Aramaic Sources of Mark's Gospel (Society for New Testament by Maurice Casey

By Maurice Casey

This booklet is going at the back of the Greek textual content of the Gospel of Mark and reconstructs a few of its assets within the unique Aramaic, the language that Jesus spoke. This paintings has been made attainable by way of the e-book of the entire Aramaic lifeless Sea Scrolls, which supply a foundation of Jewish Aramaic for the ideal interval. through reconstructing Aramaic assets and analyzing them of their unique context, this ebook increases the extent of facts that Jesus stated and did a few of the issues attributed to him in our earliest assets.

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It is also easier to appreciate for being part of a completely reconstructed line. 106 Thus, in addition to sound principles, Black contributed the largest number of sound examples of Aramaic in¯uence in New Testament Greek so far collected. Black also contributed helpful criticisms of previous work. For 100 101 102 103 104 105 106 M. Black, An Aramaic Approach to the Gospels and Acts (1946), pp. 7, 12. , ch. 2. , pp. 38±43. , p. 123. , p. v. , p. 126. , p. 93. The state of play 31 example, he did not continue Burney's spurious efforts to ®nd rhyme in Aramaic poetry.

132, 169. 64 Burney, Aramaic Origin, introduction. , p. 94. 59 20 Aramaic sources of Mark's Gospel Johannine Greek. Parataxis in the fourth Gospel is therefore different from parataxis in Mark, where there are other reasons to believe in Aramaic sources. Parallelism is an equally unsatisfactory criterion. Burney set out most of his evidence in English, which underlines the fact that anyone familiar with Hebrew poetry can write in parallel lines in other languages, Greek included. Johannine examples may be entirely of this kind.

It was accordingly rather inconsistent of him to offer Aramaic versions of several sentences. They are remarkably unilluminating. For example, he offers this version of Matt. 19: uÅman dimebatteÅl hadaÅ min haÅlen miswaÅtaÅ ze`eÅraiyaÅ umealÇÅÇ naÅÇshaÅ (biryaÅtaÅ) huÅ Ç`atõd lmitkeraÅyaÅ ze`eÅraÅ leÅph ken libne Ç m yathen Å man dimekaiye bemalkhuÅtaÅ dishemaiyaÅ. 55 The idea of doing the whole verse is a potentially fundamental advance, as we have seen in discussing Meyer. Apart from being dif®cult to read because it is in the wrong script, however, Dalman's version is unhelpful because it is most unlikely to have existed before he made it up.

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