mla martin b ., dale new testament history W r i t i n g
Identify any historical purpose(s) behind the writing of Mark’s and Matthew’s Gospels. Include a reference to any historical factor mentioned in the recommended sources that may have triggered the writing of both Matthew’s and Mark’s Gospels as well as references to statements within both of the Gospels themselves. Class lesson material can be used in addition to the recommended sources. Include at least one historical factor and at least one reference to each Gospel studied. Restrict your resources to those below as well as any information within the course modules. Be sure to distinguish between paraphrase and direct quotes. Type a 500-750-word paper Double-Spaced, Times New Roman 12Pt. Font, and using MLA formatting.
how and why would Matthew have edited Mark 6:45-52 contrasted with Matthew 14:22-33
how and why would Matthew have edited Mark 9: 2-10 contrasted with Matthew 17:1-13
Mark 14:3-9 contrasted with Luke 7:36-50
Mark 3:31-35 contrasted with Luke 8:19-21
New Testament History And LIterature
End of Chapter 7 section: the stilling of the storm in Mathew
Mathew adds several elements to the story and elaborates it(Matt 14:22-33). Instead of merely noting that there was a strong headwind, Mather says that the boat was “battered by the waves” and was ” far from the land,” a more precarious scene that in Mark (Matt 14:24). Then Mathew Adds an entirely new story. After the disciples discover that they are looking at Jesus himself, not a ghost, Peter asks to be allowed to come to Jesus on the water. Jesus says, “come.” but once Peter is out of the boat, he becomes terrified and begins to sink. He cries, “Lord, save me!” Jesus pulls him up, but admonishes him, ” you of little faith, why did you doubt?” they both get into the boat, and the wind ceases. Mathew ends his version of the story not with the confusion and misunderstanding of the disciples, as in Mark, but quite differently: ” and those in the boat worshiped him, saying ‘truly you are the son of god’ ” (14:33).
In Marks Version, The story is rather simple (Mark 6:45-52). Jesus sends his disciples across the Sea of Galilee in a boat while he stays behind to dismiss the crowd and to pray. The disciples are straining at the oars against a string headwind when they see Jesus walking on the water, attempting to pass by them. The think they are seeing a Ghost and cry out, at which time Jesus calms them and gets into the boat. The wind suddenly ceases.
MLA Martin B.,Dale New Testament History And literature Yale University 1012
Mather 17: 1-13
The transfiguration not only resembles thebaptism but also has a twin of sorts in27:32–54.17:1–8records a private epiphany in which anexalted Jesus, with garments glistening, standson a high mountain and is flanked by tworeligious giants from the past. All is light. But27:32–54relates a public spectacle in which ahumiliated Jesus, whose clothes have beentaken from him and divided, is lifted upon across and flanked by two criminals. All is dark-ness. In both accounts there are three namedonlookers (17:1;27:56), Jesus is confessed as Sonof God (17:6;27:54), and people are afraid (17:6;27:54: ‘and were overcome with fear’; the Greekis the same in both places although this doesnot appear from the NRSV). And whereas Elijahis present in one place (17:3), in the other he failsto appear (27:46–9). We have in all this pictorialantithetical parallelism, a diptych in which thetwo plates have similar lines but different col-ours. As God’s Son Jesus participates in thewhole gamut of human possibilities; theeschatological prophecies of doom and vindi-cation play themselves out in his life. Jesus ishumiliated and exalted, surrounded by saintsand ringed by sinners, clothed with light andwrapped in a mantle of darkness.(17:9–13)Just as Peter’s confession of Jesus asthe Son of God is immediately followed by apassion prediction (16:13–23), so now is thetransfiguration immediately followed by an-other prophecy of the suffering of the Son ofMan. The verses deprive Jewish criticism ofChristian claims of one forceful objection,namely, since Elijah has not yet come (cf. Mal4:5), the eschatological scenario cannot beunfolding. Jesus counters that Elijah, in the per-son of the Baptist, has indeed come (v.12).Beyond that the passage emphasizes yet oncemore the parallels between Jesus and John: bothsuffer similar fates. Lastly, the command tokeep silent until Jesus has risen from the dead(v.9) not only stresses the impossibility ofpreaching the whole truth about Jesus until hehas completed his mission—this underlines thecentrality of the cross—but also makes Peter,James, and John authoritative bearers of theJesus tradition.
MLA (Modern Language Assoc.)
Barton, John, and John Muddiman. The Gospels. Vol. Updated selection, OUP Oxford, 2010.
APA (American Psychological Assoc.)
Barton, J., & Muddiman, J. (2010). The Gospels: Vol. Updated selection. OUP Oxford.
Mark 9: 2-10
9:2–8)The TransfigurationThe possible his-torical origins of this story are probably irre-trievably lost. Whether anything like this mighthave happened we simply do not and cannotknow. Attempts have often been made to seethis as a misplaced, or displaced, resurrectionappearance story; however, the differences bet-ween this and the gospel resurrection appear-ances are considerable. Mark’s understanding ofthe story is not much easier to determine. Inone way it is clear that the account gives aproleptic anticipation of Jesus’ future glory,and thereby serves to give the reader assuranceof the claim made in9:1. So too the heavenlyvoice’s declaration of Jesus as God’s Son servesto reinforce the true nature of Jesus’ identity, theissue explicitly raised in8:27–30. In one way, theheavenly voice confirms the truth of Peter’sconfession, since Messiah and Son of God canbe, and are, used in parallel in Mark (1:1;14:62);and indeed the words of the heavenly voicesimply repeat (though in a third-person state-ment rather than in a second-person address)the words of the voice from heaven at Jesus’baptism (1:11). But perhaps the use of ‘Son ofGod’ here also serves to deepen the meaning ofPeter’s confession of Jesus as (just?) Messiah. ForMark, Jesus’ sonship is seen supremely in hisobedience which leads to death (cf.15:39); thusthe declaration of Jesus as Son of God hereserves to reinforce the passion prediction of8:31which has just been given.The precise significance of Moses and Elijahin the story is not certain, and it is noteworthythat Elijah here precedes Moses. (Matthew andLuke both revert to the more ‘natural’, or cer-tainly chronological, order of Moses followedby Elijah.) Perhaps both appear here as wit-nesses to Jesus: Elijah as the anticipated forerun-ner of the Messiah, Moses as the representativeof Scripture.There may also be an element of mildpolemic in the story, seeking to counter anyclaims that Jesus is on a par with Moses andElijah. This may be the thrust of the impliedrebuke of Peter’s suggestion that he build three‘booths’ for Jesus, Moses, and Elijah. In one waythis is another feature of the general incompre-hension of the disciples, but it may be impliedmore specifically that what Peter has failed tounderstand is that Jesus is so much greater thanMoses or Elijah (perhaps reflected too in Peter’saddress of Jesus as just ‘Rabbi’ in v.5: Jesus forMark is far more than just a Jewish teacher).Elijah was also famous for not having died;and some Jewish tradition also claimed thesame for Moses: in such a tradition, both figureswere thus translated to heaven without experi-encing death. Jesus’ path to heavenly glory is,however, via a different route: he must sufferand die first, and the supreme title or termexpressing this is his identity as Son of God.By treading this road, he is so much greater. Butequally, any follower of his must tread the sameroad: hence the command of the heavenly voiceto ‘listen to him’ (v.7), especially to the teachingwhich he has just given in8:34–9:1on the mean-ing of discipleship.(9:9–13)Coming Down from the MountainThese enigmatic verses contain a number ofexegetical problems. The section is probablycomposite: vv.9–10deal with the theme ofsecrecy and resurrection, vv
MLA (Modern Language Assoc.)
Barton, John, and John Muddiman. The Gospels. Vol. Updated selection, OUP Oxford, 2010.
APA (American Psychological Assoc.)
Barton, J., & Muddiman, J. (2010). The Gospels: Vol. Updated selection. OUP Oxford.
In Mathew they are more understanding V.S in Mark they are questioning and don’t really understand
(17:1–8)The major theme of this epiphany isJesus’ status as a new Moses. ‘Six days later’ (v.1,an ambiguous reference, but cf. Ex24:16) Jesus’face shines like the sun (v.2) as does Moses’ facein Ex34:29–35(cf. Philo,vit. Mos.170; Ps.-Philo,LAB12:1). As in Ex24:15–18;34:5a bright cloudappears, and a voice speaks from it (so too Ex24:16). The onlookers—a special group of three(v.1; cf. Ex24:1)—are afraid (v.6; cf. Ex34:29–30). And all this takes place on a mountain (v.1;cf. Ex24:12,15–18;34:3).Moreover, Moses andElijah, who converse with the transfigured Jesus,are the only figures in the OT who speak withGod on Mount Sinai, so their presence togethermakes us think of that mountain. Jesus is theprophet like Moses of Deut18:15,18.
Face shines in mathew not in mark
MLA (Modern Language Assoc.)
Barton, John, and John Muddiman. The Gospels. Vol. Updated selection, OUP Oxford, 2010.
APA (American Psychological Assoc.)
Barton, J., & Muddiman, J. (2010). The Gospels: Vol. Updated selection. OUP Oxford.
Luke 7:36-50 Expanded Bible (EXB)
A Woman Washes Jesus’ Feet
36 One of the Pharisees ·asked [invited] Jesus to eat with him, so Jesus went into the Pharisee’s house and ·sat at the table [Lreclined; Cat a formal meal guests would recline at a low table with their feet stretched out behind them]. 37 [LAnd look/Tbehold] A ·sinful [immoral] woman in the town learned that Jesus was eating at the Pharisee’s house. So she brought an alabaster ·jar [vial; flask] of perfume 38 and stood behind Jesus at his feet, ·crying [weeping]. She began to ·wash [wet; drench] his feet with her tears, and she ·dried [wiped] them with her hair, kissing them many times and ·rubbing [anointing] them with the perfume. 39 When the Pharisee who asked Jesus to come to his house saw this, he thought to himself, “If ·Jesus [Lthis person] were a prophet, he would know ·that the woman touching him is a sinner [Lwho is touching him and what kind of woman she is—that she is a sinner]!”
40 Jesus said to ·the Pharisee [Lhim], “Simon, I have something to say to you.”
Simon said, “Teacher, tell me.”
41 Jesus said, “Two people owed money to ·the same banker [La certain moneylender/creditor]. One owed five hundred ·coins [Ldenarii; Ca denarius was equal to a day’s wage for a laborer] and the other owed fifty. 42 They had no money to pay what they owed, but ·the banker [Lhe] ·told both of them they did not have to pay him [Lforgave both (debts)]. Which person [Ltherefore] will love ·the banker [Lhim] more?”
43 Simon answered, “I ·think [suppose] it would be the one ·who owed him the most money [Lfor whom he forgave the larger].”
Jesus said to Simon, “You are right.” 44 Then Jesus turned toward the woman and said to Simon, “Do you see this woman? When I came into your house, you gave me no water for my feet, but she ·washed [wet; drenched] my feet with her tears and ·dried [wiped] them with her hair. 45 You gave me no kiss of greeting, but she has ·been [not stopped] kissing my feet since I came in. 46 You did not ·put oil on [anoint] my head, but she ·poured perfume on my feet [has anointed my feet with perfume]. 47 [LTherefore] I tell you that her many sins are forgiven, ·so [that is why] she showed great love. But the person who is forgiven only a little will love only a little.”
48 Then Jesus said to her, “Your sins are forgiven.”
49 The people ·sitting at the table [Lreclining together;
A Woman with Perfume for Jesus 3 Jesus was in Bethany at the house of ·Simon, who had a skin disease [LSimon the leper; Cfor leprosy, see
4 Some who were there became ·upset [indignant] and said to each other, “Why waste that perfume? 5 It was worth ·a full year’s work [Lover three hundred denarii]. It could have been sold and the money given to the poor.” And they ·got very angry with [harshly scolded] the woman. 6 Jesus said, “Leave her alone. Why are you ·troubling [bothering; criticizing] her? She did an ·excellent thing [beautiful/good deed] for me. 7 You will always have the poor with you, and you can help them anytime you want [
31 Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. 32 A crowd was sitting around him, and they told him, “Your mother and brothers are outside looking for you.” 33 “Who are my mother and my brothers?” he asked. 34 Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers! 35 Whoever does God’s will is my brother and sister and mother.” Doing as god says makes them family
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