MARK PERICOPE #65

SH1 Mark

Torah Address

9:30-32

Oral Torah

Shemot 31.1 - 32.14

My Translation
And they came out from the (north), and passed
through the Galilee; and he did not want anyone
there to know. 31 He began teaching his
talmidim by saying to them, The Son of man is
delivered into the hands of men, and they shall
kill him; and after that he is killed, he shall rise
with the third day. 32 But they did not
understood what he said, and were afraid to ask
(drash with)him.

Greek Text
Mark 9:30-32 30 Kavkei/qen evxelqo,ntej
evporeu,onto dia. th/j Galilai,aj kai. ouvk h;qelen i[na
tij gnoi/\ 31 evdi,dasken ga.r tou.j maqhta.j auvtou/
kai. e;legen auvtoi/j o[ti ~O ui`o.j tou/ avnqrw,pou
paradi,dotai eivj cei/raj avnqrw,pwn kai.
avpoktenou/sin auvto,n kai. avpoktanqei.j meta. trei/j
h`me,raj avnasth,setai 32 oi` de. hvgno,oun to. r`h/ma
kai. evfobou/nto auvto.n evperwth/sai

DELITZSCH HEBREW TRANSLATION

:





:






: 2

31

32

The red letters represent Hebrew/Greek parallels and verbal tallies. The blue letters represent need for another word
based upon present verbal parallels in the readings this Shabbat.

Outline of Torah Seder

1.
2.
3.
4.
5.

Bezalel the wise craftsman 1-11

Shabbat
12-17
Lukot
v18
Golden calf
32.1-8
Moshe in intercession
32.9-14

Outline of Mordechai
1.
2.
3.
4.
5.
6.
7.

Departure from North

Passing through Galilee
No man is to know
Teaching the talmidim
Passion Motif
Resurrection
Lack of understanding

Rabbi Aaron haLevi of Barcelona, Sefer haHinnuch, , Feldheim Publishers

I believe that this word should be translated Drash based upon the parallel of Ezekiel which will be seen.

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SPECIAL VERBAL TALLY

In this pericope of Mordechai there are ten key words that connect with the Torah Seder and
connected reading material.
Know
2. Say or Speak
3. Son
4. Hand
5. Man
6. Kill
7. Raise
8. Day
9. Fear
10. Asking
1.

ginsk
lego
huios
cheir
anthrpos
apoktein
anistmi
hmera
phobe
eperta

G1097
G3004
G5207
G5495
G444
G615
G450
G2250
G5399
G1905

DEPARTURE
And they came out from the (north), and passed through the Galilee; and he did not want
anyone there to know:
The circumstances seem to mandate a special time with His Talmidim. This is the second teaching of
the Master on the subject of his Passion. It will not be his final teaching on the subject. However, it is
interesting to note that Yeshua deems it necessary not to interact with others while he is teaching this
special lesson.
Here Yeshua devotes his attention strictly to his Talmidim. Sandwiched between themes in this
weeks Torah Seder is the reiteration of Shabbat. While the Scholars do not derive Shabbat
observance from this specific Torah Seder, it is interesting that it is reiterated here.
This time of rest (Shabbat) affords Yeshua an opportunity to delve more deeply into his teaching the
talmidim an important lesson.

MATTIYAHU AND MORDECHAI

Scholars tell us that the most through account of the events presented in our present pericope of
Mordechai is found here in Mordechai. None of the other authors presenting accounts of the Masters
life gives the same detail found in Mordechai. However, I would like to look briefly at Mattiyah.
While we will not delve into the Midrash of Mattiyahu we will make mention of two things found in
Mattiyahus version of this account. Mattiyahu opens his account with the Greek word
sustrephomenon. I only make mention of this word because it demonstrates the genius
of Midrash. It plays against the word Galilee. In short, sustrephomenon means to go
around in a circle. However, this is not my point. Henry Swete suggests that the phrase used by
Mattyahu means that the talmidim and Yeshua broke up into groups and mustered at certain points
in route.3 Here the use of words is very interesting. The mustering of talmidim has already been
3

Henry Barclay, Swete, D.D, The Gospel According to Mark, The Greek Text with Introduction Notes and Indices,
Macmillan and Co, 1898, pg.191

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worked out in a previous pericope.4 The idea of mustering as we have noted, is that of taking a
census. It is directly associated with the idea of Shabbat Shekalim. Shabbat Shekelim of antiquity was
established for the sake of counting the Bne Yisrael. Here we may have the assembly on talmidim
for counting. I would here suggest that the counting is NOT to make sure that all the talmidim are
present and accounted for. I would suggest that the mustering is for Counting the Omer. This
thesis needs a great deal of work I am sure. However, the language of this pericope further suggests
that we are in the middle of Counting the Omer as will be seen below.
He began teaching his talmidim by saying to them:
The text should be understood to say that he began the teaching by saying. The summary of the
teaching is not present in the current pericope. However, it is possible to rebuild this sermon through
various hermeneutic and logical fundamentals.

(leg) - saying to them

TO COUNT OR NOT TO COUNT
The Greek word Lego (logos) takes up no less than 74 pages of TDNT5. Therefore, the multiplicity
of meanings must be considered when translating the word. The etymology of the word seems odd.
Legos stems from the idea of gathering and gleaning. This gathering and gleaning is
selective in nature. The following is from the Dictionary trace of Thayers Greek Lexicon on the word
lego.
1. to collect, gather; to pick out.
2. to lay with, count with; to enumerate, recount, narrate, describe;
While our word legos is clearly associated with the teaching (words spoken) of the Master, it is very
noteworthy to see that the word legos is associated with counting. Here in the midst of the Counting
of the Omer we have a word that is directly associated with counting. TDNT actually notes that the
word contains the idea of counting up.6 The Soferim of our last pericope have a special occupation
of counting words as noted by His Eminence, Dr. Rabbi Yoseph Ben Haggai. How many words
does the Torah have? How many words does Bereshit have? How many Letters are there in a Torah
scroll?
It seems most plausible that Hakham Tsefet was perfectly aware of the Greek language and how it
would be used in translating Hebrew words and phrases. Here the word legos is specifically used to
match the sum of concepts taught within the agenda of the Masters teaching and the weekly reading
during the Counting the Omer.
Jewish Scholars note that the Counting the Omer is directly associated with character building. His
Eminence, Dr. Rabbi Yoseph Ben Haggai relates the Counting the Omer to building up (Gk oikodomeo) the body of Messiah. These Jewish Scholars use seven special words to illustrate this
point. Correspondingly, His Eminence looks at the seven men of the Congregation in a similar
manner. Because this commentary is Pshat, I will not delve into their meanings. However, I want to
use the idea to illustrate the meaning of the word legos. These seven words are laid out in basic list
form. Then the words are combined in the following way. Word #1 is initially connected with itself.
Then, word #1 is connected with word #2 and so on. Week 2 begins with word #2 connecting with
See my comments on Mordechais Pericope #61
Gerhard Kittle, Theological Dictionary of the New Testament, WM Eerdmans Publishing Co, Volume IV pgs. 69-143
6 Ibid IV pg 78 (B.1.a.)
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word #1 and the pattern is repetitive. In simplistic terms, this is the idea of legos, counting words or
a collection of words. Similarly, any speech can be a collection of words. Alternatively, we can
follow the above etymology of gathering and gleaning words. It is also interesting to note that
the words gathering and gleaning are agricultural in nature much the same as the idea of
gathering and Counting the Omer.
It is also interesting to note that this pericope of Mordechai presents the second collection of words
taught by the Master concerning his passion thereby causing us to count.
The Son of man is delivered into the hands of men
This phrase in Greek is very interesting. You will note that I have placed everything in the present
tense.
Henry Barclay Swete suggests that the cited passage be rendered, (paradidmi) is
betrayed present; it is as good as done. He also notes that this phrase is the present for the future.7
Vincent Taylor suggests that the text is futuristic present.8 He further notes, based on Multons
definition and interpretation of (paradidmi) 9that the use of (paradidmi) in
the present text is suggesting the note of assurance. (i.e. a pledge)
Therefore, the text is both future and present. It seems that the tense of these words are a part of the
stress and confusion that the talmidim are experiencing in the present pericope.
(paradidmi)
Use of the Greek to determine Hebrew word tallies is complex. In the special Ashlamatah we have the
Hebrew word
( ns' n') used in conjunction with theraising of the hands. (Yechezkel
20.5-6, 15) The translators of the LXX had a choice of ninety-one Greek words to choose from when
translating nasa.
While the Greek (paradidmi) word does not have as many possibilities in Hebrew it is a
very difficult yet promising word.
The cited text is usually translated Son of Man must be delivered. I have translated the phrase
~O ui`o.j tou/ avnqrw,pou paradi,dotai eivj cei/raj avnqrw,pwn the Son of man is delivered to reflect the
imminence of events and suggested context.
His Eminence Dr. Rabbi Yoseph Ben Haggai has translated the saying as follows "The son of man
is [in the process of] being given over into the hands of humanity and they will be killing him.
He notes the present and future tense of this phrase. However, what is of greater interest is that fact
that His Eminence translates the rest of the phrase being given over into the hands of humanity.
The reason that this is so fascinating is that the Greek word (paradidmi) is a parallel for
the Hebrew word Mesorah. Therefore, we can find a play on word in both the Hebrew and Greek
text.

Swete, Henry Barclay. The Gospel According to Saint Mark, Eerdmans, 1952 pg 404
Vincent Taylor, The Gospel according to Mark, The Greek Text with Introduction Notes, and Indexes, MacMillan & Co,
1955 pg 403
9 J.H. Moulton and G. Milligan, Vocabulary of the Greek Testament, Hendrickson Publishers, 1930
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Here I will quote the opening Mishnah of Pirke Avot.

.
,
,

,
,

: , , ,

Moshe received the Torah from Sinai and handed it down to Yeshoshua
The highlighted (red) word is umesorah handed down or transmitted. Again, this word perfectly
matches the Greek word (paradidmi.) I find this fascinating because it seems to
demonstrate the multiplicity of concepts that the Master presented the talmidim. Recently, the
talmidim made drash on the idea of Eliyahu coming to restore all things from the Mishnah i.e
Mesorah.10 Here the Master teaches his talmidim that he must be Mesorah (handed down to
humanity). This is not to say that he was not going to be handed over to the hands of men who
would do to his as they wished. The case in point teaches us that knowing and understanding Messiah
is not as simple as reading a book. The other point is that the teachings of Messiah are like the
Mishnah. The Mishnah was not taught from a book. It was to be presented by a Master Hakham.
Likewise, the Mesorah of Messiah was originally (Mesorah) handed down from Hakham to talmid.
Furthermore, there is the possibility that the Master was teaching his talmidim the Mesorah
(Mishnah) of Beit Hill concerning Messiah and his passion.
TNDT notes that the Greek word (paradidmi) is a technical term used in relation to
Halachic tradition.11 It furthers the idea by saying that the Apostolic tradition of
(paradidmi) is based on Jewish tradition of Mesor (a teaching tradition). It vaguely contains the
idea that this Mesorah is multifaceted. It follows this idea by observing the pattern of tradition in
Apostolic teaching concerning the mysteries of Messiah.
It is also worth mentioning that Delitzsch notices this idea when he makes his choice of words to
translate this Greek word (paradidmi).

However, doing my best to translate the words of Delitzsch I noted his translation does not note the
present tense (paradidmi) abandoning the possibility of present tense handing down or
over.

(rma)
But they did not understood what he said, ( rma) and were afraid to ask (drash with)
him.
The Greek word (rma) is similar to the above cited lego. In fact, it is in the family of Greek
words with the word lego. However, (rma) carries a different idea of speaking, saying or word
than lego. (rma) carries the idea of only an orally transmitted saying. Whereas lego can be
either written or spoken (rma) can only be connected with the orally transmitted word. Here
again, we have the connection between the Masters teachings and the Mesorah.

See my comments on Marks 63rd Pericope.

Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Volume II, (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company) 1964. pg171ff
10
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 () (phobe phobeomai)
This word come from the idea of being startled and then running away from whatever it was that
initially startled the person. However, it is not used in this fashion in the Nazarene Codicil.
Nevertheless, () (phobe phobeomai) does contain the idea of fear and trepidation.
TDNT notes that this Greek word can be used in conjunction with creating and emotional response
through philosophical teachings. TDNT further notes that the word is also used of awe, respect
and reverence. The word is always used to describe mans encountering some force. The result
either being fear or honor and respect. Likewise, the reaction of fear is always closely associated
with the understanding of ones personal existence. It also offers access to the religious selfunderstanding of a specific individuals and groups 12
This information makes it difficult to determine the true response of the talmidim. Even when we look
at the Hebrew parallel, it is still difficult to determine the true response of the talmidim to this
teaching. It may be that the talmidim were so awestruck that they were unable to give an answer or
reply. This may well fit the text. Therefore, we might translate the passage
They were so awestruck that they were unable to give a sufficient drash.

I have suggested above that Delitzsch should have used drash instead of leshol (to
ask). I believe this better fits the interpretation. This would mean that the talmidim were so awestruck
that they were actually unable to drash with the Master. The argument and lesson was so airtight that
they had no place to argue.
The Greek word () (phobe phobeomai)is synonymous with the Hebrew yare'.
This word is often used in conjunction with the Hebrew word Shamayim indication the fear of
Heaven i.e. G-d. His Eminence Rabbi Shimon Finkelman in his work on Lag B Omner, citing a
Talmud, tells us Torah knowledge is the inner secret of G-ds essence and will. And, the awe of G-d
is the outer chamber for true perception of G-ds will. Therefore, Lag B Omer is a crucible prelude to
the festival of Shavout when we relive the giving of the Torah as Sinai and renew our commitment to
Torah. 13

Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Volume IX, (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company) 1964. pg 190
13 Rabbi Shimon Finkelmam, Lag BaOmer It Observance, Laws and Significance, Mesorah Foundation LTD, pg. 33
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