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M A R K ’ P E R I C O P E # 6 5

SH1 Mark Torah Address Oral Torah

9:30-32 Shemot 31.1 - 32.14

My Translation Greek Text And they came out from the (north), and passed through the Galilee; and he did not want anyone there to know. 31 He began teaching his talmidim by saying to them, “The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise with the third day.” 32 But they did not understood what he said, and were afraid to ask (drash with)him.

Mark 9:30-32 30 ¶ Kavkei/qen evxelqo,ntej

evporeu,onto dia. th/j Galilai,aj kai. ouvk h;qelen i[na tij gnoi/\ 31 evdi,dasken ga.r tou.j maqhta.j auvtou/ kai. e;legen Îauvtoi/jÐ o[ti ~O uio.j tou/ avnqrw,pou paradi,dotai eivj cei/raj avnqrw,pwn kai. avpoktenou/sin auvto,n kai. avpoktanqei.j meta. trei/j h`me,raj avnasth,setai 32 oi de. hvgno,oun to. rh/ma kai. evfobou/nto auvto.n evperwth/sai

DELITZSCH HEBREW TRANSLATION

ד היה כי 31 :לאיש להודע אבה ולא בגליל ויעברו משם ויצאו אמר את־תלמידיו מלמ יהם ל אלר האדם־בן עתיד כי י להמס י ויהרגהו אדםבני־ ביד ם 32 :השלישי ביום יקום מותו ואחר לא וה

בינו ת ה :אותו 2לשאל וייראו הדבר א

The red letters represent Hebrew/Greek parallels and verbal tallies. The blue letters represent need for another word based upon present verbal parallels in the readings this Shabbat.

Outline of Torah Seder Outline of Mordechai

1. Bezalel the wise craftsman 1-11 2. Shabbat 12-17 3. Lukot v18 4. Golden calf 32.1-8 5. Moshe in intercession 32.9-14

1. Departure from North 2. Passing through Galilee 3. No man is to know 4. Teaching the talmidim 5. Passion Motif 6. Resurrection 7. Lack of understanding

1 Rabbi Aaron haLevi of Barcelona, Sefer haHinnuch, , Feldheim Publishers 2 I believe that this word should be translated “Drash” based upon the parallel of Ezekiel which will be seen.

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SPECIAL VERBAL TALLY

In this pericope of Mordechai there are ten key words that connect with the Torah Seder and connected reading material.

1. Know ginōskō G1097

2. Say or Speak lego G3004

3. Son huios G5207

4. Hand cheir G5495

5. Man anthrōpos G444

6. Kill apokteinō G615

7. Raise anistēmi G450

8. Day hēmera G2250

9. Fear phobeō G5399

10. Asking eperōtaō G1905

DEPARTURE

And they came out from the (north), and passed through the Galilee; and he did not want anyone there to know:

The circumstances seem to mandate a special time with His Talmidim. This is the second teaching of

the Master on the subject of his Passion. It will not be his final teaching on the subject. However, it is

interesting to note that Yeshua deems it necessary not to interact with others while he is teaching this

special lesson.

Here Yeshua devotes his attention strictly to his Talmidim. Sandwiched between themes in this

week’s Torah Seder is the reiteration of Shabbat. While the Scholars do not derive Shabbat

observance from this specific Torah Seder, it is interesting that it is reiterated here.

This time of rest (Shabbat) affords Yeshua an opportunity to delve more deeply into his teaching the

talmidim an important lesson.

MATTIYAHU AND MORDECHAI

Scholars tell us that the most through account of the events presented in our present pericope of

Mordechai is found here in Mordechai. None of the other authors presenting accounts of the Master’s

life gives the same detail found in Mordechai. However, I would like to look briefly at Mattiyah.

While we will not delve into the Midrash of Mattiyahu we will make mention of two things found in

Mattiyahu’s version of this account. Mattiyahu opens his account with the Greek word

ζυζηρεθομενων sustrephomenon. I only make mention of this word because it demonstrates the genius

of Midrash. It plays against the word Galilee. In short, ζυζηρεθομενων sustrephomenon means to go

around in a circle. However, this is not my point. Henry Swete suggests that the phrase used by

Mattyahu means that the talmidim and Yeshua broke up into groups and “mustered at certain points

in route.”3 Here the use of words is very interesting. The “mustering of talmidim” has already been

3 Henry Barclay, Swete, D.D, The Gospel According to Mark, The Greek Text with Introduction Notes and Indices, Macmillan and Co, 1898, pg.191

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worked out in a previous pericope.4 The idea of mustering as we have noted, is that of taking a

census. It is directly associated with the idea of Shabbat Shekalim. Shabbat Shekelim of antiquity was

established for the sake of “counting” the Bne Yisrael. Here we may have the assembly on talmidim

for counting. I would here suggest that the “counting” is NOT to make sure that all the talmidim are

present and accounted for. I would suggest that the “mustering” is for Counting the Omer. This

thesis needs a great deal of work I am sure. However, the language of this pericope further suggests

that we are in the middle of Counting the Omer as will be seen below.

He began teaching his talmidim by saying to them:

The text should be understood to say that he “began the teaching by saying.” The summary of the

teaching is not present in the current pericope. However, it is possible to rebuild this sermon through

various hermeneutic and logical fundamentals.

λεγω (legō) - saying to them

TO COUNT OR NOT TO COUNT

The Greek word “Lego” (logos) takes up no less than 74 pages of TDNT5. Therefore, the multiplicity

of meanings must be considered when translating the word. The etymology of the word seems odd.

Legos stems from the idea of “gathering” and “gleaning.” This “gathering” and “gleaning” is

selective in nature. The following is from the Dictionary trace of Thayer’s Greek Lexicon on the word

lego.

1. to collect, gather; to pick out.

2. to lay with, count with; to enumerate, recount, narrate, describe;

While our word legos is clearly associated with the teaching (words spoken) of the Master, it is very

noteworthy to see that the word legos is associated with counting. Here in the midst of the Counting

of the Omer we have a word that is directly associated with “counting.” TDNT actually notes that the

word contains the idea of “counting up.”6 The Soferim of our last pericope have a special occupation

of “counting” words as noted by His Eminence, Dr. Rabbi Yoseph Ben Haggai. How many words

does the Torah have? How many words does Bereshit have? How many Letters are there in a Torah

scroll?

It seems most plausible that Hakham Tsefet was perfectly aware of the Greek language and how it

would be used in translating Hebrew words and phrases. Here the word legos is specifically used to

match the sum of concepts taught within the agenda of the Masters teaching and the weekly reading

during the Counting the Omer.

Jewish Scholars note that the Counting the Omer is directly associated with character building. His

Eminence, Dr. Rabbi Yoseph Ben Haggai relates the Counting the Omer to building up (Gk -

oikodomeo) the body of Messiah. These Jewish Scholars use seven special words to illustrate this

point. Correspondingly, His Eminence looks at the seven men of the Congregation in a similar

manner. Because this commentary is P’shat, I will not delve into their meanings. However, I want to

use the idea to illustrate the meaning of the word legos. These seven words are laid out in basic list

form. Then the words are combined in the following way. Word #1 is initially connected with itself.

Then, word #1 is connected with word #2 and so on. Week 2 begins with word #2 connecting with

4 See my comments on Mordechai’s Pericope #61 5 Gerhard Kittle, Theological Dictionary of the New Testament, WM Eerdman’s Publishing Co, Volume IV pgs. 69-143 6 Ibid IV pg 78 (B.1.a.)

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word #1 and the pattern is repetitive. In simplistic terms, this is the idea of legos, counting words or

a collection of words. Similarly, any speech can be a collection of words. Alternatively, we can

follow the above etymology of “gathering” and “gleaning” words. It is also interesting to note that

the words “gathering” and “gleaning” are agricultural in nature much the same as the idea of

gathering and Counting the Omer.

It is also interesting to note that this pericope of Mordechai presents the second collection of words

taught by the Master concerning his passion thereby causing us to count.

The Son of man is delivered into the hands of men …

This phrase in Greek is very interesting. You will note that I have placed everything in the “present

tense.”

Henry Barclay Swete suggests that the cited passage be rendered, “παραδιδωμι (paradidōmi) is

betrayed present; it is as good as done.” He also notes that this phrase is the “present for the future.”7

Vincent Taylor suggests that the text is “futuristic present.”8 He further notes, based on Multon’s

definition and interpretation of παραδιδωμι (paradidōmi) 9that the use of παραδιδωμι (paradidōmi) in

the present text “is suggesting the note of assurance.” (i.e. a pledge)

Therefore, the text is both future and present. It seems that the tense of these words are a part of the

stress and confusion that the talmidim are experiencing in the present pericope.

παραδιδωμι (paradidōmi)

Use of the Greek to determine Hebrew word tallies is complex. In the special Ashlamatah we have the

Hebrew word נסא נשא (nāsā' nāśā') used in conjunction with the”raising of the hands.” (Yechezkel

20.5-6, 15) The translators of the LXX had a choice of ninety-one Greek words to choose from when

translating “nasa.”

While the Greek παραδιδωμι (paradidōmi) word does not have as many possibilities in Hebrew it is a

very difficult yet promising word.

The cited text is usually translated “Son of Man” must be “delivered.” I have translated the phrase

~O uio.j tou/ avnqrw,pou paradi,dotai eivj cei/raj avnqrw,pwn “the Son of man is delivered” to reflect the

imminence of events and suggested context.

His Eminence Dr. Rabbi Yoseph Ben Haggai has translated the saying as follows… "The son of man

is [in the process of] being given over into the hands of humanity and they will be killing him.

He notes the present and future tense of this phrase. However, what is of greater interest is that fact

that His Eminence translates the rest of the phrase “being given over into the hands of humanity.”

The reason that this is so fascinating is that the Greek word παραδιδωμι (paradidōmi) is a parallel for

the Hebrew word “Mesorah.” Therefore, we can find a play on word in both the Hebrew and Greek

text.

7 Swete, Henry Barclay. The Gospel According to Saint Mark, Eerdmans, 1952 pg 404 8 Vincent Taylor, The Gospel according to Mark, The Greek Text with Introduction Notes, and Indexes, MacMillan & Co, 1955 pg 403 9 J.H. Moulton and G. Milligan, Vocabulary of the Greek Testament, Hendrickson Publishers, 1930

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Here I will quote the opening Mishnah of Pirke Avot.

אה ע ומסרה, מסיני תורה קבל מש ע , ליהושש י מסרוה ונביאים, לנביאים וזקנים, לזקנים ויהושש . הגדולה כנסת לאנש

:לתורה סיג ועשו, הרבה תלמידים והעמידו, בדין מתונים הוו, דברים שלשה אמרו הם

Moshe received the Torah from Sinai and “handed it down” to Yeshoshua …

The highlighted (red) word is umesorah – handed down or transmitted. Again, this word perfectly

matches the Greek word παραδιδωμι (paradidōmi.) I find this fascinating because it seems to

demonstrate the multiplicity of concepts that the Master presented the talmidim. Recently, the

talmidim made drash on the idea of Eliyahu coming to restore all things from the Mishnah i.e

Mesorah.10

Here the Master teaches his talmidim that he must be Mesorah (handed down to

humanity). This is not to say that he was not going to be “handed over” to the hands of men who

would do to his as they wished. The case in point teaches us that knowing and understanding Messiah

is not as simple as reading a book. The other point is that the teachings of Messiah are like the

Mishnah. The Mishnah was not taught from a book. It was to be presented by a Master Hakham.

Likewise, the Mesorah of Messiah was originally (Mesorah) handed down from Hakham to talmid.

Furthermore, there is the possibility that the Master was teaching his talmidim the Mesorah

(Mishnah) of Beit Hill concerning Messiah and his passion.

TNDT notes that the Greek word παραδιδωμι (paradidōmi) is a technical term used in relation to

Halachic tradition.11

It furthers the idea by saying that the Apostolic tradition of παραδιδωμι

(paradidōmi) is based on Jewish tradition of Mesor (a teaching tradition). It vaguely contains the

idea that this Mesorah is multifaceted. It follows this idea by observing the pattern of tradition in

Apostolic teaching concerning the “mysteries” of Messiah.

It is also worth mentioning that Delitzsch notices this idea when he makes his choice of words to

translate this Greek word παραδιδωμι (paradidōmi).

ר האדם־בן עתיד כי י להמס אדםבני־ ביד

However, doing my best to translate the words of Delitzsch I noted his translation does not note the

present tense παραδιδωμι (paradidōmi) abandoning the possibility of present tense “handing down or

over.”

ρη μα (rēma)

But they did not understood what he said, (ρημα rēma) and were afraid to ask (drash with) him.

The Greek word ρημα (rēma) is similar to the above cited lego. In fact, it is in the family of Greek

words with the word lego. However, ρημα (rēma) carries a different idea of speaking, saying or word

than lego. ρημα (rēma) carries the idea of only an orally transmitted saying. Whereas lego can be

either written or spoken ρημα (rēma) can only be connected with the orally transmitted word. Here

again, we have the connection between the Master’s teachings and the Mesorah.

10 See my comments on Mark’s 63rd Pericope. 11 Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Volume II, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company) 1964. pg171ff

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φοβεω (φοβεομαι) (phobeō phobeomai)

This word come from the idea of being startled and then running away from whatever it was that

initially startled the person. However, it is not used in this fashion in the Nazarene Codicil.

Nevertheless, θοβεω (θοβεομαι) (phobeō phobeomai) does contain the idea of fear and trepidation.

TDNT notes that this Greek word can be used in conjunction with creating and emotional response

through philosophical teachings. TDNT further notes that the word is also used of “awe,”” respect”

and “reverence.” The word is always used to describe man’s encountering some force. The result

either being fear or honor and respect. Likewise, the reaction of “fear” is always closely associated

with the understanding of one’s personal existence. It also offers access to the religious self-

understanding of a specific individuals and groups 12

This information makes it difficult to determine the true response of the talmidim. Even when we look

at the Hebrew parallel, it is still difficult to determine the true response of the talmidim to this

teaching. It may be that the talmidim were so awestruck that they were unable to give an answer or

reply. This may well fit the text. Therefore, we might translate the passage …

They were so awestruck that they were unable to give a sufficient drash.

I have suggested above that Delitzsch should have used דרש“drash” instead of לשאל leshol (to

ask). I believe this better fits the interpretation. This would mean that the talmidim were so awestruck

that they were actually unable to drash with the Master. The argument and lesson was so airtight that

they had no place to argue.

The Greek word θοβεω (θοβεομαι) (phobeō phobeomai)is synonymous with the Hebrew ירא yare'.

This word is often used in conjunction with the Hebrew word Shamayim indication the “fear of

Heaven” i.e. G-d. His Eminence Rabbi Shimon Finkelman in his work on Lag B Omner, citing a

Talmud, tells us “Torah knowledge is the inner secret of G-d’s essence and will. And, the “awe of G-d

is the outer chamber for true perception of G-d’s will. Therefore, Lag B Omer is a crucible prelude to

the festival of Shavout when we relive the giving of the Torah as Sinai and renew our commitment to

Torah. 13

12 Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Volume IX, (Grand Rapids, Michigan: William B. Eerdman’s Publishing Company) 1964. pg 190 13 Rabbi Shimon Finkelmam, Lag Ba’Omer – It Observance, Laws and Significance, Mesorah Foundation LTD, pg. 33