Mark 14:32-42
INTRODUCTION
To truly understand the Bible takes a lot of research. One process used to interpret scripture is OIAP. OIAP stands for observation, interpretation, application, and praxis. This process helps you to understand scripture in its text. The passage that is going to be researched in this paper is Mark 14:32-42. My intent through this research is not only to understand the text, but also know how to apply its meaning to today's society. I hope to know more about who Jesus was during His time here on earth. I want to research the human aspect of Christ. It is impossible to understand what Jesus actually felt without understanding his human side. I hope to find out how much of his godliness he retained when he came to earth as a man.
OBSERVATION
In observation we analyze the scripture with no help from outside sources. We also stay within the book of Mark, trying not to use what we already know about future events in the Bible. It is easier to understand how the characters in scripture felt if we immerse ourselves in the text. "That, I concluded, is the problem with most of our writing and thinking about Jesus. We read the Gospels through the flash-forward lenses of church councils like Nicea and Chalcedon, through the churches studied attempts to make sense of him"(Yancey, 24). While observing the text we need to act as if we were never taught anything about Jesus or the Bible.
The characters mentioned in this text are Jesus, the disciples, Abba Father (God the Father), and Jesus' betrayer. Peter, James, and John are specifically mentioned. The betrayer is not mentioned by name in this scripture, but is named as Judas later in the book of Mark. God the Father is only mention...
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...y. In all it was an important learning experience about the Word of God
Bibliography:
Work Cited
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2. Manuwal, Lewis E. "Pearls of Pentecost the Circle of Proof." (http://www.pearls-of-pentecost.org/dual.htm)
3. Metzger, Bruce M. and Murphy, Roland E. The New Oxford Annotated Bible. Oxford University Press, Inc., New York, NY, 1989.
4. Myers, Ched, Say to This Mountain, Orbis Books, Maryknoll, NY 1996
5. (NKJV) New King James Version. Thomas Nelson, Inc., 1997
6. Stafford, Tim and Yancey, Philips. The Student Bible, New International Version. Zondervan Publishing House, Grand Rapids, Michigan, 1996.
7. Yancey, Philip. The Jesus I Never Knew. Zondervan Publishing House, Grand Rapids, Michigan, 1995
This work is also said to be anonymous, and believed to have been produced in Syria within a large Jewish and Jewish-Christian community. It is apparent from a number of shared accounts, and overlapping stories of Jesus that the author of Matthew’s Gospel used Mark as a source. Although many of the stories are expanded upon, and carry different connotations, the same basic stories are found in all of the synoptic gospels, and because Mark was the first written, scholars assume it was a source used by both Matthew and Luke. It should also be noted that many of Jesus’ teachings in Matthew were not found in Mark. This led scholars to search for a second source, which resulted in the Q document. Although not available as a feasible document, Q designates a compilation of Jesus’ parables and sayings from about 50 to 70 CE, which are present in Matthew (Harris p.156). Throughout the gospel, Matthew uses formula quotations, meaning he quotes from the Old Testament. This strong relationship with the Hebrew Bible helps scholars determine that Matthew wanted to emphasize his Jewish position. This is important because his interpretations of Jesus throughout the gospel are not agreed upon by all Jews, in fact only a small fraction. Although it is obvious to the readers than John and Matthew carry very different stories of Jesus’ life, it is interesting to
...yne A. The HarperCollins Study Bible New Revised Standard Edition . New York: HarperCollins Publishers, 1993. 1645-1722. Print.
N.T Wright (2008) stated that “When we read the scriptures as Christians, we read it precisely as people of the new covenant and of the new creation” (p.281). In this statement, the author reveals a paradigm of scriptural interpretation that exists for him as a Christian, theologian, and profession and Bishop. When one surveys the entirety of modern Christendom, one finds a variety of methods and perspectives on biblical interpretation, and indeed on the how one defines the meaning in the parables of Jesus. Capon (2002) and Snodgrass (2008) offer differing perspectives on how one should approach the scriptures and how the true sense of meaning should be extracted. This paper will serve as a brief examination of the methodologies presented by these two authors. Let us begin, with an
Gomes, Peter J. The Good Book: Reading the Bible with Mind and Heart. New York: Morrow, 1996.
8. Buckley, Rev. Thomas. Introductions to the books of the Bible. Boston: Daughters of St. Paul, 1982.
In the beginning of Mark, the author does not include Jesus’ genealogy or his birth story like Matthew and Luke do. Instead, the gospel begins with John the Baptist and the baptism of Jesus. Interestingly, unlike Matthew and Luke, Mark’s author also does not mention or allude to Jesus’ earthly father, Joseph. An example of the intentional omission of Joseph is when Jesus is rejected at Nazareth. In Matthew, Joseph is alluded to when people ask, “Is not this the carpenter’s son?” (English Standard Version, Matt. 13.55a). In contrast, in Mark people ask, “Is not this the carpenter…”(Mark 6.3a). When compared with Matthew, it’s
Sakenfeld, Kathaine Doob, ed. The New Interpreter's Dictionary of the Bible: D-H: Volume 2. Vol. 2. Nashville, TN: Abingdon Press, 2007.
The New Oxford Annotated Bible with the Apocrypha. Ed. Herbert G. May and Bruce M. Metzger.
Carson, D, & Moo, D. (2005) An introduction to the New Testament. Grand Rapids, MI: Zondervan.
Mark’s gospel and John’s gospel contain many differences from the beginning, but both end with Jesus’ crucifixion and resurrection. The gospels of John and Mark represent Jesus as two different people. The disparity is that Mark represents Jesus as a servant while John portrays Jesus as a divine being. However, one must realize the two texts are meant to read by different audiences during different time periods. Each description presents a particular aspect of the life of Historical Jesus.
The New Oxford Annotated Bible. Herbert G. May and Bruce M. Metzger, ed. New York: Oxford University Press, 1957.
Unger, Merrill F. The New Unger's Bible Dictionary. Ed. R. K. Harrison, Howard F. Vos, and Cyril J. Barber. Chicago: Moody, 1988. Print.
Lane, William. The Gospel According to Mark: The English Text With Introduction, Exposition, and Notes (New International Commentary on the New Testament). Wm. B. Eerdmans Publishing Company, 1974.
The Gospel of Mark is an extremely influential and important chapter for the Christian religion. Mark chapter 14 begins two days before the Passover and the Festival of Unleavened Bread. This is when the Chief Priests and scribes are making their plans to trap Jesus and kill him. They will do this before the festival because they do not want to provoke the large crowds and cause a riot. There was a dinner in the suburbs, and a woman anoints Jesus with a very expensive ointment which angers some people, because they believe it to be a waste. Jesus then defends the women for what she did, because he believed it to be kind. Meanwhile, Judas sneaks away and agrees to betray Jesus to the chief of priests, who promise him money in return for his