[B-Greek] Mark 1:1
Dony K. Donev
dony at cupandcross.com
Mon Mar 21 08:53:39 EDT 2011
_*METZGER:*_
*1.1*Cristou/ @ui`ou/ qeou/#{C}
The absence of ui`ou/ qeou/in a* Q28^C /al/ may be due to an oversight
in copying, occasioned by the similarity of the endings of the /nomina
sacra/. On the other hand, however, there was always a temptation (to
which copyists often succumbed)^1
<mk:@MSITStore:C:%5CDocuments%20and%20Settings%5COwner%5CDesktop%5CTextual%20Commentary%20on%20the%20Greek%20New%20Testament%5CTextual%20Commentary%20on%20the%20Greek%20New%20Testament.chm::/bbw-metzger-ch02.htm#fn02001#fn02001>
to expand titles and quasi-titles of books. Since the combination of B D
W /al/ in support of ui`ou/ qeou/is extremely strong, it was not thought
advisable to omit the words altogether, yet because of the antiquity of
the shorter reading and the possibility of scribal expansion, it was
decided to enclose the words within square brackets.
_*TURON (as found here
*_http://www.michaelturton.com/Mark/GMark01.html_*):*_
v1: The term "gospel" (/euangelion/) seems to have been in general use
as part of a standard phrase/arche tou euangeliou/(the beginning of the
gospel) known from proclamations and inscriptions from the time of
Augustus. The phrase "Son of God" (/theou hyios/) was also used of Roman
emperors (Helms 1988, p28-9). Craig Evans (2000, p69-70) offers a
translation of one such inscription, the Priene Inscription:
"It seemed good to the Greeks of Asia, in the opinion of the high
priest Apollonius of Menophilus Azanitus: "Since Providence, which has
ordered all things and is deeply interested in our life, has set in most
perfect order by giving us Augustus, whom she filled with virtue that he
might benefit humankind, sending him as a savior [swthvr], both for us
and for our descendants, that he might end war and arrange all things,
and since he, Caesar, by his appearance [fanei'n] (excelled even our
anticipations), surpassing all previous benefactors, and not even
leaving to posterity any hope of surpassing what he has done, and since
the birthday of the god Augustus was the beginning of the good tidings
for the world that came by reason of him [h\rxen de; tw'i kovsmwi tw'n
di? aujto;neujangelivwnhJ genevqlio" tou' qeou'],"which Asia resolved in
Smyrna..."
Evans observes:
"Comparison of Mark's incipit with this part of the inscription seems
fully warranted. First, there is reference to good news, or 'gospel. In
Mark the word appears in the singular, while in the inscription it
probably appears twice in the more conventional plural. Secondly, there
is reference to the beginning of this good news. In Mark the nominal
form is employed, while in the inscription the verbal form is employed.
Thirdly, this good news is brought about by a divine agent. In Mark this
agent is 'Jesus the Anointed', (either in the incipit, or as declared
elsewhere in the Markan Gospel), while in the inscription the agent is
'Augustus', the 'savior' and 'benefactor'...." [Greek removed].
On 03/21/2011 8:44 AM, Mark Lightman wrote:
> I note that Holmes leaves out not only the brackets (good,) but the
> whole phrase (bad.) :)
>
> Maybe somebody could post the exact wording of the inscription about
> Augustus, so we can see how compelling the parallel is.
> Mark L
>
>
> FWSFOROS MARKOS
>
>
> ------------------------------------------------------------------------
> *From:* Dony K. Donev <dony at cupandcross.com>
> *To:* Biblical Greek' <b-greek at lists.ibiblio.org>
> *Sent:* Mon, March 21, 2011 6:41:11 AM
> *Subject:* Re: [B-Greek] Mark 1:1
>
> Actually, my original question was much simpler and did not involve
> Revelation at all, which is irrelevant here (as I am persuaded it is
> the Revelation of Jesus Christ, and not about).
>
> I was simply asking if the phrase “of the Son of God” in Mark 1:1 is a
> modifier of the /evangelieon/. Meaning if the verse should be translated:
>
> The Gospel … of Jesus Christ, the Son of God
>
> OR
>
> The Gospel … of Jesus Christ, of the Son of God (2^nd of to reflect on
> the Genitive)
>
> Consecutively, I encountered Metzger, where the Committee was aware of
> the lack of the phrase in several major sources, but considered to
> leave the phrase in brackets.
>
> On the other hand, I mentioned Turton who sees the combination of
> “evangelion …. of the Son of God” as direct resemblance to the way
> Roman emperors addressed the people. The presence of such formula,
> however, greatly disagrees with the “slave” symbolism used by Mark to
> describe Jesus. My main concern, therefore, was if the imperial form
> was added later, which raised my question about the grammatical
> appropriateness of “of Jesus Christ” hanging at the end of the clause.
>
> I understand that when rendered in English the question makes little
> difference, but let’s remember that there are other language groups
> subscribed to this great list (hence, examples like potatoes and
> patatas, Mr. Ed and so on may be perceived as offensive by some).
>
> Thank you all for your helpful input.
>
> Dony K. Donev
>
>
> -------- Original Message --------
>
> Subject: Re: [B-Greek] Mark 1:1
> Date: Sun, 20 Mar 2011 23:10:22 +0200
> From: Jason Hare <jason at thehebrewcafe.com
> <mailto:jason at thehebrewcafe.com>>
> To: Dony K. Donev <dony at cupandcross.com
> <mailto:dony at cupandcross.com>>, b-greek at lists.ibiblio.org
> <mailto:b-greek at lists.ibiblio.org>
>
> Dony,
>
> George's original comment that you're referring to was about the verse
> in the Revelation not having any variants regarding the statement "I
> come as a thief" being odd where it was placed. He wasn't saying that
> your verse in Mark doesn't have any variants. I think you
> misunderstood his reference there.
>
> Regards,
> Jason Hare
> Rehovot, Israel
> ________________________________________
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