considerations. (1) The character of the external evidence in support of ὀργισθείς is less impressive than the diversity and character of evidence that supports σπλαγχνισθείς. (2) At least two other passages in Mark, which represent Jesus as angry (3.5) or indignant (10.14), have not prompted over–scrupulous copyists to make corrections. (3) It is possible that the reading ὀργισθείς either (a) was suggested by ἐμβριμησάμενος of ver. 43, or (b) arose from confusion between similar words in Aramaic (compare Syriac ethraḥm, “he had pity,” with ethra‘em, “he was enraged”).6

Metzger, B. M., & United Bible Societies. 1994. A textual commentary on the Greek New Testament, second edition; a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) . United Bible Societies: London; New York


JW

The Evidence for "Mark's" Jesus being angry here is even better than what Metzger says above. Moving up the Textual Critic scale France points out in NIGTC that unlike the other two examples of "Mark's" Jesus being angry cited by Metzger, in 1:41 there is no apparent reason why Jesus would be angry. Trying to supply a reason has resulted in some entertaining Apologymnastics.
As we move further up the Textual Critic scale (me) there is another reason for "Mark" to attribute anger to his Jesus here. Throughout "Mark" the author uses the Literary Technique of assigning the same Emotion at the Start and End of Related Blocks of his story. The "Amazing/Surprised" emotion is the most common. This Emotion helps create a Tone for the entire related story.

Mark 1: (NIV)

38 "Jesus replied, "Let us go somewhere else�to the nearby villages�so I can preach there also. That is why I have come." 39So he traveled throughout Galilee, preaching in their synagogues and driving out demons. A Man With Leprosy 40A man with leprosy[f] came to him and begged him on his knees, "If you are willing, you can make me clean." 41Filled with compassion, Jesus reached out his hand and touched the man. "I am willing," he said. "Be clean!" 42Immediately the leprosy left him and he was cured. "


JW

So at the Start of the Galilean ministry Jesus is Angry.

Mark 3 (NIV)

"1 Another time he went into the synagogue, and a man with a shriveled hand was there. 2Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. 3Jesus said to the man with the shriveled hand, "Stand up in front of everyone." 4Then Jesus asked them, "Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" But they remained silent. 5He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, "Stretch out your hand." He stretched it out, and his hand was completely restored. 6Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus. Crowds Follow Jesus 7Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. 8When they heard all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon. 9Because of the crowd he told his disciples to have a small boat ready for him, to keep the people from crowding him. 10For he had healed many, so that those with diseases were pushing forward to touch him. 11Whenever the evil[a] spirits saw him, they fell down before him and cried out, "You are the Son of God." 12But he gave them strict orders not to tell who he was. The Appointing of the Twelve Apostles 13Jesus went up on a mountainside and called to him those he wanted, and they came to him. 14He appointed twelve�designating them apostles[b]�that they might be with him and that he might send them out to preach 15and to have authority to drive out demons. 16These are the twelve he appointed: Simon (to whom he gave the name Peter 17James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder 18Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot 19and Judas Iscariot, who betrayed him."

JW

So at the End of the Galilean ministry Jesus is Angry.
An important Christian Doctrine is that Jesus was a perfect role model for human behaviour. In 1:41 a Jesus who gets angry for no apparent reason is less than a perfect role model.
Using Literary conventions like this is another argument for Markan priority as "Matthew" and "Luke" tend to undo this kind of Emotional Connection at the Start and End of Sections. This Type of Intentional Editing is a very good category of Evidence for Markan priority. Stephen Carlson is championing "Editorial Fatigue" as a very good catergory of evidence for Markan priority. Because Editorial Fatigue is Unintentional, it is a very bad category of Evidence. It is the Intent that gives Evidence Consistency and gives it Weight. Carlson and Goodacre prefer the Unintentional category because that makes "Matthew"/"Luke" look less Guilty. Understand Dear Reader?
As a side note, Daniel Wallace, who is a pretty intelligent Christian author, has written a review of Misquoting Jesus here:

http://www.bible.org/page.asp?page_id=4000

JW

And by an Act of Providence it just so happens that Wallace comments on Ehrancyman's comments of 1:41. Enjoy!:

"Mark 1.41

In the first chapter of Mark�s Gospel, a leper approaches Jesus and asks him to heal him: �If you are willing, you can make me clean� (Mark 1.40). Jesus� response is recorded in the Nestle-Aland text as follows: ???� ????????????�V? ???????? ??? ????? ????? ????? ???� ??*??? ????Ç· ??*??,??????????? (�and moved with compassion, he stretched out [his] hand and touched him and said to him, �I am willing; be cleansed�). Instead of ????????????�v? (�moved with compassion�) a few Western witnesses50 read ????????? (�becoming angry�). Jesus� motivation for this healing apparently hangs in the balance. Even though the UBS4 gives ????????????�v? a B rating, an increasing number of exegetes are starting to argue for the authenticity of ?????????. In a Festschrift for Gerald Hawthorne in 2003, Ehrman made an impressive argument for its authenticity.51 Four years earlier, a doctoral dissertation by Mark Proctor was written in defense of ojrgisqeivV.52 The reading has also made its way into the TNIV, and is seriously entertained in the NET. We won�t take the time to consider the arguments here. At this stage I am inclined to think it is most likely original. Either way, for the sake of argument, assuming that the �angry� reading is authentic, what does this tell us about Jesus that we didn�t know before?

Ehrman suggests that if Mark originally wrote about Jesus� anger in this passage, it changes our picture of Jesus in Mark significantly. In fact, this textual problem is his lead example in chapter 5 (�Originals That Matter�), a chapter whose central thesis is that some variants �affect the interpretation of an entire book of the New Testament.�53 This thesis is overstated in general, and particularly for Mark�s Gospel. In Mark 3.5 Jesus is said to be angry�wording that is indisputably in the original text of Mark. And in Mark 10.14 he is indignant at his disciples.

Ehrman, of course, knows this. In fact, he argues implicitly in the Hawthorne Festschrift that Jesus� anger in Mark 1.41 perfectly fits into the picture that Mark elsewhere paints of Jesus. He says, for example, �Mark described Jesus as angry, and, at least in this instance, scribes took offense. This comes as no surprise; apart from a fuller understanding of Mark�s portrayal, Jesus� anger is difficult to understand.�54 Ehrman even lays out the fundamental principle that he sees running through Mark: �Jesus is angered when anyone questions his authority or ability to heal�or his desire to heal.�55 Now, for sake of argument, let�s assume that not only is Ehrman�s textual reconstruction correct, but his interpretation of ????????? in Mark 1.41 is correct�not only in that passage but in the totality of Mark�s presentation of Jesus.56 If so, how then does an angry Jesus in 1.41 �affect the interpretation of an entire book of the New Testament�? According to Ehrman�s own interpretation, ????????? only strengthens the image we see of Jesus in this Gospel by making it wholly consistent with the other texts that speak of his anger. If this reading is Exhibit A in Ehrman�s fifth chapter, it seriously backfires, for it does little or nothing to alter the overall portrait of Jesus that Mark paints. Here is another instance, then, in which Ehrman�s theological conclusion is more provocative than the evidence suggests."

--JoeWallack 08:19, 20 Nov 2006 (CST)

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