Repentance and faith

Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. (Mark 10:21)

“You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” (Mark 10:21)

Conversion always involves going and coming.

She knows, he knows, they don’t know

καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν· Τίς μου ἥψατο τῶν ἱματίων;…καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο (Mark 5:29-30, 43)

“And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease. And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, ‘Who touched my garments?’ …And he strictly charged them that no one should know this.” (Mark 5:29-30, 43 ESV)

Here is an example of how a good translation, properly representing the nuances of terms as they are used in their context, can hide something that is illustrated in the Greek text. Although the ESV does not render the words in this way, Mark reports that the woman knew she was healed, and Jesus knew that power had gone out from him, and he charges the parents that no one should know about the healing of the girl (using γινώσκω, ἐπιγινώσκω, & γινώσκω, respectively).

What do you think Mark is communicating with this?

Criss-Cross Gospel

Interesting play on words:

Οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν Βαραββᾶν τὸν δὲ Ἰησοῦν ἀπολέσωσιν. 21 ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς· Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν· Τὸν Βαραββᾶν. (Matt. 27:20-21)

Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus. 21 The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.”

The crowd requests to destroy (ἀπόλλυμι) Jesus and release (ἀπολύω) Barabbas. Both verbs are in the aorist subjunctive. It’s totally twisted and backwards.

It’s reinforced by a previous play on words earlier in the text, assuming the textual variant is original:

συνηγμένων οὖν αὐτῶν εἶπεν αὐτοῖς ὁ Πιλᾶτος· Τίνα θέλετε ἀπολύσω ὑμῖν, Ἰησοῦν τὸν Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον χριστόν; (v. 17)

Therefore, when they had gathered together Pilate said to them, “Which do you want me to release to you? [Jesus] Barabbas or Jesus the one called Christ?”

Which Jesus will be destroyed, and which Jesus will be released? Of course, the crowd gets it backwards, but so does the Gospel. The Gospel is like Jacob crossing his arms when he blesses Joseph’s sons.

γινομαι & ειμι

“Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am.'” (John 8:58)

The burning bush scene and Isaiah’s “I am” statement’s are often proposed as the background for this, and rightly so. But I think there may also be a contrast present here that has already appeared in John’s Gospel. John sets up a distinction here between γινομαι and ειμι: Before Abraham was (πριν Αβρααμ γενεσθαι) I am (εγω ειμι). This may be an allusion to John’s Prologue:

In the beginning was (ην, from ειμι) the Word (v. 1).
All things were made (εγενετο, from γινομαι) through him (v. 3).

John seems to contrast the preexistent, eternal character of the Word (using ειμι) with the temporal, created nature of everything else (γινομαι). So when we get to chapter 8, Jesus locates Abraham in the realm of created and temporal (γινομαι), and himself as preexistent and divine (ειμι).

I haven’t checked any commentaries on this, so I’m probably just late to the game here. But it stuck out to me for the first time today.

Linguistic/Thematic Parallels between Revelation 12 and 20

Obviously a major debate in eschatology is the question of what the vision of Revelation 20 refers to. While Premillennialists contend that Revelation 20 should be read as chronologically following chapter 19, Amillennialists hold that chapter 20 begins a new recapitulation of the series of events that are discussed repeatedly in the book. One argument in favor of the Amillennial position cites the parallels between chapter 12 and 20, concluding that these two texts are discussing the same events in redemptive history but from different perspectives. That is, if chapter 12 is referring to the cross/resurrection/church age, then chapter 20 is as well. Here are some of the parallels:

Revelation 12:7-12 Revelation 20:1-6
v. 7 ἐν τῷ οὐρανῷ v. 1 ἐκ τοῦ οὐρανοῦ
v. 7 ἄγγελοι v. 1 ἄγγελον
v.9 ὁ δράκων ὁ μέγας, ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος Διάβολος καὶ ὁ Σατανᾶς v. 2 τὸν δράκοντα, ὁ ὄφις ὁ ἀρχαῖος, ὅς ἐστιν Διάβολος καὶ ὁ Σατανᾶς
v. 9 ἐβλήθη v. 3 ἔβαλεν
v. 9 ὁ πλανῶν τὴν οἰκουμένην ὅλην v. 3 ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη
v. 12 ὀλίγον καιρὸν ἔχει v. 3 μικρὸν χρόνον
v. 10 ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ Χριστοῦ αὐτοῦ v. 6 ἱερεῖς τοῦ θεοῦ καὶ τοῦ Χριστοῦ, καὶ βασιλεύσουσιν
v. 11 διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν v. 4 διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ


καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς (Rev. 5:10)

βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ (Rev. 12:10)

ἱερεῖς τοῦ θεοῦ καὶ τοῦ χριστοῦ (Rev. 20:6)