Please use this identifier to cite or link to this item:https://hdl.handle.net/20.500.12259/33431
Type of publication: Straipsnis kitose duomenų bazėse / Article in other databases (S4)
Field of Science: Teologija / Theology (H002)
Author(s): Amilevičius, Darius
Title: Evangelijos pagal Morkų pabaigos (Mk 15, 40 – 16, 8) retorika : moterys prie kapo
Other Title: The rhetoric of ending (Mk 15:40–16:8) of the Gospel according to Mark: the women by the tomb
Is part of: Soter : religijos mokslo žurnalas. Kaunas : Vytauto Didžiojo universiteto leidykla, 37 (2011)
Extent: p. 7-17
Date: 2011
Keywords: Semitų retorinė analizė;Evangelija pagal Morkų;Moterys;Tuščias kapas;Semitic rhetorical analysis;Gospel according to Mark;Women;Empty tomb
Abstract: Evangelijos pagal Morkų autentiškos pabaigos problema yra viena sudėtingiausių visame Naujajame Testamente. Tyrimo tikslas – pateikti papildomus įrodymus, kad evangelijos autorius savo veikalą norėjo baigti būtent eilute 16, 8. Tikslo siekiama analitiniu metodu tiriant literatūrinius kompozicijos elementus (pagrindinis jų – veikėjos moterys), leidžiančius nustatyti evangelijos paskutinės dalies ribas. Semitų retorinės analizės metodu verifikuojama, ar Mk 15, 40 – 16, 8 gali būti autonominis kompozicijos vienetas ir kokia autoriaus išskirtos moterų grupės retorinė funkcija jame. Straipsnyje pateikta Evangelijos pagal Morkų paskutinės dalies (Mk 15, 40 – 16, 8) kompozicijos schema
The end of the Gospel of Mark is one of the most complicated problems in the New Testament studies. The manuscripts show the five types of endings, but actually most scholars agree that original Mark ends with 16:8 and this is the end intended by the author. If the scholars are right about the text issue, we are facing a difficult exegetical and hermeneutical issue: How are we to understand the way the author of the Gospel of Mark chose to conclude this influential account? In the last three scenes (15:40–41; 15:42–47; 16:1–8) the specific group of named women appear. Mark avoids naming the women in the rest of the Gospel: e.g., 1:30–31; 5:25–34; 5:21– 24. 35–43; 6:3; 7:24–30; 14:3–9. In the Roman-era setting of the first readers, there was a widespread view that it was more respectful to refer to women without mentioning their names, particularly in the public sphere. Instead, typically, one identified a woman respectfully by reference to her father, husband, or brother. So, Markan general pattern of unnamed women characters would not have seemed strange or particularly misogynist to readers familiar with the dominant cultural mores of the time. But this also means that the unprecedented appearance of three named women in 15:40 would have caught the attention of ancient readers, and would have suggested to them that these women were brought into the view for some special role. So, the group of named women is the literal clue to consider 15:40–16:8 autonomous literal units, but the traditional exegetical methodology cannot provide the tools to verify this hypothesis. In fact, only appearance of the new exegetical methodology of synchronical nature made possible to provide new arguments to prove or to deny the hypothesis of ending with 16:8.[...]
Internet: https://eltalpykla.vdu.lt/1/33431
https://www.vdu.lt/cris/bitstream/20.500.12259/33431/1/ISSN2335-8785_2011_N_37_65.PG_7-17.pdf
https://hdl.handle.net/20.500.12259/33431
Affiliation(s): Katalikų teologijos fakultetas
Vytauto Didžiojo universitetas
Appears in Collections:SOTER: religijos mokslo žurnalas / SOTER: Journal of Religious Science 2011, nr. 37(65)
Universiteto mokslo publikacijos / University Research Publications

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