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Using a multi-level approach to Mark 15:34, and contra to the
opinion of the majority of Markan scholarship, a contextual reading
of Ps 22:2 does not serve to negate or dilute the presentation of
Jesus as one in distress. Rather, such a reading enhances this
aspect of his death by underscoring his identity as a Righteous
Sufferer who experiences suffering but has the promise of
vindication. The evidence that supports a contextual reading of the
citation in the Markan narrative includes: (a) the importance of
Jesus' impending resurrection/vindication and its foreshadowing;
(b) the relatively consistent contextual use of the scriptures in
the narrative prior to Mark 15:34; (c) the patterns of the textual
and liturgical use of the psalms and the presence of the motif of
the Righteous Sufferer in Mark's socio-cultural milieu; (d) the
presentation of Jesus as the Righteous Sufferer throughout the
narrative; and (e) an exegesis of Mark 15:34 and the surrounding
Markan passion-resurrection narrative with regard to the function
of Ps 22 in the story of Jesus' death and resurrection. A test case
of this argument is undertaken at the close of the book, when both
Matthew and Luke's treatment of Ps 22 and other Righteous Sufferer
language is considered, regarding their readings of Ps 22 in Mark
as the earliest tangible evidence of the interpretation of this
passage in his gospel.
Using a multi-level approach to Mark 15:34, and contra to the
opinion of the majority of Markan scholarship, a contextual reading
of Ps 22:2 does not serve to negate or dilute the presentation of
Jesus as one in distress. Rather, such a reading enhances this
aspect of his death by underscoring his identity as a Righteous
Sufferer who experiences suffering but has the promise of
vindication. The evidence that supports a contextual reading of the
citation in the Markan narrative includes: (a) the importance of
Jesus' impending resurrection/vindication and its foreshadowing;
(b) the relatively consistent contextual use of the scriptures in
the narrative prior to Mark 15:34; (c) the patterns of the textual
and liturgical use of the psalms and the presence of the motif of
the Righteous Sufferer in Mark's socio-cultural milieu; (d) the
presentation of Jesus as the Righteous Sufferer throughout the
narrative; and (e) an exegesis of Mark 15:34 and the surrounding
Markan passion-resurrection narrative with regard to the function
of Ps 22 in the story of Jesus' death and resurrection. A test case
of this argument is undertaken at the close of the book, when both
Matthew and Luke's treatment of Ps 22 and other Righteous Sufferer
language is considered, regarding their readings of Ps 22 in Mark
as the earliest tangible evidence of the interpretation of this
passage in his gospel.
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