[1] And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.
-Does this ‘Sermon by the Seashore’ have some connection to Moses encamping the fleeing Israelites “by the sea” at Exodus 14:2? God commands Moses to “speak to them while they are between Magdala and the shore.”
-is there some connection to the OG of 2Esdras 18:1? There Ezra reads the whole law out loud to a crowd “of people all gathered [συνηχθησαν] as one near the broad [πλατος] area called ‘Water Gate.’ [πυλης του υδατος]”
-Jesus separation from everyone else, teaching from a boat while “sitting,” might have something to do with Psalm 1’s claim that “blessed are they that don’t sit with sinners.” The evangelist truly is capable of being that obscure.
[2] And he taught them many things by parables, and said unto them in his doctrine, [3] “Hearken; Behold, there went out a sower to sow:
-the phrase here “he taught” seems redundant after verse one (=it is erased by both Matthew and Luke when they each retold this story), and is probably meant to be an interlinear pun on the word “torah/yoreh” (which OG translates as ‘διδασκω’ —positively at Isa 2:3, 28:26 and negatively at Isa 9:15). As here, several places in Deuteronomy have the admonition to “hear” a “teaching” = see Deut. 9:1, 20:3, 27:9.
-Jeremiah 51:2 envisions ‘זרם’ (‘zarim’=sowers/seed-scatterers) threshing at Babel; a veiled (Messianic?) hope of an arm stretched out to plant new seeds. Is it due to this that the Davidic heir Zerubabel was given his name, ‘seed of/from Babylon’?
[4] And it came to pass, as he sowed, some fell by the way side, and the birds of heaven came and devoured it. [5] “And some fell on rocky ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: [6] “But when the sun was up, it was scorched; and because it had no root, it withered away.
-2Esdras 8:41f on an unfruitful harvest of sowing= “Just as a farmer scatters many seeds for planting, not all seeds sown will arise in season or take root, so also those sown among the world—not all will be saved!”
-Hosea 8:7 = “They sowed (seeds) dispersed by the winds… even if bearing fruit, strangers shall devour it.” [καταϕαγονται αυτο] (=compare Mark 4:4 “devour it” [καταϕαγεν αυτο])
-Ezekiel 31:18= Pharaoh is cursed thus: “Go down into the depth of earth [εις γης βαθος] like the trees of Eden’s garden!”
[7] “And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
-Jeremiah 4:3 = “Sow not among thorns!”
[8] And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.”
-Mark 4:8= “good earth” [εις την γην την καλην]
= here Mark makes a very clever reference to a euphemism for Eretz Israel in the Torah: “the good land” [την γην την αγαθην] = this phrase is repeated so many times in the OG book of Deuteronomy that it is like a titular mantra! = see Deut 1:25, 35; 3:25; 4:21-22; 6:18; 8:7, 10; 9:6; 11:17.
[9] And he said unto them, “He that hath ears to hear, let him hear.”
[10] And when he was alone, they that were about him with the twelve asked of him the parable. [11] And he said unto them, “Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:
-Matthew 13:35 when rewriting this scene quotes the poetic line from Psalm 78:2 = “I will speak parables hidden since the foundation of the world.”
[12] “That seeing they may see, yet not perceive; and hearing they may hear, but not understand—lest at any time they should be converted, and their sins should be forgiven them!
-“Lest they [μηποτε] turn back [επιστρεψωσι] and be pardoned.” =
-might this strange pronouncement have something to do with Exodus 13:17?= “God did not guide the people into the land of the Philistines, though it was nearby, for God said: ‘Lest they [μηποτε] should repent, witnessing wartime, and turn back [αποστρεψη] into Egypt.” =this is the Torah author’s explanation for why the Israelites didn’t just immediately enter the Promised Land. God reroutes them to teach a lesson with a kind of distrustful persuasion. Is Mark here presenting Jesus as literally teaching a lesson about how he plans to circumvent the logic and credulity of some of his listeners?
-from 'Isaiah’s New Exodus' (p. 210)= “…the primary point of Isaiah 6 in Mark 4 does not appear to be concerned with accounting for the blindness of the Jewish people en toto—although the use of this hardening motif in John 12:37ff and Acts 28:26ff suggests that it may foreshadow it. In Mark’s story, the crowds per se are not yet presumed subject to the negative effect of parables.”
[13] And he said unto them: “Know ye not this parable? and how then will ye know all these parables?”
-Mark 4:13a = And he says to them: “Don’t you know [ουκ οιδατε] what this here [την ταυτην] parable is? …”
-Zechariah 4:13 = an angel asks Zechariah about a vision full of symbols: “And he spoke to me: ‘Do you know not [ουκ οιδας] what these here are? [τι εστι ταυτα]”
-Mark 4:13b = “…then how will know [γνωσεσθε] all the parables?”
-Zechariah 4:5= the angel says to him: “Don’t you know [γινωσκεις] …?”
-Mark 4:31 mustard is σιναπεως [=is this a reference to Marcion of Sinope?] under which the ‘birds of heaven’ [πετεινα του ουρανου] encamp— just as the same in verse 4 where these devour the seed ‘fallen by the way’ [επεσε παρα την οδον] which is explained in verse 15 as “Satan coming to take away the word.”
It will be become in chapter 8 evident that Mark’s characters called ‘the disciples’ are being slowly yet characterized as irredeemably stupid. Here is out first real inkling of this understated yet somehow heavy-handed motif.
[14] The sower soweth the word. [15] And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.
-Jubilees 11:9-24 = birds and crows, controlled by demon Mastema, "eat up the seeds sown in the earth."
-Isaiah 40:23= “The archons (=rulers/principalities?) [αρχοντας] rule as if over nothing!” then in verse 24: “They won’t plant nor shall they sow [σπειρωσιν], nor be rooted in earth. He (=God) breathed—they’re dried up [εξηρανθησαν]! And a blast of wind like twigs/sticks shall take them away.”
-Mark 4:3= “The sower went out to sow… not much earth had (=verse 5)… the root dried up (=verse 6)… Satan takes away the word/seed (like the ‘birds of heaven’ earlier).
It seems likely here that Mark has made a conscious decision to equate interpret the ‘archons’ (rulers) of Isaiah 40 as demonic powers.
-Deuteronomy 32:17= “You have worshipped demons and not God.” [εθυσαν δαιμονιοις και ου θεω]
-Only the above passage and Psalm 106 LXX (which is related to he text of Deut 32) explicitly mentions the word “demons” in Greek. With his obsessive interest in exorcisms, Mark may have found this significant and useful to his purpose.
[16] And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with joy; [17] And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.
-among the long list of curses at the end of Deuteronomy warning what shall happen if the people do not obey the Torah is= Deut 29:23= “All the land shall not be sown [σπαρησεται], nor shall there arise [ανατελει] or ascend [αναβη] any green thing there.”
-Mark 4:4-5, 7 = “sowing… it rose up [εξανατελει]… ascended [αναβησαν] thorns.”
-Deut 28:38= more curses on the land: “Much seed [σπεμα πολλυ] will you bring forth into the field, but little will be carried in, for locusts shall eat them.”
-at Mark 4:6 the new shoots are “scorched” [εκαυματισθη] just as Deuteronomy warns that its hearers might be “incinerated like Sodom and Gomorahh” if they don’t listen.
-interestingly, at Deut 28:37 the Lord warns Israel they shall become “an enigma, a parable” to the rest of the world for their failure to keep the Torah—is Mark indirectly calling down the covenant curses here? How chilling!
[18] And these are they which are sown among thorns; such as hear the word, [19] And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes unfruitful.
-Isaiah 32 mentions ‘sowing’ several times (lines 10, 20) and verses 13-14 may be the source of the explanation of this parable= “The land of my people is a thorn-bush [ακανθα] and grass shall ascend [αναβησεται] so gladness is lifted away. The city’s riches [πλουτον] shall be left behind and the desirable [επιθυμητους] houses. Towns will become (like) caves for many ages [του αιωνος].” (cf. how ‘riches’ appear again in v. 18 and ‘desire’ in v. 12)
-Mark 4:18b-19= “these are those who’ve heard [ακουοντες] the word [λογον] but worries of this age [του αιωνος] and … riches [πλουτου] … desires [επιθυμιαι]…”
-Isaiah 32:9= commands “rich [πλουσιαι] women” to “rise up” [αναστητε] and “hear [ακουσατε] my words [λογους]” and the next line mentions “sowing [σπορος] has ceased.”
psalm 126:1 an ode of the steps/stairs [ωδη των αναβαθμων]
-Mark 4:5= seed fell on “rocky soil” [πετρωδες] and having no “depth” [βαθος] it “rose up” [εξαυετειλε] (=like stairs/steps?)
-Mark 4:16= the rocky, when hearing the word “with joy” [χαρας] receive it
-Psalm 126:2= “filled with joy” [χαρας] (those returning from Babylon)
-Psalm 126:5-6= “those sowing” [οι σπειροντες] in tears, shall return exulted!
-Mark 4:31= mustard “seeds” [σπερματων]
-Psalm 126:6= σπερματα
-Jeremiah 12:13= “You sowed wheat, and harvested thorn-bushes!”
[20] And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirty-fold, some sixty, and some an hundred. [21] And he said unto them: “Is a candle brought to be put under a basket, or under a bed and not to be set on a candlestick?
-Mark 4:21-22= “placed on a lamp-stand” [λυχνιαν επιτεθη] “made manifest” [ϕανερωθη]
-though the language used is very general, one feels compelled to note Exodus 25:37 explaining how to make a proper menorah uses these terms together: “place [επιθησεις] its lamps [λυχνου] to shine forth [ϕανουσιν]” Also Mark 4:24’s ‘take heed what you hear’ is somewhat equivalent to Exodus 25:40’s admonition to “see that you make it according to the impression shown you!”
-This may be related to the mental projection of the ‘lamp’ that Zechariah 4 envisions. An angel asks the prophet at Zechariah 4:13 “Do you not know what these are?” [ουκ οιδας τι εστι ταυτα] which echoes Mark 4:13 “Do you not know these allegories?” [ουκ οιδατε την … ταυτην]. Like the sowing parable, Zechariah 4 also several times references ‘stones’ and ‘rejoicing’ in the same context. Zech 5:1 has a “sickle” [δρεπανον] as does Mark 4:29, and the prophet mentions a “measuring basket” as Mark 4 has a ‘basket’ and ‘measuring’ in the same sermon .
[22] For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. [23] If any man has ears to hear, let him hear.
-Isaiah 32:2-3= “There shall be a man hiding [κρυπτων] his words… yet it shall be shone forth [ϕανησεται] in Zion… and no longer will they rely on men, but instead give their ears to listen!”
Mark 4:22 repeats twice for effect= “there’s nothing hidden [κρυπτον] which won’t be made manifest [ϕανερωθη]” then the next phrase refers to ‘hearing/taking heed.’
-Deuteronomy 29:29 = “Secret [κρυπτα] things belong to the Lord but to you and your children shall forever it be apparent [ϕανερα] that you must perform the words as written in the Torah!”
=there is some brief inconclusive connection between Isa 45 and 18 and Mark 4=
-Isaiah 45:19 = I have not spoken cryptically/in secret [ουκ εν κρυϕη], not in some dark [σκοτεινω] place of the earth [εν τοπω γης], I didn’t tell the seed [σπερματι] of Jacob some worthless gossip.” (cf σπερμα of Israel in line 25)
-Mark 4:22 = “nothing becomes concealed [αποκρυϕον] that isn’t soon made manifest.”
-Isaiah 45:20 “gather together” [συναχθητε]
-Isaiah 18:6 = “together [συναχθησεται]”
-Isaiah 18:1 “boats” [πλοιων], verse 2= “in the sea” [εν θαλασση]
-Mark 4:1 “boat [πλοιον] … in [εν] … sea [θαλασση]”
-Isaiah 18:2 = “close to [προς] … all the land” [της γης παντες]
-Mark 4:1 = “all [πας] … close to [προς] … the land were [της γης ην]”
-Isaiah 18:6 = “He’ll leave behind together [καταλειψει αμα] for the birds of heaven [τοις πετεινοις του ουρανου]”
-Isaiah 45:8 = “Let the earth arise [ανατειλατω η γη] and burst forth [βλαστησατω]”
-Mark 4:27= a sprout shall “arise [εγειρηται] and the seed shall burst forth [βλαστανη](verse 28=) for the earth [η γη] bears fruit.”
-Isaiah 45:8 = “clouds [νεϕελαι] shall sprinkle righteousness”
-Isaiah 18:4 = “a cloud [νεϕελη] on harvest day [αμητου]”
-Mark 4:31 = mustard is the smallest of all “the seeds [σπερματων] on the earth. [επι της γης]”
[24] And he said unto them, “Take heed what ye hear: with what measure ye mete out, it shall be measured to you: and unto you that hear shall more be given. [25] For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he already has.”
-Isaiah 40:23= “The archons (=rulers/principalities?) [αρχοντας] rule as if over nothing!” then in verse 24: “They won’t plant nor shall they sow [σπειρωσιν], nor be rooted in earth. He (=God) breathed—they’re dried up [εξηρανθησαν]! And a blast of wind like twigs/sticks shall take them away.”
-Mark 4:3= “The sower went out to sow… not much earth had (=verse 5)… the root dried up (=verse 6)… Satan takes away the word/seed (like the ‘birds of heaven’ earlier).
It seems likely here that Mark has made a conscious decision to equate the ‘archons’ (rulers) of Isaiah 40 with ‘demonic powers’ and/or the Gentile deities.
[26] And he said, “Such is the kingdom of God, as if a man should spill seed on the ground: [27] He will go to bed, and get up night and day, and the seed will increase bulk and grow longer—and he doesn’t know anything about it. [28] For the earth brings forth seed by itself— first the tip, then the stalk, after that the full flower.” [29] “But when the fruit is brought forth, immediately he brings out in the sickle, because the harvest is come.”
-Joel 3:13= “Send out sickles for there standing nearby the harvest is.” [εξαποστειλατε δρεπανα οτι παρεστηκεν ο τρυγητος] Mark 4:29 is the same phrase, using only a synonym for ‘crop gathering time’= [αποστελλει το δρεπανον οτι παρεστηκεν ο θερισμος]
-recall that in Jeremiah 8 YHWH’s ‘harvest’ is an obliteration of all life! Something similar is in mind here in Mark; in fact, this verse seems to have later inspired the medieval icon of the ‘grim reaper,’ who is supposed to be Jesus in his ‘avenging angel’ form, tearing out the tares from wheat and tossing chaff into fire.
-Joel’s taunt of 3:10 (in a reversal parody of Isaiah 2!) = Mark 4:29 = by bringing up a sickle here, is Mark approving of ‘beating swords into plowshares?
-Isaiah 2:2-4 = “in the latter days” [beaharith ha-yamim] the Gentiles will “beat swords into plough-shares, spears into pruning-sickles.”
-Isaiah 2:3 equates the Torah with prophetic oracles
Isaiah 18:2 “the one sending [ο αποστελλων] shall go [πορευσονται]” then in verse 5 “harvest [θερισμον] … with little sickles [δρεπανοις]”
Mark 4:29 has mixed this Isaian imagery with Joel “he sends [αποστελλαι] the sickle [το δρεπανον] for it’s harvest-time [θερισμος].” Mark 4‘s word choice for ‘sickles’ differs from the Greek LXX text from Joel’s poetic line it mostly is quoting from, due to making a double allusion. Many exegetes seem to be unaware of or willfully ignoring how prevalent this is among NT texts. Isaiah 18 also uses imagery of ‘left behind crops being food for the birds of heaven'.
-LXX Jeremiah 31:24-27= though none of the words are the same, in this text we have references to a ‘farmer,’ then ‘sleeping and getting up pleased’ and then ‘sowing seed.’
[30] And he said, “Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?”
-Isaiah 40:18= “To what did you liken the Lord?” [τινι ωμοιωσατε]
-Mark 4:30= “to what shall we liken?” [τινι ομοιωσωμεν] (=the kingdom of God)
[31] “It is like a grain of mustard seed, which, when it is sown in the earth, is smaller than all the seeds that be in the world: [32] But when it is sown, it grows to become greater than all herbs, and shoots out great branches; so that the birds of the air may lodge under the shadow of it.”
-cf. -Ezekiel 17:1 and Jeremiah 23:4-5
-Mark 4:32= “Whenever it’s seeded [σπαρη] it ascends [αναβαινει] and becomes [γινεται] greater [μειζων] … and branches large [μεγαλους]…”
-Genesis 26:13= Isaac “advanced [προβαινων] greatly [μειζων] … until which (time) he grew exceedingly [σϕοδρα] lofty [μεγας εγενετο].”
-Gen 26:12= Isaac “sowed” [εσπειρε] in that land [εν τη γη εκεινη] … in that year 100-fold [εκατοστευουσαν] barley crop.” (=cf Mark 4:20= “hundredfold [εκατον] fruitful”)
-Mark 4= a “tree for sky-birds” appears also in Daniel 4:20 and Ezekiel 17:22f
-Ezekiel 31:2 = asks a personified Egypt: “Who do you liken yourself to in your arrogance?” [τινι ομοισωσας] (see how Mark 4:30 uses τινι ομοιωσωμεν) = Assyria is called a cedar which in Ezek 31:6 “All the birds of heaven [τα πεταινα του ουρανου] nested and underneath [υποκατω] tender branches [κλαδων] … in his shadow [εν τη σκια αυτου] dwelt many countries.”
-Mark 4:32 = :branches [κλαδους] … the birds of heaven [τα πεταινα του ουρανου]… under [υπο] the shadow [την σκιαν αυτου] of it.”
-Mark 4:30-32 = the shrub and birds taken from Daniel 4:11-21. Matthew has noticed this and says the shrub “became a tree” (=Matt 13:32) making the allusion even more obvious.
-Mark 4:30-32 ‘tree’ and ‘birds in big branches’ motif taken from Daniel 4:11-21. Matthew has noticed this and says the shrub “became a tree” (=Matt 13:32) making the allusion even more obvious. Still, it is very curious that Mark chooses this metaphor, for the shrub imagery in Daniel’s dream is negative, being applied to King Nebuchadnezzar’s Lucifer-like downfall.
Although the phrase “kingdom of heaven” never occurs in the OT, Daniel 4:25 [repeated by bat qol in verse 32] has the young prophet warn the king of Babylon that he will become temporarily insane until he learns the lesson that “the Most High is Lord over the kingdom of men.” Via the logic of reversal, God’s dominion would of course be a reign ‘of the heavens’.
There are some important facts about the New Testament writings that are conspicuous only by their absence. Among the most important would be that baptizer John and the 12 disciples are never described as ‘proclaiming the kingdom of heaven’ in Mark—that is something only Jesus seems to have the privilege of doing. Matthew and Luke ‘correct’ this, as they often do, making it easy to overlook what such additions to their source material might mean. It’s most probable that Mark has the same opinion of these figures as Paul does: “Who they were (supposed to be) was of no importance to me!” as he scoffs at Galatians 2:6.
[33] And with many such parables spoke he the Word unto them—[such] as they were able to hear it.
-Mark 4:33= Jesus “spoke the ‘word’—“as much as they were able to hear.” This is some extraordinarily laconic sarcasm, almost British in its dry delivery. It has gone unnoticed for centuries, possibly due to it being punishable by death to even read or attempt to interpret biblical texts until the late Renaissance. Few have been able to ever consider the terrible possibility that the ethos of the modern Western world could be founded upon what basically amount to some sort of joke, a mean-spirited ‘skit’ most likely meant to elicit knowing laughter from its intended audience. Meanwhile, ‘outsiders’ who wouldn’t ‘get it’ are left in the dark, a metaphor John’s gospel so loves to linger over.
[34] But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.
-Mark 4:34= Jesus “explained everything in private (κατ’ ιδιαν) to his own (τοις ιδιοις) disciples. There is a pun on the word ‘idiot’ here. I believe Mark is mocking the 12 yet again. Other scholars have nearly seen these things, see Barry Henaut’s ‘Oral Tradition and the Gospels: the problem of Mark 4’ page 160= “The designation τοις ιδιοις μαθηταις is unusual only in the inclusion of ιδιοις; ‘disciple’ is a redactional item. The term fits well with Mark’s theme of teaching κατ’ ιδιαν.” This scholar recognizes what the evangelist is doing [=i.e. purposefully using a term that sort-of rhymes with another] but doesn’t make the connection that this is only to point us toward a third, and even more pejorative, association.
-having rejected his family outright in chapter 3, in chapter 4 Mark’s Jesus begin to start his diatribe against the disciples. Notice later how in chapter 8 Simon harangues his master after Jesus’ “speaks the word (λογον) openly/apparently” [=that is, as opposed to the mysterious veiled metaphorical teaching laid out here in 4]. Jesus then calls Peter ‘Satan.’ This is due to a parallel meant to show the reader how Peter [the ‘rock’] is like the ‘rocky’ soil that the ‘word’ fell upon but the birds eat, and/or “Satan takes away.” Note how odd it is that these ‘birds of heaven’ that nest in the mustard tree that is supposed to be the church are identified explicitly in verse with ‘Satan’ !!!
[35] When evening fell that same day, he said unto them: “Let us pass over unto the other side.” [36] And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships.
-Mark 4:35= “on that day [εν εκεινη τη ημερα]… we should go through [διελθωμεν] to the other side [εις το περαν].”
-1Sam 14:1= “There was a day [ημερα] that Jonathan … said to his weapon-carrying boy-slave… ‘We should pass over to [διαβωμεν εις] … the other side there’ [την εν τω περαν εκεινω].”
-Isaiah 42:10 = “those going down to the sea…”
[37] And there arose a great wind-storm, and the waves splashed upon ship, so that it was now full.
-Jeremiah 5:22 = [the sea] “It storms but can do nothing, it’s waves roar but do not pass.”
[38] And he was in the hinder part of the ship, asleep on a pillow: and they woke him up imploring: “Master, don’t you care that we’re perishing?”
-unlike some misguided and over-zealous 19th century exegetes, one doesn’t want to make too much of dying-rising god parallels with the gospels’ Jesus. But such religious cults were in the background during the composition of both the Old and New testaments. Philo of Byblos PE 1.10.27 says the middle eastern god Melkathos/Melqart is Herakles/Hercules. Josephus’ Antiquities 8:146f mentions that somehow the magical expertise Hiram the builder (architect of Solomon’s temple) somehow “brought about the resurrection of Hercules.” It is likely that this ‘sleeping’ Melqart is the ‘Baal’ referred to at 1Kings 18:27 where Elijah suggests they ‘awaken him.’ Just as here though, Psalms 44:23-24 and 78:65 sarcastically castigate the Lord for “sleeping” when he should be rescuing the psalmist.
[39a] And he arose,
-does the double reference to “waking up” [διεγηρθεις] here mean to recall lines with the same word at Psalm 78:65-66= the Lord “was awakened as if from sleep, like a tough guy hungover from wine, (in order to) kick his enemies in the rear!” [ויך צריו אחור]
[39b] and rebuked the wind, and said unto the sea, “Peace, be still.” And the wind ceased, and there was a great calm. [40] He said, “Why are you so scared? How is it that you don’t have any faith?” [41] And they feared exceedingly, saying one to another, “What manner of man is this, that even the wind and the sea obey him?”
In the book of Jonah it is the storm the sailors fear, while in Mark it is the calm! Mark is calling the 12 cowards! In the gospel of Mark the disciples aren’t so much ‘called by’ Jesus as they are ‘called out’ by the biased and begrudging author.
-Mark has rewritten part of Jonah 1 and split it into the end of Mark chapter 4 (calming the sea) and chapter 6 (walking on water)=
-Jonah 1:10 = upon realizing Jonah is a representative of the ‘creator of the universe,’ the sailors ‘feared with very great fear” [εϕοβηθησαν ϕοβον μεγαν]. Mark 4:41 uses precisely the same phrase for the disciples, who are here meant to be equivalent ‘mariners’ of some sort: [εϕοβηθησαν ϕοβον μεγαν].
-The men with Jonah apprehensively ask: “What’s this [τι τουτο] you’ve done?” —just like the 12 talk amongst themselves: “What kind of person [τις ουτος] is this?” (=compare Jonah 1:8 when the men on board inquire as to ‘where he’s from, what work he does, which people born from…’)
-compare Mark 2:7 = the scribes are indignant: “What’s with this guy [τι ουτος] uttering these [ουτω] blasphemies?” (=note that referring to someone as ουτος in Greek suggests dislike and contempt— as in, ‘look at so-and-so murmuring such-and-such’) Mark may be pairing the scandalized Jewish leaders disdain with the disciples own clueless opacity.
-Jonah 1:6 = the captain implores the prophet: ‘Rise, call for your God to preserve us—then we won’t perish. [απολωμεθα]”
-Mark 4:38 = they wake Jesus up and said ‘Don’t you care that we (are going to) perish?’ [απολλυμεθα]
-Jonah 1:5 = during a raging storm, Jonah withdrew into the ship’s cargo-hold, and “went to sleep” [εκαθευδε]
- Mark 4:38 = Jesus was at the ship’s stern, on a pillow, sleeping [καθευδων]
-Mark probably gives Jesus a pillow in the main quarters of this sea-craft because obviously he would be the 'captain' of this band of fishers of men.
-Jonah 1:3 the word for the city of Tarsus [θαρσεις] is repeated 3 times. In Mark 6:50 Jesus tells the disciples to ‘take heart’ [θαρσειτε], ‘because it’s me!’ [εγω ειμε]. Note how Jonah 1:12 that the storm is occurring “because of me” [εγω … εμε]
-Jonah 1:3 = he found a ‘boat’ [πλοιον] and ‘ascended into it’ [ανεβη εις αυτο]
-Mark 6:51= Jesus ‘ascended to them—into the boat’ [ανεβη προς αυτους εις το πλοιον]
-the phrase ‘the wind died down’ appears exactly as [εκοπασεν ο ανεμος] in both Mark 4:39 and 6:51, while κοπασει is in Jonah 1:11-12.
- Cornelius in Acts 10 has numerous Jonah parallels
-Joppa = Acts 9:43 = Jonah 1:3
-the use of the number 3 and a messenger’s reluctance = Acts 10:16 = Jonah 1:17; “arise, go!” = Acts 3:2, Acts 10:20,
-Gentile faith = Acts 10:43 = Jonah 3:5
-hostile response = Jonah 4:1 = Acts 10:14 and 11:2
-rejoinder to animus = Acts 11:17-18 and 15:13-21 = Jonah 4:2-11
-Cornelius’ basic details Luke has also stolen from himself (or the editor has cribbed from earlier edition, a Proto-Luke) =see how obviously Acts 10:1-4, 17, 23 is copied and embellishing on the pattern of Luke 1:5-13, 29, 39, 41. That anyone with a modicum of intelligence could ever accept this as anything resembling the plain facts of real history is one of the greatest miracles of the scriptures!
-Luke 4:19 is a reworked citation of Isaiah 61:2 a text only Luke has placed in Jesus mouth, using the word ‘δεκτος’ only here and in Acts 10:35 in Peter’s sermon to Cornelius the Caesarian centurion.
-there is reference to Psalm 104 here as well=
-Ps. 104:7 = on “at Your reproach [επιτιμησεως] the waters flee”, as in Mark 4:39 he “rebuked the wind” [επετιμησεν τω ανεμω].
-the “faith” of Jonah’s hearers (=Jonah 3:5) is meant to be contrasted with with the disciples at Mark 4:40, whose own master accuses them of having “no faith.”
-Jeremiah 5:22 = [the sea=] “It storms but can do nothing, it’s waves roar but do not pass.”
-we shall get more into Psalm 107 at chapter 6, but might there be in this pericope a hint of Psalm 107:25 LXX = “He spoke and established the wind as a hurricane, the waves [κυματα] were raised up high!”
-Mark 4:37= “the waves [κυματα]" are "tossed up into the boat."
-Psalm 107:29= "He gave orders to the windstorm and its breeze stood still and the waves [kumata] quieted"
-there is some parallel also at with Psalm 65:7-8 on the Lord "disturbing the sea's waves" while "those dwelling at the ends (of the earth) shall fear the signs"
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