The Metaphor of Shepherd in the Gospel of Mark (Europäische Hochschulschriften / European University Studies / Publications Universitaires Européennes) [New ed.] 9783631664476, 3653057140, 9783653057140, 3631664478

Table of contents :
Cover
Table of Contents
Foreword
Introduction
1. The Relevance of the Theme
2. Status Quaestionis
3. Contribution of the Research
4. Methodology
4.1 Cohesion
4.2 Coherence
4.3 Pragmatic Elements
5. Outline of the Study
Part 1: The Care of the Shepherd and the Incomprehension of the Disciples
Part II: The Scandal and the New Communion
Part I: The Care of The Shepherd and The Incomprehension of The Disciples
Chapter I: The Care for the Shepherdless: Mark 6,30–44
1. Presupposition of the Reader: 1,1–6,29
1.1 The Prologue: «Way» in the Wilderness (1,1–13)
1.2 Way in Galilee: Followed and Opposed (1,14–3,6)
1.3 Way in Galilee: Those Who are Inside and Outside (3,7–6,6a)
1.4 Way in Galilee: The Mission of the Insiders (6,6b–6,29)
Conclusion
2. Jesus, the Disciples and the Shepherdless Crowd: 6,30–44
2.1 Cohesion of 6,30–44
2.1.1 First Scene (6,30–33)
a. Verse 30
b. Verses 31–32
c. Verse 33
2.1.2 Second Scene (6,34–44)
a. Verse 34
b. Verses 35–36
c. Verses 37–38
d. Verses 39–41
e. Verse 42
f. Verses 43–44
2.2 Coherence of 6,30–44
2.2.1 Stage Setting (6,30–33)
a. The Gathering Together of the Disciples (v. 30)
b. Jesus’ Invitation to Rest and Eat in the «Wilderness» (vv. 31–32)
c. The Gathering Together of Many (v. 33)
2.2.2 Jesus and his Disciples with the Crowd (6,34–44)
a. Jesus Saw the Sheep Without a Shepherd (v. 34)
+ The «Crowd» in Mark
+ The «Compassion» of Jesus
+ «Sheep without a Shepherd»
The Theme of Sheep without a Shepherd in the OT
+ He Began «to teach» them
b. The Disciples Raise the Issue of Food (vv. 35–36)
c. The Disciples are Asked to Solve the Issue themselves (vv. 37–38)
d. Jesus Provides for the Shepherdless Crowd (vv. 39–41)
e. The Satisfied Sheep (v. 42)
f. The Abundance (vv. 43–44)
2.3 Pragmatic Elements of 6,30–44
2.3.1 Communicative Context
a. Reverberating the Shepherding Activity of YHWH
b. The Shepherdless Crowd as Israel
2.3.2 Communicative Strategy
a. An Invitation to Remember and Experience the Wilderness
b. The Crowd as a Model for the Reader
c. An Invitation to Partake in the Shepherding Activity
d. The Shepherd who Gathers and Feeds the Disbanded
3. Conclusions
Chapter II: The Care for the Gentiles and the Uncomprehending Disciples: Mark 6,45–8,21
1. The Manifestation of Jesus: 6,45–52
1.1 Cohesion of 6,45–52
1.1.1 First Scene (6,45–46)
1.1.2 Second Scene (6,47–52)
a. Verse 47
b. Verse 48ab
c. Verses 48c–51a
d. Verse 51b
e. Verses 51c–52
1.2 Coherence of 6,45–52
1.2.1 Stage Setting (6,45–46)
1.2.2 Manifestation and Incomprehension (6,47–52)
a. Initial Situation (v. 47)
b. The Disciples in Danger (v. 48ab)
c. The Manifestation (vv. 48c–51a)
d. The Wind Ceased (v. 51b)
e. The Incomprehension of the Disciples (vv. 51c–52)
1.3 Pragmatic Elements of 6,45–52
1.3.1 Communicative Context
a. Further Revelation of the Identity of Jesus
b. The Disciples Fail to Understand
1.3.2 Communicative Strategy
a. An Invitation to Comprehend Jesus’ Identity
b. See, Hear, Think and Understand
2. Jesus and the Gentile Woman: 7,24–30
2.1 Cohesion of 7,24–30
2.1.1 Verses 24–26a
2.1.2 Verses 26b–28
2.1.3 Verse 29
2.1.4 Verse 30
2.2 Coherence of 7,24–30
2.2.1 The Gentile Woman Approaches Jesus (7,24–26a)
2.2.2 The Priority of the Children (7,26b–28)
2.2.3 The Children’s Food offered (7,29)
2.2.4 The Gentile «Child» (7,30)
2.3 Pragmatic Elements of 7,24–30
2.3.1 Communicative Context
a. The Children’s «Table», Opened Up for the Gentiles
b. The Table Fellowship Continued and Extended
2.3.2 Communicative Strategy
a. The Shepherd’s Mission Manifesto
b. Gentile Response to the Manifesto
3. Jesus’ Feeding of the Gentiles, the Controversy with the Pharisees and the Incomprehension of the Disciples: 8,1–21
3.1 Cohesion of 8,1–21
3.1.1 First Scene (8,1–9)
a. Verse 1a
b. Verses 1b–5
c. Verses 6–7
d. Verse 8ab
e. Verses 8c–9
3.1.2 Second Scene (8,10–13)
a. Verse 10
b. Verses 11–12
c. Verse 13
3.1.3 Third Scene (8,14–21)
a. Verse 14
b. Verses 15–16
c. Verses 17–18
d. Verses 19–20
e. Verse 21
3.2 Coherence of 8,1–21
3.2.1 The Shepherd of the Gentiles (8,1–9)
a. Initial Situation (v. 1a)
b. The Compassionate Jesus and the Disbelieving Disciples (vv. 1b–5)
c. Jesus in Action with his Disciples (vv. 6–7)
d. The Satisfied Sheep (v. 8ab)
e. The Abundance (vv. 8c–9)
3.2.2 Jesus and the Pharisees (8,10–13)
a. In Dalmanutha (v. 10)
b. The Demand for a Sign and Denial (vv. 11–12)
c. The Hinge Verse (v. 13)
3.2.3 The Incomprehension of the Disciples (8,14–21)
a. The Background (v. 14)
b. Jesus Warns his Disciples (vv. 15–16)
c. Jesus Corrects his Disciples (vv. 17–18)
d. The Feedings Revisited (vv. 19–20)
e. The Concluding Admonition (v. 21)
3.3 Pragmatic Elements of 8,1–21
3.3.1 Communicative Context
a. The Allusions behind the Compassionate Jesus and the Faithful Crowd
b. The Bad Shepherds of Israel
c. The Disciples like «Outsiders»
3.3.2 Communicative Strategy
a. Be with the Shepherd and Join the Banquet
b. The Shepherd cares for the Gentile Sheep as well
c. Beware of the Bad Shepherds
d. See, Hear and Understand
4. Conclusions
Part II: The Scandal and The New Communion
Chapter III: The Smitten Shepherd and the Dispersion of the Sheep: Mark 14,26–31
1. Presupposition of the Reader: 8,27–14,25
1.1 The «Way» to Jerusalem: Messiah and His Way (8,27–10,52)
1.2 Way in Jerusalem: In the Temple (11,1–13,37)
1.3 The Plot to Kill, Anointing and the Table Fellowship (14,1–25)
Conclusion
2. The Prophecies of Scandal, Dispersion and Denial: 14,26–31
2.1 Cohesion of 14,26–31
a. Verse 26
b. Verses 27–29
c. Verses 30–31
2.2 Coherence of 14,26–31
2.2.1 The Shepherd’s Prediction of Denial, Dispersal and Re-gathering (14,26–31)
a. Introduction (v. 26)
b. First Prediction and its Response (vv. 27–29)
+ The Prophecy of Zechariah
+ The Prophecy of Jesus
c. Second Prediction and its Response (vv. 30–31)
2.3 Pragmatic Elements of 14,17–31
2.3.1 Communicative Context
a. Will be Stricken but also Will be Resurrected and Lead Forth
2.3.2 Communicative Strategy
a. The Scandal, Cause to Scatter
b. Stricken by God or by the Bad Shepherds?
c. Promise of the Shepherd v/s Promise of the Sheep
d. The Paradox of Denial
3. Conclusions
Chapter IV: The New Beginning: Mark 16,1–8
1. Presupposition of the Reader: 14,32–15,47
1.1 The Betrayal and Dispersal (14,32–52)
1.2 The Trial, Denial, Death and Burial (14,53–15,47)
Conclusion
2. The Shepherd Going Ahead of the Sheep: 16,1–8
2.1 Cohesion of 16,1–8
2.1.1 Verse 1
2.1.2 Verses 2–4
2.1.3 Verses 5–7
2.1.4 Verse 8
2.2 Coherence of 16,1–8
2.2.1 The Women Continue Their Ministry (16,1)
2.2.2 The Stone at the Tomb, a hindrance to the Mission (16,2–4)
2.2.3 The Young Man Announces the Resurrection and Going Ahead of the Shepherd (16,5–7)
2.2.4 The Ministry that Ends in Silence (16,8)
2.3 Pragmatic Elements of 16,1–8
2.3.1 Communicative Context
a. Fulfillment of the Prophecy
b. Image of God the Shepherd
c. He was and is leading
d. The Possibility of a New Vision and Beginning
e. With Whom Shall the Reader Identify?
2.3.2 Communicative Strategy
a. Mend Your Path towards the One Going Ahead
b. Flee or Follow?
c. See and Follow Him
d. An Invitation for a New Beginning with the Resurrected Shepherd
e. Announce the Resurrected Shepherd
3. Conclusions
Concluding observations
1. The Metaphor of Shepherd in Mark
1.1 Jesus Christ as the Shepherd?
1.2 The Shepherd of Israel
1.2.1 The Disciples Represent the Sheepfold
1.2.2 Shepherdless Israel
1.3 The Shepherd of the Nations
2. Markan Strategy in Presenting Jesus as the Shepherd
2.1 Teaching
2.2 Nourishing
2.3 Guiding/Leading
3. The Metaphor of Shepherd as a Paradigm for Mission
3.1 A Progressive Mission
3.2 Preference for an Inclusive Language
Conclusion
Abbreviations
Bibliography
Author Index
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
V
W
Z

Citation preview

EHS

PETER LANG · Academic Research X XIII / 950

European University Studies

T

his book takes a close look at the theme of the shepherd in the Gospel of Mark and how it relates to different motifs in the narrative. Jesus’ seeing the condition of the crowd and his teaching and nourishing the crowd in the wilderness, allude to the shepherding activities of Yahweh in the Old Testament. The motif of nourishment continues, when Jesus extends his care towards the Gentile woman and later to a crowd in a Gentile region. Interestingly, the motif of “way” introduced in the prologue merges with the theme of the shepherd in the epilogue of the narrative, when Jesus leads his disciples, the “scattered sheep”, to Galilee.

Jogy Cheruvathoor George of the Malankara (Indian) Orthodox Church studied Biblical Theology at St. Peter’s Pontifical Institute, Bangalore and holds a Doctorate in Biblical theology from the Pontifical Gregorian University, Rome.

Jogy C. George · The Metaphor of Shepherd in the Gospel of Mark

Theology

Jogy Cheruvathoor George

The Metaphor of Shepherd in the Gospel of Mark

www.peterlang.com

PL EHS 23-950 266447_George_HOF_A5BrE PLA.indd 1

PL

ACADEMIC RESEARCH

04.03.15 12:22

The Metaphor of Shepherd in the Gospel of Mark

European University Studies Europäische Hochschulschriften Publications Universitaires Européennes

Series XXIII

Theology

Reihe XXIII

Theologie

Série XXIII

Théologie

Band/ Volume 950

Jogy Cheruvathoor George

The Metaphor of Shepherd in the Gospel of Mark

Bibliographic Information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the internet at http://dnb.d-nb.de.

ISSN 0721-3409 ISBN 978-3-631-66447-6 (Print) E-ISBN978-3-653-05714-0 (E-Book) DOI 10.3726/978-3-653-05714-0 © Peter Lang GmbH Internationaler Verlag der Wissenschaften Frankfurt am Main 2015 All rights reserved. PL Academic Research is an Imprint of Peter Lang GmbH. Peter Lang – Frankfurt am Main · Bern · Bruxelles · New York · Oxford · Warszawa · Wien All parts of this publication are protected by copyright. Any utilisation outside the strict limits of the copyright law, without the permission of the publisher, is forbidden and liable to prosecution. This applies in particular to reproductions, translations, microfilming, and storage and processing in electronic retrieval systems. This publication has been peer reviewed. www.peterlang.com

And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.  Ezekiel 34,23

I put my tales of you into lasting songs. The secret gushes out from my heart. They come and ask me, ‘Tell me all your meanings.’ I know not how to answer them. I say, ‘Ah, who knows what they mean!’ They smile and go away in utter scorn. And you sit there smiling.  Gitanjali, Rabindranath Tagore

TABLE OF CONTENTS foreword  ������������������������������������������������������������������������������������������������������  13 INTRODUCTION  ��������������������������������������������������������������������������������������������  15 1. The Relevance of the Theme ������������������������������������������������������������������������������  15 2. Status Quaestionis �����������������������������������������������������������������������������������������������  18 3. Contribution of the Research ����������������������������������������������������������������������������  20 4. Methodology ��������������������������������������������������������������������������������������������������������  21 4.1 Cohesion ���������������������������������������������������������������������������������������������������������  22 4.2 Coherence �������������������������������������������������������������������������������������������������������  23 4.3 Pragmatic Elements ��������������������������������������������������������������������������������������  23 5. Outline of the Study ��������������������������������������������������������������������������������������������  26

PART I: THE CARE OF THE SHEPHERD AND THE INCOMPREHENSION OF THE DISCIPLES Chapter I: The Care for the Shepherdless: Mark 6,30–44  ���������������  33 1. Presupposition of the Reader: 1,1–6,29 ������������������������������������������������������������  33 1.1 The Prologue: «Way» in the Wilderness (1,1–13) �������������������������������������  33 1.2 Way in Galilee: Followed and Opposed (1,14–3,6) �����������������������������������  35 1.3 Way in Galilee: Those Who are Inside and Outside (3,7–6,6a) ���������������  36 1.4 Way in Galilee: The Mission of the Insiders (6,6b–6,29) �������������������������  39 Conclusion ������������������������������������������������������������������������������������������������������������  41 2. Jesus, the Disciples and the Shepherdless Crowd: 6,30–44 ����������������������������  41 2.1 Cohesion of 6,30–44 �������������������������������������������������������������������������������������  43 2.1.1 First Scene (6,30–33) ���������������������������������������������������������������������������  44 2.1.2 Second Scene (6,34–44) ����������������������������������������������������������������������  46 2.2 Coherence of 6,30–44 �����������������������������������������������������������������������������������  49 2.2.1 Stage Setting (6,30–33) ������������������������������������������������������������������������  49 a. The Gathering Together of the Disciples (v. 30) ��������������������������  49 b. J esus’ Invitation to Rest and Eat in the «Wilderness» (vv. 31–32) ����������������������������������������������������������������������������������������  51 c. The Gathering Together of Many (v. 33) ���������������������������������������  54

2.2.2 Jesus and his Disciples with the Crowd (6,34–44) ���������������������������  55 a. Jesus Saw the Sheep Without a Shepherd (v. 34) �������������������������  55 b. The Disciples Raise the Issue of Food (vv. 35–36) �����������������������  65 c. The Disciples are Asked to Solve the Issue themselves (vv. 37–38) ����������������������������������������������������  66 d. Jesus Provides for the Shepherdless Crowd (vv. 39–41) �������������  67 e. The Satisfied Sheep (v. 42) ���������������������������������������������������������������  71 f. The Abundance (vv. 43–44) �������������������������������������������������������������  72 2.3 Pragmatic Elements of 6,30–44 �������������������������������������������������������������������  74 2.3.1 Communicative Context ���������������������������������������������������������������������  74 a. Reverberating the Shepherding Activity of YHWH ��������������������  74 b. The Shepherdless Crowd as Israel ��������������������������������������������������  75 2.3.2 Communicative Strategy ���������������������������������������������������������������������  77 a. An Invitation to Remember and Experience the Wilderness ����  77 b. The Crowd as a Model for the Reader �������������������������������������������  77 c. An Invitation to Partake in the Shepherding Activity �����������������  78 d. The Shepherd who Gathers and Feeds the Disbanded ���������������  79 3. Conclusions ����������������������������������������������������������������������������������������������������������  81

Chapter II: The Care for the Gentiles and the Uncomprehending Disciples: Mark 6,45–8,21  ����������������������������  85 1. The Manifestation of Jesus: 6,45–52 �����������������������������������������������������������������  85 1.1 Cohesion of 6,45–52 �������������������������������������������������������������������������������������  86 1.1.1 First Scene (6,45–46) ���������������������������������������������������������������������������  86 1.1.2 Second Scene (6,47–52) ����������������������������������������������������������������������  87 1.2 Coherence of 6,45–52 �����������������������������������������������������������������������������������  89 1.2.1 Stage Setting (6,45–46) ������������������������������������������������������������������������  89 1.2.2 Manifestation and Incomprehension (6,47–52) ������������������������������  91 a. Initial Situation (v. 47) ���������������������������������������������������������������������  91 b. The Disciples in Danger (v. 48ab) ��������������������������������������������������  91 c. The Manifestation (vv. 48c–51a) ����������������������������������������������������  92 d. The Wind Ceased (v. 51b) ���������������������������������������������������������������  95 e. The Incomprehension of the Disciples (vv. 51c–52) ��������������������  95 1.3 Pragmatic Elements of 6,45–52 �������������������������������������������������������������������  98 1.3.1 Communicative Context ���������������������������������������������������������������������  98 a. Further Revelation of the Identity of Jesus �����������������������������������  98 b. The Disciples Fail to Understand ���������������������������������������������������  99 1.3.2 Communicative Strategy ���������������������������������������������������������������������  99 a. An Invitation to Comprehend Jesus’ Identity �������������������������������  99 b. See, Hear, Think and Understand ������������������������������������������������  100

2. Jesus and the Gentile Woman: 7,24–30 ����������������������������������������������������������  101 2.1 Cohesion of 7,24–30 �����������������������������������������������������������������������������������  102 2.1.1 Verses 24–26a �������������������������������������������������������������������������������������  102 2.1.2 Verses 26b–28 �������������������������������������������������������������������������������������  103 2.1.3 Verse 29 �����������������������������������������������������������������������������������������������  103 2.1.4 Verse 30 �����������������������������������������������������������������������������������������������  104 2.2 Coherence of 7,24–30 ���������������������������������������������������������������������������������  104 2.2.1 The Gentile Woman Approaches Jesus (7,24–26a) ������������������������  104 2.2.2 The Priority of the Children (7,26b–28) �����������������������������������������  107 2.2.3 The Children’s Food offered (7,29) ��������������������������������������������������  110 2.2.4 The Gentile «Child» (7,30) ����������������������������������������������������������������  110 2.3 Pragmatic Elements of 7,24–30 �����������������������������������������������������������������  110 2.3.1 Communicative Context �������������������������������������������������������������������  110 a. The Children’s «Table», Opened Up for the Gentiles ����������������  110 b. The Table Fellowship Continued and Extended ������������������������  111 2.3.2 Communicative Strategy �������������������������������������������������������������������  112 a. The Shepherd’s Mission Manifesto ����������������������������������������������  112 b. Gentile Response to the Manifesto ����������������������������������������������  113 3. Jesus’ Feeding of the Gentiles, the Controversy with the Pharisees and the Incomprehension of the Disciples: 8,1–21 ����������������������������������������������  114 3.1 Cohesion of 8,1–21 ��������������������������������������������������������������������������������������  115 3.1.1 First Scene (8,1–9) �����������������������������������������������������������������������������  115 3.1.2 Second Scene (8,10–13) ��������������������������������������������������������������������  117 3.1.3 Third Scene (8,14–21) �����������������������������������������������������������������������  119 3.2 Coherence of 8,1–21 �����������������������������������������������������������������������������������  121 3.2.1 The Shepherd of the Gentiles (8,1–9) ����������������������������������������������  121 a. Initial Situation (v. 1a) �������������������������������������������������������������������  121 b. The Compassionate Jesus and the Disbelieving Disciples (vv. 1b–5) ������������������������������������������  122 c. Jesus in Action with his Disciples (vv. 6–7) ��������������������������������  124 d. The Satisfied Sheep (v. 8ab) ����������������������������������������������������������  125 e. The Abundance (vv. 8c–9) ������������������������������������������������������������  126 3.2.2 Jesus and the Pharisees (8,10–13) ����������������������������������������������������  127 a. In Dalmanutha (v. 10) �������������������������������������������������������������������  127 b. The Demand for a Sign and Denial (vv. 11–12) �������������������������  128 c. The Hinge Verse (v. 13) �����������������������������������������������������������������  130 3.2.3 The Incomprehension of the Disciples (8,14–21) ��������������������������  130 a. The Background (v. 14) �����������������������������������������������������������������  130 b. Jesus Warns his Disciples (vv. 15–16) �����������������������������������������  131 c. Jesus Corrects his Disciples (vv. 17–18) ��������������������������������������  132 d. The Feedings Revisited (vv. 19–20) ���������������������������������������������  133 e. The Concluding Admonition (v. 21) ��������������������������������������������  134

3.3 Pragmatic Elements of 8,1–21 �������������������������������������������������������������������  135 3.3.1 Communicative Context �������������������������������������������������������������������  135 a. The Allusions behind the Compassionate Jesus and the Faithful Crowd ����������������������������������������������������������������������������������������������  135 b. The Bad Shepherds of Israel ���������������������������������������������������������  136 c. The Disciples like «Outsiders» ������������������������������������������������������  137 3.3.2 Communicative Strategy �������������������������������������������������������������������  137 a. Be with the Shepherd and Join the Banquet �������������������������������  137 b. The Shepherd cares for the Gentile Sheep as well ����������������������  138 c. Beware of the Bad Shepherds �������������������������������������������������������  138 d. See, Hear and Understand ������������������������������������������������������������  139 4. Conclusions ��������������������������������������������������������������������������������������������������������  143

PART II: THE SCANDAL AND THE NEW COMMUNION Chapter III: The Smitten Shepherd and the Dispersion of the Sheep: Mark 14,26–31  ����������������������������������������������������������������������  147 1. Presupposition of the Reader: 8,27–14,25 �����������������������������������������������������  147 1.1 The «Way» to Jerusalem: Messiah and His Way (8,27–10,52) ���������������  148 1.2 Way in Jerusalem: In the Temple (11,1–13,37) ����������������������������������������  150 1.3 The Plot to Kill, Anointing and the Table Fellowship (14,1–25) �����������  151 Conclusion ����������������������������������������������������������������������������������������������������������  154 2. The Prophecies of Scandal, Dispersion and Denial: 14,26–31 ��������������������  155 2.1 Cohesion of 14,26–31 ���������������������������������������������������������������������������������  155 2.2 Coherence of 14,26–31 �������������������������������������������������������������������������������  157 2.2.1 The Shepherd’s Prediction of Denial, Dispersal and Re-gathering (14,26–31) ������������������������������������������������������������  157 a. Introduction (v. 26) ������������������������������������������������������������������������  157 b. First Prediction and its Response (vv. 27–29) ����������������������������  159 c. Second Prediction and its Response (vv. 30–31) �����������������������  169 2.3 Pragmatic Elements of 14,17–31 ���������������������������������������������������������������  170 2.3.1 Communicative Context �������������������������������������������������������������������  170 a. Will be Stricken but also Will be Resurrected and Lead Forth  170 2.3.2 Communicative Strategy �������������������������������������������������������������������  171 a. The Scandal, Cause to Scatter �������������������������������������������������������  171 b. Stricken by God or by the Bad Shepherds? ��������������������������������  171 c. Promise of the Shepherd v/s Promise of the Sheep �������������������  172 d. The Paradox of Denial �������������������������������������������������������������������  173 3. Conclusions ��������������������������������������������������������������������������������������������������������  174

Chapter IV: The New Beginning: Mark 16,1–8  ���������������������������������  177 1. Presupposition of the Reader: 14,32–15,47 ���������������������������������������������������  177 1.1 The Betrayal and Dispersal (14,32–52) �����������������������������������������������������  177 1.2 The Trial, Denial, Death and Burial (14,53–15,47) ���������������������������������  179 Conclusion ����������������������������������������������������������������������������������������������������������  181 2. The Shepherd Going Ahead of the Sheep: 16,1–8 �����������������������������������������  181 2.1 Cohesion of 16,1–8 ��������������������������������������������������������������������������������������  183 2.1.1 Verse 1 �������������������������������������������������������������������������������������������������  183 2.1.2 Verses 2–4 �������������������������������������������������������������������������������������������  184 2.1.3 Verses 5–7 �������������������������������������������������������������������������������������������  185 2.1.4 Verse 8 �������������������������������������������������������������������������������������������������  187 2.2 Coherence of 16,1–8 �����������������������������������������������������������������������������������  188 2.2.1 The Women Continue Their Ministry (16,1) ���������������������������������  188 2.2.2 The Stone at the Tomb, a hindrance to the Mission (16,2–4) ������  189 2.2.3 The Young Man Announces the Resurrection and Going Ahead of the Shepherd (16,5–7) �����������������������������������  191 2.2.4 The Ministry that Ends in Silence (16,8) ����������������������������������������  201 2.3 Pragmatic Elements of 16,1–8 �������������������������������������������������������������������  205 2.3.1 Communicative Context �������������������������������������������������������������������  205 a. Fulfillment of the Prophecy ����������������������������������������������������������  205 b. Image of God the Shepherd ����������������������������������������������������������  205 c. He was and is leading ��������������������������������������������������������������������  206 d. The Possibility of a New Vision and Beginning �������������������������  206 e. With Whom Shall the Reader Identify? ��������������������������������������  207 2.3.2 Communicative Strategy �������������������������������������������������������������������  207 a. Mend Your Path towards the One Going Ahead �����������������������  207 b. Flee or Follow? ��������������������������������������������������������������������������������  208 c. See and Follow Him �����������������������������������������������������������������������  209 d. A  n Invitation for a New Beginning with the Resurrected Shepherd ����������������������������������������������������  210 e. Announce the Resurrected Shepherd ������������������������������������������  212 3. Conclusions ��������������������������������������������������������������������������������������������������������  212

Concluding observations  ����������������������������������������������������������������������������  215 1. The Metaphor of Shepherd in Mark ���������������������������������������������������������������  215 1.1 Jesus Christ as the Shepherd? ��������������������������������������������������������������������  215 1.2 The Shepherd of Israel ��������������������������������������������������������������������������������  217 1.2.1 The Disciples Represent the Sheepfold ��������������������������������������������  217 1.2.2 Shepherdless Israel �����������������������������������������������������������������������������  217 1.3 The Shepherd of the Nations ����������������������������������������������������������������������  218

2. Markan Strategy in Presenting Jesus as the Shepherd ����������������������������������  219 2.1 Teaching ��������������������������������������������������������������������������������������������������������  220 2.2 Nourishing ���������������������������������������������������������������������������������������������������  220 2.3 Guiding/Leading �����������������������������������������������������������������������������������������  222 3. The Metaphor of Shepherd as a Paradigm for Mission ��������������������������������  224 3.1 A Progressive Mission ���������������������������������������������������������������������������������  224 3.2 Preference for an Inclusive Language �������������������������������������������������������  228 Conclusion ����������������������������������������������������������������������������������������������������������  231

ABBREVIATIONS  �����������������������������������������������������������������������������������������  233 BIBLIOGRAPHY  ��������������������������������������������������������������������������������������������  239 AUTHOR INDEX  �������������������������������������������������������������������������������������������  261

FOREWORD The genesis of this doctoral dissertation theme, I owe it to two of my great mentors during the academic formation. While following the Master’s in Biblical Theology in India, Professor L. Legrand sowed the seeds of inspiration for undertaking this academic project with his exigent claim: «In fact, it is Mark who, in the Synoptic tradition, comes the closest to the Johannine interpretation of the shepherd theme». During the course of doctoral studies at Pontifical Gregorian University the topic for research, still embryonic and inchoate, came on me with an impel and irresistibility as I sat through the lectures of Professor Massimo Grilli on «La Via (di Gesù)» (in the Gospel of Mark). It was the latter’s unfailing support and encouragement that enabled me to take up this theme for Doctoral dissertation, which was successfully completed at the Pontifical Gregorian University, Rome in 2014. At the conclusion of this important academic event in my life I raise my heart in profound gratitude to the Lord Almighty, the source of my being, who has sustained and led me throughout this academic journey. Praise and glory to His name for ever. I am especially indebted to my Mother for being a source of encouragement all through my life and particularly during the years of my sojourn in Rome. I am deeply grateful to Rev. Professor Massimo Grilli, my Doktorvater, who has shepherded me throughout this dissertation work with his valuable insights and encouragement. My sincere gratitude is also due to Rev. Mons. E. Manicardi, the second reader of this work, for his critical reading and valuable comments. I thank H.H. Baselios Mar Thoma Paulose II, who permitted me to pursue the studies in Rome and also H.G. Gabriel Mar Gregorios and H.G. Yuhanon Mar Dimitrios, who are in charge of the Inter-Church Relation Committee, for extending the necessary help and support. I am extremely grateful to the Pontifical Council for Christian Unity, whose support has made this work possible. I would also like to thank the Beda College community for the hospitality extended to me throughout my stay in Rome. I owe a special debt of gratitude to Mr Mais Bernad, Mrs Angelina Modl and family and Mr Erhad Köhler and Mrs Herta Köhler for their hospitality and care during my stay in Germany. I express my gratitude to Sr Assumpta Williams and Mr Kevin Murphy for reading and correcting the language of this thesis and making many valuable comments. My thanks are also due to Fr James Raphael for his valuable advice and suggestions. I am indebted to many for the help I have received in various ways in the completion of this thesis. I thank all my well wishers for their prayerful support.

THE METAPHOR OF SHEPHERD IN MARK

INTRODUCTION 1. The Relevance of the Theme The metaphor of Shepherd1 applied to Christ is familiar to the NT readers. John 10 uses the metaphor most explicitly in the NT;2 elsewhere the term recurs although not with the same intensity as in John3. However, the presence and relevance of this metaphor in the Gospel of Mark seems to be less explored4. Though there is no direct reference (in Mark) to Jesus as the Shepherd, the author has 1 The association of this metaphor with God in the OT gives it the potential for being a major Christological title. Since the title is also used for the leaders, David and the kings of Israel, its NT adaptation is more complex and needs a careful study to understand the use and significance of the image. 2 Out of the 15 occurences of the term in the Gospels, six are in John’s Gospel, where the evangelist provides us with a developed theology of the good Shepherd (John 10,2.11.12.14.16). 3 In Matthew’s Gospel the word «shepherd» occurs three times, two of which are also in Mark’s Gospel (Matt 9,36//Mark 6,34; Matthew explains this verse in the context of the saying on the workers in the vineyard, but Mark explains it in the background of the feeding narrative; Matt 26,31//Mark 14,27). The third occurrence in Matthew refers to the role of the Son of Man at the last judgment, where he separates the nations «as a Shepherd separates the sheep from the goats» (Matt 25,32). In Matthew, Jesus’ earthly mission is restricted within Israel, among the lost sheep. The flock becomes inclusive after the resurrection (Matt 28,19–20). Therefore, the pastoral image of Jesus in Matthew is in one sense inclusive (but progressive, so Chae, cf. ch. 1, p. 61. fn. 114) but also exclusive (Willitts, cf. ch. 1, p. 61. fn. 114). For a detailed study of the Matthean shepherd theme. Cf. J.A. Cabrido, The Portrayal of Jesus in the Gospel of Matthew; J. Willitts, Matthew’s Messianic Shepherd-King; Y.S. Chae, Jesus as the Eschatological Davidic Shepherd; also cf. C.A. Ham, The Coming King and the Rejected Shepherd. Luke does not have the image of Jesus as the Shepherd (though he has the parable of the lost sheep, Luke 15,3–7). In the Letter to the Hebrews Jesus is pictured as the «great Shepherd of the Sheep» (Heb 13,20). Peter also calls Jesus Shepherd and the chief Shepherd (1 Pet 2,25; 5,4). The Book of Revelation designates the Lamb in the midst of the throne as Shepherd (Rev 7,17). 4 Cf. Status Quaestionis, pp. 18–20. Apart from this, in many of the commentaries the two texts where the word «shepherd» occurs (6,34; 14,27) are well attested. But eventually in their explanation, either the first is highlighted (6,34), and the second (14,27) becomes a part of the Zecharian prophecy (cf. Zech 13,7, and the following «scandal» of the disciples catches the attention, 14,27a.29f) or both are given a rather skimpy reference. However, it is fascinating because, even though there are only two direct occurrences of the term «shepherd» (the theme is also very much evident in 6,45–52; 7,24–30; 8,1–21; 14,26–31; 16,1–8), it is used as a metaphor in both occurrences, and

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used it metaphorically and strategically, to explain the mission and identity of Jesus and to highlight and amplify the different motifs in the narrative. Like the titles of Jesus in the Markan narrative, which come as a part of the «narrative package»5, the metaphor Shepherd is also very much integrated into the narrative and interlaced with different motifs in the Markan account such as «way», «nourishment», «gathering» etc. This metaphor, in Mark, is interlaced with the motif of «way» which binds the whole narrative6. The Gospel account which begins with the prophecy of the coming of Jesus on the way of God (1,2–3) ends with the «going before/ahead» of Jesus to Galilee (16,7). Mark portrays this proa,gw7 of Jesus as a fulfillment of his prophecy (14,28), which was mentioned in the background of the Zecharian prophecy (14,27; Zech 13,7) that presents Jesus as the Shepherd and the disciples as sheep. Therefore, the motif of «way» interlaces with the image of Shepherd in the epilogue when Jesus goes ahead of the sheep to lead/leading them (16,7; cf. 14,28). The first occurrence of poimh,n is in 6,348, at a critical juncture in the narrative in the background of the death story of John the Baptist (6,14–29), where Jesus «sees» the crowd (as he «saw» the disciples in 1,16–20; 2,14) and ‘teaches’ them9. the immediate and larger context of these texts make this metaphor an integral part of the interpretation of the Gospel message. 5 Broadhead observes about the titles of Jesus in the Gospels that, «the titles come to us as part of narrative packages, and attempts to study them in isolation prove discomforting»: E.K. Broadhead, Naming Jesus, 27. 6 Manicardi, in an excellent study on the journey of Jesus in the Markan narrative, observes that the narrative is framed by the theme of way. Cf. E. Manicardi, Il cammino di Gesù, 147–196. van Iersel considers ‘the way’ as the «central theme upon which Mark wants to focus the interest of his readers»: B.M.F. van Iersel, Mark, 85. 7 Examining the use of the verb av,gw with various prefixes in the shepherd passages in Ezekiel (evxa,gw, suna,gw, eivsa,gw, Ezek 34,13; avna,gw, eivsa,gw, 37,12) Chae suggests that these verbs are associated with the Shepherd image. «The series of these various types of av,gw verb suggests that the shepherd’s primary task is to lead the flock»: Cf. Y.S. Chae, Jesus as the Eschatological Davidic Shepherd, 200. 8 In Matthew the theme of Shepherd is already introduced in Matt 2,6 and the parallel verse (Matt 9,36//Mark 6,34) occurs in the context of the saying on the mission of the disciples. 9 Verbs ei=den and dida,skw highlight and intensify the theme of Shepherd and they play an important role in the Markan narrative. A detailed study of the occurrence of these verbs in the Gospel of Mark by J. Palachuvattil and M. Naickanparampil shed much insight into the metaphor of Shepherd in the narrative. Palachuvattil’s study of all the occurrences of the aorist indicative ei=den in Mark, where the subject is Jesus,



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Mark introduces the metaphor at a stage when the crowd is desperately in need of a Shepherd to guide and lead them. Another important aspect in the Markan handling of the theme, which makes it interesting to study, is that, though all the Gospels narrate the feeding of the crowd with the loaves and fishes (Matt 14,13–21; Luke 9,10–17; John 6,1–15), only Mark introduces the gathered crowd as «sheep without a shepherd». Therefore, the narrator portrays Jesus’ attitude towards the disbanded crowd/Israel, which is desperately in need of a leader to gather and guide them ahead. And hence the subsequent feeding narrative in the Gentile context (8,1–9) and Jesus’ meeting with the Syrophoenician woman, (7,24–30) that turns out to be a discussion on cortasqh/nai ta. te,kna (7,27; cf.  6,42; 8,8) and ta. kuna,ria... evsqi,ousin avpo. tw/n yici,wn tw/n paidi,wn (7,28), come as a progression in the narrative which maintains the theme. Interestingly, it is in the background of the motif of the need of «nourishment» that Mark explains this metaphor, which is an important characteristic of the shepherding activity of YHWH the Shepherd (Ezek 34,13–15; Ps 23)10. Markan avoidance of the exclusivity of the flock of Israel (7,27; cf. Matt 10,5–6; 15,24) makes the narrative distinct, which was made clear in the mission direction of Jesus to the disciples (Mark  6,7–13; cf.  Matt  10,5–6). The «crowd» in Mark  seems to be unique in being a group comprising Israelites and Gentiles (cf.  6,34; 8,1). The introduction of this metaphor at a crucial moment (6,34), where the crowd/Israel seems to be shepherdless and its further, implicit but inclusive, development in the background of nourishment (to the Gentiles, 7,24–30; 8,1–9), with allusions to the OT image of the promised Messiah as well as God the Shepherd (especially Ezek 34 and Ps 23), sets forth the Markan Jesus’ mission paradigm.

has shown the special significance of this verb in Mark which occurs at the decisive points of the narrative (1,10; 1,16.19; 2,14; 6,34). All these seeing of Jesus result in a communion. Cf. J. Palachuvattil, «He Saw», 90–91.197–198.212–214.259. Naickanparampil points out that among the synoptic Gospels, it is only in Mark that the explicit didactic terminology (the verb dida,skw) occurs with relatively greater frequency than in Matthew and Luke. All but two of the occurrences of the verb dida,skw and its cognates are exclusively used of Jesus in the Gospel of Mark (cf. 6,30; 7,7: the former refers to the teaching of the disciples, who were sent on a mission by Jesus Christ and the latter that of the teaching of the Pharisees and Scribes). Cf. M. Naickanparampil, Jesus as Teacher in Mark, 93–95. 10 Note the occurrence of the verbs evsqi,w and corta,zw and the noun a;rtoj in 6,30–44.45–52; 7,24–30; 8,1–21; 14,17–31.

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2. Status Quaestionis In our investigation of the theme, we have not come across any monograph that primarily focuses on this topic. However, we have an article of L. Legrand which exclusively treats the Shepherd image of Jesus in the Gospel of Mark. According to Legrand, «it is Mark who in the Synoptic tradition, comes the closest to the Johannine interpretation of the Shepherd theme»11. In his article he analyses three texts (6,34; 14,27–28; 16,7). In the first one (6,34) he sees an image of the good Shepherd of Ps 23 in which Jesus is «leading the sheep to the pastures» and is «laying the table» before them12. According to Legrand, in 14,28, proa,gw is a verb of action, in which Jesus is the subject; «It implies leadership. The post resurrectional activity of Jesus in Galilee will be that of the Shepherd gathering the flock scattered by the Jerusalem crisis»13. In his overall treatment of the meta­ phor, he envisions Jesus as the Shepherd, who takes care of (6,34), gathers (6,34; 14,28) and leads the flock (14,28; 16,7). Another article which deals with the theme is that of W.  Tooley, where he mentions Mark 6,34 and 14,27 and their Matthean parallels. When considering Mark 6,34 he does not see any connection with the OT image of Shepherd or even with the feeding narrative that follows; On the contrary he sees it as a reference to the teaching ministry of Jesus14. According to Tooley, Mark 14,27–28// Matt 26,31 is intended to refine the nationalistic and political background of this image by referring to the death of Jesus15. This study views the image from the historical critical background and tries to isolate the image from the narrative. Apart from these articles, yet another remarkable work that deals with the pastoral image in the Markan narrative is a brief study (Loaves and Fishes) on the Gospel feeding narratives by J.A. Grassi16. He not only refers to the significance 11 L. Legrand, «The Good Shepherd in the Gospel of Mark», 234. 12 Legrand does not see a Mosaic image (Num 27,17) of Jesus in this text. Cf. L. Le­ grand, «The Good Shepherd», 239; also cf. C.E.B. Cranfield, The Gospel According to Mark, 217; J. Gnilka, Marco, 356. 13 L. Legrand, «The Good Shepherd», 245–246; also cf. J.P. Heil, «Mark 14,1–52: Narrative Structure and Reader-Response», 321. 14 «In late Judaism the teachers of Israel were described as Israel’s ‘shepherds’ and Jesus continues this metaphor when implicitly revealing their neglect in Mark 6,34// Matt 9,36»: W. Tooley, «The Shepherd and Sheep Image», 24. 15 Cf. W. Tooley, «The Shepherd and Sheep Image», 24–25. 16 This brief but remarkable work focuses on the feeding narratives in all the four Gospels and out of the 104 pages, the author dedicates 28 pages to the Markan feeding narratives. Cf. J.A. Grassi, Loaves and Fishes, 23–50.



INTRODUCTION

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of the pastoral imagery in the feeding narratives (6,30–44; 8,1–9) but also points to its continuation in 6,45–52; 7,24–30, 8,14–21; 14,25.27–28;16,7; his line of study leans upon the OT images of YHWH the Shepherd (Exod 16; Ezek  34; Ps 23). Though not a detailed study, Grassi’s work gives noteworthy insights into the connecting elements of the theme. There are a few Christological studies which treat briefly the title Shepherd. Among them, E.K. Broadhead is worth mentioning because he considers Shepherd as part of the «Titular Christology»17 in Mark. In his five page presentation of the Shepherd title, he gives a general picture of Jesus the Shepherd in 6,34 and 14,27: In view of the failure of the leaders of Israel, Jesus shepherds the scattered flock of Israel (6,34) and Jesus as the abandoned Shepherd (14,27). While he refers to the OT Shepherd imagery (Ps 23 and the Exodus imagery) reflected in Jesus’ characterization in Mark, he also points out the contradiction to the OT pattern and a development in the Zechariah prophecy in the prophecy of Jesus in 14,28, where the risen Jesus will reconstitute the flock (16,7)18. He sees an echo of a Davidic Shepherd in this prophecy of Jesus. E. Best in his book, The Temptation and the Passion of Jesus in Mark, makes a brief note on the title, «Shepherd»19. Although he mentions the texts 6,34 and 14,27, he gives a very short description of the first (6,34), saying that, it is «an editorial insertion of Mark in which he showed the Shepherd Jesus feeding his people with the word»20. And in his following explanation of 14,27–28, he is emphasizing Galilee rather than the title Shepherd21. Interestingly, Best also supports the view that proa,gw is referring to the «leading» activity of the Shepherd. Best acknowledges the title Shepherd in Mark, but his study does not make an 17 According to Broadhead, «There are no titles which are inherently and unambiguously christological; they became so only with defined social and literary contexts. Because of this recognition it is perhaps more accurate to speak of “Titular Christology” rather than “Christological Titles”. Titular Christology recognizes that the titles, along with various other materials, have been taken up as strategic elements in the characterization of Jesus»: E.K. Broadhead, Naming Jesus, 28. 18 Broadhead considers the shepherd in Zech 13,7 as a false shepherd. Cf. E.K. Broadhead, Naming Jesus, 95–96. 19 Cf. E. Best, The Temptation and the Passion, 173–177. 20 E. Best, The Temptation and the Passion, 173. 21 He concludes that, «Galilee is a theological term in Mark and denotes the place where the Gospel is preached... In Galilee the flock is reconstituted, and this is the work of the Shepherd who had willingly been smitten (cf. Zech 13,9b)»: E. Best, The Temptation and the Passion, 174. Best spends more than three pages (out of the five, under the title Shepherd) in explaining whether Galilee is a theological term or not.

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effort in bringing out its significance and inter-connection in the narrative and its OT background22. J.D. Kingsbury considers the title Shepherd as one of the minor Christological titles and hence he makes a very skimpy reference to it23. Without mentioning much of 6,34 («it is a quotation from the OT to describe Israel as having no leader»24), he refers to 14,27–28;16,7 and says, «one thing the reader can project as taking place at the meeting in Galilee is that Jesus reconciles the disciples to himself and gathers the flock, that through the smiting of the Shepherd has been scattered»25. Considering the treatment under «minor Christological titles», it is unreasonable to expect a more detailed study. Despite the briefness of these studies on the metaphor of Shepherd in Mark, they offer a platform for further development on this theme. Above all, the insightful article of Legrand and the fascinating study of Grassi provoke us to an advanced research on the same.

3. Contribution of the Research As we have noticed above, the absence of a detailed study and limited (two articles and some brief studies) attempts to investigate the theme of Shepherd in the Gospel of Mark, allows this research the possibility to have a closer look into the subject. The first important aspect of this study is that the theme is seen in the entirety of the Gospel narrative and in its interrelation with the different motifs in the narrative. Though the narrator does not make any direct reference to Jesus as Shepherd in 6,30–44, Jesus’ «seeing» the condition of the crowd («sheep without a shepherd», 6,34) and his further actions, such as «teaching» and «nourishing» the crowd in the «wilderness», gives ample evidence of an allusion to the shepherding activities in the OT. Unlike the previous studies which dealt only with texts that mentions the term «shepherd» (6,34; 14,27–28; cf. 16,7), the other 22 He considers 6,34 as referring to Num 27,17 and sees Jesus as new Moses, while in 14,27 he suggests Jesus as the Shepherd who «bears the whole judgment meted out by God» (158). In the first instance he sees Jesus as the under-shepherd and in the second as the suffering one. Cf. E. Best, The Temptation and the Passion, 76–78. 157–159. 23 «Scattered throughout Mark’s story are several designations that either play only a minor Christological role or are without titular significance. Cases in point are such terms as “bridegroom”, “shepherd”, “coming one”, “prophet”, “teacher-rabbi”, and “Lord” (or “lord”)»: J.D. Kingsbury, Christology of Mark’s Gospel, 53. 24 J.D. Kingsbury, Christology of Mark’s Gospel, 54. 25 J.D. Kingsbury, Christology of Mark’s Gospel, 136.



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texts (despite the absence of the term) that very much reflect the theme are also taken into equal consideration (6,45–52; 7,24–30; 8,1–21; 16,1–8). The motif of «nourishment» continues, when Jesus extends his care towards the Gentile woman (7,24–30)26, though maintaining the priority of Israel (7,27), and further to another crowd (8,1) in a Gentile region. Moreover, the metaphor, which demonstrates the care and the mission perspective of the Markan Jesus towards Israel and the nations, reaches a different level with the Zecharian prophecy (Zech 13,7) in 14,27 and the prophecy of resurrection and leading forth (14,28; cf. 16,7) that follows. Mark re-interprets the Zecharian Shepherd with the prophecy of resurrection and leading ahead of the scattered sheep. Jesus’ going ahead in Galilee opens the possibility of a new beginning to the disciples with the resurrected; continuing the «way» with a new vision (cf. 1,2–3). The second important aspect of the originality of this study is the pragmatic examination of the texts which reveals the communicative character of the narrative. The author, through the narrative, enters into a dialogue with the reader, proposes to the reader certain models of actions and urges him/her to cooperate and identify with the characters of the narrative27. In this study, the reader could identify the salvation of God in Jesus the Shepherd (6,34; Ezek 34,23). Jesus comes in contrast to the bad shepherds of Israel and also in line with the good Shepherd of the OT (Ezek 34; Ps 23). The role of the disciples (as «insiders», 4,11; 14,27, but not under-standing, 6,52; 8,14–21) and the crowd (representing Israel, 6,30–44 and the Gentiles, 8,1–9; cf. 7,24–30), as sheep, encourages and at times warns the reader. The reader could also observe the distinct nature of the Markan interpretation of the messianic Shepherd with allusions to the scattered images from the OT (with only one direct reference, Zech 13,7). It also demonstrates the narrator’s attempt to avoid the exclusive nature of the sheep (7,27) and to portray the inclusive character of the messianic Shepherd and his mission (6,30–44; 7,24–30; 8,1–9; 16,7).

4. Methodology Every text is intended to be communicated28 and therefore it/the author invites the reader to interact with the narrative and moves him/her to take appropriate 26 Words such as a;rtoj and corta,zw reappear in this scene (cf. 6,37–38.41.42.44). 27 Cf. ‘Pragmatic Elements’, pp. 23–26. 28 «Consideriamo il testo come un sistema comunicativo, cioè l’intreccio (textus) di elementi tra i quali esiste una connessione funzionale in ordine alla comunicazione»:

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action29. In other words, the text not only explains the matters of fact but also instigates the reader/hearer to act upon them. It also has a well knit linguistic unity which exemplifies the narrative and communicative aspects. Hence, in order to examine the communicative strategy of the texts under consideration, the study is developed in three steps; the cohesion, coherence and pragmatic elements of the text30.

4.1 Cohesion The cohesion of the text deals with the construction of the text; it is concerned with the various elements which links or connects the sentences together into a larger narrative unit31. When we consider a text as a narrative it is obvious that there is a logic that connects, which has its own cause and effect between the different elements of the narrative. Therefore, the scope of this study is to reach and reveal the specific communicative strategy the author has used to communicate his message through the narrative32. The examination of the connection between the different elements of the narrative facilitate in seeing how these narrative elements are united together and in turn help to get into the communicative process33 used by the narrator in the text. This is examined on the basis of the narrative theories in which the narrative units are divided into sequences and scenes34. The units are verified as follows: «In determining the main units of a narrative, the chief criteria are dramatic criteria: change of place, change of time, change of characters (characters entering or leaving the “stage”), or change of action»35. The A. Fumagalli, Gesù crocifisso, straniero fino alla fine dei tempi, 22. 29 Cf. M. Grilli, «Evento comunicativo», 661–663; W. Egger, How to Read the New Testament, 125. 30 These three steps are related to each other in dialogic relationship. «...tre prospettive in rapporto dialogico, all’interno dell’unico processo comunicativo»: M. Grilli, «Parola di Dio e linguaggio umano», 538. 31 Cf. K. Wales, «Cohesion and Coherence», 135; E. Obara, Le strategie di Dio, 26. 32 Niccacci says (based on H. Weinrich, Tempus, 128) that the text created by a particular author follows certain rules and fundamental structure in the act of narration, which has in it a narrative force. Cf. A. Niccacci, «Dall’aoristo all’imperfetto», 92. 33 Cf. A. Niccacci, «Dall’aoristo all’imperfetto», 93. 34 «A series of scenes can be called a sequence» (33). «Scenes are moments as phases of an action in progress, using the term “progress”, in two different meanings. First, the action is going on, “in progress”. Second, the action is “progressing” from one step to the other»: J.L. Ska, «Our Fathers Have Told Us», 33.36; S. Bar-Efrat, Narrative Art in the Bible, 96–111. 35 J.L. Ska, «Our Fathers Have Told Us», 1.



INTRODUCTION

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main focus of this section will be on the narrative construction of the text, which includes the different elements of the narrative36.

4.2 Coherence The coherence is concerned with the logical relationship that exists within the content of the text37. The semantic study involved is intended to bring out the meaning of this relationship38. The meaning of the text is studied in its specific context as well as in the larger context. As Grilli observes: «La semantica, comunque, fissa il significato delle espressioni, delle frasi e delle unità più ampie. Non si tratta più della combinazione dei filamenti che danno coesione al testo (reticolo testuale), ma degli elementi che ne rendono comprensibile il senso»39. Since the study is intended to bring out the pragmatic elements of the text the communicative situation is also given due consideration while examining the coherence of the text40.

4.3 Pragmatic Elements41 The implication of the narrative is examined in the pragmatic elements of the text42. The cohesion and coherence of the text make obvious the pragmatic ele36 The study of the different stages of the narrative is based mainly on the works of the following authors: J.L. Ska, «Our Fathers Have Told Us», 20–30; S. Bar-Efrat, Narrative Art in the Bible, 93–140. 37 Cf. E.  Obara, Le strategie di Dio, 26. «A text plainly has to be coherent as well as cohesive, in that the concepts and relationships expressed should be relevant to each other, thus enabling us to make plausible inferences about the underlying meaning»: D. Crystal, The Cambridge Encyclopedia of Language, 119. 38 «Semantics is the study of the meaning of linguistic signs and sign sequences, that is, of the relations between the form and content of signs in words, sentences, and texts. Semantic analysis of a text seeks to answer the questions, what is a text trying to say, and what is meant by specific phrases and sentences used in a text?»: W. Egger, How to Read the New Testament, 84. «...per Semantica l’analisi dei segni in rapporto al significato...dal punto di vista dell’oggetto significato»: M. Grilli, «Autore e lettore», 456. 39 M. Grilli, L’impotenza che salva, 21. 40 «La questione della coerenza si inserisce, in questo modo, nel vasto ambito del contesto o della situazione comunicativa in cui occupa un posto di rilievo il rapporto tra i contenuti esposti nel discorso e il bagaglio conoscitivo, enciclopedico, tradizionale ed esperienziale dei destinatari»: E. Obara, Le strategie di Dio, 28. 41 The basis for the study of pragmatics is the classic works of two scholars J.L. Austin (J.L. Austin, How to Do Things with Words) and J.R. Searle (J.R. Searle, Speech Acts). 42 «Il contesto pragmatico – costituito dall’insieme di credenze, desideri, intenzioni, scopi degli interlocutori»: C. Bianchi, Pragmatica del linguaggio, 52.

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ments of the text43. In this approach the author is the one who is in dialogue with his reader and the text is the meeting point44. The reading of this dialogue evokes doubts, questions and answers which lead to the pragmatic examination of the text45. In this author-reader interaction, even the silence of characters could have a say in the pragmatic articulation. This is developed under the communicative context and communicative strategy46. The context is concerned with the situation in which the community (described in the narrative) is and its aspects. In the words of Bianchi: «...in pragmatica ci si occupa dell’influenza che il mondo (o il contesto) esercita sul linguaggio e si mira a determinare il contenuto proposizionale delle frasi in quanto utilizzate in contesto»47. Therefore, a careful analysis of the narrative can throw much light and

43 Thus the pragmatic reading becomes an integral part of the cohesion and coherence of the text. Grilli has pointed out this in his recent article. «Tutto questo significa che la comprensione locutoria, illocutoria e perlocutoria di enunciati – per cui un enunciato non ha solo un suo status grammaticale e un suo significato (atto locutorio), ma anche una sua forza (atto illocutorio) e un effetto previsto (atto perlocutorio) – è un aspetto fondamentale e irrinunciabile per salvaguardare la comprensione di ogni uso del linguaggio e quindi, di ogni evento comunicativo»: M. Grilli, «Parola di Dio e linguaggio umano», 529–530. 44 According to Eco, this happens «tra due strategie discorsive». In his own words: «Anzitutto per cooperazione testuale non si deve intendere l’attualizzazione delle intenzioni del soggetto empirico dell’enunciazione, ma le intenzioni virtualmente contenute nell’enunciato. [...] La cooperazione testuale è fenomeno che si realizza, lo ripetiamo, tra due strategie discorsive, non tra due soggetti individuali»: U. Eco, Lector in fabula, 62–63. 45 Cf. M. Grilli, «Evento comunicativo», 665. 46 The communicative context and communicative strategy are explained as follows: «Il contesto comunicativo è la situazione di riferimento in cui un atto linguistico viene posto e in cui è chiamato a realizzarsi ultimamente la cooperazione dialogica tra emittente e ricevente (533). Pragmaticamente, dunque, il contesto va compreso come una struttura ermeneutica attraverso la quale un lettore/ascoltatore organizza e comprende i vari elementi testuali. Per “strategia pragmatica” s’intende, invece, la mainfestazione di specifiche intenzioni e il perseguimento di determinati scopi nel proferire/ scrivere determinati enunciati o testi (542)»: M. Grilli, «Parola di Dio e linguaggio umano», 533. 542. 47 C. Bianchi, Pragmatica del linguaggio, 55; W. Egger, How to Read the New Testament, 127. According to Fumagalli, «Così, ogni lettura “pragmatica” del testo biblico non può far altro che cercare all’interno del testo stesso le tracce del suo contesto situazionale così come del suo potenziale pragmatico»: A.  Fumagalli, Gesù crocifisso, straniero fino alla fine dei tempi, 34.



INTRODUCTION

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insight into its communicative context. The intertextual study involved contributes to a better understanding of the context. In the communicative strategy48 the author proposes to the reader certain ‘models’49 of actions, which are supposed to be followed and in some cases to be avoided. The «competenza comunicativa»50 of the reader is understood in the reading of the text. Bianchi observes that, «una volta determinato il contenuto proposizionale di un enunciato, ci si interessa dell’influenza che questo può esercitare sul mondo (sul contesto), della sua capacità di modificare stati di cose ma anche l’ambiente cognitivo degli interlocutori, di cambiare, rafforzare o eliminare certe credenze, desideri, conoscenze»51. At the same time, the reader (model reader) assumed by the author is the one who actualizes by cooperating and identifying with the characters of the narrative52. In this context, Eco proposes a «duplice situazione»: Da un lato, l’autore empirico, quale soggetto dell’enunciazione testuale, formula un ipotesi di Lettore Modello e, nel tradurla in termini della propria strategia, disegna se stesso

48 «The application of linguistic means to obtain an effect is called strategy»: W. Egger, How to Read the New Testament, 129. 49 «Il termine “modello”, in questo ambito pragmatico, sta ad identificare il testo non più come contenitore di significati, ma come “criterio” e “norma” dell’agire» (455): M. Grilli, «Autore e lettore», 455.458. 50 «Quando si parla di “competenza comunicativa” non s’intende ovviamente soltanto la competenza linguistica, grammaticale, semantica, ma quella capacità di interpretare e interagire con un determinato testo, in modo da saper comprendere e assumere come interlocutore una determinata posizione»: M.  Grilli, «Parola di Dio e linguaggio umano», 531, fn. 27. 51 C. Bianchi, Pragmatica del linguaggio, 55. 52 Cf. U. Eco, Lector in fabula, 50–51. 54–56. «...un testo prevede il suo lettore, cioè il suo destinatario ideale, colui per il quale la comunicazione si può dire riuscita» (51). But at the same time the model (implied) reader does not come in antithesis with the real reader. «Lettori reali sono prima di tutto i destinatari originari per i quali il testo è stato scritto: il lettore implicito ne rivela almeno in parte l’identità, le attese, ma anche il cambiamento che il testo propone loro. Lo stesso lettore implicito, però, è in grado di trascendere i primi lettori per porsi in una essenziale relazione anche con ogni possibile lettore reale, cioè con i lettori di ogni tempo, riguardo ai quali l’identificazione con il lettore implicito è condizione imprescindibile per una lettura feconda» (54): A. Fumagalli, Gesù crocifisso, straniero fino alla fine dei tempi, 51.54. The model reader realizes the «hermeneutical function» of revealing the «word of truth» and invites the empirical reader to «interact» with him/her and to act according to those models proposed, by «reinterpreting them». Cf. M. Grilli, «Evento comunicativo», 677.

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autore quale soggetto dell’enunciato, in termini altrettanto “strategici”, come modo di operazione testuale. Ma dall’altro anche il lettore empirico, come soggetto concreto degli atti di cooperazione, si deve disegnare un’ipotesi di Autore, deducendola appunto dai dati di strategia testuale53.

The pragmatic elements, therefore, are concerned about revealing the context of communication and the strategy of the text (author) in constructing a model reader by which the narrator communicates the message of the text. The author appeals to the reader for appropriate actions, and this model reader in turn becomes a ‘model for action’ for the readers of all ages.

5. Outline of the Study Part 1: The Care of the Shepherd and the Incomprehension of the Disciples — the first part of the research examines the passages which come under the so called «bread section» in the Markan narrative (6,30–44.45–52; 7,24–30; 8,1–21). In these pericopes the narrator portrays Jesus as the Shepherd of Israel and of the Gentiles. The disciples’ incomprehension follows each feeding narrative (cf. 6,45–52; 8,14–21), which invites the attention of the reader to comprehend the identity of Jesus in these texts. Chapter 1: The Care for the Shepherdless (Mark 6,30–44) — the primary occurrence of the word and the theme of Shepherd is in the first feeding narrative. The theme is implicitly introduced in the first scene (vv. 30–33) and becomes explicit in the second (vv. 34–44). Jesus is portrayed as the Shepherd of a shepherdless, and hence disbanded and perplexed crowd (v. 34). The pericope described in the background of the «wilderness» (vv. 31.32.35) and the actions of Jesus («seeing», «teaching», v.  34, «ordering», and «nourishing/feeding», vv.  39–41 the crowd), echoes the image of YHWH the Shepherd, who guided and cared for the people of Israel in the wilderness (Exod 16), who gathered and fed the scattered (Ezek 34; cf. Jer 23) and also whose guidance provides rest, security, care and abundance (Ps 23). Therefore, through this feeding narrative, the narrator is presenting Jesus as the promised messianic shepherd (Ezek 34,23) caring for and constituting the shepherdless Israel. Chapter 2: The Care for the Gentiles and the Uncomprehending Disciples (Mark 6,45–52; 7,24–30; 8,1–21) — though an exclusive manifestation of Jesus 53 U. Eco, Lector in fabula, 62. «...nel testo è inscritto il “Lettore Modello” significa allo stesso tempo ammettere la presenza simmetrica di un “Autore Modello” le cui tracce sono riconoscibili nel testo stesso»: A. Fumagalli, Gesù crocifisso, straniero fino alla fine dei tempi, 52–53.



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to the disciples dominates 6,45–52, the essential thread for the comprehension of this manifestation is the previous feeding narrative (6,52). The successive text (7,24–30) reveals in a subtle way the mission manifesto of Jesus (priority of Jews, 7,27) and becomes instrumental in disclosing the eagerness of the Gentile woman (cf.  7,28) to join the fold along with the satisfied «children» (cf.  6,42). The second feeding (8,1–9), which occurs in the region of Decapolis (7,31), portrays Jesus as the Shepherd of the Gentiles as well. The ensuing dispute with the Phari­ sees (8,10–13) and the series of admonitions to the disciples (8,14–21), serve as a warning against the bad shepherds and reveal the incomprehension of the disciples; they neither «understood» the meaning of the events, nor the identity of Jesus. Part II: The Scandal and the New Communion — the second part also consists of two chapters, which deal with two passages that come under the passion resurrection narratives. The first one (14,26–31) treats the prophecy of the death of Jesus, the scattering of the disciples and the prophecy of Peter’s denial, while the second (16,1–8) deals with the resurrection of Jesus and the leading ahead of the scattered disciples. Chapter 3: The Smitten Shepherd and the Dispersion of the Sheep (Mark  14,26–31)  — this scene, which narrates the prophecies of scandal, death, dispersal and denial (14,26–31), comes at a crucial point in the narrative. Jesus, who symbolically offered himself to his disciples and to all (14,22–25; cf. 10,45) in the background of the prophecy of betrayal (14,17–21), explicitly proclaims himself as the Shepherd and promises to lead (and gather) the scattered sheep. The Shepherd – sheep relationship, which reached its zenith in the participation of the body and blood of Jesus by «all» (14,23 the disciples), seems to be shaken by the prophecy of scandal and dispersion of «all» (14,27). The shepherd of Zechariah (Zech 13,7) assumes a new meaning with the promise of the resurrection of Jesus and his going ahead of the disciples to Galilee (14,28). The scandal and the dispersal will not be the end; the relationship will continue with the resurrection of Jesus. Chapter 4: The New Beginning (Mark 16,1–8) — examines the final verses of the narrative. Jesus, who has led the flock so far (6,30–44.45–52; 7,24–30; 8,1–21; 14,17–31), is absent in this scene. The women characters that appear in the crucifixion scene, who were «following» and «serving» Jesus from Galilee, move the narrative from burial to the tomb (15,4–41.47; 16,1). They, so far faithfully following, seem to be as disoriented and misunderstanding as the disciples (cf. 6,52; 8,14–21) and follow their footsteps (14,50–52), fleeing from the tomb (16,8). The announcement of the young man reiterates the promise of the Shepherd (14,28) and informs them the prophecies have come true. With the resurrection of the

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stricken Jesus (14,27) and his «going ahead», the theme of Shepherd is reintroduced into the narrative and the mention of Galilee points to the new beginning with Jesus. The silence of the women urges the reader to take up the responsibility of announcing the resurrection of the one who is going ahead, but at the same time is assured of the presence of the universal Shepherd in following the «way» (cf. 1,2–3). The Concluding Observations explain the theological significance of this metaphor in the Markan narrative. This section deals with the polyvalent character of the metaphor and the universal nature of the mission of Jesus revealed in the pastoral image, the Markan strategy in presenting this metaphor and its interlacing with different motifs in the narrative. a) The metaphor of Shepherd in Mark: This metaphor is first introduced in the Markan narrative in a Jewish background (6,30–44), followed by a Gentile ambience (7,24–30; 8,1–9) and finally, Jesus as the smitten Shepherd and the disciples as the scattered sheep (14,27). Three different groups receive the care of Jesus and therefore constitute the sheep fold. The disciples stand distinct from the other two groups (representing the Israel and Gentiles respectively) as the specially called «twelve»/«insiders» representing the twelve tribes of Israel. Their portrayal as the scattered sheep in the background of the Zecharian prophecy (Zech 13,7; Mark 14,27) enhances the view by presenting them as the purified remnant (Zech 13,7–9) of Israel. In the epilogue of the narrative, the invitation to «see» Jesus, who is «going ahead» in Galilee (16,7), is presented in the narrow sense of the gathering of the purified flock as the people of God (Zech 13,9) and also in the wider perspective, the new Israel; whoever is willing to receive this call (16,7) has the possibility to join the fold. b) Markan strategy in presenting Jesus as the Shepherd: Mark introduces the theme (6,34) at a crucial point in the narrative. It is against the background of the story of the death of John the Baptist, who prepared the way (and prepared the people, 1,2.4–8) and in the condition in which the spiritual leaders and the political leader(s)54 fail desperately, that the narrator introduces Jesus as assuming the charge of the shepherdless and caring for and constituting them into 54 The spiritual leaders are looking only to preserve their authority (2,6.16.18.24; 3,2.22; cf. 1,22; also cf. 7,6–13) rather than teaching and guiding their sheep, while the political leader(s) lost their moral integrity and have become irresponsible (6,17–29). «...the shepherdless flock testifies to the failure of Israel’s leaders. The compassion and power of Jesus provides leadership, instruction and nourishment for God’s people  – a task left undone by the religious leadership»: E.K.  Broadhead, Mark, 65; S. Légasse, Marco, 332.



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an ordered community. While presenting the metaphor at a crucial stage in the narrative, the author develops it with three significant shepherding activities of Jesus: «teaching», «nourishing» and «guiding/leading». When Jesus ‘saw’ the crowd as «sheep without a shepherd» (6,34), the first reaction was to ‘teach’ them. As the Shepherd leads his flock with his instructions, Jesus leads the crowd with his «teaching». Since the crowd are helpless and perplexed they do not constitute a community but the «teaching» of Jesus is the first step in the community building of this disbanded «crowd». They lack the sense of direction and that is what Jesus gives them through his «teaching». The narrator also uses the motif of «nourishment» in presenting the theme of Shepherd. All the occurrences of the pastoral metaphor (and its development) are in the background of a table fellowship hosted by Jesus, while in 6,30–44; 7,24–30 and 8,1–9 the sheep, who are in need of a pastor receive the hospitality of Jesus, in 14,22–25.27 is his self-offering, which reveals his pastoral identity and thereby his subsequent role in leading the sheep (14,28; cf.  16,7). On the other hand the motif of «way» introduced in the prologue and emphasized «on the way» to Jerusalem (8,27–10,52) reaches a new phase and merges with theme of Shepherd in the epilogue of the narrative (16,7; cf. Isa 40,3.11), when Jesus «goes ahead», guiding/leading his disciples to Galilee. c) The metaphor of Shepherd as a paradigm for mission: The mission orientation of the Markan narrative is implicitly mentioned in the feeding narratives (6,30–44; 8,1–9; cf. 7,24–30). The function of the metaphor is not only to present Jesus as the one for Israel (6,30–44) but also for the Gentiles (7,24–39; 8,1–9). The nature of the metaphor is more inclusive and universal. The universal nature of the messianic Shepherd mission is once again revealed in the last supper (14,25). The overturn of the priority in the eschatological mission (13,10) is evident in the confession of the centurion (15,39); the striking of the Shepherd becomes a scandal for the disciples (14,50–52) but the beginning of a universal mission (15,38–39). It is to this universal mission that the Shepherd invites the disciples, in which he is leading as a model (16,7).

PART I: THE CARE OF THE SHEPHERD AND THE INCOMPREHENSION OF THE DISCIPLES

Chapter I: The Care for the Shepherdless: Mark 6,30–44 The first occurrence of the word «shepherd» in the Markan narrative is in 6,34 where Jesus «sees» a «great crowd», who were like «sheep without a shepherd». This happens in the context of the return of the disciples (6,30) from their first mission (6,7–13). The sequence (6,30–44) is divided into two scenes (vv. 30–33 and vv. 34–44) and is examined in its narrative context, which begins with the study of the cohesion of the text followed by its coherence. It is important that, to understand the communicative force of a text, we have to look into the presupposition of the reader in his/her journey through the narrative. And therefore, in order to have a proper understanding of the narrative, the journey of the reader with the narrator and his characters will be crucial, especially Jesus, his disciples and the crowd, who play a crucial role in this sequence. The study will be concluded by a presentation of the pragmatic elements that emerge from the cohesion and coherence of the text.

1. Presupposition of the Reader: 1,1–6,29 1.1 The Prologue: «Way»1 in the Wilderness (1,1–13)2 The narrator begins the narrative with a direct and succinct message to the reader (1,1). In the prologue itself the author intends to communicate to the reader what follows; in other words, the author shows the way or gives the key to the text. The narrative excellence of the author is evident in the brief presentation of Jesus Christ by referring back to the OT in a meaningful manner. The citation in Mark is unique, where he gives a special importance to the o`do,j, which occurs twice (1,2b.3b) in the text. The «way» which is mentioned here is the «way of the Lord» (1,3b) as well as the «way of Jesus» (1,2b), i.e., «the way of Jesus» is the same as «the way of the Lord». It is noticeable that, though the citation is a 1 The motif of «way» is explicitly mentioned in the prologue. 2 Here we follow the narrative structure which has three parts (1,14–8,26, way in Galilee; 8,27–10,52, «way» to Jerusalem; 11,1–15,47, way in Jerusalem) sandwiched by a prologue (1,1–13, ‘way’ in the wilderness) and an epilogue (16,1–8, way of the resurrected). Cf. B.M.F. van Iersel, Mark, 68–86; also cf.  J.R.  Donahue  – D.J.  Harrington, The Gospel of Mark, 46–50; X. Léon-Dufour, Introduzione al nuovo testamento, 46–47; Cf. M.  Grilli, L’impotenza che salva, 23.35 etc. The scope of the proposed structure is only to highlight the motif of «way» and therefore an in-depth analysis of the structure of Mark is beyond the scope of this study.

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mixture of three OT texts (Isa 40,3; Mal 3,1; Exod 23,20), the author refers to the prophet Isaiah. Is it only because Isaiah’s prophecy evokes the expectation of the Kingdom of God or is it also pointing to the function of Jesus the Messiah as the Shepherd who cares and leads the flock ahead? Because in Isa 40,11 the YHWH who is coming on his ‘way’ (Isa 40,3) is pictured as a Shepherd who is feeding, gathering and leading his flock. The reader is left in suspense until the epilogue of the narrative (16,7; cf.14,27–28), where the motif of «way» introduced in the prologue merges with the theme of Shepherd3. This OT citation, which comes before the introduction of John the Baptist, seems to be a narrative strategy, because it serves as an introduction to one of the motifs (way) of the Gospel and to John, as well as a direct exhortation to the reader that God has sent his messenger to prepare the «way of the Lord», but at the same time «you» (2nd person plural; e`toima,sate4, poiei/te), the hearers (reader), are also asked to join the «making» and «preparation» of the «way». Thus the author makes it clear from the beginning itself that the «way» is related to God (th.n o`do.n kuri,ou5, 1,3b), to Jesus (prosw,pou sou( o`do,n sou, 1,2b), to the messenger (kataskeua,sei th.n o`do,n sou, 1,2b) and to the hearers or reader (e`toima,sate, poiei/te ta.j tri,bouj6 auvtou/, 1,3b). Therefore, it is something which invites participation7. From vv.  4–8 starts the realization of what has been announced in the OT citation. In the following scene of the baptism, Jesus, who is presented in the title of the narrative (1,1) as the Christ (the anointed one or Messiah), is now further explained as the «beloved Son» (1,11). Therefore, the reader is convinced and finds it legitimate that the «way» of Jesus is same as the «way of the Lord» (1,3b);

3 Cf. ch. 4, p. 198. 4 Grundmann observes that «alongside the prophetic task (of John the Baptist) is the ethical and religious task given to individuals to prepare for fellowship with God»: W. Grundmann , «e`toima,zw», 706. 5 In Mark, when ku,rioj is used without a definite article it refers to God and with an article it refers to Jesus and hence in this verse it refers to God (cf. 12,36; 13,20 etc.). Cf. E. Manicardi, Il cammino di Gesù, 152. Humphrey applies 1,14–15 to Jesus as one who comes to «prepare the way of Lord (God)», and as one who continues the mission of John the Baptist. Cf. R.L. Humphrey, Narrative Structure and the Message in Mark, 228. Humphrey’s stance is beset with irony as we should expect someone to follow Jesus and it contradicts the first OT citation (1,2b). 6 According to Belano, «Qui, il termine è in parallel sinonimico con o`do,j, secondo il classico stile semitico»: A. Belano, Il Vangelo secondo Marco, 29. 7 Cf. E. Manicardi, Il cammino di Gesù, 151.



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it is the way of the Son of God8. The Spirit which descended on Jesus (1,10) now drives him into the wilderness. The 40 days reminds a competent reader of Israel’s journey in the desert (cf. Exod 23,20) as well as warning that the «way» the reader is supposed to follow or is following is that of constant temptation (1,13). Through the prologue, Mark  has situated his text within the narrative background of the salvation history (especially in the OT citation).

1.2 Way in Galilee: Followed and Opposed (1,14–3,6) The proper narrative begins at 1,14 with the «coming» of Jesus to Galilee, «after» the handing over of John the Baptist (which confirms the proclamation of John, 1,7) and in the «proclamation of the good news of God»9. Though Galilee is the first stage of the ministry of Jesus in the synoptic Gospels, it is only in Mark that it starts with a proclamation of the «good news» (cf. Matt 4,12–17; Luke 4,14–15). In vv. 16–20 there is a combination of two calls. Each of them has three important elements: the «seeing» (1,16.19, ei=den) and «calling» (1,17, ei=pen; 1,20, evka,lesen) of Jesus as well as the «following» of the disciples (1,18, hvkolou,qhsan auvtw/|; 1,20, avph/lqon ovpi,sw auvtou/). While the «seeing» of Jesus results in establishing a communion10 between Jesus and the disciples, the «calling» and «following» endorse it. The proclamation of Jesus, ‘repent i.e., believe in the good news’, is well responded to in these verses. The reader now comes to know that ‘to believe in the good news (of God, 1,14)’ means «to follow» Jesus11, in the «way of (the) Lord» (1,3b). The verb avkolouqe,w12 which refers to discipleship also alludes to the pastoral image of Jesus. The movement of Jesus, which was recorded so far in singular verbs (1,9, cf.  1,7; 1,14.16.19), is now changed into plural (eivsporeu,ontai, 1,21) with the communion that they have entered (1,16–20), which once again alludes to the pastoral image. In 1,21–34 Jesus is seen as moving in three different realms of the society: synagogue (vv. 21–28, the religious realm), house (vv. 29–31, personal realm) and at the door (vv.  32–34, the public realm). The plural usage of the verbs of movement continues in 1,29–31, where Jesus and the four disciples he

8 Cf. M. Grilli, L’impotenza che salva, 26. 9 The narrator does not seem to find a difference between the «good news of Jesus Christ» (1,1) and the «good news of God» (1,14), just like the «way of Lord» (1,3b) and «your way» (1,2b), they are complementing each other. 10 Cf. J. Palachuvattil, «He Saw», 197–198. 11 Cf. M. Grilli, L’impotenza che salva, 28. 12 Cf. G. Kittel, «avkolouqe,w», 213–214.

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called (1,16–20) enter the house of two of them, Simon and Andrew (evxelqo,ntej, h=lqon, 1,29)13. The «gathering together (evpisuna,gw) of the whole city at the door» is seen only in Mark (1,33), which once again alludes to the Shepherd theme. In 2,1–3,6 is the narration about five disputes Jesus had with the religious leaders (the Scribes and Pharisees; Herodians join them). The first dispute (2,1–12) happens in Capernaum (2,1) and for the first time in the narrative «many» are «gathered» (suna,gw, 2,2; cf. 1,33)14 «hearing» of the presence of Jesus at home. Though the word o;cloj, 2,4, is used in the first dispute, it is just a passing comment, but in 2,13 o;cloj comes into the narrative as a character. It is noteworthy that in this verse there is a reciprocal movement; Jesus «went out again by the sea» (evvxh/lqen) and the «crowd came to him» (h;rceto pro,j) and he «taught» them (when Jesus «taught» them first, it was his initiative, he «entered the synagogue and taught» 1,21, now it is a joint movement). The following ‘call’ of Levi (2,14) has the same pattern of the first call («he saw», and Levi «followed», cf. 1,16–20) and the accent of the scene is on the dispute that follows.

1.3 Way in Galilee: Those Who are Inside and Outside (3,7–6,6a) This section begins with a summary (3,7–12) which shows the growing influence of Jesus. The way in which the summary is described shows the difference in intensity of relationship with Jesus. The disciples are «with him» (3,7) a great multitude «followed» him (3,7), who «came to him» from different places (3,8, both religious and non-religious places are mentioned)15; all the movements are in relation to Jesus. In the following unit Jesus constitutes the disciples (3,13–19), proskalei/tai ou]j h;qelen auvto,j, 3,13, and the disciples respond well to this call (3,13, avph/lqon pro.j auvto,n, a reciprocal action; cf. 1,20). And the purposes (i[na) are to «be with 13 This collective movement is not seen in the parallel section in the Gospel of Luke, where he uses the verb in singular (eivsh/lqen, Luke  4,38; so in Matthew, where he describes the same incident in Matt 8,14–17). 14 This verb is not seen in the parallel passages, Matt 9,1; Luke 5,17. 15 According to Manicardi, the order in which they are mentioned is significant. It starts with Israel (Galilee, Judea, Jerusalem), followed by a marginal group (even religiously; Idumea, and beyond the Jordan) and ends with pagan territory (Tyre and Sidon). Therefore, the «following» is not according to the geographical vicinity, but from Israel to pagans. Cf. E. Manicardi, Il cammino di Gesù, 75; also cf. M. Grilli, L’impotenza che salva, 29. Galilee comes at the beginning not only because it is the starting point of Jesus’ ministry, but also because of its special place in the narrative. Cf. J. Gnilka, Marco, 175.



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him» (cf. 2,19; 3,7), to «send them to proclaim» and to «have authority to expel the demons» (3,14–15). In the first call (1,16–20; cf. 2,14) the purpose was to «follow» him, but now it is to be «with him» and to be «sent to proclaim» with «authority». Therefore, the reader could see an obvious development in the relationship between Jesus and his disciples. In 3,20–35 there are two incidents occurring in the same background, a house. In the first incident (3,20–30), where the family of Jesus comes to seize him hearing that he is out of mind, the tension is augmented with the coming of scribes from Jerusalem, who say that Jesus has Beelzebul (3,21–22). From the narrative point of view both these groups are people from two different sections of society that are supposed to understand Jesus better; one is his family or relatives (oi` parV auvtou/, the personal level) and the second is the Scribes from Jerusalem (from the temple, religious level), but ironically they did not. And in the second scene (3,31–35) which happens in the same background (house), the personal level is further intensified: it is Jesus’ mother and his brothers. Since the whole thing happens in the background of a home, the message is clearly conveyed to the reader; one who is personal to Jesus is the one who «does the will of God»16. It is the crowd (constantly «gathering around» him 3,20.32.34; cf. 2,13), and the disciples (following him 1,16–20; 2,14–15), not the ones that interrupt him (3,21) or «sent to him and called him» interrupting his way (3,31; cf. 3,13–14). The «teaching» of Jesus, which was mentioned in 2,13 (cf. 1,21), is resumed in 4,1–34. He «taught» them in parables (4,3) and the audience is once again the «crowd» (cf.  2,13; 3,20.32.34). The «crowd» that is very often gathering (2,13; 3,20; cf. 1,33) around Jesus has «gathered together» and Jesus began to «teach» them17. Jesus is giving a clear distinction of those whom he teaches; those who are «around him» and those who are «outside» (toi/j e;xw, 4,10; cf. 3,31–32)18. This is not only a distinction based on the spatial nearness19 (4,10 oi` peri. auvto,n)

16 Cf. B.M.F. van Iersel, Mark, 174; Perini observes, «La funzione della domanda (3,33) è di mostrare la possibilità di una nuova identità per chi interroga e suo tramite per il lettore»: G. Perini, Le domande di Gesù, 63. 17 It is only in Mark that Jesus «taught» them, and the word is repeated thrice, 4,1–2, twice as a verb and once as a noun. In Matthew, Jesus «spoke» to them in parables, Matt 13,3, while in Luke, Jesus «said» to them in parables, Luke 8,4. 18 Cf. P.S. Minear, «Audience Criticism and Markan Ecclesiology», 83. 19 Donahue and Harrington argue that it is spatial. Cf. J.R.  Donahue  – D.J.  Harrington, The Gospel of Mark, 103. If it is only used in a spatial sense, it undermines the importance of the subsequent pronouncement of Jesus that, «to you has been given the mystery of the Kingdom of God» (4,11, also cf. 3,35).

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but based on their relationship to God the Father (cf.  3,35) and Jesus himself (1,16–20; cf. 3,13–14). A careful reader could identify this in the previous pronouncement of Jesus looking at those who sat «around him» (peri. auvto,n, 3,32.34)20 that «whoever does the will of God21 is my brother, sister and mother», 3,3522. Hence, Jesus’ intention to impart «the mystery of the Kingdom of God» to them (4,11) is not without reason. Following this comes the scene of stilling the storm (4,35–41). Despite the intensity in the disciples’ relationship with Jesus (1,16–20; 3,13–14; 4,10–11) they fail to «believe» in him in this journey with him23. It is the second time the word «faith» is pronounced by the Markan Jesus (1,15) and thus the disciples are reminded of their call (1,16–20). The question of Jesus is intended to show the disciples their deficiency in «faith» and also to put them in the right direction (4,40)24. The response of the disciples (evfobh,qhsan fo,bon me,gan 4,41), which is a typical response to a theophany25, did not help them to reach a suitable conclusion. Chapter five of Mark records three reports of healing by Jesus: healing of a person with unclean spirits (5,1–20), restoration of a girl to life (5,21–24a.35–43) and the healing of a woman suffering from hemorrhages (5,24b–34). In the first healing (5,1–20), though Jesus was rejected by the inhabitants of the city, the one who was cured begs26 him that «he might be with him» (cf. 3,14); even though he

20 Cf. R.  Pesch, Il Vangelo di Marco, I, 382.386; R.C.  Tannehill, «The Disiciples in Mark», 388. 21 It is interesting to note that Jesus ‘called’ to him those whom he «wished» (3,13 qe,lw) and those who do the «will of God» (3,35 qe,lhma) are his mother and brother. The «will» of the «Son of God» and God the Father comes in parallel (cf. 1,3b). 22 Notably, in Mark, it is the «crowd sitting round him» says to him about the arrival of his mother, brothers and sisters and Jesus replies to them. But in Matthew it is «someone» who says to him about their arrival and Jesus answers him, and the object of explanation is the disciples, Matt 12,47–49. In Luke the whole procedure is impersonal, Luke 8,20–21. 23 In Mark, Jesus’ presence in the boat is explicitly mentioned; «he was in the boat», 4,37, «he was in the stern», 4,38 and apart from this, the third person singular pronoun auvto,j is used four times till the disciples wake Jesus from sleep. 24 Cf. G. Perini, Le domande di Gesù, 67. 25 Cf. R.L. Humphrey, Narrative Structure and the Message in Mark, 234. 26 While the people of the city «beg» (parakale,w, 5,17) Jesus to leave their neighborhood (also the Legion «beg him», not to send them out of the country, 5,10.12), the man who was cured «begs» him that he might be «with him» (5,18). Legion and the people of the city wanted to be left alone, while the cured one wanted to follow him.



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is rejected, the text ends with a positive note that the man who was cured began to «proclaim»27 in the Decapolis (cf. 7,31) «how much Jesus has done for him» (5,20). The second section ends with Jesus’ rejection from his hometown (6,1–6a). The «teaching» of Jesus with which he started his ministry (1,21), and which reappeared twice (2,13; 4,2), once again comes to the fore. While the «astonishment» in the first «teaching» of Jesus was positive (1,22.27–28), here, in his home town (6,1), it turns out to be negative (6,2–3). The word «faith» reappears in this section (6,6a)28 in contrast with the previously mentioned passages in which people who do not know Jesus profess or manifest faith in him (5,23.34–35).

1.4 Way in Galilee: The Mission of the Insiders (6,6b–6,29) Though the disciples were constituted and were assigned «to be sent out» (1,16–20; 2,14; 3,13–19a), they were still following Jesus until the end of the second section. It is in the third section, after the summary statement (6,6b; cf.  1,14–15; 3,10), that the disciples are factually «sent on» a mission (6,7–8). Therefore, the narrator makes it obvious that there is a steady development in the relationship between Jesus and his disciples (cf. 4,11), as well as the role of the disciples in relation to Jesus’ ministry. It becomes more significant; they were given the «authority» (6,7; cf. 1,22.27; 2,10), and they also began to «proclaim» (6,12; cf. 1,14.38.39). Though the episode about the killing of John the Baptist (6,14–29) does not reveal any explicit reason for its presence29, it has a narrative function in relation 27 Even though he was not obviously granted the permission to join with (with him) Jesus as a disciple, «he was sent on a mission». Cf. R.L. Humphrey, Narrative Structure and the Message in Mark, 235. 28 Though this word occurs in different situations, to different audiences, 4,40; 5,34, it is a constant reminder to the reader, who has followed the narrative so far, that this is what Jesus expects from those who ‘follow’ him, cf. 1,15. 29 For many scholars this pericope is inserted as an interim time between the mission of the twelve and their return and for others it reminds of the suffering and opposition that await those who follow Jesus; for some others John’s death prepares the way for the story of Jesus’ death. Cf. J.R.  Donahue  – D.J.  Harrington, The Gospel of Mark, 192.202; A. Stock, The Method and Message of Mark, 184; E. Schweizer, The Good News According to Mark, 132; V. Taylor, The Gospel According to St Mark, 307; J. Gnilka, Marco, 337; B. Standaert, Marco, II, 351–372 etc. For Légasse, 6,14–29 is both, a literary interval as well as an anticipation of the suffering and death of Jesus. Cf. S.  Légasse, Marco, 318.328. Gundry makes another suggestion that this text was not just to give information about John or to fill the gap but to show how

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to what follows (6,30–44). It begins with the notion that it is an immediate consequence of the mission of the disciples30. But it is the position of the story in the narrative that makes it a matter of interest. It is only Mark who recognizes Herod as king, and he uses the word five times in the narrative (6,14.22.25.26.27)31. Herod, who revered John «knowing» that he was a righteous and holy man and happily «heard from him (6,20), but conceded to kill him, becomes a part of those who are «outside» (4,11–12) and represents a bad leader. Once again, it is only Mark who speaks about the «banquet» and a list of the distinguished guests present on the occasion (Mark 6,21; cf. Matt 14,6.9) and these guests also seem to be playing a passive role in the consequent swearing of «king» Herod (6,22, in Mark, the girl pleased Herod and his guests)32. It is against this background that the first feeding narrative, 6,30–44, which includes

the miraculous works of Jesus affected Herod. Cf. R.H.  Gundry, Mark, 303. Malbon opines, «6,14–29 which is intercalated into the story of Jesus’ sending out of the twelve (6,7–13) and their return (6,30), which follows the story of rejection in his hometown (6,1–6) means; being sent out leads to rejection, which in turn leads to being handed over, and subsequently leads to death, for John, for Jesus and for Jesus’ disciples»: E.S. Malbon, Mark’s Jesus, 74. Malbon’s comment only systematizes all the above mentioned opinions regarding 6,14–29. Lane observes a parallelism between 6,17–29 and 15,1–47. Cf. W.L. Lane, The Gospel of Mark, 215; C.E.B. Cranfield, The Gospel According to St Mark, 209; A. Stock, The Method and Message of Mark, 185–189; C. Wolff, «Zur Bedeutung Johannes des Täufers», 857–865. With due concern to the opinions that it could be referring to the following passion of Jesus Christ (cf. 9,12–13), it is noticeable that other than these comments, which have a symbolic significance, none of the above authors considers this pericope as having any narrative significance within the context. Some of the authors see a comparison between the episode of the death of John the Baptist (6,14–29) and the following feeding narrative (6,30–44). Cf. S.W. Henderson, Christology and Discipleship, 172–174; K.E. Bailey, «A Banquet of Death and a Banquet of Life», 67–82. «The accounts of two banquets are abruptly juxtaposed in the narrative and we believe, were meant to be compared»: R.M. Fowler, Loaves and Fishes, 86. 30 Cf. J. Gnilka, Marco, 330. 31 While Matthew (Matt 14,1) and Luke (Luke 9,7) call him «tetrarch». Only Matthew 14,9 reproduces Mark’s «the king», despite having used the original title «tetrarch» at the beginning of the narrative (14,1). Cf. W.D. Davies – D.C. Allison, The Gospel According to Saint Matthew, II, 474; E. Schweizer, The Good News According to Matthew, 319; while Hagner suggests that the title «king» could also be «probably used for Herod as ruler but was not strictly true». Cf. D.A. Hagner, Matthew 14–28, 413. 32 In Matthew the girl pleased only Herod, Matt 14,6.



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the return of the disciples (who were sent on a mission; 6,6b–13), the gathering of the crowd and the consequent feeding narrative occurs.

Conclusion The narrative is arranged in such a way that the reader is informed from the beginning itself that this is the «good news of Jesus Christ» (1,1), who is the «Son of God» (1,11), for whom the «way» is prepared by the «messenger» (1,2–8). And the expected response to the proclamation of Jesus is to «follow» the way by «repenting», i.e., «to believe in the good news of God» (1,14–15.16–20). But at the same time the characters in the narrative are left to explore it in their life «with him» (cf. 1,21; 2,13.15 etc.) and «following» him (cf. 1,17; 2,15 etc.). The reader could understand that it is not just spatial or emotional nearness to Jesus (cf. 2,18; 3,21.31) that makes one part of his journey, but «doing the will of God» (3,35). It is also interesting to note that most of the movements of Jesus after «he came», 1,14 (apart from 3,1 and the summary narrative 6,6b) are expressed in three ways; 1) he went, they followed (3,7; 6,1; cf.  1,16–20; 2,14), 2) they (Jesus and the disciples) went (1,21.29.38; 2,23; 4,35; 5,1), 3) he went/entered, they gathered (2,1–2.13; 3,19b–20; 5,21; cf.  1,35–37; also cf.  3,13); either it is a community movement or a community is evolved in his presence which also alludes to the pastoral image of Jesus. The «gathering together» of the disciples, the crowd and the city which is mentioned by the verbs evpisuna,gw (1,33) and suna,gw (2,2; 4,1; 5,21; 6,30; cf. 7,1) are of particular importance in introducing the theme of Shepherd33.

2. Jesus, the Disciples and the Shepherdless Crowd: 6,30–44 The sequence, 6,30–44, is divided into two scenes (vv. 30–33 and vv. 34–44), in which Jesus the Shepherd extends his care first to his disciples and then to the crowd who came to him. The demarcation of 6,30–44 from the text which precedes it (6,14–29) and the one which follows it (6,45–52) will be explained first. 33 All the five occurrences of the verb suna,gw (Mark 2,2; 4,1; 5,21; 6,30; 7,1) are in the passive form and are in relation to Jesus; so is the verb evpisuna,gw (1,33; 13,27). By referring to the verb av,gw with various prefixes in the shepherd passages in Ezekiel (evxa,gw, suna,gw, eivsa,gw, Ezek 34,13; avna,gw, eivsa,gw, 37,12) Chae suggests that these verbs are associated with the Shepherd image. «The series of this various types of av,gw verb suggest that the shepherd’s primary task is to lead the flock»: Cf. Y.S. Chae, Jesus as the Eschatological Davidic Shepherd, 200.

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This will be followed by a study of the cohesion of the text which explains how the text (6,30–44) is developed into a complete narrative unit. The first feeding narrative in Mark (6,30–44) appears immediately after two important narratives: the initial mission of the twelve (6,6b–13) and the death of John the Baptist (6,14–29). Since the text preceding 6,30–44 is a ‘flash back’ narrative (6,14–29), and it has a definite end (6,29), it does not give much difficulty in demarcating the following narrative. With v.  30 starts a new pericope that seems to be a conclusion to the mission of the disciples (6,6b–13)34. Therefore, some scholars consider 6,30–31 as a separate pericope dealing with the return of the disciples, (for some others it is 6,30–32 or 3335) but for some, «these verses both retrospectively provide an inclusio with the sending out of the disciples (6,6b–13) and offer a smooth transition to the feeding narrative»36. Those who consider 6,30f as part of the feeding narrative regard 6,30–34 as «transitional stage-setting» verses37. Yet another group consider 6,30–44 as one unit, without going much into its explanation38. Therefore, it is obvious from the discussion 34 Fowler comments, «6,30 does not fit the common conception of the first verse of a pericope, since it is a continuation of the section 6,6b–13»: R.M. Fowler, Loaves and Fishes, 69. 35 Though Cranfield suggests that 6,30–33 and the section following it (6,34–44) are closely knit together, still he makes a division at the end of 6,33. He neither gives an explanation for the closeness of the text nor for the division. Cf. C.E.B. Cranfield, The Gospel According to St Mark, 213. 36 Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 208; also cf. T. Beck – al., Una comunità legge il Vangelo di Marco, 210. Schweizer considers this as an «editorial transition», skillfully connected to the following story. Cf. E. Schweizer, The Good News According to Mark, 135. Stock sees 6,30–31 as an «expanded introduction to the feeding narrative which follows»: A. Stock, The Method and Message of Mark, 189. 37 Cf. J. Marcus, Mark 1–8, 416. Légasse considers 6,30–34 as a literary unit, in which the first element (vv. 30–32) looks back to the sending of the disciples and their subsequent return and invitation to rest, and the second element (vv. 33–34) looks forward to what follows and together it has a transitional role. Cf. S.  Légasse, Marco, 318. Taylor suggests that 6,30–34 is ‘an independent narrative introducing the feeding narrative.’ Cf. V. Taylor, The Gospel According to St Mark, 318. 38 Cf. H.B.  Swete, The Gospel According to St Mark, 121. Gundry considers 6,30–44 as a single pericope on the basis of the «identity between those who come and go (vv. 31–32), those who run along the shore (v. 33) and the five thousand whom Jesus feeds (vv. 34–44)». This explanation seems to be more faithful to the narrative. Cf. R.H. Gundry, Mark, 327. Nineham takes it as a single «composition of the evangelist, designed to link the feeding narrative with what has gone before». Cf. D.E. Nineham, The Gospel of St Mark, 182; also cf. J. Gnilka, Marco, 348. Egger considers 6,30–34



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so far that authors are varying in their opinion regarding the beginning of the feeding narrative and it is difficult to find consensus among them regarding its (the feeding narrative’s) connection with the verses (vv. 30f, the return of the disciples) following the episode of the death of John the Baptist. In this analysis we consider 6,30–44 as one sequence with two scenes39, 6,30–33 and 6,34–44, which is united by the theme of Shepherd40. Since the feeding narrative has a definite and appropriate conclusion (6,43–44), all the above mentioned authors agree with the ending of the pericope at v. 4441. And the passage following the feeding narrative could be easily demarcated by the movement of Jesus and the disciples: Jesus to the mountain (6,46) and the disciples to the other side, to Bethsaida (6,45). The crowd that has gathered is dismissed and Jesus once again makes a lonely retreat for prayer (cf. 1,35), which sets the stage for the consequent episode of walking on the sea and calming the wind (6,47–52). It is noteworthy that this passage (6,45–52) ends with a reference to the preceding feeding narrative (6,52).

2.1 Cohesion of 6,30–44 The main focus of this section will be on the narrative construction of the text, which includes the different elements of the narrative42. The text is divided into two scenes; 6,30–33, Jesus’ care for the disciples and 6,34–44, his care for the shepherdless crowd. The main reason for separating the feeding narrative into two scenes is because the first scene (6,30–33) serves as a setting for the second (6,34–44) and at the same time implicitly introduces the theme of Shepherd which is explicit in the second and thereby they complement each other.

as a summary report providing a transition to the feeding miracle in 6,35–44. Cf. W. Egger, Frohbotschaft und Lehre, 121–122. A larger sampling would definitely produce an even broader range of opinions. 39 Cf. p. 22, fn. 34. 40 Cf. F. Lentzen-Deis, Comentario al evangelio de Marcos, 205. 41 There are also a minority of authors, like Hooker, who consider 6,45 as the conclusion of the feeding narrative. V. 45 «...perhaps replaces the command for secrecy and the sending away found in some of the healing miracles. For this reason v. 45, though it serves as a link with what follows, is here treated as the conclusion of the story of the feeding rather than the beginning of the next narrative»: M.D. Hooker, The Gospel According to Saint Mark, 163; E.K. Broadhead, Mark, 65–66. 42 The study of the different stages of the narrative is based on the works of the following authors: J.L. Ska, «Our Fathers Have Told Us», 20–30; S. Bar-Efrat, Narrative Art in the Bible, 93–140.

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2.1.1 First Scene (6,30–33) a. Verse 30 The first scene of the feeding narrative begins with a «gathering together» of the «apostles» around Jesus after their interim mission activity (6,30). This verse clearly demarcates it from the previous death narrative of John the Baptist (6,14–29). The highlight of this verse is on the «gathering together» of the «apostles» around Jesus. «The historical present tense suna,gontai, signals an exit from the flashback in vv. 17–29»43 and high-lights a new scene with new participants44. Interestingly, all the actions of the disciples are narrated in the principal level45 (suna,gontai, avph,ggeilan, evpoi,hsan, evdi,daxan, v. 30). Two important characters of the sequence are introduced in this verse. The disciples are depicted as «apostles», which signifies the mission they have already accomplished and are about to do. Since they are «sent» by Jesus, they come back and give their report to him. Jesus as the point of departure (6,7) and arrival (6,30) is rightly mentioned by the proper name VIhsou/j, the protagonist of the narrative. b. Verses 31–32 The following words of Jesus are presented in the primary level (le,gei, v.  31), highlighting what follows46. The avnapau,sasqe coordinated by the conjunction kai,, explains the deu/te. The conjunction ga,r introduces the proposition with the imperfect h=san that ascertains the reason for the movement to a «deserted place». The ga,r clause explains their intention to eat together47 and the verb 43 R.H. Gundry, Mark, 322. 44 Cf. B.M. Fanning, Verbal Aspect, 232. According to Porter, «Mark frequently uses kai, and a verb, occasionally in the historical present to mark a new pericope»: S.E. Porter, Idioms of the Greek New Testament, 301–302; while Fowler suggests, «the use of suna,gw, especially in the historical present, is common in redactional introductions to pericopes»: R.M.  Fowler, Loaves and Fishes, 75; also cf.  V.  Taylor, The Gospel According to St Mark, 318. 45 Niccacci, comparing the syntactical structure of biblical Greek with that of Biblical Hebrew, suggests that in a narrative, verbs in aorist come in the primary/principal level of information while the imperfect in the secondary. Cf. A. Niccacci, «Dall’aoristo all’imperfetto», 92; B.M. Fanning, Verbal Aspect, 244. 46 «Presente storico: si resta in prima piano, il racconto conserva la sua vivacità di un nuovo inizio»: B. Standaert, Marco, II, 376. 47 A different opinion is suggested by Fowler who argues that this verb fagei/n refers to polloi,, not the disciples (the same thing he suggests in 3,20), as a narrator’s information to the readers regarding the condition of the «many» (crowd). Cf. R.M. Fowler,



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fagei/n in the aorist, which is connected to ga,r with a kai,, stresses the reason for their retreat. The infinitive fagei/n, which serves as an indirect object, expresses the direct tendency of the principal verb deu/ro48. The fulfillment of the proposal of Jesus (v. 31), which is in the direct speech, is explained by the narrator in the following verse (v. 32), in the narrative speech49. The word polloi, is used in a general sense, as a passive character (v. 31). The place of the narration, e;rhmoj, is mentioned twice in this unit (vv. 31.32), pointing to the importance of it in both the scenes (vv. 30–33; 34–44). The parallel phrases, katV ivdi,an eivj e;rhmon to,pon, v. 31/eivj e;rhmon to,pon katV ivdi,an, v. 32 make an inclusion to this unit. The movement of Jesus and the disciples to the e;rhmoj is highlighted by avph/lqon in the primary level. c. Verse 33 The polloi,, who appeared in the previous unit in a general sense, are more specified in this unit. All the actions of the polloi, are mentioned in the principal level (ei=don, evpe,gnwsan, sune,dramon, proh/lqon), bringing the focus on the polloi,. The narrator brings the attention of the reader on the gathering of the disciples and polloi, towards Jesus, by portraying their actions in the aorist (four verbs each in v. 30 and v. 33). The first scene is framed by a «gathering together» of the disciples (suna,gw, v. 30) and «a running together» (suntre,cw v. 33) of «many» toward Jesus Christ. Vv. 30–33 could be considered as a «stage setting»50 to the narrative (6,30–44) because all the three important characters in the feeding narrative are introduced in the first scene: Jesus, the disciples and the crowd (in the first scene the crowd is referred as «many», 6,33). The place of the feeding, e;rhmoj, which is symbolically and literally important, is also introduced in this scene.

Loaves and Fishes, 78. Fowler makes this comment because he considers 6,30–44 as a Markan construction based on the second feeding narrative 8,1–10 and therefore 6,31b refers to the identical situation depicted in 8,1. Also cf. C.H. Bird, «Some ‘ga,r’ clauses in St. Mark’s Gospel», 183–184. 48 Cf. E.W. Burton, Syntax, § 368, 147. 49 Fowler explains these as «double step expressions» which are in «themselves double step expressions» (6,31 katV ivdi,an/eivj e;rhmon to,pon; 6,32 eivj e;rhmon to,pon/katV ivdi,an). Cf. R.M.  Fowler, Loaves and Fishes, 70; while Neirynck names it «double statement» and finds several other occurrences in Mark (7,17.33; 9,2.28). Cf. F. Neirynck, Duality in Mark, 95. Both these authors suggest that Jesus’ quest for privacy, one of Mark’s favorite themes, is often expressed with a «double-step expression». 50 Cf. H.B. Swete, The Gospel According to St Mark, 121.

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2.1.2 Second Scene (6,34–44) It is from v. 34 onwards that Jesus turns his attention towards the «crowd» that leads to the «teaching»51 and feeding of them. In the first scene there is a coming together of the crowd (6,33) and the disciples (6,30) to Jesus while the second scene describes Jesus’ reaction to the crowd with the participation of his disciples (6,34–41). It is only in the first scene that Jesus (the main protagonist) is introduced by his proper name and in the second, he is always referred to in the third person. The «many» (v. 33) in the first scene becomes more specified as «crowd» and the «apostles» (v. 30), in their new role (helping their «teacher», cf. 4,38), are aptly referred to as the «disciples» (vv. 35.41). The verb evsqi,w that occurs in the first scene (v. 31, which was one of the reasons for the movement of Jesus and the disciples) reappears in the second with much more importance. a. Verse 34 In this verse, which serves as an introduction to this scene, the whole focus is on the three important actions of Jesus which are in the principal level (ei=den, evsplagcni,sqh, h;rxato dida,skein), of which, the ei=den leads to the following actions. In the first scene Jesus and his disciples went together in the boat (avph/lqon, v. 32), but the exit from the boat is centered only on Jesus (evxelqw.n) and the stress is on the following verb, ei=den. A close examination reveals that while the first scene comprises plural verbs of movement and action (v. 30, suna,gontai; v. 31 deu/te, avnapau,sasqe, euvkai,roun; v. 32 avph/lqon; v. 33 ei=don, evpe,gnwsan, sune,dramon, proh/lqon), the second scene is introduced (v. 34) with singular verbs of movement and action (evxelqw.n, ei=den, evsplagcni,sqh, h;rxato dida,skein), focusing on Jesus52. The conjunction o[ti introduces the proposition with the imperfect h=san that ascertains the reason for Jesus’ compassion on the crowd. And it also explains the reason for the consequent «teaching». The narrator is giving an inside view53 of the mind of Jesus by explaining Jesus’ emotion (compassion) towards the crowd by recognizing their situation. The polloi, in the previous scene are named as o;cloj. The «coming out» of Jesus from the boat («and they went away in the

51 Guelich holds the view that the «teaching» of Jesus forms an integral part of the feeding narrative. Cf. R.A. Guelich, Mark 1–8,26, 336. 52 Cf. J. Palachuvattil, «He Saw», 207. 53 «The narrator is omniscient, “almost like God” and he reveals the thoughts of characters through “inside views”»: J.L. Ska, «Our Fathers Have Told Us», 44.



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boat...», cf. v. 32) and the «great crowd» («many54 saw them...», cf. v. 33) connect this verse with the first scene. The narrator, who described the collective movement of Jesus and his disciples in the first scene (v. 32), now focuses on Jesus’ «coming out» of the boat and «seeing» the crowd55. b. Verses 35–36 The initial situation56 of this scene is introduced with the temporal indication, h;dh w[raj pollh/j genome,nhj57, v. 35. With this (temporal sign) the focus is shifted from Jesus (v. 34) to the initial situation of the narrative and to the disciples. The movement (proselqo,ntej) and action (e;legon) of the disciples are mentioned in the secondary level58. The repetition of the phrase, h;dh w[raj pollh/j/h;dh w[ra pollh,59 (v. 35), along with the description of the place as e;rhmoj, stresses the narrative commentary (v. 35a). In this unit, which explains the narrative situation, the narrator mentions all three characters of the narrative (Jesus and the crowd are mentioned in third person personal pronoun) as well as the place (e;rhmoj, v. 35) where it occurs. While the ‘time’ and ‘place’ are the background for the plea of the disciples to dismiss the crowd, the purpose (i[na) of it was that the crowd ‘may buy themselves something to eat’ (v. 36). The third person personal pronoun plural (v. 36) and singular (v. 35) connect it with the o;cloj and Jesus, respectively, in the previous unit (v. 34), while the oi` maqhtai, (v. 35) which comes in parallel with the oi` avpo,stoloi (v. 30) and the e;rhmoj (v. 35) connects it with the previous scene (vv. 31.32). evsqi,w, which occurred as a problem in the first scene (v. 31), reappears in this scene in relation to the crowd (v. 36).

54 The ‘many’ (polloi,) in v. 33 are specified as «crowd» in this verse (v. 34) and they are never again mentioned in this text specifically as «crowd», o;cloj. 55 Cf. R.H. Stein, Mark, 313. 56 The initial situation of a narrative gives information about the «the state of affairs» that precedes the beginning of the action itself. Another term used for «initial situation» is «exposition». Cf. J.L. Ska, «Our Fathers Have Told Us», 20–21. For further explanation regarding the «initial situation». Cf. S. Bar-Efrat, Narrative Art in the Bible, 111–121; R. Alter, The Art of Biblical Narrative, 80–87. 57 The expression w[raj pollh/j means «late hour». Cf. R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 205. 58 Cf. p. 44, fn. 45. 59 Fowler calls this repetition «double privacy statements». Cf. R.M.  Fowler, Loaves and Fishes, 70.

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c. Verses 37–38 In vv. 37–38 appears the complication60 of the scene, in which all the verbal acts (of Jesus as well as the disciples) are mentioned in the primary level (ei=pen, le,gousin, le,gei, le,gousin). The complication elements are explained on two levels; on the first level, the disciples themselves are asked to solve the issue (‘give them to eat’, v. 37), which seems to complicate the issue further, while on the second level, Jesus himself takes the lead (v. 38). The o` de. and ei=pen auvtoi/j, le,gousin, (v. 37)/le,gei auvtoi/j, le,gousin (v. 38), make parallel structure of the verbal acts. The double occurrence of the verb evsqi,w signifies it as a persistent problem, by connecting it with the previous unit (v. 36) and scene (v. 31). The emphatic u`mei/j (v. 37) comes in contrast with that in the previous scene (v. 31). The continuing attitude of the disciples is revealed in the reappearance of the verb avgora,zw (vv. 36.37). These complications which create the atmosphere of curiosity lead to the climax of the narrative. d. Verses 39–41 The first stage of the climax61 of the scene is the seating of the crowd, where Jesus evpe,taxen (v. 39) the disciples to seat the crowd and they avne,pesan in groups of hundreds and fifties, both of which are mentioned in the primary level. The nouns sumpo,sia and prasia,, in vv. 39 and 40 respectively, are repeated to indicate distribution62. While the first stage of the climax is Jesus’ verbal act in relation to the crowd, the second stage is in relation to the food and its distribution, which is also described in the principal level (euvlo,ghsen, kate,klasen, evme,risen). The verb di,dwmi, which appeared twice in the complication (v. 37), reappears as part of the transformation (v. 41), and thereby links it with the previous unit. The «disciples» (v. 35) who once asked avpo,luson auvtou,j i[na avpelqo,ntej (v. 36) come in contrast with evdi,dou toi/j maqhtai/j Îauvtou/Ð i[na paratiqw/sin auvtoi/j (v. 41).

60 The complication in a narrative is usually marked by the «different attempts to solve the problem or the conflict». Cf. J.L. Ska, «Our Fathers Have Told Us», 25–26. 61 The climax is the highest point of tension in the narrative marking the transformation of the situation. Cf. J.L. Ska, «Our Fathers Have Told Us», 27. 62 Because they are accusatives of result used in a Hebraic fashion. Cf. BDF, § 158, p. 87; also cf. F. Neirynck, Duality in Mark, 110–112.



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e. Verse 42 Giving food to a «great crowd» (vv. 35–37; cf. v. 34) was the problem raised by the disciples and now it is obviously solved (v. 42). The solution63 is mentioned in the primary level (e;fagon, evcorta,sqhsan), in which the verb evsqi,w links with the complication (v. 37), initial situation (v. 36) and even the first scene (v. 31). The avgora,swsin e`autoi/j ti, fa,gwsin (v. 36) in the initial situation comes in contrast with the e;fagon and the theological passive evcorta,sqhsan. The pa,ntej comes in parallel and comparison with the polu,j o;cloj (pro,bata mh. e;conta poime,na, v. 34). f. Verses 43–44 The conclusion64 depicts the abundance of food (v. 43), which is explained in the primary level (h=ran), and the reality about the number of the «satisfied» crowd, which is mentioned in the secondary level (h=san, v. 44). The pe,nte a;rtoi, and du,o ivcquoi, come in contrast with the dw,deka kofi,nwn plhrw,mata (v. 43), and also connect with the climax (v. 41) and the complication (v. 38). The pentakisci,lioi a;ndrej (v. 44) comes in parallel with the o;cloj in v. 34 and pa,ntej, who «ate» and were «satisfied» (v. 42), thus making an inclusion to the second scene (v. 34; v. 44). The verb evsqi,w, which occurred in the initial situation, reappears in the final situation in the participle form (oi` fago,ntej v. 44).

2.2 Coherence of 6,30–44 2.2.1 Stage Setting (6,30–33) a. The Gathering Together of the Disciples (v. 30) Kai. suna,gontai65 oi` avpo,stoloi pro.j to.n VIhsou/n kai. avph,ggeilan66 auvtw/| pa,nta o[sa evpoi,hsan kai. o[sa evdi,daxanÅ

30

The first scene (vv. 30–33) serves as a «stage setting» to the following feeding narrative. Though the scene, which begins with the «gathering together» of the 63 «It is the solution of the initial problem. The suspense of the narrative ends with the solution [...] after the solution the dramatic tension drops and can even disappear completely»: J.L. Ska, «Our Fathers Have Told Us», 28–29. 64 The conclusion or final situation is the «final outcome of the events». «They can summarize the outcome of the narrative or the fate of the main characters after the events recounted [...] final state of affairs»: Cf. J.L. Ska, «Our Fathers Have Told Us», 28–29. 65 Words and phrases in bold are related to the theme of Shepherd. 66 Verbs underlined are in the primary level.

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apostles towards Jesus, concludes the interim mission of the disciples (6,6b–13), the narrator has chosen and arranged the words in such a way that it serves as an introduction to the theme of Shepherd that is subsequently developed in the sequence. In Mark it is only in 6,3067 that the disciples are termed as «apostles» (oi` avpo,stoloi)68 and it is the only instance in which someone other than Jesus is said to «teach»; this is the only occasion in Mark that speaks of the «teaching» (dida,skw)69 of the disciples. This is because they are «sent out» (6,7, avposte,llw) by Jesus, endowed with his own authority, «as an extension of Jesus’ own mission», and therefore it refers to their role rather than their status70. But the unique appearance of this term is also referring to the extension of their mission that follows71. Equally important is the presence of the verb suna,gw72, which is unique in the Markan Gospel73, in the context of the feeding narrative. The «gathering to-

67 Apart from the variant reading of 3,14. 68 «The man commissioned is always the representative of the man who gives the commission. He represents in his own person the person and the rights of the other»: H.K. Rengstorf, «avpo,stoloj», 415. Some authors suggest that the disciples of Jesus are named “apostles” (oi` avpo,stoloi) to distinguish them from the disciples of John the Baptist who appear in 6,29 as oi` maqhtai,. Cf. V. Taylor, The Gospel According to St Mark, 319. Some others suggest that it has only the original sense of «the ones being sent» not the technical sense it has in the early Church. Cf. S. Masuda, «The Good News of the Miracle of the Bread», 192; W.L. Lane, The Gospel of Mark, 224. Gundry says that it has both the above functions. Cf. R.H. Gundry, Mark, 322; R.H. Stein, Mark, 311. Though these arguments are acceptable from the narrative point of view, Fowler raises a significant point when he compares the ‘commissioning of the apostles’ (avposte,llw) by Herod (6,17.27) and by Jesus (6,6b–13). Cf. R.M. Fowler, Loaves and Fishes, 76. This is evident in the role of the disciples in the following feeding narrative. 69 The verb dida,skw is not in the parallel section of Luke 9,10. 70 Cf. J. Palachuvattil, «He Saw», 202; also cf. R.A. Guelich, Mark 1–8,26, 338–339. 71 Though the disciples are following Jesus, the feeding narrative is the only incident in which the disciples become a part of the mission activity of Jesus. Also cf. S. Masuda, «The Good News of the Miracle of the Bread», 210–211. 72 Cf. p. 41, fn. 33. 73 Though Luke does not have the episode of the killing of John the Baptist (instead of it, he has a brief discussion of Herod’s perplexity, Luke  9,7–9), he has the mission narrative (Luke 9,1–6) and the «return» of the disciples to Jesus, which is followed by the feeding narrative. He also begins the feeding narrative with a conclusion to the disciples’ mission. But instead of «gather together», he uses the verb u`postre,fw, which means «return», which is clearly a conclusion to the «sending» (Luke 9,2) and the «going out» (Luke 9,6) of the disciples.



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gether» of the flock is seen in Ezekiel (Ezek  34,13), where God is pictured as the Shepherd who gathers and cares for the scattered Israel. The same theme of «gathering» the «scattered» is also seen in Jeremiah (Jer 23,3; 31,10)74. Even if the disciples are not «gathered together» from a scattered situation, the passive use75 of the verb refers to the «gathering towards» Jesus, the Shepherd. b. Jesus’ Invitation to Rest and Eat in the «Wilderness» (vv. 31–32) 31

kai. le,gei auvtoi/j( Deu/te u`mei/j auvtoi. katV ivdi,an eivj e;rhmon to,pon76 kai. avnapau,sasqe ovli,gonÅ h=san ga.r oi` evrco,menoi kai. oi` u`pa,gontej polloi,( kai. ouvde. fagei/n euvkai,rounÅ 32

kai. avph/lqon evn tw/| ploi,w| eivj e;rhmon to,pon katV ivdi,anÅ

Jesus’ invitation to the disciples to «rest» and «eat» is presented with a verb in the historical present, le,gei, which attracts the attention of the reader. The word deu/ro, which recalls the ‘call’ of the disciples (1,17; cf. 10,21)77 becomes emphatic with the presence of the double pronoun u`mei/j auvtoi,78. The use of the emphatic pronoun (u`mei/j, 6,31) brings the disciples into the spotlight (cf. 6,37). The phrase katV ivdi,an that follows it supports and intensifies the call (cf. 4,34; 9,2). In Mark, out of the seven occurrences of katV ivdi,an79, four are proposed by Jesus in rela74 The LXX version of both Ezekiel and Jeremiah uses the verb suna,gw. 75 Mark uses the verb suna,gw only five times (Mark 2,2; 4,1; 5,21; 6,30; 7,1). All five occurrences of the verb are in relation to Jesus and are in the passive form. Luke uses the verb six times but none of these is in relation to Jesus, while Matthew uses it 24 times, in which only four are in relation to Jesus (Matt 13,2; 18,20; 22,34; 25,32) and are in passive form. 76 Words or phrases in italics are parallels or contrasts. 77 Luke, who follows the same story line, does not have this verse (Mark 6,31) of «calling» the disciples for a «rest». 78 Zerwick suggests that there could also be an implication that the apostles need to withdraw to a lonely place just as Jesus did (1,35). So u`mei/j auvtoi, could mean, «Now you (in your turn do as I did)»: M. Zerwick, A Grammatical Analysis, 123; C.E.B.  Cranfield, The Gospel According to St Mark, 215; G.  Schmahl, Die Zwölf im Markusevangelium, 79. There is no mention of a «rest» in 1,35 and also that Jesus’ retreat was for «prayer», while here the intention seems to be «rest» and «to eat» (6,31). Gould holds the view that «the language is selected (u`mei/j auvtoi. katV ivdi,an) to emphasize as much as possible the privacy which Jesus wished to secure for the disciples»: E.P. Gould, The Gospel According to St Mark, 116. 79 Mark 4,34; 6,31–32; 7,33; 9,2.28; 13,3.

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tion to his disciples. Two of these (4,34; 9,2) show the close relation that Jesus maintains with his disciples and also lead to an exclusive revelation80. Therefore, the remaining two occurrences (6,31–32) in this pericope, preceded by the «gathering together» of the disciples and the subsequent «call» of Jesus imply not only a retreat but also the call to a revelation81. The words that follow, eivj e;rhmon to,pon kai. avnapau,sasqe ovli,gon, add more meaning to the nature of the call «come away you yourselves privately»). The noun e;rhmoj («a place abandoned», «empty», «desolate»)82, is used ten times in Mark of which five are accompanied by to,poj83. Two of these could simply mean a «lonely place»84. But Mark’s preference for the «wilderness» is evident in the prologue (1,3–4.12–13)85 and here, in the «stage setting» scene of the feeding narrative, it seems to be favoring the «wilderness» image rather than «lonely place»86. In the background of the word deu/ro and verbs like avnapau,w, 6,31 and

80 In 4,34 Jesus explains to his disciples «privately» the «mysteries of the Kingdom of God» (cf. 4,11). While in 9,2 three among the first disciples (cf. 1,17) were invited «privately» and Jesus is transfigured before them. According to Mauser, «The word “alone” is always connected with a passage indicating either a retreat or a special revelation and in some instances the two elements are joined together». And in 6,31f the word «alone» displays the combination of these elements. Cf. U. Mauser, Christ in the Wilderness, 119. 81 Wrede holds the view that all retreats of Jesus from the public have a messianicsecret motif, since Jesus wishes to conceal his true identity until after the resurrection. Cf. W.  Wrede, The Messianic Secret, 135–136. But here there is no indication of a secret movement, rather Jesus and the disciples make their move in full public view (6,31.33) and the motive of the move is explicitly mentioned as «rest» and to «eat». Cf. S.W. Henderson, Christology and Discipleship, 183. 82 BAGD, 309. In this verse it means «lonely», «secluded» or «peaceful». Cf. W. Radl, «e;rhmoj», 51. «For Jesus the “place without inhabitants” is one where nothing separates him from God and which he therefore seeks when he want to escape the crowds (Matt 14,13; Mark 1,45; Luke 4,42; Cf. John 11,54) or when he tries to find a place of quiet for his disciples (Mark  6,31f), but to which the masses often follow him (Matt 15,33; Mark 6,33; 8,4)»: G. Kittel, «e;rhmoj», 658. 83 Mark 1,35.45; 6,31.32.35 84 Mark 1,35.45 85 Mauser holds the view that the wilderness theme of the feeding narrative «is connected on the one hand to the prologue and on the other with the Last Supper». Cf. U. Mauser, Christ in the Wilderness, 137. 86 «It may be that Mark’s emphasis on the fact that the place is e;rhmoj reflects a consciousness of the parallel with the manna in the desert»: C.E.B. Cranfield, The Gospel According to St Mark, 222; T. Beck – al., Una comunità legge il Vangelo di Marco,



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suna,gw, 6,30, which connote the Shepherd imagery in the OT, and the presence of katV ivdi,an which points to a revelation, it is the symbolic meaning of e;rhmoj that fits into this narrative rather than the literal meaning87. The first purpose of Jesus’ call of the disciples was to «rest a while» after their mission. The verb avnapau,w (cause to rest, give rest, refresh, revive)88 refers back to the Shepherd imagery89 of Ezek 34 and Ps 23; 210. Mauser suggests that here the «wilderness» theme is obvious with the repetition. Cf. U. Mauser, Christ in the Wilderness, 134; S.W. Henderson, Christology and Discipleship, 182–183; R.E. Watts, Isaiah’s New Exodus and Mark, 179. «What was significant was the character of the place to which Jesus and his disciples withdrew, and this is sufficiently indicated by the descriptive phrase “wilderness-place”»: W.L. Lane, The Gospel of Mark, 225. This could be seen as an allusion to the wilderness background in which God the Shepherd guided and fed the people of Israel, which becomes more evident in the following narrative. 87 It is true that the place they moved to was not «wilderness» (6,36) but the symbolic significance of the word seems to be the focus of the narrative, contrary to J. Palachuvattil, «He Saw», 205–206. 88 BAGD, 59. This verb occurs once more in the Gospel of Mark (14,41). Mauser suggests both these occurrences have opposite significances. «While in Gethsamene Satan has commanded over the moment, the evening of the feeding miracle is a time when the glory of God appears»: U. Mauser, Christ in the Wilderness, 134–135. 89 Lentzen-Deis comments that «La palabra “descansar” anticipa ya la tarea del pastor (cf. v. 34) que, según Ez 34,15; Sal 23,2, hará reposar al pueblo en buenas praderas»: F.  Lentzen-Deis, Comentario al evangelio de Marcos, 205. There are few authors, who make a brief reference to the Shepherd imagery in 6,31. Palachuvattil makes a veiled, one line comment regarding the Shepherd imagery in 6,31 referring back to Ps 22,2 (LXX), «It reflects Jesus’ concern for his disciples akin to Jesus’ compassionate response to the “sheep without a Shepherd”»: J. Palachuvattil, «He Saw», 204; S. Légasse, Marco, 328–329; R. Pesch, Il Vangelo di Marco, I, 539; E. Bammel, «The Feeding of the Multitude», 212. Lane finds in the verb avnapau,w an echo of the OT theme of God providing rest for his people in the wilderness (Deut 3,20; 12,9f; 25,19, Josh 1,13.15, 21,44; Ps 95,7–11, Isa 63,14, Jer 31,2) which became a type of the final rest promised to the people of God. Lane observes, «The ancient hope of rest within the wilderness is to be fulfilled as Jesus gathers his disciples to a wilderness place that they may be by themselves. The disciples and the multitudes that pursue them prove to be the people of the new exodus. In the carefully constructed introduction to the feeding narrative, it is the wilderness motif which exhibits the deeper significance that Mark found in the events, he records. The time of rest in the wilderness has come when the Son of God establishes meal fellowship with his people»: W.L. Lane, The Gospel According to Mark, 225–226. Bowman does not see any significance in this verse. He says, «the author (Mark) does not want to give more exact details, because

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LXX Ezek 34,14–15 evn nomh/| avgaqh/| boskh,sw auvtou,j kai. evn tw/| o;rei tw/| u`yhlw/| Israhl e;sontai ai` ma,ndrai auvtw/n evkei/ koimhqh,sontai kai. evkei/ avnapau,sontai evn trufh/| avgaqh/| kai. evn nomh/| pi,oni boskhqh,sontai evpi. tw/n ovre,wn Israhl evgw. boskh,sw ta. pro,bata, mou kai. evgw. avnapau,sw auvta, kai. gnw,sontai o[ti evgw, eivmi ku,rioj ta,de le,gei ku,rioj ku,rioj

LXX Ps 22,2 eivj to,pon clo,hj evkei/ me kateskh,nwsen evpi. u[datoj avnapau,sewj evxe,qreye,n me

And the second purpose of the movement, «to eat» (fagei/n), also supports the OT Shepherd imageries where the «feeding» and «giving rest/lying down» (avnapau,w) of the sheep was the purpose of the «gathering» of the «scattered» sheep (Ezek 34,13–15; Ps 23). c. The Gathering Together of Many (v. 33) 33

kai. kai. kai. kai.

ei=don auvtou.j u`pa,gontaj evpe,gnwsan polloi. pezh/| avpo. pasw/n tw/n po,lewn sune,dramon evkei/ proh/lqon auvtou,jÅ

The people saw the movement of Jesus and his disciples and «recognized them» or «they got to know»90 and they «ran together» («used of a number of persons who run to a place and gather there»)91 on foot and got there ahead of them (v. 33; also cf. 1,33). The Markan usage of suntre,cw92 corresponds to the suna,gw of the disciples (6,30) to Jesus the Shepherd. The «many» (polu,j) in v. 31, who were «coming and going», is used in a general sense, while the «many» in v. 33 are the ones who «saw and recognized them» and they are the ones in the second scene

that might obscure the point he wishes to stand out; a) there is crossing the sea b) they go to a desert place»: J. Bowman, The Gospel of Mark, 156. But later on Bowman compares Jesus to Moses the Shepherd of Israel. 90 M. Zerwick, A Grammatical Analysis, 123; R.G. Bratcher – E. A. Nida, A Translator’s Handbook, 203. This verb which is preceded by the verb ei=don «would mean that the seeing of the many (crowd) remains on a level that differs greatly from Jesus’ own seeing». Cf. J. Palachuvattil, «He Saw», 206. 91 R.G. Bratcher – E. A. Nida, A Translator’s Handbook, 203. 92 Matthew (Matt 14,13) and Luke (Luke 9,11) use the verb avkolouqe,w.



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called a «great crowd» (v. 34)93. Their actions (ei=don, evpe,gnwsan, sune,dramon, proh/lqon) call the attention of the reader to the following scene in which they become recipients of Jesus’ seeing and the subsequent teaching and feeding.

2.2.2 Jesus and his Disciples with the Crowd (6,34–44) a. Jesus Saw the Sheep Without a Shepherd (v. 34) 34

kai. evxelqw.n ei=den polu.n o;clon kai. evsplagcni,sqh evpV auvtou,j( o[ti h=san w`j pro,bata mh. e;conta poime,na( kai. h;rxato dida,s kein auvtou.j polla,Å

The main theme of this pericope (6,30–44) is explicitly revealed in this verse94. This verse could be considered as retrospective, to the implicit Shepherd theme in the first scene, where Jesus invites his disciples for «rest» and to «eat», as well as introducing the explicit Shepherd theme that follows. The singular movement of Jesus (evxelqw,n) from the boat leads to his decisive «seeing»95. It is the first time 93 There are scholars like Egger who suggests that there are two groups involved in 6,31–33; the first group is the one mentioned in 6,31b («many who were coming and going») and they are the ones who in 6,33 «on foot» – «got ahead of them» and the rest of the verse 33 refers to the second group («from all the cities ran together»). Cf. W. Egger, Frohbotschaft und Lehre, 129; P. Perkins, The Gospel of Mark, 600. While Palachuvattil maintains that the polloi, of 6,33 refer to those of 6,31. Cf. J. Palachuvattil, «He Saw», 207; J. Ernst, Il Vangelo secondo Marco, I, 299. 94 Some of the authors consider this verse as an editorial insertion. Cf. E.  Best, The Temptation and the Passion: The Markan Soteriology, 76; J. Ernst, Il Vangelo secondo Marco, I, 299. According to Palachuvattil, «Everything that Jesus does subsequently in this pericope hinges on this important verse»: J. Palachuvattil, «He Saw», 201. 95 Palachuvattil makes a detailed study of all occurrences of the aorist indicative ei=den in Mark, where the subject is Jesus. He points out the presence of a special significance of this verb in Mark, which occurs in decisive points of the narrative (1,10; 1,16.19; 2,14; 6,34). The first seeing of Jesus, as the heavens being torn apart and the Holy Spirit descending upon him «is a moment of intense communion with God and Spirit» and it also «established his links with humanity and his role as the Son» (90–91.197). In the seeing of the prospective disciples (1,16.19; 2,14), «Jesus wishes to extend to them the previous experience of the communion with God and the Spirit» and thereby ‘he invites them to belong to him, to form a community with him, to enter into communion with him and through him to experience communion with God’ (198). The final occurrence of ei=den as an act of Jesus is seen in 6,34, where Palachuvattil observes that the same aspect of communion (1,10; 1,16.19; 2,14) is extended to the crowd (212–214). «The feeding that followed could be seen in the context of sharing and

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in the Markan narrative that Jesus begins his interaction with the crowd with a «seeing». It is evident from the detailed study of Palachuvattil that the «seeing» of Jesus has a decisive character because «it forms a sequence with Jesus’ seeing» of Peter, Andrew, James, John and Levi’ (1,16.19; 2,14)96 and also connects to the «seeing» of the heavens torn apart (1,10) and thereby, it is an invitation to communion with Jesus. Therefore, the recipients of this decisive «seeing», the «great crowd», also should be analyzed. + The «Crowd» in Mark Unlike from Matthew and Luke, the o;cloj97 in Mark  is pictured as very close in rank to the disciples, or sometimes even considered or addressed along with the disciples of Jesus (3,32.34–35; 4,1.10–11; 8,34)98. The most important thing about the «crowd» in Mark is their movement towards Jesus. It is only Mark who

communion» (259): Cf. J. Palachuvattil, «He Saw», 90–91.197–198.212–214.259; K. Stock, Marco, 117. Plummer observes, «This does not mean that he saw no multitude till he left the boat; he would see them from the boat. But now the sight excites compassion and leads to action»: A. Plummer, The Gospel According to St Mark, 170. 96 J.  Palachuvattil, «He Saw», 213–214; also cf.  B.  Citron, «The Multitude in the Synoptic Gospels», 415. 97 In non-biblical usage o;cloj «denotes a crowd of men milling around or closely pressed together». R.  Meyer, «o;cloj», 582. «Es gehört dazu eine gewisse Unordnung, Re­ gellosigkeit, Lärm, Unruhe und ein niedriges soziales Niveau»: J. Bolyki, «Menge – Tischgemeinschaft – Gruppe», 21. The noun o;cloj occurs 38 times in Mark; of these, only four times are they seen as hostile towards Jesus (14,43; 15,8.11.15). Once it is used in the general sense (12,41), once in relation to John (11,32) and the remaining 32 occurrences are in relation to Jesus. The noun which is accompanied by the adjective polu,j «seems to be a synonym of the o;cloj». Cf. J.  Palachuvattil, «He Saw», 208; J.R.C.  Cousland, The Crowds in the Gospel of Matthew, 39. Mark  also uses the adjective polu,j to refer to the «crowd» which came to Jesus or that which he addressed. Out of these ten occurrences (1,34; 2,2.15; 3,10; 6,2.31.33; 10,48; 11,8) six of them come as a continuation of the already introduced o;cloj in the narrative (2,15; 3,10; 10,48) or later become o;cloj in the following verse (2,2; 6,31.33). In the remaining four; one is in the general sense (11,8), one as a part of the gathered group (1,34), one as the hostile group of his hometown (6,2) and one about the women who are part of the group who came up to Jerusalem with Jesus (15,41; in fact they are a part of the extended community of disciples of Jesus, thereby a part of the crowd). According to Minear, Mark has three different groups of audiences; «people» (Scribes and Pharisees), «crowd» and the «disciples». Cf. P.S. Minear, «Audience Criticism and Markan Ecclesiology», 79–80. 98 Cf. P.S. Minear, «Audience Criticism and Markan Ecclesiology», 82.



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uses the verbs which mean a collective «gathering» of the «crowd» towards Jesus frequently in his narrative (2,2; 4,1; 5,21 – suna,gw99; 3,20 – sune,rcomai100; 6,33 – suntre,cw101, also cf.  9,25). They also «came» to Jesus (3,8  – e;rcomai), «ran to him» (9,15 prostre,cw, also cf. 10,17) and «followed him» (3,7; 5,24 – avkolouqe,w; also cf. 2,15). This movement is sometimes pictured as from both sides (2,1–2.13; 3,19b–20; 5,21; 6,33–34). Another important thing about the «crowd» in the Markan narrative is the special position they enjoy along with the community of the twelve disciples. This is very evident in 3,32.34–35 where Jesus considers them as the ones nearer to him by doing «the will of God»102. And this continues when Jesus imparts the secret of the Kingdom of God to the «insiders» (4,1.10–11)103. Even in the second part of the Markan narrative Jesus’ valuable invitation to discipleship is offered to the disciples as well as the «crowd» (8,34)104. Therefore it is evident that the use of the noun o;cloj is significant to the Markan narrative.

99

100 101 102 103

104

Since this verb has allusion to OT Shepherd imagery (Ezek 34,13; Jer 23,3; 31,10; cf. p. 41, fn. 33), the occurrence of it in the narrative is important. Mark uses this verb five times in the Gospel; three to describe the gathering of the crowd, once of the disciples (6,30) and once that of the Pharisees and Scribes (7,1) and interestingly all of these are gathering towards Jesus, while Matthew who uses this verb 24 times, uses it only once (13,2) to describe the gathering of the disciples and none of the six occurrence in Luke refers to the gathering of the disciples. Once in Luke (5,15) in relation to the crowd and none in Matthew. Not in Matthew and Luke. Cf. J.R.C. Cousland, The Crowds in the Gospel of Matthew, 42. The use of peri. auvto,n is unique to Mark (3,32.34), while in Matthew this privileged position is exclusively attributed to the disciples of Jesus (12,49) and in Luke it is a general statement (8,20–21). Peri. auvto,n becomes more significant when the crowd of those who are «around» Jesus and do the will of God (3,34–35) are obviously placed along with the disciples to receive the mystery of the Kingdom. Once again in Matthew it refers exclusively to the disciples (13,10–11) and so in Luke (8,9). Matthew and Luke reserve it only to the disciples (Matt 16,24; Luke 9,23).

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+ The «Compassion» of Jesus The verb splagcni,zomai105 means, «be moved to pity in one’s inward parts» (spla,gcna), «be touched by», «have compassion on»106. This verb occurs four times in Mark107, out of which three have Jesus as the subject (healing the leper, 1,41; feeding narratives, 6,34; 8,2) and the fourth one is a request from the father of the boy with the unclean spirit (9,22, But here also he is requesting the «compassion» of Jesus). Though Jesus has healed and taught many during his ministry, here it is the condition of the crowd that moves Jesus to have pity on them and thereby leads to specific acts of Jesus, which transform their situation.

105 According to Gould, «the meaning, “had compassion” and form of splagcni,zomai, are late. The meaning “compassionate” comes from the Hebrew, which regarded the spla,gcna, the inwards, as the seat of pity and tenderness»: E.P. Gould, The Gospel According to St Mark, 30.117. Donahue and Harrington say that this word also refers to the heart (as the seat of emotion) and is a «virtual synonym of the Hebrew ~ymix]r, “merciful love”, which in the OT is a quality of God (Isa 54,7–8; Ps  86,15; 111,4; 112,4; 145,8)». Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 205. Gnilka suggests that the compassion (which is a quality of God) of Jesus manifests the sympathy of God for human beings. Cf. J. Gnilka, Marco, 355. 106 M. Zerwick, A Grammatical Analysis, 123–124.The figurative meaning of the term spla,gcnon refers to the heart as the seat of emotions, which can be illustrated in the expression spla,gcna evle,ouj (a merciful heart). Cf. BAGD, 763. In the original Greek usage the noun spla,gcna means «the inward parts» of a sacrifice and the verb splagcneu,w means «to eat the inner parts». The noun and the verb are none too common in the LXX. In Prov 12,10, the Hebrew equivalent is ~ymix]r; which means «tender mercy»; in Prov 26,22, the Hebrew equivalent is !j,B,, which means «belly», but it also has the meaning «inner self» or «seat of perception», cf. Prov 22,18; also cf. Sir 30,7). In the NT this verb is found only in the synoptics and «it is always used to describe the attitude of Jesus and it characterizes the divine nature of his acts». Cf. H. Köster, «splagcni,zomai», 548.553. According to Cranfield, «in the New Testament splagcni,zomai is only used of Jesus, apart from three occasions on which it occurs on his lips with reference to figures in parables that have a close connection with himself (Matt 18,27, Luke 10,33; 15,20). It denotes not a mere sentiment, but a pity, which expresses itself in active assistance»: C.E.B. Cranfield, The Gospel According to St Mark, 216. 107 This verb occurs five times in Matthew (2,34; 9,36; 14,14; 15,32; 18,27) and three times in Luke  (7,13; 10,33; 15,20). As mentioned above, all (except the indirect references in the parables) are attributed directly to Jesus. In six of the 12 occurrences of this verb, the «compassion» is the result of a «seeing» (Matt 9,36; 14,14; Mark 6,34; Luke 7,13; 10,33; 15,20). Cf. J. Palachuvattil, «He Saw», 219.



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+ «Sheep without a Shepherd»108 This is a «proverbial expression»109 which has an OT background and these nouns, Sheep110 and Shepherd111, have powerful significance in the OT and are interrelated.

108 The literal translation is «sheep not having Shepherd». The particle mh, is used here instead of ouvk, «because it denotes Jesus’ conception of the people, his thought about them». Cf. E.P. Gould, The Gospel According to St Mark, 117. 109 A. Plummer, The Gospel According to St Mark, 170. 110 In general pro,baton is used in the OT (LXX) for small cattle. In a transferred sense it is used to denote the people of Israel (1 Chr 17,17; 2 Chr 18,16; 1 Kgs 22,17; Ps  44,11.22; 77,20; 78,52; 80,1; Isa 53,6; Mic 2,12; 5,8; Zech  10,2), whose Shepherd is God himself. YHWH’s close relation to the people of Israel is also depicted through the Shepherd – Sheep imagery in the OT (Ps 74,1; 79,13; 95,7; 100,3; Ezek 34,31; Mic 7,14; Zech 9,16; 11,4.7.17; 13,7). It could also be seen in the OT that God entrusts his sheep to the shepherds, but many of these shepherds (especially after the division of the kingdom) neglected the sheep, which leads to the scattering of the sheep and thereby to the anger of God (Jer 13,20; 23,1–2; 27,6; 50,6.17; Ezek 34,5–6.8.10–16). Cf. H. Priesker – S. Schulz, «pro,baton», 690–691. 111 In the OT God is depicted in the first place as the principal Shepherd of Israel (Jer 50,19; Zech  10,8; Isa 40,11; 49,10; 56,8; Ps  23; 68,7). The title «Shepherd» is attributed to God only in four instances: Gen 48,15; 49,24; Ps 23,1; 80,1. Apart from this, God is also either paralleled to a Shepherd or depicted as the real Shepherd who takes care of his sheep (Isa 40,11; Jer 23,2–3; 31,10; Ezek 34,12–15; Sir 18,13; Ps 23). There are also instances in the OT in which God is depicted as a Shepherd without a direct or indirect reference to ‘Shepherd’, but by referring to the Shepherd vocabulary. Bosetti speaks about the four key activities of God as Shepherd: leading, providence, liberation, covenant. Cf. E. Bosetti, Il Pastore, 235–236; also cf. J. Palachuvattil, «He Saw», 224; N. Cachia, «I am the Good Shepherd», 45–63. Apart from God, those who are appointed by God to look after his sheep also were considered as the shepherds of Israel. Moses was sent by God to «bring out» Israel of Egypt (Exod 3,10–12; 14,11; 32,7; 33,1; Num 21,5; Deut 9,12) and he «led» out Israel from the Red Sea (Exod 15,22). Joshua was appointed as the successor of Moses to shepherd the people of Israel (Num 27,17–21). Later on David was chosen by God to be the shepherd of his people (2 Sam 5,2//1 Chr 11,2; Ps 78,70–72). Shepherd was also a common term for political, military and religious leaders (1 Sam 21,8; 2 Sam 7,7//1 Chr 17,6; Jer 2,8; 3,15; 10,21; 22,22; 23,1–4; 25,34–38; 50,6). The irresponsible functioning of the shepherds (Ezek 34,1–10; Jer 23,2 etc.) leads to the interference of God the Shepherd (God himself takes over and gather the scattered sheep and feeds them, Ezek 34,11–22; Jer 23,3; 31,10) and to his promise of a Davidic Shepherd (Ezek 34,23; cf. Mic 5,3) in whom he seeks the unification of the people of God (Ezek 37,22; also cf. Zech 12,10; 13,1–7). Cf. J. Jeremias, «poimh,n», 487–488.

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The Theme of Sheep without a Shepherd in the OT The theme of the shepherdless flock occurs several times in the OT. First we will examine the literal use of the metaphor, and then will move on to the texts which refer to the theme of ‘Sheep without a Shepherd’. There are four instances in which the same phrase is used in the OT (Num 27,17; 1 Kgs 22,17; 2 Chr 18,16; Zech 10,2). 1 Kgs 22,17 and 2 Chr 18,16 refer to the same incident which explains the leaderless condition of the people of Israel and Zech 10,2 also describes the desolate situation of the people of God. Num 27,17 is the prayer of Moses to the Lord God to appoint someone as the leader of the congregation («who shall go out before them and come in before them, who shall lead them out and bring them in; that the congregation of the Lord may not be as sheep which have no shepherd»). This prayer is answered by God and he appoints Joshua (Num 27, 18–21). But if we consider Mark 6,34 as referring to Num 27,17, then we will be considering Jesus as equivalent to Moses112 or Joshua, who are appointed (as leader) by God to take care of his people. But it is the other OT passages which describe the theme of sheep without a Shepherd, that resemble the situation of Mark 6,34. They are Ezek 34,5–8.13–15.23113; also cf. Jer 23,2–3; 31,10. These passages narrate the situation of the people of Israel, who are led by evil shepherds (Ezek  34,1–4), and are in a shepherdless situation (Ezek 34,5) and as a result they are scattered. Having seen this desperate situation of his sheep (Israel) the Lord God of Israel decides to «gather» them (Ezek 34,13; Jer 23,3; 31,10), to give them «rest» (Ezek 34,14–15; also cf. Ps 23,2), and to «feed» 112 In Num 27,17 Moses is only pointing out that, if no one is appointed to lead the people of Israel, the congregation will be like sheep without a Shepherd, but that is not the actual situation. Those authors who see a Mosaic imagery of Jesus in this passage (6,30–44) of the feeding narrative, base their arguments on three things: a) the verbal resemblance of 6,34 and Num 27,17 («sheep without Shepherd»); b) Jesus «taught» them (as Moses taught the Law); c) Jesus fed them (as Moses fed the Israelites in the desert). Cf. J.  Palachuvattil, «He Saw», 221.230.233; S.W.  Henderson, Christology and Discipleship, 187; J. Marcus, Mark 1–8, 406; J. Willitts, Matthew’s Messianic Shepherd-King, 133; S. Masuda, «The Good News of the Miracle of the Bread», 207–211. Derrett suggests that the Markan Jesus is parallel to both Moses and Joshua throughout the Gospel narrative and therefore he sees in 6,30–44 an allusion to OT passages such as Josh 7–8//Mark 6,30–33; Num 27, Josh 1//Mark 6,34–45. Cf. J.D.M. Derrett, The Making of Mark, 23–28.120–124. 113 «One of the most extensive use of the shepherd-god metaphor in the Hebrew Bible is in Ezekiel 34...The employment of shepherding words in this chapter reveals that this is a major theme and presents the most extensive inventory of divine shepherding activities in the Hebrew Bible»: J. Gan, The Metaphor of Shepherd, 30–31.



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(Ezek  34,13–15; also cf.  Ps  23) them like a good Shepherd. The situation of the «crowd» in Mark 6,34114, who are helpless and perplexed115 with no one to lead them, reflects these OT texts. 114 Other than Mark, in the whole of the NT, it is only Matthew (9,36) that uses the metaphor «sheep without a Shepherd». Unlike Mark, Matthew does not use it in the context of the feeding narrative (where Matthew follows Mark) but as a background to the constitution of the twelve and their subsequent mission (cf. Matt 10,6). Cf. W. Tooley, «The Shepherd and Sheep Image», 15–16. Some authors suggest that Matthew has taken this imagery from Mark 6,34. Cf. W.D. Davies – D.C. Allison, The Gospel According to Saint Matthew, 143–144; J. Palachuvattil, «He Saw», 227. Legrand also holds the view that Matthew has taken this from Mark and the «apostolic» overtones of the text are brought out more explicitly. «The disparate character of the images of the shepherd and of the harvest betrays the artificiality of the construction used as a prologue to the missionary discourse»: L. Legrand, «The Good Shepherd», 237. Some others opine that it is uncertain that Matthew relied upon Mark 6,34. Cf. U. Luz, Matthew 8–20, 61; Y.S. Chae, Jesus as the Eschatological Davidic Shepherd, 205. Unlike Mark, the Matthean text depicts the crowd as «harassed and downtrodden» (evskulme,noi kai. evrrimme,noi). The Shepherd (Jesus) refers to both the cure and cause of this miserable situation. The Matthean presentation of Jesus as the son of David (cf. Matt 1,1; 2,6) and the one who is in search of the lost sheep of Israel (Matt 7,15; 10,6; 12,11–12) gives a completely different understanding of the metaphor «sheep without a Shepherd». According to Willitts, «In the context of the narrative prologue to the mission discourse (9,35–38) the phrase “sheep without a shepherd” signifies the nation Israel in a state of occupation, oppression and exile due to the absence of capable political leadership. The narrative makes the point that with the arrival of the Shepherd-King (Jesus) and his under-shepherds (the twelve) the restoration of Israel’s political kingdom along with its concomitant blessings has been inaugurated»: J. Willitts, Matthew’s Messianic Shepherd-King, 223. Chae also accepts the view that Matt 9,36 refers to the state of the people of Israel as still in exile «as a plundered flock without a shepherd». Jesus the Shepherd of Matt 9,35–36 refers back to the picture of YHWH, the ultimate Shepherd of Israel (Ezek 34,4.16), who «promises to come and shepherd his flock by himself, thereby seeking the lost, bringing back into the fold the outcast, binding up the injured, healing the sick and strengthening the weak». (208–209). He argues that in Matthew, Jesus as Shepherd «assumes both the roles of YHWH the eschatological compassionate shepherd of Israel (9,36; 10,1–6) and the Davidic Shepherd/King to be appointed», which Chae names as the «two shepherd schema» (381). Cf. Y.S. Chae, Jesus as the Eschatological Davidic Shepherd, 208–209.381. 115 Cf. E. Bammel, «The Feeding of the Multitude», 213; J. Delorme, Lecture de l’Evangile selon Saint Marc, 61. Legrand does not see a Mosaic image (Num 27,17) of Jesus in this text. He says, «if we think especially of Num 27,17, we may see in Jesus a new Moses entrusting his flock to the disciples as Moses did to Joshua. But the same pro-

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+ He Began «to teach» them Jesus’ first response to the crowd, who were like «sheep without a Shepherd», was to «teach»116 them (2,13; 4,1; 6,4; also cf. 10,1). When compared to Matthew and Luke, Mark is giving greater emphasis to the «teaching» activity of Jesus as characteristic of his ministry117. Markan narrative has a unique description of

cess occurs in 1 Kgs 22,17; 2 Chr 18,16; Ezek 34,5 and so the stress may just be on the helplessness and bewilderment of the crowd»: L. Legrand, «The Good Shepherd», 239; C.E.B. Cranfield, The Gospel According to Mark, 217; J. Gnilka, Marco, 356. According to Cranfield, «God’s answer to this unfaithfulness on the part of the human shepherds of his flock is the promise that he will himself intervene as the true shepherd of his people and side by side with – or indeed interwoven with – this promise is another promise, that of faithful shepherds to replace the unfaithful (Jer 23,4), or as in Ezek 34,23; 37,24, of a king of David’s line, who shall be a faithful shepherd (Mic 5:2f). Thus the metaphor had a definitely Messianic association»: C.E.B.  Cranfield, The First Epistle of Peter, 109. Montefiore considers this as a political gathering («sheep without a shepherd» as «an army without a general or nation without a leader»). Cf. H.W. Montefiore, «Revolt in the desert?», 135–141. Most of the arguments of Montefiore have been dismissed by many scholars. Cf. C. Myers, Binding the Strong Man, 207–209. 116 Among the synoptic Gospels, in Mark  the explicit didactic terminology (the verb dida,skw) occurs with relatively greater frequency than in Matthew and Luke. All the occurrences of the verb dida,skw and its cognates are used exclusively of Jesus in the Gospel of Mark, except two (6,30 where it refers to the «teaching» of the disciples, who were sent on a mission by Jesus Christ and 7,7, where Jesus makes a comment about the Pharisees and Scribes). Naickanparampil, who made a detailed study of the didactic terminology in Mark, considers it as redactional. Cf. M. Naickanparampil, Jesus as Teacher in Mark, 93–95. 117 The texts which refer to the teaching of Jesus in Mark are 1,21.22; 2,13; 4,1.2; 6,2; 6,6; 6,34; 8,31; 9,31; 10,1; 11,17; 12,14 (in 12,14 the Pharisees and the Herodians address Jesus as teacher of the way of God), 12,35; 14,49 (in 14,49 Jesus himself refers to his teaching). The uniqueness of Jesus’ «teaching» in Mark are: 1) Mark specifically mentions the audience. Whenever Jesus «taught», either it is directly addressed to the disciples (8,31; 9,31) or to a «crowd» (once the crowd «came» to him 2,13; twice they «gathered around» him 4,1.2; 10,1) along with the disciples (1,21.22; in 6,2 it is obviously addressed to the disciples as well, because they are «following him» in 6,1, and also an unidentified group of Jesus’ own countrymen of which «many» spoke against him; 6,34; 11,17; 12,35). Therefore, it is not just an activity without a specified addressee as in the Gospel of Matthew (thrice Jesus is described as «teaching and preaching» Matt 4,23; 9,35; 11,1; except the Sermon on the Mount 5,2, where it is addressed to the «disciples», which includes the «crowd» and the twelve) or in the Gospel of Luke, where it is an activity of Jesus during his



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the «compassion» of Jesus towards the «crowd» and it is only in Mark that the «compassion» of Jesus leads to a «teaching» of the crowd118. While in Luke, Jesus spoke to the crowd about the Kingdom of God (Luke 9,11), Markan narrative is silent about the content of the «teaching». Since the crowd is helpless and perplexed they do not constitute a community119 but the «teaching» of Jesus is the first step in the community building of this disbanded «crowd». They lack the sense of direction and that is what Jesus gives them through his

ministry in Galilee (without specifying the addressee 4,31; 5,17; in the synagogue 4,15.31; 13,10; once it is addressed to the crowds 5,3 and once to the people in the temple 20,1) and in Jerusalem (teaching daily in the temple 19,47; 21,37). 2) It is only in Mark that Jesus’ ministry begins (1,21) and ends with «teaching» (12,35). 3) The imperfect (which refers to a prolonged or durative activity) evdi,dasken occurs six times in Mark (1,21; 2,13; 4,2; 9,31; 10,1; 11,17); twice each in Matthew (5,2; 13,54) and Luke (4,15; 5,3). 4) The «teaching» of Jesus occurs in all the three parts of the narrative; in Galilee (1,21–22; 2,13; 4,1–2; 6,1–2; 6,6b; 6,34), on the way to Jerusalem (8,31; 9,31; 10,1) and in Jerusalem (11,17–18; 12,35; cf. 14,49). 5) There are notable differences in the parallel passages in Matthew and Luke, when compared to those of Mark. For instance the passion predictions of Mark are teaching, (the first prediction, 8,31, dida,skein, while the parallel in Matt 16,21 is deiknu,ein, and in Luke 9,22 is eivpw,n and the same is the case of the second passion prediction in Mark 9,31, evdi,dasken, while in Matt 17,22 and Luke 9,43b it is ei=pen). It is noteworthy that one of the important contents of Jesus’ «teaching» (the content of the teaching is not mentioned always, 1,21–22; 2,13; 6,6b; 10,1) in the Gospel of Mark is the «way of the cross». All three passion predictions (8,31; 9,31; 10,32–33) are in fact considered as teachings of Jesus. Though the third passion prediction does not use the verb dida,skw, the use of le,gein with auvtoi/j is also considered as an expression for Jesus’ portrayal as a teacher. Cf. R.T. France, «Mark and the Teachings of Jesus», 105–106; R.P. Meye, Jesus and the Twelve, 48–51; E.S. Malbon, «Disciples/Crowds/Whoever», 113–117. 118 In Matthew also, Jesus had «compassion» for the «crowd», but neither is their situation described, nor does the compassion leads to a «teaching», instead he «cured» their sick (Matt 14,14), in Luke, instead of «compassion», he «welcomed» them and spoke to them about the Kingdom of God and cured their sick (Luke 9,11). 119 According to Delorme, Jesus’ teaching was the first act of gathering the disorganized crowd. «Ici chez Marc, Jésus a pitié parce qu'ils sont désorganisés; il n'y à personne pour s'occuper d'eux et ils sont donc livrés à eux-mêmes ils ne composent pas un peuple. Cette pitié se traduit par l'enseignement... La première activité pour répondre aux besoins de cette foule est donc l'enseignement, la parole capable de réunir, de rassembler et puis le soin et la nourriture de ce peuple»: J.  Delorme, Lecture de l’Evangile selon Saint Marc, 61.

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«teaching». Therefore, rather than the content120, it is the act that matters121, because Jesus the Shepherd is exercising his authority by constituting them with the ministry of the word122. Jesus’ teaching of the crowd reflects the picture of the Lord who shepherds his flock (Sir 18,13, e;leoj avnqrw,pou evpi. to.n plhsi,on auvtou/ e;leoj de. kuri,ou evpi. pa/san sa,rka evle,gcwn kai. paideu,wn kai. dida,skwn

120 Cf. B. Witherington III, The Gospel of Mark, 218. According to Naickanparampil, «it is one of the paradoxes of the Gospel of Mark that, despite the repeated reference to Jesus’ activity of teaching, it retains very little of the actual content of that teaching, which is identifiable with the didactic terminology»: M. Naickanparampil, Jesus as Teacher in Mark, 96. Some consider this teaching as a part of the summary statement, because it occurs mainly in the «summary reports» (2,13; 6,6b.34; 10,1 etc.), which (for them) could be considered as an editorial composition. Cf. P.J. Achtemeier, «“He Taught Them Many Things”», 474. One of the important features of these summary reports is the reference to teaching as the primary activity of Jesus. Malbon says that Mark refers to the teaching of Jesus without giving the content when it is about teaching the crowd. Cf. E.S. Malbon, «Disciples/Crowds/ Whoever», 113. 121 Here we contradict Naickanparampil, who maintains that the reason for the absence of the content of Jesus’ teaching in the first part of the Gospel (1,1–8,26) is «because of the Markan perspective of a progressive revelation of Jesus’ identity together with the theme of the Messianic secret». Cf. M. Naickanparampil, Jesus as Teacher in Mark, 98; also cf. S. Masuda, «The Good News of the Miracle of the Bread», 192. The problem in this argument is that it gives an impression that all the teachings of Jesus are about his identity as Messiah. The parables about the word and Kingdom of God are also teaching of Jesus; cf.  4,1–34. The teaching without content continues even in the second part of the Gospel (10,1). Palachuvattil opines that the ‘Kingdom of God’ was the content of the message of Jesus’ teaching (on the basis of the previous teaching of the parables, 4,1–34 and also referring to the Lukan parallel, Luke 9,11, «Jesus welcomed them and spoke to them of the Kingdom of God»). Cf. J. Palachuvattil, «He Saw», 239–249; we disagree with Palachuvattil; first of all, he makes this comment considering all the teachings of Jesus in the narrative in general (not only the ones referred to with the verb dida,skw). Secondly, since there is no mention about the content of Jesus’ teaching in this verse, his comment could be considered only as a speculation. While he refers to Luke 9,13 as a supporting argument, the absence in Matthew (14,14) is discarded. Stock makes an interesting comment that these teaching are probably referring to the «way of God» (12,14). Cf. K. Stock, Marco, 117. 122 Cf. L. Legrand, «The Good Shepherd», 239; also cf. G. Ziener, «Die Brotwunder im Markusevangelium», 283. «Teaching» is the characteristic activity of Jesus in the Gospel of Mark. Cf. M. Naickanparampil, Jesus as Teacher in Mark, 95.



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kai. evpistre,fwn w`j poimh.n to. poi,mnion auvtou/)123. The adverbial use of polla,124 makes it clear that he taught them «authoritatively» (cf. 1,22), «at length»125. b. The Disciples Raise the Issue of Food (vv. 35–36) 35

Kai. h;dh w[raj pollh/j genome,nhj proselqo,ntej auvtw/| oi` maqhtai. auvtou/ e;legon o[ti :Erhmo,j evstin o` to,poj kai. h;dh w[ra pollh,\

36 avpo,luson auvtou,j( i[na avpelqo,ntej eivj tou.j ku,klw| avgrou.j kai. kw,maj avgora,swsin e`autoi/j ti, fa,gwsinÅ

While the introductory verse of the second scene (v. 34) focuses on Jesus and the crowd, the following two verses (vv. 35–36) bring back into the scene the disciples, who «went» with Jesus «in a boat to a deserted place» (v. 32). Though the lateness of the time126 is mentioned in the request of the disciples, it is the e;rhmo,j 123 Cf. E. Bosetti, «Cristo buon pastore e la missione», 62. Though this is the only reference to Lord as Shepherd who «teaches» his flock, it is evident from this verse that teaching is characteristic of the shepherding activity of the Lord. Gnilka also considers teaching as the shepherding activity of Jesus. Cf. J. Gnilka, Marco, 356; R.H. Gundry, Mark, 323; P. Perkins, The Gospel of Mark, 601; E.K. Broadhead, Mark, 65. 124 The pronoun polu,j, the object of dida,skw, is used here adverbially. Mark uses this adverbial accusative with words of speaking (1,45; 3,12; 4,2; 5,10.23.38.43; 6,34; 8,31; 9,12.26; 15,3). Cf. R.H. Gundry, Mark, 104.323; J. Palachuvattil, «He Saw», 234; W. Egger, Frohbotschaft und Lehre, 130; R.A. Guelich, Mark 1–8,26, 335. 125 RSV translates polla, in the adjectival sense «many things». Also cf. R.G. Bratcher – E. A. Nida, A Translator’s Handbook, 204. Cranfield suggests that polla, means «at length». He says, «the meaning is not that Jesus taught them a great number of different things, but that he taught the one message of the Kingdom of God persistently»: C.E.B. Cranfield, The Gospel According to St Mark, 217; J. Palachuvattil, «He Saw», 234. Gundry opines that it means «much», which «typifies Mark’s style and stresses Jesus’ didactic authority by indicating that he holds the crowd under his sway till late in the day (cf. 4,2 with 4,35, as well as 6,35)». Cf. R.H. Gundry, Mark, 323–324. Both these meanings seem to be included in the use of this adverbial pronoun; it is both «at length», (because the crowd is in a very desperate situation) and at the same time «authoritative» (because his authority which is already mentioned in 1,22 and is stressed in his later teachings (cf. 2,10), is evident in his new identity as the Shepherd). 126 Masuda, by referring to the occurrences of w[ra (12 times) in Mark, opines that except for the two occurrences in the present pericope, all the others occur in the narrative of Jesus’ last week in Jerusalem, referring to the passion and parousia of the Son of Man. And thereby Masuda infers that the w[ra in 6,35 alludes to the Last Supper and passion. Cf. S. Masuda, «The Good News of the Miracle of the Bread», 193.

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evstin o` to,poj that is important in this context127. The verb evsqi,w, which occurred in v. 31, reappears in this verse, but now it is not in relation to the disciples but in relation to the crowd. The presence of this verb in the request of the disciples is unique to the Markan feeding narrative128. c. The Disciples are Asked to Solve the Issue themselves (vv. 37–38) 37

o` de. avpokriqei.j ei=pen auvtoi/j( Do,te auvtoi/j u`mei/j fagei/nÅ kai. le,gousin auvtw/|( VApelqo,ntej avgora,swmen dhnari,wn diakosi,wn a;rtouj kai. dw,somen auvtoi/j fagei/nÈ 38

o` de. le,gei auvtoi/j( Po,souj a;rtouj e;ceteÈ u`pa,gete i;deteÅ kai. gno,ntej le,gousin( Pe,nte( kai. du,o ivcqu,ajÅ

Mark, who frequently uses kai,, uses de, twice (vv. 37–38) to stress Jesus’ response to his disciples129. The verb avpokri,nomai followed by the aorist ei=pen is used in the sense, «to command»130. The second person personal pronoun u`mei/j (v. 37) is used in an emphatic sense and contradicts the disciples’ proposal to send the crowd away to «buy for themselves» (e`autoi/j, v. 36). The deliberative subjunctive avgora,swmen, which is connected by a kai, to the deliberative future dw,somen, could be considered together as cognitive131, because they have not enough means to buy food for a great crowd. This argument does not stand because two of the 10 occurrences do not refer to the passion (11,11; 13,11). 127 Cf. pp. 52–53. 128 Matthew uses the noun brw/ma, «food» (Matt 14,15), while Luke uses another noun evpisitismo,j (Luke 9,12). 129 Cf. R.H. Gundry, Mark, 324; The twofold presence of the adversative de, in 6,37–38 «adds subtle emphasis to the tension and disharmony between the disciples and Jesus». Cf. R.M. Fowler, Loaves and Fishes, 82; also cf. M.E. Thrall, Greek Participles, 53–54. 130 Cf. R.M. Fowler, Loaves and Fishes, 82. 131 It is Cognitive in the sense that the enquiry is about the means: «how do you expect us to feed these people?» Further, the deliberate use of dw,somen should be translated here as a subjunctive. Cf. D.B. Wallace, Greek Grammar, 465–466.570. Rienecker considers the future dw,somen «in a type of purpose clause» («in order that we may give»). Cf. F. Rienecker, The New Linguistic and Exegetical Key, 80.



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Jesus accepts the problem raised by the disciples but not the solution proposed. Instead he asks his disciples to «give» the crowd «to eat». The disciples’ reply reveals their incapacity to buy food for such a great crowd (6,37)132. With the emphatic use of u`mei/j, «Jesus tries to get the disciples to assume responsibility for the care of the sheep»133. d. Jesus Provides for the Shepherdless Crowd (vv. 39–41) 39

kai. evpe,taxen auvtoi/j avnakli/nai pa,ntaj sumpo,sia sumpo,sia evpi. tw/| clwrw/| co,rtw|Å

40

kai. avne,pesan prasiai. prasiai. kata. e`kato.n kai. kata. penth,kontaÅ

41

kai. labw.n tou.j pe,nte a;rtouj kai. tou.j du,o ivcqu,aj avnable,yaj eivj to.n ouvrano.n euvlo,ghsen kai. kate,klasen tou.j a;rtouj kai. evdi,dou toi/j maqhtai/j Îauvtou/Ð i[na paratiqw/sin auvtoi/j( kai. tou.j du,o ivcqu,aj evme,risen pa/sinÅ

132 There are authors, who consider this as a positive statement from the disciples. For e.g., Palachuvattil says, «the disciples who initially sought the dismissal of the crowd in order that they might go and buy bread (avpelqo,ntej avgora,swsin) now volunteer to buy bread for them (avpelqo,ntej avgora,swmen dw,somen)...taking along provisions was quite normal as shown by Mark 8,14. John 13,29 testifies also that Jesus and the disciples had a common money box administered by Judas Iscariot»: J. Palachuvattil, «He Saw», 251. This suggestion is made as a counter argument to the comment of Fowler that the disciples’ possession of 200 denarii and five loaves and two fish violates Jesus’ command in 6,8–9. Cf. R.M.  Fowler, Loaves and Fishes, 114–119. Both these arguments fail to recognize the importance of the subjunctive use of avgora,swmen and dw,somen; the latter in this case has a cognitive sense as well. And also important is the narrative force of this statement, which shows the helpless situation of the disciples. While Fowler and Palachuvattil hold the view that the disciples had the money, some others say that the description of 200 denarii is not the estimate, but to describe the large sum or to say that it is entirely beyond their means. Cf. J.A. Alexander, The Gospel According to Mark, 166; R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 206. Neugebauer observes that the possession of five loaves and two fish is not inappropriate (8,14). Cf. F.  Neugebauer, «Die wunderbare Speisung (Mark  6,30–44 parr.) und Jesu Identität», 258–259. Gnilka comments that it is not a counter question, on the contrary, «an expression of their incomprehension». Cf. J. Gnilka, Marco, 356. 133 R.M. Fowler, Loaves and Fishes, 82.

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The transformation of the situation begins with the command of Jesus to the disciples to seat the crowd in the green grass. The verb avnakli,nw, which means «make one recline»134, is used only once in the Gospel of Mark and is also associated with divine table fellowship (Matt 8,11; Luke 13,29; also cf. Ps 23,2.5). The seating arrangement is vividly explained in the Markan narrative135. sumpo,sia sumpo,sia, originally means «a drinking party»; here «a party, group»136 and the clwrw/| co,rtw|, «green grass»137, alludes to the activity of the good Shepherd in Psalm 23 (LXX Ps  22,2 eivj to,pon clo,hj evkei/ me kateskh,nwsen evpi. u[datoj

134 M. Zerwick, A Grammatical Analysis, 124. This verb is equivalent to the avnapi,ptw of the next verse (6,40). Cf. R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 206. Masuda says, «to make recline at table with the connotation of a feast contains the themes of the Last Supper and the role of the disciples»: S. Masuda, «The Good News of the Miracle of the Bread», 195. Some manuscripts have the passive avnakliqhnai. Since auvtoi/j refers to the disciples avnakli/nai is a better reading. «In that case, it is the disciples who are ordered to make the people sit in groups»: B.M.F. van Iersel, Mark, 228. 135 The Matthean parallel has only the reference to grass («then he ordered the crowds to sit down on the grass», Matt 14,19a), while Luke does not have the reference to «grass» but he refers to groups of fifty («And he said to his disciples, “Make them sit down in companies, about fifty each”», Luke 9,14b). 136 M. Zerwick, A Grammatical Analysis, 124; also cf. R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 206. According to Cranfield «table fellowship denotes a group of people eating the Passover meal together». Cf. C.E.B. Cranfield, The Gospel According to St Mark, 218; J. Bolyki, «Menge – Tischgemeinschaft – Gruppe», 22. Fowler, who makes a comparison of Jesus’ feeding with that of Herod’s banquet (6,14–29) which precedes, argues that the description of the seating arrangement of the crowd in vv. 39–40, the threefold description (company by company, group by group and one hundred by fifty), is parallel to the three classes of Herod’s guests (his courtiers, officers and leading men of Galilee, 6,21). Cf. R.M. Fowler, Loaves and Fishes, 85–86. Fowler’s argument does not stand because at Herod’s banquet (6,21) the three groups refer to three different classes of people, but in the feeding narrative the description refers to the same «crowd» (cf. 6,34). 137 «This is a characteristic touch given by Mark alone, with his eye for pictorial details, but it is more important than that, for the grass is green in Palestine, especially in this hot Jordan valley, only at the time of the Passover»: E.P.  Gould, The Gospel According to St Mark, 118. Bowman referring to the «green grass», suggests that the crowd were pilgrims either going to the Passover festival or returning after the festival from Jerusalem. J. Bowman, The Gospel of Mark, 156. This is speculation, since there is no evidence in the text to substantiate it and a crowd on pilgrimage only tampers with the narrator’s portrayal of «sheep without a Shepherd».



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avnapau,sewj evxe,qreye,n me138; also cf. Mark 6,31)139. The following verse (v. 40) explains the way in which the crowd «reclined». The first information is that they «reclined» in «groups», prasiai, prasiai,. Prasia means «vegetable or flower bed»; here it means spaced orderly «groups» giving the impression of plots140. And these groups were of hundreds and fifties141.

138 According to Masuda, evpi. tw/| clwrw/| co,rtw| is the continuation of the theme of Shepherd in v. 34 and it can be referred back to the shepherd theme of Ps 23. Cf. S. Masuda, «The Good News of the Miracle of the Bread», 195; A. Heising, «Exegese und Theologie», 91; B.M.F. van Iersel, Mark, 228. 139 Cf. R.A.  Guelich, Mark  1–8,26, 341; W.L.  Lane, The Gospel According to Mark, 229; I. de la Potterie, «Le sens primitif de la multiplication des pains», 315–316; R. Pesch, Il Vangelo di Marco, I, 547–548 etc. 140 M. Zerwick, A Grammatical Analysis, 124. «This is used only here in the New Testament, meant originally “a garden plot” when used as here it means “in orderly groups, in rows in ranks”. The element of “order” is stressed in the use of this word»: R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 207. «Eine geordnete gruppe»: J. Bolyki, «Menge – Tischgemeinschaft – Gruppe», 24. «It often was customary for the students of the rabbis to sit in rows, which were compared to the rows of vines in the vineyard, or to well ordered gardens»: F. Rienecker, The New Linguistic Key to the Greek New Testament, 80–81; C.E.B. Cranfield, The Gospel According to St Mark, 218; H.L.  Strack  – P.  Billerbeck, Das Evangelium nach Markus, II, 13. «The true explanation of Mark 6,39–40 is not that they are prettily arranged as if in a vineyard, which has been suggested, but they, like the righteous, and like students, themselves played the role of the leeks which waited patiently for the essential irrigation which would enable them to grow»: J.D.M. Derrett, «Leekbeds and Methodology», 103. 141 There are authors who suggest that the groups by hundreds and fifties are remniscent of the arrangement which Moses did according to the advice of his father-in-law, Jethro, by appointing leaders over the people as officers over thousands, hundreds, fifties and tens (Exod 18,21.25). The argument that it refers to the arrangement by Moses does not stand because: first of all this arrangement was made by Moses according to the advice of Jethro (Exod 18,21), not of God, for smooth governance, while Jesus the Son of God (Mark 1,11) does it as part of his shepherding activity. Secondly, Jesus is not entrusting the crowd to any leaders, but he takes charge of them and feeds them. These authors also refer to a possible allusion to the Qumran literature which takes such groupings as an eschatological model for their own sectarian life (1QS 2,21–22, CD 13,1, 1QM 4,1–5,17, 1QSa 1,14–15, 28–29) and specifically for the messianic banquet (1QSa 2,11–22). Cf. R.A. Guelich, Mark 1–8,26, 341; J.  Gnilka, Marco, 357–358; W.L.  Lane, The Gospel According to Mark, 229; J. Ernst, Il Vangelo secondo Marco, I, 301; P. Lamarche, évangile de Marc, 174. This

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After arranging the crowd in groups through his disciples, Jesus performs a direct action for the first time, which transforms the situation further. He takes the five loaves and two fish, looks up to heaven (avnable,yaj eivj to.n ouvrano.n) and blesses (euvlo,ghsen)142. The verb kla,w and its cognates are used in the NT of the breaking of the bread, «which is simply a customary and necessary part of the preparation for eating together»143. Since the verb kla,w is used exclusively for the «breaking» of the bread, «one does not use such language to describe the distribution of other foods» and «so the author turns to a verb like meri,zw (divide/apportion)144 to describe the distribution of fish»145. The verb di,dwmi, which

142

143 144 145

arrangement refers back to the divine providence during the wilderness and points forward to the eschatological gathering of God’s people into a community. Authors have different opinions regarding this action of Jesus. Some consider it as the regular practice of a Jewish meal. According to Guelich, «such a gesture comes appropriately at this point, since in Jewish practice God rather than the food (cf. 8,7) is the object of the blessing»: R.A. Guelich, Mark 1–8,26, 342; R.H. Gundry, Mark, 325–326; C.E.B. Cranfield, The Gospel According to St Mark, 219; J. Gnilka, Marco, 358. Some others suggest that since Jesus makes a similar gesture in 7,34, curing a deaf man, this could be considered as the gesture of drawing on the extraordinary power needed for the miracle. Cf. W.L. Lane, The Gospel According to Mark, 230; R. Pesch, Il Vangelo di Marco, I, 549; E.P. Gould, The Gospel According to St Mark, 119. With due respect to the Jewish coloring of the actions of Jesus, we could also see a continuing communion (that Jesus has with God and Spirit when he first saw the heavens torn apart, 1,10. Cf. J. Palachuvattil, «He Saw», 90–91) in this gesture of Jesus (avnable,yaj eivj to.n ouvrano.n euvlo,ghsen). «L’insieme dei suoi gesti deriva dal suo legame con il Padre ed è dono del Padre»: K. Stock, Marco, 119. J. Behm, «kla,w», 728–729. «The Gospels place Jesus in the role of the Jewish head of the household when he breaks bread at the feeding of the crowd»: J.  Wanke, «kla,w», 296. G. Nebe, «meri,zw», 408. R.M.  Fowler, Loaves and Fishes, 87. Guelich suggests that, the «dividing» of the fish comes at the end because, «the “breaking” of the bread is a formulaic expression signifying the beginning of the meal as well as the rite of eating in the Jewish household» and therefore dividing is only secondary. Cf. R.A.  Guelich, Mark  1–8,26, 342. van Iersel remarks that this might be a later insertion. Cf. B.M.F. van Iersel, «Die wunderbare Speisung», 174–175. Some have seen Eucharistic overtones in this verse. According to Taylor, «Mark has conformed the vocabulary of the feeding narrative to that of the Last Supper in the belief that in some sense the fellowship meal in the wilderness was an anticipation of the Eucharist»: V. Taylor, The Gospel According to St Mark, 324; S. Légasse, Marco, 337–338; G. Ziener, «Die Brotwunder im Markusevangelium», 284. Boobyer disagrees with the argument of identical vocabulary. Cf. G.H. Boobyer, «The Eucharistic Interpretation of the Miracles of



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is in the imperfect tense146, shows continuity in the action of Jesus and thereby the abundance of the gift of God. Jesus, who asked his disciples to «give» (v.37) food to the crowd, now «gives» (evdi,dou) it to the disciples to be placed before the crowd. e. The Satisfied Sheep (v. 42) 42

kai. e;fagon pa,ntej kai. evcorta,sqhsan(

The presence of the verb corta,zw («satisfy» with food)147 points to the fullness and completeness of the feeding by Jesus the Shepherd. This verb also gives «prethe Loaves», 162. Achtemeier argues that, «at some point prior to Mark, the stories of the feeding had their locus in a liturgy accompanying a Eucharistic celebration, either as a auxiliary to it, or as part of the catechism accompanying it, the point of which was to clarify the meaning and impart of that celebration»: P.J.  Achtemeier, «The Origin and Function of the Pre-Marcan Miracle Catenae», 208; also cf. E. Lohmeyer, «Das Abendmahl in der Urgemeinde», 233–234. There are authors who disagree with the above opinions. They point out the absence of wine and the presence of fish, which is not a part of the Eucharist. Though the words took, blessed, broke and gave are seen in the Lord’s Supper (14,22) it does not stand as evidence of a Eucharistic meal (cf. Acts 27,35). The words of Jesus such as «this is my body, this is my blood» are absent. The reference to the gathering of the leftover, has no place in the Lord’s Supper. Cf. R.A. Guelich, Mark 1–8,26, 342; W.L. Lane, The Gospel According to Mark, 230; R. Pesch, Il Vangelo di Marco,I, 549; J. Gnilka, Marco, 358 etc. There are Eucharistic overtones in this narrative but not specifically referring to the Eucharistic celebration (the intention is to show Jesus’ identity as the Shepherd), because many things which accompany the Eucharistic celebration are missing in this narrative and also some additions, such as the excess of the bread, as mentioned above. 146 Cf. B.M. Fanning, Verbal Aspect, 252; also cf. M. Zerwick, A Grammatical Analysis, 124. Zerwick comments that, by the description of the first two actions (euvlo,ghsen kai. kate,klasen) in the aorist and the following action of «giving» (evdi,dou) in the imperfect, «we conclude that having (once for all) blessed and broken the bread, our Lord multiplied it by continuing to hand it out without exhausting the scanty stock: the multiplication thus took place in the hands of our Lord himself»: M. Zerwick, Biblical Greek, 271, p. 91; also cf. J.H. Moulton – N. Turner, A Grammar of New Testament Greek, 67 § 2. 147 M. Zerwick, A Grammatical Analysis, 124. The active form of this verb is used in Mark 8,4, in the words of the disciples (also cf. Matt 15,33), while the passive is used to explain the result of the feeding (Matt 14,20; 15,37, Mark 6,42; 8,8; Luke 9,17; also cf. the words of Jesus referring to the feeding narrative, John 6,26), which is note-worthy. Cf. A. Sand, «corta,zw, satiate», 470.

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cision to the former» verb evsqi,w148. This also refers to the fact that the narrator is emphasizing the miraculous aspect as well149. The presence of the pronoun pa,ntej intensifies the information that despite the deficiency of funds and the scarcity of food (6,37–38) the entire gathering was satisfied (cf. Ps 23,1)150. The disbanded crowd who ran together «from all the cities» (6,33) were completely satisfied. The adjective pa,ntej shows the totality as well as the completeness of the action. f. The Abundance (vv. 43–44) 43

kai. h=ran kla,smata dw,deka kofi,nwn plhrw,mata kai. avpo. tw/n ivcqu,wnÅ

44

kai. h=san oi` fago,ntej Îtou.j a;rtoujÐ151 pentakisci,lioi a;ndrejÅ

The abundance of food is evident in the collection of twelve baskets full of (plh,rwma «that which fills»; cf.  Ps  23,5)152 broken pieces153 (6,43) and it con148 The distinction between these two verbs (corta,zw and evsqi,w) had been lost by NT times. This could be considered as a Markan double synonymous expression. Cf. S.  Masuda, «The Good News of the Miracle of the Bread», 195; V.  Taylor, The Gospel According to St Mark, 325. 149 «The verb evcorta,sqhsan shows that Mark regarded the meal as miraculous – not a sacramental meal in which the people received only a tiny fragment, but a meal in which their hunger is fully satisfied»: C.E.B. Cranfield, The Gospel According to St Mark, 220. 150 Moloney understands 6,42 as returning to the Shepherd theme of Ps 23,1. «The linguistic links are not close, as what is stated negatively in the MT and the Septuagint (LXX 22,1: kai. ouvde,n me u`sterh,sei) is rendered positively in Mark (evcorta,sqhsan, v. 42)»: F.J. Moloney, The Gospel of Mark, 132. 151 The manuscripts are evenly divided about the reading of tou.j a;rtouj. «From the point of view of transcriptional probabilities, it is more likely that the copyists were tempted to delete than to add tou.j a;rtouj, for the presence of these words raises awkward questions why “loaves” should be singled out with no mention of the fish». B. Metzger, A Textual Commentary, 78–79. Fowler comments that the presence of tou.j a;rtouj is doubtful in view of the author’s effort to keep bread and fish together (6,38.41.43). Cf. R.M. Fowler, Loaves and Fishes, 209. 152 R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 210. 153 The collection of the broken pieces reflects the «traditional respect for bread as the gift of God». Cf. W.L. Lane, The Gospel of Mark, 231; also cf. H.L. Strack – P.  Billerbeck, Das Evangelium nach Matthäus, I, 687. Hooker remarks that the collection of the «broken pieces» is «to be interpreted symbolically», to show the surplus. M.D. Hooker, The Gospel According to Saint Mark, 167. For Moloney, «Eu-



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firms the evcorta,sqhsan in the previous verse (6,42)154. The number of baskets in this feeding narrative as twelve and that of the following feeding narrative (Mark  8,1–10) as seven is noteworthy155. Mark’s description of those who ate as five thousand men is surprising as well as fascinating156, while Matthew adds «besides women and children» (Matt  14,21). Since tou.j a;rtouj is a doubtful reading, it is probable that here it is used in the general sense of «food»157 (that may be the reason for not mentioning the fish and also, maybe, because fish is already mentioned in v. 43 among the broken pieces) because the problem raised by the disciples was about the «bread» (a;rtoj 6,37; Jesus asked them also, only, about the «bread» 6,38; also cf. 6,52).

charistic traditions possibly lie behind the use of the expression kla,smata, used in the early church to speak of the Eucharistic bread (John 6,12; Did. 9,4; 1 Clem. 34,7 and Ignatius, Pol. 4,2)»: F.J. Moloney, The Gospel of Mark, 132. But Moloney ignores the fact that it was not only the bread but also the fish was collected by the disciples. 154 Cf. C.E.B. Cranfield, The Gospel According to St Mark, 220. 155 Some of the authors consider the number has a symbolic value. They regard the first feeding (6,30–44) as for the Jews and the following one (8,1–10) for the Gentiles. Therefore twelve baskets in the first feeding represent the twelve apostles in contrast to the seven deacons of the «hellenists» (cf. Acts 6,1–6) or the twelve tribes of Israel in contrast to the seven or seventy nations (Gentiles) of the world. Cf. R.A.  Guelich, Mark  1–8,26, 343; B.E.  Thiering, «‘Breaking of Bread’ and ‘Harvest’», 3–4; A. Farrer, «Loaves and Thousands», 4. Masuda goes further and says that the five loaves of the first feeding and the seven loaves of the second, make twelve, «which symbolizes fullness and so could have been used symbolically». Cf. S. Masuda, «The Good News of the Miracle of the Bread», 204–205. 156 «As befits an oriental banquet, Jesus’ guests are all men»: R.M. Fowler, Loaves and Fishes, 86. Alexander suggests that in ancient times men ate together and women and children separate from the men might be sitting in the ordinary sitting posture rather than in groups of fifties and hundreds. Cf. J.A. Alexander, The Gospel According to Mark, 170. Thiering considers five thousand as a multiple of hundred and fifty. Cf. B.E. Thiering, «‘Breaking of Bread’ and ‘Harvest’», 3. 157 «Food is a not unwarranted substitution for loaves»: R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 211. Guelich suggests that this «indicates the prominence of the “bread” motif»: R. Guelich, Mark 1–8,26, 343.

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2.3 Pragmatic Elements of 6,30–44 2.3.1 Communicative Context a. Reverberating the Shepherding Activity of YHWH The narrative (6,30–44), which begins with the suna,gw (v. 30) of the disciples to Jesus followed by his invitation to come for a «rest» eivj e;rhmon to,pon katV ivdi,an (v. 31), evokes in the reader the picture of the shepherding activity of YHWH, who «gathers»158 and gives «rest»159 to his sheep (LXX Ezek 34,13–15; also cf. 37,12; Jer 23,3; 31,10) and that of the good Shepherd in Psalm 23 (LXX Ps 22,2)160. The initial response of Jesus «seeing» the shepherdless crowd was to «teach» them, which once again echoes the pastoral activity of the Lord that emerges from his compassion for his sheep (Sir 18,13)161. The following feeding, without doubt reminds a competent reader of the response of YHWH towards his scattered sheep (Ezek 34,13–14; also cf. Ps 23). The theme continues when Jesus orders the crowd to be seated evpi. tw/| clwrw/| co,rtw| (LXX Ps  22,2)162 and the words avnakli,nw and avnapi,ptw endorse the pastoral imagery (the theme of YHWH making his sheep «recline» is found in Ezek 34,14–15; Ps 23,2)163. When the narrator reports that «all» were «satisfied», the words of the psalmist come to the mind of the reader, ouvde,n me u`sterh,sei (LXX Ps 22,1)164. The portrayal becomes complete when the narrative concludes with the words that the remainder was 12 baskets full, which obviously reminds us of the abundance at the table fellowship with the good Shepherd («my cup overflows», Ps 23,5)165. Above all, the background e;rhmoj, in which the narra-

158 Cf. p. 41, fn. 33. 159 Cf. pp. 53–54. 160 «The shepherd theme stands out right from the beginning. The triple mention of a “lonely place,” literally a “desert place” here in 6,35, sets up a scene reminiscent of Moses the shepherd of his people, who led them into the Sinai desert. There God as their supreme shepherd fed them with bread from heaven (cf. Exod 16). This is reinforced by the invitation to rest which recalls the favorite psalm of the Good Shepherd who leads his people to “waters of rest” and “restores their soul” (Ps 23,2–3)»: J.A. Grassi, Loaves and Fishes, 39. 161 Cf. pp. 64–65. 162 Cf. pp. 68–69. 163 Cf. J.A. Grassi, Loaves and Fishes, 35. 164 Cf. p. 72, fn. 150. 165 It is the Hebrew version of Ps 23 that uses the noun, hy"w"r>, «overflow, abundance», while the LXX has the verb mequ,skw, «to get intoxicated/drunk».



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tor portrays the scene, is where YHWH fed the people of Israel (Exod 16)166. Throughout the pericope, the reader sees allusions to the shepherding activity of YHWH (especially Ezek 34) and the picture of the good Shepherd (Ps 23) and at the same time the reader is also made aware of the promise of a messianic Shepherd (Ezek 34,23; also cf. Mic 5,3). Therefore, the activities of Jesus confirm that he is the promised one leading his people in the way of the Lord (Mark 1,2–3). b. The Shepherdless Crowd as Israel The suntre,cw of the crowd from all the cities (v. 33) to Jesus and the narrative commentary (the crowd was like «sheep without a shepherd», v. 34) remind the reader of the picture of the scattered sheep in the OT, abandoned by the bad shepherds of Israel (Ezek 34,2–8; cf. Jer 23,2). The context reveals to the reader the dire situation of the crowd, that they are deprived of spiritual as well as political leadership. The narrator has already informed the reader that the spiritual leaders are looking only to preserve their authority (2,6.16.18.24; 3,2.22; cf. 1,22; also cf. 7,6–13) rather than teaching and guiding their sheep167, while the political leader(s) lost their moral integrity and have become irresponsible (6,17–29)168. The reader could easily identify the contrast between Herod, the irresponsible king/shepherd who killed his sheep (6,14–29) and Jesus the Shepherd who takes care of his sheep169. It is in this narrative context that Mark introduces the phrase 166 Cf. pp. 52–53; also cf. fn. 85–86. 167 «...the shepherdless flock testifies to the failure of Israel’s leaders. The compassion and power of Jesus provides leadership, instruction and nourishment for God’s people – a task left undone by the religious leadership»: E.K. Broadhead, Mark, 65; S. Légasse, Marco, 332. 168 Cf. E.P. Gould, The Gospel According to St Mark, 117; C. Myers, Binding the Strong Man, 207–209. «Finora Gesù ha avuto a che fare solo con gli scribe e con loro autorità morale. Ora compare il potere politico, che dispone della vita e della morte e che dovrebbe procedere secondo il diritto e la giustizia, ma che è aperto a molti influssi e spesso viene gestito in modo inaffidabile e irresponsabile»: K. Stock, Marco, 113. 169 While King Herod «commanded» (evpe,taxen) to bring the head of John the Baptist (6,27), Jesus the Shepherd «commanded» (evpe,taxen) the disciples to «get all the crowd to sit down» for the banquet (6,38). Herod the shepherd offers to «give» whatever the girl wishes, even half of the kingdom (the verb di,dwmi is used twice in his oath 6,22.23). The girl asks him to «give» the head of John the Baptist (6,25) and for the sake of his oath and the guests, King Herod is forced to «give» it to the girl. On the other hand, Jesus who «gave» (di,dwmi) authority to his disciples (6,7) asks them to «give» food to the crowd (6,37). Though the disciples thought it was impossible to «give» food to such a big gathering (6,37), Jesus encourages them and through him they «give» food to the crowd until they are «satisfied» (6,41). While Jesus the Shep-

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«sheep without a Shepherd» and Jesus assumes the role of the good Shepherd. The reader, who is aware of this desperate situation of the crowd, is relieved by the portrayal of Jesus as the Shepherd. Though the crowd meets the Shepherd in the wilderness, he turns it to a place of abundance170; the place of emptiness and death turns out to be a place of order, satisfaction and life.

herd performs the divine action of ‘giving’ through his disciples and for the benefit of the crowd, Herod defiles it by his irresponsible oath. This verb also refers to «gift», Matt 2,11; 5,23; Rev 11,10 etc. and also «used of the supreme gifts of God», John 3,16. Cf. F. Büchsel, «di,dwmi», 166. It is interesting to note that both these shepherds have emissaries who were «sent» to do things on their behalf («We must recognize that there are two prominent characters in 6,6b–29 who commission “apostles”: Jesus and King Herod. Jesus commissions his emissaries in 6,6b–13; Herod commissions (avposte,llw) emissaries twice in 6,14–29, once to arrest John (6,17) and once to have him beheaded (6,27). A rich intricate contrast is therefore established between Jesus and his “apostles” and King Herod and his “apostles”»: R.M. Fowler, Loaves and Fishes, 76; also cf. T. Shepherd, «The Narrative Function», 530. Fowler’s observation is interesting but he does not say anything about the actions of Jesus’ «apostles» (disciples) in the subsequent feeding narrative). Herod’s first «sending» (avposte,llw, 6,17) resulted in the arrest, binding and putting John the Baptist in prison. The second «sending» (avposte,llw, 6,27) was to bring the head of John the Baptist and this time, he acted because of his (careless) oath in the presence of his guests (6,26). The sending (avposte,llw) of Jesus starts in the previous pericope (6,6b–13) where he sends his disciples to heal and proclaim the good news (6,7.12–13) and these «sent out» disciples were introduced as «apostles» in the beginning of the feeding narrative (6,30). Apart from its logical presence (as the «gathering together» of the «sent out», 6,30; cf. 6,7) the mission of the disciples is continued in the subsequent events. These «apostles» are used by their Shepherd to nourish the crowd (6,37.41). It is also interesting to see the use of the verb di,dwmi in both these texts in relation to the ones sent by Herod and Jesus respectively. King Herod «sent» (avpostei,laj, 6,27) his guard to bring the head of John the Baptist and the soldier went and beheaded John and «gave» (di,dwmi, 6,28) the head on a platter to the girl and she in turn «gave» (di,dwmi, 6,28) it to her mother. But in the feeding narrative the disciples («apostles») «gave» (di,dwmi, 6,41) food to the crowd, receiving it from Jesus. The disciples (apostles, 6,30) of Jesus not only «gave» food to the crowd they also «took up» the remaining food (6,43) in «baskets», while Herod’s soldier brings the head of John the Baptist on a «platter» (6,28). Fowler sees in these texts «an implicit comparison of kingly figures». Cf. R.M. Fowler, Loaves and Fishes, 121. 170 Ironically, in Jesus’ banquet, the wilderness, a place of death and emptiness turns out to be a place of order, life and abundance. On the other hand King Herod’s house (palace) a place supposed to be of governance and justice becomes one of terror and negligence. Also cf. M.N. Puerto, Marcos, 249–250.



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2.3.2 Communicative Strategy a. An Invitation to Remember and Experience the Wilderness Through the directive act171 in the principal level of communication, the narrator attracts the attention of the reader towards the words of Jesus (v. 31). This seems to be a narrative strategy, where the theme of Shepherd is implicitly introduced in the pericope. The reader could identify himself/herself in the u`mei/j auvtoi, and join with the disciples in this retreat for a special revelation172 (v. 31). The «privacy» (katV ivdi,an) or the unique fellowship (cf. 4,34; 9,2) to which Jesus invites his disciples, read together with the «come away» (deu/te), makes the call significant. deu/te, which echoes the initial call to discipleship (1,17)173, is a call for a better understanding of the vocation174. The reader also is invited along with the disciples to be a part of this special call; a call to experience the eschatological gathering and banquet. The following scene (vv. 34–44) reveals that those who accept this «call» of retreat to the «wilderness» become partakers in the shepherding activity of Jesus. b. The Crowd as a Model for the Reader Two different seeings play an important role in this sequence; the first, ei=don (v. 33), leads to the second, ei=den (v. 34), and that in turn leads to the transformation of the disbanded crowd into a community. Both these verbs of perception, which are in the primary level of communication, point to the attitude of the crowd and Jesus. The crowd in the Markan narrative is the «continuing audience of committed believers» who gathered around Jesus and heard him175. It is this crowd, who constantly «gathered» to Jesus and are «around him» (3,32.34; 4,10) by doing the will of God176 (3,35), that «saw» (cf. 4,12) Jesus and «ran together» to him and became the object of his «seeing» (v. 34) into their pathetic condition, where they were desperately in need of someone to guide them177. Therefore, the 171 For a detailed explanation of different «speech acts» referred to in the «communicative strategy». Cf. C. Bianchi, Pragmatica del linguaggio, 65–66. 172 Cf. p. 52, fn. 80. 173 Cf. K. Stock, Boten aus dem Mit-Ihm-Sein, 102. 174 Cf. B. Standaert, Marco, II, 376. 175 Cf. pp. 56–57. 176 According to Palachuvattil, «what constitutes this o;cloj is obedience to God’s will»: J. Palachuvattil, «He Saw», 211; also cf. J. Marcus, Mark 1–8, 286. 177 «“Sheep without a shepherd” becomes a description of the “crowd”, of the very ailment they are suffering from. It is as a crowd, as a disbanded people, that Jesus meets them, has pity on them. It is their disunion that he will heal. The very word

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«crowd» are worthy of being recipients of the same communion with Jesus that he has offered to his disciples (1,16.19; 2,14). Thus the crowd here becomes a model for the reader in his/her journey with Jesus. The decisive «seeing» of Jesus when he comes out of the boat is considered as a significant moment178 in the Gospel of Mark. Here is the moment in which the narrator explicitly179 portrays Jesus as the Shepherd and the crowd as the sheep. The communion that Jesus offers to the «crowd»180 takes a new dimension, when Jesus takes up himself the position of a Shepherd and the crowd as the sheep. Through this narrative commentary, the reader is invited to a profound and explicit (cf. v. 31) understanding that Jesus, who «saw» the crowd and had «compassion» for their situation, is the messianic Shepherd and gets an opportunity to relate to and recognize the following (shepherding) activities of Jesus more closely. c. An Invitation to Partake in the Shepherding Activity The verbal act, which presents the request of the disciples to send the crowd away (secondary level, vv.  35–36), is responded to by a directive act which is introduced by an aorist (ei=pen, v. 37). The u`mei/j reminds the reader of the earlier invitation to a retreat in the ‘wilderness’ (v.  31), and prepares for further revelation (v.  37)181. The perlocutionary effect of this act on the disciples was

178 179

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“crowd” commands the whole perspective of the miracle story as a healing from disunion»: L. Legrand, «The Good Shepherd», 238. All the four previous seeings (1,10; 1,16.19; 2,14) of Jesus denoted by the verb ei=den occurred in significant moments of the narrative. Here we see a narrative strategy of the author, that he never names Jesus as the Shepherd (he reserves it till 14,27), but from Jesus’ attitude towards the crowd (teaching and feeding) it is obvious that he is portrayed as the Shepherd of the crowd or Jesus himself assumes the post of Shepherd of this perplexed crowd. Therefore it is explicit when compared to the first scene (6,30–33), but not yet explicit looking forward to 14,27. «It is the consciousness of Jesus’ relation to humanity (which he perceived in the first seeing of the heavens torn apart) which is at the back of his compassion for the crowd when he sees them, when he sees their precarious condition»: J. Palachuvattil, «He Saw», 219. «In Mark’s story, questions heighten the drama by creating suspense and tension for the reader. Because the interrogative mood intensifies conflict between the characters, the reader becomes absorbed in the narrative, awaiting answers to the questions and resolutions to the conflicts...For the reader, these questions (6,37) tend to reveal the disciples’ lack of understanding and faith»: D. Rhoads – D. Michie, Mark as Story, 49–50.



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negative, which is evident in the following assertive act (v. 37b). Therefore, the implied reader is cautioned of the discord in the attitude of disciples, though being «called» (1,17; 6,31; cf. 3,14) and «sent» with authority (6,7.30). Meanwhile, in this directive act, the model reader also witnesses in Jesus one leading and initiating his disciples to partake in his mission («you yourselves give them to eat»)182. It is the disciples, according to the command from Jesus, who make the crowd sit down in groups (6,39)183 and «give» food to the crowd. Jesus, who called the disciples for a «rest» (6,31), now invites them to join in his activity of transforming a disbanded crowd184. Hence the directive acts (vv. 37–38), for the implied reader, are an invitation to take up the responsibility of discipleship seriously by joining with Jesus in tending the shepherdless and at the same time to further comprehend the messianic Shepherd (Ezek 34,23). d. The Shepherd who Gathers and Feeds the Disbanded The narrator describes the transforming acts of Jesus with aorist verbs and thus the reader could realize in Jesus, one who gathers and cares for the disbanded. After the decisive «seeing», the first act of transformation was to «teach» the crowd. «Teaching» was one of the important aspects of the Shepherding activity of Jesus. As the Shepherd leads his flock with his instructions, Jesus leads the crowd with his teachings185. The teaching is also revelatory in relation to the crowd, because they (the crowd), who are leaderless and aimless, find their lead-

182 «Jesus tries to get the disciples to assume responsibility for the care of the sheep»: R.M. Fowler, Loaves and Fishes, 82; also cf. F.J. Moloney, The Gospel of Mark, 130; J. Painter, Mark’s Gospel, 105; E.K. Broadhead, Mark, 66. As Gundry rightly puts it, «the emphatic u`mei/j, “you”, puts the disciples in their proper role of continuing to minister for Jesus (cf. 6,6b–13.30)»: R.H. Gundry, Mark, 324; also cf. J. Marcus, Mark  1–8, 418; B. Witherington III, The Gospel of Mark, 219. Henderson remarks that the first emphatic u`mei/j «signals a relational emphasis on the closeness shared between Jesus and his disciples» and the second use of the pronoun «underscores the evangelist’s dominant concern with the disciples’ role in the story». Cf. S.W. Henderson, Christology and Discipleship, 182. 183 The association of this verb (avnakli,nw) with the divine table fellowship (Matt 8,11; Luke 13,29; also cf. Ps 23,5) heightens the significance of the disciples (as well as the feeding) who partake in the divine shepherding activity of Jesus. 184 «They were both commanded and enabled to shepherd the sheep»: P.S. Minear, «Audience Criticism and Markan Ecclesiology», 84; J. Delorme, Lecture de l’Evangile selon Saint Marc, 63. 185 «Eine Menge, die von Jesus belehrt ist, kann nicht eine bloße “Menge” bleiben»: J. Bolyki, «Menge – Tischgemeinschaft – Gruppe», 24.

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er and «way» in Jesus186. What he intends to do with this crowd is to show them the «way» (cf. 12,14) through his «teaching». Though the content of Jesus’ teaching is not revealed in the text, a competent reader could understand that it is a part of the shepherding activity of Jesus (cf. Sir 18,13)187. The reader could now realize the fact that it is essential to listen to the teaching of the Shepherd to follow him on his «way». The next important act was the command to the disciples to arrange the crowd. This is explained in the symbolic and literal explanation of the arrangement of the crowd (vv.  39–40). Although this arrangement in the wilderness alludes to different OT images, the feeding as well as the transformation of a scattered «crowd» (6,34) to a community are the focus of the narration188. The disordered and disbanded crowd is changed into an organized community under the leadership of Jesus. The crowd is going through a metamorphosis from o;cloj (6,34) to sumpo,sia sumpo,sia (6,39) and prasiai, prasiai, (6,40) through the teaching and feeding by Jesus the Shepherd189. The narrator is inviting the reader to see in Jesus the messianic Shepherd, who gathers, guides and constitutes the people of Israel. And at the same time, the community of the reader (church) is reminded that one of the important tasks in its journey with Jesus is to join him 186 «Son récit veut nous révéler que Jésus est le pasteur de son peuple, le nouveau Moïse et le nouveau David qui le conduisaient autrefois. C'est un récit fait — comme celui de la Cène — pour que la communauté rassemblée autour de la Parole et du Pain (2) puisse identifier le Pasteur qui la constitue en communauté, qui la nourrit, qui prend soin d'elle, c'est-à-dire Jésus»: J. Delorme, Lecture de l’Evangile selon Saint Marc, 62; J.M-F. Camacho, El evangelio de Marcos, 68. 187 It is noteworthy that most of these «teachings» (dida,skw), without mentioning the content, are addressed to a crowd who «came to» him (2,13) or «gathered together» to him (4,1; 6,34; 10,1). 188 «The transformation of the desert into a place of refreshment and life through the power of God is an aspect of the wilderness tradition, which is prominent in the prophets. By divine intervention the land of curse will become fat pastures where the sheep will be gathered and fed by the true shepherd (Ezek 34,26 f.29). The Lord who causes his people to recline in green pastures (Ps 23,1) evokes the shepherd imagery of v. 34 and implies that the wilderness is already being changed into the land of fertility and rest»: W.L. Lane, The Gospel According to Mark, 229. 189 «Die Menge – nennen wir sie jetzt schon Gäste Jesu – unterliegt einer Metamorphose. Sie gehorcht dem Wort Jesu (und der Jünger), ordnet sich im Zeichen der Tischgemeinschaft und in Vorbereitung für das gemeinsame Mahl. Während der o;cloj im allgemeinen eine quantitative und bedrängend amorphe soziologische Größe bedeutet, fällt jetzt seine Umprägung auf die koinoni.a auf»: J.  Bolyki, «Menge – Tischgemeinschaft – Gruppe», 24–25.



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in gathering the scattered and to lead them in the right direction. The crowd that was dispersed with no one to lead them was united or ‘gathered together’ by Jesus or in other words the «crowd» was transformed to a community with the seeing, teaching, ordering and feeding (6,34.39–40) by the Shepherd190.

3. Conclusions This feeding narrative highlights Jesus as the Shepherd who takes care of his sheep. The allusion of this text to different OT images makes the metaphor rich in meaning. Jesus’ action towards the crowd reminds the reader of YHWH the Good Shepherd, who cares for (Ps 23) and gathers (Ezek 34,13; Jer 23,3; 31,10; also cf. Isa 40,11) his sheep from the scattered situation, and also the promised messianic Shepherd (Ezek 34,23). The gathering and transformation of the crowd by the «teaching» and the subsequent feeding refers to the messianic banquet and at the same time is an activity characteristic of God the Father191. Mark surely might have the Last Supper and the Eucharist in mind192, but this could not be seen along with the primary level of the Shepherd theme. The OT allusions to manna193 (Exod 16), the Elijah (1 Kgs 17,8–16) and Elisha (2 Kgs 4,1–7.42–44) episodes could only be considered as supplementary to the theme 190 Bolyki observes a progression in the transformation of the crowd; the «crowd» or disorganized group to sumpo,sia sumpo,sia or «table fellowship» and subsequently to prasiai, prasiai, or «organized group». Cf. J. Bolyki, «Menge – Tischgemeinschaft  –Gruppe», 20–26; also cf.  J.  Marcus, Mark  1–8, 419. «The miracle of the “loaves” is actually a matter of “gathering” the “crowd”, of leading them into “green pastures” (6,39; cf. Ps 23) of transforming the ochlos into a table fellowship (6,40) in orderly and peaceful contentment. The so called “multiplication of the loaves” is ultimately not so much a miracle on bread as a miracle on “crowds”»: L. Legrand, «The Good Shepherd», 236. 191 «Everything that Jesus says and does for the flock is a consequence of his compassion, which proclaims God’s same compassion for men»: N.  Cachia, «I am the Good Shepherd», 315. 192 Cf. V. Taylor, The Gospel According to St Mark, 324; C.E.B. Cranfield, The Gospel According to St Mark, 215; D.E. Nineham, The Gospel of St Mark, 179. 193 Israel was fed with manna in the wilderness to let them know the mighty hand of God and to discipline them (Deut 8,1–5.16). No such intention is mentioned in the feeding narrative of 6,30–44. While the first group (the people of Israel) are rebellious the second one (crowd, 6,34) comes in search of the Shepherd (suntre,cw, 6,33). But we cannot ignore the fact that this miraculous feeding of manna in the wilderness was one of the shepherding activities of God the Shepherd who led them out of Egypt.

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which dominates the narrative. Rather than comparing Jesus to Moses, Elijah and Elisha (they are the passive recipients or mediums of the divine action), it is evident that the ultimate source of the food194, God the Father, is in action, in the presence of and in communion with his beloved Son (cf. 1,10; 6,41)195. The image of Jesus as the Shepherd is the thread in which the narrator has constructed and bound all these OT images in this pericope. Jesus is portrayed in this passage (6,30–44) as a confluence of God the Shepherd who gathers the scattered flock as well as the promised Messiah whose mission is to lead the rescued flock (both these images are described in Ezek 34) on to the path of righteousness by teaching them the «way» of the Lord (cf. 12,14). The narrator’s choice of words196 gives added meaning to the narrative, which only enriches the theme. And above all, this narrative is rich with the shepherding activity of Jesus. The reader could also identify in the narrative, which leads to a community building by Jesus, an allusion to the eschatological gathering of the Israel under the promised Messiah197. Jesus’ interaction with the disciples in the narrative moves on two levels; first as the recipients of his shepherding activity (6,31) and later as the partakers with him (6,37–44). Although the crowd has a passive role in the second scene of the narrative, it is the condition of the crowd that reveals (explicitly) the identity of Jesus and allows the disciples to continue their mission «with» and through (6,41) Jesus. The preceding narrative of the death of John the Baptist (6,14–29) serves to highlight the feeding narrative. Though it is a «flashback» story, the narrator has 194 See the repetition of the noun «bread» (a;rtoj) in the pericope. 195 «The God, who gave manna in the wilderness and who made startling provision for his servants Elijah and Elisha, now gives to the people their daily bread, visibly and yet in a hidden manner»: W.L. Lane, The Gospel of Mark, 231. According to Kee this feeding narrative is referring back to the wondrous deeds of the past and also is «in anticipation of the eschatological union of Jesus with his people in the Kingdom of God». Cf. H.C. Kee, Community of the New Age, 112. «Gesù opera non tanto come Mosè, bensi come Dio»: K. Stock, Marco, 120; B. Standaert, Marco, II, 378.390. 196 «Desert place» reminds the readers of the manna in the desert (Ex 16), the «green grass» reminds of the «good Shepherd» of Ps 23, the number of people and the miracle of food refers back to the Elijah (1 Kgs 17,8–16) and Elisha (2 Kgs 4,1–7.42–44) episodes, the arrangement refers to the messianic banquet, etc. 197 «The meal was eschatological to the degree that the people experienced rest in the wilderness and were nurtured by the faithful Shepherd of Israel, but it pointed beyond itself to an uninterrupted fellowship in the Kingdom of God»: W.L. Lane, The Gospel According to Mark, 232–233.



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used this text not to «fill the gap» but as a background setting for the following presentation of Jesus as the Good Shepherd. The irresponsible character of «king» Herod and his banquet comes in parallel with the caring figure of Jesus and his table fellowship for the disbanded, shepherdless crowd.

Chapter II: The Care for the Gentiles and the Uncomprehending Disciples: Mark 6,45–8,21 While the first feeding narrative (6,30–44) revealed the identity of Jesus as Shepherd of Israel, the following texts (6,45–52; 7,24–30; 8,1–21) manifest the inclusive nature of his mission. Even though these texts do not have any direct occurrence of the words «sheep» or «shepherd», the theme of Shepherd is very much evident. The first text (6,45–52) following the first feeding narrative (6,30–44) ends with a reference to the «loaves» (6,52). The second text (7,24–30) also has the words corta,zw (7,27; cf. 6,42) and a;rtoj (7,27; cf. 6,37.38.41.44) which indirectly refer to the theme of Shepherd. The third text (8,1–21) consists of three scenes: the second feeding account (8,1–9), followed by a brief meeting with the Pharisees (8,10–13) and the third scene happens on the boat, on the way to Bethsaida, which has a reference to both the feeding narratives (6,30–44; 8,1–10), revealing the incomprehension of the disciples (8,14–21).

1. The Manifestation of Jesus: 6,45–52 The pericope following the feeding narrative (6,30–44) is a manifestation of Jesus to his disciples (6,45–52). The most interesting thing about this pericope is the narrative commentary that «they did not understand about the loaves, but their heart was hardened» (6,52), which provokes questions in the mind of the readers1. The first feeding narrative (6,30–44), the text preceding this one (6,45–52), has a definite ending in v. 44. Verse 45, which begins with kai. euvqu,j, signals a turning point in the narrative2 and vv. 45–46 together serve as a stage setting for the following manifestation of Jesus to the disciples. It is evident from the narrative that the disciples are the target; because Jesus dismisses the crowd, while the disciples are «made to get into the boat» to go ahead of Jesus to the other side (6,45). The pericope ends with a notable reference to the previous feeding narrative (6,52) that serves as a concluding narrative commentary to this scene. The following passage (6,53–56) could also be easily demarcated by the movement of 1 Matthew also narrates the same incident (Matt 14,22–33) immediately after the feeding narrative and it leads to the testimony by the disciples that, «you are the Son of God» (Matt 14,33). 2 Porter observes that «Mark often uses euvqu,j, an adjective functioning adverbially (often preceded by kai,), to signal significant turning points in his narrative (e.g. 1,23.29; 6,45; 8,10; 14,43; 15,1)»: S.E. Porter, Idioms of the Greek New Testament, 305.

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Jesus and his disciples to Gennesaret (kai. diapera,santej evpi. th.n gh/n h=lqon eivj Gennhsare.t, 6,53), where they are recognized by the people.

1.1 Cohesion of 6,45–52 The sequence 6,45–52, is divided into two scenes3 (vv. 45–46 and vv. 47– 52). The first scene (vv. 45–46) is a transitional stage setting and the second scene explains the manifestation of Jesus to his disciples (vv. 47–52).

1.1.1 First Scene (6,45–46) Though the first scene gives the impression of a conclusion to the previous pericope (6,30–44)4, it is actually setting the stage or preparing (the reader as well as the disciples) for an important manifestation about the identity of Jesus. Though all the characters from the previous sequence (6,30–44: Jesus, the disciples and the crowd) are present in this scene, there is a complete dispersal of all the three characters; the disciples are sent to the other side, the crowd is dismissed (6,45), Jesus went up to the mountain (6,46). Jesus is obviously presented as the main character (protagonist), with the use of the two verbs; hvna,gkasen (tou.j maqhta.j), avpolu,ei (to.n o;clon), directing the course of the other two characters in this scene. But at the same time the narrator informs that while the crowd is simply «dismissed», the disciples are «made to get into the boat and to go on ahead to the other side». The narrator gives an idea about its importance by using aorist verbs (hvna,gkasen, primary level, v. 45) to describe Jesus’ action towards the disciples and to describe Jesus’ own movement (avph/lqen, v. 46) and a verb in the present (avpolu,ei, secondary level, v. 45) to describe his action towards the crowd. Jesus’ action towards the disciples is elaborately mentioned and comes in comparison with the brief action towards the crowd connected by the conjunction e[wj. Therefore the reader will expect something in which only Jesus and his disciples are involved (because of the presence of the verbs avnagka,zw and proa,gw). Since the disciples are «sent before» to Bethsaida, the reader is anticipating a movement of Jesus from the «mountain»,

3 Cf. J.L. Ska, «Our Fathers Have Told Us», 33.36. 4 Broadhead considers these verses (vv.  45–46) as concluding verses of the previous feeding narrative. Cf. E.K. Broadhead, Mark, 65–66; also cf. M.D. Hooker, The Gospel According to Saint Mark, 163.



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where he went up to pray, to the disciples. Hence, the first scene of this sequence could be considered as a transitional stage setting5. Jesus is not mentioned by the proper name, while the disciples are addressed as maqhta.j auvtou/ (6,45).

1.1.2 Second Scene (6,47–52) a. Verse 47 While in the first scene the narrator sets the stage, by giving information about the movement of Jesus towards the mountain (v.  46) and the disciples to the other side, Bethsaida (v. 45), in the first verse of the second scene he gives information about the initial situation6 of the narrative (v. 47). With the temporal sign (kai. ovyi,aj genome,nhj) the attention of the reader is invited to a new scene (vv. 47–52)7. The disciples, who were referred to as maqhta.j auvtou/ (v. 45) in the first scene, are mentioned indirectly in relation to the «boat», in which they were sent to the other side, while Jesus is referred to in the third person personal pronoun auvto,j. The references to Jesus «on the land» (v. 47; cf. o;roj, v. 46) and the disciples in the «boat» (v. 47; cf. evmbh/nai eivj to. ploi/on, v. 45) connect this scene with the previous stage setting scene. The potential danger to the disciples is signaled (by the narrator) by the mentioning of the place where the boat is situated, evn me,sw| th/j qala,sshj. Jesus’ presence on the «land» describes indirectly the spatial separation between him and the disciples, and at the same time, qa,lassa and gh/ come in antithesis. b. Verse 48ab Though the initial situation gave information about the characters, time and place, the following verse (v. 48ab) reveals the complication8 of the narrative. Jesus, who is on the «land», sees that the disciples are finding it difficult to move; «because the wind was against them». The reader is aware of the fact that the disciples are evn me,sw| th/j qala,sshj and Jesus is on the «land» and hence the present situation increases the dramatic tension, which leads the reader’s attention towards the narrative future. With the use of ivdw,n auvtou.j basanizome,nouj the narrator portrays Jesus (protagonist) as once again in relation with the disciples

5 Cf. K. Stock, Marco, 121. Williamson considers these verses (vv. 45–46) as an «editorial transition and setting». Cf. L. Williamson, Mark, 129. 6 Cf. J.L. Ska, «Our Fathers Have Told Us», 20–21. 7 Marcus combines the stage setting and the introduction and considers vv. 45–47 together as a «transitional stage-setting». Cf. J. Marcus, Mark 1–8, 430. 8 Cf. J.L. Ska, «Our Fathers Have Told Us», 25–26.

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(maqhta.j auvtou/, v. 45) and with the double occurrence of the personal pronoun (v.  48ab), the disciples are presented as the ones in difficulty and therefore in need of Jesus. The reason for the struggle is further explained in v. 48b, connected by the conjunction ga,r (o` a;nemoj evnanti,oj). c. Verses 48c–51a This complication, which creates the atmosphere of curiosity, leads to the climax of the narrative9 (vv. 48c–50). Since Jesus has seen the danger facing the disciples, the reader is expecting an action from him that changes the situation. The first two actions of Jesus (e;rcetai pro.j auvtou.j peripatw/n evpi. th/j qala,sshj and h;qelen parelqei/n auvtou,j), which were part of the manifestation, only complicated the issue (v. 48cd). This is evident from the reaction of the disciples, who ivdo,ntej auvto.n evpi. th/j qala,sshj peripatou/nta thought that it was a «ghost» and they «cried out» and were «terrified» (vv. 49–50ab). The repetition of the phrase «walking on the sea» (vv. 48b.49) reveals the fact that the manifestation did not achieve the anticipated effect. It is the third action, which is a verbal act10, that concludes the manifestation of Jesus. The first two actions of Jesus did not create the intended effect on the disciples; rather, they were frightened, while the third (verbal) action seems to help them at least to recognize him. The o`ra,w of the disciples is highlighted by its double occurrence (vv. 49–50) and comes in contrast with that of Jesus’ in the initial situation (v. 48a). The narrator evidences the action (ei=don, v. 50a) and reaction (e;doxan, v. 49) of the disciples by describing them in the primary level and countering them by Jesus’ revelatory words which begin with evla,lhsen and avne,bh towards the disciples into the boat (again in the primary level). d. Verse 51b With the description that evko,pasen o` a;nemoj (v.  51b) comes the solution11 of the narrative. The «wind» which created problem for the disciples (complication, v. 48) ceases with the entrance of Jesus into the boat. The narrator highlights the ceasing of the wind by narrating it in the principal level (evko,pasen). The h=n ga.r o` a;nemoj evnanti,oj auvtoi/j (v. 48b, imperfect) comes in contrast with «ceased» (aorist). Though the problem is solved, the narrator draws the attention of the reader to the disciples’ understanding regarding the manifestation of Jesus. 9 Cf. J.L. Ska, «Our Fathers Have Told Us», 26–27. 10 In «actions or acts» the character is the narrative subject. Cf. S. Chatman, Story and Discourse, 44–45. 11 J.L. Ska, «Our Fathers Have Told Us», 29.



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e. Verses 51c–52 The reaction of the disciples and the narrative commentary which explains the reason for it could be considered as the end of this sequence (vv. 51c–52)12. The narrative focus of these verses is completely on the disciples, especially on their incomprehension. The narrator is giving an inside view13 of the mind of the disciples, which is connected by the conjunctions ga,r and avlla,. The reason for the negative reaction of the disciples (v. 51c) is highlighted by sunh/kan in the primary level. These end verses do not give any information directly related to the scene; on the contrary, the narrator is inviting the reader to see its relation with the previous scene of the «loaves» (6,30–44) which serves as a key to understand the narrative14.

1.2 Coherence of 6,45–52 1.2.1 Stage Setting (6,45–46) 45

Kai. euvqu.j hvna,gkasen15 tou.j maqhta.j auvtou/ evmbh/nai eivj to. ploi/on kai. proa,gein eivj to. pe,ran pro.j Bhqsai?da,n( e[wj auvto.j avpolu,ei to.n o;clonÅ 46

kai. avpotaxa,menoj auvtoi/j avph/lqen eivj to. o;roj proseu,xasqaiÅ

The first scene describes a dispersion of those who were «gathered» (the disciples and the crowd; cf.  6,30.33) around Jesus in the previous scene (6,30–44); the disciples were sent ahead to the other side (to Bethsaida)16 and the crowd was dismissed (6,45), while Jesus went up to the mountain to pray (6,46)17. The words are selected in such a way (avnagka,zw, proa,gein eivj to. pe,ran) that the read12 Pesch considers this verse as an interpretative addition. Cf. R. Pesch, Il Vangelo di Marco, I, 565. 13 The narrator is omniscient, «almost like God and he reveals the thoughts of characters through “inside views”». J.L. Ska, «Our Fathers Have Told Us», 44. 14 «For at a key point the narrator stops the narrative and adds explanations or clarification»: S. Bar-Efrat, Narrative Art in the Bible, 26. 15 Cf. Ch. 1, pp. 49.51, fn. 66.76. 16 Though they were sent to Bethsaida, the next arrival was at Gennesaret (6,53) and they reached Bethsaida after yet another stop at Dalmanutha (8,10). van Iersel suggests this as a normal journey. Cf. B.M.F. van Iersel, Mark, 231. Smith considers it as an ‘instance of Mark’s plot suspension tactic.’ Cf. S.H. Smith, «Bethsaida via Gennesaret», 349–374. Malbon disagrees. Cf. E.S. Malbon, Narrative Space and Mythical Meaning in Mark, 27–29. 17 Marcus says that the use of the definite article with o;roj might be referring to the «symbolic importance» of the mountain. Hence, he finds an Exodus imagery (Mosaic

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er can anticipate something in the following verses. The use of the expression hvna,gkasen18 tou.j maqhta.j auvtou/ indicates the fact that the following manifestation is exclusively meant for the disciples by Jesus19. It is to the same disciples that Jesus ei=pen to «give» the crowd food (6,37) and evpe,taxen to arrange them (6,39) and therefore the reader could expect something important in the word hvna,gkasen (all in the principal level). Jesus’ prayer on the top of the mountain (cf. 1,35) once again shows his communion with the Father (1,10–11; cf. 6,41), which he has extended to the disciples (1,16.19) and the crowd (6,34)20.

symbolism), which he considers dominated in the preceding passage about the feeding narrative, that runs through this story. Cf. J. Marcus, Mark 1–8, 422–423.430. 18 La Verdiere opines that the use of the verb avnagka,zw points to the disciples’ resistance to Jesus’ design for them. Cf. E. La Verdiere, The Beginning of the Gospel, 178; R.H. Gundry, Mark, 335.339. There is no evidence in the text to justify that the disciples was reluctant to go to the other side. The same verb is used in the Matthean parallel (14,22). 19 Cf. M.  Grilli, «Paradosso» e «mistero», 55; B.  Standaert, Marco, II, 391–392; R. Schnackenburg, Vangelo secondo Marco, 166; J. Schmid, L’evangelo secondo Marco, 175; R. Pesch, Il Vangelo di Marco, I, 558. Donahue and Harrington suggest that though avnagka,zw has the overtone of «forced», «there is no indication of why the voyage is so urgent». Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 212; Williamson suggests that the avnagka,zw shows «the intention on the part of Jesus to be alone and pray» (cf.  1,35). Cf. L.  Williamson, Mark, 130. Similar occasions (1,35; 14,32) refer to a privacy in Jesus’ prayers, but that does not justify the particular situation in this passage where the disciples are ‘made to get into a boat to go before him to the other side’. According to Swete, «He had led them to the place that very day, and now required them at once to leave it. On the other occasions he led the way (10,32; 14,28); now he would only undertake to follow them»: H.B. Swete, The Gospel According to St Mark, 128. Swete’s comment is true that Jesus the Shepherd led them so far and here he follows them, but only to be manifested later as the real Shepherd (6,48–50), who continues to lead them. Gould holds the view that the reason for the «urgency» is; «Jesus knew that his disciples would side with the multitude» in their desire to make him a king (cf. John 6,15). Cf. E.P. Gould, The Gospel According to St Mark, 121; also cf. A. Stock, The Method and Message of Mark, 197. There is nothing in the Markan narrative to support this argument. 20 Cf. K. Stock, Marco, 121; L. Williamson, Mark, 130; Also cf. B. Witherington III, The Gospel of Mark, 221.



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1.2.2 Manifestation and Incomprehension (6,47–52) a. Initial Situation (v. 47) 47

kai. ovyi,aj genome,nhj h=n to. ploi/on evn me,sw| th/j qala,sshj21( kai. auvto.j mo,noj evpi. th/j gh/jÅ

The initial situation not only describes the place and time of the narrative, but also, explains the nature of the situation; Jesus, who went up to the mountain to pray (6,46) is «himself alone» on the «land», the disciples are evn me,sw| th/j qala,sshj22, the place of destruction23. The situation of the disciples recalls Ps 23,4 (LXX 22,4), evn me,sw| skia/j qana,tou, where there is no need of fear because su. metV evmou/. b. The Disciples in Danger (v. 48ab) 48

kai. ivdw.n auvtou.j basanizome,nouj evn tw/| evlau,nein( h=n ga.r o` a;nemoj evnanti,oj auvtoi/j(

The distance between Jesus and the disciples does not leave them in danger, as they are still under the watchful eyes of their Shepherd. Jesus, who once «saw» the disciples (1,16.19; 2,14) and established a communion with them, now sees their problem and comes to their rescue, reminding the reader of God the Shepherd who «sees» the sufferings of his sheep (Israel) and helps them (Exod 3,7; 14,16–31; Ps  23,4; cf.  Isa 41,13)24. It is this «seeing» of Jesus that leads to the following manifestation.

21 Cf. Ch.1, p. 49, fn. 65. 22 According to La Verdiere, «in the middle of the sea» recalls the LXX reference to Israel’s crossing of the Reed Sea (Exod 14,16–31). Cf. E. La Verdiere, The Beginning of the Gospel, 180. 23 Cf. R.  Kratz, «qa,lassa», 128. The two contrasting descriptions, of Jesus being «alone» and the disciples in the «boat» and that of on the «land» and in the «middle of the sea», «accentuate the plight of the disciples, without Jesus they are helpless». Cf. R.H. Gundry, Mark, 336; Cf. B. Standaert, Marco, II, 392–393; R. Pesch, Il Vangelo di Marco, I, 560. 24 «Gesù “vede” come si dice nel ciclo dell’Esodo che Dio “ha visto” la sofferenza del suo popolo ed è intervenuto»: B. Standaert, Marco, II, 393. Heil compares the ivdw.n of Jesus with that of the ei=den in the preceding feeding narrative (6,34). Cf. J.P. Heil, Jesus Walking on the Sea, 68. It is true that both seeings led to an action from Jesus, but the first one (6,34) is more significant (also in the primary level) in the sense of its establishing a ‘communion’ between the crowd and Jesus, while the second is in relation to the disciples with whom Jesus has already established it (1,16.19; 2,14). Cf. J. Palachuvattil, «He Saw», 90–91.197–198.212–214.259.

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c. The Manifestation (vv. 48c–51a) 48c

peri. teta,rthn fulakh.n th/j nukto.j e;rcetai pro.j auvtou.j peripatw/n evpi. th/j qala,sshj kai. h;qelen parelqei/n auvtou,jÅ

49

oi` de. ivdo,ntej auvto.n evpi. th/j qala,sshj peripatou/nta e;doxan o[ti fa,ntasma, evstin( kai. avne,kraxan\

50

pa,ntej ga.r auvto.n ei=don kai. evtara,cqhsanÅ o` de. euvqu.j evla,lhsen metV auvtw/n( kai. le,gei auvtoi/j( Qarsei/te( evgw, eivmi\ mh. fobei/sqeÅ

51a

kai. avne,bh pro.j auvtou.j eivj to. ploi/on

Jesus, who «saw» his disciples’ struggle, «comes25 to them, walking on the sea», «around the fourth watch of the night»26. Jesus’ peripatw/n evpi. th/j qala,sshj refers to the OT image of God, who led the people of Israel, especially the mighty God of Israel narrated by the psalmist (Ps 77,16–20), when he speaks about the Lord who makes his way over the sea (evn th/| qala,ssh| h` o`do,j sou kai. ai` tri,boi sou evn u[dasi polloi/j, 77,19/LXX 76,20; cf. 6,48–49)27. The verb pare,rcomai28, which means «to pass by or to pass beyond», is used in the LXX version of the OT texts such as Exod 33,19–23 and 34,6 (cf. 1 Kgs 19,11;

25 «This is the turning point of the entire narrative, as is shown by the fact that the verbal tense suddenly shifts from the aorist to the historical present (e;rcetai, lit. “comes”) and the point of view from the perspective of Jesus to that of the terrified disciples»: J. Marcus, Mark 1–8, 431. 26 Marcus observes; «The watch in our passage is the last one, which ends with dawn. In the OT (e.g., Exod 14,24; Ps 46,5; 130,6; Isa 17,14), in Jewish traditions (e.g., Joseph and Aseneth 14,1–2; Bib Ant 42,3), and in the NT (e.g., Mark 16,2) dawn is the time of God’s help, because it is the point at which light chases away darkness»: J. Marcus, Mark 1–8, 423. Myers says that even though Jesus «saw» them struggling, he «waited» until the fourth watch. Cf. C. Myers, Binding the Strong Man, 197. There is no textual evidence to this claim. 27 Cf. M. Grilli, «Paradosso» e «mistero», 56; L. Williamson, Mark, 130. 28 The Matthean parallel does not have this word (Matt 14,25; cf. John 6,19). According to Heil, the infinitive parelqei/n is a «technical term» for the appearance of a divine being. Cf. J.P. Heil, Jesus Walking on the Sea, 70. In the light of the manifestation background, Stein translates the verse (especially pare,rcomai) as follows: «he came to them,



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also cf. Job 9,5–1129), in which God manifests himself to Moses and proclaims his name to him (hwhy, Exod 33,19; 34,6), and hence this could be considered as a way of the manifestation of God30. It is noteworthy that in 6,50 after the «passing walking on the sea, and he desired to manifest himself to them». Cf. R.H. Stein, Mark, 325. Fleddermann, by referring to Amos 7,8; 8,2, suggests that pare,rcomai means, «to save» but at the same time it is theophanic in nature. Cf. H. Fleddermann, «“And He Wanted to Pass by Them”», 391–394; A. Stock, The Method and Message of Mark, 198. Some scholars consider pare,rcomai as Jesus showing him-self to the disciples to let them know that he is with them. Cf. L.W. Hurtado, Mark, 103; B. Witherington III, The Gospel of Mark, 221; Taylor considers all the explanations as speculative, «since only what the disciples saw is described». Cf. V. Taylor, The Gospel According to St Mark, 329. Derrett denies all the above explanations and says that pare,rcomai here means that Jesus was not set for the disciples but «he was making for the other side of the Lake...in the campaign directed to paganised Galilee». Cf. J.D.M. Derrett, «Why and how Jesus Walked on the Sea», 346. This argument contradicts the narrative explanation that Jesus «came towards them» (e;rcetai pro.j auvtou,j) «seeing» (ivdw.n auvtou,j) their trouble (v. 48). Though Schneider sees an epiphanic overtone of pare,rcomai in Luke 18,37, there is no reference to Mark 6,48. Cf. J. Schneider, «pare,rcomai», 682. 29 Job 9,5–11 explains the God who is mighty over nature and Job confesses, «Look, he passes by me, I do not see him» (9,11). Though the LXX version of Job uses the verb u`perbai,nw, the Hebrew verb used is rb;[', the same as that of Exod 33,19; 34,6. 30 Cf. K. Stock, Marco, 122; M. Grilli, «Paradosso» e «mistero», 56; L. Williamson, Mark, 130–131; R.H. Stein, Mark, 326; R. Schnackenburg, Vangelo secondo Marco, 167; J. Marcus, Mark 1–8, 426.432; E. Lohmeyer, «Und Jesus ging vorüber», 57–79; R.A. Guelich, Mark 1–8,26, 350. Standaert comments on the verb qe,lw which precedes pare,rcomai, «Questa volontà, chiaramente espressa, si ricollega con il verbo forte, posto in testa alla pericope: “li costrinse”. Per Marco, tutto l’episodio riguarda questa volontà di comunicarsi e rivelarsi»: B. Standaert, Marco, II, 393; R.H. Gundry, Mark, 336; J.P. Heil, Jesus Walking on the Sea, 71. Bratcher and Nida hold the view that qe,lw does not mean «“will” or “wish” but is used in a weakened sense being the equivalent of an auxiliary» and therefore it means only «going to» or «meant to». Cf. R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 213. This translation only weakens the beauty and meaning of the text. Snoy holds the view that v. 48 has the elements of a theophany when Jesus makes himself visible to the disciples by ‘walking on the sea’ but at the same time Jesus also tries to avoid them (‘pass by’), which points to the messianic secret motif. Cf. T. Snoy, «Marc 6,48: “...et il voulait les dépasser.”», 347–363. There are also authors who do not find a theophanic nature in this movement of Jesus. Schweizer considers this movement of Jesus «as a test of faith, which they (the disciples) failed immediately». Cf. E. Schweizer, The Good News According to Mark, 142; According to Schmid, «è cosa inspiegabile; a meno che voglia semplicemente dire: sembrò ai discepoli che volesse passare accanto a loro»: J. Schmid, L’evangelo secondo Marco, 176.

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by» Jesus introduces himself to the frightened disciples as evgw, eivmi31 (cf. Exod 3,6.14). This movement of Jesus could also mean that he wanted to pass beyond the disciples in order to «show them the way again»32 and therefore, it also evokes the identity of Jesus as the Shepherd. The same psalmist (Ps 77) that referred to the mighty God making his way over the sea, also refers to him as «leading his people like a flock by the hand of Moses and Aaron» (77,20), which in turn points to the image of God the Shepherd. The pa,ntej (6,50) emphasizes the collective responsibility of the disciples in not recognizing Jesus. Jesus «spoke with them» (evla,lhsen metV auvtw/n, 6,50; cf. 14,17–21)33 and through this (cf. 3,14) creates the 31 «Non si tratta solo di farsi riconoscere ma, a causa della potenza dell’espressione nell’Antico Testamento, questo linguaggio ha chiaramente una forza rivelatrice nella quale risuona il Nome divino»: B. Standaert, Marco, II, 394; P. Perkins, The Gospel of Mark, 603; R.A. Guelich, Mark 1–8,26, 351. Marcus observes that all the other OT revelations of YHWH are «based on Exod 3,14, in which God reveals that his name is “I am the One who is”, a name denoting his active, upholding, uncircumscribed, everlasting presence, which allows no rival force to withstand it»: J. Marcus, Mark 1–8, 427. Though Witherington accepts the fact that this story is theophanic in nature, he holds the view that it is «no more than “It is I myself ”». B. Witherington III, The Gospel of Mark, 221. 32 Cf. B.M.F. van Iersel, Mark, 232. van Iersel rejects the theophanic character of v. 48. He says that if Jesus’ h;qelen parelqei/n is theophanic in nature, he should not have got into the boat with the disciples and unlike the OT theophanies (to Moses and Elijah) the appearance of Jesus is not recognized by the disciples. van Iersel misses what the narrator wants to convey, that in spite of all these obvious signs the disciples did not «understand» (cf. 6,52). But at the same time van Iersel also comments that the pare,rcomai of Jesus is part of a ‘fixed configuration’ maintained throughout the Markan narrative. He points to the use of the words ovpi,sw and avkolouqe,w (1,17.18.20; 2,14.15; 5,37; 6,1; 8,33.34; 10,32; 14,54; also cf. 14,28; 16,7) which refer to the fixed constitution of the group. «In each case the point is the identical configuration of the group which is made up of a leader or guide leading the way and a number of others following him on a way which he alone knows but they do not»: Cf. B.M.F. van Iersel, «kai. h;qelen parelqei/n auvtou,jÅ Another Look at Mark 6,48d», 1068.1074–1075. van Iersel’s observation of a «fixed configuration» highlights the identity of Jesus as the Shepherd who leads his disciples that are in the «middle of the sea» with no one to guide them (cf. Ps 23,4). The Shepherd imagery complements the whole manifestation of Jesus. 33 This (evla,lhsen metV auvtw/n) is an «expression that the LXX applied to God and divine revelation (Gen 35,13.14.15; Exod 3,10; Num 11,17; Judg 6,17)». Cf. E. La Verdiere, The Beginning of the Gospel, 182. The use of metV auvtw/n with a verb of speaking is seen only here in Mark. Cf. R.H. Gundry, Mark, 336. «Colui che appare si fa riconoscere con le sue parole creando o ristabilendo la comunione (metV auvtw/n) nel dialogo (cf. La ripresa della comunione di mensa nelle narrazioni pasquali)»: R. Pesch, Il Vangelo di



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atmosphere to reveal himself before them34, which also once again refers back to the image of the good Shepherd, who remains with the sheep (su. metV evmou/, LXX Ps 22,4), even evn me,sw| skia/j qana,tou. Following the manifestation Jesus «goes up»35 to the disciples and the wind ceases. It is his presence36 (without any word of command) that calms the wind and the fear of the disciples. Jesus not only manifests himself and calms the situation but also he comes «to them», pro.j auvtou,j,37 (disciples). d. The Wind Ceased (v. 51b) 51b

kai. evko,pasen o` a;nemoj(

The problem faced by the disciples was that o` a;nemoj evnanti,oj auvtoi/j (v. 48b) which was obviously solved in evko,pasen o` a;nemoj. It is noteworthy that in the beginning the disciples were alone and the wind was evnanti,oj auvtoi/j, but with the presence of Jesus with them (evla,lhsen metV auvtw/n, v. 50c; avne,bh pro.j auvtou.j, v. 51a), the wind ceases. e. The Incomprehension of the Disciples (vv. 51c–52) 51c

kai. li,an Îevk perissou/Ð evn e`autoi/j evxi,stanto\

52 ouv ga.r sunh/kan evpi. toi/j a;rtoij( avllV h=n auvtw/n h` kardi,a pepwrwme,nhÅ

Marco, I, 562. Donahue and Harrington suggest that Jesus’ speaking with the disciples conforms to the OT theophanies in which «the words communicate the presence of the divine». Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 213. 34 According to Mally, the expression evla,lhsen metV auvtw/n «enhances the epiphanic character of the miracle». Cf. E.J. Mally, «The Gospel According to Mark», 36. 35 The evmbai,nw, «embark», of v. 45 comes in contrast with avnabai,nw, «go up», «because the centre of gravity has shifted from the boat to the disciples». Cf. R.H.  Gundry, Mark, 341. 36 In the previous crossing narrative (Mark  4,35–41) it is the command of Jesus that stilled the wind and sea. «Il salvataggio miracoloso viene posto in secondo piano dall’epifania. La potenza di Gesù sul vento viene solo accenato»: R. Pesch, Il Vangelo di Marco, I, 563. 37 «Gesù esprime la sua vicinanza salendo sulla barca accanto a loro...»: B. Standaert, Marco, II, 394.

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The «amazement» of the disciples, which could be considered here only as emotional38, did not help them (cf. 2,12; 5,42)39 to reach a proper conclusion. They were not able to transcend from the level of «astonishment» to the level of «understanding». The use of the verb suni,hmi40 refers to the fact that the disciples were not able to relate the events and realize the identity41 of Jesus as the messi-

38 Cf. K. Stock, Marco, 123; «The explanatory expression that follows in 6,52 reveals that this astonishment should be interpreted negatively. It is produced less by a reverential awe than by a lack of understanding and hardness of heart»: R.H. Stein, Mark, 327. 39 It is noteworthy that the ‘amazement’ of those who «gathered around» (2,2) Jesus, who saw the healing of the paralytic led them to «glorify God» (2,12). But the disciples who saw and heard many more things (and even participated in his shepherding activity with him, 6,30–44) than them could only be «amazed» because of their «hardness of heart» (6,52). 40 In the OT, «understanding» is a gift of God (1 Kgs 3,9; Dan 2,21) situated in the «heart» (Isa 6,9–10) but one «has to seek it». Cf. H. Conzelmann, «suni,hmi», 890. It also refers to the «word of God or to Jesus’ message and actions». Cf. H. Balz, «suni,hmi», 307. 41 Cf. C.E.B. Cranfield, The Gospel According to St Mark, 227–228; J. Gnilka, Marco, 372. «Naturalmente l’oggetto dell’incomprensione non è tanto il miracolo dei pani, ma Gesù stesso e il suo mistero, che già dopo la moltiplicazione dei pani avrebbe dovuto essere precepito»: M. Grilli, «Paradosso» e «mistero», 32.57; Hurtado comments that Mark wants his reader to see both the feeding narrative (6,30–44) and the following «walking on the sea» (6,45–52) as «complementary revelations of Jesus». Cf. L.W. Hurtado, Mark, 103. Stein opines that the feeding story is mentioned only because «it is the only miracle story since 6,1f and immediately precedes the present account». Cf. R.H. Stein, Mark, 327. Painter raises a fascinating question, «...is the point rather that the provision of bread in the desert and the miraculous crossing of the sea belong together (Ps 78,13–25)?»: J. Painter, Mark’s Gospel, 108. Boucher suggests that the feeding narrative «intends to teach that a greater than Moses and the Prophets is here». The disciples’ failure to understand this resulted in the subsequent failure to recognize Jesus (6,49–52). Cf. M. Boucher, The Mysterious Parable, 74; also cf. A. Stock, The Method and Message of Mark, 198. Quesnell in his detailed study of 6,52 argues that the allusion to the loaves is referring to the Eucharist since the previous feeding story foreshadows the Lord’s Supper. Cf. Q. Quesnell, The Mind of Mark, 257–258.261.264; J. Marcus, Mark 1–8, 434–435. The argument of Quesnell could be applicable from a post resurrection community’s point of view. In the narrative context (from the reader’s point of view) this seems to be remote because this argument creates difficulties when the same issue of the loaves is raised in 8,14–21, where Jesus is specifically referring to both the feeding narratives. And if we consider it as referring to the Eucharist, we are forcing the reader to reach an early conclusion, before narrating the Last Supper (neither the reader nor the disciples have reached it; 14,22–25). If it is specifically referring to the Eucharist, why is the plural, «loaves»,



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anic Shepherd (6,34)42 which is revealed in his words and actions (6,48–50) and was revealed in the feeding episode (6,30–44) in which they (the disciples) were also active participants (6,39–43). The disciples also did not «understand» their Shepherd who invited them for a «rest» and to «eat» (6,31). Since their (disciples’) hearts were «hardened»43 like those of the Pharisees who did not «see» or «hear» (cf. 4,12), they could not «understand» the mystery/identity of Jesus to which they were graciously invited (cf. 4,10–11)44. The «heart»45 is the place where one thinks, decides, discerns, etc46, but for the disciples that is «hardened» (cf. Ezek 36,26)47 and they need assistance to recover48. This verse (6,52) serves as

used (Cf. 14,22; Acts 2,42.46; 20,7 etc.)? Above all, giving a «Eucharistic» overtone to «bread/breads» only helps to reach an easy conclusion while it ends up in ignoring the narrative beauty of the text. 42 Cf. R.A.  Guelich, Mark  1–8,26, 352. Standaert opines that the reference to the «loaves» points back to the identity of Jesus as the Shepherd, but as Joshua/Jesus, the successor of Moses. Cf. B. Standaert, Marco, II, 395. This may not be true because in the feeding narrative (6,30–44) and also in the following manifestation (6,48b–50) Jesus is obviously portrayed as the Son of God the Father, as the one whose way is the same as that of the Father (1,2–3), not as one of his appointed messengers. 43 The Matthean parallel does not mention the disciples’ hardness of heart; instead they had a positive reply (Matt 14,33). 44 Cf. R.P. Meye, Jesus and the Twelve, 68. Also cf. R.A. Guelich, Mark 1–8,26, 352. 45 Some of the MSS support ga.r h=n instead of avllV h=n. Gundry suggests that the stress is on the «loaves». «...an understanding that Jesus fed the five thousand miraculously would have kept the disciples from amazement at the abating of the wind when he got into the boat. That the disciples have with them in the boat twelve baskets full of leftovers from the feeding (cf.  6,43 with 7,2 and contrast 8,14) sharpens the point. Also sharpening it are the strength of the adversative avllV, “but”, and the advancement of auvtw/n, “their”, not by way of emphasizing the owners of the heart, but by way of letting final attention rest on a heart that is hardened»: R.H. Gundry, Mark, 338. Also cf. Q. Quesnell, The Mind of Mark, 58. 46 Cf. J. Behm, «kardi,a», 605–613. 47 The singular use of kardi,a «suggests a collective response». Cf. J.R.  Donahue  – D.J. Harrington, The Gospel of Mark, 214. 48 «...while hardness of heart offers an explanation for the inability of the disciples to understand the significance of the loaves and for their failure to recognize Jesus when he comes to them on the waters, it also highlights the mystery of Jesus’ person and the disciples’ need of further divine assistance»: F.J. Matera, «The Incomprehension of the Disciples», 159.

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a preparation for the coming admonition about the loaves in 8,14–2149 and also as a revelation of the inner mind of the disciples.

1.3 Pragmatic Elements of 6,45–52 1.3.1 Communicative Context a. Further Revelation of the Identity of Jesus In this passage (6,45–52) the narrator gives further information to the implied reader regarding the identity of Jesus. A competent reader could recognize in Jesus the image of God the Father which was revealed in the previous pericope (6,30–44) and continues in the following one (6,45–52). When he «sees» (6,48) the struggle of the disciples (cf. Exod 3,7) and «comes» (historical present) to their help (6,48) by «walking on the sea», «passing by/beside», revealing himself as evgw, eivmi (cf. Exod 3,14)50 and calming of the wind (6,48–51; Exod 33,19–23; 34,6), the reader is reminded of the fact that the way of Jesus (Ps 77,16–19) is same as the way of God the Father (1,2–3). The situation of the disciples (evn me,sw| th/j qala,sshj, 6,47; ...basanizome,nouj evn tw/| evlau,nein( h=n ga.r o` a;nemoj evnanti,oj auvtoi/j, 6,48) and the reaction of Jesus to it (evla,lhsen metV auvtw/n, 6,50; avne,bh pro.j auvtou,j, 6,51a), reminds the reader of the portrayal of the good Shepherd in Ps 23, who cares for his sheep evn me,sw| skia/j qana,tou and is with it (su. metV evmou/, LXX Ps 22,4; also cf. Hag 2,4–5; Exod 14,13)51 and keeps it without «fear» (ouv fobhqh,somai kaka,..., LXX Ps 22,4; evgw, eivmi\ mh. fobei/sqe, 6,50). Jesus, who has «called» his disciples to be «with him» (metV auvtou/, 3,14), strengthens that fellowship by being «with them» (metV auvtw/n, 6,50)52, «going up to them» (pro.j auvtou,j, 6,51) and by continuing to lead them. It also evokes in the reader the picture of YHWH who rescued his people from the «middle of the sea» and led them safely out of danger and death (eivj me,son th/j

49 Cf. R. Pesch, Marco, I, 565; W. Schmithals, Das Evangelium nach Markus, 369; G. van Oyen, The Interpretation of the Feeding Miracles, 192. 50 Grassi, who sees a continuation of the Shepherd theme from 6,30–44 in 6,45–52, suggests that Jesus’ words «I am, do not be afraid», «may be a play on the revelation name of God given to Moses on Sinai with the words, “I am who am” (Exod 3,14). Or it may be a return to the shepherd of Psalm 23,4 which says: “I fear no evil for you are with me»: J.A. Grassi, Loaves and Fishes, 39. 51 Cf. J.A. Grassi, Loaves and Fishes, 39; E. Bosetti, «Cristo buon pastore e la missione», 65. 52 Cf. R.H. Gundry, Mark, 336–337.



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qala,sshj, Exod 14,16–31)53. The cotext also provides enough background for the reader (who is privileged to go through the previous narrative commentary 6,34)54 to identify the subtle development of the theme of Shepherd. b. The Disciples Fail to Understand The privilege as well as failure of the disciples is highlighted in this scene. They are exclusively invited (hvna,gkasen tou.j maqhta.j auvtou, v. 45) to have further experience of Jesus’ identity, while avpolu,ei to.n o;clon. They «saw» (vv. 49.50) and «heard» him (v. 50b) but they did not recognize him (v. 49b) because they did not «understand» (v. 52). When the attitude of the disciples is paralleled to that of Jesus’ adversaries (3,5) the situation becomes grave because the disciples, unlike the adversaries, have a privileged status as «insiders» (4,10–11). They are «called to be with him and to be send (and were sent) with his authority» (1,17.20; 3,13–15; 6,7) and still they did not understand55. The reader who is following Jesus on his way finds a wrong model in the disciples who are supposed to understand the one whom they are following on the «way»56.

1.3.2 Communicative Strategy a. An Invitation to Comprehend Jesus’ Identity The first non-verbal actions of Jesus (ivdw.n...e;rcetai pro.j auvtou.j peripatw/n... h;qelen parelqei/n auvtou,j, v.  48; cf.  Exod 3,7;33,19–23; 34,6; Ps  77,16–19) are followed by an assertive act (evgw, eivmi, v. 50) sandwiched by two directive acts (Qarsei/te, mh. fobei/sqe). With the narration of the non-verbal actions the author invites the implied reader to comprehend the image of God the Father in Jesus. The portrayal of Jesus, who h;qelen (imperfect) to «pass by/beyond» the disciples, gives the idea of the Shepherd, who wishes to be with them to lead beyond all adversities57. The symbolic movement of Jesus (pare,rcomai) is a manifestation of his identity as that of God the Father who comes for the rescue of his sheep (Ps 23; Exod 14,16–31), which also refers to his continuing act of ‘leading’ (1,17.18.20; 2,14.15; 8,34 etc.) the disciples, which in turn enriches the 53 The phrase eivj me,son th/j qala,sshj appears four times in Exodus (Exod 16,22.23.27.29). 54 Cf. F.J. Matera, «The Incomprehension of the Disciples», 163. 55 Cf. R.H. Stein, Mark, 329. 56 «...the reader is certainly not supposed to make the same mistake. Instead, the reader is expected to react with intelligent reverence and holy awe to this revelation of Jesus’ person»: L.W. Hurtado, Mark, 103. Cf. R. Schnackenburg, Vangelo secondo Marco, 169. 57 Cf. pp. 92–95.

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manifestation. Jesus, who «made the disciples to go before (proa,gw) him», is not leaving them but continues to guide them. This is even more obvious when read together with the directive and assertive acts. The psalmist’s portrayal of the good Shepherd who is with him even evn me,sw| skia/j qana,tou (cf. 6,47–48) and enables him to declare ouv fobhqh,somai kaka, (LXX Ps 22,4; cf. Mark 6,50), is evident in the words and actions of Jesus. b. See, Hear, Think and Understand The failure of the disciples is made evident by the narrator in four verbs that are in the primary level of communication (ei=don, v. 50; e;doxan, v. 49; evla,lhsen, v. 50c; ouv ga.r sunh/kan, v. 52). «All» of the disciples «saw» him but they «thought» o[ti fa,ntasma, evstin and were «terrified». They heard the revelatory words of Jesus, but still they were «afraid» (v. 50) and li,an Îevk perissou/Ð evn e`autoi/j evxi,stanto (v. 51c) ouv ga.r sunh/kan (v. 52). The reader is reminded of the earlier warning regarding the «outsiders» (4,12). Unlike the disciples, the reader is asked to reflect on and relate to the words and actions of Jesus (especially about the loaves, cf. 6,30–44) and to learn from the mistakes of the «insiders». He/she is expected to see, hear and think properly, so as to «understand» the words and deeds of Jesus and hence his identity. The author is reminding the reader that Jesus is «urging» (v. 45) his sheep for a proper comprehension about him. It is this initiative of Jesus that the reader has to notice and to be aware of; the act of being «with» Jesus (3,14) or being «sent» by him (6,7.45) itself is an opportunity to know him better, unless and until you «see» and «hear» him properly (4,12; cf. 8,17–18). He/she in his/her journey with Jesus is asked to transcend the level of «amazement» (6,51) to that of «understanding» where he/she sees him as he is (as evgw, eivmi), as the Son, and to enjoy the comfort of being «with him». The real problem of the disciples was that they «did not understand about the loaves», because they «did not understand» the identity of Jesus who gave them (the disciples) «rest» and invited them to have food together (6,31), fed and constituted the sheep (the crowd) that were looking for the real Shepherd to take care of their needs (6,34; cf. Ps 23; Ezek 34)58. The disciples, who had an opportunity to be the exclusive witness to all these shepherding activity, fail to relate to it. If they could comprehend the person of Jesus in the feeding narrative, it is not an ignorant «amazement» and «fear» that is expected from them. And if

58 According to Matera, the disciples did not «understand» that the preceding feeding narrative has revealed Jesus as the messianic Shepherd after the pattern of Ezek 34,11.23. Cf. F.J. Matera, «The Incomprehension of the Disciples», 163–164.



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the disciples could relate his identity manifested in the feeding narrative to the following manifestation they could have «understood» the one who is leading them (1,17.18.20; 2,14.15) and therefore the narrative commentary (6,52) serves as a signpost to the reader. This indirect speech act of the narrator not only gives an inside view of the mind of the disciples but also is oriented towards achieving the perlocutionary effect of all that has been narrated59.

2. Jesus and the Gentile Woman: 7,24–30 Jesus’ meeting with the Gentile woman is preceded by an encounter with the Pharisees and Scribes. The discussion about food occupies the first half of chapter seven (7,1–23)60. The Pharisees and the Scribes who have been opposing Jesus (cf. 2,6.16.24; 3,6) continue their attitude (7,1–2.5), while the crowd, which was «taught» (4,2; 6,34) by him and experienced his shepherding activity (6,34–44), was «called» by Jesus (7,14)61. Jesus indirectly exhorts the crowd that the Pharisees and the Scribes are misleading them (as wrong Shepherds of the flock), so «listen to me» (the messianic Shepherd) and «understand» (cf. 4,3.9.23–24). On the other hand Jesus keeps on illuminating his disciples by explaining the parables, despite their incomprehension (7,17–23; 6,52; cf.  4,10–11.34)62. And it is the first time in the Markan narrative that Jesus turns to the «crowd» and his disciples immediately after a conversation with his opponents, who are the leaders, so as to guide them in the right direction (7,14–23)63. In the second half of chapter seven, Jesus first moves on to the region of Tyre (7,24) and then by way of Sidon through the region of the Decapolis (7,31) he extends his way into the Gentile territory. The theme of Shepherd is very much evident in 7,24–30, where Jesus interacts with a Syrophoenician woman. Interestingly the verbs evsqi,w (7,28; cf.6,42; 8,4.8), a;rtoj (7,27; cf. 6,37.38.41.44.52; 8,4.5.6.14.16.17.19) and corta,zw (7,27; 6,42; 8,4.8), which were in the first (and will be in the second) feeding narrative appear again in this pericope. 59 Cf. N. Fairclough, «Manipulation», 537–538. 60 Though the verb evsqi,w occurs four times (7,2–5) and the noun a;rtoj occurs twice (7,2.5) in this pericope (7,1–23), they are in no way related to the theme of Shepherd; rather it is an admonition against the corrupt practices of the Pharisees and the Scribes. 61 The verb proskale,w is used in both the important occasions in which Jesus «calls» his disciples (3,13; 6,7) for his special mission. 62 Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 223–224; A. Stock, The Method and Message of Mark, 207. 63 Cf. K. Stock, Marco, 130.

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This text (7,24–30) comes immediately after the explanation of the parable (7,14–15) to the disciples (7,17–23) which has an obvious ending in Jesus’ concluding dialogue in v. 23. With v. 24 starts a new pericope, in which Jesus moves on to the region of Tyre. The change of scene is evident in the evkei/qen (7,24), probably from the «house» mentioned in 7,17. The pericope explains Jesus’ unexpected meeting with a Gentile woman and an interesting conversation between them, which ends up in the curing of her little daughter who had an unclean spirit. The text could be easily demarcated from what follows (7,31–37) by the narrative commentary on the cure of the child (7,30) and the movement (the «departure», evxe,rcomai, and «arrival», e;rcomai) of Jesus from Tyre to the region of Decapolis (7,31).

2.1 Cohesion of 7,24–30 2.1.1 Verses 24–26a The first verse (v. 24) clearly portrays Jesus’ movement from one house (7,17), probably at Gennesaret64 (but the point of departure is not mentioned in the narrative), to another house in the region of Tyre. Jesus’ movement to a Gentile region is highlighted by the verb avph/lqen (eivj ta. o[ria Tu,rou) in the primary level. In few words the narrator explains the intention of Jesus not to be known by anyone (inside view) and also that Jesus «could not be hidden» (7,24). But the intention is thwarted by the «hearing» of the woman. The action of the woman (prose,pesen pro.j tou.j po,daj auvtou, v. 25) that reveals her attitude towards Jesus is also narrated in the principal level. Both the important active characters (Jesus and the woman) and the passive character (daughter of the woman) are introduced in vv. 24–26a. In vv. 25–26a the narrator gives a brief picture of the woman’s problem and her identity; her daughter is possessed by an unclean spirit (v. 25), she is a Greek Syrophoenician (7,26). With these introduction of characters, place and situation, the narrator portrays the initial situation65 (vv. 24–26a). The Syrophoenician woman is briefly but clearly introduced into the narrative which points to the fact that she is one of the important characters in the development of the plot66. The place where Jesus is (Tyre) and the identity of the person (a woman, Greek Syrophoenician) who approached Jesus are ingredients for a complication in the narrative.

64 Cf. V. Taylor, The Gospel According to St Mark, 348; R.H. Stein, Mark, 350. 65 Cf. J.L. Ska, «Our Fathers Have Told Us», 20–21. 66 Cf. S. Bar-Efrat, Narrative Art in the Bible, 117–118.



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2.1.2 Verses 26b–28 The situation becomes complicated67 with the dialogue between Jesus and the Syrophoenician woman (vv. 26b–28). The initial request of the woman to Jesus is described in the reported speech and in the secondary level (hvrw,ta auvto,n)68. Jesus’ words seem to be harsh (v. 27)69 and are introduced in the secondary level (e;legen). The dramatic tension raised by the seemingly unsympathetic words of Jesus is eased and the reader is taken by surprise by the reply of the woman. The narrator is trying to portray only the point of view70 of Jesus, while in the reply the woman wisely adapts herself to this view with necessary changes. The te,knon (v. 27) of Jesus is strategically changed to paidi,on (v. 28) in the reply of the woman. The woman’s response is highlighted by avpekri,qh in the primary level and a historical present verb respectively (v. 28)71, which makes her response vivid and immediate. While the «request» (v. 26b) and «answer» (v. 28) of the woman serve as an inclusion to this unit, the quga,thr (v. 26b) and paidi,on (v. 28) come in contrast to each other. The unit is connected by three verbs of saying (hvrw,ta, v. 26b; e;legen, v. 27a; avpekri,qh, v. 28a).

2.1.3 Verse 29 Jesus’ concluding remark in v.  29 is the climax72 of the narrative in which Jesus changes the situation with his words. Jesus himself was taken aback by the «word» of the woman (7,28) and hence he accepts her petition. While the «word» of the woman is introduced with an aorist, the concluding statement of Jesus also begins with a verb in the principal level of communication (ei=pen). The concluding words of Jesus, evxelh,luqen evk th/j qugatro,j sou to. daimo,nion, comes in parallel with to. daimo,nion evkba,lh| evk th/j qugatro.j auvth/j, the words

67 Cf. J.L. Ska, «Our Fathers Have Told Us», 25–26. 68 The parallel version of Matthew (Matt 15,21–28) puts the request of the woman to Jesus in direct speech (Matt 15,22). She addresses Jesus as «Son of David» and the situation is further dramatized when the woman is reported to be keep on shouting after Jesus and the disciples (Matt 15,23). 69 The Matthean parallel has an addition where Jesus says, «I was sent only to the lost sheep of the house of Israel» (Matt 15,24). 70 Cf. J.L. Ska, «Our Fathers Have Told Us», 78–79. 71 This is the only instance in Mark where the verb of answering and the verb of saying «occur together in the indicative mood». Cf. R.H. Gundry, Mark, 374. 72 Cf. J.L. Ska, «Our Fathers Have Told Us», 26–27.

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(in the indirect speech) of the woman in her initial request (v. 26b) and connect it with the previous unit.

2.1.4 Verse 30 The final verse (v. 30) narrates the solution73 of the narrative, where the woman goes back to her home and finds her daughter free from the demon. The words oivki,a in v. 24 and oi=koj in v. 30 serve as an inclusion to this pericope. The healing of the daughter is made obvious to the reader with the aorist eu-ren. The ei=cen to. quga,trion auvth/j pneu/ma avka,qarton in the beginning (v. 25) comes in parallel with to. paidi,on beblhme,non evpi. th.n kli,nhn kai. to. daimo,nion evxelhluqo,j in the end. The to. quga,trion (v. 25) introduced by the narrator in the initial situation now turns out to be to. paidi,on (v. 30) in the narrative commentary.

2.2 Coherence of 7,24–30 2.2.1 The Gentile Woman Approaches Jesus (7,24–26a) 24

VEkei/qen de. avnasta.j avph/lqen eivj ta. o[ria Tu,rouÅ kai. eivselqw.n eivj oivki,an ouvde,na h;qelen gnw/nai( kai. ouvk hvdunh,qh laqei/n\

25

avllV euvqu.j avkou,sasagunh. peri. auvtou/( h-j ei=cen to. quga,trion auvth/j pneu/ma avka,qarton( evlqou/sa prose,pesen pro.j tou.j po,daj auvtou/\

26a

h` de. gunh. h=n ~Ellhni,j( Surofoini,kissa tw/| ge,nei\

Jesus’ movement (avnasta.j avph/lqen)74 towards the region of Tyre75, which is supposed to be a Gentile territory76 (cf. Matt 11,21–22), is highlighted by the presence of the aorist avph/lqen. His fame has already reached this place (cf. 3,8) and 73 Cf. J.L. Ska, «Our Fathers Have Told Us», 29. 74 According to Stock, the phrase «“to rise and go out (away)” indicates a new turn in the ministry (cf. 1,35–38; 10,1)». Cf. A. Stock, The Method and Message of Mark, 210; Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 232. Belano suggests that the combination of participle and a verb of movement is Semitic which signifies a change of scene or separation of narrative. Cf. A. Belano, Il Vangelo secondo Marco, 526. 75 Some MSS have kai. Sidw/noj which «seem to be an assimilation to Matt 15,21 and Mark 7,31». Cf. B. Metzger, A Textual Commentary, 95. 76 Cf. H.B. Swete, The Gospel According to St Mark, 147. The inhabitants of the region of Tyre were considered by first century readers «as bitter enemies of the Jews (cf. Isa 23)». Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 232; R. Liu, «A Dog Under the Table at the Messianic Banquet», 253.



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this may be the reason that Jesus could not continue his privacy in the house77. Unlike the example in 9,30–31, Jesus’ intention to be hidden from the public is not mentioned78. Jesus who is already known to the region (3,8) is difficult to be kept hidden and a woman «immediately hears about him», whose daughter has an «unclean spirit»79.

77 Jesus being recognized by others is a favorite theme in Mark that exhibits Jesus’ power of attraction (1,45; 2,1–2; 3,7–8.20; 6,30–33; 9,30). Cf. R.H. Gundry, Mark, 372. Stein considers this attitude of Jesus (not to be known) as part of the messianic secrecy, that he did not want to make the situation «misconstrued as rebellious or politically dangerous». Cf. R.H. Stein, Mark, 354. Also cf. W. Wrede, The Messianic Secret, 36–38. There is no textual evidence to prove this argument. 78 Donahue and Harrington hold the view that Jesus’ seeking privacy (but only to be discovered or proclaimed) is a part of the Markan technique which «heightens the power and numinous presence of Jesus (cf. 1,43–45; 3,11–12; 7,36; 8,30)». Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 232. van Iersel comments, «His motive for the trip is not stated but the opening verse suggests that any such contacts (with the Gentiles) will not be established on his initiative»: B.M.F. van Iersel, Mark, 248. Pesch opines that, «Gesù viene in terra pagana non per predicare o per fare miracoli (v. 27). Il messagio essenziale della narrazione consiste in ciò, che egli, pur nascosto, viene scoperto e vinto dalla parola di chi crede»: R. Pesch, Il Vangelo di Marco, I, 601; Cf. J.  Marcus, Mark  1–8, 467. According to Pokorny there are three dimensions in this act of seeking privacy and being found: a) it shows «the irresistible influence of Jesus» b) a Markan theological strategy «to make the reader aware of the fact that the full understanding of Jesus’ personality and mission is possible only from the post-Easter point of view» c) «it is a signal of the coming conflict between Jesus’ intention and its transformation in v.  29». Cf. P.  Pokorny, «From a Puppy to the Child», 322. Rhoads points out that Jesus’ desire to be hidden might be because of his previous experience in the country of the Gerasenes (5,1–20), where he was asked to leave after exorcising the Gerasene demoniac. Cf. D.M. Rhoads, «Jesus and the Syrophoenician Woman», 361–362. But this cannot be justified because even after the continual rejection from the Jews, Jesus continued his ministry among them. Jesus’ intention to be hidden could be considered as a narrative strategy which highlights the genuineness of the search of the Gentile woman for the Shepherd, to be cared for (fed) by him and to join his fold. 79 Some of the authors link this scene with that of the previous one (7,1–23) because of the presence of the word avka,qartoj. Cf. R.H. Stein, Mark, 350; also cf. C. Focant, «Mc 7,24–31 par. Mt 15,21–29», 48; A. Stock, The Method and Message of Mark, 211; P. Pokorny, «From a Puppy to the Child», 330. First of all the word used for ‘unclean’ in the previous sequence is koino,w (7,15 twice, 18.20.23). Mark uses the adjective avka,qartoj eleven times (1,23.26.27; 3,11.30; 5,2.8.13; 6,7; 7,25; 9,25), all of them in relation to an «unclean» spirit. It is noteworthy that this «unclean» spirit even appears

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The two successive actions of the woman, avkou,sasa and evlqou/sa, show her eagerness and enthusiasm. Mark explicitly mentions that the woman is an ~Ellhni,j80, a word which is nowhere mentioned in the Gospels (cf. Acts 17,12), and that she is Syrophoenician by birth81, both of which highlight her non-Jewish origin. This kind of a description makes the following judgment (7,27) of Jesus justifiable in the given cultural and religious background. The prose,pesen pro.j tou.j po,daj auvtou shows the intensity of her appeal and her attitude towards Jesus82.

in the synagogue (1,23.26.27) and is once attributed to Jesus (3,30). And the word daimo,nion which is later used in this sequence (7,26.29.30) occurs several times in the previous sections of the narrative (1,34.39; 3,22 etc.). Secondly, the discussion in the previous sequence (7,1–23) is purely based on the tradition of the Jews and its wrong interpretations. Therefore, though it alludes to the Jewish attitude of avoiding the unclean (Gentiles), it is the theme of «bread» (a;rtoj, 7,2.5.27) that connects it with the previous sequence. The irony is that, while the Syrophoenician woman is ready to «eat (evsqi,w, 7,2.3.4.5) from the crumbs of the children» (7,28), the rebellious «children» (Jews) are concerned about the cleanliness of «eating» the «bread» (7,2.5.27). Pesch holds the view that pneu/ma avka,qarton is used in the Jewish perspective referring to the unclean pagan territory and the later use of daimo,nion (7,26.29.30) is in the Gentile perspective. R. Pesch, Il Vangelo di Marco, I, 602. Both these words comes together in the sequence (3,20–30) where Jesus is accused of being possessed with an «evil spirit/demon» (3,22.30). 80 The term ~Ellhni,j emphasizes the non-Jewish descent of the woman. Cf. H. Windisch, «~Ellhni,j», 509; Cf. R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 237. «In the light of 7,27–28, this should be understood as indicating that she was non-Jewish (cf. Rom 1,16; 2,9.10; 3,9; 10,12; 1 Cor 1,24; 10,32; Gal 3,28; Col 3,11), rather than indicating her linguistic (Greek; cf. Acts 7,1–6) or cultural (Hellenistic) background»: R.H. Stein, Mark, 351. «Qui il termine, che di per sé significa “ellenico” o “greca”, vuole dire più chiaramente: non giudea, non appartenente al popolo eletto, “pagana” nel senso teologico del termine»: B. Standaert, Marco, II, 418; G. Theissen, Urchristliche Wundergeschichten, 130. The parallel version of Matthew describes her as a Canaanite woman (Matt 15,22), «which would seem to focus on her religious affiliation». Cf. B. Witherington III, The Gospel of Mark, 232. Taylor suggests that, by describing her as ~Ellhni,j( Surofoini,kissa tw/| ge,nei «Mark describes the woman by her religion and her nationality». Cf. V. Taylor, The Gospel According to St Mark, 349; Cf. H.B. Swete, The Gospel According to St Mark, 148. 81 «Non è quindi giudea né di lingua, né di cultura, né per provenienza né soprattutto per nascita (tw/| ge,nei)»: B. Standaert, Marco, II, 419; R. Pesch, Il Vangelo di Marco, I, 602. 82 Cf. R.H. Stein, Mark, 351. While the Matthean parallel is elaborate in the appeal of the woman (Matt 15,22–25), Mark is precise and intense in his portrayal.



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2.2.2 The Priority of the Children (7,26b–28) 26b

kai. hvrw,ta auvto.n i[na to. daimo,nion evkba,lh| evk th/j qugatro.j auvth/jÅ

27

kai. e;legen auvth/|( :Afej prw/ton cortasqh/nai ta. te,kna( ouv ga,r evstin kalo.n labei/n to.n a;rton tw/n te,knwn kai. toi/j kunari,oij balei/nÅ 28

h` de. avpekri,qh kai. le,gei auvtw/|(  Ku,rie(kai. ta. kuna,ria u`poka,tw th/j trape,zhj evsqi,ousin avpo. tw/n yici,wn tw/n paidi,wnÅ

Though the initial request of the woman (v.  26b) is in indirect speech, the use of the imperfect (hvrw,ta) shows the insistence and urgency of it. The first part of Jesus’ reply (:Afej prw/ton cortasqh/nai ta. te,kna), which is also introduced by an imperfect verb (e;legen), is unique to the Markan narrative (cf.  Matt  15,24)83. It is clear from Jesus’ reply that he was not denying the request of the woman but explaining the priority (prw/toj)84 of ta. te,kna85, the Jews86. Therefore the «satisfaction» of ta. te,kna is the beginning of a wider mission. The verb corta,zw is initially mentioned in Mark  in the first feeding

83 Camery-Hoggatt defines Jesus’ reply as «peirastic irony which is intended to test the other’s response». Cf. J. Camery-Hoggatt, Irony in Mark’s Gospel, 150. 84 Stein says, «In Mark “first” in its neuter form is always used to describe some sort of a divinely ordained historical time line: 3,27 (“first” Satan is bound before the plundering of his house); 9,11–12 (“first” Elijah comes before the Messiah); 13,10 (“first” the Gospel must be proclaimed before the end comes) and here (“first” the Jews hear, then the Gentiles; cf. Rom 1,16)»: R.H. Stein, Mark, 352; J. Marcus, Mark 1–8, 463; B. Standaert, Marco, II, 420; L. Williamson, Mark, 138; E. Manicardi, Il cammino di Gesù, 94. «L’espressione prw/ton attenua per principio (non secondariamente)»: R. Pesch, Il Vangelo di Marco, I, 603. The Matthean exclusiveness of ‘to the lost sheep of Israel’ (Mt 15,24) is not mentioned in Mark. 85 te,knon is used for the child from the standpoint of origin. A. Oepke, «te,knon», 638; «Diversamente da paidi,on dei vv. 29 e 30 il vocabolo te,knon indica il bambino dal punto di vista della discendenza: il riferimento è alla discendenza di Abramo dei “figli” giudei...»: A. Belano, Il Vangelo secondo Marco, 531; M.N. Puerto, Marcos, 271. Matthew uses te,knon only once (Matt 15,26). Marcus opines that the words of Jesus in 7,27 are «in the nature of a test of faith». Cf. J. Marcus, Mark 1–8, 469; also cf. P. Pokorny, «From a Puppy to the Child», 328–329. 86 Cf. M.N. Puerto, Marcos, 249–250.

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­narrative (6,42)87. Though Mark (the ­narrator) does not explicitly speak in this pericope about the sheep (cf. Matt 15,24) or Shepherd, this verb (corta,zw), in the theological passive, implicitly refers back to the sheep (of Israel) that have been satisfied from the bounty of the Shepherd (6,30–44, especially v. 42). The a;rtoj (7,27), which is used here in a symbolic sense, refers to the care of the Shepherd88. Through the references to «children» (ta. te,kna) and «little dogs» (kuna,rion)89 the narrator indirectly refers to the Jews and Gentiles respectively90. 87 This verb appears also in the second feeding narrative (8,4.8). It is notable that the Matthean parallel does not have this verb (cf. Matt 15,24), whereas it appears in the two feeding narrative parallels (Matt 14,20; 15,33.37). 88 Also cf. Q. Quesnell, The Mind of Mark, 227. 89 This word indicates a «house dog» or a «lap dog». Cf. R.G. Bratcher – E.A. Nida, A Translator’s Handbook, 238. Liu comments that for the Phoenicians, little dogs were a part of their household and they even had a cemetery for the dogs. Cf. R. Liu, «A Dog under the Table at the Messianic Banquet», 253–254. The use of the diminutive kuna,rion eases the crudeness of the dialogue. «These little dogs are not stray or watch dogs but well cared for pets that share the life of the family»: B.M.F. van Iersel, Mark, 250; J. Schmid, L’evangelo secondo Marco, 192; Cf. V. Taylor, The Gospel According to St Mark, 350; C.E.B. Cranfield, The Gospel According to St Mark, 248; L.W. Hurtado, Mark, 119. Marcus suggests that the woman in her intelligent response to Jesus changes the «street dog» of Jesus’ metaphor that «lives outside the house» to that of a «domestic dog that resides inside the house and therefore, though inferior to the children it is still a part of the household». Cf. J. Marcus, Mark 1–8, 470; Also cf. F. Dufton, «The Syrophoenician Woman and her Dogs», 417. «Mark is indeed citing this traditional insult as a way of dramatizing the encounter»: C. Myers, Binding the Strong Man, 204; M.D. Hooker, The Gospel According to St Mark, 183. According to Gundry kunari,oij «is chosen for its suitability to Gentile children, represented by the woman’s daughter». Cf. R.H. Gundry, Mark, 373. Some others argue that Jesus’ words are referring to the bitter relationship that existed between the Jewish farmers and the upper class Greeks in Tyre. Cf. G. Theissen, «Lokal- und Sozialkolorit», 202–225; A. Stock, The Method and Message of Mark, 212–213. Since there are other diminutives in this sequence (quga,trion, 7,25; yici,on, 7,28; paidi,on, 7,28.30), some authors are uncertain whether kuna,rion could be considered as a diminutive. Cf. R.H. Stein, Mark, 351; J. Marcus, Mark 1–8, 463; R.A. Guelich, Mark 1–8,26, 386. Turner holds the view that the use of these diminutives may be because «Mark reproduces whole-heartedly the colloquial talk of everyday life». Cf. C.H. Turner, «Marcan Usage», 352. 90 Jesus has used the word «little dog» to represent the Gentiles, and since he speaks only about the priority (prw/toj), it may not be in the sense of an abuse (cf. 1 Sam 17,43; 24,14; 2 Sam 9,8; 16,9). Also cf. H. Strack – P. Billerbeck, Das Evangelium nach Matthäus, I, 722–726; O. Michel, «ku,wn», 1101–1102.



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The reply of the woman is also unique in the Markan narrative, where the woman begins with the address ku,rie91, expecting the crumbs (yici,on)92 from the «table» (tra,peza, LXX Ps 22,5) tw/n paidi,wn (7,28)93. The response is made spontaneous and vivid with the presence of the aorist and the historical present that introduces it (avpekri,qh kai. le,gei)94, which highlight the address (ku,rie)95, the use of the more inclusive and affectionate paidi,on as well as the following supplication.

91 It is the unique instance in Mark in which a person (that too, a woman, a Gentile) addresses Jesus as ‘Lord’. In all the other cases, he is either addressed as «teacher» (Mark  4,38; 5,35; 9,17.38; 10,17.20.35 etc.) or «rabbi» (Mark  9,5; 11,21; 14,45; cf.  10,51). «Just as the adversative de, in 7,24 highlighted Jesus’ going into Gentile territory, so the adversative de, in 7,28 highlights Gentile acknowledgement of his lordship»: R.H. Gundry, Mark, 374; R. Liu, «A Dog Under the Table at the Messianic Banquet», 254–255. The woman «heard» about Jesus’ presence and «came» to him and her following actions point to the fact that the address is not simply a reverential address, but as in Donahue and Harrington’s words, «a deliberately ambiguous» address. Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 234; also cf. P. Pokorny, «From a Puppy to the Child», 331. 92 Stein considers these «crumbs» as «some of the overflow of the divine manifestation». Cf. R.H. Stein, Mark, 353. Marcus opines that these «crumbs» are referring to the «left overs» of the first feeding narrative (6,43). Cf. J.  Marcus, Mark  1–8, 470. In Matthew the crumbs are from the «master’s» (ku,rioj) table (Matt 15,27). Taylor says that Matthew is more Jewish in his use of ku,rioj instead of paidi,on. Cf. V. Taylor, The Gospel According to St Mark, 351. 93 In Mark paidi,on is used in the affectionate sense (5,39.40 twice.41; 7,28.30; 9,24.36.37; 10,13) and interestingly the Kingdom of God is opened and offered to them (10,14.15). Cf. W.  Egger, «paidi,on», 4–5. According to Pokorny paidi,on refers to «immaturity and dependence». Cf. P. Pokorny, «From a Puppy to the Child», 337. Te,knon is used twice as an address (2,5; 10,24) and all the other seven occurrences in the sense of a descendant or in relationship to the parents (7,27 twice; 10,29.30; 12,19; 13,12 twice). Cf. G. Schneider, «te,knon», 341–342. The change from te,kna in 7,27 to paidi,on in 7,28.30 is considered by some authors as «an attempt to help the woman’s case by switching to a Greek term that puts less emphasis on origin». Cf. J. Marcus, Mark 1–8, 465; J.F. Baudoz, Les miettes de la table, 300–301. It is true that it puts less emphasis on the origin, but it also makes the term more inclusive and affectionate. 94 «Qui l’aoristo mostra la reazione vivace e puntuale, situato in un passato narrativo, mentre il presente storico ricolloca la scena in primo piano, nel vivo e a caldo»: B. Standaert, Marco, II, 421. 95 Cf. R.H. Gundry, Mark, 374.

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2.2.3 The Children’s Food offered (7,29) 29

kai ei=pen auvth/|( Dia. tou/ton to.n lo,gon u[page( evxelh,luqen evk th/j qugatro,j sou to. daimo,nionÅ

It is worthy to note that it is not the woman’s faith (cf. Matt 15,28) that is mentioned in Jesus’ response but it is her lo,goj that surprised Jesus (Dia. tou/ton to.n lo,gon u[page, 7,29). The «word» of the woman narrated in the aorist avpekri,qh is further highlighted by the response which begins with ei=pen. The argument about the food of the «children» (to the little dogs) is dropped and Jesus uses the expressions from the woman’s first request (v. 26b, to. daimo,nion evkba,lh| evk th/j qugatro.j auvth/j) as a sign of the total acceptance of her request.

2.2.4 The Gentile «Child» (7,30) 30

kai. avpelqou/sa eivj to.n oi=kon auvth/j eu-ren to. paidi,on beblhme,non evpi. th.n kli,nhn kai. to. daimo,nion evxelhluqo,jÅ

The narrator ends the narrative with the symbolic use of the same word paidi,on that the woman used in 7,2896. Thus he implicitly portrays the elevation of the Gentiles to the position of the «children»/Israel (ta. te,kna, cf. 7,27) who were fed first by the Shepherd (6,30–44). Therefore, though the children were first fed and satisfied (6,42) by Jesus, the Gentiles are also initiated to the fold by the «word» of a Gentile woman.

2.3 Pragmatic Elements of 7,24–30 2.3.1 Communicative Context a. The Children’s «Table», Opened Up for the Gentiles It is obvious from the narrative introduction that Jesus has entered the Gentile territory (o[ria Tu,rou, 7,24)97 and the only occurrence of the term ~Ellhni,j in the Markan narrative is in this text (7,26). Given this background, Jesus’ intention to be unknown (7,24), which is thwarted by a Gentile woman’s «hearing about» him and approaching him and being accepted to share the «table» of the children, could easily be recognized, by a competent reader, as the coming

96 Matthew once again uses the word quga,thr in the concluding verse (Matt 15,28). 97 Though Jesus was once in Gentile territory (5,1–20) it is only here (7,24–30) the Gentile mission issue is treated.



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of the nations to the Kingdom (cf. Isa 2,2–4; 11,10; 56,6–8; 60,1–3; Mic 4,1–5; Zech 8,20–23; cf. Isa 49,6)98, especially for the messianic banquet (cf. Isa 25,6–9). The comment of Liu is significant in this context; The location of the story of the Syrophoenician woman is worth pondering. Could it be that Jesus intended to encounter this woman in this particular location of Tyre for the purpose of demonstrating that the Messianic blessings are not for the Jews alone, but for all people who believe in him? Could it be that he is drawing a parallel between the Messianic banquet of Isaiah 25 and the destruction of Tyre in Isaiah 23?99

The «table» of the «children» (th/j trape,zhj evsqi,ousin avpo. tw/n yici,wn tw/n paidi,wn, 7,28) reminds the reader of the good Shepherd (h`toi,masaj evnw,pio,n mou tra,pezan, LXX Ps 22,5) and also connects it with the previous fellowship in which Jesus prepared a table for the shepherdless (Israel, 6,30–44). b. The Table Fellowship Continued and Extended The narrator is not explicitly referring to the theme of Shepherd (6,34) which he introduced in the feeding narrative but he implicitly refers to it by using the verb corta,zw (7,27; 6,42; also cf. 8,8), which he used in the end of the feeding narrative, and labei/n to.n a;rton (7,27; 6,41; also cf. 8,6), thereby by making a narrative link with it100. The reader who has followed Jesus the Shepherd so far is aware of the fact that the children/descendants (te,kna, cf. Rom 9,8)101 are already «satisfied» (6,42) and therefore the «Gentile woman» definitely deserves to be fed by Jesus102. 98 Cf. D.E.  Nineham, The Gospel of St Mark, 199–200.  «Jesus accepts this divinely appointed order and follows faithfully the path ordained for the Lord’s servant»: C.E.B. Cranfield, The Gospel According to St Mark, 247. 99 Cf. R. Liu, «A Dog Under the Table at the Messianic Banquet», 253. 100 Cf. R. Pesch, Il Vangelo di Marco, I, 607; R.H. Stein, Mark, 349; M.D. Hooker, The Gospel According to St Mark, 183. 101 Cf. A. Oepke, «te,knon», 638; R. Pesch, Il Vangelo di Marco, I, 603. 102 «Vengono in mente le folle saziate nel deserto (6,42) al pane che Gesù stesso aveva distribuito con generosità ai figli del regno, in territorio galilaico»: J. Radermakers, Lettura pastorale del Vangelo di Marco, 185. Myers considers this sequence, 7,24–30, as a parallel to the story of the healing of Jairus’ daughter. And therefore he observes, «Both these episodes articulate feeding symbolics that are carefully correlated to Jesus’ feeding of the masses in the wilderness. Jesus’ somewhat anticlimactic instruction in the aftermath of the dramatic raising of Jairus’ daughter were for those present to “give her something to eat” (5,43). In like fashion, Jesus instructs his disciples in the first feeding to “give the crowd something to eat” (6,37). Similarly, Jesus tells the gentile woman that “the children must first be satisfied”

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2.3.2 Communicative Strategy a. The Shepherd’s Mission Manifesto For the first time in the Markan narrative Jesus gives an opinion about his attitude towards the Gentiles (though he had one encounter, 5,1–20). Through the assertive act (7,27) the narrator makes it obvious to the reader that Jesus is more concerned about the priority (:Afej prw/ton cortasqh/nai ta. te,kna) of «feeding» (corta,zw) than excluding them from his mission prospective103. The use of prw/toj, te,knon and kuna,rion give an impression to the reader that Jesus is open to include the Gentiles into his fold, which begins with the «children»104. And above all, the neuter use of the word prw/toj, that highlights the divine intention105, makes it significant and appealing to the hearer. The reader also sees an opportunity in the word prw/toj (rather than denying the possibility of the Gentiles, cf. Matt 15,24), that opens the way to the Gentiles106. And this is further intensified by the word kuna,rion which implies the fact that «though not children of the house, they (Gentiles) have a place within its walls, are fed, if not with the children’s bread»107. The te,knon, and kuna,rion becomes a part of the same fold, part of one family108.

(7,27), which satisfaction has indeed already been reported in 6,42. This is how Mark prepares the way for the fulfillment of the Syrophoenician woman’s request – the feeding and satisfaction of the gentiles – which will indeed shortly takes place (8,4.8)»: C. Myers, Binding the Strong Man, 204. Though the verb evsqi,w occurs in the episode of Jairus’ daughter (5,43), it has no direct link to the theme of Shepherd which only appears first in the feeding of the five thousand (6,34). Moreover, the request of the Syrophoenician woman is granted; that means the «little dogs» are given the food of the «children» and are elevated to the status of paidi,on. 103 It is also noticeable that in Matthew Jesus says that he was «sent» (avposte,llw) to the lost sheep of Israel (Matt 15,24), and is reluctant to offer the food for the Gentiles (Matt 15,26), 104 Jesus’ words, in the literal sense, means that the children have not yet been «satisfied» and therefore do not refer back to the «satisfied» crowd of 6,42 (cf. T.A. Burkill, «The Syrophoenician Woman», 29–30; R.H. Gundry, Mark, 377–378). But Jesus’ words are meant to highlight the «priority» of the te,kna/descendants. And if it is taken in the literal sense, the following healing of the daughter of the woman is not justified. 105 Cf. p. 107, fn. 84. 106 Cf. D.E. Nineham, The Gospel of St Mark, 201; M.D. Hooker, The Gospel According to St Mark, 183; R.A. Guelich, Mark 1–8,26, 386. 107 H.B. Swete, The Gospel According to St Mark, 149; L.W. Hurtado, Mark, 115–116. 108 «Thus Jesus’ use of kuna,rion reveals his tender feelings, betraying his love for this Gentile woman. This single word is saturated with the gospel message to the Gen-



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b. Gentile Response to the Manifesto With the assertive act, the narrator is presenting Jesus’ mission proposal, but it is at the same time provocative, expecting a reaction. The responsive assertive act of the woman gently adapts and involves herself into the mission plan, acknowledging her status. Her reply is unique to Mark in that she refers to the «table» (LXX Ps 22,5) of the «children» (paidi,on, 7,28; cf. Matt 15,27); thereby she is expressing her interest to join the fold of the «children». The only historical present in the passage (le,gei, 7,28) makes the argument of the woman appealing and immediate to the reader and at the same time, the aorist, avpekri,qh highlights her «word» (7,29). She recognizes Jesus as the Shepherd, who includes «her daughter’s need with his comprehensive mission»109. Avoiding the exclusiveness of te,kna the woman uses the affectionate and inclusive diminutive paidi,on110. Thereby, the legality and the exclusivity of the sheepfold as «descendants» (te,kna) is now open to the warm and inclusive fold of «children» (paidi,on)111. The narrator makes this obvious in his narrative commentary by addressing her (the daughter of the woman) as paidi,on112. The reader, irrespective of his/her ethnicity feels at home in this fold of paidi,on with Jesus and finds a model for discipleship in the Gentile woman. It is the positive «word» (7,29) of the woman which acknowledges the mission plan and is eager to join the sheepfold of paidi,on (cf. 10,14–15), that opens her entrance to the fold113. The narrator makes this evident in the final declarative

tiles, announcing that they already belong to the household of God and are eligible to receive the Messianic blessings even though they are not considered to be first in the Kingdom by the Jews»: R. Liu, «A Dog Under the Table at the Messianic Banquet», 254; B. Standaert, Marco, II, 422; M.D. Hooker, The Gospel According to St Mark, 182. 109 Cf. P. Pokorny, «From a Puppy to the Child», 328; The Gentile woman «No niega los principios de Jesús, no discute la precedencia de Israel, pero encuentra en las mismas palabras de Jesús (mesa ya puesta al servicio de los hijos) una especie de gran hueco abierto a la esperanza: el banquete es grande, hay para todos»: X. Pikaza, Marcos, 103. 110 Cf. A. Oepke, «paidi,on», 638. 111 «Car si le terme te,kna fait appel à la race, le mot paidi,a, quant à lui, désigne un état. Dès lors, la brèche est ouverte ; tous, qu'ils soient juifs de race ou païens d'origine, peuvent devenir des paidi,a tou/ qeou/»: J.F. Baudoz, Les miettes de la table, 300–301; E.K. Broadhead, Mark, 72. Also cf. M.J. Lagrange, Évangile selon saint Marc, 185. 112 Cf. D. Rhoads, Reading Mark, 198. 113 «The woman’s response (v.28) allows that priority (prw/toj) to stand but persistently asks for attention to Gentiles also»: L. Williamson, Mark, 138. «Despite the fact that she is a non-Israelite, “the saying” (to.n lo,gon, 7,29) which comes out of her

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act. The reader could observe a progression in the narrative; Jesus first made a general address as kuna,rioi, (7,27) later narrows it down to qugatro,j sou (7,29) and subsequently the narrator, who has earlier given exclusive commentaries to the reader (6,34.52), rightly refers to the daughter of the woman as paidi,on (7,30)114. It is the «word» of the woman that facilitates the move from the plural kuna,rioi, and therefore general and impersonal level, to qugatro,j sou which reinstates their status to the standard and personal level (as a mother and daughter, not as little dogs) and from there to the elevated level (to the sheepfold along with the «children») as an affectionate paidi,on. The reader is invited to have the same attitude as that of the woman to «hear» (avkou,w, 7,25; cf. 4,12) the Shepherd and enter into the status of te,kna/paidi,on along with the sheep of the fold (cf. 6,30–44). Though the narrator never uses the word «faith» (cf. Matt 15,28), it is even more obvious to the reader in her words and actions115. The reader sees a model in the Gentile woman, who «heard» (7,25) about the presence of the Shepherd and «came» (7,25) to him, breaking all the barriers (woman and Gentile), unlike the disciples in the previous text, 6,45–52, who, despite all the initiatives from the Shepherd, failed to «understand».

3. Jesus’ Feeding of the Gentiles, the Controversy with the Pharisees and the Incomprehension of the Disciples: 8,1–21116 This sequence consists of three scenes117: the second feeding narrative (8,1–9), the demand from the Pharisees for a sign (8,10–13) and Jesus correcting his disciples, who still find difficult to understand their Shepherd and his works (8,14–21). shows that she is not “defiled” (cf. 7,15–23) and can thus share in the “bread” (7,27) meant pre-eminently for Israel»: J.P. Heil, Jesus Walking on the Sea, 137. «Suddenly it is she who seeks to defend the “rights” of her people to the liberating power of Jesus’ exorcism ministry...Moreover, he grants her request, not because of her faith but because of her argument (Dia. tou/ton to.n lo,gon)»: C. Myers, Binding the Strong Man, 204. 114 The Matthean parallel uses quga,thr (Matt  15,28). «...they received the status of children. This is the good news of the story: the puppy became a child»: P. Pokorny, «From a Puppy to the Child», 337. 115 Cf. L. Williamson, Mark, 140. 116 Marcus considers 8,1–21 as a «literary subunit» which is strongly influenced by the Exodus tradition, «the feeding with the manna, the testing at Meribah and related stories». Cf. J. Marcus, Mark 1–8, 482–486.504. Though there are allusions to the Exodus events, the Markan narrative not seems to be following this order of events. 117 Cf. J.L. Ska, «Our Fathers Have Told Us», 33.36.



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Though he starts with a cautioning about the leaven of the Pharisees and Herod (8,15), he goes on to remind them of both the feeding narratives (6,30–44; 8,1–9) to initiate them to «understand» (8,21). The first and the third scenes are connected by the reference to the first scene in the third (8,20) and also with the presence of the words «bread» (8,5.6.14.16–17) and «seven» (8,5.6.8.20) and the reference to the «leaven» of the Pharisees (and Herod, 8,15; cf. 8,11), links the second and the third. The second feeding narrative (8,1–9) comes after the episode of curing the deaf man in the region of Decapolis (7,31–37) which has a definite conclusion in 7,37, where the people who brought the deaf man to Jesus make a concluding remark about the incident. The feeding narrative begins with a temporal indication (8,1, VEn evkei,naij tai/j h`me,raij) and with the introduction of new characters (polu,j o;cloj and the disciples who were not mentioned since 7,24) plus Jesus, which marks the beginning of a new scene. The sequence 8,1–21 ends with a forceful admonition by Jesus to his disciples (v.21), which concludes the series of questions asked in the third scene. As usual in the Markan narrative118 the following passage begins with the mentioning of their (Jesus’ and his disciples’) arrival in a new place (8,22, Bethsaida) and the introduction of new characters («they» and a blind man), which once again points to a new scene in the narrative.

3.1 Cohesion of 8,1–21 3.1.1 First Scene (8,1–9) a. Verse 1a The first scene begins with a temporal indication (VEn evkei,naij tai/j h`me,raij) which marks a new scene as well as connecting it with the previous scene of the narrative, where Jesus is «in the region of Decapolis» (7,31–37). The first two characters are introduced; Jesus, and a great crowd. The narrative commentary points to the state in which the scene occurs; «in those days», while Jesus is in Decapolis (cf. 7,31), «again» there is a big «crowd» and «they had nothing to eat». The use of pa,lin takes the reader back to the first feeding narrative (6,34), while the use of fa,gwsin (principal level) highlights the main issue of the scene. With this narrative commentary the narrator depicts the initial situation (v. 1a)119. 118 Gundry observes that Mark likes to begin a sequence with the mentioning of a topographical change. Cf. R.H. Gundry, Mark, 395. Porter says that the use of kai,, with a verb, «occasionally in the historic present», marks a new pericope. Cf. S.E. Porter, Idioms of the Greek New Testament, 302; B.M. Fanning, Verbal Aspect, 232. 119 Cf. J.L. Ska, «Our Fathers Have Told Us», 20–21.

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b. Verses 1b–5 The third character, the disciples (last mentioned in 7,17), of the scene is introduced in this unit. The following verses (vv. 1c–5) describe the dialogue between Jesus and his disciples which leads to the complication120 in the narrative. There are four verbal acts121 in this unit; two by Jesus and the other two by the disciples. The first part of Jesus’ verbal act describes his emotion towards the crowd (Splagcni,zomai evpi. to.n o;clon, v. 2a) which is followed by its reason, connected by the conjunction o[ti (v.  2b). The second half of the first part (ouvk e;cousin ti, fa,gwsin, v. 2b) repeats (.mh. evco,ntwn ti, fa,gwsin, v. 1a) and elaborates the narrative commentary (v. 1a) and therefore it connects with the initial situation. The second part of Jesus’ verbal act begins with the connective kai. evan. (v. 3a), which describes the consequences. Jesus’ first verbal act and the following reply of the disciples are brought into the spotlight with the verbs le,gei and avpekri,qhsan in the primary level. Though the disciples were indirectly invited to solve the issue, their pessimistic attitude is evident in the reply (v. 4). The o;cloj which is the subject of Jesus’ compassion comes in antithesis with tou,touj in the disciples’ reply. While Jesus’ first verbal act begins with an historical present (le,gei, v. 1b), the second one starts with an imperfect (hvrw,ta, v. 5) which reveals the change of focus. The second verbal act of the disciples is short, but highlighted by the introduction with ei=pan (primary level, v. 5c). The place of action (evrhmi,a, v. 4) which was not specified in the initial situation is mentioned in this unit. The personal pronoun third person plural that refers to the disciples (v. 1bc and v. 5) serves as an inclusion to this unit. c. Verses 6–7 The next two verses (vv. 6–7) explain the actions of Jesus, which transform the situation, and hence the climax122 of the scene. Three actions of Jesus in this unit are described in the primary level; the first verbal act (indirect speech, paragge,llei, v. 6a), the non-verbal action, e;klasen (v. 6b) and the final act (indirect speech, ei=pen, v. 6a). While Jesus evdi,dou the bread to the disciples, their response is highlighted by the pare,qhkan. The narrator makes it obvious that the disciples, who were doubtful about how corta,sai a;rtwn evpV evrhmi,aj (v. 4), are the ones who set the food before the crowd (parati,qhmi is used three times). The presence of the verb parati,qhmi makes an inclusion to this unit. The o;cloj, on whom Jesus had

120 Cf. J.L. Ska, «Our Fathers Have Told Us», 25–26. 121 Cf. S. Chatman, Story and Discourse, 44–45. 122 Cf. J.L. Ska, «Our Fathers Have Told Us», 27.



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«compassion» (v. 2), is commanded to sit down and is «given» loaves through the hands of the disciples (v. 6). d. Verse 8ab The following verse (v. 8ab) makes it evident to the reader that the solution123 has been achieved in the transforming actions of Jesus. The problem which appeared in the initial situation (v. 1b, mh. evco,ntwn ti, fa,gwsin) and was a part of the complication (v. 2, ouvk e;cousin ti, fa,gwsin) reappears in a positive sense (e;fagon); the aorist subjunctive (v. 1b and v. 2) now turns out to be an aorist indicative. The evcorta,sqhsan followed by e;fagon emphasizes the fact (both are described in the principal level). The disciples, who were pessimistic about «satisfying» (v. 4) the crowd, have now become instrumental in satisfying them. The presence of the verb corta,zw in this unit connects it with the complication (v. 4). e. Verses 8c–9 The conclusion124 (vv. 8c–9) describes the abundance of the feeding which is revealed by the number of baskets (e`pta,, v. 8b) and the number of people (tetrakisci,lioi, v. 9) who ate the bread and fish. The non verbal acts of the disciples (h=ran) and Jesus (avpe,lusen) are mentioned in the primary level, which shows the abundance and the peaceful ending of the scene; Jesus, who was reluctant to «send away» the crowd hungry (v. 3), avpe,lusen auvtou,j «satisfied» (v. 9). The disciples, who were doubtful about feeding the crowd, now «took up» seven baskets full of the broken pieces in the final situation. The mh. evco,ntwn ti, fa,gwsin in the initial situation (v. 1a) comes in antithesis to the perisseu,mata klasma,twn e`pta. spuri,daj, v. 8c. The o;cloj (v. 1a) and auvtou,j (v. 9) serve as an inclusion to this scene.

3.1.2 Second Scene (8,10–13) a. Verse 10 This is a brief scene in which Jesus is once again confronted by the Pharisees (cf.  2,16–17; 3,1–6; 7,1–13). The scene begins with a movement of Jesus (a change of scene with a change of location)125 with his disciples to the district of Dalmanutha (v. 10). The presence of kai. euvqu,j signals a turning point in the nar-

123 Cf. J.L. Ska, «Our Fathers Have Told Us», 27. 124 Cf. J.L. Ska, «Our Fathers Have Told Us», 28–29. 125 Cf. R.H. Stein, Mark, 374. Stein also observes that Kai. euvqu,j (1,12.21.29; 6,45 etc) more often introduces a pericope. Donahue and Harrington consider v. 10 as transitional. Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 249.

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rative126. The protagonist, Jesus is mentioned in the third person (without giving the proper name) and the «disciples», who are with him, are passive characters in this scene. Though the disciples are mentioned, the focus is on Jesus with the description of the aorist singular h=lqen (primary level). b. Verses 11–12 This could be considered as a plot of revelation127 in which nothing much changes but only reveals the state of affairs. The Pharisees, who are static characters, appear in this unit128. The author has already made it evident to the reader from the narrative so far that they confront Jesus only to oppose and argue with him (2,16.18.24; 3,6; 7,1.5). Signifying the special trait129 of always opposing Jesus throughout the narrative, in this scene also, they came to argue with Jesus, seeking from him a sign from heaven, to test him (v. 11). Both the actions of the Pharisees (evxh/lqon, h;rxanto suzhtei/n, v. 11) and the reply of Jesus (le,gei, v. 12) are mentioned in the primary level. The narrator gives an inside view130 of the mind of the Pharisees (peira,zontej auvto,n) as well as the feeling of Jesus (kai. avnastena,xaj tw/| pneu,mati auvtou). Jesus’ reply (Ti, h` genea. au[th zhtei/ shmei/onÈ) reveals his distress towards «this generation». The words zhte,w and shmei/on in v. 11 are repeated in v.  12 and hence serve as an inclusion to this unit. Oi` Farisai/oi in v. 11 comes in contrast with h` genea. au[th (v. 12). c. Verse 13 The last verse of this scene (v. 13) could be considered as a hinge131 as well as the end of this plot of revelation, in which Jesus leaves the Pharisees and moves on to the other side. The movement of Jesus is emphasized with avph/lqen. The words evmba.j avph/lqen connect it with the evn tw/| ploi,w of v. 14 and also makes an inclusion with evmba.j eivj to. ploi/on meta. tw/n maqhtw/n auvtou/ h=lqen, v. 10. While the disciples, who are among the important characters in the following scene, 126 Cf. S.E. Porter, Idioms of the Greek New Testament, 305. 127 Cf. S. Chatman, Story and Discourse, 48; J.L. Ska, «Our Fathers Have Told Us», 18. 128 Static characters react always the same way and their reactions are always predictable. Cf. J.L. Ska, «Our Fathers Have Told Us», 83. 129 Cf. S. Chatman, Story and Discourse, 119–134. 130 Cf. J.L. Ska, «Our Fathers Have Told Us», 44. 131 Taylor says, «It is not certain whether the (following) narrative begins with v. 14 or with v. 13. This uncertainty points to the close connection between the two stories»: V. Taylor, The Gospel According to St Mark, 364; M.D. Hooker, The Gospel According to St Mark, 193. Gundry considers v. 13 as the beginning of a new sequence because of the reference to a topographical shift. Cf. R.H. Gundry, Mark, 407.



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are not mentioned, Jesus is mentioned in the third person as moving across to the other side.

3.1.3 Third Scene (8,14–21) a. Verse 14 Since the movement of Jesus (and his disciples) is already mentioned in the previous hinge verse (8,13), the third scene begins with the explanation of the state of affairs (initial situation132, v.  14) that lead to the following interrogatives by Jesus. The characters are Jesus and the disciples; Jesus is mentioned as leaving the Pharisees and going to the other side (in the hinge verse, v. 13) and the disciples, who were with Jesus in the earlier crossing to Dalmanutha (8,10) and were silent throughout the previous scene (vv. 10–13), are now mentioned in the beginning of this scene (v. 14). The place of the event is the ploi/on, crossing to the other side, and the problem, that the disciples have forgotten to take bread, is stressed with evpela,qonto in the principal level. By using the word a;rtoj twice, the narrator leads the reader to what follows. b. Verses 15–16 The complication133 of the scene begins with the verbal acts of Jesus (v. 15) and the disciples (v. 16); both mentioned in the secondary level (dieste,lleto, v. 15; dielogi,zonto, v. 16). The narrator makes it clear in the preface of Jesus’ verbal act (kai. dieste,lleto auvtoi/j le,gwn, v. 15) that it is an explicit order to be obeyed134 but unfortunately the disciples did not even understand the meaning of it. The wordplay is evident in the dialogi,zomai, v. 16, of the disciples which comes in antithesis with the diaste,llw of Jesus. The presence of the noun «Pharisees» in v. 15 connects it with the previous scene (8,11). The a;rtoj in the disciples’ discussion connects with the zu,mh in Jesus’ warning (v. 15) and refers back to the a;rtoj in the initial situation (v. 14)135.

132 Cf. J.L. Ska, «Our Fathers Have Told Us», 20–21. 133 Cf. J.L. Ska, «Our Fathers Have Told Us», 25–26. 134 Cf. S. Bar-Efrat, Narrative Art in the Bible, 42. 135 Gundry suggests, «There is a natural transition from v. 14 to v. 15 in that the topic of bread leads naturally to that of leaven, and from v. 15 to v. 16 in that the topic of leaven leads naturally to a reconsideration of the topic of bread»: R.H. Gundry, Mark, 411; E. Schweizer, The Good News According to Mark, 160–161; R. Pesch, Il Vangelo di Marco, I, 640–641. Also cf. C. Breytenbach, Nachfolge und Zukunftserwartung nach Markus, 197

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c. Verses 17–18 This complication leads to the second stage of the scene, in which the series of interrogatives begin with the historical present le,gei (primary level). The initial interrogative (v. 17b) points to the present (immediate situation) misunderstanding about the a;rtoj and thereby connects it with the previous unit (v. 16) and the initial situation (v. 14). All this first set of interrogatives are connected by the verb e;cw and dominated by the verbs and nouns signifying senses (noe,w, suni,hmi, kardi,a, ovfqalmo,j, ble,pw, ou=j, avkou,w, mnhmoneu,w) and by the negative particle ouv. The second and third refer back to the narrative commentary in 6,52, where the words suni,hmi, pwro,w, and kardi,a occur (cf. 7,18; also cf. 3,5). The fourth one goes further back and refers to the «outsiders» (4,12) in which the disciples are reminded of their privileged position (4,10–11; cf.  3,13–15; 6,7). These interrogatives place things in the descending order of the narrative, which allows the disciples as well as the reader to realize where they are. The rhetorical power of these four questions is very strong because they (the four interrogatives) did not expect any answer from the disciples: rather the disciples were supposed to know and understand them136. d. Verses 19–20 The second set of interrogatives (vv. 19–20) are intended to remind (v. 18b) the disciples of specific events: both the feeding narratives (6,30–44; 8,1–9). The word a;rtoj, which appeared in all the previous units, is repeated in this unit. The temporal particle o[te connects it with the ouv mnhmoneu,ete of the previous unit. Both these interrogatives are almost parallel (o[te tou.j... eivj tou.j... po,souj/ po,swn... klasma,twn h;rate) except the numbers (pe,nte/e`pta.; pentakiscili,ouj/ tetrakiscili,ouj) and the baskets (kofi,nouj/spuri,dwn). The reply of the disciples is emphasized by the historical present le,gousin. While the first set of interrogatives were designed to bring the disciples gradually into their senses, the second were meant to remind them of specific events and therefore to be answered. The disciples replied stating the number of baskets, which was not the only intention of all the questions raised. Therefore, the dramatic tension posed by the questions continues. e. Verse 21 The last verse of this scene could be considered as a concluding interrogative which has the tone of a severe admonition (v. 21), which is highlighted by e;legen

136 Cf. M. Grilli, L’impotenza che salva, 33.



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in the principal level. The complete silence137 of the disciples leaves the questions open, still to be answered and understood in the gradual development of the narrative. The ou;pw and suni,hmi in the final interrogative serves as an inclusion to the interrogatives (v. 17b).

3.2 Coherence of 8,1–21 3.2.1 The Shepherd of the Gentiles (8,1–9) a. Initial Situation (v. 1a) 1a

VEn evkei,naij tai/j h`me,raij pa,lin pollou/ o;clou o;ntoj kai. mh. evco,ntwn ti, fa,gwsin(

VEn evkei,naij tai/j h`me,raij138 connects it with the previous scene (7,31–37) in which Jesus is in the region of Decapolis (7,31)139, which is a Gentile territory140. Unlike the first feeding narrative (6,30–44), the second has a brief introduction and the problem of the «crowd» is that they have nothing to eat (cf. 6,34), which

137 Cf. R. Alter, The Art of Biblical Narrative, 79. 138 Marcus considers «in those days» as an eschatological formulae (cf. 1,9). Cf. J. Marcus, Mark 1–8, 163.487. 139 Cf. C.E.B. Cranfield, The Gospel According to St Mark, 227; Cf. K. Stock, Marco, 137.140. But Stock doubts the theory that the first feeding is for the Jews and second is for the gentiles. Also cf. R.H. Stein, Mark, 367–368. Most of the scholars consider this feeding as to the Gentiles while the first is to the Jews. Cf. V. Taylor, The Gospel According to St Mark, 357; B.  Standaert, Marco, II, 431.433; J.  Painter, Mark’s Gospel, 118; A. Stock, The Method and Message of Mark, 217 etc. Boobyer considers that both the feedings are to the Gentiles. Cf. G.H. Boobyer, «The Miracles of the Loaves and the Gentiles», 77–87. Some authors consider these two feedings as taken from two traditions and others consider them as a «doublet». Cf. E. Schweizer, The Good News According to Mark, 156; D.E. Nineham, The Gospel of St Mark, 206. R.H. Fowler, Loaves and Fishes, 89–90; K.P. Donfried, «The Feeding Narratives and the Marcan Community», 101–102. Fowler argues that the first feeding depends on the model of the second and Donfried says it is the other way around. In this study, we consider these two feedings as part of the whole Gospel narrative and hence as two separate incidents. The reference back to these two feeding narratives in 8,19–21 as two different events supports this argument. 140 Cf. E.M. Blaiklock, «Decapolis», 84–87. Cf. L. Williamson, Mark, 142; van Iersel considers the «crowd» in this second feeding as comprising both Jews and Gentiles. Cf. B.M.F. van Iersel, Mark, 256.258. «No place name is given, but the position of the narrative, after 7,31, suggests that Mark thinks of the Gentile hill country northeast of the lake»: V. Taylor, The Gospel According to St Mark, 357.

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is stressed by the aorist fa,gwsin. It is noteworthy that the last reference to a «great crowd» (polu,j, o;cloj) is in the first feeding narrative (6,34) and therefore the use of pa,lin «indicates that Mark wants his readers to recall the previous feeding miracle as they read/hear the present account»141. b. Th  e Compassionate Jesus and the Disbelieving Disciples (vv. 1b–5) 1b

proskalesa,menoj tou.j maqhta.j le,gei auvtoi/j(

2

Splagcni,zomai evpi. to.n o;clon( o[ti h;dh h`me,rai trei/j prosme,nousi,n moi kai. ouvk e;cousin ti, fa,gwsin\ 3 kai. eva.n avpolu,sw auvtou.j nh,steij eivj oi=kon auvtw/n( evkluqh,sontai evn th/| o`dw/|\ kai, tinej auvtw/n avpo. makro,qen h[kasinÅ 4

kai. avpekri,qhsan auvtw/| oi` maqhtai. auvtou/ o[ti Po,qen tou,touj dunh,setai, tij w-de corta,sai a;rtwn evpV evrhmi,ajÈ

5

kai. hvrw,ta auvtou,j( Po,souj e;cete a;rtoujÈ oi` de. ei=pan( ~Epta,Å

The dialogue between Jesus and the disciples occupies this unit, which is stressed by the presence of the historical present le,gei (v. 1b) and the aorist avpekri,qhsan (v. 4a). Noteworthy is the presence of the verb proskale,w that was used in two important instances in which the disciples are invited to be «with him», and to follow him (Jesus) in his way, continuing his mission (3,13; 6,7). The reason for the splagcni,zomai142 of Jesus is that the o;cloj is «continuing with»143 him for three days and they have nothing to «eat». The repetition of the verb evsqi,w144 highlights the problem faced by the crowd. And Jesus further explains that «if» 141 R.H.  Stein, Mark, 367; Also cf.  B.  Standaert, Marco, II, 427–428; R.  Pesch, Il Vangelo di Marco, I, 624; R.A. Guelich, Mark 1–8,26, 403. 142 In the first feeding it is the decisive «seeing» (ei=don) of Jesus that evoked «compassion» (splagcni,zomai) and the reason was the shepherdless situation of the crowd (6,34). 143 «prosme,nw with dative; “to stay with someone or something”, “to be attached, or faithful, to him”...Mark  8,2; Matt  15,32 of the multitude which stayed whole day with Jesus, with an implicit element of believing adherence and confident personal commitment to Him as the divinely sent Helper»: F. Hauck, «me,nw», 579. 144 This verb occurs the greater number of times, in the Markan narrative, in the first feeding narrative (6,31.36.37 twice.42.44).



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they do not eat, «they will faint on the way (8,3) and some of them come “from far away”»145. The presence of the verb avpolu,w reminds the reader of the previous feeding narrative, in which the disciples wanted to «send away» (6,36) the crowd to find food for themselves, but Jesus «sends them away» (6,45) after they were «satisfied» (6,42). The expression avpo. makro,qen, basically refers to its literal meaning (indicating distance, cf. 5,6; 11,13; 14,54; 15,40), but in the given Gentile background (plus the presence of h[kw, cf. Tob 13,11; Zech 6,15; Isa 39,3; 49,12; 60,4), it might also be emphasizing the presence of the Gentile participants (Acts 2,39; 22,21; Eph 2,13.17)146. 145 H.W. Hollander, «makro,qen», 380. 146 Acts 2,39 says, «For the promise is to you and to your children (toi/j te,knoij) and to all that are far off (makro,j), every one whom the Lord our God calls to him». Also cf. Acts 22,21; Eph 2,13.17. This word appears also in the LXX in which it refers to the nations (Gentiles); Deut 28,49; 29,21; Josh 9,6.9; 1 Kgs 8,41; Jer 4,16; Ezek 23,40. «The details may also indicate, however, that a number of the participants are Gentiles...These people did not have to come from far in the material sense of the word, because the story takes place on the Gentile side of the lake»: B.M.F. van Iersel, Mark, 256. According to Pokorny the second feeding is a common meal for Jews as well as Gentiles «representing the Christian Eucharist». Cf. P.  Pokorny, «From a Puppy to the Child», 335. «L’espressione avpo. makro,qen può riferirsi figuratamente alla lontananza dell’uomo da Dio, al paganesimo (cf. Eph 2,13.17); evidentemente si intende caratterizzare almeno ‘alcuni’ come pagani. In combinazione con h[kw (hapax legomenon in Marco) è comunque evidente il riferimento dell’ espressione ai pagani (cf. Tob 13,11; Zech 6,15; Isa 39,3; 49,12; 60,4)»: R. Pesch, Il Vangelo di Marco, I, 625; R.A. Guelich, Mark 1–8,26, 404. «L’espressione è piena di risonanze bibliche: coloro che “vengono da lontano”, contrapposti a “coloro che sono vicini”, costituiscono una coppia tradizionale per parlare di quelli che vengono dalle nazioni, distinti da quelli che appartengono alla terra di Israele. Perciò, il nostro contesto, il narratore evoca la presenza di persone provenienti dalle nazioni in questa stessa folla. Questo non sorprende, dal momento che ci troviamo in territorio pagano. Il dettaglio conferma il dato geografico (7,31)»: B. Standaert, Marco, II, 430–431. But later on Standaert narrows down, when he considers the symbolic meaning of the «seven» as referring only to the Gentiles and he argues that the focus of this feeding is specially on those who came «from far away». Also cf. J. Marcus, Mark 1–8, 487; Hurtado, by referring to the symbolic meaning of «from far away», is of the opinion that, «there might have been Gentiles as well as Jews in the crowd» and thereby «it prefigures the expansion of the people of God to include Gentiles». Hurtado concludes that because the second feeding includes those from afar, «is therefore an anticipation of Christian Eucharist». Cf. L.W. Hurtado, Mark, 122–123.129. Also cf. B. Witherington III, The Gospel of Mark, 235–236. Though Witherington supports the view of Hurtado he claims that the whole gathering is Gentile except the disciples. Taylor suggests that kai, tinej

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Even after having participated in the first feeding the disciples are pessimistic in their attitude and it comes to the fore in the narrative, in the reversal of roles; Jesus poses the problem to the disciples (cf. 6,35–36)147. They are still worried as to how one could «satisfy» (cf. 6,42) «these men» with «bread» (cf. 6,41.44) in the evrhmi,a148 (cf. 6,31.32.35)149. The use of the verb du,namai in the words of the disciples is significant: it refers to the divine aspect150. c. Jesus in Action with his Disciples (vv. 6–7) 6

kai. paragge,llei tw/| o;clw| avnapesei/n evpi. th/j gh/j\ kai. labw.n tou.j e`pta. a;rtouj euvcaristh,saj e;klasen kai. evdi,dou toi/j maqhtai/j auvtou/ i[na paratiqw/sin( kai. pare,qhkan tw/| o;clw|Å

7

kai. ei=con ivcqu,dia ovli,ga\ kai. euvlogh,saj auvta. ei=pen kai. tau/ta paratiqe,naiÅ

auvtw/n avpo. makro,qen h[kasin means some were local inhabitants and some were from outside. Cf. V. Taylor, The Gospel According to St Mark, 358. Stein points out that in none of the other instances (5,6; 11,13; 14,54; 15,40) in Mark does avpo. makro,qen refer «to the “gentileness” but simply indicates distance». Cf. R.H. Stein, Mark, 368; also cf. H. Preisker, «makro,qen», 373; E. Schweizer, The Good News According to Mark, 156. But the word makro,qen becomes significant in relation to the first feeding (6,30–44) in which Jesus cares for the shepherdless sheep of Israel (6,34) and the sequence (7,24–30) in which Jesus the Shepherd caters for the need of the Gentile woman (cf. 7,27–29). And therefore, the presence of this word might be to stress the gentileness of the crowd apart from the regional background (Decapolis, 7,31). 147 Cf. K. Kertelge, Die Wunder Jesu im Markusevangelium, 142. According to Matera the reversal of roles, when compared to the first feeding (6,35–36) in which the disciples bring the situation into attention, «is clearly a narrative strategy on the part of the Evangelist to underline the disciples’ continuing incomprehension». Cf. F.J. Matera, «The Incomprehension of the Disciples», 161. 148 The same word occurs in the Matthean parallel (Matt 15,33). Standaert observes that evrhmi,a occurs six times in the LXX, against 386 occurrence of e;rhmoj, as a synonym. Cf. B. Standaert, Marco, II, 431. Also cf. Ch. 1, p. 52, fn. 82.85. 149 It is worthy to note that both these words (corta,zw, a;rtoj) are seen in Mark in the first feeding narrative (6,30–44; in Matthew both are seen only in the feeding narratives) as well as in the episode of the Gentile woman (7,27). 150 This verb in Mark  «often refers to Jesus doing what no other human being, but only God, can do (2,7; 3,27; 5,3; 9,3.22–23.28–29; cf. 10,26; 15,31)». Cf. J. Marcus, Mark 1–8, 488.



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Without further questions to the disciples (cf. 6,37) Jesus himself «commands» (cf. 6,39) the crowd to «recline» on the ground151. Jesus took the seven loaves and «gave thanks»152 and «broke» and «gave» them to the disciples. The verb di,dwmi, which is in the imperfect tense153, shows continuity in the action of Jesus and thereby the abundance of the gift of God. And he «blessed»154 the fish and told the disciples to «set (it) before» the crowd. It is noteworthy that both these verbs (euvcariste,w and euvloge,w) occur in the Last Supper of Jesus with his disciples (14,22–23)155. d. The Satisfied Sheep (v. 8ab) 8ab

kai. e;fagon kai. evcorta,sqhsan(

Jesus’ intention of feeding the crowd was fulfilled (8,1–2); the whole crowd «ate» and were «satisfied», and it also serves as an answer to the pessimistic disciples (8,4). The presence of the verb corta,zw points to the fullness and completeness of the feeding by Jesus the Shepherd and at the same time the theological passive usage points to its divine nature156. This verb also gives «precision to the former»

151 In the previous feeding it is the disciples who arranged the crowd which is symbolic of their (the crowd’s) transformation into a community (6,39–40). 152 Witherington says that in the first feeding narrative the word used in the prayer is euvloge,w which has a Jewish coloring (6,41), while the second has instead euvcariste,w «the traditional meal grace word». «Perhaps, indeed, Mark intends for us to see here a foreshadowing of the Christian Eucharistic meal in which both Jew and Gentile participate»: B. Witherington III, The Gospel of Mark, 236. Whereas Swete holds the view that euvcariste,w and euvloge,w are practically synonymous. Cf. H.B. Swete, The Gospel According to St Mark, 156. Though the gesture of looking at heaven (6,41) is missing in this narrative, the word euvcariste,w itself underlines once again the communion between the Father and the Son. Cf. B. Standaert, Marco, II, 432. 153 Cf. M. Zerwick, Biblical Greek, 271, p. 91. 154 In the first feeding Jesus blesses (euvloge,w) looking up to heaven (6,41). 155 According to Masuda, the appearance of both these verbs is referring to the Lord’s Supper. Cf. S. Masuda, «The Good News of the Miracle of the Bread», 201–203. 156 The active form of this verb is used in Mark  8,4 (the words of the disciples cf. Matt 15,33) while the passive is used to explain the result of the feeding (8,8; 6,42; cf. Matt 14,20; 15,37; Luke 9,17; also cf. the words of Jesus referring to the feeding narrative, John  6,26) is noteworthy. Cf. A.  Sand, «corta,zw», 470. Also cf.  Ch. 1, p. 71, fn. 147.

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verb evsqi,w157 and also refers to the fact that the narrator is indicating the miraculous aspect as well, along with the feeding. e. The Abundance (vv. 8c–9) 8c

kai. h=ran perisseu,mata klasma,twn e`pta. spuri,dajÅ

9

h=san de. w`j tetrakisci,lioiÅ kai. avpe,lusen auvtou,jÅ

The abundance of the feeding is obvious in the seven158 baskets (spuri,j)159 full of broken pieces and the number of people estimated to be around four thousand 157 Cf. Ch. 1, p. 72, fn. 148. 158 It is difficult to reach consensus among the scholars who speculate on the symbolic meaning of the number in the first feeding; five loaves and the twelve left over baskets (6,38.41.43), and in the second; seven loaves and seven left over baskets. In the first feeding (6,30–44) the twelve could be symbolizing the (twelve tribes of) Israel and in the second the seven could also be considered as a complete number, along with representing the Gentiles (See K. H. Rengstorf, «e`pta,», 627–635; seven deacons, Acts 6,1–6; or the seven nations, Deut 7,1 etc. Cf. B. Standaert, Marco, II, 431; J. Painter, Mark’s Gospel, 118–119; J.R. Donahue – D.J. Harrington, The Gospel of Mark, 245; E. La Verdiere, The Breaking of the Bread, 111–126), and thereby symbolizing a completeness in the feeding narratives. Also cf. B.M.F. van Iersel, Mark, 257; R.G. Harris, Mission in the Gospels, 87. Though Marcus never says that seven symbolizes a Jewish and Gentile gathering, he suggests, «rather than being associated particularly with Gentiles, the number seven in Mark may simply have its usual Jewish nuance of fullness» and could also be associated «with eschatological completeness (same is the case of twelve) and new creation as in Revelation». Cf. J. Marcus, Mark 1–8, 489.514. Hurtado holds the view that Mark might have intended his readers «to be reminded of both associations (representing completeness and divine perfection as well as the Gentiles) for the number». Hurtado goes on to say that, in the light of the other evidence in this second feeding, «this prefigures the proclamation of God’s salvation to all the world». Cf. L.W. Hurtado, Mark, 123–124. «...i 7 pani possono forse ricordare i 7 commandamenti di Noè, che, diversamente dalla torà, devono valere per tutti gli uomini...Naturalmente il numero 7 potrebbe essere stato scelto anche arbitrariamente come numero tondo. In ogni caso non si può suppore qui un’allegorizzazione, bensì tutt’al più una sorta di allusione. L’ipotesi di un richiamo ai 7 commandamenti di Noè non è del tutto astrusa, poiché essi svolgono un ruolo anche in Act 15 nella questione della convivenza di giudei e pagani nel cristianesimo primitivo». But later on Pesch describes the number 7 also as «le 7 nazioni dei popoli o i 70 popoli». Cf.R. Pesch, Il Vangelo di Marco, I, 626.628. 159 As in the numbers of loaves and baskets mentioned in the two feedings, the two different words used for baskets are also a matter of discussion because in the first



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(8,9)160. The use of de, with the imperfect h=san is an «explanatory parenthesis describing the circumstances in which the miracle was performed»161. The Shepherd who does not want the crowd «sent away» (avpolu,w, 8,3) «hungry», now avpe,lusen auvtou,j «satisfied» (cf. 6,36.45).

3.2.2 Jesus and the Pharisees (8,10–13) a. In Dalmanutha (v. 10) 10 Kai. euvqu.j evmba.j eivj to. ploi/on meta. tw/n maqhtw/n auvtou/ h=lqen eivj ta. me,rh Dalmanouqa,Å

Once again (cf. 6,45) Jesus embarks in a boat with his disciples and goes to the region of Dalmanutha162. Though the disciples are mentioned in the introduction of this pericope (8,10) they are silent listeners of the conversation between Jesus and the Pharisees which later becomes a part of their (Jesus’ and the disciples’) conversation (8,15).

feeding the word used for the basket was ko,finoj (6,43) which is commonly used by the Jews and the spuri,j in the second (8,8) is a much larger basket, ‘familiar in the wider cultural setting.’ Cf. B. Witherington III, The Gospel of Mark, 236; V. Tayor, The Gospel According to St Mark, 360; R. Pesch, Il Vangelo di Marco, I, 628. Gundry opines that spuri,j is not only limited to the Gentiles but also used by Jews (Cf. Acts 9,25). Cf. R.H. Gundry, Mark, 398. 160 «...“quattro” si riferisce ai quattro punti dell’orizzonte (cf. Mark 13,27) e alla dimensione che si associa spontaneamente con essi»: B.  Standaert, Marco, II, 433. If we consider number four as symbolic, it could be read in the light of the Markan reference, Mark 13,27, which points to a universal eschatological ‘gathering’ of the elect from the four corners of the earth. Therefore it might not only be referring to the world of pagans as commented by some authors. Cf. R. Pesch, Il Vangelo di Marco, I, 628; A. Heising, Die Botschaft der Brotvermehrung, 54; J.R. Donahue – D.J. Harrington, The Gospel of Mark, 245. But when these feeding narratives are referred back to by Jesus in 8,19–20, it is the number of baskets that is highlighted, not the number of the crowd. 161 Cf. M.E. Thrall, Greek Participles, 61. 162 «Dalmanutha» seems to be a disputed name (cf. Matt 15,39) and there are many hypotheses regarding the name. For a detailed study, cf. B. Standaert, Marco, II, 434–436; J. Marcus, Mark 1–8, 498. Also cf. B. Metzger, A Textual Commentary, 97.

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b. The Demand for a Sign and Denial (vv. 11–12) 11

Kai. evxh/lqon oi` Farisai/oi kai. h;rxanto suzhtei/n auvtw/|( zhtou/ntej parV auvtou/ shmei/on avpo. tou/ ouvranou/( peira,zontej auvto,nÅ

12

kai. avnastena,xaj tw/| pneu,mati auvtou/ le,gei( Ti, h` genea. au[th zhtei/ shmei/onÈ avmh.n le,gw u`mi/n( eiv doqh,setai th/| genea/| tau,th| shmei/onÅ

The Pharisees, who were supposed to be the «teachers» of the «commandments» (cf. 7,7–8), so far have approached Jesus only with a question to find fault with him163. This time they «came»164 to demand a «sign»165 from «heaven». The Pharisees, who want «to test»166 Jesus, assume the attitude of Satan (cf. 1,13)167 and evoke the mindset of Israel in the wilderness (Exod 17,1–7; cf. Deut 6,16; 9,22;

163 Mk 2,16.24; 3,2–6; 7,1.3.5. 164 Marcus observes that in Mark the verb evxe,rcomai is used «with reference to Jesus (1,35.38.43 etc.) or other positive characters (2,12; 6,12 etc.). Its usage with respect to the Pharisees may be meant to link them with the “outsiders” of 4,11 (cf. 3,31–35)». Cf. J. Marcus, Mark 1–8, 285–286.503. The mentality of the Pharisees, who refuse to accept Jesus even after seeing a miracle (3,1–6) and hearing his words (2,15–28; 7,1–13), justifies this argument. 165 «...the point of the demand is that Jesus should undertake to show thereby that God, in whose name He works, has unequivocally authorized Him»: K.H. Rengstorf, «shmei/on», 235; R.A. Guelich, Mark 1–8,26, 413–414. In the Matthean parallel Jesus mentions the «sign» of Jonah (Matt 12,39; cf. Luke 11,29–30). The absence of the «sign of Jonah» in Mark might be in conformity with the way in which the resurrection is treated in Mark. Cf. J. Swetnam, «No Sign of Jonah», 126–130; A. Stock, The Method and Message of Mark, 222. «For Mark, signs are sought only by unbelievers and are an unreliable indicator of the meaning of the events (13,4.22)»: C. Myers, Binding the Strong Man, 224. van Oyen suggests that the Pharisees wanted to believe in Jesus after a «sign given from heaven». Cf. G. van Oyen, The Interpretation of the Feeding Miracles, 197; D.E. Nineham, The Gospel of St Mark, 211–212. There is no reference in the narrative for their intention to believe; instead they wanted only to «test» him (cf. 1,13). 166 The use of the verb peira,zw «in the present tense in the NT that follows the controlling verb suggests purpose». Cf. D.B. Wallace, Greek Grammar, 635–636. 167 It attracts our attention that other than Satan, in Mark it is only the Pharisees that tried to «test» Jesus and they continue it till the end of the narrative (1,13; 8,11; 10,2; 12,15). They never even tried to «hear» or «see» and «understand».



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33,8; Ps  95,8–9)168. The reaction of Jesus is unique in Mark  because the verb avnastena,zw is seen only here in the NT. The «generation»169 is further referred to in the narrative, where it is called «adulterous» and «sinful» (cf. 8,38). It is for the first time in his arguments with the Pharisees that Jesus denies them an answer170. The theological passive doqh,setai (cf. 4,25) which begins with avmh,n171 shows that Jesus the Son is proclaiming the will of the Father172.

168 Cf. J. Marcus, Mark 1–8, 500. 169 «“This generation” is to be understood temporally, but there is always a qualifying criticism»: F. Büchsel, «genea,», 663. Lövestam in his interesting study about «this generation» suggests that the most important background to this phrase lies in the OT and Jewish traditions about the evil generations of the flood and of the wilderness, of which the latter is the more significant. Cf. E. Lövestam, Jesus and ‘this Generation’, 18–22. «For Mark, the Pharisees epitomize “this generation” who repeatedly refuse to respond to God’s overture in Jesus and have the audacity to request a sign, a request that stems from their unbelief (cf. 6:5–6a)»: R.A. Guelich, Mark 1–8,26, 414. Witherington opines that «“this generation” deliberately echoes the OT theme of Israel’s sin of doubting God in spite of the miracles God has performed for her, especially for the wilderness-wandering generation (cf. Ps 95,8–11; Deut 32,5; Exod 17,2; Num14,10–23)»: B. Witherington III, The Gospel of Mark, 237. Standaert referring to the OT passages (Ps 95,11; Deut 1,34–35 etc.) says, «L’accostamento di questi testi conferisce al linguaggio di Gesù una forza profetica nella quale egli parla con la voce stessa di Dio, citata da Mosè, per affermare che, come Dio, si rifiuta di sodisfare la richiesta dei suoi interlocutori»: B. Standaert, Marco, II, 438. H.B. Swete, The Gospel According to St Mark, 159. Also cf. M.D. Hooker, The Gospel According to St Mark, 191. 170 In the Matthean parallel Jesus gives them an elaborate answer (Matt 16,1–4). «The miracles of Jesus have a meaning no less than the parables, and to those who understand that meaning they are “signs” enough. Those for whom “the mystery of the kingdom” (4,10–11) is intended ought to understand them, and will certainly be able to do so when their eyes have been opened. Complete blindness to their meaning is a sure mark of “outsiders” (4,11) for whom the mystery is not intended and to whom therefore no further sign will be given»: D.E. Nineham, The Gospel of St Mark,211. 171 «L’introduzione con ‘amen’ serve a contrassegnare la conoscenza del piano storico di Dio da parte del profeta o dell’apocalittico; colui che è contraddistinto dal possesso della rivelazione può fornire indicazioni sui futuri atti di Dio. Gesù lo fa nella forma solenne di un giuramento (eiv) rafforzato dalla formula “amen”»: R. Pesch, Il Vangelo di Marco, I, 634. 172 Cf. K. Stock, Marco, 142.

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c. The Hinge Verse (v. 13) kai. avfei.j auvtou.j pa,lin evmba.j avph/lqen eivj to. pe,ranÅ

13

This verse could be considered as a hinge in which Jesus leaves the Pharisees and moves to the other side, which they accomplish in 8,22 (kai. e;rcontai eivj Bhqsai?da,n). But the following dialogue with the disciples occurs in the boat (8,14–21) on the way to the other side.

3.2.3 The Incomprehension of the Disciples (8,14–21) a. The Background (v. 14) 14

Kai. evpela,qonto labei/n a;rtouj kai. eiv mh. e[na a;rton ouvk ei=con meqV e`autw/n evn tw/| ploi,w|Å

The a;rtoj, which appeared in all the above pericopes referring to the theme of Shepherd (6,30–44; 7,24–30; 8,1–9) reappears in this scene. The «one»173 loaf (e[na a;rton) intensifies the following argument of Jesus reminding of the feeding with five and seven breads (8,19–20) respectively and also symbolically refers to the presence of Jesus with them174.

173 Cf. R.H.  Stein, Mark, 381; R.  Pesch, Il Vangelo di Marco, I, 643. The Matthean parallel does not have the reference to ‘one loaf ’ (Mt 16,5). 174 Standaert observes, by referring to the occurrence of meqV e`autw/n or metV auvtw/n (2,19; 9,8; 14,7; also cf. 3,14), that it points to the «presence or absence» of Jesus. Cf. B. Standaert, Marco, II, 440–441. Also cf. J. Marcus, Mark 1–8, 510. Manek argues that the «one bread» symbolically refers to the presence of the «bread of life», Jesus. Cf. J. Manek, «Mark 8,14–21», 10–14. Donahue and Harrington suggest that «the one loaf» recalls the «command of Jesus to the disciples not to take even a single loaf on their missionary journey». Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 251. According to Gundry, «the plural “loaves” in v. 14 allowed for an exception of one loaf in the follow-up, so also in v. 16 the same plural allows for the already stated exception» and therefore there is neither a numerical contradiction nor a possibility of symbolic interpretation. Cf. R.H. Gundry, Mark, 414; also cf. F.J. Matera, «The Incomprehension of the Disciples», 161. Beck suggests that the singular in v. 14 and the plural in vv. 16–17 are set in contrast. Cf. N.A. Beck, «Reclaiming a Biblical Text», 53.



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b. Jesus Warns his Disciples (vv. 15–16) 15

kai. dieste,lleto auvtoi/j le,gwn( ~Ora/te( ble,pete avpo. th/j zu,mhj tw/n Farisai,wn kai. th/j zu,mhj ~Hrw,|dou175

16

kai. dielogi,zonto pro.j avllh,louj o[ti a;rtoj ouvk e;cousinÅ

Jesus’ «cautioning» of the disciples in the imperfect (dieste,lleto) draws the attention of the reader to the following command. The use of the two verbs of vision (o`ra,w, ble,pw, 8,15)176 in a row intensifies Jesus’ warning to the disciples. The disciples hearing the word, zu,mh177, immediately relate it to the lack of a;rtoj. 175 Some few manuscripts have Herodians, which may be due to the influence of Mark 3,6 and 12,13. Cf. B. Metzger, A Textual Commentary, 98. The combination of Pharisees and Herod seem to be strange but interesting. The parallel in Matthew has Pharisees and Sadducees (Matt 16,6). Cf. R.H. Stein, Mark, 385; Cf. R. Pesch, Il Vangelo di Marco, I, 639. Gundry suggests that the reference to Herod may be because, «Dalmanutha, where the dispute with the Pharisees took place, is a variant of Magdala, located in the tetrarchy of Herod Antipas near his capital». Cf. R.H. Gundry, Mark, 408. Swete comments that «the repetition of the articles (th/j zu,mhj tw/n Farisai,wn kai. th/j zu,mhj ~Hrw,|dou) implies the distinctness of the two tendencies indicated»: H.B. Swete, The Gospel According to St Mark, 160. 176 Both these verbs reappear in the following narrative of curing the blind man at Bethsaida (Mark  8,23.24.25). The Matthean parallel has o`ra,w and prose,cw (Matt 16,6). Myers considers this as a «double warning». Cf. C. Myers, Binding the Strong Man, 225. 177 Some of the scholars suggest that the leaven represents the common ideological and political ideas (about the Messiah) of the Pharisees and Herod. «Essi avevano unicamente in comune, come del resto la maggior parte dei Giudei lo scopo politico di realizzare un popolo e uno stato giudaico unito. Gesù avrebbe allora messo in guardia i discepoli da un modo di pensare “mondano”, che contrastava con il carattere spirituale del Regno di Dio da lui annunciato»: J. Schmid, L’evangelo secondo Marco, 203; Cf. R. Pesch, Il Vangelo di Marco, I, 641–642; J. Gnilka, Marco, 429–430; Cf. G.H. Boobyer, «The Miracles of the Loaves and the Gentiles in St Mark’s Gospel», 85–86. Also cf. L. Schenke, Die Wundererzählungen des Markusevangeliums, 302. But this is a historical understanding which is nowhere mentioned in the narrative. The reader, who follows the narrative sees the Pharisees and Herod as leaders who oppose Jesus and his way, showing no intention to «understand» or follow it. «L’immagine del lievito nel nostro contesto fa parte del stesso campo semantico di quello del pane, delle briciole, dei pezzi e questo rafforza il legame con tutto ciò che precede (Lev 2,11; cf. Gal 5,9; 1 Cor 5,6–8). Al tempo stesso, evoca un’abitudine tipica

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The repeated «cautioning» of Jesus is received and reflected by the disciples with another imperfect (dielogi,zonto) which reveals the fact that they are still where they were (cf. 6,52). c. Jesus Corrects his Disciples (vv. 17–18) 17

kai. gnou.j le,gei auvtoi/j( Ti, dialogi,zesqe o[ti a;rtouj ouvk e;ceteÈ ou;pw noei/te ouvde. suni,eteÈ pepwrwme,nhn e;cete th.n kardi,an u`mw/nÈ

18

ovfqalmou.j e;contej ouv ble,pete kai. w=ta e;contej ouvk avkou,eteÈ kai. ouv mnhmoneu,ete(

The use of the verb dialogi,zomai is significant because this was something that the opponents of Jesus, who did not understand him, also did (2,6.8). The same applies to the verb noe,w, which Jesus used previously (7,18) to caution against the wrong practices of the Pharisees and the Scribes (7,1). «Not understanding» (suni,hmi) is an attitude of those who are «outside» (cf. 4,12)178. The words pwro,w

del tempo di preparazione alla festa di Pasqua: l’abitudine di eliminare ogni “lievito”, purificandosi sistematicamente»: B. Standaert, Marco, II, 442; «By the Jews leaven tended to be thought of as a source of corruption and unholiness and we know that the rabbis used it as a symbol for the evil tendencies or inclinations in man’s nature»: D.E. Nineham, The Gospel of St Mark, 215; J. Marcus, Mark 1–8, 510. La Verdiere suggests that «leaven» not only refers to a source of corruption but also to «old practices». Cf. E. La Verdiere, The Beginning of the Gospel, 216–217. But the second meaning has nothing to do with Herod. van Oyen says, «Surely, “historical” interpretations of the word zu,mh that ignore the literary context must be avoided». The «leaven» is that «they (the Pharisees and Herod) themselves wanted to determine when and how God is revealed». Cf. G. van Oyen, The Interpretation of the Feeding Miracles, 196–197. For some others this metaphor does not give a clear picture. Fowler rightly calls it a «plurisignificant metaphor». Cf. R.M. Fowler, Loaves and Fishes, 216. Also cf. C. Breytenbach, Nachfolge und Zukunftserwartung nach Markus, 197. 178 Cf. L. Legrand, «The Good Shepherd», 248–249. In Mark therefore the disciples are also seen sometimes as «outsiders», 4,12, not understanding the words and action of Jesus «in order to make possible a completely new beginning» (while in Matthew the disciples are able to «break through to an appropriate understanding», 13,51; 14,33; 16,12). «Only from the perspective of the cross and the resurrection do the disciples comprehend in faith»: H. Balz, «suni,hmi», 307.



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(cf. 3,5) and kardi,a179 that occur in the narrative commentary in 6,52 about the disciples reappear in a direct speech (in the words of Jesus himself) stressing the incomprehension of the disciples. By referring to «not seeing» and «not hearing» (cf. 4,12)180 Jesus brings the disciples squarely into a position in which they cannot defend themselves but only ponder upon it. With the first series of powerful interrogatives181 comes the invocation to «remember»182, which was meant to bring the disciples into their senses. d. The Feedings Revisited (vv. 19–20) 19

o[te tou.j pe,nte a;rtouj e;klasa eivj tou.j pentakiscili,ouj( po,souj kofi,nouj klasma,twn plh,reij h;rateÈ le,gousin auvtw/|( Dw,dekaÅ

20

{Ote tou.j e`pta. eivj tou.j tetrakiscili,ouj( po,swn spuri,dwn plhrw,mata klasma,twn h;rateÈ kai. le,gousin Îauvtw/|Ð( ~Epta,Å

179 The collective response of the disciples highlighted in 6,52, by the singular use of the noun kardi,a, is continued here. Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 252. 180 «It also alludes back to the healing of the deaf mute (7,31–37), and forward to the healing of the blind man in Bethsaida (8,22–26)»: R.H. Stein, Mark, 383. Marcus finds in this double question an allusion to Isa 40,21.28, «for it speaks of God’s sovereignty and power» which are the themes of the two feeding narratives that are «recalled» in the following questions (8,19–20). Cf. J. Marcus, Mark 1–8, 508. 181 Neirynck calls this series of four interrogatives and the following, which is a succession of two corresponding questions; vv. 17cd, 18ab and 19–20, a «concatenation of double questions». Cf. F. Neirynck, Duality in Mark, 57.125–126. Mark uses these double questions when the incomprehension of the disciples is treated (4,13.40; 7,18–19). Cf. G. van Oyen, The Interpretation of the Feeding Miracles, 201; T. Snoy, «La rédaction marcienne de la marche sur les eaux», 466; Fowler considers these as questions (8,17–21) that «guide the reader’s thoughts into the proper channels». Cf. R.M. Fowler, Loaves and Fishes, 167. 182 This verb appears only once in Mark  and so in the parallel sequence in Matthew (Matt 16,9). Myers suggests that this is reminiscent of the Deuteronomic theme of ‘remembrance’ (Deut 32,7). Cf. C. Myers, Binding the Strong Man, 225. Jewel makes a hypothesis that Mark knows the Pauline version of the Words of Institution (1 Cor 11,23–25) and since he has used this word here (8,18c), he omits it in the Last Supper (14,22–25). Hence the word «remember» points to a Eucharistic understanding of the feeding narratives. Cf. A.J. Jewel, «Did St Mark “remember”?», 117–120. Jewel seems to be speculative in his search for a Eucharistic interpretation of the text.

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After the first series of interrogatives, the narrator portrays Jesus as reminding the disciples of both the feeding narratives in which he focuses on the numbers (pe,nte, pentakisci,lioi, dw,deka, 8,19; e`pta,, tetrakisci,lioi, e`pta,, 8,20) to show the abundance183 and meaning of what has happened in which they were active participants. Though the reply of the disciples is precise, they are brought into focus with the historical present le,gousin and therefore, the number of remaining baskets comes to the attention of the reader. Even the details of the baskets, in which the disciples collected the surfeit (ko,finoj, 8,19, cf. 6,43; spuri,j, 8,20, cf. 8,8) are precise in the interrogatives184. e. The Concluding Admonition (v. 21) 21 kai. e;legen auvtoi/j( Ou;pw suni,eteÈ

The ou;pw which forms an inclusion (v. 17b; v. 21) to the interrogatives reveals the fact that the whole sequence is centered on «not yet»185. While Jesus uses the verbs noe,w and suni,hmi in 17b, here he uses only the verb suni,hmi186. Remarkably the same verb is used in 6,52, where it is a narrative commentary and the subject matter is the loaves, whereas now it is in the direct speech (in the words of Jesus), and therefore the narrative force of the verb is increased. In other words, the disciples were reminded to put their varied experiences so far together to reach the proper understanding187. 183 Cf. G.H. Boobyer, «The Miracles of the Loaves and the Gentiles», 80. 184 Rau points out that the emphasis is not on the number of crowds or the loaves but on the number of baskets. Cf. G. Rau, «Das Markusevangelium», 2123; J. Marcus, Mark 1–8, 513–514. 185 «...Ou;pw implies that the disciples will eventually understand»: J.  Marcus, Mark 1–8, 508. 186 Mark uses this verb five times (4,12; 6,52; 7,14; 8,17.21) and all these occurrences are in a sense also referred to as a criteria for true discipleship. The first one, 4,12 is referring to the «outsiders» (those who are not the real disciples). Three of them directly refer to the incomprehension of the disciples (6,52; 8,17.21; also cf. 7,18) and thereby an invocation to genuine discipleship. Only one refers to the «crowd» (7,14), but still in this one they are «called» (proskale,w) like the disciples (3,13) and are invoked not to follow the wrong teachings of the Pharisees and the Scribes (7,1). In Matthew it also refers to the hearing of the «word» (Matt 13,19; also cf. 13,13.14.15.23.51; 15,10; 16,12; 17,13). 187 «The passage ends very strikingly with a question of Jesus which simultaneously points to the disciples’ present incomprehension and hints at their future enlightenment»: J. Marcus, Mark 1–8, 509. «Una spiegazione simbolica si richiede anche per



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3.3 Pragmatic Elements of 8,1–21 3.3.1 Communicative Context a. The Allusions behind the Compassionate Jesus and the Faithful Crowd The narrator, who once presented Jesus as being compassionate towards a crowd, who were like «sheep without a shepherd» (6,34), now portrays him as being compassionate for another crowd (pa,lin pollou/ o;clou o;ntoj), who have been with him for three days and have nothing to eat (8,1–2). In the first instance (6,30–44), the reader saw in Jesus, the image of YHWH the Shepherd caring for and gathering his sheep because of the careless bad shepherds (Ezek 34) and that of the good Shepherd preparing a bountiful table for his sheep (Ps 23). In the second, the «compassion» is towards the faithful crowd remaining with him without having food, which reminds the reader of the «merciful»188 YHWH (Ps 86,15; 103,8; Exod 34,6189; Deut 4,31 etc) who provided «bread» for his people in the «desert», cf. Mark 8,4 (o` a;rtoj o]n e;dwken ku,rioj u`mi/n fagei/n, LXX Exod 16,15; cf. Mark 8,1.2.8, evsqi,w ,8,4.6, a;rtoj, 8,6, di,dwmi; also cf. Ps 111,4–5). Jesus’ invocation to «remember» (8,19), which is a significant theme in the OT (Deut 32,7), reminds the reader of God the Shepherd who led the people of Israel in the desert, feeding and caring for them190. Moreover, the faithful crowd (h;dh h`me,rai trei/j prosme,nousi,n moi, 8,2) from the «region of Decapolis» (7,31; 8,1) reminds us of the coming of the nations to hear and know the way of the Lord and walk in it (...avnaggelei/ h`mi/n th.n o`do.n auvtou/ kai. poreuso,meqa evn auvth/|..., Isa 2,3/Mic 4,2; Mark 8,2; also cf. Isa 11,10; 56,6–8; 60,1–3; Zech  8,20–23). The erstwhile mission of Jesus in the Gentile territory and subsequent witness of the man cured of the unclean spirits (5,20) might also be the reason for the gathering of the crowd (8,1)191. But it is the immediate context that sheds much light on the meaning of this feeding narrative, where the Gentile woman seeks to have the crumbs from the children’s table and is accepted by Jesus the Shepherd into his fold. This voluntary coming of a Gentile into the fold becomes instrumental in revealing the mission plan of Jesus la domanda conclusive, che con la ripetizione di ou;pw (v. 17c) torna a sottolineare che lo scopo del ricordo è il superamento dell’incomprensione»: R. Pesch, Il Vangelo di Marco, I, 644. 188 Also cf. Ch. 1, p. 58, fn. 105–106. 189 YHWH, who «passed by» Moses (cf. Mark 6,48) also proclaims to him ‘~Wxßr: laeî hw"ëhy> Ÿhw"åhy>’. 190 Cf. C. Myers, Binding the Strong Man, 225. 191 Cf. E.M. Blaiklock, «Decapolis», 86.

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(7,27) and the following gathering and feeding of a crowd. Therefore, this also refers to the fullness and completion of the messianic banquet (cf. Isa 25,6–9) which was prepared for the shepherdless Israel (6,30–44) and opened up for the Gentiles (7,24–30). b. The Bad Shepherds of Israel The narrator portrays in the characters of the Pharisees (as the teachers of the people, 7,7) and Herod (as the king/shepherd of them, 6,14–29)192 the bad shepherds of Israel, which reminds the reader of the irresponsible shepherds of Israel which led to the intervention of YWHH (Ezek  34; Jer 23,2–3). They not only mislead the sheep but also fail to understand the messianic Shepherd (2,16.24; 3,6; 6,14–16; 7,1; 8,11). Since the «leaven» is not identified with any of their characteristic traits, the scope of its meaning is open to the reader193, who has observed (seen) and heard the Pharisees and Herod in the narrative. The «leaven» (cf. 1 Cor 5,6; Gal 5,9)194 of the Pharisees and Herod is a warning to the disciples, who are destined to be the future shepherds (3,13–15; 4,10–11; 6,7), that if they do not «understand»195 they will lose direction and consequently will «mislead» those who follow them. 192 The presence of Herod, which is unique to Mark, becomes noticeable when we consider the importance given to «king» Herod in the pericope (6,14–29) preceding the first feeding narrative (6,30–44), where Jesus the Shepherd comes in contrast to the «king/shepherd» who kills his sheep in order to save his face. In the Markan narrative, Herod is not mentioned as opposed to Jesus, but as a shepherd/king who fails to recognize God, and the one who prepared the way of the Lord (6,20.26–28). Also cf. Q. Quesnell, The Mind of Mark, 255. 193 It is worth noting that while Matthew (in Matthew it is their «teaching», Matt 16,12) and Luke (the leaven is the hypocrisy of the Pharisees, Luke 12,1) explain what is «leaven», Mark leaves it open and makes it inclusive of all sorts of bad influence of the Pharisees and Herod who are the leaders of the people. Matthew (adds Sadducees) and Luke never mention Herod in this context. 194 Cf. B.M.F. van Iersel, Mark, 264. Witherington opines that the «leaven» is referring to the «corrupting power» of the Pharisees and Herod. Cf. B. Witherington III, The Gospel of Mark, 237. Painter says, «The leaven of Herod is Herod’s evaluation of Jesus as John risen from the dead, which underestimated the significance of Jesus, as the disciples now did also»: J. Painter, Mark’s Gospel, 122. 195 Williamson suggests that in Mark  the leaven is referring only to the «misunderstanding» of the Pharisees and Herod. Cf. L. Williamson, Mark, 143. It is not their misunderstanding but their reluctance to «understand» that is the leaven to beware of. They are also the leaders of the people who were supposed to lead them in the right direction.



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c. The Disciples like «Outsiders» The disciples, despite their call (1,16–20; 3,13–14; 6,7) and the opportunities to «see» and «hear» Jesus, did not «understand»; they neither understood the bad shepherds nor the identity of the Shepherd whom they are following (8,4.15–16 cf.  6,52). But they behave like the «outsiders» (4,12; cf.  3,5, though they were called to be «insiders», 4,11), reminding the reader of the rebellious «people» (Israel) in Isa 6,9. The «not understanding» of the disciples revealed in the narrative commentary (6,52) is highlighted in 7,18 (Ou[twj kai. u`mei/j avsu,netoi, evsteÈ) and comes to fore (8,14–20) in the background of the feeding narratives.

3.3.2 Communicative Strategy a. Be with the Shepherd and Join the Banquet The crowd gathered around Jesus to hear him, «continued with him/faithfully attached»196 (h;dh h`me,rai trei/j prosme,nousi,n moi) for three days. Their faithfulness to Jesus and their eagerness to be with him is evident in the expressive act and at the same time it reveals the «compassion» of Jesus towards this crowd (8,1–2). While in the first feeding (6,30–44) it is the shepherdless situation of the crowd (Israel) that evoked «compassion» in Jesus and the eventual teaching and banquet that led to the gathering of the disbanded multitude, in the second feeding it is the zeal and faithfulness of the crowd that induced the same sort of feeling in Jesus and led to their feeding. The Gentile woman entered the fold with her word (of faith, 7,29), while this crowd, representing the Gentiles (7,31; 8,1), joined the fold with their faithful action and the reader finds a model in them. While the expressive act expected an equal reaction from the disciples, they disappoint the reader with their impersonal and detached statement (Po,qen tou,touj dunh,setai, tij); for Jesus, it is «I» and the «crowd/them»; for the disciples it is «someone» and «these men». Jesus shares his «compassion» for the «crowd» with his disciples who participated in the first feeding and thereby he is inviting them to take the initiative, but they never seem to remember about it. The narrator presents Jesus’ «call» (proskale,w, 8,1) of the disciples followed by the historical present (le,gei) as an invitation to the reader to join hands with Jesus, sharing his emotion (splagcni,zomai, 8,2). The attitude of the disciples comes as a surprise to the reader who is already warned about the wrong model of the disciples (6,52).

196 Cf. R. Pesch, Il Vangelo di Marco, I, 625.

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b. The Shepherd cares for the Gentile Sheep as well The first scene (8,1–9) is dominated by the verbs evsqi,w (8,1.2.8; cf. 6,31.36.37.42.44; 7,28) and corta,zw (8,4.8; cf. 6,42; 7,27) and the noun a;rtoj (8,4.5.6; cf. 6,37.38.41.44; 7,27), as in the first feeding narrative (6,30–44) and the scene with the Syrophoenician woman (7,24–30). It is noteworthy that the narrator has used these verbs also in the principal communicative level (fa,gwsin, v. 1, e;fagon, v. 8; evcorta,sqhsan, v.  8), making it obvious to the reader that as Jesus the Shepherd has «satisfied» Israel, he has also «satisfied» the Gentiles, reminding us of the messianic banquet. In the first feeding the crowd is pictured as Israel, the sheep abandoned by the bad shepherds, while in the second the crowd represents the Gentile sheep faithfully adhering to the Shepherd197. Therefore, the reader is invited to comprehend that Jesus is the Shepherd of both the Jews and the Gentiles, while the number «seven»198 (8,5.6.8.20) also points to the symbolic fullness and completion of the messianic banquet199. c. Beware of the Bad Shepherds The dialogue with the Pharisees serves as a background for the following directive act (v. 15). This dispute reveals their (Pharisees’), character and their attitude towards Jesus; they, who were supposed to «understand» Jesus (the Messiah) and were supposed to lead the people (cf. 7,6–8) completely miss the mark and continually attack Jesus (2,16.24; 3,6; 7,1). They came to Jesus not to «hear» from him but to «argue» with him and to «test» him (8,11)200. The reader, who is aware of the attitude of the Pharisees, could easily recognize the admonition of Jesus to beware the «leaven» (8,15) of the Pharisees (teachers, 7,7; cf. 6,34) and Herod (who is also a wrong example of a king/shepherd, 6,14–29), who were walking in the opposite direction of the «way» of Jesus (cf. 12,14)201. Since the «leaven» is not specified to

197 In the first feeding the numbers five and twelve support the Jewish coloring of the crowd, while in the second the number seven represents the Gentiles but at the same time points to the fullness and completeness (universality) of the messianic banquet. 198 Cf. p. 126, fn. 158. 199 Cf. J.A. Grassi, Loaves and Fishes, 42. 200 «They (the Pharisees) seek a sign not for enlightenment but because they think they already know what God must do. They want to measure Jesus against their preconceived criteria»: L. Williamson, Mark, 143. 201 La verdiere comments that, the leaven «refers to everything the Pharisees and Herod stood for in the first part of the Gospel (1,14–8,21)». Cf. E. La Verdiere, The Beginning of the Gospel, 218.



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any of their characteristic traits, the scope of its meaning is open to the reader202. The «leaven» (cf. 1 Cor 5,6; Gal 5,9)203 of the Pharisees and Herod is a warning to the reader to beware of the wrong shepherds who may mislead. The Pharisees and Herod had one thing in common, that their relationship with God was only in the peripheral level (6,20; 7,6) and therefore they never realized, nor tried to understand204 the communion between God the Father and the Son (3,1–6; 6,14–16) which was evident through Jesus’ works. As a consequence they completely failed to understand the identity of Jesus205. The reader is surprised and cautioned when the disciples betray the same kind of nature (as the Pharisees and Herod) in their response (8,16; also cf. 9,31–34; 10,33–40)206. However, the reader seems to be privileged to have an exclusive audience of a sign from heaven (cf. 1,9–11) which is bluntly denied to the Pharisees (8,12) who did not «see» and «hear» even though they got opportunities207. d. See, Hear and Understand The series of directive acts and the disciples’ contradictory (v. 16) and minimal (vv. 19b.20b) reaction to them makes it obvious to the reader that the disciples are completely off the track. This is evidently brought forward in the first directive act and in the awkward response (vv. 15–16), in which the narrator portrays the mind of Jesus and the disciples respectively. This comes as a warning to the reader that the sheep (the disciples) fail to understand the mind of their Shepherd208. The attitude of the disciples, who have just heard (and seen) the Pharisees, only surprises the reader because their focus is on the «bread» to satisfy their hunger (the «leaven» that may lead to wrong direction) rather than on the presence of the «one bread»/Jesus «with them» (meqV e`autw/n, cf. 2,19; 9,8; 14,7; also cf. 3,14)209. 202 Cf. fn. 193. 203 Cf. fn. 194. 204 Cf. R.H. Stein, Mark, 384. 205 Cf. B. Standaert, Marco, II, 438; J. Painter, Mark’s Gospel, 121–122; M.D. Hooker, The Gospel According to St Mark, 196; R.A. Guelich, Mark 1–8,26, 423. 206 Cf. R. Schnackenburg, Vangelo secondo Marco, 204. 207 Cf. L.W. Hurtado, Mark, 125–126. 208 «...the two verses (vv. 15–16) are meant as a contrast to one another and express an opposition of thought patterns between the disciples on the one hand and Christ on the other; and this contrast and the underlying opposition it expresses is the reason for the rebuke which follows (vv. 17–21)»: Q. Quesnell, The Mind of Mark, 118. 209 «Un lettore mediamente assiduo di Marco si ricorda che nelle scene e nel linguaggio, Gesù è sovente presentato in compagnia dei suoi discepoli tanto che l’espressi-

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The first directive act (v. 15, secondary level) is intended to warn of the bad shepherds of Israel. The narrator tells the reader that the disciples have severely failed to ‘understand’ and are even showing the traits of the Pharisees (‘hardened heart’, 8,17; cf. 3,5; 6,52); therefore, learn to «see» and «hear», which leads to «understand». The communicative force of Jesus’ admonition (8,17–18) in the form of interrogatives (not as a statement 4,12; cf. 3,5), which could be construed as a stimulus210 to further insight, is an indirect message to the reader211. The reader sees here a loving Shepherd who is gently leading his sheep from ignorance to understanding212. The invocation to «remember» (8,19) also reminds the reader of God the Shepherd, who led the people of Israel in the desert (Deut 32,7), along with the feeding narratives. The emphasis on the number of baskets collected by the disciples (twelve and seven respectively) is a part of the communicative strategy that reminds the reader that Jesus is the Shepherd of Israel (6,30–44) and of the Gentiles (8,1–9)213. While the first set of questions begins with the subject of «bread» one metV auvtou/ o metV auvtw/n, a seconda dei soggetti considerati diventa caratteristica (Mc 3,7.14; 5,40; 8,10)»: G. Perini, Le domande di Gesù, 78–79; B. Standaert, Marco, II, 440–441. 210 Cf. C. Bremond, La logica del racconto, 78–79. 211 Cf. R.M. Fowler, Loaves and Fishes, 167–168; J. Gnilka, Marco, 430; J. Marcus, Mark 1–8, 512. 212 «Für die blinden Gegner wird das Speisungswunder nicht mehr gewirkt. Über sie ist das Urteil gefällt. Ihnen wird kein Zeichen gegeben werden. Doch den Jüngern hätte darin etwas aufgehen sollen. Die Gegner spielen also hier keine selbständige Rolle mehr; sie bilden nur noch den Hintergrund, der über die Jünger etwas aus­ sagen soll»: F. Schnider – W. Stenger, Johannes und die Synoptiker, 118. While the Pharisees and Herod are unwilling to understand, the disciples are simply ignorant. Cf. G. van Oyen, The Interpretation of the Feeding Miracles, 200.202. «Though a question can be harshly critical, as in 9,19, the questions in vv.  17–21 breathe a softer tone in the contrast between the mere fact of the disciples’ seeing and hearing without understanding and Jesus’ stated purpose in 4,11b–12 that non disciples do not understand and that therefore they stay unconverted and unforgiven»: R.H. Gundry, Mark, 414–415. Also cf. T. Söding, Glaube bei Markus, 454–455. 213 According to Matera both the feeding narratives «should have revealed to the disciples that Jesus is the Shepherd Messiah» but they failed because of their hardened heart. Cf. F.J. Matera, «The Incomprehension of the Disciples», 164. It is noteworthy that the feeding narratives are taken as a criterion for measuring the «understanding» of the disciples (6,52; 8,19–20) because there you see the «Shepherd», who «sees» (6,34) the condition of the «sheep without a shepherd», leads («teaches»), feeds and gathers them (6,30–44; 8,1–9). The disciples, who were «called»



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(v. 17), the second set (vv. 19–20) reminds of the one who provided the bread (e;klasa, v. 19) and the abundance of it; therefore, the reader sees a progression from «bread»/food to the one (the Shepherd) who provided it. The temporal nature of the interrogatives («not yet» in vv.  17b and 21) reminds the reader of all the way the disciples have followed so far with Jesus, so close and so personal (3,13–15; 4,10–11); «seeing» and «hearing» (cf. 4,40) but still they failed to understand. It also suggests that the disciples were supposed to reach a certain point of «understanding», which, unfortunately, they have «not yet»214 arrived at. The final admonition (v. 21) serves as a reminder and call to the reader to «understand»215 and learn from the mistakes of the disciples. The reader, who is privileged to hear the narrative commentaries (6,34.52), is also privileged to hear the personal admonitions to the disciples (the insiders, cf. 4,11) and becomes a «de facto member of the disciple band» and simultaneously he/she,

(1,17.20; 3,13; 6,7) to «follow» him, are the only ones who got an opportunity (also the reader) to «see», receive and participate in this shepherding activity and elsewhere in the narrative they have a generally passive role. Therefore, if they (and the reader) «understand» that Jesus is the Shepherd (6,30–44; 8,1–9; cf. Ps 23; Ezek 34), they will understand that he is evgw, eivmi (6,50). Stock says that in all other instances Jesus is saving only one person from his state of necessity but in the feeding narratives it is a group of people and this make these narratives a point of reference for the «understanding» of the disciples (6,52; 8,19–20). Cf. K. Stock, Marco, 147. 214 «Again the rhetorical question and the ‘not yet’, while reflecting a note of despair, does offer the hope that the disciples will understand»: R.A. Guelich, Mark 1–8,26, 426; G. van Oyen, The Interpretation of the Feeding Miracles, 204. «The second “not yet” (v. 21) suggests a possible future enlightenment»: Q. Quesnell, The Mind of Mark, 105. 215 Cf. M. Grilli, «Paradosso» e «mistero», 59; Also cf. E. Manicardi, Il cammino di Gesù, 124.179. «For if, in one sense, Jesus’ final question functions as a statement reproaching the disciples’ present incomprehension, in a deeper sense it retains the interrogative force of an invitation. “Do you not yet understand?” is an invitation to read on in the Gospel and in our lives to stay with Jesus till we do understand»: L.  Williamson, Mark, 146; B.  Standaert, Marco, II, 445. V.  Taylor, The Gospel According to St Mark, 364; H.B. Swete, The Gospel According to St Mark, 160. «L’inclusione tra due ‘non ancora’ dice che sarebbe invece tempo di capire e lascia suppore che il tempo precedente trascorso avrebbe dovuto condurre, con gli avvenimenti di cui è stato portatore e i discepoli testimoni, ad una comprensione»: G. Perini, Le domande di Gesù, 77–78. «...the emphasis on Mark is on the process of coming to understanding»: Cf. R.P. Meye, Jesus and the Twelve, 67.

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who is more aware of the facts than the disciples, gets an opportunity to judge them for their blindness with Jesus and «becomes closer than the disciples»216. The narrator invites the reader to comprehend the admonitions of Jesus as intended to lead to the right direction217. The essentials to follow him are to «see», «hear», «remember» (8,18; 4,12) and to «have» a «heart» which «understands» (8,17.21; cf.  6,52)218; the disciples’ mistake was not that they did not «have»219 the senses («eyes», «ear», «heart/remember») but they used them as «outsiders» (4,12). The disciples «remembered» the numbers (8,19–20) which were peripheral220, but they did not «understand» the meaning of the feeding and the identity of the one who fed the crowd221. The perlocutionary effect of these admonitions is not mentioned but anticipated222, and therefore, the narrator is inviting the reader to explore that in the subsequent narrative. At the same time the illocutionary force of these interrogatives (admonitions) initiates the reader further into the mystery of Jesus and to understand his identity223 by remembering and relating 216 Cf. J. Camery-Hoggatt, Irony in Mark’s Gospel, 129. Drury suggests that the incomprehension of the disciples is «instructive» to the reader. «Their incomprehension assists our comprehension». Cf. J. Drury, «Mark», 404. 217 «Sulla scorta dei rimproveri incontrati in Mc 4,13 e 7,18–19, dove alla incomprensione dei discepoli fa seguito una chiarificazione che ne colma la lacuna, qui il lettore forse si aspetterebbe altrettanto. Invece non viene data nessuna spiegazione su ciò che i discepoli avrebbero dovuto capire»: G. Perini, Le domande di Gesù, 77. 218 Also cf. B.M.F. van Iersel, Mark, 267. 219 Note the repetition of the verb e;cw (8,17 twice.18 twice; cf. vv. 14.16). If they «have» used the senses as «insiders», they could «have» comprehended the presence and identity of the «bread» (v. 14) in the boat. 220 Reploh considers the «remembrance» of the feeding narratives by the disciples as positive. «Dann wird ab vers 18b dem Unverständnis positiv entgegnet durch den Verweis auf die Brotwunder»: K.G. Reploh, Markus, 80; G. van Oyen, The Interpretation of the Feeding Miracles, 204; «Cè un mistero. Bisogna comprendere, ma se si resta sul piano dei conti non ha senso»: B. Standaert, Marco, II, 445. 221 Perini observes that all these questions are not necessarily expected to be answered immediately; «...ma nel lasciarsi condurre attraverso le domande a orizzonti a schemi mentali, a prospettive completamente diversi: in primo luogo a una corretta comprensione di Gesù, della sua persona e del suo messagio»: Cf. G.  Perini, Le domande di Gesù, 107. 222 The reader, who is aware of the previous similar situations in which Jesus interpreted to the disciples (4,13; 7,18–19) when they did not understand, expects something of that kind, but these admonitions end in expectation. 223 «Esse sono strumenti e modalità efficaci per aprire spiragli e lasciare intuire qualcosa di più profondo circa l’identità di Gesù»: G. Perini, Le domande di Gesù, 136.



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all that they have gone through (in the narrative) following the way of and with him, led by him. The reader is also cautioned of the fact that he/she is not supposed to approach it like the disciples224.

4. Conclusions After presenting Jesus as the Shepherd, who cares for his disciples and the crowd and gathers them (6,30–44), the narrator leads the reader to an exclusive manifestation of Jesus to his disciples (6,45–52). While the author makes it evident that the disciples are the privileged beneficiaries of this manifestation (6,45), the narrative proves that they completely missed this opportunity (6,49–50.51c–52). Though the disciples missed it, the reader could recognize in Jesus the Son, the Shepherd like God the Father, who «saw» the struggle of his sheep Israel (Exod 3,7) and came to their help (6,48; cf. Ps 23) and also manifested himself through the «walking on the sea», the passing by and the revelation of the divine name (Exod 3,14; 33,19–23; 34,6; Ps 77,16–19). The symbolic movement of Jesus (pare,rcomai) which is primarily a manifestation of his identity also refers to his continuing act of «leading» (1,17.18.20; 2,14.15; 8,34 etc.) the disciples whom he has «sent ahead» of him (6,45) and are now struggling. Despite all these manifestations the disciples fail to come out of the peripheral level of «amazement» to that of understanding (6,51c–52). Being «insiders» (4,11) they behaved like outsiders (6,52; cf. 3,5). The reader is amazed to see that being «with» Jesus (3,14) did not help the disciples to know him better, regardless of all the efforts made by him (metV auvtw/n, 6,50; pro.j auvtou.j, 6,51). Though the disciples fail to understand Jesus, it is a Gentile (Syrophoenician woman), who «hears» and comes to him, that recognizes him and becomes a part of his fold (7,24–30). Regardless of the words of Jesus regarding the priority of the children (7,27), the Gentile woman adapts herself to the mission plan (7,28). It is this positive «word» (7,29) of the woman, eager to join the sheepfold of paidi,a (cf. 10,14–15), that opens her entrance to the flock of Jesus. The exclusive fold of te,kna now is open to the more inclusive paidi,a. The reader finds

224 «In this way, Mark appears to say that being an “insider,” even a “disciple,” did not guarantee that one “understood” or perceived the significance of Jesus and his ministry. One was in danger of being an “outsider” whose “heart was hardened, having eyes but not seeing, and ears but not hearing” (8:17b–18; cf. 3:5; 4:11–12). Yet the rhetorical form of the questions and the prefacing with “not yet” offers hope and a challenge to Mark’s readers to respond in faith to Jesus»: R.A.  Guelich, Mark 1–8,26, 427.

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an encouraging model in the Syrophoenician woman, who became a part of the sheepfold through hearing and coming to Jesus. In the second feeding narrative which happens in a Gentile territory, Jesus, who cared for and constituted the sheep of Israel (6,3044) and opened the fold to the Gentiles (7,24–30), prepares the table for the Gentile sheep (8,3.8). Though the disciples continue in their ignorance (cf. 6,52; 8,4), Jesus the Shepherd continues to guide them. He warns them of the wrong models in the Pharisees and Herod (8,15), but the narrator makes it evident that the disciples are still on the peripheral level of understanding (8,16; cf. 6,51–52). The narrator warns the reader not only of the bad shepherds that he/she may confront, but also of the wrong model of the disciples, despite the privileged position of being «called» by Jesus.

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Chapter III: The Smitten Shepherd and the Dispersion of the Sheep: Mark 14,26–31 The second direct occurrence of the term Shepherd in the Markan narrative is in 14,27, where the author quotes from the prophecy of Zechariah (Zech 13,7) about Jesus’ eventual death and the subsequent scattering of the disciples. This prophecy is preceded by the Last Supper narrative (14,17–25) that results in the eternal communion between Jesus and the disciples but at the same time includes the prophecy of betrayal (14,17–21), which threatens the bond of fellowship (cf. 3,14). Though the following prophecies (14,27.30) once again (cf. 14,18–21) shake the intimacy of their (Jesus and the disciples) relationship, the promise of the re-gathering of the scattered (14,28) in the background of the Zecharian prophecy, which presents Jesus and the disciples as Shepherd and sheep, gives hope to the reader.

1. Presupposition of the Reader: 8,27–14,25 It is obvious from the narrative so far that the disciples are still confused (8,14–21), while the reader journeying with Jesus is now in a better position than the disciples, and is expecting more to be revealed in the narrative about the mystery of the one whom he/she is following. The incomprehension of the disciples reaches its zenith, even after the second feeding, and it evokes severe criticism from Jesus (8,14–21). The reader is reminded that following Jesus in his «way» is not enough, but also to «see» and «hear» things properly (8,18; cf. 4,12). The curing of the blind man that follows (8,22–26) symbolically refers back to the blindness mentioned in 8,18 and points forward to the initial moment of seeing and comprehending (8,27–30)1 the way and identity of Jesus and at the same time warns the reader about the shortcomings of the disciples (8,32–33; 9,32).

1 Cf. M. Grilli, L’impotenza che salva, 33; A. Stock, The Method and Message of Mark, 227; J.R. Donahue – D.J. Harrington, The Gospel of Mark, 258. Marcus comments that the concluding verse, 8,26b, when read along with 9,9, «rather points toward the resurrection as the point of clear vision (16,6–7)». Cf. J. Marcus, Mark 8–16, 601; M.D. Hooker, The Gospel According to Saint Mark, 198. «The cure of the blind man offers a word of hope to readers of the book who are unable to see clearly or not at all. It means that they may still see – if not at once then, perhaps, in stages – what so far has remained unclear to them»: B.M.F. van Iersel, Mark, 279–280.

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1.1 The «Way» to Jerusalem: Messiah and His Way (8,27–10,52) This section, which is framed by the mention of o`do,j (8,27; 10,52), deals explicitly with the motif of «way» in the narrative. In 8,27–30 (which serves as a turning point in the narrative) Jesus cures the blindness of incomprehensibility of his disciples (as he cured the blindness of the man at Bethsaida, 8,22–26) on the «way» to Caesarea Philippi. It is after the recognition and confession of the disciples (Peter) about the identity of Jesus (8,29) that he began to «teach»2 them about the nature of his «way» (8,31). It is interesting to the reader that the disciples, who failed to understand Jesus (who is leading them), seem to be cured of their blindness and recognize him as the Messiah. Jesus, who «called» (proskale,w) the disciples twice (3,13; 6,7) and the crowd (7,14) seperately, now «calls»3 them together (8,34) to teach them the importance and mode of following the «way». Not only the disciples (twelve) but also all the prospective disciples, who wish to follow the «way», are intended in this call of Jesus (ei; tij qe,lei ovpi,sw mou avkolouqei/n, 8,34)4. This is followed by the transfiguration of Jesus along with Elijah and Moses in the presence of Peter, James and John (9,2–8). While the first proclamation from heaven (1,10–11) by God the Father was portrayed by the narrator as being addressed to the Son and was exclusively for him, this proclamation is addressed to the disciples and was a direction to them (9,7)5. The «teaching»6 of Jesus regarding the nature of his «way» continues (9,31), but still the disciples did not understand (9,32; cf. 8,32–33). One of the reasons for their incomprehension was that they have fixed their thoughts on worldly

2 The use of h;rxato along with dida,skein refers to a new stage in Jesus’ teaching. Cf. M.D. Hooker, The Gospel According to Saint Mark, 205; E.P. Gould, The Gospel According to St Mark, 153. 3 Marcus says that, by the use of the verb proskale,w Jesus also «tempers the severity of the previous rebuke and holds out the prospect of renewed discipleship (3,13; 6,7)». Cf. J. Marcus, Mark 8–16, 623. 4 The use of the verb avkolouqe,w in the present refers to continuously «following» the «way» in the day to day life (cf. Luke 9,23). Cf. M. Grilli, L’impotenza che salva, 63; J.R. Donahue – D.J. Harrington, The Gospel of Mark, 263; A. Stock, The Method and Message of Mark, 239. 5 Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 271. «The divine warning comes at a moment when the relationship between Jesus and the twelve has reached a critical point»: B.M.F. van Iersel, Mark, 297. 6 The first prediction is also a «teaching», and here it is in the imperfect (evdi,dasken), which shows the insistence. Marcus considers the imperfect as referring to repeated occasions of teaching. Cf. J. Marcus, Mark 8–16, 666.



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things (cf. 8,15). This is evident from the following pericope in which they were occupied, «on the way» (9,33), with the question of greatness (9,33–37). Even after witnessing all these revelations the disciples were far from the «way»; they were thinking of «greatness» and absolute power (9,38–41), while Jesus continued to instruct and guide them (9,42–49; 8,14–21). While the crowd continues to «gather together» around Jesus and as usual he «taught» them (10,1; cf. 6,33–34), the Pharisees keep on following him with their snares (10,2–9; cf. 8,11–13). In the following pericopes, Jesus teaches his disciples that the helplessness (the status of being a non-person) of a paidi,on7 (10,13–16; 9,36–37) and the readiness to leave everything behind for the sake of Jesus and for the sake of the good news (10,23–31) are the criteria by which to inherit the Kingdom of God. The reader is reminded of the Syrophoenician woman, who asked Jesus for the crumbs tw/n paidi,wn (7,28) and later on became a part of the fold of the Shepherd by being accepted as a «child» (7,30). Although Jesus was accompanied by the twelve and those who followed him (10,32), the third passion prediction also was exclusively meant to the disciples (10,33–34; cf. 8,31; 9,31). Jesus’ proa,gwn auvtou,j on the «way to Jerusalem» reminds the reader of the identity of Jesus as the Shepherd, which he has manifested in various occasions (6,30–44; 7,24–30; 8,1–9). Even in this occasion (10,32) none of those who followed Jesus understood the significance of this symbolic movement, which revealed his intention to guide them (the disciples) to Jerusalem to participate in the way of the cross, and that he was implicitly preparing them for their future (13,9–13)8. Despite the failures, the privileged position of the disciples continues and at the same time it is evident from the subsequent narrative that this exclusivity did not help them to open their eyes (10,35–45; cf. 8,32; 9,32). Jesus reminds them that serving, rather than being served, is what is required to follow him (10,43–45; cf. 8,34). Like the ending of the last section (8,22–26), this one also ends with the curing of a blind man (10,46–52). While the last curing took a long process to reach the complete healing (8,23–25), this one happens with the mere words of Jesus 7 Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 285.300. The same word is used in the episode of the Syrophoenician woman (7,28.30). 8 «In the transition to the third Passion prediction, Mark 10,32 emphasizes both Jesus’ walking ahead of the disciples to Jerusalem into his suffering and, thereby, the implicit imitation of the disciples»: J. Bühner, «proa,gw», 150. «Gesù è davanti al gruppo e per i lettori è un chiaro segnale della piena coscienza e accettazione del piano di Dio, a cui sono invitati a partecipare anche loro (8,34)»: M. Grilli, L’impotenza che salva, 133. Also Cf. E. Manicardi, Il cammino di Gesù, 105–106.

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(10,52). Jesus’ question to Bartimaeus (10,51), that resembles the one he asked the sons of Zebedee (10,36), also highlights the importance of this healing. The disciples, who are «with Jesus» (cf. 3,14) and are not really «following» him on the «way» (8,17–21), come in sharp contrast with the blindman who follows (10,52)9. In the previous healing of the unnamed blindman, after the cure, he was «sent away to his home» (8,26), but Bartimaeus after receiving sight «followed him on the way» (10,52)10.

1.2 Way in Jerusalem: In the Temple (11,1–13,37) After highlighting the importance of the «way» in the second part of the Gospel (8,27–10,52), the narrator moves on to the third (11,1– 15,47) in which Jesus moves into Jerusalem. The ministry of «service» (9,35; 10,45), in which there is a reversal of status («first» to «last», 9,35), that Jesus taught his disciples (9,33–36; 10,13–16.43–45) as a prerequisite on the «way», is visible in the entrance of Jesus into Jerusalem on a colt (11,7–8). This is followed by the cleansing of the temple and «teaching» (dida,skw11, 11,15–17) which create different reactions; the chief priests and scribes wanted to kill him, while the crowd12 was astounded by his «teaching» (11,18; cf. 1,27). Jesus’ confrontation with the Jerusalem authorities in chapter twelve sheds much light on his identity13. Though the leaders recognized their role (12,12) in the parable of the wicked tenants (12,1–11), they fail to accept the authority (11,28) and to understand the identity of Jesus the Son (12,6; cf. 1,11; 9,7) and instead they make their decision firm, 12,12 (cf. 3,6; 11,18). In the following con9 Cf. J.  Marcus, Mark  8–16, 589.761; D.E.  Nineham, The Gospel of St Mark, 282; A. Stock, The Method and Message of Mark, 286; M.D. Hooker, The Gospel According to Saint Mark, 253. Gundry does not see any symbolic meaning in both, the healing of the blind, episodes. Cf. R.H. Gundry, Mark, 597. 10 Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 319. «Possibly Mark also had in mind the deeper significance of avkolouqe,w (1,18; 2,14 f.; 8,34 etc.), if Bartimaeus actually became a disciple, as seems likely from the fact that his name was remembered»: C.E.B.  Cranfield, The Gospel According to St Mark, 346. «Perhaps the readers would rather identify with Bartimaeus than with the twelve»: B.M.F. van Iersel, Mark, 344. 11 The same verb is used to constitute the disbanded crowd (6,34) and in 8,31; 9,31 about his «way». In the Matthean parallel Jesus «said» to them (Matt  21,13), so in Luke (Luke 19,46). 12 The presence of the crowd is unique to the Markan narrative. 13 Cf. M.  Grilli, L’impotenza che salva, 150; M.D.  Hooker, The Gospel According to Saint Mark, 252.



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frontation with Jesus, they ironically accept the fact that Jesus «teaches the way of God» (12,14). While «teaching»14 in the temple, Jesus gives a clarification about the understanding of the identity of the Messiah (12,35–37). It is a parabolic (cf. 4,11) presentation of Jesus’ identity to the crowd15, but for the implied reader it is a clarification of what he/she has heard from Peter (8,29) about the identity of the one whom he/she is following16. Jesus’ coming out of the temple (13,1) is followed by an elaborate description to the first called disciples (Peter, Andrew, James and John, 13,3; cf. 1,16–20), who represent all the disciples, about their awaiting future (13,9–13) and about the nature of the end days (13,5–8.14–23). It is evident from the narrative that the future of the disciples/reader is very similar to that of Jesus; they will be «handed over» (paradi,dwmi, 13,9.11–12; cf.9,31; 10,33) and will be persecuted and rejected (13,13; cf. 8,31; 10,34; 6,1–6).

1.3 The Plot to Kill, Anointing and the Table Fellowship (14,1–25) The passion narration begins with the plot of the chief priests and scribes to arrest and kill Jesus (14,1–2) and Judas’ intention to betray him (14,10–11). The anointing of Jesus by an unknown woman (14,3–9), which occurs in between, comes in sharp contrast with these plots by the religious leaders and Jesus’ own disciple17. Judas, who once «came» (avph/lqon pro.j auvto,n) to Jesus responding to his «call» (3,13) now «goes» (avph/lqen pro.j tou.j avrcierei/j) to the chief priests to betray him (14,10)18. It is a strong reminder to the reader that being among the disciples will not make a true follower of Jesus. The following pericope narrates the preparation for the supper (Passover) of Jesus with his disciples (14,12–16). The use of the word dw,deka (14,17) recalls the constitution of the disciples (3,14; cf. 6,7) as well as the privileged position enjoyed by them (4,10; 9,35; 10,32) and thereby highlights and «prepares (the reader) for

14 «“Teaching” revives the contrast between Jesus’ teaching with authority and the scribes’ teaching without it (cf. 1,21–22.27)»: R.H. Gundry, Mark, 717. 15 It is only in Mark, this is a «teaching» (dida,skw, 12,35; cf. Matt 22,41–45) and the «crowd» is the specified audience (12,37; in Matthew it is the Pharisees, cf. Matt 22,41). 16 Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 360; also cf. J. Marcus, Mark 8–16, 850. 17 Cf. M. Grilli, «Paradosso» e «mistero», 99. 18 Pesch observes that the expression avpe,rcomai pro,j with reference to the person occurs only in these two occasions in the Markan narrative. Cf. R. Pesch, Il Vangelo di Marco, II, 504.

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Jesus’ prediction that one of those closest to him will betray him»19; «one of the twelve»20. The privileged position enjoyed by the disciples (metV auvtou/, dw,deka, 3,14; also cf. metV auvtw/n, 2,19; 6,50) comes in antithesis to the words of Jesus (o` evsqi,wn metV evmou/o` evmbapto,menoj metV evmou, ei-j evx u`mw/n/ei-j tw/n dw,deka, 18b.20)21. The table fellowship, which is supposed to strengthen the bond and is a symbol of intimate relationship22, becomes ironical when it becomes the stage of a betrayal (prophecy), especially, by one who is called to be «with him». It is a reminder to the reader that, though Judas (the betrayer) was called to be «with him», he was only peripherally intimate (he even «dips into the bowl with him», 14,20) with Jesus23. It is obvious to the reader from the narrative that the author is not concerned about specifying the whereabouts of the traitor (cf. Matt 26,23), rather he is interested in pointing to the reader that this terrible act is done by one among those «called» to be «with him» (3,14–19) to continue his mission (6,7–13) and to follow him24, and so he issues a caution. 19 Cf. R. Pesch, Il Vangelo di Marco, II, 515; R.H. Gundry, Mark, 827; R. Schnackenburg, Vangelo secondo Marco, 239; J. Delorme, Lecture de l’Evangile selon Saint Marc, 109. 20 The phrase meta. tw/n dw,deka points to the intimate relationship that exists between Jesus and the disciples (metV auvtou/, 3,14; metV auvtw/n, 2,19; 6,50) and also anticipates the intensity of the coming scandal (14,18.20). 21 Cf. J.P.  Heil, «Mark  14,1–52: Narrative Structure and Reader-Response», 316. The triple occurrence of meta, with genitive (vv. 17.18.20) emphasizes the communion between Jesus and his disciples. Cf. R. Pesch, Il Vangelo di Marco, II, 514. 22 «...in ancient near eastern culture, eating with someone connotes an almost sacred trust of friendship»: R.H. Gundry, Mark, 827; B. Witherington III, The Gospel of Mark, 372–373; F.J. Moloney, The Gospel of Mark, 284. «The words “eating with me” are not intended to be merely indicative of the person who would betray Him, but point to one aspect of the enormity of the offence. That person was a table-companion, one supposed to be a friend and associate»: K.S. Wuest, Wuest’s Word ­Studies, 260. 23 «The betrayer is so closely associated with Jesus that he even “dips” bread with him “into the dish”. And so the reader feels the tragedy of Jesus’ prediction, during the very sharing of table fellowship in the sacred Passover meal prepared by disciples (14,12–16), of a chosen disciple violating the privilege of intimate union with him, “the Teacher”»: J.P. Heil, «Mark 14,1–52», 316. «Si possono infatti comprendere la precisazione in modo aperto, applicandosi a tutti e a ciascuno, per cui continua a essere assolutamente possibile l'identificazione del lettore con colui che è preso di mira...Se questo è potuto accadere con uno di loro, può accadere, a maggior ragione, a chiunque viene dopo di loro e si dichiara discepolo di questo stesso maestro»: B. Standaert, Marco, III, 738. 24 Cf. F.J. Moloney, The Gospel of Mark, 285; D.E. Nineham, The Gospel of St Mark, 379.



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The second scene of the Last Supper (14,22–25) occupies the self-offering of Jesus to his disciples. The words, «taking», «blessing», «broke»25 and «gave» (vv.  22–23) resonate with the previous table fellowship offered to the crowd (cf. 6,41; 8,6–7), while the «blood of covenant» refers back to the OT covenant («my blood» points to a «new covenant»)26. In the explanation about the blood, Jesus specifies this fact and thereby reinterprets the OT understanding of covenant; it is «poured out»27 not only for the people of Israel but «for many» (u`pe.r pollw/n, v. 24; cf. 10,45)28. It is this act of «pouring out» the blood «for many» that reveals the intensity of the relationship between the sheep and the Shepherd (cf. John 10,15.17). The covenant established by the blood of Jesus perfects the sheep’s fellowship with God the Father (cf. Jer 31,31–34; Zech 13,9)29. 25 The «breaking» of the bread refers to the act of sharing, not to the violent death that awaits Jesus. Cf. C.A.  Evans, Mark  8,27–16,20, 389; M.D.  Hooker, The Signs of a Prophet, 48–49, contrary to Otto. Cf. R. Otto, The Kingdom of God, 302–303. 26 «...il nuovo sangue dell’alleanza mira ad una nuova alleanza»: R. Pesch, Il Vangelo di Marco, II, 524; E. Best, Temptation and the Passion, 146–147. «Referring to his blood as “my blood of the covenant”, Jesus is affirming that the blood of his death will effect the fulfillment of a covenant in which God will unite himself again with his people»: G. Ossom–Batsa, The Institution of the Eucharist, 137. 27 This refers to a sacrifice offered for «many», where Jesus himself is the one who offers and is offered. In the words of Delorme, «Il souligne plutôt que Jésus a fait l’offrande de son sacrifice, qu’il était maitre de sa mort, puisqu’il en a révélé le sens: une mort “pour la multitude”, un sacrifice d’alliance. Sacrifice offert, mais aussi sacrifice agréé»: J. Delorme, Lecture de l’Evangile selon Saint Marc, 109. «Il sangue “versato” o “sparso”, significa la morte accettata, il sacrificio previsto e come già compiuto»: B. Standaert, Marco, III, 744; R. Schnackenburg, Vangelo secondo Marco, 249. 28 Jeremias suggests that polloi, following Semitic usage has a universalistic connotation. Cf. J.  Jeremias, «polloi,», 536–537.543; J.P.  Heil, «Mark  14,1–52», 318; A. Stock, The Method and Message of Mark, 361; R.H. Gundry, Mark, 842; E.C. Maloney, Semitic Interference in Marcan Syntax, 139–142; J.B. Bauer, «Fragen zur revidierten Einheitsübersetzung», 137–138. The use of the phrase «for many» also refers to the «inclusive scope of Jesus’ sacrificial death». While the previous occurrence of the phrase in 10,45 refers to the redemptive act, «the present text adds the idea of covenant». Cf. L. Williamson, Mark, 255. Pesch suggests that the presence of the word pollw/n also alludes to the Suffering Servant of Isaiah (Isa 53,12). Cf. R. Pesch, Il Vangelo di Marco, II, 532; J. Painter, Mark’s Gospel, 187; B.F. Meyer, «The Expiation Motif in the Eucharistic Words», 461–487. Also cf. C. Myers, Binding the Strong Man, 363. Some of the commentators consider it as referring to the «chosen community of salvation, those who will inherit the future Kingdom of God». Cf. L.W. Hurtado, Mark, 177; W.L. Lane, The Gospel According to Mark, 384.507. 29 Cf. K. Stock, Marco, 303–304.

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Conclusion After the first feeding narrative (6,30–44) the incomprehension of the disciples is explicitly mentioned in the narrative (6,52; 8,17–21.32–33; 9,32), while their privileged position helps them to be exclusive witnesses to the revelation of Jesus (9,2–8; also cf.  8,27–30) and his teaching (8,31; 9,31; 10,32–34). The narrator provides the reader with the exclusive possibility to have a private audience of Jesus’ exhortation about the «way» (8,31; 9,31; 10,32–34), along with the twelve. All the prospective disciples are invited to share the «way» of Jesus (8,34). The focus of the narrative is on the «way» (of Jesus) and the participation in it. Jesus’ entrance to Jerusalem and the temple brings his identity into the spotlight, but the Jerusalem leaders maintain or even harden their attitude towards Jesus (chapters 11–12), while the crowd remains to be his faithful hearers (12,37). Jesus’ Passover meal with his disciples reminds the reader of a much awaited table fellowship which was thwarted twice (3,20; 6,31)30 in the narrative because of the crowd31. These texts (3,20; 6,31) which are unique to Mark  might be a narrative strategy of the author who leads the reader to the all important meal hosted by Jesus for his specially called disciples in the background of the betrayal (14,17–21) and denial prophecies (14,30–31), which breaks and questions the bond of a table fellowship and discipleship. It also brings back into the mind of the reader the image of Jesus, who cared for and ordered a disbanded crowd by teaching and feeding them (6,34–44) and (symbolically) offered the bread of the children to a Gentile woman (and her daughter), 7,24–30 and also fed a faithful crowd (8,1–9). And hence the uniqueness of this table fellowship becomes evident to the reader in Jesus’ «eating with» the twelve (14,18–20) and «giving his body and blood» (14,22–24) to them and establishing an eternal communion. Whereas in earlier fellowships the situation, need and «satisfaction» of the recipients were important (6,34.42; 8,1–3.8; cf. 7,25.27).

30 Interestingly the first one is after the special gathering/constituting together of the disciples by Jesus (3,13–19) and the second one after a re-gathering followed by a similar call and sending out on a mission (6,7–13.30). The word dw,deka which appeared in both these calls (3,14; 6,7) appears in the beginning of this meal (14,17). 31 There are two explicit references in the Markan narrative to a table fellowship which included Jesus and his disciples; one hosted by Levi (2,15) that included tax collectors and sinners, the second hosted by Simon the Leper, that also consisted of some others, including a nameless woman (14,3–9).



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2. The Prophecies of Scandal, Dispersion and Denial: 14,26–31 The prophecies of scandal, dispersion and denial, which come immediately after the Last Supper (14,17–25), are important in shedding light on the theme of Shepherd. The citation from the book of Zechariah (13,7) portrays Jesus as the Shepherd and the disciples as the sheep. Jesus’ prophecy that follows it (14,28) reveals his continuing ministry after the resurrection by gathering and leading the scattered disciples. The demarcation of 14,26–31 could be done on the basis of the change of spatial location and of the subsequent changes in the narrative. The pericope preceding this scene (the Last Supper, 14,17–25) occurs in a ‘house’ in the ‘city’ (14,12–16). It cannot be inferred from this scene whether it (14,26–31) happened on the way to Mount of Olives (v.  26) or the narrator intended it as a narrative background. The latter seems to be the reason when read in the light of the following prophecy from Zechariah. Jesus’ prophecy of scattering and denial is vehemently opposed by Peter, the rest of the disciples support him and the scene ends without a proper solution (v. 31). In v. 32 is the movement of Jesus and his disciples to a specific location, Gethsemane. And the historical present e;rcontai (cf. 14,17) marks the beginning of a new scene32. The narrator leads the reader from the depressing and inconclusive denial scene to an atmosphere of prayer (14,32).

2.1 Cohesion of 14,26–31 a. Verse 26 This scene begins with the mention of the movement of Jesus and his disciples to a different location (v. 26), the Mount of Olives, while the reference to the singing connects it with the previous scene33. But at the same time this verse serves as an introduction to this pericope with a change of scene34. The characters are Jesus

32 Cf. B.M. Fanning, Verbal Aspect, 232. 33 The reference to the Mount of Olives, 14,26, «is an introduction to a new setting rather than as the conclusion to the scenes of the Passover meal, which takes place in Jerusalem (14,12–25)». Cf. J.P. Heil, «Mark 14,1–52», 307; C.A. Evans, Mark 8,27–16,20, 398–399; R.H. Gundry, Mark, 844; R.H. Stein, Mark, 653; J. Painter, Mark’s Gospel, 187. There are also scholars who consider v. 26 as a conclusion to the supper. Their argument is that «the flow of the narrative would be uninterrupted if a reader jumped from v. 26 to v. 32» and hence vv. 27–31 is an insertion by Mark. Cf. W.L. Lane, The Gospel According to Mark, 510. 34 Cf. J.L. Ska, «Our Fathers Have Told Us», 1.

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and the disciples. Jesus with his solemn saying and with the foreknowledge of the future events (14,27–28.30) is, as usual, a convincing and reliable character to the reader. Peter seems to be emotional (as earlier, cf. 8,32) and self-centered (14,29.31a; earlier he spoke on behalf of his fellow disciples, cf. 8,29; 10,28; also cf. 9,5), while the rest of the disciples share his misunderstanding. After the introduction (v. 26), the following events are all verbal actions (Jesus and Peter are involved), where the narrator gives information to the reader regarding the (future) «happenings» in the narrative35. The narrator distinguishes the words of Jesus by the use of the historical present (le,gei, vv. 27.30) and those of Peter by his affirmation and insistence (e;fh, v. 29; evkperissw/j evla,lei, v. 31a), which allows the reader an insight into the emotional nature of Peter’s reply, while the historical present makes the prophecies of Jesus (14,27–28.30) vividly immediate to the reader. b. Verses 27–29 Verses 27–29 narrate the prophecy, which has four verbs in the future tense (skandalisqh,sesqe, Pata,xw, diaskorpisqh,sontai, v. 27, proa,xw, v. 28) that focus on the future happenings and Peter’s reply (v. 29). Jesus’ statement begins with the historical present, le,gei (primary level), which brings the focus on it. The first part of Jesus’ statement (v. 27) begins with the conjunction o[ti that introduces the discourse and the second o[ti serves as a causal conjunction, while avlla, connects it with the second part of the prophecy. Peter’s response is also represented by the aorist e;fh. Jesus’ prophecy and the contradicting reply of Peter create dramatic tension in the narrative. While in the prediction of betrayal, 14,17–21, «one of the twelve» (cf. 14,18.20) was in the focus, now Jesus predicts that «all» will «fall away» and therefore it comes in antithesis. Though Peter’s reply seems to be a climax, it only further complicates the issue. Jesus’ use of the OT citation (14,27b) is framed by his own words (14,27a and 28). pa,ntej and skandali,zw serve as an inclusion to this unit (vv. 27.29), while pa,ntej also comes in contrast with evgw, (v. 29). The presence of the word pa,ntej further connects this scene with the previous scene (v. 23). While the first unit is addressed to auvtoi/j, v. 27, the following one is addressed to auvtw/| (Peter). c. Verses 30–31 This unit (vv. 30–31) is concerned with the prophecy of immediate happenings and the reply of Peter and the rest of the disciples to it. The prophecy, which is

35 Cf. S. Chatman, Story and Discourse, 44–45.



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also explained in the primary level, le,gei, begins with a solemn saying (as in the prediction of betrayal, v. 18b) and is addressed exclusively to Peter. While in the first one (v. 27) Jesus referred to the «fall away» of «all» the disciples, in this one Jesus is pointing specifically to Peter (su,, twice in v. 30) which brings the attention of the reader from «all» to Peter. His insistence is obvious in his reply (evkperissw/j evla,lei, 14,31a, secondary level) and 14,31c, in which the rest of the disciples support Peter’s view, could be considered as the end of this plot of revelation36. Jesus’ silence37 after this leaves the conflict between them (Jesus and the disciples) open and hence the reader is left in suspense. In the first prediction, v. 27, Jesus never specified the time of the «fall away» but in the second it is precisely mentioned (sh,meron tau,th| th/| nukti., v. 30). The use of pa,ntej in v. 31 connects it with the previous unit (v. 29). Peter, who focused his first response in relation to «all»/the rest of the disciples («all» and «I», v. 29) changes the point of view to the personal level, himself and Jesus («I» and «you», v. 31b). Jesus’ second prediction which is focused on Peter (soi and su,, v. 30b), is perfectly paralleled by reference to Jesus (soi and se, v. 31b) in Peter’s reply. The «historical present» (le,gei) in Jesus’ prediction comes in contrast with the evkperissw/j and the imperfect, evla,lei, used in Peter’s reply, whereas tri,j me avparnh,sh, v. 30 and ouv mh, se avparnh,somai, v. 31, make a perfect parallel.

2.2 Coherence of 14,26–31 2.2.1 The Shepherd’s Prediction of Denial, Dispersal and Re-gathering (14,26–31) a. Introduction (v. 26) 26

Kai. u`mnh,santej evxh/lqon eivj to. :Oroj tw/n VElaiw/nÅ

The pericope begins with the mention of the Last Supper’s conclusion with a hymn, a usual feature of the end of a Passover meal38. The collective movement of Jesus with the disciples (evxh/lqon) to the Mount of Olives introduces a new

36 Cf. S. Chatman, Story and Discourse, 48. 37 «When someone’s silence is actually isolated for narration, we may infer that the refusal or avoidance of speech is itself a significant link in the concatenation of the plot»: R. Alter, The Art of Biblical Narrative, 79. 38 Cf. C.A. Evans, Mark 8,27–16,20, 399; E.P. Gould, The Gospel According to St Mark, 266; J. Gnilka, Marco, 782. For a detailed study: J. Marcus, Mark 8–16, 971.

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setting in which Jesus predicts the scattering of the sheep39. This movement of Jesus and the disciples outside the city walls of Jerusalem makes this location worthy to be analyzed. The Mount of Olives is mentioned three times in Mark; in 11,1, where Jesus enters the city of Jerusalem, in 13,3, where Jesus answers the question of Peter, James and John regarding the destruction of the Temple and in 14,2640. Rather than its geographical location41 it might be the reference (Mount of Olives) in the prophecy of Zechariah42 that makes it significant in the narrative («On that day his feet shall stand on the Mount of Olives which lies before Jerusalem on the east», Zech 14,4)43, especially when there is a citation derived from Zechariah 13,7 in 14,27b. This becomes more obvious and notable when we notice the fact that immediately after this, in the following pericope, Jesus and his disciples make their movement towards a specific location, Gethsemane (on the slope of the Mount of Olives44, 14,32)45.

39 In Luke the prediction of Peter’s denial is during the conversation during the Supper (Luke 22,31–34; cf. John 13,36–38) but it does not have the prophecy of scattering of the sheep. Matthew follows the Markan narrative (Matt 26,30–35). 40 Matthew follows Mark in his reference to the Mount of Olives (Matt 21,1//Mark 11,1; Matt 24,3//Mark 13,3; Matt 26,30//Mark 14,26). Luke also mentions it at the entrance into Jerusalem (Luke 19,29.37) and the latter two references are as a place for prayer (Luke 21,37; 22,39). 41 Evans suggests that one of the reasons for the selection of the Mount of Olives as the starting point for the entry (11,1) might be because «it overlooks the city and the eastern side of the Temple Mount itself» (141) and also because of its allusion to the prophecy of Zechariah, Zech 14,4 (400). Cf. C.A. Evans, Mark 8,27–16,20, 141.400. 42 This is one of the only two OT references to the Mount (2 Sam 15,30). 43 This verse which begins with an eschatological formula (on that day) is a prophecy that on the end day YHWH will go forth to battle against Israel’s enemies (nations). «Although YHWH is the subject here, Josephus and rabbinic traditions provide evidence that the passage was read as a reference to the advent of the Messiah; the Markan placement of Jesus on the Mount of Olives may therefore be Christologically significant»: J. Marcus, The Way of the Lord, 156; M.C. Black, The Rejected and Slain Messiah, 144–147; C.A. Evans, Mark 8,27–16,20, 399. 44 Cf. D.A.D. Thorsen, «Gethsemane», 997; R.H. Stein, Mark, 642. 45 While Luke  mentions the prayer of Jesus on the Mount of Olives (Luke  22,39), Mark and Matthew specify the location as Gethsemane (Mark 14,32; Matt 26,36) in order that the preceding prophecy (Mark 14,27–28; Matt 26,31–32) may be uttered in the setting of Mount of Olives.



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b. First Prediction and its Response (vv. 27–29) 27

Kai. le,gei auvtoi/j o` VIhsou/j o[ti Pa,ntej skandalisqh,sesqe( o[ti ge,graptai( Pata,xw to.n poime,na( kai. ta. pro,bata diaskorpisqh,sontaiÅ 28

avlla. meta. to. evgerqh/nai, me proa,xw u`ma/j eivj th.n Galilai,anÅ

29

o` de. Pe,troj e;fh auvtw/|( Eiv kai. pa,ntej skandalisqh,sontai( avllV ouvk evgw,Å

+ The Prophecy of Zechariah The New Testament has many ‘references to five of the six chapters of Zechariah 9–14’ because of its «eschatological content, thematic unity, and distinct characters and vocabulary (e.g., the evil shepherds, the shepherd, and the flock)»46. The metaphor of Shepherd and sheep is emphasized not only in Zech 13,7 but also throughout Zechariah 9–14 (Zech  9,16; 10,3; 11,4–17). Just like the shepherd passages in Jeremiah and Ezekiel, where the Shepherd image is used to portray the irresponsible leadership of Israel as well as the righteous Shepherd (and shepherds; cf. Jer 23,1–6; Ezek 34,1–23), Zechariah 10,2–3 (refers to the bad leaders) and 11,4–17 point to the good (where the prophet himself acts as the shepherd of the people on behalf of YHWH, 11,4–14) and the bad leaders of Israel, while 13,7 refers to «my shepherd», «one intimate with me», a positive messianic figure47. Though there is ambiguity in the identity of the shepherd figures, «the smitten shepherd represents an important culmination of the OT shepherd imagery»48. It is interesting to note that «YHWH’s judgment upon the shepherd and his flock 46 Cf. J. Marcus, The Way of the Lord, 154. 47 Cf. C.L. Meyers – E.M. Meyers, Zechariah 9–14, 385–386; C. Stuhlmueller, Rebuilding with Hope, 152; R.T. France, Jesus and the Old Testament, 108; Cook suggests that though in the original form Zech 13,7–9 was in connection with the worthless shepherd of 11,15–17, in the new literary (canonical text) context it is referring to the martyrdom of an eschatological good Shepherd or Davidic King. Cf. S.L. Cook, «The Metamorphosis of a Shepherd», 453–466. Some of the authors consider all of these shepherds as evil. Cf. P.  Redditt, «Israel’s Shepherds», 631–642; R.  Mason, The Books of Haggai, Zechariah and Malachi, 95.102–112; E.W. Conrad, Zechariah, 190; M.J. Boda, Haggai, Zechariah, 512–513. Also cf. P. Schroeder, «The ‘Worthless’ Shepherd», 342–344. 48 Cf. D.J. Moo, The Old Testament in the Gospel Passion Narratives, 177–178; J. Jeremias, «poimh,n», 488.

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in Zech, 11,14–17; 12,10–14 and 13,7–9 is followed by the respective announcement of YHWH’s salvation of Israel in Zech 12,1–9; 13,1–6 and 14,1–21»49. MT 13,7 rb,G ‘y[iro-l[; yrIÜW[ br...avnatei,lantoj tou/ h`li,ou37, v. 2, could be for specificity38 or a Markan «duplicate expression»39 but

continue their «service», which they were doing in Galilee (15,41). Cf. J.P. Heil, The Gospel of Mark, 346. 36 Cf. M.E. Boring, Mark, 443; J.R. Edwards, The Gospel According to Mark, 491. 37 Some commentators see an inconsistency in these expressions as the first referring to the early hours before dawn and the second referring precisely to after dawn. Cf. M.D.  Hooker, The Gospel According to Saint Mark, 384. Swete considers this as a «compressed statement of two facts; the women started just before daybreak and arrived at sunrise»: Cf. H.B. Swete, The Gospel According to St Mark, 373. Taylor, who also sees an inconsistency in these expressions, considers Swete’s explanation as unsatisfactory because «the distance from Jerusalem is too short». Cf. V. Taylor, The Gospel According to St Mark, 604. Nineham observes that the inconsistency may be due to St Mark’s desire to make clear to Gentile readers, whose day began at sunrise that Jesus rose on the third say. Cf. D.E. Nineham, The Gospel of St Mark, 444. 38 Gundry suggests that the addition «“when the sun had risen” keeps “very early in the morning from being misunderstood as the last part of the night, instead of a time right after sunrise». Cf. R.H. Gundry, Mark, 990; R.H. Stein, Mark, 729. 39 Cf. J.R.  Donahue  – D.J.  Harrington, The Gospel of Mark, 457. Neirynck calls it «double statement». Cf. F. Neirynck, Duality in Mark, 96.

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the second expression could also be symbolically referring to the resurrection of Jesus (cf. Mal 3,20; also cf. 8,14, «had only one bread»)40. Since the women were witnesses to the burial of Jesus they were also aware of the stone in front of the tomb (15,46–47). This was the reason for their anxiety about the stone at the door of the tomb. The women who were worried41 about a ti,j, who can «roll away» the stone for them, are confronted by a «rolled back» stone42. It is also interesting to note that the qewre,w43 of the women continues; at the crucifixion, burial and at the tomb (15,40, present participle, 47, imperfect; 16,4, historical present; also cf. Matt 27,55; 28,1); they continue their role as spectators. Moreover, their attitude (avpo. makro,qen cf. 14,54; 15,40) resembled that of Peter before denial44. But at the same time come in contrast to two blind men; one avnable,yaj did not see clearly (8,24) and the other came to Jesus i[na avnable,yw and avne,bleyen kai. hvkolou,qei auvtw/| evn th/| o`dw/| (10,51–52)45.

40 Cf. R.H.  Lightfoot, The Gospel Message of St Mark, 96. Perego sees an allusion to Mal 4,2 (3,20); Num 24,17 and Ps  110,3. Cf. G.  Perego, La nudità necessaria, 202–203; B. Standaert, Marco, III, 873; G. Hebert, «The Resurrection Narrative», 67–68; F.J. Moloney, The Gospel of Mark, 343. Also cf. R.H. Gundry, Mark, 998. Heil suggests that the ‘sun’ symbolically refers to Jesus and also comes «in contrast to the three hours of total darkness preceding the death of Jesus (15,33)». Cf. J.P. Heil, The Gospel of Mark, 346; J. Marcus, Mark 8–16, 1083–1084. 41 Marcus considers this as a «lament than a real question». Cf. J. Marcus, Mark 8–16, 1079. 42 The angel of the Lord rolled back the stone in Matthew (Matt 28,2). According Stein the passive avpokeku,listai, «is a divine passive indicating that God was the ultimate cause for the stone’s removal from the entrance». Cf. R.H. Stein, Mark, 730. 43 «The basic meaning observe/view as a spectator is presupposed in the description of the crucifixion and burial of Jesus»: M. Völkel, «qewre,w», 147; W. Michaelis, «qewre,w», 346. And the women continue as mere spectators at the tomb. The previous four occurrences of this verb (3,11; 5,15.35; 12,41) also refer to a «detached observation». Cf. J.R. Edwards, The Gospel According to Mark, 484–485. Luke uses the verb eu`ri,skw in the aorist (Luke 24,2). 44 Malbon suggests that remaining “at a distance” ‘is a mark of fallibility.’ Cf. E.S. Malbon, «Fallible Followers», 43; W. Munro, «Women Disciples in Mark», 235. 45 In this context Standaert considers avnable,yasai qewrou/sin in a positive sense. «Le donne non si limitano a vedere, constatare, ma contemplano»: B. Standaert, Marco, III, 874.



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2.2.3 The Young Man Announces the Resurrection and Going Ahead of the Shepherd (16,5–7) 5

kai. eivselqou/sai eivj to. mnhmei/on ei=donneani,skon kaqh,menon evn toi/j dexioi/j peribeblhme,non stolh.n leukh,n( kai. evxeqambh,qhsanÅ

6

o` de. le,gei auvtai/j( Mh. evkqambei/sqe\ VIhsou/n zhtei/te to.n Nazarhno.n to.n evstaurwme,non\ hvge,rqh( ouvk e;stin w-de\ i;de o` to,poj o[pou e;qhkan auvto,nÅ

7 avlla. u`pa,gete ei;pate toi/j maqhtai/j auvtou/ kai. tw/| Pe,trw| o[ti Proa,gei u`ma/j eivj th.n Galilai,an\ evkei/ auvto.n o;yesqe( kaqw.j ei=pen u`mi/nÅ

Though they «saw» (ei=don) the young man it never seems to have changed their role as mere observers/spectators. Instead, the scene of an open tomb and a young man was unexpected for them which made them «amazed» (cf. 9,15)46.

46 The verb evkqambe,w is used only by Mark in the NT. According to Gundry qambe,w with the perfective evk «connotes extreme awe as to cause emotional distress, bodily tremors and psychological bewilderment». Cf. R.H. Gundry, Mark, 487.991. On the basis of the previous two occurrences of the word evkqambe,w (9,15; 14,33) Donahue and Harrington suggest that it connotes «intense emotion». Cf. J.R. Donahue – D.J. Harrington, The Gospel of Mark, 458. Grimm reads the meaning of evkqambe,w in the context of 9,15. «As Jesus returns from the Mount of Transfiguration, the people are greatly amazed (evxeqambh,qhsan) – apparently by the radiance of his glory. The “miracle of the radiance” in Mark 16:5–6 is similar: The women at the empty tomb were fearful in the presence of the young man in radiant apparel»: W. Grimm, «qambe,w, qa,mboj», 128–129. Grimm seems to be reading too much into the context of 9,15, where the people were in the midst of a dispute in which they were in desperate need of their teacher (9,17) to find an answer (9,14–18). Perego counters the argument of Grimm and on the basis of 9,15 and 14,33 suggests that, «...in 16,5–6: più che un timore reverenziale, le donne vengono descritte in preda al turbamento e allo stupor per aver trovato il sepolcro aperto e al suo interno un giovane»: G. Perego, La nudità necessaria, 212. Hooker opines that rather than simply amazed (cf. 9,15), here,

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Noticeably, it is only Mark47 who introduces a neani,skoj48 in the resurrection narrative and he uses this word twice in his narrative (14,51; 16,5) in contrasting contexts; one at the time of dispersion of the disciples and arrest of Jesus, and here, at the time of the announcement of resurrection and re-gathering49. For the women, the presence of the young man only creates amazement, though they saw him «sitting on the right side, clothed in a white robe». But the narrator, other than portraying the young man as an authoritative messenger, also intends to invest him with symbolic meanings for the reader by referring to him as the «young man» (because the reader has already seen the fleeing young man, 14,51–52, and also is aware of the transfiguration of Jesus, 9,2–3 and the future glorified status of the Messiah, 14,62). Therefore, in the first level, the young

evkqambe,w, means that «the women were terrified». Cf. M.D. Hooker, The Gospel According to Saint Mark, 385. 47 Matthew clearly says about an «angel» in the parallel text (Matt 28,2.5), while Luke is referring to «two men» in 24,4, later the women clarifies them as «angels» (Luke 24,23; cf. John 20,12). Interestingly, Mark who has already used this word twice in his Gospel (1,2.13) avoids it in this context. It seems that the Markan narrator intended this ambiguity to create a polyvalent image of this «young man». Otherwise, Mark should not have introduced this image of a «young man» in 16,5 (also in 14,51–52), instead of a convincing character of an «angel». Gundry rightly observes that «Mark calls him a young man to recall the young man of 14,51–52»: R.H. Gundry, Mark, 990. 48 Most of the scholars consider the neani,skoj of Mark  16,5 as an angel and the one in 14,51–52 as a disciple or one of the disciples outside the twelve or it might be Mark  himself. Cf. R.  Dabelstein, «neani,skoj», 459. Brown, by referring to the opening line of the message of the young man (do not be amazed, 16,6), his attire (Rev 7,9) and to 2 Macc 3,26.33 confirms that the young man is an angel of God (300). Cf. R.E.  Brown, The Death of the Messiah, 294–304; L.W.  Hurtado, Mark, 243–244.281.286; E. Schweizer, The Good News According to Mark, 372. Gould suggests that «this is the form which the angel took»: E.P. Gould, The Gospel According to Mark, 276.300. Cf. M.D. Hooker, The Gospel According to Saint Mark, 352.384; H.B. Swete, The Gospel According to St Mark, 333–334.374. Cranfield observes that only «angels as the constant witnesses of God’s action» could see the resurrection and therefore, by means of an angel the testimony is passed on to the women. Cf. C.E.B.  Cranfield, The Gospel According to St Mark, 465–466. Perego counters all these arguments. Cf. G. Perego, La nudità necessaria, 196–197. Also cf. p. 179, fn. 10. 49 Brown, who considers the young man of 14,51–52 as a disciple and the one in 16,5 as an angel, suggests a possible contrast between these figures. «The Jesus who was abandoned disgracefully by the last disciple and left to face his hour of arrest and death alone is in 16,5–6 served by an angel who proclaims his victory over death»: R.E. Brown, The Death of the Messiah, 304.



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man kaqh,menon evn toi/j dexioi/j50 (16,5; cf. Ps 110,1), symbolically refers to the glorified Jesus (cf. 14,62; also cf. 12,36) and his «white»51 robe refers back to the transfigured Jesus (9,3)52. But at the second level (in comparison with the young man in 14,51–52), he also represents the disciples, who were once «naked» losing the outer garment in the face of trials and abandoning their Shepherd (14,50–52), but will be transformed (by following Jesus to Galilee and seeing him there, 16,7), putting on the robe of glory (peribeblhme,non53 stolh.n leukh,n54, Rev 7,9.13; cf. Eph 2,5–6)55. Therefore the «young man», symbolically, refers to the 50 «...the enthronement of Jesus at the right hand of God, which was understood early as a consequence of the resurrection, is described with kaqi,zw with the connecting evn dexia/| (Eph 1,20;Heb 1,3; 8,1; 10,12; 12,2»: P. von der Osten-Sacken, «dexio,j», 285–286. This, «sitting at the right» is unique to the Markan narrative (cf. Matt 28,2; Luke 24,4; John 20,12) and is referred two more times in relation to Jesus (12,36; 14,62). In 16,5, the plural dexioi/j is used (cf. 10,37.40; 12,36; 14,62), while in the epistles it is singular. But the change of evk (cf.  10,37.40; 12,36; 14,62) to evn (as in the epistles) «for “on” echoes early Christian diction regarding the heavenly session of Jesus and thereby betrays Mark’s intention to make the young man represent Jesus...and the addition of the definite article toi/j makes up for the lack of a dependent genitive» as in the epistles. Cf. R.H. Gundry, Mark, 990–991. Perego sees the «sitting at the right hand» (cf. 10,37) also in relation to discipleship («discepolato redento», 215–217). Cf. G. Perego, La nudità necessaria, 197.215–217; H. Waetjen, «The Ending of Mark», 120–121. 51 The word leuko,j refers to the «heavenly purity, glory» etc., and is used in the «heavenly-eschatological sense». Cf. J.A. Bühner, «leuko,j», 350; W. Michaelis, «leuko,j», 249. 52 Cf. G. Perego, La nudità necessaria, 222–223. 53 The same verb is used in 14,51 where the anonymous young man is pictured as wearing only a linen cloth. 54 The same words are used in Rev 7,9.13. According to Radl, «the stolh.n leukh,n is associated with angels (Mk 16,5) and with transformed believers (Rev 6,11; 7,9.13)»: W. Radl, «stolh,», 278; U. Wilckens, «stolh,», 691. 55 Cf. G.  Perego, La nudità necessaria, 217–218. «Just as his presence in the garden underlined the failure of the disciples, so now his presence at the tomb highlights the imminent restoration of the disciples»: A.T. Lincoln, «The Promise and the Failure», 293; C. Myers, Binding the Strong Man, 369.398; M. Grilli, «Paradosso» e «mistero», 110. Moloney says that, «As God has transformed the death of Jesus by raising him from the dead, discipleship may be reestablished and nakedness covered»: Cf. F.J. Moloney, The Gospel of Mark, 345. According to Gundry, «...the young man “sitting on the right” both indicates his authority (cf. 10,37.40; 12,36; 14,62), contrasts with the women’s expectation of seeing Jesus’ corpse lying prone, and makes the young man represent Jesus, who at the time of Mark’s writing is sitting on the right hand of God (12,36; 14,62; Rom 8,34; Eph 1,20; Col 3,1; Heb 1,3 etc.)». Gundry also adds that

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present reality of the resurrection of Jesus and also to the future of the disciples. Conspicuously, that is what the message (of the «young man») is also referring to; Jesus is risen, you will «see» him. The historical present le,gei, that begins the words of the young man makes the announcement immediate to the reader as well. The words of the young man first try to re-orient the women who were amazed (Mh. evkqambei/sqe, v. 6b)56 and were «seeking» the body of Jesus. Therefore he proceeds to clarify them about Jesus whom they are «seeking»57 (v. 6b) and finally he gives them the responsibility to announce this good news to the disciples (v. 7). Through these words the though the young man represents Jesus, his function of interpretation and instruction identifies him as an angel. R.H. Gundry, Mark, 990. According to Vanhoye, Mark associates the young man closely with Jesus. In 14,51–52 the young man leaves his cloth and escapes from the captors, while in 16,5 Jesus leaves his cloth and escapes from the tomb. Cf. A. Vanhoye, «La fuite du jeune homme nu», 401–406; J. Knox, «A Note on Mark 14,51–52», 27–30. In Mark there is no reference to the clothes of Jesus (cf. John 20,6–7), moreover the young man in 16,5 is clothed in white. Some of the commentators consider the young man in 14,51–52 and 16,5 as referring to the sacrament of Baptism; just like the Baptismal candidate entering the water naked and after baptism being clothed with white rob. Cf. A. Stock, The Method and Message of Mark, 373–375.423–424; R. Scroggs – K.I. Groff, «Baptism in Mark», 531–548. The transition from nakedness to clothed in white, which expresses a new life seems to be interesting, but in 14,51–52 the young man was fleeing from being seized by the crowd not dying with Christ (Rom 6,4); he left his rob and deserted Jesus. 56 The Matthean parallel has mh. fobei/sqe (Matt 28,5). Some of the commentators consider this phrase as conforming to the identity of the young man as an angel. Cf. E. Schweizer, The Good News According to Mark, 372; B. Witherington III, The Gospel of Mark, 414. Dwyer finds the response of the young man as unusual when compared to other angelophanies. He says that «The common response of comfort after an angelophany or epiphany is mh. fobou/ or mh. fobei/sqe, 6,50; Luke 1,12.29; Acts 27,24; Rev 1,17, no matter what the verb is which describes the startled reaction» (187). However, he considers the reactions of the women in 16,5–6 as part of angelophonies. Cf. T. Dwyer, The Motif of Wonder, 187.193. 57 Lightfoot observes that the use of the verb zhte,w (1,37; 3,32; 8,11.12; 11,18; 12,12; 14,1.11.55; 16,6) in Mark has an unfavorable sense. «Even if the seeking has not evil intent, as it has at 8,11.12; 11,18; 12,12; 14,1.11.55, it is being carried out in a wrong way and is unacceptable, as at 3,32; 16,6»: R.H. Lightfoot, The Gospel Message of St Mark, 23–24; W.L. Lane, The Gospel According to Mark, 588. In 1,37; 3,32 and 16,6, positive characters are «seeking» Jesus (the people, mother and brothers, the women who followed him). But in Hebert’s words, «it is a misguided “seeking”». Cf. G. Hebert, «The Resurrection Narrative in St Mark’s Gospel», 69–70; J.R. Edwards, The Gospel According to Mark, 494. Vignolo sees an inclusion and parallelism in 1,37 and



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young man intends to change the orientation of the women, who were amazed, from searching for the body of Jesus to anoint (16,1), to the announcement (16,7) of the good news of his resurrection. The narrator, by referring to Jesus as Nazarhno,j, refers back to the beginning of the narrative in which Jesus was first introduced as VIhsou/j avpo. Nazare.t th/j Galilai,aj (1,9), and thus serves as an inclusion to the ministry of Jesus58 and reminds the reader that Jesus «came» from (Nazareth of) Galilee and the resurrected Jesus is «going ahead» of the disciples to Galilee. But at the same time it also comes in contrast with two other references to Nazarhno,j where two contrasting figures of discipleship are mentioned (10,47; 14,67)59. Though Mark has once used hvge,rqh without any passive force (cf. 2,12), he uses it here in the theological passive sense (cf. 14,28; also cf. Acts 3,15; 4,10; Rom 4,24 etc.)60. The verb stauro,w comes in contrast with evgei,rw; crucified by the leaders, resurrected by God the Father. The following words of the young man, ouvk e;stin w-de\ i;de o` to,poj o[pou e;qhkan auvto,n, stress the reality of the hvge,rqh which he has already announced. The conjunction avlla, ‘recalls their thoughts from the wonder and awe of the announcement which they had just received, to the duty which lay immediately before them’61. The u`pa,gete (16,7) is a call to mission and refers to a new situation or a new phase in their life62. Peter, 16,6. Cf. R. Vignolo, «Una finale reticente», 186. The disorientation of the women is once again highlighted in this verb. 58 Cf. P.J. Achtemeier, Mark, 123. According to Stock the women came in search of «Jesus of Nazareth» reveals the fact that they were not «acting out of faith in the living Lord but are simply following their feeling of devotion. For the women Jesus’ mission and history are over and done with. They are doing what they can but greater expectations don’t enter their minds»: A. Stock, The Method and Message of Mark, 425; Gundry says that, the purpose of this identification as «“Jesus of Nazareth” to inform the women that the young man knows who Jesus is». Cf. R.H. Gundry, Mark, 1000. It is only in Mark, the messenger (young man) uses the term Nazarhno,j. Matthew has Ihsou/n to.n evstaurwme,non (Matt 28,5) and Luke uses to.n zw/nta and to.n ui`o.n tou/ avnqrw,pou (Luke 24,5.7). 59 In the first instance (10,47) blind Bartimaeus heard that it was Jesus of Nazareth, acknowledges him as «Son of David», receives sight and «follows him on the way» (10,46–52), while in the second (14,67) Peter denies and deserts Jesus. 60 Cf. C.E.B. Cranfield, The Gospel According to St Mark, 466; L.W. Hurtado, Mark, 286; M.D. Hooker, The Gospel According to Saint Mark, 385. Stein suggests that «although passive in form, hvge,rqh is active in meaning here»: R.H. Stein, Mark, 731. 61 Cf. H.B. Swete, The Gospel According to St Mark, 375. 62 Cf. M. Grilli, «Paradosso» e «mistero», 110–111. In Mark u`pa,gw is used in the imperative; as a directive from Jesus (to his disciples) for a particular mission (6,38; 11,2;

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who confessed Jesus as the Messiah (8,29) but failed to understand His mission (8,32–33) and denied Him, denied that he is a disciple (14,66–72), even though he was forewarned by Jesus (14,29–31), is specially mentioned by the young man in his message63. The prophecy of Jesus in 14,28, that he «will go ahead» of the disciples to Galilee, is already in action, in the present indicative active proa,gei64, which is obvious in the announcement of the young man. Since the prophecy of Jesus is 14,13) on behalf of him (11,3; 14,14), or as a directive to change once vision, in order to follow him (8,33; 10,21) and most often to a person who has cured of a particular illness and started anew (1,44; 2,11; 5,19.34; 7,29). Matthew instead has poreu,w (Matt 28,7) and the same verb is used in the mission commandment (Matt 28,19). 63 Cf. E.P.  Gould, The Gospel According to Mark, 300; J.  Painter, Mark’s Gospel, 211; W.L. Lane, The Gospel According to Mark, 589. «The community was “destructed” in two stages: the flight of the disciples, then Peter’s denial. So now Mark reconstructs it in two stages: tell the disciples, and Peter»: C. Myers, Binding the Strong Man, 398. Cranfield rightly suggests that the special mention of Peter might be an «assurance that he had not been cast off», not to show his prominence (that is why; his name is mentioned after the disciples). Cf. C.E.B. Cranfield, The Gospel According to St Mark, 467. Stock argues for a Petrine primacy. Cf. A. Stock, The Method and Message of Mark, 427. 64 Cf. Ch. 3, pp. 166–167. The repetition of this verb (and also the prophecy) brings back the image of Jesus as the Shepherd, who gathers the scattered and leads them ahead. Because of the present tense use of the verb proa,gw, some of the commentators consider it as meaning ‘go before’ than «lead ahead». Cf. D.E. Nineham, The Gospel of St Mark, 445–446; V. Taylor, The Gospel According to St Mark, 608; B. Standaert, Marco, III, 881. Through the present tense of the verb proa,gw the narrator is pointing to the fact that the shepherd as he has promised (14,28) is resurrected and on the move, ready to gather the scattered and lead them ahead. Though Hebert sees the shepherd image in the verb proa,gw, he considers it as referring to Jesus’ leading the disciples in their Gentile mission (Galilee). Cf. G. Hebert, «The Resurrection Narrative», 70–71. Also cf. R.H. Lightfoot, The Gospel Message of St Mark, 116. In Mark the announcement of the Young man is a confirmation and fulfillment of the prophecy of Jesus (14,28) and the focus is on the verb proa,gw (In Matthew the women has to announce to the disciples the resurrection as well, Matt 28,7, and the focus is on resurrection, whereas in Mark the resurrection is a message to the women, 16,6 cf. 14,28, who are searching for the body to anoint. It is also noteworthy that in Matthew the verb is used only in relation to the resurrected Jesus, Matt 26,32; 28,7 and when the resurrected Jesus repeats the same announcement to the women, the verb proa,gw is not used, 28,10). The women is asked only to remind the disciples of this promise, because the disciples already know that he is the Shepherd (14,27; Matt 26,31–32) and the fulfillment of the prophecy means he is inviting them to follow him or he is gathering the scattered sheep. Also cf. E. Manicardi, Il cammino di Gesù, 177.192.



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in the background of Zech 13,7 (14,27), the Shepherd imagery continues in the fulfillment as well; Jesus the Shepherd is going ahead of his sheep to gather them and to lead them forward. Therefore the «going ahead» is referring to the fulfillment of the predictions of resurrection (8,31; 9,31; 10,33–34; 14,28) as well as the continuation of Jesus’ identity as the Shepherd (cf. 14,27). Apart from this contextual background (14,27–28; cf. Zech 13,7), which refers to the shepherding image, the verb proa,gw also refers back to some OT passages which deals with the pastoral activity of YHWH. Though the verb proa,gw does not appear in these texts, the verb av,gw with various prefixes is used to mention God the Shepherd tending his scattered flock or leading his flock. Ezekiel 34 is prominent among these texts which portrays God as the Shepherd leading out, gathering, and leading in (to give rest, to feed, to care) his sheep (Ezek 34,13–16)65. LXX Ezek 34,13 kai. evxa,xw auvtou.j evk tw/n evqnw/n kai. suna,xw auvtou.j avpo. tw/n cwrw/n kai. eivsa,xw auvtou.j eivj th.n gh/n auvtw/n kai. boskh,sw auvtou.j evpi. ta. o;rh Israhl  kai. evn tai/j fa,ragxin kai. evn pa,sh| katoiki,a| th/j gh/j

65 Chae suggests that these verbs (eivsa,gw, suna,gw, evxa,gw) are associated with the Shepherd image. «The series of this various types of av,gw verbs suggest that the shepherd’s primary task is to lead the flock»: Y.S. Chae, Jesus as the Eschatological Davidic Shepherd, 200; J.A. Cabrido, The Portrayal of Jesus, 325; W. Baxter, Israel’s only Shepherd, 100. In Exod 3,1, the verb a;gw itself is used in relation to the shepherding of the sheep (...h;gagen ta. pro,bata u`po. th.n e;rhmon...). Though without any direct reference to YHWH as the Shepherd, His activity of liberating the people of Israel, his flock, from the bondage of Egypt (which later on became the paradigm for the shepherding activity) is also referred to by these verbs. The verbs a;gw, evxa,gw and eivsa,gw are used in reference to YHWH’s «bringing/leading out» the people of Israel from Egypt and «leading into» the promised land (a;gw, Deut 8,2.15; 29,4; 32,12; Ezek 20,10; evxa,gw, Exod 3,8; 6,6.7; 7,4.5; 12,17.42.51 etc.; eivsa,gw, Exod 3,8 ; 6,8; 13,5; Num 14,24.31; Deut 31,20 also cf. Exod 33,3 etc). YHWH’s later saving acts also is referred by the use of these verbs (a;gw, Isa 42,16; 43,5; 48,21; 49,10; Jer 38,8; evxa,gw, Isa 65,9; Jer 38,32; 39,21; Ps  104,37.43; 135,11.16 etc.; suna,gw, Neh 1,9; Mic 4,6; Isa 43,5; Jer 38,8.10; Ezek  11,17; 28,25; 37,21; eivsa,gw, Neh 1,9; Zech  8,8; Isa 56,7; Jer 3,14; Ezek  36,24; 37,12.21). These verbs also appear in reference to Moses as the shepherd appointed by YHWH to bring His people out of Egypt (evxa,gw, Exod 3,10–12; 6,26; a;gw, Exod 15,22). The verbs evxa,gw and eivsa,gw appear in Num 27,17 Where Moses Prays to Lord the God to appoint someone as the leader of the congregation, so that they «may not be as sheep without shepherd». Also cf. W. Baxter, Israel’s only Shepherd, 34–35.

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Another important text is in Isaiah, where the prophet, who exhorted the people of God to «prepare the way of the Lord» (Isa 40,3–4; cf. Mark 1,2–3), also announces to them the coming of YHWH and his dealing with his people like a Shepherd. It is also noticeable that the prophet also refers to the promise of ‘seeing’ (ovfqh,setai h` do,xa kai. o;yetai pa/sa sa.rx to. swth,rion tou/ qeou...) the glory of God (Isa 40,5; auvto.n o;yesqe, Mark 16,7). LXX Isa 40,11 w`j poimh.n poimanei/ to. poi,mnion auvt ou/ kai. tw/| braci,oni auvtou/ suna,xei a;rnaj kai. evn gastri. evcou,saj parakale,sei

In Ezekiel YHWH is pictured as assuming the role of Shepherd because the shepherds of Israel failed and they (the people) were in a disbanded condition (Ezek  34,5–6), while in Isaiah the Lord is «coming» on his «way» to «gather» and lead his people (Isa 40,3–11). The reader could identify both these images in Jesus the Shepherd (Mark 6,30–44; 16,6–7; cf. 14,27–28)66. Galilee, for Mark, which is the place of beginnings, here becomes a new beginning for the sheep led forth by the resurrected Shepherd67; a place of order68.

66 There are also other instances in which these verbs of tending the flock appear in relation to God the Father. The verb eivsa,gw occurs in Zechariah (Zech 10,10), where YHWH is referred to as one who «cares for his flock» (Zech 10,3; also cf. 9,16; Isa 63,14). In Ps 77,52 God is portrayed as one who «guided» (avna,gw) the people of Israel «in the wilderness like a flock». Micah presents YHWH as «gathering» (suna,gw) the «remnant of Israel» like «sheep» and «flock» (Mic 2,12). It is noteworthy that YHWH also is presented as «leading» (eivsa,gw) the foreigners, who voluntarily joining him (his fold), into his holy mountain into his house of prayer, which is the «house of prayer for all people» (Isa 56,6–7; cf. Mark 11,17). 67 Cf. Ch. 3, p. 168, fn. 76. 68 Malbon suggests that while Jerusalem is a place of chaos, Galilee in Mark is that of order. She says, «Judea, the region of Jerusalem...would be expected to be the center of order. And Galilee, in contradistinction to the home of the religious establishment... would be anticipated as a manifestation of chaos. But in the Markan gospel Galilee, Jesus’ homeland within the Jewish homeland is the center of order; and Judea (especially Jerusalem), the scene of Jesus’ passion at the hands of chief priests, scribes and elders, is associated with chaos»: E.S. Malbon, «Mark: Myth and Parable», 11. This observation seems to be interesting when seen in the light of the shepherding activities of Jesus. Most of the «teaching» (cf. Sir 18,13; Cf. J. Gnilka, Marco, 356; R.H.  Gundry, Mark, 323; P.  Perkins, The Gospel of Mark, 601; E.K.  Broadhead, Mark, 65) of Jesus occurred in the Galilean ministry (1,21–22; 2,13; 4,1–2; 6,2.6.34) and only once he was opposed (6,2), while in Jerusalem he did it only twice (11,17; 12,35). Though the crowd appreciated it (11,18; 12,37) the religious leaders even de-



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The preposition eivj has here the meaning of both of rest, «in», and of motion, «(in) to»69. The preposition as «to» refers to the fulfillment of the prophecy of resurrection (14,28) and to an immediate invitation to the disciples to follow him and it also gives them a sense of direction70. The resurrected Shepherd is on the move to gather and lead the disciples, while the preposition «in» refers to an ongoing relationship71 between the sheep and the Shepherd. Hence, the verb o`ra,w is used here in the figurative sense of «perceive, recognize, experience» etc72; the

cided to kill him (11,18). It was in Galilee that the crowd «gathered» around him and he cared with his words and deeds (suna,gw, 2,2; 4,1; 5,21; evpisuna,gw, 1,33; suntre,cw 6,33; pa/j o` o;cloj h;rceto pro.j auvto,n, 2,13; cf. Ezek 34,13; Jer 23,3; 31,10), but this happens only once on the way to Jerusalem (10,1). 69 According to Zerwick, «In Hellenistic usage the distinction between rest and motion begins to be neglected, and this is especially clear in the use of eivj instead of evn»: M. Zerwick, Biblical Greek, § 99, p. 33. eivj instead of evn in a local sense»: BDF, § 205, p. 167; C.H. Turner, «Marcan Usage», 14–20; B.M.F. van Iersel, «“To Galilee” or “in Galilee”», 365–370. O’Rourke holds the view that Mark normally uses the spatial eivj in the sense of «into» rather than «in». However, he understands eivj as an «in» in Mark 13,9b and 13,16. Cf. J.J. O’Rourke, «A Note Concerning the Use of eivj and evn in Mark», 349–351; R.H.  Gundry, Mark, 1006. Stock points out that when the preposition takes the meaning «to», it has only a temporary sense. «...it means that Jesus has already left Jerusalem and is on the way to Galilee; the disciples and Peter are implicitly invited to follow him to Galilee in order to see him there. Jesus’ going before the eleven disciples is something which occurs once»: A. Stock, The Method and Message of Mark, 427. Also cf. B.M.F. van Iersel, Mark, 497. 70 Cf. W. Elliger, «eivj», 398. 71 According to van Iersel the preposition in this context means «in», because here the attention of the narrator is also on the readers «seeing» Jesus «going ahead» in Galilee. He also points out that the narrator uses eivj as well as evn for «in Galilee» (cf. 1,39; 15,41). He points out two reasons for the preference of «in»: «The simplest reason is that the phrase echoes the representation of 10,32 where Jesus is going ahead of the disciples in their presence...The second reason is that a single meeting of Jesus with the disciples would exclude all readers» (Mark, 505): B.M.F. van Iersel, Mark, 497–498.505; «“To Galilee” or “in Galilee”», 365–370; A. Stock, The Method and Message of Mark, 427–428; Evans also endorse the argument of van Iersel on the observation that frequently in Mark eivj is used in the place of evn (1,9.21.39). Cf. C.A. Evans, Mark 8,27–16,20, 537. 72 Cf. W. Michaelis, «o`ra,w», 316; J. Kremer, «o`ra,w», 527.

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disciples are expected (invited) to «recognize and experience» him, to «see» him beyond the peripheral (4,12; cf. 8,18)73, as the resurrected Shepherd74 which will facilitate them to be the members of his fold and will enable them to enter into an 73 The verb o`ra/n and its derivatives appear 59 times in Mark. When this verb is used in relation to the «seeing» of the disciples in which Jesus is the object, it is always related to understanding. The verb appears in 6,49–50 (ivdo,ntej, ei=don) where the disciples fail to understand the identity of Jesus (6,52). This could be considered as ironical (and also comes in contrast with the «seeing» of Jesus, 6,48) because this «seeing» is expected from the «insiders», 4,12 (i;dwsin) and at the same time the disciples did not «understand» (6,52; 4,12). In the transfiguration of Jesus, the disciples «heard» from God (9,7) and «saw» Moses, Elijah and Jesus (9,4.8.9) but they did not «understand» properly neither the transfiguration (9,5–6) nor the prophecy of resurrection (9,9–10). Therefore the announcement of the young man could be considered as an invitation to the real «seeing», that leads to «understanding» (suni,hmi, 4,12; 6,52; 8,17.21). It is also important to note that the «seeing» (VIdw,,n, 15,39) of the Centurion has led to his confession. Manicardi rightly suggests that, since the subject of the «seeing» is the disciples, emphasize is on the action and attitude of those who will see Jesus. Cf. E. Manicardi, Il Cammino di Gesù, 117; L. Iwuamadi, «He Called Unto Him the Twelve», 239. 74 Lohmeyer argues that «see» is referring to the Parousia (cf. 14,62). E. Lohmyer, Das Evangelium des Markus, 357; W. Marxsen, Mark the Evangelist, 85–95; P.J. Achtemeier, Mark, 122–123. Stock comments against the idea of a Parousia that, «In a Parousia the movement of the Son of Man is that of a return or an arrival (“coming with the clouds of heaven”), while our verse seems to speak of a simple pedestrian»: A. Stock, The Method and Message of Mark, 429. van Iersel also observes that «Those who see the coming of the Son of Man are different from the disciples (13,26; 14,62). Where Mark speaks about the coming of the Son of Man towards Jesus’ followers, he does not use a verb of seeing (13,34–37)»: B.M.F. van Iersel, «“To Galilee” or “in Galilee” in Mark 14,28 and 16,7?», 369. And those who suggest a reference to Parousia also ignore the fact that the shepherd is «going before/ahead» (present tense) to Galilee. Cf. R.H. Stein, Mark, 732. Geddert observes that, connecting with Parousia «blocks out the possibility of a renewed discipleship». Cf. T.J. Geddert, Watchwords, 164. Some others consider this as an encounter with the resurrected Jesus (cf. 1 Cor 9,1; John 20,18). Cf. M.D. Hooker, The Gospel According to Saint Mark, 385. Schwei­ zer opines that «According to Mark 13,5–7 the parousia seems to be rather distant; however, the resurrection is clearly announced in 8,31; 9,9.31 and 10,34, so it is necessary to report the fulfillment of these prophecies». He also suggests that the early church which is acquainted with the accounts of the resurrected could not interpret 16,7 otherwise and also the story of Peter will not be complete without an encounter with the resurrected (1 Cor 15,5; Luke 24,34; John 21,15–19). Cf. E. Schweizer, The Good News According to Mark, 366. Gundry opines that the future middle deponent can also refer to seeing the resurrected Jesus. Cf. R.H. Gundry, Mark, 1007. «...“there



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ongoing relationship. It is the hearing of the message that will lead the disciples to the «seeing» of Jesus (cf. 4,12; 8,18). The use of the pronoun auvto.n before o;yesqe, «puts the emphasis on the fulfillment»75.

2.2.4 The Ministry that Ends in Silence (16,8) 8

kai. evxelqou/sai e;fugon avpo. tou/ mnhmei,ou( ei=cen ga.r auvta.j tro,moj kai. e;kstasij\ kai. ouvdeni. ouvde.n ei=pan\ evfobou/nto ga,rÅ

The words of the young man did not relieve the fear of the women: on the contrary they were even more afraid than ever and e;fugon avpo. tou/ mnhmei,ou76. The women, who were faithful till the tomb, followed the same way of the disciples, «they fled» (14,50.52)77; ironically they also became a part of the scattered sheep, though were commissioned to announce the gathering of the scattered. The word tro,moj is found only here in the Gospels78, while e;kstasij79 appears in the resurrection of the daughter of Jairus (5,42), which refers to a reaction to the unex-

75

76 77 78

79

you will see him,” makes it clear that the apostolic faith in the resurrection will rest on eyewitness, firsthand experience, not hearsay»: C.A. Evans, Mark 8,27–16,20, 538. Gundry says that, though ‘seeing’ him in Galilee is not included in the prediction in 14,28, it indirectly «refers to his resurrection...seeing him there will demonstrate his having been raised». Cf. R.H. Gundry, Mark, 993. Schenke considers v. 7 as an insertion, because of the absence of Jesus’ resurrection in the message to the disciples and of its anti-climax tone. Cf. L. Schenke, Auferstehungsverkündigung und leeres Grab, 43–44. Schenke seems to ignore the prophecy of Jesus in 14,28 and also the importance of «seeing» him in/to Galilee. While in Matthew the women exactly obeyed the words of the angel (tacu. poreuqei/sai ei;pate toi/j maqhtai/j auvtou/, Matt 28,7; kai. avpelqou/sai tacu. avpo. tou/ mnhmei,ou meta. fo,bou kai. cara/j mega,lhj e;dramon avpaggei/lai toi/j maqhtai/j auvtou/, Matt 28,8). Gundry says that the presence of kai than de, shows that the women «fled» not because of their disobedience (cf. 1,45; 7,36; 10,14.22.48 etc.) but of «fear». Cf. R.H. Gundry, Mark, 1010. But in the Pauline letters, this word is frequently used along with fo,boj, which mentions a state of «fear» (1 Cor 2,3; 2 Cor 7,15; Eph 6,5; Phil 2,12; also cf. Mark 5,33). In any case, there is no reference to a divine manifestation. Cf. G. Perego, La nudità necessaria, 213. The word e;kstasij which basically has the meaning of «a state of being outside oneself» has a «somewhat different color, i.e., that of fear, in connection with tro,moj and fo,boj» in 16,8. Cf. M. Lattke, «e;kstasij», 421–422; A. Oepke, «e;kstasij», 450.

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pected. The narrator who mentioned the women’s going to the tomb as, e;rcontai evpi. to. mnhmei/on (v. 2), mentions their return with evxelqou/sai and an additional e;fugon (avpo. tou/ mnhmei,ou), which portrays their fear and mental status80. The phrase, ouvdeni. ouvde.n ei=pan, which is unique to the Markan resurrection narrative81, emphasizes the silence and leaves the epilogue open-ended82. The reason given for the silence of the women is evfobou/nto ga,r83, which might be a result of the sight of the empty tomb, the Young man and his announcement of the resurrection. The nature of their «fear» is a crux interpretum. However, it prevented them from announcing the good news to the disciples84. As we have 80 Compiani considers the fleeing of the women as symbolic. «Questa fuga è un impaziente allontanarsi corrispondente alla potenza con cui le parole del giovane liberano queste donne dai legami con la tomba...Trasformate da quanto hanno conosciuto, le donne abbandonano un “memoriale” non piu significativo»: M. Compiani, Fuga, silenzio e paura, 98. 81 In Matthew and Luke  the women convey the message to the disciples (Matt  28,8; Luke 24,9). 82 Hooker sees an irony in the silence of the women. He says, «In the rest of the story, Jesus has commanded men and women to say nothing about the truth they have glimpsed, and they have frequently disobeyed. Now that the time has at last come to report what has happened, the women are silent»: M.D. Hooker, The Gospel According to Saint Mark, 387; E.K. Broadhead, Mark, 136. Some of the authors consider this ending without the fulfillment of the prophecy as meant to emphasize the suffering and death of Jesus, set as an example for the disciples. Cf. D. Senior, The Passion of Jesus, 143–148; W.H. Kelber, «Apostolic Tradition and the Form of the Gospel», 31–32.39–40. These authors seem to ignore the prophecy of Jesus in 14,28 and its repetition in 16,7, which gives importance to the resurrection and «going before/ahead» to Galilee. Best points out the fact that Mark is not concerned of a literal fulfillment but the author is continually pointing «outside and beyond it». Cf. E. Best, Mark, 120. 83 In the Matthean parallel the women meta. fo,bou kai. cara/j mega,lhj e;dramon avpaggei/lai toi/j maqhtai/j auvtou/ (Matt 28,8), while in Luke, in the beginning they were «perplexed» and «afraid» but when they heard the announcement of the «two men» they «remembered» and «announced» the good news to the disciples (Luke 24,4–9). In both these Gospel narratives the initial fear of the women did not prevent them from announcing the good news to the disciples. 84 Some of the authors consider the silence and fear as because of the incomprehensible nature of the message even to those who are closely associated. Gundry says, the silence «reemphasizes the awesomeness of Jesus’ resurrection as the climactic apology for the cross»: R.H. Gundry, Mark, 1012; J. Roloff, «Das Markusevangelium als Geschichtsdarstellung», 73–93; E. Schweizer, The Good News According to Mark, 373; D.E. Nineham, The Gospel of St Mark, 447–448; T. Dwyer, The Motif of Wonder, 185–195. Some others consider it as an exhortation to faith only by hearing



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noticed, Isaiah’s message that exhorted the people to prepare the «way of the Lord» (Isa 40,3–4) and announced his coming like a Shepherd (Isa 40,11), also urges Jerusalem (Zion), herald of «good news» (euvaggeli,zw, 40,9) not to «fear» (mh. fobei/sqe) but to lift up her voice and announce to the people ivdou. o` qeo.j u`mw/n. When the narrator mentions the «amazed» (and later silent because of «fear», 16,8) women and the young man’s statement that began with the words not to «amaze» but «go», 16,6–7, and announce the message (good news of the without any vision. Cf. A. Lindemann, «Die Osterbotschaft des Markus», 298–317; H.P. Hasenfratz, Die Rede von der Auferstehung Jesu Christi, 87–131. There are also other opinions such as the women remain silent because 9,9 made the disciples proclaim after resurrection (R.H. Fuller, The Formation of the Resurrection Narratives, 64; G.R. Osborne, The Resurrection Narratives, 59. Also cf. R. Pesch, Il vangelo di Marco, II, 779–780), silence shows the character of a tragedy (A. Stock, Call to Discipleship, 52–53), silence because of the fear of their own safety (T.W. Manson, The Servant-Messiah, 94), silence as ironic (N.R.  Petersen, «When is the End not the End?», 151–166) etc. Cranfield opines that the women were speechless only for a while and they were afraid because they «had seen the token, the traces, of God’s direct intervention, indeed of God’s eschatological action». Cf. C.E.B. Cranfield, The Gospel According to St Mark, 470; C.F.D. Moule, «St Mark 16,8 once more», 58–59; L. Schottroff, «Women as Followers», 421–422. Also cf. M. Compiani, Fuga, silenzio e paura, 101–104. Magness also opts for a later proclamation but he also suggests a reader’s participation expected in the completion of the narrative. «The delay, the suspension of the words of the proclamation, is the paradigmatic signal for the readers to supply the affirmation which has been presaged and presupposed throughout. To have narrated the dialogue of the women with the disciples or to have narrated the reunion of the followers with Jesus would have effectively blocked the completion of the story by the readers and their dramatic participation in its conclusion»: J.L. Magness, Sense and Absence, 101–102. There is no textual evidence for a later proclamation. Moreover, it is a foregone conclusion that the message has reached the disciples (the narrative itself is evidence). What is important here is the narrator’s intention in ending the narrative with the silence of the women. Swetnam suggests that the silence of the women and the absence of resurrection appearance in Mark may be because «the risen Jesus does not serve as God’s sign formally (8,12) and explicitly witnessing to the truth of who Jesus is what he says; instead, Mark has the earthly Jesus witness to himself before the Sanhedrin (14,62)»: J. Swetnam, «No Sign of Jonah», 126. According to Legrand the silence of the women becomes significant in the context of the proa,gei of Jesus. «...the Gospel does not end on a communication gap but on the prospect of a renewed Christological drive. Women – and men – may fail but Jesus does go to “Galilee” and all that “Galilee” signifies. The story ends as it has begun, on a divine activity, on an eruption of the Kingdom of God, a gathering of the people, a new access to the divine disclosure»: L. Legrand, «The Good Shepherd», 252.

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resurrection of Jesus and his «going ahead» to Galilee) seem to be an allusion to Isaiah85. Moreover, the women were «feared» to announce the good news to the disciples. It is also worthy to note that in Psalm 23, the presence of the Shepherd takes away the «fear» of the sheep (...ouv fobhqh, s omai kaka, o[ti su. metV evmou/... LXX Ps 22,4). LXX Isa 40,9  evpV o;roj u`yhlo.n avna,bhqi o` euvaggelizo,menoj Siwn u[ywson th/| ivscu,i th.n fwnh,n sou o` euvaggelizo,menoj Ierousalhm u`yw,sate mh. fobei/sqe eivpo.n tai/j po,lesin Iouda ivdou. o` qeo.j u`mw/n

However, the initial «amazement» (16,5) only ended up in a «fear» that made them silent. The young man’s message was for an immediate action, «go» (present) and «say» (aorist), but the reaction of the women was ouvdeni. ouvde.n ei=pan because of their «fear» (imperfect). The women (like the disciples, 6,52; 8,14–21) did not comprehend «God’s revelatory deed in Jesus» (the announcement of the young man, 16,7; cf. 14,28), betraying their lack of faith and understanding86. 85 Hanhart suggests an allusion to Isa 32,9; 33,10.18 where he finds a similar vocabulary. And he tries to compare it with the context of the destruction of the temple. Cf. K. Hanhart, The Open Tomb, 574–575. But the women in Isa 32,9–15 are warned of a disaster not a good news (cf. Mark 16,6–7), though there is mention of hope. There is no reference to a gathering or leading forward. 86 Cf. H. Balz, «fobe,omai», 430; G. Perego, La nudità necessaria, 214. Gould comments that the «fear» of the women «shows the state of mind that produced the tro,moj kai. e;kstasij» Cf. E.P. Gould, The Gospel According to Mark, 301. Elsewhere in Mark these words refer to the «human reaction to a wondrous event, a miracle or revelation of divine power (2,12; 4,41; 5,15.33.42; 9,15)». Cf. L.W. Hurtado, Mark, 286; M. Compiani, Fuga, silenzio e paura, 57–61. These reactions did not always created a positive output (4,41; 5,15; cf. 6,50). The verb fobe,omai also refers to the fear out of incomprehension (9,32; 10,32). It is noteworthy that in 10,32 it was the proa,gwn auvtou.j of Jesus that aroused «amazement» (qambe,w, cf. 16,5–6) and «fear» (fobe,w, cf. 16,8) in those who followed him. Lincoln rightly observes that, «There is no dispute that terms such as amazement, awe, trembling and fear are frequently used to describe the response to an epiphany or to divine revelation of some sort. The question is whether “fear” in Mark depicts a positive or negative response. It turns out that in fact in Mark it usually does not depict a proper response of faith»: A.T. Lincoln, «The Promise and the Failure», 286. According to Edwards, «In one verse Mark  includes a battery of seven negative responses on their part. These terms scarcely depict reverential awe at a mysterium tremendum. Verse 8 clearly implies a response of fear that inhibits faith»: J.R. Edwards, The Gospel According to Mark, 496; T. Boomershine, «Mark 16,8 and the Apostolic Commission», 228–229. Compiani holds the view that the «fear» in



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2.3 Pragmatic Elements of 16,1–8 2.3.1 Communicative Context a. Fulfillment of the Prophecy It is evident from 16,6–7 that, it is the fulfillment of the prophecy of Jesus (14,28), which was made in the background of an OT prophecy (Zech 13,7; cf. 14,27). Therefore, when the young man announces the resurrection of the crucified Jesus and his going ahead to Galilee and commissions the women to convey this message to the dispersed disciples, the reader could easily identify the stricken Shepherd in the risen one and the scattered sheep in the disciples. And, hence, could consider the movement of Jesus towards Galilee as a leading ahead and the invitation to «see» him there as a gathering of the dispersed disciples. b. Image of God the Shepherd The movement of Jesus (proa,gw, 16,7; cf. 14,28) evokes in the mind of a competent reader the shepherding activity mentioned in the OT texts. It reminds the picture of God, who gathers his scattered people (Ezek 34,5–6) and cares for them (Ezek 34,13; Isa 40,11)87. The reader could identify in Jesus the image of the Shepherd, coming on his «way» (Isa 40,3–11; cf. Mark 1,2–3)88 to gather and lead his people (cf. Ezek 34,5–13). Here, the motif of «way» (1,2–3; cf. Isa 40,3) merges with the theme of Shepherd (16,7; 14,28; Isa 40,11). Since the disciples have deserted Jesus because of the fear of the authorities (14,50–52) and are scattered, they need him to gather them and lead them ahead and hence, the context brings to mind the image of the good Shepherd who «leads» (o`dhge,w, Ps LXX 22,3) in «right paths» (tri,bouj dikaiosu,nhj, Ps LXX 22,3; cf. Mark 1,3, tri,bouj auvtou/) and gives confidence even to walk in the valley of darkness without «fear»

Mark refers to three things: a) «religious» reaction b) inadequacy of faith and incapacity to comprehend (mostly of the disciples) c) the reaction of Jesus’ opponents (72). He concludes that the «fear» of the women refers to the first, «un timore religioso che apre ed esprime la fede» (73). Cf. M. Compiani, Fuga, silenzio e paura, 72–73. 76–78. Lightfoot considers this «fear» as positive, a holy awe. «...owing to their imperfect faith, their lack of insight or understanding, call it what you call, the result is inevitable, and their behavior and reaction are in full accord with all that St Mark has already taught us in these matters»: R.H. Lightfoot, The Gospel Message of St Mark, 92; W.C. Allen, «St Mark 16,8», 49. 87 Both these OT passages has the image of God as the Shepherd and the presence of the verb av,gw with various prefixes (especially, suna,gw). Also cf. p. 197, fn. 65. 88 Cf. pp. 197-198.

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(Ps LXX 22,4; cf. Mark 16,8)89. And above all the reader could see the Markan reinterpretation of the stricken Shepherd of Zech 13,790, where he is resurrected and continues his activity of gathering and guiding the sheep. Moreover, the women, who were asked to announce the good news but remained silent (16,7–8), come in contrast to the reference to Jerusalem (Zion), herald of «good news» (euvaggeli,zw, 40,9) not to «fear» (mh. fobei/sqe) but to lift up her voice and announce to the people ivdou. o` qeo.j u`mw/n, Isa 40,9, the Shepherd, who gathers and leads forth his flock (Isa 40,11)91. c. He was and is leading The narrator, implicitly, brings back the image of Jesus as the Shepherd through the use of the word, proa,gw, 16,7 (cf. 14,28). The same verb is seen 10,32, where Jesus is leading his disciples up to Jerusalem. The narrator makes it clear to the reader that this is Jesus’ way to the cross (10,32–33; cf.8,31; 9,31) and this is what he expects from his disciples (8,34). The image of a Shepherd is implicit in this verb. When it comes to the prophecy of Jesus, about the scandal and consequent scatter of the disciples and the resurrection, the import of this verb becomes more explicit (14,27–28). Jesus’ prophecy of resurrection and «going ahead» in the background of the citation from Zechariah (Zech 13,7) makes obvious the role of Jesus as the Shepherd. The narrator makes it evident to the reader that the Jesus, who «led» the disciples up to Jerusalem (10,32), is now «going ahead»/ leading them to/in Galilee. The Shepherd who h=n proa,gwn auvtou.j (present, 10,32) and promised that proa,xw u`ma/j (future, 14,28) now proa,gei (present, 16,7) them. d. The Possibility of a New Vision and Beginning So far the «seeing» (o`ra,w, 6,49–50; 9,8–9, both these events were epiphanic in nature) of the disciples did not help them to comprehend Jesus and his «way» and therefore, the appearance of this verb in the epilogue (16,1–8) points to the possibility of the scattered to comprehend by «seeing» the resurrected (16,7). Equally important is the presence of the word «Galilee» (the place to which Jesus is going ahead), where Jesus started his ministry (1,9.14), «saw» the disciples and «called» them to follow (1,16–20; 2,14), which becomes the stage of «seeing», gathering and leading that could facilitate a new beginning.

89 Cf. p. 204. 90 In Zechariah the stricken shepherd is no more mentioned after 13,7. 91 Cf. p. 204.



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e. With Whom Shall the Reader Identify? The narrator portrays a fragmentation of the bond between Jesus and the twelve after the Last Supper. All the prophecies of Jesus fulfilled one by one. The disciples who were supposed to be «with» (3,14) Jesus, sharing fellowship (14,18.20) broke it, regardless of the communion they have enjoyed (1,6–20; 2,14; 14,22–25) with him. Judas betrayed him (14,45–46), the crowd (once shepherdless, disbanded, put into order by Jesus the Shepherd, 6,30–44; cf. 8,1–9) turned hostile to him (14,43; 15,8.11.15), Peter denied Jesus and his discipleship (14,66–72). The religious leaders accomplished their plan (3,6; 14,1; 15,11). While the Shepherd seems to be completely abandoned, the narrator introduces the women disciples following and serving Jesus in Galilee and came up with him to Jerusalem (15,40–41). The author moves the account from the cross to the grave through these characters (15,40.47). These women, with their faithful followership from Galilee to Jerusalem, gave hope to the reader but fall short at the end. Since the disciples have failed to be models of followership, the role and further actions of the women (as the only remaining followers) seemed to be important. It is in this background that the narrator recounts the message of the young man that announces the resurrection of Jesus and the surprising silence of the women. The narrative deprives the reader the possibility of finding a model in the crowd, the disciples or in the women. Could the words of the young man be considered as being directed towards the reader? The communicative strategy gives us the answer to it.

2.3.2 Communicative Strategy a. Mend Your Path towards the One Going Ahead The first two linguistic acts (16,6) of this scene warn the reader of the disorientation of the women characters. First of all the women were «amazed» seeing the young man, which was unexpected by them and is evident from the word, evkqambe,w92 and is also obvious in their subsequent behavior (16,8). Therefore the first directive act is expected to bring the women into proper perception (16,6b). With the narration about the appearance of the young man, the narrator leaves the reader in a better position93 and hence, the reader, with a clear perception, has to respond accordingly to the message of this young man. The second linguistic act (assertive act, 16,6c) reveals the fact of resurrection and re-orients the women, who were «seeking» the body of Jesus to anoint (v. 1). 92 Cf. p. 191, fn. 46. 93 Cf. pp. 192–194.

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While the first act is intended to change the perception concerning the messenger, the second is pointing to the intention of the women, seeking the dead. The narrator is giving a strong message to the community of the reader that Jesus is risen. The following directive act (16,7) is intended to redirect the women from seeking the body of Jesus in the tomb to announcing his resurrection and especially his going ahead to Galilee. The reader is reminded of his/her responsibility to follow the Shepherd who is leading them in/to Galilee. The community represented by the reader could confess with the young man, the truth of resurrection, and the joy of following the resurrected. b. Flee or Follow? In the assertive act, where the young man declares the truth of resurrection (16,6), the narrator addresses Jesus as Jesus of Nazareth94 (unique to the Markan Narrative)95 which serves as another sign to the reader. Because, so far in the narrative (apart from the man with the unclean spirit, 1,24)96 there are two occurrences of this name, one in the episode of the healing of blind Bartimaeus, where he «heard» the presence of Jesus of Nazareth (10,47) and the second is from the maid of the high priest to Peter (14,67). A careful reader could recognize that in the first instance Bartimaeus, hearing the presence of Jesus of Nazareth, addresses him «Son of David» (10,47–48) and after receiving sight «followed him (1,18; 2,14; cf. 8,34) on the way» (though he was asked to «go», 10,52)97. While Peter, even after making the important confession, «You are the Messiah» (8,29), flees from him (14,50) and denies Jesus of Nazareth and his discipleship (14,67–71). Therefore the final occurrence of this descriptive designation reminds the reader of the possibility of following Jesus (10,52) and fleeing him (14,50). Unfortunately, the women opted for the second (16,8). The narrator has strategically used this designation as a reminder and also with three meaningful explanations

94 In Markan narrative, Jesus of Nazareth is a descriptive designation which comes always in relation to the various images of Jesus. Cf. E.K. Broadhead, Naming Jesus, 31–42. 95 Matthew has Ihsou/n to.n evstaurwme,non (Matt 28,5) and Luke uses to.n zw/nta and to.n ui`o.n tou/ avnqrw,pou (Luke 24,5.7). Also cf. p. 195. 96 Even he confesses Jesus as the «Holy One of God» (1,24). «...to inform the reader that Jesus, the man from Nazareth, is the Son of God»: J.D. Kingsbury, The Christology of Mark’s Gospel¸ 160. 97 Broadhead observes that, «Also associated with the Nazarene title is the task of discipleship»: E.K. Broadhead, Naming Jesus, 34.



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which edifies and directs the reader; Jesus of Nazareth, is a) the one crucified, b) he is risen, c) he is going ahead in/to Galilee. Hence, the model reader could follow the steps of Bartimaeus by following the resurrected Shepherd. c. See and Follow Him In the final scene of the Markan narrative98, the narrator does not portray perfect models of discipleship but one with mistakes (the women as well as the disciples) and hence the reader is warned of their failures but at the same time the reader him/herself with errors can also find a place in the fold of the good Shepherd. The author has made it clear in the narrative that the reason for the incomprehension of the disciples (6,52; 8,14–21) was, having «eyes», they failed to «see» and having «ears» they failed to «hear» (8,18; cf. 4,12). The disciples’ «seeing» (6,47–52; 9,2–9), so far, did not help them to understand (6,30–44; 8,1–9; cf. 8,14–21) Jesus and his actions99. The disciples, having the privilege of being «insiders», were like «outsiders» (4,11). Therefore the call to «see» (16,7) is an invitation to reaffirm their position as insiders; as the members of the fold. The «seeing» and believing100 of the centurion (15,39; cf. 1,11; 9,7) serves as a model 98

Matthew ends with a commandment to the twelve, whom the reader could identify with as models (Matt  28,19–20). Luke  also ends with the disciples as the proper model for action (Luke 24,44–52). 99 «Given such prominence in the conclusion of the Gospel and as the Markan summary of the paschal experience, the “seeing” of the disciples in Galilee brings to a climax the general Markan understanding of Galilee as the place where issued the dramatic invitation to “see” and the failure to do so. Now again the disciples, after the resurrection will be given an opportunity to “see” and, this time, with the benefit of the added paschal enlightenment»: L. Legrand, «The Good Shepherd», 249. Freyne suggests that the promise of «seeing» in Galilee is important in the context «in which sight and blindness are woven into the narrative in terms of understanding events and sayings». Cf. S. Freyne, Galilee, Jesus and the Gospels, 53. «To “see” Jesus is to perceive that being a disciple is following the way he took, the way on which he is still “going before” (16,7)»: E.S. Malbon, «Mark: Myth and Parable», 11; B.M.F. van Iersel, «“To Galilee” or “in Galilee”», 369–370; E. Manicardi, Il cammino di Gesù, 177–182. 100 Manicardi suggests that the testimony of the Centurion could be considered as a confession of faith because, «Il centurione conferma riguardo a Gesù le cose che Dio ha già detto di lui (cf. “Figlio di Dio” in 1,11; 9,7); cf. anche Mc 1,1» (179). He also observes the fact that in Mark 15,31–32 the chief priests and the scribes asked Jesus to come down from the cross i[na i;dwmen kai. pisteu,swmen. (cf. Matt 27,42). Cf. E. Manicardi, Il cammino di Gesù, 179–180. While the Centurion «saw» the dying Jesus and comprehended his identity as the «Son of God», the disciples, as «insiders», are given the privilege to «see» the resurrected.

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and starting point in the new followership in Galilee (1,15). It is also implied in this message of the young man that only those who «hear»101 (kaqw.j ei=pen u`mi/n, 16,7; cf. 9,7), the message of Jesus (voice of the Shepherd, cf. John 10,3–4), and follow him to Galilee «will see» him (cf. 4,12; 8,18), for a new beginning. The invitation to «see» is also an invitation to reciprocate the «seeing» of Jesus which established a communion with the disciples and the «sheep without a shepherd» (1,16.19; 2,14; 6,34)102. The relationship which started with a «seeing» in Galilee will be reaffirmed by another «seeing» in Galilee103. It is also interesting to note that Jesus the Shepherd «saw» the disciples (1,16.19; 2,14) and extended his communion with the Father and the Holy Spirit (1,10), in Galilee. In the same way, he also «saw» the sheep without a shepherd (6,34) and revealed his identity as the Shepherd during his Galilean ministry. It is this «seeing» that the sheep (the disciples/reader) is supposed to reciprocate. But at the same time the resurrected one going before the sheep makes the «seeing» possible104. The re-gathering in Galilee or following the Shepherd to Galilee is a transformation from incomprehension to comprehension, or in others words from not seeing to seeing (6,52; 8,18; also cf. 15,39)105. d. An Invitation for a New Beginning with the Resurrected Shepherd Though the perlocutionary effect of the directive act (16,7) on the women was negative, the illocutionary force of the act moves the reader to respond to the call to the disciples in the second person usages (u`ma/j, o;yesqe, u`mi/n). The narrator 101 Cf. B. Witherington III, The Gospel of Mark, 414. 102 Cf. J. Palachuvattil, «He Saw», 90–91.197–198.212–214.259. Cf. Ch. 1, pp. 55–56, fn. 95. 103 Legrand observes that it is «seeing» that lead to the call (1,16.19; 2,12) and therefore the «seeing» promised in resurrection «is the starting point of the process of following». Cf. L. Legrand, «The Good Shepherd», 250. 104 «...they (the disciples) are now to be enabled to see Him as He is, their Lord...»: R.H. Lightfoot, The Gospel Message of St Mark, 116. 105 Cf. B.M.F. van Iersel, «‘To Galilee’ or ‘In Galilee’», 369–370; E.S. Malbon, «Mark: Myth and Parable», 11; E. Manicardi, Il cammino di Gesù, 181. Davidsen opines, «The meeting with the risen one is the precondition for the resumption of the discipleship, which is itself the precondition for the realization of the evangelical proclamation»: O. Davidsen, The Narrative Jesus, 173. Gundry denies a metaphorical meaning in this «seeing». Cf. R.H. Gundry, Mark, 1006–1007. According to Iwuamadi, «the seeing of Jesus is always mediated through realities that may lead to the understanding of the identity»: L.  Iwuamadi, «He Called Unto Him the Twelve», 242–243.



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strategically keeps the resurrection in the background (it is not mentioned in the message to the disciples) and focuses on the renewed relationship between the sheep and the Shepherd; Jesus’ words («...say to the disciples of him...as he said to you»), and the movement are in relation to the disciples («...he is going before you...»), preparing for a new perception («...you will see him»)106. The readers of any period could personalize this call to the «disciples» and become a part of the fold of the resurrected and follow him. The resurrected is going ahead in/to Galilee, the place where he «came» from (h=lqen, 1,9)107 and started his ministry by proclaiming the good news of God (1,14). This is where the «way» (1,2–3) had its beginning, where he «saw» the disciples and called them to «follow» him (1,16–20; 2,14) and entered into a communion with them108. Therefore the proa,gw of the Shepherd to Galilee refers back to the warmth and intensity of the communion already established and points forward to a new beginning with the resurrected one109. Galilee is also the place where Jesus started «teaching»110 his sheep (1,21–28; cf. 6,34) and they «gathered together» to him (2,2; 4,1; 5,21) and «followed» him (3,7; 5,24); a place of «order»111. Since the disciples are expected to «see» the Shepherd in Galilee, it is a re-gathering of the scattered sheep; from the chaos of Jerusalem experience Jesus will order them in Galilee (cf. 6,30–44). The narrator is inviting the reader for a new experience and a new beginning with one who has died and resurrected, who has gone beyond death, and hence as the one to be followed and capable of leading beyond. The model reader could feel the immediacy of the call in the preposition eivj, along with the proa,gei, and hence, to follow him there «to» Galilee112. The narra106 Cf. R. Pesch, Il Vangelo di Marco, II, 769. 107 Best, who prefers a symbolic interpretation, comments that «At the end we are taken back to the beginning: in 16,7 Jesus returns to Galilee whence he came in 1,9...we have always to return to the beginning in Galilee and advance forward again to the cross...In that way the story is rounded off and we realize its unity»: E. Best, Mark, 132–133. 108 Cf. J. Palachuvattil, «He Saw», 198. 109 Boring suggests that Galilee points to a «new beginning», in which the reader is invited to re-read the gospel «in ever-new perspective»; it is a «back to the beginning». Cf. M.E. Boring, Mark, 448. The focus of the message of the young man is not only in Galilee, but also on the resurrected one, who is «going before» in/to Galilee. Cf. M.L. Cook, Christology as Narrative Quest, 95. 110 Cf. Ch. 1, pp. 62–65. 111 Cf. E.S. Malbon, «Mark: Myth and Parable», 11. 112 Cf. R.H. Gundry, Mark, 1005.

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tor portrays the Shepherd as the one who is present (live/on the move) to gather and lead the flock. And at the same time, «to», is also giving a sense of direction (orientation) to the reader that Jesus is «going ahead to Galilee», the place of beginning(s) and that also enhance the picture of the Shepherd. While Jesus’ «going before in Galilee» guarantees the community of the reader a permanency in relationship between the sheep and Shepherd. Jesus will keep on guiding and leading his sheep, in an ongoing relationship established with the «blood of covenant» offered for the flock (14,24). e. Announce the Resurrected Shepherd The second directive act (16,7) has two aorist verbs of communication ei;pate, and kaqw.j ei=pen u`mi/n, which carry the weight of the commandment from the young man as well as Jesus. This commandment along with the present imperative u`pa,gete, shows the urgency and importance. While the perlocutionary effect of this was ouvdeni. ouvde.n ei=pan. This congregation of the words of communication and its immediacy call the attention of the reader. The narrator is indirectly challenging the reader; the women are silent, now it is your turn, either to be silent or to take up the mission to announce113 the resurrection along with the invitation to follow114.

3. Conclusions The Markan resurrection narrative is unique in its absent Jesus. Neither the disciples (they are also absent in this scene) nor the women serve as a model at the end. The only credible character is the young man whose announcement coincides with that of Jesus which provides a platform for the reader to move further. 113 Grilli observes, «...bisogna concludere che questa finale aperta sia stata intenzionalmente voluta dal narratore, il quale invita il lettore a concludere lui stesso la storia, con una risposta di fede o con il rifuto»: Cf. M. Grilli, L’impotenza che salva, 152; A. Stock, The Method and Message of Mark, 431. «The women characters follow Jesus after the disciples; the narrator tells Jesus’ story after the women’s silence; it remains for the hearer/reader to continue this line of followers»: E.S. Malbon, «Fallible Followers», 45. «The ending is designed to be an experience of conflict between the scandal of silence and the fear of proclamation...Mark invites his audience to reflect on their own response to the dilemma which the woman faced»: T. Boomer­ shine, «Mark 16,8 and the Apostolic Commission», 237; J.D. Hester, «Dramatic Inconclusion», 61–86; X. Pikaza, Marcos, 223–224. 114 Cf. K. Stock, Marco, 354. This could be considered as an implicit mission commandment in the Marcan narrative (Matt 28,18–20).



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It invites the reader to a twofold action; «to go and say» about the «going ahead» of the resurrected and also to «see» him in «Galilee». The reader is caught between the indecisive and uncomprehending women and the disciples, and at the same time is invited to take up the commission of the young man. The invitation «to» Galilee provides a new beginning «with» the resurrected Shepherd («in» Galilee). But the reader is also entrusted with the mission of proclaiming the message of resurrection. The model for the mission is set forth by Jesus and he is still there to lead ahead in this endeavor. The promise of Jesus («going ahead»/leading, 16,7; Ps  23,3; Ezek  34) is capable of overcoming the ‘fear’ of the sheep (16,8; cf. Ps 23,4). The failures of the disciples (14,50–52; 16,8) are prevailed over by the faithful promise of Christ (16,7; cf.  14,28). The re-gathering and further leading is accomplished by his self-offering (10,45; 14,24; cf. Zech 13,7–9). The shortcomings (betrayal, denial, dispersion) of the sheep are not counted (cf. Zech 11,4–10), instead, all are welcomed into the fold. The dispersion (14,50–52) which resulted in the termination of following the Pastor (which they have started in Galilee, 1,16–20) will be renewed in the gathering of the scattered in Galilee. It is the incomprehension of the disciples that resulted in their «fleeing» (14,50–52) from Jesus. They failed to «hear» and «see» (4,12; 8,18) beyond the peripheral level (4,41; 6,52; 7,18; 8,14–21), they did not understand the «way» of their shepherd (8,31–34; 9,31–32; also cf.  10,32–45). Likewise, the women, who were following and serving him throughout his journey (15,41), failed to comprehend the message of resurrection and fled from the tomb. Therefore, only a proper «seeing» of the resurrected one will enable both the disciples and women, to follow him anew. The narrator gives the reader the rare opportunity to «hear» both the passion prediction (along with the disciples; 8,31; 9,31; 10,32–34; cf.  14,27–28) and the resurrection announcement (along with the women; 16,6–7) and invites him/her to Galilee to «see» him, so that he/she could start anew with the risen Jesus continuing his/her mission «with him».

THE METAPHOR OF SHEPHERD IN MARK

Concluding observations The concluding section explains the theological significance of the metaphor of Shepherd in the Markan narrative. This metaphor which appears at a critical juncture in the narrative (6,34) moves forward and develops in a subtle manner, but at the same time holds together and emphasizes different motifs in the narrative. The polyvalent character of the metaphor also enlarges the scope and meaning of the sheepfold. The universal nature of the mission of Jesus is revealed in this pastoral image. The Markan strategy in presenting this metaphor and its impact on the reader is also discussed in this section.

1. The Metaphor of Shepherd in Mark 1.1 Jesus Christ as the Shepherd? The Markan narrative is unique in its presentation of Jesus as the Shepherd. Mark, in his attempt to present Jesus as the Messiah, Son of God (1,1), makes a subtle use of this metaphor, in order to portray Jesus’ mission as the promised Messiah (cf. Ezek 34,23). Mark not only re-interprets the messianic Shepherd of Zechariah, 13,7, (by his resurrection and inclusive nature of his fold) but also the exclusive nature of the OT Shepherd image (Shepherd of Israel, Ezek 34; Jer 31; Ps 80,1 etc.)1, by Jesus’ openness towards Gentile sheep (7,24–30; 8,1–9) and by presenting Galilee (of the nations, Isa 8,23) as a place of new beginning, for not only the disciples (Israel) but also «all» who respond to the invitation (16,7) to «see» and follow him. The Markan presentation of this metaphor seems to be a confluence of YHWH the Shepherd and the promised Messiah but at the same time distinct from both. While YHWH the Shepherd punishes the bad leaders (Jer 23,2; also cf.  Zech  11,17) and judges the sheep (Ezek  34,17–22; Zech  13,8–9; cf. Matt 25,31–33) along with the gathering and caring for the flock of Israel, the

1 In the OT, the image of YHWH as Shepherd was only confined to the people of Israel (Ps 23; 28,9; 74,1; 78,52; 79,13; 80,1; 95,7; 110,3; Jer 23,2; 31,10; 50,19; Ezek 34,11f; Isa 40,10f; 49,9; Mic 4,6; 7,14). «As the chosen people of God, Israel applied the metaphor of Yahweh’s flock only to himself. Sir 18,13 is the sole instance of the metaphor being applied universally to all men, who at the end of time will be gathered together into one flock»: E. Beyreuther, «Shepherd», 565; J.W. Vancil, «Sheep, Shepherd», 1190; J. Jeremias, «poimh,n», 500. The OT understanding of the Davidic Messianic Shepherd was also only for the people of Israel. The two kingdoms were supposed to join under his leadership (Ezek 34,19–24).

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Markan Jesus is concerned (only) about the caring, guiding and leading ahead of the sheepfold. Jesus’ care is universal (Israel and the Gentiles; to «all the nations», cf. 11,17; 13,10), whereas the messianic Shepherd’s mission is confined only to the «flock»2 of Israel (Ezek 34,23; Mic 5,2–4; also cf. Jer 23,5–6) and to the unification of the divided kingdom (Ezek  37,22–24). The Zecharian Shepherd (Zech  13,7) plays only a passive role in the purification of the remnant but Jesus becomes the subject along with God the Father by the self-offering, resurrection and going ahead before the disciples (14,27–28; 16,7; also cf. 14,22–25; 10,45). The Markan narrative does not lay much importance on presenting Jesus as the King of Israel (cf. 15,2.9.12.18.26.32)3 but as the Son of God, Messiah (1,1; 15,39), who engages and continues with his task of gathering, caring for and leading the flock, as the Shepherd of the Jews and the Gentiles alike. It is also fascinating to note that the narrator seems to be following the idea of gathering together4 (and leading), which is very widely used in the OT, on the one hand explicitly referring to YHWH as the Shepherd of Israel (Ezek 34,13; Isa 40,11; Jer 31,10; also cf. Isa 43,5; Jer; 13,17; 31,8; 32,37; Ezek 11,17 etc.) and on the other hand implicitly referring to the shepherding activity of God among the nations by using only the verbs that evoke this pastoral image (suna,gw, eivsa,gw Isa 56,7.8; 66,18; avna,gw Amos 9,7; LXX Ps  77,525; cf.  Mark  11,17)6. Likewise Mark presents Jesus as the Shepherd more explicitly when it is in relation to Israel («sheep without a shepherd», 6,34; «I will strike the shepherd and the sheep will be scattered», 14,27) but implicitly, while referring to the Gentiles (with the motif of «nourishment» 7,24–30; 8,1–9; cf. Ezek 34; Ps 23).

2 It is interesting to note that Mark  never uses the word poi,mnh in his narrative (cf. Matt 26,31; Luke 2,8; John 10,16). 3 Matthew presents Jesus as Son of David (King) and introduces him as the King (Matt  1,1.6; 2,2; 21,5) and Jesus is also mentioned as presenting himself as the King-Shepherd (Matt  25,31–34.40). While narrating Jesus’ entry to Jerusalem, Mark even avoids mentioning Jesus as the King (Mark 11,9), but all the other Gospels refer to Jesus as the King (Matt 21,5; Luke 19,38; John 12,13.15). 4 The verb a,gw with various prefixes refers to the shepherding activity of YHWH (Ezek 34,13; Isa 40,11; Jer 31,10); also cf. Ch. 1, p. 41, fn. 33. 5 Here (Amos 9,7), Israel is considered along with Philistines and Arameans as equal recipients of the care of YHWH. The same verb avna,gw is used in LXX Ps 77,52, describing the shepherding activity of God to Israel in the wilderness. 6 This eschatological gathering of Jews (Israel) and Gentiles as equals is also depicted in Isa 19,23–25 (also cf. Isa 44,4–5).



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1.2 The Shepherd of Israel 1.2.1 The Disciples Represent the Sheepfold The disciples stand distinct in the sheepfold of Jesus (which comprises Israel, 6,30–44 and the Gentiles, 7,24–30; 8,1–9), as the specially called «twelve»/«insiders» representing (the twelve tribes of) Israel. It is interesting to note that, before the shepherdless crowd received the hospitality of Jesus (6,34–44), the disciples were the prospective recipients of the shepherding activity of Jesus (6,31–32)7 and were thus maintaining their unique relationship with Jesus. Their priority as the specially called twelve is preserved when they assist Jesus in his pastoral activity (though being incomprehensive, 6,52; 8,17–21). The portrayal of the disciples as the scattered sheep against the background of the Zecharian prophecy (Zech 13,7; Mark 14,27) enhances their position (twelve/ Israel) by presenting them as the «eschatological people of God»8. In the epilogue of the narrative, the invitation to «see» Jesus, who is «going ahead» in Galilee (16,7) is presented on the one hand as the gathering of the purified flock, the people of God/Israel (Zech 13,9) and on the other hand of the new Israel; whoever is willing to receive this call (cf. 3,35) has the possibility to join the fold9. The fold of the eschatological people of God is not restricted to Israel but opens the confines to «all» (the nations, 11,17; 13,10; cf. 14,24). And at the same time the «disciples» have also the responsibility to continue Jesus’ ministry, for which they were called (3,14–15; 6,7) and trained (6,12–13.30.37–43; 8,1–8), to «all the nations (13,10)».

1.2.2 Shepherdless Israel In the Markan narrative, the metaphor Shepherd never comes as a title, neither in the words of Jesus10 (only as a citation from the OT, Zech 13,7) nor from the 7 Cf. Ch. 1, pp. 51–54. 8 Goldstein observes, «Whereas Mark 14,27 operates only with the image of the sheep, the parallel Mt 26,31 also uses the noun poi,mnh, which designates the pre-resurrection group of the disciples in the sense of the eschatological people of God»: H.  Goldstein, «poi,mnh», 127; J.  Jeremias, «poimh,n», 501. It is also noteworthy that it is only Mark  among the Gospels, who does not use this noun (Matt  26,31; Luke  2,8; John  10,16). John  uses this noun in the sense of an inclusive sheepfold, «one congregation or Church of Jews and Gentiles» (also cf. Acts 20,28–29; 1 Pet 5,2–4). Cf. H. Goldstein, «poi,mnh», 128. 9 Cf. X. Pikaza, Marcos, 223–225. 10 Jesus himself uses the title «Son of Man» to explain his authority (2,10.28), death and resurrection (9,9.12.31; 10,33.45; 14,21.41) and the second coming (8,38; 13,26; 14,62).

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disciples (Messiah11, 8,29, Teacher12), or crowd13 or from any of the recipients of Jesus’ miracles or the unclean spirits14. It is the situation of the sheep (crowd) that facilitate the introduction of the metaphor in relation to Jesus (6,34). The expression «sheep without a shepherd» and the context (the leaders of Israel fail to take care of their people15; also cf. «wilderness») in which the feeding occurs allude to the pastoral image of YHWH the Shepherd, who cares for the people of Israel (Exod 16; Ezek 34; Ps 23, Jer 23,3; 31,10) especially in the absence of faithful shepherds. The crowd is presented as the shepherdless Israel in need of a genuine leader to guide them (Ezek 34; Jer 23). The gathering together of the disbanded crowd (sheep) is done through the teaching, feeding and ordering of them (6,34–44). Jesus here assumes the role of the messianic Shepherd promised by YHWH (Ezek 34,23) to guide and take care of the people of Israel.

1.3 The Shepherd of the Nations Though there is no direct presence of the metaphor in 7,24–30 and 8,1–9, Jesus is implicitly presented as caring for the Gentiles. It is the faith («word», 7,29; also cf. 8,1–2) in Jesus and the eagerness to be «with» (8,2; cf. 3,14) him that enabled them (the Gentile woman and the crowd) to join the sheepfold. The Markan Jesus specifies the priority of the «children» (Israel), but at the same time implicitly reveals the fact that, since the «children» are «satisfied» (7,27; cf. 6,42), it is time for the nations to enter the fold. Regardless of the absence of the metaphor, the pastoral image continues in the «bread» offered (7,27; 8,4.5.6; cf. 6,37.38.41.44) and the «satisfied» recipients (7,27.30; 8,4.8; cf. 6,42). While the fold of the messianic Shepherd becomes inclusive (exclusive in the OT, cf. Ezek 34,23; 37,22.24)16, the scope of universal eschatological banquet (Isa 25,6–9; Mark 7,24–30; 6,30–44; 8,1–9) is realized in the shepherding activity of Jesus. 11 The narrator’s intention to present Jesus as Messiah, the Son of God is evident in the title (1,1), which is reaffirmed by the Centurion (15,39). Juel says that, «one of the purposes of Mark’s story» was to affirm that «the crucified Jesus is the Messiah». Cf. D. Juel, Messiah and Temple, 211–212. 12 4,38; 9,38; 10,35; 13,1; cf. 12,14.19.32. Pharisees and the Herodians (12,13–14), Sadducees (12,18–19) and a Scribe (12,32) and also the rich man who wanted to follow Jesus (10,17.20) addressed him as «Teacher». 13 One among the crowd once addresses him as «teacher» (9,17; cf. 5,35). 14 The unclean spirits called him the «Holy One of God» (1,24), the «Son of God» (3,11) and «Son of the Most High God» (5,7). 15 Cf. Ch. 1, pp. 75–76. 16 Cf. p. 215, fn. 1.



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2. Markan Strategy in Presenting Jesus as the Shepherd Mark introduces the theme (6,34) at a vital point in the narrative. It is against the background of the story of the death of John the Baptist (6,14–29), who prepared the way (and prepared the people, 1,2.4–8), and in the condition in which the spiritual leaders and the political leader(s)17 fail desperately, that the narrator introduces Jesus as assuming the charge of the shepherdless, caring for and constituting them into an ordered community. Legrand rightly observes that, «the section which had begun with the evocation of the Good Shepherd (6,34) ends with a word of caution against the bad shepherds (8,15)»18. Jesus’ intervention and care for the ‘sheep without a shepherd’ alludes to the OT image of YHWH the Shepherd and that of the messianic Davidic Shepherd (Ezek 34; cf. Ps 23)19. Mark strategically introduces this metaphor in the beginning of the bread section which serves as a caption to portray the mission of the Messiah, who gathers and feeds the Jews and Gentiles20. The narrator leaves the epilogue open to the readers (16,7). The pastoral image of Jesus allows the readers to be a part of the sheepfold, irrespective of their origin (6,30–44; 7,24–30; 8,1–9; cf. Isa 56,8; 66,18). The author at the same time is encouraging the community to go beyond its confines with a wider vision following the model of Jesus21. While presenting the metaphor at a crucial point in the narrative, the author develops it with three significant shepherding activities of Jesus. 17 The spiritual leaders are looking only to preserve their authority (2,6.16.18.24; 3,2.22; cf. 1,22; also cf. 7,6–13) rather than teaching and guiding their sheep, while the political leader(s) lost their moral integrity and have become irresponsible (6,17–29). «...the shepherdless flock testifies to the failure of Israel’s leaders. The compassion and power of Jesus provides leadership, instruction and nourishment for God’s people – a task left undone by the religious leadership»: E.K. Broadhead, Mark, 65; S. Légasse, Marco, 332; J.M-F. Camacho, El evangelio de Marcos, 68–69. 18 L. Legrand, «The Good Shepherd», 236. 19 Cf. J. Radermakers, Lettura pastorale del Vangelo di Marco, 179; J.M-F. Camacho, El evangelio de Marcos, 69. 20 «The reference to the shepherd is not just an obiter dictum. It constitutes a caption that makes of the entire section that will follow a veiled description of the Messiah as one whose role will be to gather, lead and feed the “crowds” and turn them into a messianic people, healed, appeased, sated and united»: L. Legrand, «The Good Shepherd», 237. 21 «...by calling the turbulent and ultimately triumphant history of Jesus the “beginning of the gospel,” Mark is able to provide continuity with the community’s origin and to validate its contemporary mission»: D. Senior, «The Struggle to be Universal», 76; Id., «The Eucharist in Mark», 69.

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2.1 Teaching ‘Teaching’ was one of the important shepherding activities of God (cf. Sir 18,13) and the one with which Jesus begins his pastoral activity to the shepherdless crowd (6,34)22. As the Shepherd leads his flock with his instructions, Jesus leads the crowd with his «teachings»23. The «teaching» of Jesus is also revelatory to the crowd, because they (the crowd) who are leaderless and aimless finds their leader and «way» in Jesus (cf. 12,14)24. Since the crowd are helpless and perplexed they do not constitute a community but the «teaching» of Jesus is the first step in the community building of this disbanded «crowd». They lack the sense of direction and that is what Jesus gives them through his «teaching». Therefore, rather than the content, it is the act that matters, because Jesus the Shepherd is exercising his authority by constituting them with the ministry of the word. It is worthy of note that Jesus’ teaching is addressed only to the crowd. Although the presence of the disciples is not mentioned in this verse (6,34), they are the actual spectators of this shepherding activity of Jesus, which is a revelation to them about the identity of their «teacher» (cf. 4,38). Though they are not taught directly by the words, they are taught indirectly by the activities of Jesus.

2.2 Nourishing All the occurrences of the pastoral metaphor (and its development) are in the background of a table fellowship hosted by Jesus. It is in the first feeding that the narrator introduces this metaphor (6,34) and the following teaching and nourishment of the crowd occur in the background of this metaphor, where Jesus is portrayed as assuming the role of the Shepherd to a shepherdless crowd. The allusions to the pastoral image of YHWH (who especially nourishes his sheep, Exod 16; Ezek  34; Ps  23) and that of the Davidic Messiah are very obviously in the background of this metaphor. In the following two narratives (7,24–30; 8,1–9) the narrator skillfully continues this theme (in the Gentile context) without the literal presence of the metaphor, but with the continuation of the motif of 22 Cf. Ch. 1, pp. 62–65. 23 «Eine Menge, die von Jesus belehrt ist, kann nicht eine bloße “Menge” bleiben»: J. Bolyki, «Menge – Tischgemeinschaft – Gruppe», 24. 24 «Son récit veut nous révéler que Jésus est le pasteur de son peuple, le nouveau Moïse et le nouveau David qui le conduisaient autrefois. C'est un récit fait — comme celui de la Cène — pour que la communauté rassemblée autour de la Parole et du Pain (2) puisse identifier le Pasteur qui la constitue en communauté, qui la nourrit, qui prend soin d'elle, c'est-à-dire Jésus»: J. Delorme, Lecture de l’Evangile selon Saint Marc, 62.



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«nourishment»25. While in 6,30–44; 7,24–30 and 8,1–9 this motif directly interlaces with the theme of Shepherd, in the second and final (direct) occurrence of the metaphor in 14,27 it comes in the profound background of the self-offering of Jesus (where the motif of «nourishment» is reiterated, 14,22–25). The «nourishment» of the sheep reaches a different level when the Shepherd offers himself for «many/all»26. The narrator makes use one of the important pastoral activities («nourishment» of the sheep) of YHWH the Shepherd27 to present and develop this metaphor in the narrative. The two feeding narratives that occur in the «wilderness» context repeatedly uses the word a;rtoj (6,37–38.41.44; 8,4.5.6; also cf. 7,27; 6,52; 8,17.19). The Gentile woman asks Jesus for the «bread» from the «table» of the «children» (7,27) and becomes a part of the «table» (7,28–29; cf. Ps 23,5)28. This refers back to the feeding of manna in the desert (Exod 16), which symbolizes the spiritual food

25 Note especially the presence of corta,zw (6,42; 7,27; 8,4.8; this argument is noted by Kelber. Cf. W.H.  Kelber, The Kingdom in Mark, 60, fn.  46), evsqi,w (6,31.37.42.44; 7,28; 8,1.2.8) and a;rtoj (6,37.38.41.44; 7,27; 8,4.5.6) 26 Jeremias suggests that polloi, following Semitic usage has a universalistic connotation. Cf. J.  Jeremias, «polloi,», 536–537.543; J.P.  Heil, «Mark  14,1–52: Narrative Structure and Reader-Response», 318; A.  Stock, The Method and Message of Mark, 361; R.H. Gundry, Mark, 842; E.C. Maloney, Semitic Interference, 139–142; J.B. Bauer, «Fragen zur revidierten Einheitsübersetzung (III)», 137–138. The use of the phrase «for many» also refers to the «inclusive scope of Jesus’ sacrificial death». While the previous occurrence of the phrase in 10,45 refers to the redemptive act, «the present text adds the idea of covenant». Cf. L. Williamson, Mark, 255. Pesch suggests that the presence of the word pollw/n also alludes to the suffering Servant of Isaiah (Isa 53,12). Cf. R. Pesch, Il Vangelo di Marco, II, 532; J. Painter, Mark’s Gospel, 187; B.F. Meyer, «The Expiation Motif in the Eucharistic Words», 461–487. Also cf. C. Myers, Binding the Strong Man, 363. Some of the commentators consider it as referring to the «chosen community of salvation, those who will inherit the future Kingdom of God». Cf. L.W. Hurtado, Mark, 177; W.L. Lane, The Gospel According to Mark, 384.507. 27 The word bo,skw occurs many times in Ezekiel 34, referring to the pastoral image of YHWH (Ezek 34,2.3.8.10.13.14.15.16; cf. Isa 14,30; 49,9–10; also cf. Jer 38,10). The word h['r' is translated interchangeably as «feed» as well as «tend/to shepherd» in texts with the pastoral image of God (cf. Isa 40,11; 49,9; Jer 23,4; Ezek 34; Mic 5,3). Along with this should be considered Ps 23 (LXX 22) with different words and phrases referring to nourishment, such as evktre,fw (22,2), h`toi,masaj evnw,pio,n mou tra,pezan (22,5), to. poth,rio,n sou mequ,skon w`j kra,tiston (22,5). 28 Cf. X. Pikaza, Marcos, 103.

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(Ps 78,25; Wis 16,20 cf. 1 Cor 10,1–13). The fish (6,38.41.43; 8,7) that was provided along with the bread is also considered as an eschatological food29. Mark subsequently presents this metaphor (14,27) in the background of the Last Supper, in which Jesus symbolically offers himself for «many/all» and establishes an eternal covenant (14,22–25). Therefore, the inclusive Markan community is invited to recognize the Messianic Banquet30 symbolism in the shepherding activity of Jesus towards the Jews and Gentiles alike (6,30–44; 7,24–30; 8,1–9; cf. Isa 25,6–8) and to experience and foretaste this eschatological banquet in the participation of the Eucharist, which is offered to «many/all» (14,24)31. The author also strategically brings into contrast the «gruesome banquet»32 of Herod the king/shepherd (6,14–29) and the bountiful banquet of the messianic Shepherd (6,30–44)33.

2.3 Guiding/Leading Guiding or leading the sheep is one of the important activities of YHWH as the Shepherd of Israel (Isa 40,11; Jer 23,2–3; 31,10; Ezek 34,12–15; Sir 18,13; Ps 23 etc.)34. In fact, as mentioned above, the «teaching» of Jesus could also be considered as part of leading the sheep in the «way» (cf. 12,14). Mark explicitly presents this shepherding activity (leading) of Jesus in the prophecy of Jesus regarding his 29 Cf. D.E.  Smith, «Messianic Banquet», 788–789. Goodenough observes that a fish meal «was figuratively represented as a heavenly banquet in paganism, Judaism and Christianity alike»: E.R. Goodenough, Jewish Symbols, V, 50 (also cf. 3–61). 30 It is also worth noticing that the communal meals of the Qumran community were considered as a model of the Messianic Banquet. Cross observes that «the common meal of the Essenes is hereby set forth as a liturgical anticipation of the Messianic banquet»: F.M. Cross, The Ancient Library of Qumran, 77 (also cf. 74–79); D.E. Smith, «Messianic Banquet», 790; M.E.  Boring, «Messianic Banquet», 67; also cf.  Ch. 1, pp. 58–59. 31 Cf. D.  Senior, «The Eucharist in Mark», 68. Smith suggests that the various food and banquet images in the NT, «especially in the Gospels and Revelation, clearly give prominence to the messianic banquet motif and, furthermore, connect that theme with the communal meals of the Church. This suggests that one of the ways in which early Christians interpreted their communal meals (both Eucharist and agape) was as a messianic banquet being celebrated proleptically in the presence of the risen Lord» (790): Cf. D.E. Smith, «Messianic Banquet», 789–790. 32 Cf. B. Witherington III, The Gospel of Mark, 212.217. 33 Cf. Ch. 1, p. 75, fn. 169. 34 Cf. E. Bosetti, Il Pastore, 235–236; also cf. J. Palachuvattil, «He Saw», 224; N. Cachia, «I am the Good Shepherd», 45–63.Also cf. Ch. 1, p. 59, fn. 110.



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death and resurrection (14,27–28). The narrator portrays proa,gw35 as a fulfillment of Jesus’ prophecy (14,28), which was mentioned against the background of the Zecharian prophecy (14,27; Zech  13,7) that presents Jesus as the Shepherd and the disciples as sheep. The motif of «way», which was introduced in the prologue (1,2–3)36 and emphasized «on the way» to Jerusalem (8,27–10,52), reaches a new phase and merges with the theme of Shepherd in the epilogue of the narrative (16,7), when Jesus «goes ahead» of the disciples to Galilee37 as the fulfillment of the prophecy (14,28). This motif (way) gathers a new meaning when Jesus on his «way» assumes the role of the Shepherd of Israel and the Gentiles alike (6,30–44; 7,24–30; 8,1–9) and after his resurrection continues his pastoral activity by gathering the scattered (with the invitation to come and see him in Galilee, 16,7) and by leading them ahead on the way. With the picture of Jesus leading ahead, the readers could recognize that the «way» is now opened up to whoever is willing to «hear» the call and «see» him (16,7) and to follow him, denying him/herself and taking up the cross (8,34), imitating the way of Christ, or in other words, «whoever does the will of God» (3,35)38.

35 Also cf. Ch. 3, p. 167, fn. 75; Ch. 4; pp. 196–198. 36 In the prologue the readers are reminded of the «way» of the people of Israel in the wilderness and of God who «guarded» them on their «way» (cf.  Exod 23,20; also cf. Exod 13,21) and also it reminds them of the prophecy about the end times (Mal 3,1), where it is addressed to the priests of Israel who «have turned aside from the way» (Mal 2,8). 37 The importance of this motif (way) and the framing of the Markan narrative with it is discussed in earlier studies. Cf. E. Manicardi, Il cammino di Gesù, 147–196. van Iersel considers «the way» as the «central theme upon which Mark  wants to focus the interest of his readers». Cf. B.M.F. van Iersel, Mark, 85. Though Pesch does not speak about a pastoral image in 16,7, he sees in the epilogue Jesus, who continues the «way of the Lord», which leads to the formation of the community. He also observes, «Il Risorto riunisce la sua comunità in Galilea; il suo cammino sfocia nel cammino della comunità, ovvero il cammino di lei diviene il cammino della sequela» (118): R. Pesch, Il Vangelo di Marco, I, 117–118. 38 Cf. X. Pikaza, Marcos, 229–230.

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3. The Metaphor of Shepherd as a Paradigm for Mission 3.1 A Progressive Mission The mission perspective of Mark is less explored when compared to the other synoptic Gospels39, especially because of the absence of a resurrection appearance of Jesus accompanied by a mission commandment (cf. Matt 28,18–20; Luke 24,46–49; Acts 1,8; also cf. John 20,21–23). According to Pesch, who calls the Markan narrative «libro di missione», the Markan narrative is thoroughly involved in questions related to the Church’s mission40. This mission orientation of the Markan Gospel41 is implicitly mentioned in the feeding narratives (6,30–44; 8,1–9; cf.  7,24–30)42, 39 Cf. D. Senior, «The Struggle to be Universal», 66; J.F. Williams, «Mission in Mark», 142; L. Iwuamadi, «He Called Unto Him the Twelve», 9. 40 Pesch drives home this view through three important features of the narrative: a) the theme of «way» with which the narrative begins (1,2–8) and which ends with the resurrected Jesus going ahead in Galilee (14,28; 16,7); b) The actions of Jesus, especially the miracles which evoke response from witnesses; c) the revelation of Jesus’ identity as Son of God (1,11; 9,7; 15,33.38.39), which demonstrates that the Church’s proclamation of Jesus is of divine origin. Cf. R. Pesch, Il Vangelo di Marco, I, 117–122. «Das Markusevangelium ist in seinem Gesamtcharakter missionarisch, und zwar universalmissionarisch ausgerichtet»: K.  Stock, «Theologie der Mission», 143. Senior opines that the entire motif of way/journey gives a «missionary character to Mark’s Gospel». Cf. D.  Senior  – C.  Stuhlmueller, The Biblical Foundations for Mission, 216. According to Senior, Mark through his narrative «continues in a new format the missionary work of the early church» (76). He also comments that Jesus’ rejection by his own and his movement to the nations «shows that the theological issues raised by the church’s universal mission are very much a part of his Gospel program» (80): D. Senior, «The Struggle to be Universal», 76.80. Words like khru,ssw (12 times, more often than any other book in the NT) and euvagge,lion (seven times, as compared to four times in Matthew and none in Luke or John) serve as prominent themes in the Markan narrative. Cf. J.F. Williams, «Mission in Mark», 142; S.J. Anthonysamy, «The Gospel of Mark and the Universal Mission», 83–84.87. 41 While discussing the purpose of the Markan Gospel, Grassi comments, «Broadly speaking, we can delineate two main areas of Mark’s concern: 1) Who is Jesus and, as a consequence, what is a disciple of Jesus; and 2) what was the mission of Jesus, and what is the mission of a disciple»: J.A. Grassi, Loaves and Fishes, 23. It is this mission of Jesus that is evidenced in the shepherding activities of Jesus and set as a model for the disciples (Church). 42 Grassi, who sees a Shepherd image of Jesus in the feeding narratives, opines that «Mark’s feedings are best understood within the total purpose of his Gospel and his concerns about Jesus’ person, discipleship and mission to the world»: J.A.  Grassi, Loaves and Fishes, 49; E. Bosetti, «Cristo buon pastore e la missione», 58–67; D. Se-



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which has a progressive movement. The metaphor Shepherd, which is enhanced especially by the motif of «nourishment», not only presents Jesus as the one for Israel (6,30–44) but also for the Gentiles (7,24–39; 8,1–9). The first feeding is a re-gathering of the shepherdless Israel, while the second one portrays the Gentile response to Jesus’ mission (cf.  3,8; 5,20) and Markan Jesus’ reaching out to the Gentiles43. Jesus’ moving towards the Gentile territories of Tyre and Sidon and Decapolis symbolizes the intrinsically universal character of his message. The nature of the shepherding activity is inclusive and therefore universal44. As Senior rightly says, «The encounter with the Greek woman in 7,24–30 where her faith overcomes the “children first” (7,27) principle of salvation history clearly shows that Mark sees this entire section as a portent of the Gentile mission of the community»45. The nior – C. Stuhlmueller, The Biblical Foundations for Mission, 219–220. Harris, in his study on the «mission in Mark», suggests that in the second feeding narrative, with the inclusion of the Gentiles, the author shows the completeness of Jesus’ mission. Cf. R.G. Harris, Mission in the Gospels, 87. 43 Harris comments that this is a deliberate attempt from the narrator to «indicate that Jesus’ mission to the Jews will come first, then his mission to the Gentiles in its own due time». Cf. R.G. Harris, Mission in the Gospels, 88. 44 «There can be little doubt that “Galilee” and its wider extension into Gentile territory is meant to symbolize the church in its universal mission»: D. Senior, «The Struggle to be Universal», 77; X.  Pikaza, Marcos, 102–103. According to Kelber, «the boat trips are designed, not a centrifugal course of action spinning out from the Galilean center to ever more distant lands, but a unitive movement, alternating between the two sides of the sea»: W.H. Kelber, The Kingdom in Mark, 62. The Markan community/Church is invited for both the centrifugal and unitive movements in its universal mission. Also cf. Ch. 3, p. 168, fn. 76. 45 D.  Senior, «The Eucharist in Mark», 68; J.F.  Williams, «Mission in Mark», 144; E. Bosetti, «Cristo buon pastore e la missione», 66–67. «En la misión de Jesús los primeros son los judíos, su familia étnica y socioreligiosa, que constituye una obligación y no una opción. Y los judíos son los hijos (tekna), un término referido al hecho de nacer de, pues apela al origen (tienen derecho). Jesús no excluye, que ella pueda ser beneficiaria, pero la relega a un segundo término» (271): M.N. Puerto, Marcos, 271.277. Anthonysamy opines that «while Mark seems to present a positive picture about the encounter between Jesus and the Gentile woman, Matthew gives an indifferent picture [...] Anyway Jesus here lays the strongest possible foundation – which will soon have its universal dimensions»: S.J.  Anthonysamy, «The Gospel of Mark  and the Universal Mission», 90–91; W.H.  Kelber, The Kingdom in Mark, 59–60; R.G. Harris, Mission in the Gospels, 91. Though Hahn supports the view that Mark emphasizes the mission to the Gentiles, he goes on to conclude that, for Mark, the time for mission to the Jews has already past. Cf. F. Hahn, Mission in the New Testament, 113–120. So also is the opinion of Anthonysamy (95).

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narrator is also indirectly validating the presence of the Gentiles in the community of the readers46. The Markan Jesus reveals the reversal of priority47 in the eschatological mission (13,10) assigned for the disciples/Church. The priority of the children (Israel) turns out to be inclusive (cf. 11,17)48 in the mission of the Church. The beginning of this overturn is evident in the confession of the centurion (15,38–39); striking of the Shepherd becomes a scandal for the disciples (14,50–52) but the beginning of a universal mission (15,38–39)49. As Anthonysamy comments, «the truth of the early church is seen reflected in the confession of this gentile – a sure proof to the universality of the gospel»50. The universal nature of the messianic

46 Senior makes interesting observations about the mission issues addressed in the NT writings, which are noteworthy in this context. The issues are «a) the validation of the Gentiles mission by relating it to the history of Israel and the ministry of Jesus; b) the encouragement of the ongoing mission of the community beyond its own boundaries; c) the effort to reconcile different social and cultural groups present in the community because of its cross-cultural mission»: D. Senior, «The Struggle to be Universal», 66. 47 The same word (prw/ton) is used in 7,27 where Jesus proclaims the priority of the «children» (Israel) in the sheepfold. According to Stein «In Mark “first” in its neuter form is always used to describe some sort of a divinely ordained historical time line»: R.H. Stein, Mark, 352; also cf. Ch. 2, p. 107, fn. 84. 48 Here «all the nations» is obviously an inclusive community of Jews and Gentiles. The plural of e;qnoj is used sometimes in the NT in the inclusive sense (Mt 25,32; 28,19; 1Pet 2,9). Cf. T.L. Donaldson, «Nations», 233–234; D. Senior – C. Stuhlmueller, The Biblical Foundations for Mission, 221; M. Grilli, «Il mandato missionario», 39. 49 «The accusation that Jesus threatened to destroy the old temple and to build a new one “not made by hands” (14,58) and the tearing of the temple veil and the accompanying acclamation of the Gentile centurion at the moment of Jesus’ death (15,39) are the final expressions of the God-intended transfer from Israel to a worldwide community»: Cf. D. Senior, «The Struggle to be Universal», 80; J.A. Grassi, Loaves and Fishes, 26–27. Boobyer considers the renting of the veil as a symbol of the rejection of the Jewish people and acceptance of the Gentiles (he even considers both the feedings in Mark  are to a Gentile crowd). Cf. G.H.  Boobyer, «Galilee and Galileans», 341–342.346–347; M. Kiddle, «The Death of Jesus and the Admission of the Gentiles», 45–50. 50 S.J. Anthonysamy, «The Gospel of Mark and the Universal Mission», 94; R.G. Harris, Mission in the Gospels, 96. The universality of the Markan mission is highlighted in the work of Iwuamadi. Cf. L.  Iwuamadi, «He Called Unto Him the Twelve», 253–255.



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Shepherd’s mission is once again revealed in the Last Supper (14,25). Jesus, who fed Israel and the Gentiles alike, symbolically offers himself for «many/all»51. The Markan Jesus invites the disciples (the readers) to this universal mission, in which he is leading as a model (16,7). Jesus’ mission (who continues his mission as the Shepherd for «all»)52 serves as a paradigm for the Marcan community53. Harris aptly says that, «Mark  is showing the unifying work of Jesus as a pattern for the ongoing mission of his own community and of the Church in general»54. Galilee, which represents the place of beginnings, is the place to which the disciples are invited (1,9.14.16.28). As Senior observes, «“Galilee” is not only the place where the gospel of the kingdom is proclaimed in word and in action, but it is also the place where the good news is taken beyond the confines of Israel»55. The new beginning to which the readers are invited has a universal scope, an all-inclusive mission, that contains «all the nations» (13,10), with resurrected 51 Senior sees the Last Supper as a model of mission and reconciliation for the Markan community. «...at the final fellowship meal, the Markan Jesus describes his impending death in the terminology of self-donation: his person and mission are bread and wine given as life-giving nourishment on behalf of the many (14,22–24)»: D. Senior, «The Eucharist in Mark», 70; J.A. Grassi, Loaves and Fishes, 28. 52 Cf. J.A. Grassi, Loaves and Fishes, 50. 53 Cf. D. Senior, «The Struggle to be Universal», 78. Pesch, who argues for a redactional hand in the Markan Gospel and rejects that this Gospel has a single purpose (much less a polemical one), says «L’ipotesi che Marco riassuma la tradizione su Gesù al termine della prima generazione cristiana e non sia stato indotto alla composizione dello scritto evangelico da una specifica situazione comunitaria (eretica o condizionata dal pericolo di una ricezione eretica della tradizione)...Questa ipotesi ci permette inoltre di pensare che l’evangelista, seguendo la prassi missionaria e catechetica, accolga le tradizioni con lo sguardo rivolto alla sua comunità e che ponga accentuazioni cherigmatiche...»: R. Pesch, Il Vangelo di Marco, I, 116–117; D. Senior – C. Stuhlmueller, The Biblical Foundations for Mission, 216–217; G. Stemberger, «Galilee – Land of Salvation?», 436. 54 R.G. Harris, Mission in the Gospels, 93. 55 Cf. D. Senior, «The Struggle to be Universal», 77; D. Senior – C. Stuhlmueller, The Biblical Foundations for Mission, 217–219. «Los cristianos inician su camino situándose en Galilea, que es el lugar del mensaje y de la vida, el campo abierto de la misión y fraternidad evangélica»: X. Pikaza, Marcos, 227. Williams opines that in the beginning of the narrative, Galilee is the place of commissioning (3,13–15; 6,7–13), which indicates that ‘Jesus will once again send the disciples out on their mission.’ Cf. J.F. Williams, «Mission in Mark», 144; A.T. Lincoln, «The Promise and the Failure», 289.

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Jesus56. Galilee of the Gentiles (Isa 9,1; cf. Matt 4,15), for Mark, is a place of beginnings for ‘all’ the disciples to continue Jesus’ mission «with» him57. Williams holds the view that the absence of a post-resurrection mission commission to the disciples in Mark «not only underlines the significance of the earlier commissions to the disciples but also highlights the demands that Jesus places on “anyone” or “whoever” (8,34–38; 9,35; 10,42–45)»58. And the way assigned for this inclusive sheepfold is that of the cross (8,24; 13,9)59, until the coming of the Son of Man to «gather all his elect from the four winds, from the ends of the earth to the ends of heaven» (cf. 13,24–27)60. The community of Mark is also reminded of their status as the «eschatological flock»61 with the responsibility and scope of a universal mission62.

3.2 Preference for an Inclusive Language The Markan penchant for an inclusive mission is evident in Jesus’ response towards the Gentile woman where he opens the confines of the fold on a priority basis (7,27; cf. Matt 15,24). This idea of universalism appears again in the cleansing of the temple, where «he taught, and said to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it 56 Even though Kelber says that the authentic message of Markan Jesus is supposed to orient the community to its mission in Galilee, which includes both Jews and Gentiles, his final argument is that Markan narrative is a polemic against the apocalyptic vision of a Jerusalem-based Christianity. W.H.  Kelber, The Kingdom in Mark, 132–137. Kilpatrick rejects a universal mission in Mark on the basis of Mark 13,9–11 and considers the future mission in Mark as a mission towards the diaspora Jews. Cf. G.D. Kilpatrick, «The Gentile Mission in Mark», 145–158. This is rejected and responded to by Wilson. Cf. S.G. Wilson, The Gentiles and the Gentile Mission, 23–24. 57 Legrand holds the view that the primary mission of the disciples is to be with him (3,14), and it is reiterated in the final scene in which Jesus the Shepherd gathers and leads the scattered disciples. Cf. L. Legrand, «The Good Shepherd», 254. 58 Cf. J.F. Williams, «Mission in Mark», 148. 59 According to Senior, Mark is also addressing in the narrative the missionary experience of the community which «entailed opposition, even death, in the pursuit of the mission (13,9–13)». Cf. D. Senior, «The Struggle to be Universal», 76. 60 «The triumphant return and the gathering of the elect (13,26–27) form the final moment of salvation toward which all of the history of Israel and the mission of Jesus and the church lead»: D. Senior – C. Stuhlmueller, The Biblical Foundations for Mission, 221.225; G. Stemberger, «Galilee – Land of Salvation?», 436–438. 61 H.C. Kee, Community of the New Age, 111. 62 Cf. X. Pikaza, Marcos, 223–224.



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a den of robbers.”» (Mark 11,17). It is only Mark, among the Gospel writers, who retains the phrase «for all the nations»63. It is also noteworthy that «teaching», which is characteristic of the shepherding activity (Sir 18,13; cf. Mark 6,34)64, is used in this «saying» of Markan Jesus (this also is unique to Mark, cf. Matt 21,13; Luke  19,46). And the same (inclusive) language appears in Markan Jesus’ instruction to the disciples regarding their future mission that «the good news must first be proclaimed to all nations» (13,10; cf. 14,9//Matt 26,13)65. The Markan preference for inclusiveness continues in the narration of eschatological gathering in the second coming of Jesus. The subject of this «gathering» of the elect, in the Markan narrative, is the Son of Man (evpisuna,xei66, Mark 13,27)67. Interestingly, this «gathering» which is inclusive and total («from the end of the earth until the end of the heaven», Mark 13,27; also cf. Matt 24,31), is also unique to Mark68. The group of «insiders» in Mark  was not restricted only to the disciples, i.e., the group representing Israel (Mark 4,10–11)69, but was for all those who do the «will of God» (3,34–35)70. This inclusivism keeps in 63 Matthew (Matt 21,13) and Luke (Luke 19,46) do not have this phrase which is included in the original source (Is 56,7). Cf. S.J. Anthonysamy, «The Gospel of Mark and the Universal Mission», 85–87. 64 Cf. Ch. 1, pp. 62–65, especially 64, fn. 120–121. 65 The Matthean parallel does not have prw/toj, and the proclamation as a testimony to all the nations is a sign of the te,loj (Matt 24,14), while in Mark, the Gospel proclamation is described as a necessity (prw/ton dei/ khrucqh/nai to. euvagge,lion). By mentioning the universal nature of Markan narrative, Stock comments that, «Es respektiert den jüdischen Rahmen des ursprünglichen Wirkens Jesu, es unterstreicht die ganz wesentliche Beziehung der Tätigkeit Jesu zur Geschichte Gottes mit dem Volke Israel, es bietet aber das Werk Jesu nicht so dar, als ob es ausschließlich an das Volk Israel gerichtet wäre, sondern hebt seine universalen Aspekte hervor. Es umreißt das Werk und die Person Jesu in einer Weise, daß sie direkt bereitliegen, allen Völkern, der ganzen Welt verkündet zu werden (13,10; 14,9)»: K. Stock, «Theologie der Mission», 143. 66 It is notable that this is also a verb related to the shepherding activity. Cf. Ch. 1, p. 41, fn. 33. 67 In Mark the angels are only instrumental, while in the Matthean parallel the gathering is directly conducted by the angels (evpisuna,xousin, Matt 24,31). 68 In Matthew, it is avpV a;krwn ouvranw/n e[wj Îtw/nÐ a;krwn auvtw/n (Matt 24,31). 69 In Matthew and Luke it (the secrets of the Kingdom) is exclusively for the disciples (Matt 13,10–11; Luke 8,9–10). 70 It is all those (including the disciples) who are peri. auvto.n (3,32.34; 4,10) doing the will of God (also cf. Ch.1, pp. 37–38). In Matthew those who are doing the will of God are referred to as the disciples (Matt 12,49–50).

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line with Isaiah, where the salvation of God is opened to all (including the nations) who do the will of God (i.e., those who keep the covenant, Sabbath etc. Isa 56,1–8)71. It is also noteworthy that the longer ending of the narrative (16,9–20), though a later addition,72 maintains the Markan all-inclusive language, when Jesus’ mission commandment to the disciples includes the «whole creation» («And he said to them, “Go into all the world and preach the gospel to the whole creation”», Mark 16,15)73. Therefore, the narrator is reminding the community that the sheepfold of Jesus has no exclusiveness. It is the faith in God (1,15) and the willingness to do his will that counts in this gathering of the sheep (cf. 3,32–35; also cf. 4,9–10)74.

71 The same passage of Isaiah contains verbs that evoke the pastoral image of God (cf.  Ch. 4, p.  197, fn.  65). According to H.G.  May «One of the most positive allusions to proselytism comes from Trito-Isaiah, in Isa 56,1–8. The alien who has attached himself to YHWH to minister to him should not feel he does not belong to YHWH’s people; his burnt offerings and sacrifices are acceptable upon YHWH’s altar, for YHWH’s house shall be called a house for all peoples»: H.G. May, «Theological Universalism», 102. 72 We consider this text as a later addition. Also cf. Ch. 4, p. 182, fn. 17. 73 While the Matthean mission commandment is directed to all nations (Matt 28,19), Markan (later addition) mission directive goes further; it is directed to the whole creation. This commandment, which has scope beyond human beings to all created things, seems to be worth noticing in the present ecological crisis. Also cf. S.J. Anthonysamy, «The Gospel of Mark and the Universal Mission», 81. 74 It is only in Mark, it is the «crowd sitting round him» (peri. auvto.n, 3,32.34; 4,9–10) said to him about the arrival of his mother, brothers and sisters and Jesus replies to them. But in Matthew it is «someone» who says to Jesus about their arrival and Jesus answers him, and the object of explanation is exclusively the disciples, Matt 12,47–49. In Luke the whole procedure is impersonal, Luke 8,20–21. The same is true of the saying about the mysteries of the Kingdom. In Matthew and Luke it is exclusively addressed to the disciples (Matt 13,10–11; Luke 8,9–10), while in Mark the addressees are composed of the disciples and those who are «around him» (Mark 4,10). Also cf. Ch. 1, pp.  37–38. Donahue makes an interesting observation about discipleship in which the scope of the disciples, who actually responded positively to Jesus’ command, is beyond the twelve. This wider view of discipleship is based on 3,35. Cf. J.R. Donahue, «A Neglected Factor in the Theology of Mark», 582–587; H.C. Kee, Community of the New Age, 165–166; D. Senior – C. Stuhlmueller, The Biblical Foundations for Mission, 222.



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Conclusion The metaphor of Shepherd in Mark  portrays the inclusive pastoral identity of Jesus. The salvation promised is offered to Jews and Gentile sheep alike. The Markan Jesus not only gathers the leaderless sheep of Israel (6,34) but also the eager and faithful Gentiles (7,24–30; 8,1–9). The crowd not only finds in Jesus a leader to guide them but also a true Shepherd who feeds, satisfies and guides his sheep. The eschatological newness and abundance is evident in the caring of Jesus towards an inclusive community. The feedings of Jesus symbolize the eschatological banquet which inaugurates the new age under the leadership of Messiah where no one wants for anything (cf. Isa 25,6–10; also cf. Ps 23). The Markan narrator neither adheres to the OT image of the messianic (king) shepherd nor to his exclusive mission. While the OT portrays the messianic Shepherd as unifying the two kingdoms of Israel and Judah (Ezek  37,22–24), Markan portrayal of Jesus goes beyond the confines of Israel to «all the nations». He not only gives his life to the sheep (Mark  14,27; Zech  13,7; also cf.  14,25; 10,45) but also having been resurrected continues his shepherding activity (Mark 14,28; 16,7). The author of Mark, on the one hand, re-interprets the OT understanding of the metaphor and on the other hand uses this metaphor to portray the mission paradigm of Jesus and sets it as a model for the Church. The Markan interest in the use of this metaphor is to portray the universal mission of Jesus that continues for ever with his sheep and to encourage the readers to join this mission75. Mark  points to the eschatological reversal, which was announced in 13,10 (cf.  7,27), when Jesus asks his disciples that the Gospel must be «first»76 proclaimed to «all the nations». The Markan Jesus’ death with a loud cry followed by the tearing of the temple veil from top to bottom (15,38)77 implicitly opens the gates to «all the nations» (cf. 11,17) and the following testimony of the centurion explicitly testifies to the identity of Jesus (as Son of God, 15,39), which was actually the purpose of this narrative (1,1).

75 As Senior suggests, «Mission must be considered a potential part of the “horizon” that shaped the aim of the biblical author. The NT writings served a variety of community needs, among which was perspective on the church’s universal mission»: D. Senior, «The Struggle to be Universal», 66. 76 Cf. R.H. Stein, Mark, 352; J. Marcus, Mark 1–8, 463; B. Standaert, Marco, II, 420. 77 In the Matthean parallel the tearing of the temple veil is a part of the many accompanying events (Matt 27,51–53).

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By the portrayal of Jesus as the Shepherd (16,7–8; cf. 14,27–28), the narrator brings the attention of the reader to the continuing mission of Jesus rather than the anthropological emphasis on the fear of the women and the disciples78. With the last scene (16,1–8) the reader is brought back to the beginning, Galilee. The movement of Jesus continues. The Shepherd who has offered his life is resurrected and going ahead. He is there to gather together the new Israel comprising Jews and Gentiles alike, who are willing to «see» him, i.e., to recognize and follow him79. With the image of Jesus as the Shepherd the end of the Gospel never seems to be abrupt. The narrator is not bringing the Gospel to a closure but invites the reader to begin anew with the glorified Shepherd. The incarnation, death and resurrection of Jesus result in the membership of «all» in the flock, which is the community of salvation80. The mission of the readers/community is to follow Jesus «on the way» (10,52) taking up their cross (8,34–35; cf. 14,24), proclaiming the «way of the Lord» (12,14) to all the nations (13,10; 14,9), following Jesus’ model.

78 While other Gospel narratives end with appearance(s) of Jesus to the disciples and the directions to them to continue their ministry, the Markan narrative gives the picture of Jesus as the Shepherd which continues to guide them. 79 Iwuamadi opines that the seeing of Jesus «looks forward to the imminent full comprehension on the part of the disciples, of the person and mission of Jesus, which will in turn provoke and generate the faith necessary for living in communion with him and continuing his mission»: L. Iwuamadi, «He Called Unto Him the Twelve», 243. 80 J. Jeremias, «poimh,n», 502.

ABBREVIATIONS 1. The abbreviations of biblical books follow Bib 70 (1989) 577–594. 2. The abbreviations of periodicals, encyclopaedias and series are according to S.M. Schwertner, International Glossary of Abbreviations for Theology and Related Subjects. Periodicals, Series, Encyclopaedias, Sources with Bibliographical Notes, Berlin 1992. ABD AnBib AncB ANRW ASTI AThANT AThR AUSS BAGD BDF BEL BEThL Bib. BiBh BibInt BiH BiLi Bill. BiSe BJRL BL BollS BR BTB BZ CB.NT

D.N. Freedman, ed., The Anchor Bible Dictionary, I-VI, New York 1992 Analecta biblica Anchor Bible Aufstieg und Niedergang der römischen Welt Annual of the Swedish Theological Institute Abhandlungen zur Theologie des Alten und Neuen Testaments Anglican Theological Review Andrews University Seminary Studies W. Bauer – W. Arndt – F.W. Gingrich – F.W. Danker, A Greek English Lexicon of the New Testament and Other Early Christian Literature, Chicago 20003 F.  Blass  – A.  Debrunner  – R.W.  Funk, A Greek Grammar of the New Testament and Other Early Christian Literature, Chicago 199210 Biblioteca Essenziale Laterza Bibliotheca Ephemeridum theologicarum Lovaniensium Biblica Bible Bhashyam Biblical Interpretation Biblische Handbibliothek Bibel und Liturgie Kommentar zum Neuen Testament aus Talmud und Midrasch Biblical Seminar Bulletin of the John Rylands Library Biblical Languages Bollingen Series Biblical Research Biblical Theology Bulletin Biblische Zeitschrift Coniectanea biblica New Testament Series

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CBQ Catholic Biblical Quarterly CBQ.MS Catholic Biblical Quarterly Monograph Series CBRA Collectanea biblica et religiosa antiqua CEv Cahiers évangile cf. confer ch./chs. chapter/s CthMi Currents in Theology and Mission CTNT Commentario teologico del Nuovo Testamento CV Communio viatorum ECNT Exegetical Commentary on the New Testament ed. editor(s) EDNT H.  Balz  – G.  Schneider, ed., Exegetical Dictionary of the New Testament I-III, Edinburgh 1990 –1993 e.g. exempli gratia EKK Evangelisch-katholischer Kommentar zum Neuen Testament ET Expository Times EtB études bibliques EtB.NS études bibliques Nouvelle série etc. et cetera EThL Ephemerides theologicae Lovanienses EvTh Evangelische Theologie fn. foot note(s) f. and the following Fs. Festschrift (commemorative volume) FThL Forum theologiae linguisticae FTS Frankfurter theologische Studien FzB Forschung zur Bibel GNS Good News Studies Gr. Gregorianum GSL.NT Geistliche Schriftlesung – Erläuterungen zum Neuen Testament HThK Herders theologischer Kommentar zum Neuen Testament ICC International Critical Commentary Id. Idem (the same author) i.e. id est (that is) IntB The Interpreter’s Bible Interp. Interpretation ITS Indian Theological Studies JAAR Journal of the American Academy of Religion



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JBL Journal of Biblical Literature JBR Journal of Bible and Religion JETS Journal of the Evangelical Theological Society JR Journal of Religion JSNT Journal for the Study of the New Testament JSNT.S Journal for the Study of the New Testament Supplement Series JSOT.S Journal for the Study of the Old Testament Supplement Series JThS Journal of Theological Studies KuD Kerygma und Dogma LNTS Library of New Testament Studies LQHR London Quarterly and Holborn Review LuttL Lutterworth Library LXX Septuagint MSS Manuscripts MSSNTS Society for New Testament Studies Monograph Series MT Masoretic Text NA27 Nestle-Aland, Novum Testamentum Graece, Stuttgart 199327 NAB New American Bible NIB The New Interpreter’s Bible NIBC New International Biblical Commentary NICNT New International Commentary on the New Testament NIDB New Interpreter’s Dictionary of the Bible NIDNT D.N.  Freedman, ed., The New International Dictionary of New Testament Theology, I-IV, Exeter 1975–1986 NIV New International Version NJB New Jerusalem Bible NRSV New Revised Standard Version NT New Testament NT Novum Testamentum NT.S Novum Testamentum Supplements NTS New Testament Studies NTTS New Testament Tools and Studies OT Old Testament öTBK ökumenischer Taschenbuchkommentar zum Neuen Testament p./pp. page(s) par. parallel PCM.ST Piccola collana moderna. Serie teologica QD Quaestiones disputatae

236 RdQ RivBib RNT RSV SBB SBEC SBFLA SBL.DS SBL.SS SBM SBS SBT SJTh SPIB SP StANT StBi StMiss StNT SubBi TB.S TDNT

THE METAPHOR OF SHEPHERD IN MARK

Revue de Qumran Rivista biblica Regensburger Neues Testament Revised Standard Version Stuttgarter biblische Beiträge Studies in the Bible and Early Christianity Studii Biblici Franciscani liber annuus Society of Biblical Literature Dissertation Series Society of Biblical Literature Semeia Studies Stuttgarter biblische Monographien Stuttgarter Bibelstudien Studies in Biblical Theology Scottish Journal of Theology Scripta Pontificii Instituti Biblici Sacra pagina Studien zum Alten und Neuen Testament Studi biblici Studia missionalia Studien zum Neuen Testament Subsidia biblica Tascabili Bompiani Saggi G.  Kittel  – G.W.  Bromiley, ed., Theological Dictionary of the New Testament, I-X, Michigan 1964–1980 TDOT G.J. Botterweck – H. Ringgren – H-J. Fabry, ed., Theological Dictionary of the Old Testament, I-XV, Michigan 1974–2006 TG.S Tesi Gregoriana Serie Spiritualità TG.T Tesi Gregoriana Serie Teologia ThHK Theologischer Handkommentar zum Neuen Testament ThLZ Theologische Literaturzeitung ThRev Theological Review TOTC Tyndale Old Testament Commentaries tr. translator trans. translation TThSt Trierer theologische Studien v./vv. verse(s) WBC Word Biblical Commentary WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament



WUNT ZEBM ZKTh ZNW

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237

Wissenschaftliche Untersuchungen zum Neuen Testament C. Tenny, ed., The Zondervan Encyclopedia of the Bible, I-V, Michigan 20092 Zeitschrift für katholische Theologie Zeitschrift für die neutestamentliche Wissenschaft

BIBLIOGRAPHY Achtemeier, P.J., «The Origin and Function of the Pre-Markan Miracle Catenae», JBL 91 (1972) 198–221. , «“He Taught Them Many Things”: Reflections on Markan Christology», CBQ 42 (1980) 465–481. , Mark, Philadelphia 19892. Alexander, J.A., The Gospel According to Mark, Michigan 1980. Allen, W.C., «St Mark 16,8. ‘They Were Afraid.’ Why?», JThS 47 (1946) 46–49. Alter, R., The Art of Biblical Narrative, London 1981. Anthonysamy, S.J., «The Gospel of Mark and the Universal Mission», BiBh 6/1 (1980) 81–96. Austin, J.L., How to Do Things with Words, Massachusetts 19752. Bailey, K.E., «A Banquet of Death and a Banquet of Life. A Contextualized Study of Mark 6,1–52», ThRev 29/2 (2008) 67–82. Baldwin, J.G., Haggai, Zechariah, Malachi. An Introduction and Commentary, TOTC 24, London 1972. Balz, H., «suni,hmi», EDNT, III, 307–308. , «fobe,omai», EDNT, III, 429–432. Bammel, E., «The Feeding of the Multitude», in E. Bammel – C.F.D. Moule, ed., Jesus and the Politics of His Day, Cambridge 1985, 211–240. Bar-Efrat, S., Narrative Art in the Bible, JSOT.S 70, Sheffield 1989. Baudoz, J.F., Les miettes de la table. Étude synoptique et socio-religieuse de Mt 15,21–28 et de Mc 7,24–30, EtB.NS 27, Paris 1995. Bauer, J.B., «Fragen zur revidierten Einheitsübersetzung (III). “Die Vielen”, das sind “alle” (Mk 14,24)», BiLi 53 (1980) 137–138. Baxter, W., Israel’s only Shepherd. Matthew’s Shepherd Motif and His Social Setting, LNTS 457, London 2012. Beck, N.A., «Reclaiming a Biblical Text: The Mark  8,14–21 Discussion about Bread in the Boat», CBQ 43/1 (1981) 49–56. Beck, T – al., Una comunità legge il Vangelo di Marco, Bologna 1999. Behm, J., «kardi,a», TDNT, III, 605–613.

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, «kla,w», TDNT, III, 726–743. Belano, A., Il Vangelo secondo Marco. Traduzione e analisi filologica, Roma 2008. Bengel, J.A., Gnomon Novi Testamenti, Stuttgart 1891. Best, E., Following Jesus. Discipleship in the Gospel of Mark, JSNT.S 4, Sheffield 1981. , Mark. The Gospel as Story, Edinburgh 1983. , The Temptation and the Passion: The Markan Soteriology, MSSNTS 2, Cambridge 19902. Beyreuther, E., «Shepherd», NIDNT, III, 564–569. Bianchi, C., Pragmatica del linguaggio, BEL 59, Bari 20086. Bird, C.H., «Some ga,r Clauses in St Mark’s Gospel», JThS 4 (1953) 171–187. Black, M.C., The Rejected and Slain Messiah Who is Coming with the Angels. The Messianic Exegesis of Zechariah 9–14 in the Passion Narratives, Michigan 1991. Blaiklock, E.M., «Decapolis», ZEB, II, 84–87. Boda, M.J., Haggai, Zechariah, Michigan 2004. Bolyki, J., «Menge – Tischgemeinschaft – Gruppe», CV 34 (1992) 20–26. Boobyer, G.H., «The Eucharistic Interpretation of the Miracles of the Loaves in St Mark’s Gospel», JThS 3 (1952) 161–171. , «Galilee and Galileans in St Mark’s Gospel», BJRL 35 (1952–53) 334–348. , «The Miracles of the Loaves and the Gentiles in St Mark’s Gospel», SJTh 6 (1953) 77–87. Boomershine, T.E., «Mark  16,8 and the Apostolic Commission», JBL 100/2 (1981) 225–239. Boomershine, T.E.  – Bartholomew, G.L., «The Narrative Technique of Mark 16,8», JBL 100/2 (1981) 213–223. Boring, M.E., «Mark  1,1–15 and the Beginning of the Gospel», Semeia 52 (1990) 43–82. , Mark. A Commentary, Louisville 2006. , «Messianic Banquet», NIDB, IV, 66–67.



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Bosetti, E., Il Pastore. Cristo e la chiesa nella Prima lettera di Pietro, Bologna 1990. , La Tenda e il Bastone. Figure e simboli della pastorale biblica, Milano 1992; English trans., YHWH: Shepherd of the People. Pastoral Symbolism in the Old Testament, tr. G. La Spina, Guildford 1993. , «Cristo buon pastore e la missione», StMiss 52 (2003) 51–95. Boucher, M., The Mysterious Parable. A Literary Study, CBQ.MS 6, Washington 1977. Bowman, J., The Gospel of Mark. The New Christian Jewish Passover Haggadah, Leiden 1965. Bratcher, R.G. – Nida, E.A., A Translator’s Handbook on the Gospel of Mark, Leiden 1961. Bremond, C., La logica del racconto, Milano 1977. Breytenbach, C., Nachfolge und Zukunftserwartung nach Markus. Eine methodenkritische Studien, AThANT 71, Zürich 1984. Broadhead, E.K., Naming Jesus: Titular Christology in the Gospel of Mark, JSNT.S 175, Sheffield 1999. , Mark, Sheffield 2001. Brown, R.E., The Death of the Messiah. From Gethsemane to the Grave. A Commentary on the Passion Narratives in the Four Gospels, I, New York 1994. Bruce, F.F., «The Book of Zechariah and the Passion Narrative», BJRL 43 (1961) 336–353. Büchsel, F., «avna,keimai», TDNT, III, 654–655. ,«genea,», TDNT, I, 662–665. , «di,dwmi», TDNT, II, 166–173. Bühner, J., «leuko,j», EDNT, II, 350–351. , «proa,gw», EDNT, III, 150–151. Burkill, T.A., «The Syrophoenician Woman: The Congruence of Mark 7,24–31», ZNW 57 (1966) 23–37. Burton, E.D.W., Syntax of the Moods and Tenses in New Testament Greek, Edinburgh 18983. Busse, U., «diaskorpi,zw», EDNT, I, 311.

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Cabrido, J.A., The Portrayal of Jesus in the Gospel of Matthew. A Narrative-Critical and Theological Study, Lewiston 2012. Cachia, N., «I am the Good Shepherd. The Good Shepherd Lays Down His Life for the Sheep» (John 10,11). The Image of the Good Shepherd as the Source for the Spirituality of the Ministerial Priesthood, TG.S 4, Roma 1997. Camacho, J.M-F., El evangelio de Marcos. Análisis lingüístico y comentario exegético, II, Córdoba 2008. Camery-Hoggatt, J., Irony in Mark’s Gospel. Text and Subtext, MSSNTS 72, Cambridge 1992. Casey, M., Aramaic Sources of Mark’s Gospel, Cambridge 1998. Chae, Y.S., Jesus as the Eschatological Davidic Shepherd. Studies in the Old Testament, Second Temple Judaism and in the Gospel of Matthew, WUNT 2, Tübingen 2006. Chatman, S., Story and Discourse. Narrative Structure in Fiction and Film, New York 1980. Citron, B., «The Multitude in the Synoptic Gospels», SJTh 7 (1954) 408–418. Collins, A.Y., The Beginning of the Gospel. Probings of Mark in Context, Minneapolis 1992. Compiani, M., Fuga, silenzio e paura. La conclusione del Vangelo di Marco. Studio di Mc 16,1–20, TG.T 182, Roma 2011. Conrad, E.W., Zechariah, Sheffield 1999. Conzelmann, H., «suni,hmi», TDNT, VII, 888–896. Cook, M.L., Christology as Narrative Quest, Minnesota 1997. Cook, S.L., «The Metamorphosis of a Shepherd: The Tradition History of Zechariah 11,17 + 13,7–9», CBQ 55 (1993) 453–466. Cousland, J.R.C., The Crowds in the Gospel of Matthew, NT.S 102, Köln 2002. Cranfield, C.E.B., The First Epistle of Peter, London 1956. , The Gospel According to St Mark, Cambridge 19895. Cross, F.M., The Ancient Library of Qumran, BiSe 30, Sheffield 19953. Crystal, D., The Cambridge Encyclopedia of Language, Cambridge 19972. Dabelstein, R., «neani,skoj», EDNT, II, 459. Danker, F.W., «The Literary Unity of Mark 14,1–25», JBL 85 (1966) 467–472.



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