Detailed Comparison of Two Ancient Alexandrian Texts of Mark in Terms of Harmonization

The study of ancient texts often reveals the intricate relationships and influences between different gospel narratives. In this analysis, we will delve into two specific Alexandrian texts of Mark, exploring how they exhibit harmonization with the Gospels of Matthew and Luke. This examination will focus on textual additions and linguistic nuances to understand better how early Christian scribes might have integrated traditions from different synoptic sources.

Text 1: Addition to "Canonical" Mark 10:42-43 in Clement's Letter to Theodore

Phrase: "μία γυνὴ ἧς ὁ ἀδελφὸς αὐτῆς ἀπέθανεν"

This phrase draws parallels to the introduction of Martha and Mary in Luke 10:38-42 and the account of Lazarus in John 11:1-45. The detail about the woman's brother dying is reminiscent of John's more detailed storytelling style, contrasting with Mark's typically concise narrative.

Phrase: "Υἱὲ Δαβὶδ ἐλέησόν με"

This phrase is strongly associated with the Gospel of Matthew, notably in Matthew 15:22, where the Canaanite woman addresses Jesus. The use of the messianic title "Υἱὲ Δαβὶδ" is more emphasized in Matthew than in Mark, indicating a possible harmonization with Matthean themes.

Phrase: "Οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτῇ"

The motif of the disciples rebuking someone appears in both Matthew and Mark. However, Matthew provides more detailed accounts of the disciples' misunderstandings (e.g., Matthew 19:13-15). The term "ἐπετίμησαν" (rebuked) is consistent with Mark, but the context might reflect Matthew's influence.

Phrase: "Καὶ ὀργισθεὶς ὁ Ἰησοῦς"

The depiction of Jesus showing anger is rare, mostly unique to Mark (e.g., Mark 3:5). However, strong emotional responses are also present in Matthew, such as during the cleansing of the temple (Matthew 21:12-13).

Phrase: "εὐθὺς ἠκούσθη ἐκ τοῦ μνημείου φωνὴ μεγάλη"

The phrase "φωνὴ μεγάλη" (a loud voice) relates to resurrection narratives. While Mark 16:6-7 does not mention a loud voice, Matthew 28:2-4 includes dramatic elements such as an earthquake and an angel's appearance, adding detail typical of Matthew's style.

Phrase: "ὁ δὲ νεανίσκος ἐμβλέψας αὐτῷ ἠγάπησεν αὐτόν"

The emotional interaction between Jesus and the young man, with the phrase "ἠγάπησεν αὐτόν" (loved him), aligns with Luke's more relational and detailed descriptions (e.g., Luke 18:18-23).

Phrase: "περιβεβλημένος σινδόνα ἐπὶ γυμνῷ"

The vivid description of the young man clothed in a linen cloth over his naked body is unique and might echo Luke's and John's storytelling styles rather than Mark's succinctness.

Examples of Matthean Language in Text 1

"Υἱὲ Δαβὶδ ἐλέησόν με"

The messianic title "Υἱὲ Δαβὶδ" (Son of David) is more commonly emphasized in Matthew (e.g., Matthew 9:27, 12:23, 15:22, 20:30-31).

Rebuking and Disciples’ Misunderstanding

Matthew often provides more detail in the interactions involving disciples rebuking others and misunderstanding Jesus' mission (e.g., Matthew 19:13-15).

Detailed Resurrection Narrative

Matthew's more elaborate resurrection account (e.g., Matthew 28:2-4) contrasts with Mark's typically concise style. Text 1's detailed narrative reflects this.

Conclusion on Text 1

Text 1 exhibits several examples of language and narrative style that align more closely with Matthean and sometimes Lucan traditions:

• Messianic Titles: The use of "Υἱὲ Δαβὶδ" is a strong Matthean marker.
• Detailed Interactions: Specific emotional interactions (e.g., "ἠγάπησεν αὐτόν") and vivid descriptions (e.g., "περιβεβλημένος σινδόνα ἐπὶ γυμνῷ") are more characteristic of Matthew and Luke.
• Resurrection Details: The detailed resurrection narrative and dramatic elements like a "φωνὴ μεγάλη" align more with Matthew's style.

Thus, Text 1 appears to have been influenced by or harmonized with the traditions and language seen in Matthew, making it less distinctively Markan and more reflective of a synoptic harmonization.

Text 2: Mark 10:17-31 from Clement's Quis Dives Salvetur

Linguistic Analysis and Comparison

Question about Eternal Life (Mark 10:17-22, Matthew 19:16-22, Luke 18:18-23)

"τί ποιήσω, ἵνα ζωὴν αἰώνιον κληρονομήσω" (What must I do to inherit eternal life?) This phrase appears in all three Synoptic Gospels with slight variations. Matthew and Luke present this question similarly, indicating a common tradition.

Commandments Listed (Mark 10:19, Matthew 19:18-19, Luke 18:20)

"μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα." The commandments are similarly listed in all three Synoptics. Matthew's account closely aligns with this ordering and inclusion.

Jesus' Response about Perfection (Mark 10:21, Matthew 19:21, Luke 18:22)

"εἰ θέλεις τέλειος εἶναι, πώλησον ὅσα ἔχεις καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι." The phrase "εἰ θέλεις τέλειος εἶναι" (if you want to be perfect) is unique to Matthew 19:21. This indicates a harmonization with Matthew's version.

Reaction and Wealth (Mark 10:22-23, Matthew 19:22-23, Luke 18:23-24)

"ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθε λυπούμενος· ἦν γὰρ ἔχων χρήματα πολλὰ καὶ ἀγρούς." Mark's and Luke's accounts mention the man's sorrow and his wealth. Matthew similarly notes the man's reaction but with less emphasis on his possessions.

Difficulty for the Rich (Mark 10:23-25, Matthew 19:23-24, Luke 18:24-25)

"πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασιλείαν τοῦ θεοῦ." "εὐκόλως διὰ τῆς τρυμαλιᾶς τῆς βελόνης κάμηλος εἰσελεύσεται ἢ πλούσιος εἰς τὴν βασιλείαν τοῦ θεοῦ." These phrases are found in all three Synoptics. The use of "εὐκόλως" (easily) and the metaphor of the camel and the needle aligns closely with Matthew's version.

The Question of Salvation (Mark 10:26-27, Matthew 19:25-26, Luke 18:26-27)

"τίς οὖν δύναται σωθῆναι;" (who then can be saved?) All three Synoptics include this question, but the phraseology and Jesus' response "ὅ τι παρὰ ἀνθρώποις ἀδύνατον, παρὰ θεῷ δυνατόν" (What is impossible with men is possible with God) align more with Matthew and Luke.

Peter's Declaration and Jesus' Promise (Mark 10:28-31, Matthew 19:27-30, Luke 18:28-30)

"ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι." "ἀμὴν ὑμῖν λέγω, ὃς ἂν ἀφῇ τὰ ἴδια καὶ γονεῖς καὶ ἀδελφοὺς καὶ χρήματα ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου, ἀπολήψεται ἑκατονταπλασίονα." These statements are present in all three Synoptics. The detailed listing of rewards and the concept of receiving "ἑκατονταπλασίονα" (a hundredfold) align closely with Matthew.

Harmonizations and Matthean Language in Text 2

Matthean Phrases

"τί με ἀγαθὸν λέγεις;" and "εἰ θέλεις τέλειος εἶναι" are aligned with Matthew's wording, indicating harmonization.

Detailed Listings

The listing of commandments and rewards, including fields and wealth, reflects Matthew's detailed style.

Theological Nuances

Discussions about the difficulty for the rich to enter the kingdom of God, the camel and needle metaphor, and promises to disciples are presented similarly in Matthew and Luke but with Matthean-specific terms and structures.

Comparative Analysis of Text 1 and Text 2

Detailed Interactions and Emotional Depth

Both texts show detailed interactions and emotional depth, which are not typically associated with Mark's concise style:

• Text 1: Detailed narratives about the woman and the young man reflect Luke’s style.
• Text 2: Thorough listings and theological discussions reflect Matthew’s methodical approach.

Use of Matthean Language

Both texts incorporate Matthean phrases and themes:

• Text 1: Use of "Υἱὲ Δαβὶδ" and detailed emotional interactions.
• Text 2: Questions about eternal life, commandments, and the metaphor of the camel and the needle.

Theological Emphasis

Key theological themes are emphasized in both texts:

• Text 1: Resurrection narratives and personal interactions align with Matthew and Luke.
• Text 2: Discussions about wealth, salvation, and discipleship are deeply Matthean.

Narrative Style

• Text 1: Vivid descriptions and emotional reactions resemble Luke's style.
• Text 2: Structured and detailed discussions reflect Matthew’s approach.

Overall Conclusion

Both Text 1 and Text 2 demonstrate harmonization with Matthean and Lucan traditions, using detailed interactions, emotional depth, and theological emphasis to enhance Mark's narratives. This indicates a textual tradition that seeks to preserve Mark's conciseness while incorporating the detail and theological nuance of Matthew and Luke. This editorial approach suggests an effort to provide a comprehensive and emotionally engaging portrayal of the Gospel narratives.