CADRE Comments

PART 5: OBLIVION-GUSHING DOES NOT HELP We've been doing this a while, starting back here at Part 1. Currently I'm looking at a number of problems that tend to cluster around the Gospel tomb accounts, and how their existence as problems doesn't follow cleanly from the proposal that GosMark's author simply invented the tomb (or even its emptiness). In the previous Part, that problem was women being the first witnesses to the tomb, in the sense of them being women at all. But there are more subtle problems associated with those women: 4.) GosMark's invention of the tomb, and so of the women being at the tomb (or even his invention of the women, too), does not fit the embarrassing GosLuke material of the apostles deriding the women's report as "oblivion-gush". Peter is a partial exception in GosLuke; but the brief verse about him rushing out to check the tomb is late (and meant to clarify something in the Emmaus story itself about people, plural...

Introductory note from Jason Pratt: see here for the previous entry; and see here for the first entry of the series. (It explains what I'm doing, and how, and contains the Johannine prologue.) The next several 'chapters' are relatively short, but also footnote heavy; so watch for indications where I've left notes in the comments that I thought would be unwieldy to mention within the narrative. Also, since some of the chapters are long enough that I'll want to break them into two parts, I'm taking the opportunity to consolidate some short chapters here. First Disciples The next day (says the Evangelist), John (the Baptist) again was standing with two of his disciples (one of whom remains unnamed); and seeing Jesus as He walked (passing nearby), he says: "Behold! The Lamb of God!" Now the two disciples, hearing him say this, follow after Jesus. Jesus, turning and having seen them as they follow, is saying to them: "What are you seeking?" They...

Introductory note from Jason Pratt: see here for the previous entry; and see here for the first entry of the series. (It explains what I'm doing, and how, and contains the Johannine prologue.) An earlier guest author for the Cadre, Anne A. Kim, aka "Weekend Fisher", has also compiled a slightly different, and slightly more traditional {g}, way of solving for the Resurrection ranges, so to speak, here. Seeing as I certainly didn't need to do a harmonization study on Acts per se, except insofar as it relates to the end of the Gospel accounts (including Luke's), yet at the same time I had to find a way to ease out of telling the story, I have chosen to skip past a couple of things in early chapters of Acts. This includes reference to Judas' fate; though this can be accounted for easily enough if Peter and/or Luke is focusing on the nastiness of the result of a rope or branch snapping and Judas' body falling to the ground to be burst open. (By the legalities...

Introductory note from Jason Pratt: see here for the previous entry; and see here for the first entry of the series. (It explains what I'm doing, and how, and contains the Johannine prologue.) An earlier guest author for the Cadre, Anne A. Kim, aka "Weekend Fisher", has also compiled a slightly different, and slightly more traditional {g}, way of solving for the Resurrection ranges, so to speak, here. ] Anastasis ...now look!--a severe earthquake occurred, for an angel of the Lord descended from heaven and came and wallowed away the stone and sat on top of it... ...and his appearance was like lightning, and his garment was white as snow... ...and the guards shook for fear of him... ...and became like dead men... ....... Now on the first day of the week, Mary Magdalene is coming early to the tomb (along with someone else, apparently; the Disciple says that this is "the other Mary", maybe meaning Mary the mother of James and Joses whom he had previously mentione...

Introductory note from Jason Pratt: see here for the previous entry; and see here for the first entry of the series. (It explains what I'm doing, and how, and contains the Johannine prologue.) The Passing (The storytellers continue in harmony...) Now after they had finished mocking Him, they took off His purple robe and put His garments on Him, and led Him out to crucify. And He went out, bearing the cross for Himself. But as they were going out, they found a man of Kyrene named Simon--the father of Alexander and Rufus (adds the Follower for his audience, who apparently know the boys!)--coming in from the country. They pressed him into service to bear His cross, placing the cross on him to carry behind Jesus. [Plotnote: the Greek for 'cross' is 'stauros'--pole, or stake. The prisoner would not be required to bear a huge plus-sign-looking thing; it would weigh six hundred pounds easily. (Try going outside and lifting a huge limb of wood fallen from a tree during a ...

Introductory note from Jason Pratt: see here for the previous entry; and see here for the first entry of the series. (It explains what I'm doing, and how, and contains the Johannine prologue.) Due to plot complexities and subtleties, I will need to give more overt plotnotes (not just parenthetical helps like this) as things progress. This plot tracking won't really kick in until the end begins in Gethsemane, but I thought I'd mention it now since I'll have to include more notes than usual in this entry today. The title of today's entry comes from a portion of the seder service where the burn-striped unleavened bread is hidden for a time. A turn of phrase used by the Evangelist, and the fact that the seder meal is being prepared for in this chapter, suggested the title to me. The Hiding of the Bread (the day before the end...) Then (say the Scholar, Disciple and Follower) was coming the first day of Unleavened Bread, on which the Passover (lamb) must be sacrifice...