Jason (=Jesus to the Greek) being regurgitated by the snake: Image via Wikipedia
Last year I posted an amateurish discussion about puns in the Gospel of Mark. During my recent break from blogging I stumbled across a classical scholar’s discussion of puns in the Gospels in an online scholarly journal. The subject is far richer than I had ever imagined. There are possibly major implications for our understanding of both the ways in which the Gospels have been composed and also for what the authors and readers thought they were doing when writing and reading/listening to the narratives.
The discussion certainly gives modern readers a whole new insight into the possible significance of the name of Jesus — “the name above every other name” as the Philippian hymn informs us.
The author is classicist Professor John Moles of Newcastle University. The article is Jesus the Healer in the Gospels, the Acts of the Apostles, and Early Christianity [clicking the link will download the pdf article] in Histos. John Moles is definitely not a mythicist and my interest in the article is primarily the light it sheds on the nature of the Gospels. What sorts of documents are they, what led to their creation and how were they initially understood and received?
Imagine Gospel narratives that hang together through a web of puns on the name of Jesus criss-crossing with specific acts that he was performing and whose dramatic tension and resolution operate primarily through the readers’ awareness of these puns. (more…)
Image via Wikipedia
The classical Greek myths related to the founding of the colony of Cyrene in north Africa (Libya) are worth knowing about alongside the biblical narrative of the founding of Israel. This post is a presentation of my understanding of some of the ideas of Philippe Wajdenbaum found in a recent acticle in the Scandinavian Journal of the Old Testament, and that apparently epitomize his thesis, Argonauts of the Desert.
My recent post drew attention to the following mythemes in common to both the Phrixus and Isaac sacrifice stories. I’m not sure if my delineation of them is guilty of slightly blurring the edges of a strict definition of a mytheme, but they are certainly common elements. (more…)
Continuing my little series of posts reading the Bible in the context of popular ancient fiction, specifically with the Argonautica.
Book 4 — Seaton’s translation of the fourth and final book of the Argonautica. (Ignore the chapter numbering in the title.) This post covers only the early portions of this book.
Escape adventure and happily disbelieving reunion
Having thrown her lot in with Jason Medea flees her father’s palace under cover of darkness fearing his wrath. As she rushed forth from her home,
the bolts of the doors gave way self-moved, leaping backwards at the swift strains of her magic song. . . . Quickly along the dark track, outside the towers of the spacious city, did she come in fear; nor did any of the warders not her, but she sped on unseen by them.
Peter is not a semi-divine being as Medea is (she is a granddaughter of the sun god Helios and has magic powers) so he needs an angel to help him out when it is his cue to enter this Hellenestic adventure motif of fleeing for his life, past guards unseen, with doors opening of their own accord: (more…)
Continuing my little series of posts reading the Bible with popular ancient fiction in mind, or the other way around, with the Argonautica as the case study.
Book 3 — Seaton’s translation of the third of the four books of the Argonautica. (Ignore the chapter numbering in the title.)
Change of pace in the story flow
Book three of the Argonautica illustrates the one of the distinctive features found in all four gospel narratives, a feature that is found in much other popular literature of the day, too. Here the adventure of Jason and his Argonauts shifts gears. Up till now the story has been a travelogue. One adventure after the other as the heroes move from one place to the next. But with book 3 the pace settles down into a very detailed and lengthy narrative in a single setting, covering a short period of time, and that relates the climax to which the previous itinerary has been leading us.
After Jesus and his disciples experience many mini-adventures as they travel this side and the other side of the lake, to this town and that region, they come to Jerusalem — the place where they have been destined to meet their destiny, to accomplish what has been planned from the beginning. And it is from this point that the gospels settle into a detailed narrative of all that is related to this climactic adventure. It all happens in the one region, and is told in much more detail than the earlier brief episodes.
Scholars have in the past attempted to explain this difference in pace by suggesting the Passion Narrative was originally an independent story that was later extended with the earlier episodes. But a little more familiarity with the popular epics and novels of the day would point to a simpler explanation.
Renewed beginning at the climax (more…)