1606(...continued)Vulgate, a few of the Old Latin witnesses and the Syriac tradition, thereby combining thetwo other readings.These variant readings do not change the meaning of <strong>Mark</strong>, but simply provide asubject for the verb, making explicit what is already implicit in the text. France calls thereading “the God” a “scribal clarification.” (P. 387)1607<strong>In</strong> this theologically important, seminal text (Genesis 1:26-28), the distinctionbetween the sexes, and their being united together in a divinely blessed and fruitfulrelationship, is attributed to the divine will in creation--it is not something created by humanbeings, or an after-thought. The relationship between male and female is God-given, Godintended,from the very beginning of human existence. This passage reads as follows:1:26 ~Y" ÷h; tg:“d>bi •WDr>yIw> Wnte_Wmd>Ki WnmeÞl.c;B. ~d" ²a' hf,î[]n: ) ~yhiêl{a/ rm,aYOæw:`#rBi Wdúr>W h'vu_b.kiw>1:28 And God blessed them, and God said to them,“Be fruitful, and multiply, and fill theearth, and bring it under control; and rule over the sea’s fish, and over the heavens’ birds, andover every living animal that creeps upon the earth.”891(continued...)
1608 1609leave the father of his and the mother, [and will be closely joined to the wife of his], <strong>10</strong>.81607(...continued)Verse 27 of Genesis one constitutes the very first "poem" to be found in thecanonical Jewish <strong>Bible</strong>, with its three parallel lines. <strong>In</strong> a unique way, it emphasizes thegreatness and uniqueness of humanity--of all peoples upon earth. "The man," or'humanity," created in God's image, includes both sexes--male and female. Humanity byits created nature includes the characteristics of both sexes--or, as Genesis puts it, bothmale and female are equally included in "the humanity." This means that woman, thefemale, has been created "in the image of God" just as much as has man, the male; thatwoman is just as much the reflection of the divine likeness as is her male counterpart. Theman and the woman are called to one common task: to rule over the created earth, askings and queens, exercising wise and diligent oversight, taking responsibility for the earththey have been given by God. They are called to be God's means of "new creation," ofgiving birth to the future generations of human beings who will share in their great Godgiventask. All of this means that for the <strong>Bible</strong>, the uniting of male and female as equalpartners in the divine task of responsible ruling over the earth is of primary importance inthe divine plan for the earth.Claus Westermann comments on this verse that "There can be no question of an'essence of man' apart from existence as two sexes. Humanity exists in community, asone beside the other, and there can only be anything like humanity and human relationswhere the human species exists in twos...A human being must be seen as one whosedestiny is to live in community; people have been created to live with each other. This iswhat human existence means... Every theoretical and institutional separation of man andwoman, every deliberate detachment of male from female, can endanger the veryexistence of humanity as determined by creation." (Genesis 1-11, p. 160)And, we must add to Westermann's comment, that "existence in community" isexistence in the relationship of husband and wife, as the God-given mates, created bydivineintention, with a great purpose and task to be fulfilled. There is no hint of any"homosexual" marriage here!1608The accusative singular feminine noun mhte,ra, metera, “mother,” has the masculinesingular genitive pronoun auvtou/, autou, “his,” following it, as read by Sinaiticus, Bezae(see), Minuscules 579, 1241, a few other Greek manuscripts, a majority of the Old Latinwitnesses and by some manuscripts of the Latin Vulgate.The additional word does not change the meaning of <strong>Mark</strong> at all, but demonstratesthe freedom felt by these copyists and translators to make such “enhancements” to theoriginal text being copied / translated.1609The phrase kai. proskollhqh,setai pro.j th.n gunai/ka auvtou/, kai proskollethesetaipros ten gunaika autou, “and shall be joined to the wife of his,” is read by Bezae, W,892(continued...)
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1662 1663and you will have treasure
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possessions. 1666166710.23 And look
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1671 1672 1673to them, "Children, h
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1679 1680to enter into the Kingdom
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1684 1685looking at them closely, s
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1687 168810.28 The Peter began to s
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1693 1694 1695one who has left hous
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1701 1702mothers and children and f
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ones!" 17061703(...continued)betwee
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1706(...continued)just a little mor
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10.41 kai. proskalesa,menoj auvtou.
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1711 1712 1713leading them; and the
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1714 1715And again taking the twelv
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1722 1723him, and will spit on him,
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1726 1727 172810.35 And they come t
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1732 1733 1734they said to him, "Gr
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173610.38 But then the Jesus said t
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Jesus said to them, "The cup which
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1745 1746 1747 174810.41 And the te
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1755(...continued)Luccock comments
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1765 1766 1767 1768Person did not c
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1770Many commentators note the poss
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1770(...continued)economy of sacrif
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1770(...continued)payment of that d
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Text with Footnotes 17711771There i
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1775 1776 1777 1778 1779 1780also h
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1778(...continued)concluded from th
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1785 1786 1787Nazarene", he began t
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1788 1789 1790me!" 10.48 And many w
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1794 179510.49 And stopping, Jesus
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1799 1800 1801throwing off his robe
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1811 1812him on the road.1807(...co
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1812(...continued)1006