Re: Mark's Greek

From: Stephen C. Carlson (
Date: Wed Oct 16 1996 - 07:58:49 EDT

At 09:58 10/14/96 -0500, Carl W. Conrad wrote:
> I have always felt that the evangelist is using the story
>of the healing of the deaf and dumb man in 7:31-37 is parallel to the
>healing of the blind man at Bethsaida in 8:22-26--this is a section in
>which there is a double cycle of feeding of multitudes, crossings of the
>Sea of Galilee, and displays of ineptitude and misunderstanding by the

I would agree with you, without giving up the connection of the Bethsaida
healing to Bartimaeus, that the Bethsaida is also linked to the 7:31-37,
by means of the use of spittle.

> In view of the Parable of the Sower in Mk 4, the comment on
>those who have ears and hear not, those who have eyes and see not, comments
>that seem pointed at the disciples,

You don't even have to go back that far to Mk 4. Mk8:18 states the

> it has seemed to me that ONE of the
>points Mark is suggesting in these stories of blind and deaf men healed is
>that there may ultimately be hope for these dubious disciples of his (and
>for us!), although it may take a miracle or two for that hope to be

Yes, Mark is definitely making point about the disciples, and in fact
I would say that a major theme of Mark is true discipleship, especially
under persecution.

Now, as for a place which is not nicely written (from a grammatical
perspective), and one which has been bothering me, is Mk16:6


We have IDE, singular, apparently spoken to three women (the imperative
in v7 is plural). Why is TOPOS nominative instead of accusative as the
direct object? I suppose that IDE could be use absolutely, with an
implicit ESTIN for the rest of the fragment: "See, [it is] the place
where they laid him." Nevertheless, this can't be a specimen of
good Greek.

Stephen Carlson

Stephen C. Carlson                   : Poetry speaks of aspirations,              : and songs chant the words. :               -- Shujing 2.35

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