Narkissos

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Posts by Narkissos

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  77

  Resurrection Appearance to James the Just

  by Leolaia in

  1. watchtower
  2. bible

  apostle paul provides an early list of jesus' resurrection appearances in 1 corinthians 15. it is important because this list was written before our canonical gospels were written and thus serves as an independent source of information.

  paul writes:"christ died for our since, in accordance with the scriptures; that he was buried and that he was raised to life on the third day, in accordance with the scriptures; that he appeared first to cephas and secondly to the twelve.

  next he appeared to more than 500 of the brothers at the same time, most of whom are still alive, though some have died; then he appeared to james, and then to all the apostles; and last of all he appeared to me too; it was as though i was born when no one expected it.

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  Narkissos

  For a "radical criticism" take on 1 Corinthians 15:3-8, see http://www.depts.drew.edu/jhc/

  Click on R.M. Price's article "Apocryphal Apparitions..."
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  31

  Manuscript varients betray deliberate altertion of NT

  by peacefulpete in

  1. watchtower
  2. bible

  non-roman fonts used: spionic .

  this article is also available in transliteration and text-only formats.

  editor's note: bart ehrman delivered the kenneth w. clark lectures at duke divinity school in 1997. this article, though slightly modified from the oral presentation, preserves the original flavor of the lecture.

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  Narkissos

  The fact is Codex Bezae is not alone. It is the main among a group of witnesses of the so-called Western Text, which appears not as an "alteration" but as a distinct and very ancient edition, as is especially obvious in Acts. This is a good example of how textual criticism cannot limit itself to the (impossible?) quest of the original text, but needs to study every textual tradition for itself.
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  41

  Simon, Cephas, Peter, Judas, Thomas, Didymus

  by Leolaia in

  1. watchtower
  2. bible

  this post is in response to peacefulpete's interesting post from my king david thread, which i quote below: .

  leolaia...if you look again at 1cor you'll see peter is not there only an ebionite named cephas is.

  the only reference to "peter" in any of "pauline" works is gal 2:7 and it is an interpolation made for the very reasons being discussed.

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  Narkissos

  Narkissos.....Matthew 26:8 has a direct question beginning with a preposition, eis ti "to what", but what I was pointing out was that in the case of eph' ho "on what" the word translated "what" is not an interrogative like ti but a relative marker.

  Maybe I was not clear enough, but I perfectly agree with you on that: this was the very point I was trying to make.
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  41

  Simon, Cephas, Peter, Judas, Thomas, Didymus

  by Leolaia in

  1. watchtower
  2. bible

  this post is in response to peacefulpete's interesting post from my king david thread, which i quote below: .

  leolaia...if you look again at 1cor you'll see peter is not there only an ebionite named cephas is.

  the only reference to "peter" in any of "pauline" works is gal 2:7 and it is an interpolation made for the very reasons being discussed.

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  Narkissos

  Raskin's philological argument strikes me as particularly weak. 1) He mixes up the relative hos (accusative neuter ho) with the article ho, which is another word; I just reviewed Bailly's article and find no trace of interrogative use. 2) The argument that the vocative Hetaire appears in questions elsewhere is absolutely pointless. By the same "logic" one could also point that in the two other instances it refers to a man, so it must be the same in 26:50 (reasoning ab absurdo)...

  Edited to add: Matthew introduces questions with prepositions several times: dia ti, or eis ti (the latter appears in 26:8 for instance).
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  31

  Manuscript varients betray deliberate altertion of NT

  by peacefulpete in

  1. watchtower
  2. bible

  non-roman fonts used: spionic .

  this article is also available in transliteration and text-only formats.

  editor's note: bart ehrman delivered the kenneth w. clark lectures at duke divinity school in 1997. this article, though slightly modified from the oral presentation, preserves the original flavor of the lecture.

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  Narkissos

  Excellent article. I look forward to reading the rest.

  My main reservation is on Luke 23:34. Even rather conservative Bruce M. Metzger comments: "The absence of these words from such early and diverse manuscripts as P75 B D* W Th it/a.d syr/s cop/sa.bo/mss is most impressive and can scarcely be explained as a deliberate excision by copyists who, considering the fall of Jerusalem to be proof that God had not forgiven the Jews, could not allow it to appear that the prayer of Jesus had remained unanswered." More generally, I suspect that Ehrman's treatment of the antijudaic texts in Luke is heavily influenced by modern "politically correct" thinking. Luke-Acts as a whole is highly antijudaic, not from a Gnostic-Marcionite standpoint but from the Great Church perspective.
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  23

  Jesus and the Fig Tree

  by Leolaia in

  1. watchtower
  2. bible

  luke 16:19-31).

  matthew 13:3-9; mark 4:2-9; luke 8:4-8; gospel of thomas 9:1).

  " (luke 8:4-8).

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  Narkissos

  Leolaia,

  I'm very glad you brought up this subject. Over the last two years I repeatedly came back to the fig-tree story from the standpoint of the Markan narrative. First, it is the only negative miracle in Mark and the canonical Gospels, resulting from Jesus' failure or disconnection with reality (it was not the season). Second, it paradoxically climaxes a series of miracle stories which appear more and more uneasy as the Markan narrative goes. Third, it introduces the Passion narrative. Fourth, it is the very occasion for the critical teaching about "hysterical" or "charismatic" miracle-working faith I earlier discussed on LittleToe's thread entitled "What is faith?" -- where the very omnipotence of faith leads to the crisis of faith. My guess is with the fig-tree story Jesus' own faith comes to a dead end, which in turn sheds light on the tragicomic Markan view of Jesus' fate.

  About the relationship between Mark and Luke, one can also think it the other way around. Luke introduces a fig-tree parable in chapter 13 because he doesn't want to hear of a fig-tree miracle (definitely too weird for him). Yes parable can turn into miracles, but miracle stories also can turn into parables. Apart from a rationalistic/apologetic preconception, how can we know parables come first?
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  21

  My Letter of Disassociation

  by seattleniceguy in

  1. jw
  2. friends

  i've had a few people ask me to post this letter.

  this was sent to a small group of people whole friendship i have valued over the years.

  all in all, i sent only about 12 copies of this letter worldwide.

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  Narkissos

  Very well thought and written. Thanks for sharing.

  I also wrote to some friends just after I was disfellowshipped -- but that was probably too late. However, words are seed (as the Gospels say).

  Take care,

  Narkissos
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  11

  Still refer to the jw bible?

  by Frantic in

  1. jw
  2. friends

  since most here are ex jw's, do you use/refer the new world translation of the jw's; or another christian bible, if any bible at all?

  ive heard there is a satanic bible also..

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  Narkissos

  I don't, except when I specifically want to check it on some matter. But for years it remained my mental reference because I knew it so well. When I wanted to locate a text the WT concordance was the best tool for me, since I had the NWT wording in mind. When I quoted something I had to "translate" it into "common wording". It's all over now, so I have to check it from time to time...
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  41

  Simon, Cephas, Peter, Judas, Thomas, Didymus

  by Leolaia in

  1. watchtower
  2. bible

  this post is in response to peacefulpete's interesting post from my king david thread, which i quote below: .

  leolaia...if you look again at 1cor you'll see peter is not there only an ebionite named cephas is.

  the only reference to "peter" in any of "pauline" works is gal 2:7 and it is an interpolation made for the very reasons being discussed.

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  Narkissos

  Leolaia, you got me!
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  41

  Simon, Cephas, Peter, Judas, Thomas, Didymus

  by Leolaia in

  1. watchtower
  2. bible

  this post is in response to peacefulpete's interesting post from my king david thread, which i quote below: .

  leolaia...if you look again at 1cor you'll see peter is not there only an ebionite named cephas is.

  the only reference to "peter" in any of "pauline" works is gal 2:7 and it is an interpolation made for the very reasons being discussed.

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  Narkissos

  PP, my view is that the mind of any educated Jew living in any Greek-speaking part of the Roman empire (including Palestine) in the 1st and 2nd century was an incredible mess -- perhaps only equated by contemporary Internet education. As you have understood my main interest in all this is literary, not historical -- this may explain my fairly casual approach to tradition history, which may in turn be disappointing to you and others (I'm sorry too). My take is that there is no "truth" to find in "origins", whatever they are. But the inner logic and interaction of texts amazes me, no matter where they come from (we may never know).