About seven years ago, Mike Bird approached me with this project. He inspired me to do two things: (1) research and write this volume on the level of something in the Anchor-Yale reference series and (2) read every academic writing on 1-2 Thess in English written after 1984 (and the most importance works in German and French). Bottom line: this is not your grandparents’ critical introduction.
KoineGreek.com has released videos for Mark 1–7. The subtitles are given in Greek according to Robinson and Pierpont’s text. The narration is according to Randall Buth’s pronunciation system. Thus far, I’ve just watched the video for Mark 1 and found it quite interesting. I especially enjoyed the camera angle in the shot of John the Baptist being ἐνδεδυμένος τρίχας καμήλου. 🙂
Steven Runge has the latest article in Biblical and Ancient Greek Linguistics: “Relative Saliency and Information Structure in Mark’s Parable of the Sower.” According to the abstract:
This study applies the cognitive model of Chafe and Givón, and the information-structure model of Lambrecht as applied by Levinsohn and Runge to the Markan explanation of the Parable of the Sower (4:14–20). The primary objective is to identify and analyze other linguistic devices, besides demonstratives, which might clarify the apparent prominence given to the unfruitful scatterings in Mark’s account. This study provides the necessary framework for comparing Mark’s pragmatic weighting of saliency to that found in Matthew and Luke’s accounts in order to determine whether Mark’s version is consistent with or divergent from the other traditions.
For the full text of the article in PDF format, see here.
Mark 12:28–30 reports Jesus’ citation of Deut 6:4–5 as Torah’s preeminent commandment and of Lev 19:18 as the commandment of next greatest standing (cf. Matt 22:34–40; Luke 10:25–28). Jesus’ expansion of Deuteronomy’s בכל־מאדך (Deut 6:5; ἐξ ὅλης τῆς δυνάμεώς σου; with all your might) into ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου (Mark 12:30; with all your mind and with all your strength)1 is in step with Deuteronomy’s original formulation (cf. Mark 12:33a) but perhaps stresses still further יהוה’s comprehensive claim on the affections of the command’s addressees.2 Not surprisingly, these commands’ importance also provides further, mutually-reinforcing suggestions about readings of Israel’s scriptures, including ones that privilege the love of יהוה and even of one’s potentially disagreeable neighbor over any burnt offering or sacrifice (Mark 12:32–34).3
1. The Lucianic texts that expand Deuteronomy’s normal three terms into four likely do so because of Christian influence (France, Mark, 479–80).