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"Stretch out Your Hand!" Echo and Metalepsis in Marks Sabbath Healing Controversy (Essay)By Journal of Biblical Literature - Rating: 5 From 42 Reviews
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(1) And he went in once more into the synagogue. And a person was there having the hand withered. (2) And they had been looking him, whether at the Sabbaths he would heal him, in order that they could accuse him. (3) And he says to the man with the withered hand, Arise into the midst (4) And he says to them, Is it legal at the Sabbaths to do right or to do evil, to shop existence or to kill? But they were silent. (five) And searching round at them with anger, co-aggrieved [TEXT NOT REPRODUCIBLE IN ASCII] at the hardness of their coronary heart, he says to the man, Stretch out your hand. And he stretched it out, and his hand changed into restored. (6) And going out the Pharisees at once gave recommend with the Herodians against him, how to smash him. (Mark three:1-6; my literal translation). (1) Traditional preaching normally affords Mark 3:1-6--likely the first extant Sabbath recovery controversy story--as articulating warfare among a brand new faith of grace and freedom (Christianity) and an vintage religion of cover-certain legalisms (proto-Judaism). Modern vital scholarship largely treats it in a in addition antinomian and supersessionist fashion, leaving unresolved a number of exegetical troubles, together with (a) the meaning of the withered hand; (b) the insistence on recovery an ostensibly continual, nonlethal ache on the Sabbath; (c) the escalation, in Jesus relevant assignment, of the conventional choice among life and dying (cf. Deut 30:15-19) to at least one among saving life and killing (particularly confusing in view of the disorder ostensibly at difficulty), and of that between proper and evil to one among doing proper or doing evil (especially provocative in a Sabbath context, wherein choices are conventionally framed in phrases of doing as opposed to now not doing); (d) the adveraries silent reaction to a provocation that is so genuinely open to counterattack (see, e.G., Luke thirteen:14); and (e) numerous peculiarities in Marks Greek utilization now not without problems explainable as Semitism, Latinism or other interlanguage phenomena--in particular the unusual reference to Jesus as a co-aggrieved birthday celebration.
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