08. Emphasis / Repetition

Strauch’s next point in his listing of some of the most basic tools is to look for a major theme in a passage by observing repetitive words or phrases in the passage under study. We will look at a number of aspects of repetition in this chapter, not just repetitive words and phrases, but repetition on a larger scale as well. Several basic ideas will be observed:

• Repetition in teaching and learning

• Repetition in how our brains function

• Repetition as relates to the Hebrew cyclical understanding of Creation

• Repetition in studying God’s Word

• Repetition in writing God’s word

– “Concrete and Ancient” do not equal “Primitive”

– A brief introduction to structure in repetition

• “What is said, what is not said”

Any teacher will tell you that repetition is one of the most basic tenets in teaching. Whether memorizing a poem or a part in a play, learning one’s “times tables,” learning vocabulary with flash cards, playing a musical instrument, perfecting a surgical technique, or developing the “killer” tennis serve, we repeat, repeat, repeat. Mr. Strauch in his video spoke of “observation, observation, observation.” The touchstone of Yehuda’s faith is the Shema (h8085. שָׁמַע šâma‘), the beginning of which focuses so much on repetition:

• Deuteronomy 6:4-9 ESV 4 “Hear, O Israel: YHWH our God, YHWH is one. 5 You shall love YHWH your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates.”

Repetition helps us to learn. Scientific discoveries provide new insights into the learning process and modifications in teaching methods follow, but never is repetition eliminated.* In the Post on Multiple Witnesses, there was a discussion about assumptions and assumptive reasoning, at which time it was mentioned that we “engrain” ideas that lead to a path of reasoning. There is so much written these days on how neural pathways, “engrams,” are laid down and reinforced with various types of training, it would be impossible to give an up-to-date report here with a rapidly changing field. Suffice it to say that after some certain number of repetitions, pathways get “hard-wired,” so to speak.

It is like a footpath in the country. If there is enough traffic along the path, over time, actual ruts are worn, which makes it more challenging to walk outside the path. Water does the same, forming what Scripture calls “torrents,” dry riverbeds much of the year, that gush with hard rains. Such patterns in nature are everywhere; we learn from them. Water even formed the Grand Canyon, given sufficient time. The photo is of a “torrent” or “wadi” in Israel.  A similar one is instrumental in one of Israel’s victories (See Jg. 5:21 and context, Judges 4 and 5).    (Pictorial Library of Bible Lands – BiblePlaces.com)

Repetition is how our brains learn. We learn to walk by observing, then doing it and falling, trying it again and again, until we have it, and it becomes quite automatic. It no longer really requires our concentration. Repetition forms pathways that our brains go to automatically, as “energy-conserving” modes. What we do repetitively [positive or negative] gets reinforced, engrained. Is it better to have God’s word or a TV jingle or a beauty queen selling a product engrained in our mind? Understand that marketers know this science well.

The Hebrew people lived in a much different world from that in which we live. Don’t misunderstand. It is the same world [different level of meaning]. We have isolated ourselves from much of it. We live in our air-conditioned homes and cars, experience things in our “virtual worlds,” get food prepackaged from the supermarket, and many live in such light pollution they hardly see stars on a clear night. The Hebrew people were very “in touch” with the world that surrounded them. They knew the cycles of the seasons and experienced the rains and the droughts. They knew there were times of the month one could walk by the light of the large moon, and there were times when it got really dark with little or no moon. (literal and metaphorical Jr 13:16; John 11:9-10) It impacted their lives, as it does not seem to impact ours. We are insulated.

They saw the cycles. We tend to see a linear progression of time, as in what happens next year when our daughter graduates from high school. Repetition was the basis of Hebrew learning. When we see something happening over and over, we learn its pattern. Human brains are remarkable at recognizing patterns. As the Posts progress, you will see how this recognition of the Creation around them helped them understand the order of all things, the order that took shape in Genesis 1. In verse two there was no form, and darkness was everywhere, darkness over the presence of the waters, chaos. In God’s speaking light into existence, separating light from darkness [Gn 1:3-4], order was created. The Hebrew people saw that order everywhere and were reminded of it by the teaching in their scriptures, which themselves they repeated over and over.

Repetition in studying God’s Word brings up an interesting discussion. There are Yehudean (Jewish), Messianic, Christian Catholic and Christian Protestant traditions of studying the Holy Writ in a repetitive cycle. Each tradition may vary somewhat from the other. There may be a one, two, or thee-year repetitive cycle. It might be repetition of Torah [Pentateuch] and Haftarah readings in the synagogue, the same with addition of a Greek Scripture passage in Messianic congregations, and the various forms of the Lectionary in Catholic and Protestant gatherings. Not all “contemporary Christian” churches still follow the Lectionary but many do. One can look at the cyclical calendars of one’s tradition to learn about these.

One major reason this topic is brought up here is that, whether it be the sages of Yehuda or the founding fathers of Christian traditions in the Catholic Church, prior to the split of the Protestants, the ‘wise ones’ discerned connections between passages in different parts of the Bible. They saw the similarity of themes in different sections of the Bible. For some examples, when those who are studying their Hebrew Roots or those who are “Messianic believers,” are reading their weekly Torah portion (parasha), they will see recommended readings for a haftarah portion and a Greek portion: Parashah 15: Bo (Go) Sh’mot (Exodus) 10:1-13:16 has recommended                       [bible-history.com]                   Haftarah Bo: Yirmeyahu (Jeremiah) 46:13-28; Greek suggested readings for Parashah Bo: Luke 2:22-24; Yochanan (John) 19:31-37; Acts 13:16-17; Revelation 8:6-9:12; 16:1-21.In the Protestant tradition, there is a calendar-based Lectionary, which will most commonly have a passage from either the Torah or the Prophets, one from the Psalms, and one or two from the Greek.

The same week that the above portion was read, in the Lectionary, any or all of the following passages are used as a basis of teaching. One example: January 17, 2016 2nd Sunday after the Epiphany Green Isaiah 62:1-5; Ps 36:5-10; I Cor 12:1-11; John 2:1-11. The same week in the Roman Catholic Lectionary, the readings are as follows: Isaiah 62:1-5; Psalm 96:1-2, 2-3, 7-8, 9-10; 1 Cor 12:4-11; 2 Thes 2:14; and the Gospel reading John 2:1-11. Notice there is some overlap between this particular Protestant Lectionary and the Roman Catholic Lectionary. Notice also that the “seasons” in the Christian calendars overlap a good bit (Advent, Lent, etc.), if you look into more depth.

The Yehuda and Hebrew Roots believers follow one of several Hebrew calendars, which are centered around the Biblical Feast Days (example in Hebrew Thought Post). The purpose of looking at their own denomination’s “calendar” and the scripture passages that are listed for a particular date is to ask themselves the question, why were these passages chosen to be read together? What is the “thought” or “theme” that links them? Is there a deeper message that comes from reading those passages together? These connections are used for teaching repetitively, cyclically, that the followers may hopefully learn. Learning is reinforced by repetition. Sometimes the connections are obvious, sometimes not so obvious, encouraging further reading. This is one example of Intertextuality.

There are so many aspects relating to repetition in the writing of God’s Word. Only an introduction comes here; there will be further exploration in later Posts. As noted, Strauch gave some very basic guidelines for Biblical interpretation. As he pointed out in his three verse example, Ephesians 6:18-20, there were four words used meaning prayer, indicating a theme of that section through repetition. He referred as well to the context of those verses, a famous passage about “the armor of God,” the entire pericope (Ep 6:10-20) being important context for the three quoted verses. If one looks at that context, one notices another set of repetitions in verses 11-13, three times the word “stand” and once “withstand,” a compound Greek word with the same word “stand” as the other three, plus the word for “against,” thus to “stand against.” This is another theme in the pericope, and one can pray/meditate over the connection between those two themes. This Ephesians passage may come up again later.

Repeating words in a passage is the simplest form of repetition in Scripture. We referred to another form of repetition toward the end of the Context Post, discussing a pericope in Luke. (Lk 6:20-26) The verse that “struck you” as reader was postulated to be Luke 6:24. In the discussion we noted, “Or you might have noticed that Luke has a structure in the pericope so that verse 20 and 24 are ‘opposites,’ 21 and 25 are ‘opposites,’ and similar with 22-23 and 26.” This is a form of repetition that is actually very common in Scripture, creating structure, where there are parallel passages, that indicate similarities, or where there is a “focusing structure,” called “Chiastic Structure.” The verses may be saying the same thing or saying opposites as noted before. This very simple introduction will lead to a more detailed discussion later on structure in Scripture, especially Chiastic Structure. There can be patterns in repeated words in Scripture which help to focus a theme. Structure adds to the multi-level meaning of Scripture and gives much more depth and explanation than reading at the more straightforward level.

To follow is an unexpected example this writer discovered when preparing for an assigned presentation on Torah Portion [Parashah] 50: Ki Tavo (When you come) Deuteronomy [D’varim] 26:1-29:9 while in school. It is a section of Scripture where Moses [Moshe] is telling the people what to do when they come into the Promised Land. YHWH does not allow Moses to enter the land, but gives Moses instructions for the people. These instructions he is passing along to the people in this passage.

First the writer did a short summary of what the people were to do. And Moshe goes through [a repetition of what they have been taught before] “blessings and curses,”** that is, consequences that will occur based upon their behavior, the choices they make. As the writer looked at the entire 3-1/3 chapters for repetitive words for clues, he saw something he had completely missed before, which fit well with one theme common to Scripture, seen momentarily. Look briefly at this example before moving on to other significant uses of repetition. The reader might want to read through Chapter 28 to 29:9 of Deuteronomy, as it goes through the “blessings and curses,” as it is worded in most current English versions. Here is what was presented from that section, Deuteronomy 28:1-29:9:

Blessings for Obedience; Curses for Disobedience – notice:

• Seven “ifs”

• Three “becauses”

• And a “therefore”

• Hebrew “action verbs”

• Two bookends

• First “Bookend” (also first “if”):

• Deuteronomy 28:1 NASB And if you faithfully obey the voice of YHWH your God, being careful to do all his commandments that I command you today, YHWH your God will set you high above all the nations of the earth.

• Seven “Ifs” NASB

• 28:1 If You faithfully obey (h8085 שָׁמַע šāma‘)

• 28:2 If you h8085 שָׁמַע šāma‘

• 28:9 If you keep (h8104 שָׁמַר šāmar) and walk (h1980 הָלַךְ hālaḵ)

• 28:13 If you h8085 שָׁמַע šāma‘

• 28:14 If you do not turn aside (h5493 סוּר sûr)

• 28:15 If you will not obey (h8085 שָׁמַע šāma‘)

• 28:58 If you are not careful to do (h6213. עָשָׂה ‘āśāh)

• Three “becauses” NASB • 28:45 Because you did not obey (h8085 שָׁמַע šāma‘)

• 28:47 Because you did not serve (h5647 עָבַד ‘āḇaḏ) YHWH your God with joyfulness and gladness of heart

• 28:62 Because you did not h8085 שָׁמַע šāma‘

• And a “therefore,” which is also the Second “Bookend:”

• Deuteronomy 29:9 NASB Therefore keep the words of this covenant and do them, that you may prosper in all that you do. The reader has already been introduced to h8085 שָׁמַע šāma‘, which is “hear and obey.” Two other words used here are quite familiar, as being the original assignments for man other than being fruitful and multiplying. These action verbs are common, as are walk (h1980 הָלַךְ hālaḵ), turn (h5493 סוּר sûr), and do (h6213. עָשָׂה ‘āśāh).

• Genesis 2:15 NASB 15 YHWH God took the man and put him in the garden of Eden to work (h5647 עָבַד ‘āḇaḏ) it and keep (h8104 שָׁמַר šāmar) it

• Deuteronomy 6:4 NASB “Hear (obey – h8085 שָׁמַע šāma‘), O Israel: YHWH our God, YHWH is one. [underlines added] As those who seek to follow YHWH’s instructions on how we should live, we understand all those points in the “ifs” and the “becauses” about “work, obey, keep, walk, don’t turn aside, do.”

They all fit the pattern of what we understand that YHWH wants from us, for our benefit. [most repeated is “obey”] And we understand the “therefore,” which is to do what YHWH says and we will prosper. We want to be good, obedient children. And the message could end there.

••• But. With a typical method of Scripture, there is something there that does not fit that pattern – the middle “because.” When something doesn’t fit the pattern, is “unexpected” [There is a literary term for the placement of an “unexpected element” in a sentence or discussion, which leads the reader to stop and reflect back upon what was just read. The literary term is “paraprosdokian,” which is a combination of Greek words meaning “against the expected.”], Scripture is drawing our attention to that very point; we should go back to see if there is anything we missed when we read before. In doing so, this word h8057. שִׂמְחָה śimḥâ, “joyfulness” becomes very apparent. •••

•TWOT שָׂמַח śāmaḥ שָׂמַח (śāmaḥ) h8055, ָ שׂ ֵמחַ (śāmēaḥ) Verb rejoice. ָ שׂ ֵמחַ (śāmēaḥ) h8056 Adj joyful, merry. שִׂמְחָה (śimḥâ) h8057 Noun joy, mirth. The root שׂ־מ־ח denotes being glad or joyful with the whole disposition as indicated by its association with the heart (cf. Ex 4:14; Ps 19:8; 104:15; 105:3), the soul (86:4); and with the lighting up of the eyes (Prov 15:30). This is an example where repetition points to a pattern that focuses attention on a major point, which is that the Father does not want strict obedience like slaves under a cruel master, such as Pharaoh. What he desires is following the instructions he has given us with a joyful heart. It is about loving the Father and doing what he says because of our mutual love for one another.***

There are many types of patterns of repetition in Scripture, two forms of which are shown graphically here, but there will be a discussion about such structure later.

       

 

 

 

references: Dorsey, D, 1999. The Literary Structure of the Old Testament, pp26-35, Michigan, Baker Academic

Robinson, T. (n.d.) Thematic Analysis. Retrieved from http://www.restorationoftorah.org/images/introarticles/english/ThematicAnalysis.pdf

Fohrman, D. (2014). Pekudei: A giant chiasm in sefer shemot. Retrieved from https://www.alephbeta.org/course/lecture/pekudei-a-giant-chiasm-in-sefer-shemot

Another important discussion regarding repetition will enter a controversy among “Biblical experts:” so-called duplicate passages. As is often the case, the best way to explain is by sharing examples. Other examples will arise later in this book, bringing this discussion to mind. There are many opportunities in Scripture through which to investigate this topic. For example, the books of Chronicles and Samuel and Kings in the Hebrew Scriptures duplicate the reporting of many historical events. Judges 4 and Judges 5 both relate a battle between Israel and Canaan. Judges 5 is a song, poetry, which tells some of the “story behind the story,” as is often the case in songs in Scripture. I call these “Comparative Resources,” opportunities to dig deeper.

The existence of four gospels, and especially the three synoptic gospels [synoptic = “presenting a ‘common view,'” although each is focused on a different audience and has a different overall theme], Matthew, Mark, and Luke, gives great opportunity to use tools related to repetition. Where there are discrepancies between descriptions of events, scholars who read with a technical eye, rather than one based on the faith that Scripture is inspired will say, “Aha! There is error here!!” leading to a discussion arising from that assumption, which is a distraction. As one who takes Scripture as inspired, and who understands the techniques common in Scripture, this writer will give a different perspective. Together we will share two examples, which fit a category this writer has chosen to call, “What is said; What is not said.” It will fit in with a later discussion about Keywords, banners, and flags that point to themes or important points. Always, always the writer will use Scripture as witnesses and the reader must discern. The writer is an intermediary; the goal is for the reader to encounter Scripture directly, the Holy Spirit leading.

The first example will introduce two terms before getting to the “What is said; What is not said” example. These two terms will get more discussion in discussing Intertextuality later. The two terms are beautifully discussed in a chapter in Spangler and Tverberg (2009), the chapter entitled “Stringing Pearls,” pp 36-49. The two terms are “Hinting to the Scriptures” and “Stringing Pearls;” both are forms of Intertextuality. The topic under discussion here [reproduced below] is a lawyer’s question of Jesus in the Matthew version, “which is the great commandment?” The discussion is an example of hinting to the scriptures because it expects the hearer/reader will know some context of the verses in the Hebrew to which it refers, and will consider that context in the discussion. This is a very common rabbinic technique from the first century [before and after, as well]. In addition, it is an example of stringing pearls because the rabbi Jesus [Yeshua] here takes words in common from two different Hebrew passages and “strings together” the two thoughts to make one complete thought, based upon the commonality of words.

First, let’s look at these passages, both from the Torah, and see how these two techniques are used, and then we will look at the repetitions among the synoptic gospels, seeing “What is said; What is not said.” The two Torah passages are:

•Deuteronomy 6:4-6 ESV 4 “Hear, O Israel: YHWH our God, YHWH is one. 5 You shall love YHWH your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart…”

•Leviticus 19:17-18 ESV 17 “You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. 18 You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am YHWH.”

You know the first from our earlier discussion of the Shema. The second has not been mentioned previously. See first, that what is linked together is not all five verses, but segments, making a concise statement of what the teacher wants to get across. However, the speakers were each aware that the other knew the context and would bring the larger context to mind. As far as stringing thoughts together, then, look for common words in the two passages that might have led Yeshua and the lawyer [and others listening] to link these two. These are repetitions used to add together.

This writer notes YHWH, heart, and love as words in common. And in the combining, the “stringing,” we see those words again: YHWH, heart and love. The full pericope for context is shared here from Matthew, Mark, and Luke. Notice that the setting is a bit different in each case. Below we will hone in on the italicized portions, which are the response to the question.

•Matthew 22:34-40 ESV 34 But when the Pharisees heard that he had silenced the Sadducees, they gathered together. 35 And one of them, a lawyer, asked him a question to test him. 36 “Teacher, which is the great commandment in the Torah?” 37 And he said to him, “You shall love YHWH your God with all your heart and with all your soul and with all your mind. 38 This is the great and first commandment. 39 And a second is like it: You shall love your neighbor as yourself. 40 On these two commandments depend all the Law and the Prophets.”

•Mark 12:28-34 ESV 28 And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?” 29 Jesus answered, “The most important is, ‘Hear, O Israel: YHWH our God, YHWH is one. 30 And you shall love YHWH your God with all your heart and with all your soul and with all your mind and with all your strength.’ 31 The second is this: You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32 And the scribe said to him, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. 33 And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices.” 34 And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” And after that no one dared to ask him any more questions. #

•Luke 10:25-37 ESV 25 And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the Torah? How do you read it?” 27 And he answered, “You shall love YHWH your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” 28 And he said to him, “You have answered correctly; do this, and you will live.” 29 But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. 34 He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”

The point is to look at what is in common and what is different. If they all say the same thing, then there is no issue other than simple repetition, which is a reinforcement, but nothing earth-shattering. If there are differences, that is a flag, a banner, an indication to really focus on those points. Recall Mr. Strauch’s point that he called “Disagreement.” Call them disagreements, differences, or “What is said; What is not said,” the point it that it gets the reader’s attention, begging you to “focus here.”

So, we step back and review. The two passages, the Shema and the verses in Leviticus would have been very familiar to all involved, including at least as much of the context as shared here [if you read Spangler and Tverberg (2009), you will see (p24) most Hebrew boys (and likely many girls) would have memorized much if not all of Torah by age five or six]. They easily saw the tie-ins between the two passages. And even in the two, Matthew and Luke, that do not begin with ‘Hear, O Israel: YHWH our God, YHWH is one,’ as Mark does, mentally their thoughts went to those engrams and included the Shema in the concept, probably even more of it than included here. So the repetition in the three synoptic gospels, with one, Mark putting in what is assumed in the others, ‘Hear, O Israel: YHWH our God, YHWH is one,’ focuses attention on that phrase. That God is One is the focus; recall that Israel was a monotheistic nation surrounded by polytheistic nations.

We shall move on to the other example. This example also will be a combining of thoughts, a hinting to the scriptures, tying together Hebrew and Greek Scriptures. The discussion is seen in Matthew and Mark and refers back to what most call “The Ten Commandments.” Scripture calls them the “ten words.” (Ex 34:28; Dt 4:13, 10:4. 57 Ex 20:1-17; Dt 5:1-21.) The “words” occur in two places in Torah, (Ex 20:1-17; Dt 5:1-21.) and are not identical, though for purposes here, again, not the focus. The first four have to do with mankind’s relationship with the Father. The last six have to do with interactions among people; or another perspective is the first tablet, the first five, have to do with relationship to authority and the second tablet, the second five, relationship to peers.

The passages in Matthew and Mark find a young man who is wealthy asking Jesus, Yeshua, what he must do to have eternal life, and the response relates to the “commands” in dealing with people. There is a listing of these “commands” in both passages, which we can compare with those in Torah, and with one another, recalling that our example here is to look at “differences,” “What is said; what is not said,” to help focus on what the message is. As always, the reader should look at the entire context of the passages listed, though not all is reproduced here.

http://fll.cc/wp-content/uploads/2013/08/rich-young-man.jpg

The list of words dealing with interpersonal interactions from Torah are:

• Honor your father and mother

• Do not murder

• Do not commit adultery

• Do not steal

• Do not witness falsely

• Do not covet

As you read the passages, note that Yeshua lists the commands the man is to follow, but the two lists are both somewhat different from one another and different from the Torah wording.

•Matthew 19:16-30 ESV 

16 And behold, a man came up to him, saying, “Teacher, what good deed must I do to have eternal life?” 17 And he said to him, “Why do you ask me about what is good? There is only one who is good. If you would enter life, keep the commandments.” 18 He said to him, “Which ones?” And Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, 19 Honor your father and mother, and, You shall love your neighbor as yourself.” 20 The young man said to him, “All these I have kept. What do I still lack?” 21 Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” 22 When the young man heard this he went away sorrowful, for he had great possessions. 23 And Jesus said to his disciples, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God. •Mark 10:17-31 ESV 17 And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” 18 And Jesus said to him, “Why do you call me good? No one is good except God alone. 19 You know the commandments: Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’” 20 And he said to him, “Teacher, all these I have kept from my youth.” 21 And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” 22 Disheartened by the saying, he went away sorrowful, for he had great possessions. 23 And Jesus looked around and said to his disciples, “How difficult it will be for those who have wealth to enter the kingdom of God!

Matthew’s version leaves out “do not covet,” which is a “What is not said” example, immediately drawing the reader to focus on the fact that coveting is exactly what the man is doing. Then Matthew goes on to have the Teacher propose a remedy for that covetousness, to sell his possessions and give to the poor. Before going on to Mark, it is good to pause for a brief reminder that Scripture is teaching. Scripture is a sharing with us how God looks at things, in order that we might also look at things as he does. It is teaching that we are to follow.

Matthew is teaching that the man is feeling pretty complacent [all these I have kept from my youth]; he uses one form of an “antithetical epigram,” ## or at least antithesis,”an unexpected response, plus hyperbole [exaggeration]” to point to the man and to the reader that possessions are his idol, that which he covets, and he must take steps to change that [he must ‘turn,’ repent]. The teaching is the interpretation of the ‘word’ of “do not covet” in Torah means that we should not idolize anything of this world. It is an attitude of the heart; it is somewhat of an “expansion” of what people might have been narrowly defining as covetousness. (see also Mt 5:21-48 for similar teaching.)

Note there are differences between Matthew and Mark. Those differences are “flags” to pay attention, “What is said: what is not said.” Let’s dissect those differences, because Mark says some of the same things but in a somewhat different way. He teaches us things that God sees in man’s heart that God wants us to see in ourselves [and do something about: respond, repent].

First, it is clear that Mark is getting the reader to focus on the command of “do not covet” from Torah. But there are nuances that are a perfect example of a verse in Hebrews:

• Hebrews 4:12 ESV 12 For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

The Word here “judges the thoughts and intentions of the heart,” teaching us where/how to look into our hearts. There are some strong words used by Mark that should be pointed out. Instead of leaving out “do not covet,” as Matthew did and allowing the man and the reader to “fill in the blank,” he uses another form of antithetical epigram, unexpected response, using the Greek word g0650.  ποστερέω apostereō, translated here as “defraud.” Exodus uses one word in two places for “covet;” Deuteronomy two words, one the same as in Exodus. Neither word is converted into Greek in the Septuagint [LXX] by ποστερέω apostereō. This Greek word is unexpected here. When ποστερέω apostereō is used in LXX, it most commonly replaces the word h4513. מָנַע mâna‘, which most frequently is translated as “withhold.”

The other “difference” in Mark is his use of g2192. ἔχω echō in v 21. In verse 23, Mark uses g2933. κτῆμα ktēma for possessions, the same word Matthew uses. But where Mark uses ἔχω echō, in v 21, Matthew uses g5224. ὑπάρχοντα hyparchonta, meaning goods or possessions, which goes along in tone and meaning with κτῆμα ktēma. Is there a teaching in this difference? CWSBD says of g2192. ἔχω echō, “to have and hold, implying continued possession.” The TDNT indicates it is a common verb with many uses but can imply a “spiritual possession,” and at another point discusses it as “holding fast.” So, let’s focus on Mark using this verb together with “defraud” or “withhold,” to see if there is a picture painted here that what is in your possession is not really yours, you should share your blessings with others, but you are “withholding” it, grasping it tightly, which again is an idolatrous picture.

Interesting, both Matthew and Mark use ἔχω echō in other places in this context:

• Mt 19:16 “… what must I do to ἔχω echō eternal life?”

• Mt 19:21, Mk 10:21 “… and you will ἔχω echō treasure in heaven…” • Mt 19:22, Mk 10:22 “… for he ἔχω echō great possessions.”

• Mk 10:23 “… How difficult it will be for those who ἔχω echō wealth to enter the kingdom of God!”

This seems to echo [pardon the play on words!]:

• 1 Timothy 6:10: 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. (See also • He 13:5)

Thus, here are examples of a frequently repeated word ἔχω echō, “What is said; what is not said,” a change in wording [a “difference,” something “unexpected”], and hinting to the Scriptures all in one example, all reinforcing one another. It takes such close reading to get more from Scripture. [And, there are always more layers of meaning, more connections, than explained here.]

There is another critical piece to this repeated narrative in the three Synoptics that ties together many ideas discussed in this chapter. Let’s try to recap. The topic of discussion is obviously the Ten Words. Piece number one is that all present knew that was the topic, recognizing that the first four about God were not in the discussion. That does not mean they are not important. Their absence in the discussion is a flag as to where that man’s heart is. [What is not said. Much later on LogandSpeck there will be a discussion about a letter from James, as head of the Jerusalem Council, (Acts 15:1-29) that will reflect a similar thought, the idea that “The Ten Words” are so foundational that all knew them. The discussion in that setting was what was to go beyond The Ten Words. Recall this discussion when you get to that point] The earlier discussion about the “greatest commandment” precisely focused readers that “God is one” and that loving God is the first, the second is “like it.” And both are focused on love.

Recall from the Ki Tavo presentation the huge focus that obedience is very important, yes, but “with joy” – not obedience for obedience’s sake. That is legalism and precisely where the young man is – he wants to know some “rules to follow” to get into the kingdom. What really is Yeshua’s answer? The answer is it is about love, the joy of love, love for the Father, first and foremost, and love for one another. We desperately need the teaching of Scripture, but it must be with love and joy that we put it into practice.

• 1 Corinthians 13:1 LITV 1 If I speak with the tongues of men and of angels, but I do not have love, I have become as sounding brass or a clanging cymbal.

It is reasonable now to move to Mr. Strauch’s next listed topic, Figures of Speech.

*http://www.hopkinsmedicine.org/news/media/releases/ want_to_learn_a_new_skill_faster_change_up_your_practice_sessions accessed 02272017

**There will be a more thorough discussion on the word “curses” in a later Post, what a poor job our English translations do on explaining the meaning in these passages. This is a very unfortunate translation because it tends to reinforce a negative picture of who YHWH is, which is exaggerated in Christian circles today.

***Notice also in that example lots of “S” sounds with the words pointed out – alliteration.

#The introductory example given by Spangler and Tverberg on pp 36-38 is delightful and so memorable that one can remember the technique well. 

##antithetical epigram: Wit and the Writing of History, The Rhetoric of Historiography in Imperial Rome, Paul Plass, 1988, The University of Wisconsin Press, Madison, WI, pp 26-55.

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