Journal articles: 'Mark Matthews'

1

Gewin, Virginia. "Turning point: Mark Matthews." Nature 502, no. 7473 (October 2013): 713. http://dx.doi.org/10.1038/nj7473-713a.

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Maruskin-Mott, Joan. "Portrait of Mark Matthews." Gifted Child Today Magazine 9, no. 6 (November 1986): 53. http://dx.doi.org/10.1177/107621758600900618.

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Whittall, Arnold. "THE MATTHEWS MARK: A PHILOSOPHER'S PERSPECTIVE." Tempo 65, no. 257 (July 2011): 2–10. http://dx.doi.org/10.1017/s0040298211000222.

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In a characteristically bold assertion, the philosopher and composer Roger Scruton once claimed that ‘the lingering backward glance towards that which can never be recovered (and which is falsified in the very yearning for it) has been the greatest vice of English music in our century. Like every form of sentimentality, it involves a “turning away” from the present reality, a desire to lock emotions into a narrow and predetermined world of fantasy, a world which you yourself control’.

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Jr., Jack P. Maddex, and Dale E. Soden. "The Reverend Mark Matthews: An Activist in the Progressive Era." Journal of Southern History 68, no. 3 (August 2002): 734. http://dx.doi.org/10.2307/3070218.

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Dorn, Jacob H., and Dale E. Soden. "The Reverend Mark Matthews: An Activist in the Progressive Era." Journal of American History 89, no. 2 (September 2002): 662. http://dx.doi.org/10.2307/3092250.

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Krueger, Michael. "Droppers: America’s First Hippie Commune, Drop City by Mark Matthews (review)." American Studies 52, no. 1 (2012): 183–84. http://dx.doi.org/10.1353/ams.2012.0001.

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KLOPPENBORG, JOHN S. "On Dispensing with Q?: Goodacre on the Relation of Luke to Matthew." New Testament Studies 49, no. 2 (April 2003): 210–36. http://dx.doi.org/10.1017/s0028688503000110.

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The case against Q depends logically on the plausibility of Luke's direct use of Matthew. Goodacre's carefully argued book contends (a) that none of the objections to the Mark-without-Q hypothesis is valid; (b) that given certain assumptions about Luke's aesthetic preferences, it is plausible that he systematically reordered the ‘Q’ material from Matthew; (c) that Luke's rearrangement of Matthew shows as much intelligence and purposefulness as Matthew's; and (d) that certain features of the ‘Q’ in Luke 3–7 betray the influence of Matthean redaction. Careful scrutiny of these arguments shows that (a) is only partially true; that Goodacre's assumptions about Lukan aesthetics (b) are open to serious objection; and that while (c) is true, Goodacre's argument in (d) ultimately cuts against his case against Q.

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Kaye, Alan S. "Gemination in English." English Today 21, no. 2 (April 2005): 43–55. http://dx.doi.org/10.1017/s0266078405002063.

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An account of consonantal ‘twinning’ in English and other languages.THIS ESSAY concerns itself with gemination in English, but more specifically, it asks whether English has consonantal gemination (CG), as has been reported by some in the literature. Gemination is usually defined as a phonetic doubling (cf. Latin geminus ‘twin’); however, phonetic length (as opposed to a single or nongeminated segment) is a more accurate designation (see Matthews 1997:141, who cites Italian atto [at[Length mark]o] ‘act’, making reference only to ‘doubling’). It has long been known that English does not have contrastive CG as is recognized, say, from the phonemic difference between Classical and Modern Standard Arabic kasara (‘he broke’) and kassara (‘he smashed’) or darasa (‘he studied’) and darrasa (‘he taught’).

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Hägerland, Tobias. "Editorial Fatigue and the Existence of Q." New Testament Studies 65, no. 2 (February 22, 2019): 190–206. http://dx.doi.org/10.1017/s0028688518000371.

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This article challenges Mark Goodacre's contention that the distribution of editorial fatigue in Matthew and Luke points not only to Markan priority but also to Luke's dependence on Matthew. Goodacre's argument is criticised through questioning the assumptions that Matthew's handling of Q would have been analogous to his handling of Mark and to Luke's handling of Q, as well as the claim that no instances of editorial fatigue can be detected in Matthew's handling of the double tradition. The conclusion is that the argument from editorial fatigue cannot be used to establish that the existence of Q is improbable.

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Derrenbacker, Robert A. "Matthew as Scribal Tradent: An Assessment of Alan Kirk’s Q in Matthew." Journal for the Study of the Historical Jesus 15, no. 2-3 (December 11, 2017): 213–23. http://dx.doi.org/10.1163/17455197-01502004.

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This essay is a review and assessment of Alan Kirk’s book Matthew in Q (Bloomsbury, 2016). After an overview of the book, the essay assesses Kirk’s work in three areas: 1) Matthew's memory of (without visual contact with) Mark and Q, 2) the type of literary dependence evidenced by Matthew, and 3) Matthew and the mechanics of ancient media.

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Graubart, Michael. "PERENNIAL QUESTIONS." Tempo 57, no. 225 (July 2003): 32–36. http://dx.doi.org/10.1017/s0040298203000238.

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What are twelve-note rows really for?‘…I don't need to use serialism to…achieve a unity between the motifs’ says David Matthews in his interview with Mark Doran (Tempo, Vol. 57, No. 223, January 2003, p.11); and most composers would say the same. After all, the motifs and themes of the first movement of Schubert's Third Symphony are so integrated that even the accompanimental cliché of repeated quaver chords turns out to be motivic and the whole of the ‘Unfinished’ is based dialectically on the tonic and dominant versions of a single three-note motif and their sublation. And in his Ninth symphony, Beethoven manages to base not only themes but key-successions, too, on a basic group of four notes and finally even creates that shattering dissonance at the start of the finale out of a simultaneous sounding of its notes. Or is that already proto-serialism?

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12

Sim, David C. "Matthew's Use of Mark: Did Matthew Intend to Supplement or to Replace His Primary Source?" New Testament Studies 57, no. 2 (March 4, 2011): 176–92. http://dx.doi.org/10.1017/s0028688510000366.

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Most scholars acknowledge Matthew's debt to Mark in the composition of his own Gospel, and they are fully aware of his extensive redaction and expansion of this major source. Yet few scholars pose what is an obvious question that arises from these points: What was Matthew's intention for Mark once he had composed and circulated his own revised and enlarged account of Jesus' mission? Did he intend to supplement Mark, in which case he wished his readers to continue to consult Mark as well as his own narrative, or was it his intention to replace the earlier Gospel? It is argued in this study that the evidence suggests that Matthew viewed Mark as seriously flawed, and that he wrote his own Gospel to replace the inadequate Marcan account.

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Watson, Francis. "Q as Hypothesis: A Study in Methodology." New Testament Studies 55, no. 4 (August 28, 2009): 397–415. http://dx.doi.org/10.1017/s0028688509990026.

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Arguments for the Q hypothesis have changed little since B. H. Streeter. The purpose of this article is not to advocate an alternative hypothesis but to argue that, if the Q hypothesis is to be sustained, the unlikelihood of Luke's dependence on Matthew must be demonstrated by a systematic and comprehensive reconstruction of the redactional procedures entailed in the two hypotheses. The Q hypothesis will have been verified if (and only if) it generates a more plausible account of the Matthean and Lukan redaction of Mark and Q than the corresponding account of Luke's use of Mark and Matthew.

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STRICKLAND, MICHAEL. "The Synoptic Problem in Sixteenth-Century Protestantism." Journal of Ecclesiastical History 67, no. 1 (December 18, 2015): 82–93. http://dx.doi.org/10.1017/s002204691500158x.

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This article examines early Protestant discussion of the historic puzzle in New Testament study known as the Synoptic Problem, which deals with the potential literary relationship between the Gospels of Matthew, Mark and Luke. The subject was addressed by John Calvin, pioneer Reformer, and by the early Lutheran Martin Chemnitz. Calvin made a puissant contribution by constructing the first three-column Gospel harmony. Chemnitz contributed nascent redaction-critical assessments of Matthew's use of Mark. Thus, far from simply being a concern to post-Enlightenment critics (as is often assumed), interest in the Gospel sources was present from the earliest days of the Reformation.

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Nolan, Andrew. "The Reverend Mark Matthews: An Activist in the Progressive Era. By Dale E. Soden. Seattle: University of Washington Press, 2001. xvi + 274 pp. $30.00 cloth." Church History 73, no. 2 (June 2004): 449–51. http://dx.doi.org/10.1017/s0009640700109539.

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Ginsburgh, Victor. "MARK A. MATTHEWS : Terroir and Other Myths of Winegrowing. University of California Press, Oakland, 2016, 288 pp., ISBN 978-0-520-27695-6 (hardcover), $34.95." Journal of Wine Economics 11, no. 2 (August 2016): 319–23. http://dx.doi.org/10.1017/jwe.2016.25.

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Smith, Christopher R. "Literary Evidences of a Fivefold Structure in the Gospel of Matthew." New Testament Studies 43, no. 4 (October 1997): 540–51. http://dx.doi.org/10.1017/s0028688500023377.

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The current shift in emphasis in gospel studies from redaction criticism to literary criticism has called into question a longstanding belief about the structure of Matthew's gospel. Mark Allan Powell has described this shift and its effects succinctly in a recent article. Redaction criticism, he writes, has operated with premises which imply that ‘the changes an evangelist makes in the organization of source materials are especially significant for the determination of structure’. Redaction critics, therefore, having observed that ‘Matthew has added a large quantity of discourse material to what was taken over from Mark and has organized this material into five great blocks’, have favoured structural outlines that ‘organize the Gospel around these five prominent blocks of discourse’.1

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Booth, A. "Personal Capitalism and Corporate Governance: British Manufacturing in the First Half of the Twentieth Century. By Myrddin John Lewis, Roger Lloyd-Jones, Josephine Maltby and Mark David Matthews." Twentieth Century British History 23, no. 4 (October 7, 2011): 590–92. http://dx.doi.org/10.1093/tcbh/hwr046.

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Holyoak, Lynda. "Human Resource Development – 3rd edition20063Jennifer Joy‐Matthews, David Megginson and Mark Surtees. Human Resource Development – 3rd edition. Kogan Page, 320 pp. £19.99, paperback July 2004 0 7494 4160 7." Leadership & Organization Development Journal 27, no. 3 (April 2006): 238–39. http://dx.doi.org/10.1108/01437730610657767.

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BYRSKOG, SAMUEL. "A New Quest for the Sitz im Leben: Social Memory, the Jesus Tradition and the Gospel of Matthew." New Testament Studies 52, no. 3 (July 2006): 319–36. http://dx.doi.org/10.1017/s0028688506000178.

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The recent interest in social memory theories among NT scholars promises a new framework for the study of the social dynamics reflected in the Gospels. This essay employs Eviatar Zerubavel's ‘sociomental typography’ of the ‘sociobiographical memory’ in order to conceptualize the contours of the Sitz im Leben of the Gospel of Matthew. The perspective of social memory as described by Zerubavel reveals the mnemonic character of the Sitz im Leben and discloses how those participating in it related to and used the Gospel of Mark, identified with the scribal traits of the Matthean disciples, cherished Peter, and situated themselves in history.

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Baasland, Ernst. "Auf der Spur einer „Grundsatzrede“ vor der Bergpredigt." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 2 (August 1, 2019): 202–37. http://dx.doi.org/10.1515/znw-2019-0013.

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Abstract The thesis of an Inaugural Speech is widely accepted. To neglect its existence will substantially weaken the “two-source theory”. The exact content, the genre and rhetoric of the speech have, however, not been investigated sufficiently. Is Luke’s Sermon on the Plain in fact identical with the historical Inaugural Speech? Do also parts of the Q-material in Matthew’s Sermon on the Mount originate from this speech? A new approach is to differentiate four groups of traditions in the Sermon on the Mount: a. the Inaugural Speech = common material in Luke and Matthew; b. the Q material in the Sermon on the Mount; c. “The triple-tradition”; d. the “Sondergut” in Matthew and Luke. A precise and comprehensive reconstruction of the Inaugural Speech as such is hardly possible, but the genre and the rhetorical outline of the Speech can to a large extent be reconstructed. The parallels in Mark, the Gospel of Thomas and particularly in the Epistle of James and in Justin’s Apology can also illuminate the genre and text behind Matthew and Luke. Reconstructions often have an element of speculation. Due to the existence of the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke a reconstruction is necessary, possible and fruitful – at least if we take the parallels, the genre and the composition into account.

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Farmer, W. R. "The Passion Prediction Passages and the Synoptic Problem: a Test Case." New Testament Studies 36, no. 4 (October 1990): 558–70. http://dx.doi.org/10.1017/s002868850001972x.

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Some scholars continue to argue on compositional grounds that the Two-Document Hypothesis is to be preferred to the view that Luke first copied Matthew and that Mark then copied Matthew and Luke. The best way to answer such claims is to take a test case and discuss the matter in detail. It will be argued that the evidence indicates that there are serious difficulties with the view that Matthew and Luke independently copied Mark, a view essential to the Two-Document Hypothesis. It will further be argued that the view that Luke knew Matthew and that Mark used both Matthew and Luke is, in comparison to the Two-Document Hypothesis, the hypothesis to be preferred on compositional grounds.

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23

Mealand, David L. "The Synoptic Problem and Statistics: A Review." Journal for the Study of the New Testament 40, no. 2 (October 26, 2017): 236–41. http://dx.doi.org/10.1177/0142064x17739555.

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This book offers an improved version of Honoré’s triple link Synoptic model. Under the assumption of Markan priority it ﬁnds new evidence for dependence between Matthew and Luke in their use of Mark. It offers a new analysis of the fact that Luke and Matthew use Mark in different ways in different sets of passages, and it sifts out those passages where evidence of dependence is most concentrated. It also analyses patterns of agreement arising where a text other than Mark is considered to be the earliest. The concluding sections offer a more literary analysis of selected passages in which Luke and Matthew agree more closely in retaining (or not retaining) words in Mark, or agree in supplying words not in Mark.

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Payne, Anthony. "The future of the euro. Edited by Matthias Matthijs and Mark Blyth." International Affairs 91, no. 6 (November 2015): 1426–27. http://dx.doi.org/10.1111/1468-2346.12469.

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Damm, Alex. "Ornatus: An Application of Rhetoric to the Synoptic Problem." Novum Testamentum 45, no. 4 (2003): 338–64. http://dx.doi.org/10.1163/156853603322538749.

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AbstractIn this essay I shall consider ancient rhetoric as a means to suggest synoptic relationships. Focusing on the stylistic virtue of ornatus ("adornment"), I shall examine three triple tradition sentences in which the gospel of Mark employs a word used nowhere by the gospels of Luke or Matthew. Focusing on the relationship between Mark and the other gospels, I shall ask whether it is more likely that Mark adds the word to Matthew and/or Luke on the Two-Gospel Hypothesis, or whether Matthew and/or Luke delete it from Mark on the Two-Document Hypothesis. My study leads me to two conclusions. On grounds of ornatus, editing on either source hypothesis is plausible. But such editing on the Two-Document Hypothesis is more plausible, since Mark's addition of each word would entail the unlikely discovery of near-perfect or coincidentally co-ordinated literary patterns in Matthew and/or Luke.

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Pettem, Michael. "Luke's Great Omission and his View of the Law." New Testament Studies 42, no. 1 (January 1996): 35–54. http://dx.doi.org/10.1017/s0028688500017069.

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According to the most widely accepted theory, Luke and Matthew used the gospel of Mark as the main source for their own gospels. In so doing, Matthew reproduced almost all the contents of Mark; Luke however omitted one large block of Marcan material: Mark 6.45–8.26. Luke may have omitted this section because his copy of the gospel of Mark was lacking this section, or because, although he knew this material, he chose to omit it from his gospel.

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Downing, F. Gerald. "A Paradigm Perplex: Luke, Matthew and Mark." New Testament Studies 38, no. 1 (January 1992): 15–36. http://dx.doi.org/10.1017/s0028688500023055.

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In their recent survey of the synoptic problem E. P. Sanders and M. Davies argue that a complicated solution must be held to be the most likely, and conclude,Mark probably did sometimes conflate material which came separately to Matthew and Luke (so the Griesbach hypothesis), and Matthew probably did conflate material which came separately to Mark and Luke (the twosource hypothesis). Thus we think that Luke knew Matthew (so Goulder, the Griesbachians and others) and that both Luke and Matthew were the original authors of some of their sayings material (so especially Goulder). Following Boismard, we think it likely that one or more of the gospels existed in more than one edition, and that the gospels as we have them may have been dependent on more than one proto- or intermediate gospel.

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Elliott, J. K., and John Wenham. "Redating Matthew, Mark and Luke." Novum Testamentum 34, no. 2 (April 1992): 200. http://dx.doi.org/10.2307/1561043.

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Kingsbury, Jack Dean. "Book Review: Matthew and Mark." Interpretation: A Journal of Bible and Theology 39, no. 2 (April 1985): 200–202. http://dx.doi.org/10.1177/002096438503900220.

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Goodacre, Mark. "Fatigue in the Synoptics." New Testament Studies 44, no. 1 (January 1998): 45–58. http://dx.doi.org/10.1017/s0028688500016349.

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Matthew and Luke sometimes write versions of Marcan pericopae in which they make initial changes, only to lapse into the thought or wording of the original. Clear examples are Matt 14.1–12 ∥Mark 6.14–29 (Death of John); Matt 8.1–4 ∥ Mark 1.40–5 (Leper); Matt 12.46–50 ∥ Mark 3.31–5 (Mother and Brothers); Luke 8.4–15 ∥ Mark 4.1–20 (Sower); Luke 5.17–26 ∥ Mark 2.1–12 (Paralytic) and Luke 9.10–17 ∥ Mark 6.30–44 (Five Thousand), all of which make good sense on the theory of Marcan Priority. ‘Fatigue’ may also suggest a solution to the problem of double tradition material: Luke 9.1–6 (cf. Matt 10.5–15, Mission Charge) and Luke 19.11–27 ∥ Matt 25.14–30 (Talents) both make good sense on the theory of Luke’s use of Matthew.

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Wilson, John P. "Human Resource Development (3rd ed.)20052Jennifer Joy‐Matthews, David Megginson and Mark Surtees. Human Resource Development (3rd ed.). London: Kogan Page 2004. 309 pp., ISBN: 0‐7494‐4160‐7 £19.99 (paperback) DOI 10.1108/00197850510577168." Industrial and Commercial Training 37, no. 3 (May 2005): 161. http://dx.doi.org/10.1108/00197850510577168a.

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Bass, Patrick G. "Iowa's Forgotten General: Matthew Mark Trumbull." Annals of Iowa 65, no. 4 (October 2006): 373–74. http://dx.doi.org/10.17077/0003-4827.1070.

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Garrow, Alan. "Streeter's ‘Other’ Synoptic Solution: The Matthew Conflator Hypothesis." New Testament Studies 62, no. 2 (February 29, 2016): 207–26. http://dx.doi.org/10.1017/s0028688515000454.

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B. H. Streeter'sFour Gospelshas had a critical influence on the study of the Synoptic Problem. Unfortunately, this seminal work rests on two fundamental errors. When these are corrected, however, Streeter points to a fully satisfying solution to the Synoptic Problem: Mark wrote first, Luke used Mark and other sources and, at a later date, Matthew conflated Mark, Luke and other sources – including some also used by Luke.

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Donaldson, Terence L. ""For Herod had arrested John" (Matt. 14:3): Making sense of an unresolved flashback." Studies in Religion/Sciences Religieuses 28, no. 1 (March 1999): 35–48. http://dx.doi.org/10.1177/000842989902800104.

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In both Matthew and Mark, John's death is presented as a flashback, providing the necessary background for Herod's musings about John redivivus. Unlike Mark, however, Matthew does not return to the narrative present; the next event follows in temporal sequence not with Herod's statement but with John's death. Traditional methods of interpretation are able to explain how this narratological solecism came about. But what sense can we make of it as readers? Making use of appropriate elements of narrative and reader-response criticism, this paper will explore the possible effect of this unresolved flashback on the experience of reading.

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Lau, Markus. "Geweißte Grabmäler. Motivkritische Anmerkungen zu Mt 23.27–28." New Testament Studies 58, no. 4 (September 11, 2012): 463–80. http://dx.doi.org/10.1017/s0028688512000161.

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In Matthean research, the quest for a suitable key to the understanding of the sixth woe (Mt 23.27–28) has not yet provided results that are fully convincing. Against the backdrop of Jewish everyday life, the image of positively connoted white tombs seems to have no relevant point of reference. Rather, white is understood as a warning colour in the context of tombs as it is intended to mark and warn against the tombs’ impurity. In contrast to these findings, the article confirms the existence of prominent white graves which were considered beautiful in first-century Judaism: the tombs of the patriarchs at Hebron and the tomb of King David at Jerusalem, both artfully embellished by Herod the Great. In the light of these parallels, the logic of the comparison, which serves as an argument for the woe of Mt 23.27–28, falls into place and perhaps provides an additional insight into Matthew's view of Herod the Great.

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Allen, Garrick V. "Rewriting and the Gospels." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 58–69. http://dx.doi.org/10.1177/0142064x18788977.

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This article explores the ways in which the New Testament functions as a witness to Jewish literary production, focusing on the concept of rewritten scripture. I argue that Matthew’s relationship to Mark offers insight into critical discussions regarding rewritten scripture as a concept. These early Christian texts lend credibility to the idea that the generic aspects of the rewritten scripture are secondary to its identity as a flexible set of exegetical procedures practised on a scriptural base tradition. I explore this issue by analysing the controversial history of scholarship on rewritten texts and by analysing the ways in which Matthew’s use of Mark constitutes rewrittenness.

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Goulder, Michael. "Book Review: Redating Matthew, Mark and Luke." Theology 95, no. 763 (January 1992): 53–54. http://dx.doi.org/10.1177/0040571x9209500118.

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Röhser, Günter. "The Ransom Logion in Mark and Matthew." Biblische Zeitschrift 58, no. 2 (November 22, 2014): 286–88. http://dx.doi.org/10.1163/25890468-058-02-90000012.

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Robinson, Lilian J., and Hong Yu (Andrew) Su. "Mental health promotion in the wake of natural disaster." University of Western Ontario Medical Journal 86, no. 1 (August 29, 2017): 26–28. http://dx.doi.org/10.5206/uwomj.v86i1.2153.

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Significant psychological trauma to victims is an unavoidable by-product of severe natural disasters, and Hurricane Matthew is no exception. Making landfall on the 4th of October 2016, it swept across Haiti and eastern Cuba before reaching coastal regions of Florida, Georgia, and South Carolina. Despite Matthew’s far-reaching impact, it was in Haiti where the Category Four hurricane made its greatest mark. Infrastructure damage led to water contamination and cholera outbreaks, sparking major concern amongst the World Health Organization and Haitian Ministry of Health. Consequently, physical health impact related to cholera control through clean water access was prioritized over psychological repercussions. In this article, we aim to provide recommendations for local organizations to deliver effectively psychological intervention to Haitian victims of Matthew. We focused on Global Trauma Research, one of few humanitarian agencies with an established framework for implementing psychological trauma relief efforts, and wish to use it as the basis of our suggestions. In order to do so, we chose to review mental health promotion in the context of a relevant historical precedent, Hurricane Katrina. We uncovered a two-pronged approach taken by Hurricane Katrina responders: identification of at-risk groups followed by provision of targeted-relief efforts, and widespread delivery of care to all affected populations, with an emphasis on community reintegration. Based on these general principles, we recommend that Global Trauma Research identify groups at risk of long-term emotional disturbance, provide relief in a targeted fashion on the basis of relative need, and place emphasis on Haitian citizen support through relocation and community integration.

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Smith, Stephen H. "The Role of Jesus' Opponents in the Markan Drama." New Testament Studies 35, no. 2 (April 1989): 161–82. http://dx.doi.org/10.1017/s0028688500024590.

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Discussions on the possibility that Mark's Gospel may have been modelled, either consciously or subconsciously, on Greek tragic drama have gathered momentum in recent years. It has also been shown that a most important feature of Greek tragedy is the repetitive device of ‘foreshadowing’, a technique which has rightly been seen as essential to the development of mnemonic structures in oral epic. The use of this device in the Bible, it may be argued, is no less pronounced than in Greek drama. C. H. Lohr, in particular, has argued strongly for the presence of foreshadowing in Matthew's Gospel, and it is our purpose here to enquire whether the writer of the Second Gospel, too, was aware of this dramatic device. Matthew achieved the desired effect by means of dream episodes (Matt 1. 20; 2. 12, 13, 19, 22; 27. 19) and the repetition of divine names, especially ‘Son of David’, at strategic points (Matt 9. 27; 12. 23; 15. 22; 20. 30, 31; 22. 43). There are certainly no dream narratives in Mark's Gospel, and even the references to divine titles may seem to have been arranged in a somewhat arbitrary fashion at first glance. On the other hand, it can hardly be denied that we find in Mark's vivid account an inexorable drift towards death: the inevitable shadow of the cross falls across the text even as early as Mark 2. 20 – the disciples may not fast until ‘that day’ when the bridegroom is taken from them. And there is the hint of opposition to Jesus even prior to that! There is little doubt in my mind that Mark was keenly aware of the effective use to which the device of foreshadowing could be put, but his technique differs from that which Lohr has ascribed to Matthew. In true tragic style he wants to emphasise the inevitability of the cross as the omega point of Jesus' destiny, and to do that he uses not dreams or prophecies, but actors who engage Jesus in controversy or conflict at strategic points within the gospel story. It matters to Mark who these actors are, what role they play, and precisely when and where they make their entrances on stage. We shall thus be concerned to show, in the remainder of this paper, how the Evangelist treats the various groups of Jewish opponents as a literary device for foreshadowing Jesus' crucifixion.

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Pokorný, P. "From a Puppy to the Child Some Problems of Contemporary Biblical Exegesis Demonstrated from Mark 7.24–30/Matt 15.21–8." New Testament Studies 41, no. 3 (July 1995): 321–37. http://dx.doi.org/10.1017/s0028688500021512.

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My intention is to discuss some problems of biblical exegesis using as model the pericope on the Syrophoenician woman according to Mark. I assume the priority of Mark (the two sources theory) in spite of the fact that the Matthean parallel bears some traces of independent origin. They are most probably influenced by oral tradition, which was alive at least until the end of the second century, and partially also by the Matthean redaction (Matt 15.24).

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Turanov, Andrei Alekseevich. "TO THE HISTORY OF TRANSLATION OF BOOKS OF SCRIPTURE INTO THE MARI LANGUAGE: VYATKA TRANSLATIONS OF THE GOSPEL." Yearbook of Finno-Ugric Studies 13, no. 3 (September 25, 2019): 495–502. http://dx.doi.org/10.35634/2224-9443-2019-13-3-495-502.

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The article on the basis of documentary materials for the first time presents the main steps in the history of the Mari translations of the gospel in the Vyatka province in the light of the activities of the Russian Bible society. The translations were started in December 1820 on the initiative of the leadership of the Vyatka diocese and were carried out by the parish clergy in two counties: in Yaransk the gospel of Matthew was translated, whereas in Urzhumsky the gospel of Mark. The Yaranskiy translation was made in 1821 by S. Bobrovsky, who was a priest in the village Pizhemskоya; the Urzhumskiy translation was completed in 1822, and performed in parts by multiple translators, including the priests K. Ushnurski from the village Toral and A. Popov from the village Yuledur. Both translations were sent for consideration to the metropolitan Committee of the Bible society in early July 1823. The article provides brief biographical information of the translators. In addition, an idea is given of the attempts undertaken in the Vyatka diocese to use translations of Christian texts into the Mari language made outside of the region. In particular, in 1820-1821, a translation of the Liturgy of John Chrysostom was tested in parishes with the Mari population, and in 1824, a suitability test began for the Vyatka Mari people of translations of the Gospel made in Kazan.

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Andrejevs, Olegs. "The “Reconstructed Mark” and the Reconstruction of Q: A Valid Analogy?" Biblical Theology Bulletin: Journal of Bible and Culture 50, no. 2 (March 29, 2020): 83–91. http://dx.doi.org/10.1177/0146107920913793.

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Described as a “thought experiment” by a number of scholars, Mark’s Gospel as reconstructed exclusively from its reception by Matthew and Luke has been repeatedly advanced as a challenge to the reconstruction of Q in recent decades. This essay analyzes the “Reconstructed Mark” argument, finding it to form a poorly calibrated analogy for the Q document. It will be shown that Matthew and Luke treat Q, which is a sayings collection, differently from the sayings of Jesus in Mark’s Gospel, which are already valued by them more highly than Mark’s narrative. Further arguments in support of the feasibility of Q’s reconstruction and the attainability of its text will also be provided.

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Pearson, Robin. "Myrddin John Lewis, Roger Lloyd-Jones, Josephine Maltby, Mark David Matthews. Personal Capitalism and Corporate Governance: British Manufacturing in the First Half of the Twentieth Century. Farnham: Ashgate Publishing, 2011. xii + 231 pp. ISBN 9780754655879, £65.00 (cloth); 9781409417583 (ebook)." Enterprise & Society 13, no. 2 (June 2012): 421–24. http://dx.doi.org/10.1017/s1467222700011277.

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Glover, Richard. "Patristic Quotations and Gospel Sources." New Testament Studies 31, no. 2 (April 1985): 234–51. http://dx.doi.org/10.1017/s0028688500014661.

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Years of research on the sources of the gospels of Matthew and Luke led long since to three conclusions which many of us still find valid, first, that both these authors used our gospel of Mark; second, that they both used another source, commonly called Q; third, that each also used a source unknown to the other, and these two sources have been named M and L respectively. But about the nature of Q, M and L there are plenty of unanswered questions - such as, were they single sources or does each name cover several sources which we cannot easily disentangle from one another? Were they written or oral? How accurately do Matthew and Luke, who abbreviate Mark, quote their other sources? The language of Q was Aramaic; was the same true of other sources?

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Longenecker, Bruce. "Evil at Odds with Itself (Matthew 12:22-29): Demonising Rhetoric and Deconstructive Potential in the Matthean Narrative." Biblical Interpretation 11, no. 3 (2003): 503–14. http://dx.doi.org/10.1163/156851503322566886.

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AbstractDeconstructive analysis assumes that every text inevitably contains within itself the seeds of its own rhetorical self-destruction. The Matthean Gospel threatens to undermine its own rhetorical legitimisation in its depiction of evil, the cohorts of evil and evil's strategic incoherence. In Matt. 12:22-29 the story's central protagonist (Jesus) and his main antagonists (the Pharisees) are shown to hold different views on the character of evil. Within the course of the Matthean narrative, the view of the antagonists proves itself to be accurate, with the protagonist's view proving itself to be deficient. The reliability of the protagonist's discernment of things central to his own career and identity is thereby undermined. Comparison of the Matthean narrative with that of Mark suggests that this deconstructive tendency is to be credited to the Matthean evangelist in his efforts to demonise the synagogue of his contemporaries by means of a rhetoric of evil.

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MUSSIES, Gerard. "Jesus and 'Sidon' in Matthew 15 / Mark 7." Bijdragen 58, no. 3 (August 1, 1997): 264–78. http://dx.doi.org/10.2143/bij.58.3.2002386.

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Murray, A. Gregory. "Review of Book: Redating Matthew, Mark and Luke." Downside Review 109, no. 376 (July 1991): 230–31. http://dx.doi.org/10.1177/001258069110937609.

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Mussies, Gerard. "Jesus and “Sidon” In Matthew 15/Mark 7." Bijdragen 58, no. 3 (January 1997): 264–78. http://dx.doi.org/10.1080/00062278.1997.10739676.

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Foster, Paul. "Book Review: Matthean Posteriority: Robert K. MacEwen, Matthean Posteriority: An Exploration of Matthew’s Use of Mark and Luke as a Solution to the Synoptic Problem." Expository Times 127, no. 2 (October 20, 2015): 96–97. http://dx.doi.org/10.1177/0014524615601589m.

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Journal articles on the topic 'Mark Matthews'

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