Sixteenth Sunday After Pentecost

Sixteenth Sunday After Pentecost September 20, 2009

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SIXTEENTH SUNDAY AFTER PENTECOST Seasonal Emphasis: General description of Christian living in this present world Today's General Theme: God's grace supports us in our Christian living Mood of Service: Determined/trusting/bold

SERVICE NOTES: [This may need to be revised] Our love for God in Jesus Christ urges us to begin living for Him, but our weak human natures aren't able to serve Him as we ought. How can we weak and sinful human beings begin living for God? God Himself gives us His help. His undeserved love not only provides our salvation in Jesus Christ, it also strengthens us to live our faith. The Introit for the One Year Series recognizes God's mercy and care and gratefully offers Him worship and praise. The Introit for the Three Year Series turns to God and proclaims His goodness, recognizing that He provides for His children. In the Collect, the Church recognizes that God alone grants success, and asks Him to guide it so as to reach its eternal goal. The Gradual proclaims the wonders of God's nature and reminds us that everything exists to praise Him. The Verse borrows the example of St. Paul who was told that in his weakness, God would provide sufficient grace. The Common Preface for the Sundays after Pentecost points to Jesus Christ Who conquered all opposition including death and gives us the hope of everlasting life. SPECIFIC NOTES FOR THE THREE YEAR SERIES B. Psalm 54

Jeremiah 11:18-20 James 3:13-4:10 Mark 9:30-37 The theme of this series tells us that when we humble ourselves before God's Word, we find true worth for our lives. The Psalmist tells us that the LORD upholds his life. In the Old Testament Lesson, the prophet serves God and finds himself despised by unbelievers. The Epistle tells us that God opposes the proud but gives grace to the humble. In the Gospel, Jesus shows the quarreling disciples what true greatness is. 3

Jeremiah 11:18-20 (BHS SESB 2.0)

‫הם׃‬ ֶֽ ‫לי‬ ֵ ְ ‫על‬ ַ ‫מ‬ ַ ‫ני‬ ִ ַ‫אי ֥ת‬ ִ ְ ‫עהאז הִר‬ ֖ ָ ‫ד‬ ָ ֑ ֵ‫ניו ָֽא‬ ִ ‫ע‬ ַ ֖ ‫די‬ ִ ‫הו‬ ֹֽ ‫ַֽויה ָ֥וה‬ ‫ש ֣בו‬ ְ ‫ח‬ ָ ‫לי׀‬ ַ ֣ ‫ע‬ ָ ‫תי כ ִֽי־‬ ִ ‫ע‬ ְ‫ד‬ ַ ֜ ָ ‫לא־י‬ ֹֽ ְ ‫ח ו‬ ַ ‫ב‬ ֹ‫ט ֑ ו‬ ְ ִ‫בל ל‬ ַ ֣ ‫בש א ֖לוף יו‬ ֶ ֶ ‫ני כ ְ ֥כ‬ ִ ֕ ‫מו‬ ֹ ֖ ‫ש‬ ְ ‫ח ִ֔יים ו‬ ַ ‫רץ‬ ֶ ֶ ‫מ ֣א‬ ֵ ‫תנ ֙ו‬ ֶ ֨ ‫ר ְו‬ ֙‫מ‬ ֹ ְ ‫חכ‬ ְ ִ ‫עץ בְלַו ְנ‬ ֵ ֤ ‫תה‬ ָ ‫חי‬ ִ ֨ ‫ש‬ ְ ַ ‫בות נ‬ ֹ ֗ ‫ש‬ ָ ‫ח‬ ֲ ‫מ‬ ַ ‫עוד׃‬ ֹֽ ‫כר‬ ֵ ֥ ָ ‫לאי־ז‬ ֹֽ ָ ‫מתְ ֙ך‬ ָֽ ‫ק‬ ְ ִ ‫אה נ‬ ֶ ֤ ְ ‫אֶר‬ ‫לב‬ ֵ ֑ ָ ‫חן כ ְלָ ֹ֖יות ו‬ ֵ ֥ ‫ב‬ ֹ ‫דק‬ ֶ ֶ ‫פט ֔צ‬ ֵ ֣ ‫ש‬ ֹ ‫או ֙ת‬ ֹ ָ‫ַֽויה ָ֤וה צ ְב‬ ‫ריב ִֽי׃ ס‬ ִ ‫תי אֶת־‬ ִ ‫לי‬ ִ ֥ ִ ‫ליך ָ ג‬ ֶ ֖ ֵ‫כי א‬ ִ ֥ ‫הם‬ ֶ ֔ ‫מ‬ ֵ 18e

d

c

b

a

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c

20

b

a

b

a

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c

James 3:13-4:10 (NA27 w/Apparatus)

❐Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας. 14 εἰ δὲ ✗ ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν ✕τῇ καρδίᾳ✖ ὑμῶν, μὴ ❐κατακαυχᾶσθε ✔καὶ ψεύδεσθε κατὰ τῆς ἀληθείας✙. 15 οὐκ ἔστιν ❦αὕτη ἡ σοφία❧ ἄνωθεν κατερχομένη ἀλλὰ ἐπίγειος, ψυχική, δαιμονιώδης. 16 ὅπου γὰρ ζῆλος καὶ ❐ἐριθεία, ἐκεῖ ✗ 13

ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα. 17 ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους ❐καὶ καρπῶν ✗ ἀγαθῶν, ἀδιάκριτος, ✘ ἀνυπόκριτος. 18 καρπὸς δὲ ✗ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην. 4 Πόθεν πόλεμοι ✕καὶ πόθεν μάχαι ἐν ὑμῖν✖; οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν; 2 ἐπιθυμεῖτε καὶ οὐκ ἔχετε, ❐φονεύετε καὶ ζηλοῦτε καὶ οὐ δύνασθε ἐπιτυχεῖν, μάχεσθε καὶ πολεμεῖτε, ✕οὐκ ἔχετε✖ διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς, 3 αἰτεῖτε ✗ καὶ οὐ λαμβάνετε διότι κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε. 4 ✗ μοιχαλίδες, οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ✘ ἔχθρα ✕τοῦ θεοῦ ἐστιν✖; ὃς ἐὰν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ 1

Biblia Hebraica Stuttgartensia: SESB Version. 2003, ©1969/77 (electronic ed.). Stuttgart: German Bible Society. 4

καθίσταται. 5 ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει· πρὸς ❐φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ ❑κατῴκισεν ἐν ἡμῖν, 6 μείζονα δὲ δίδωσιν χάριν; διὸ λέγει· ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν. 7 ὑποτάγητε οὖν τῷ θεῷ, ἀντίστητε ❍δὲ τῷ διαβόλῳ καὶ φεύξεται ἀφʼ ὑμῶν, 8 ἐγγίσατε τῷ θεῷ καὶ ❐ἐγγιεῖ ὑμῖν. καθαρίσατε χεῖρας, ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας, δίψυχοι. 9 ταλαιπωρήσατε καὶ πενθήσατε ✕καὶ κλαύσατε✖. ὁ γέλως ὑμῶν εἰς πένθος ❐μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν. 10 ταπεινώθητε ✗ ἐνώπιον ❐κυρίου καὶ ὑψώσει ὑμᾶς.2 Mark 9:30-37 (NA27 w/Apparatus) Κἀκεῖθεν ἐξελθόντες ❐παρεπορεύοντο διὰ τῆς Γαλιλαίας, καὶ οὐκ ἤθελεν ἵνα τις γνοῖ· 31 ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν ❍αὐτοῖς ὅτι ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς ✕μετὰ τρεῖς ἡμέρας✖ ἀναστήσεται. 32 οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι. 33 Καὶ ❐ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς· τί ἐν τῇ ὁδῷ διελογίζεσθε; 34 οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ❏ἐν τῇ ὁδῷ✓ τίς μείζων. 35 καὶ καθίσας ἐφώνησεν τοὺς δώδεκα ❏καὶ λέγει αὐτοῖς· εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος✓. 36 καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς· 37 ὃς ἂν ❐ἓν τῶν ✕τοιούτων παιδίων✖ δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ ❑δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με.3 30

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Nestle, E., Nestle, E., Aland, K., Aland, B., & Universität Münster. Institut für Neutestamentliche Textforschung. (1993, ©1979). Novum Testamentum Graece (27. Aufl., rev.). Stuttgart: Deutsche Bibelstiftung. 3 Nestle, E., Nestle, E., Aland, K., Aland, B., & Universität Münster. Institut für Neutestamentliche Textforschung. (1993, ©1979). 5

Synopsis of the Four Gospels (Aland) IX. The Way to the Cross

164. Jesus Foretells His Passion again Matthew 17:22-23

Mark 9:30-32 Luke 9:43-45 John 7:1 22 30 Κἀκεῖθεν 43 ἐξεπλήσσοντο 1 Καὶ μετὰ Συστρεφομένω ἐξελθόντες δὲ πάντες ἐπὶ τῇ ταῦτα ν δὲ αὐτῶν ἐν παρεπορεύοντο μεγαλειότητι τοῦ περιεπάτει ὁ τῇ Γαλιλαίᾳ διὰ τῆς θεοῦ. Πάντων δὲ Ἰησοῦς ἐν τῇ Γαλιλαίας, καὶ θαυμαζόντων ἐπὶ Γαλιλαίᾳ· οὐ γὰρ οὐκ ἤθελεν ἵνα πᾶσιν οἷς ἐποίει ἤθελεν ἐν τῇ τις γνοῖ· εἶπεν πρὸς τοὺς Ἰουδαίᾳ μαθητὰς αὐτοῦ· περιπατεῖν, ὅτι 31 ἐδίδασκεν ἐζήτουν αὐτὸν γὰρ τοὺς 44 θέσθε ὑμεῖς εἶπεν αὐτοῖς ὁ μαθητὰς αὐτοῦ εἰς τὰ ὦτα ὑμῶν οἱ Ἰουδαῖοι Ἰησοῦς· μέλλει καὶ ἀποκτεῖναι. τοὺς λόγους ὁ υἱὸς τοῦ ἔλεγεν αὐτοῖς τούτους· ὁ γὰρ ἀνθρώπου ὅτι ὁ υἱὸς τοῦ παραδίδοσθαι υἱὸς τοῦ ἀνθρώπου μέλλει εἰς χεῖρας ἀνθρώπου παραδίδοσθαι εἰς ἀνθρώπων, παραδίδοται εἰς χεῖρας 23 καὶ χεῖρας ἀνθρώπων. ἀποκτενοῦσιν ἀνθρώπων, καὶ αὐτόν, καὶ ἀποκτενοῦσιν τ αὐτόν, καὶ ῇ τρίτῃ ἡμέρᾳ ἀποκτανθεὶς ἐγερθήσεται. μετὰ τρεῖς ἡμέρας 45 οἱ δὲ ἠγνόουν ἀναστήσεται. 32 οἱ δὲ ἠγνόουν τὸ ῥῆμα τοῦτο καὶ ἦν τὸ ῥῆμα, παρακεκαλυμμέν ον ἀπ’ αὐτῶν ἵνα καὶ μὴ αἴσθωνται Novum Testamentum Graece (27. Aufl., rev.). Stuttgart: Deutsche Bibelstiftung. 6

ἐλυπήθησαν σφόδρα.

αὐτό, καὶ ἐφοβοῦντο ἐρωτῆσαι αὐτὸν περὶ τοῦ ῥήματος τούτου.

καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.

166. True Greatness Matthew 18:1-5 1 Ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες· τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν;

Mark 9:33-37 33 Καὶ ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς· τί ἐν τῇ ὁδῷ διελογίζεσθε; 34 οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων. 35 καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς· εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ 2 καὶ πάντων προσκαλεσάμε διάκονος. νος παιδίον 36 καὶ λαβὼν ἔστησεν αὐτὸ παιδίον ἔστησεν ἐν μέσῳ αὐτῶν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενο 3 καὶ εἶπεν· ς αὐτὸ εἶπεν 7

Luke 9:46-48 John 3:3; 5 46 Εἰσῆλθεν δὲ 3 ἀπεκρίθη διαλογισμὸς ἐν Ἰησοῦς καὶ εἶπεν αὐτοῖς, τὸ τίς αὐτῷ· ἀμὴν ἂν εἴη μείζων ἀμὴν λέγω σοι, αὐτῶν. ἐὰν μή τις 47 ὁ δὲ Ἰησοῦς γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν εἰδὼς τὸν διαλογισμὸν τῆς τὴν βασιλείαν καρδίας αὐτῶν, τοῦ θεοῦ. 5 ἀπεκρίθη Ἰησοῦς· ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. ἐπιλαβόμενος παιδίον ἔστησεν αὐτὸ παρ’ ἑαυτῷ

48 καὶ εἶπεν αὐτοῖς·

ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 4 ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 5 καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται.

αὐτοῖς·

ὃς ἐὰν δέξηται τοῦτο 37 ὃς ἂν τὸ παιδίον ἓν τῶν τοιούτων ἐπὶ τῷ ὀνόματί παιδίων δέξηται μου, ἐμὲ ἐπὶ τῷ ὀνόματί δέχεται· μου, ἐμὲ καὶ ὃς ἂν ἐμὲ δέχεται· δέξηται, καὶ ὃς ἂν ἐμὲ δέχεται τὸν δέχηται, οὐκ ἐμὲ ἀποστείλαντά δέχεται ἀλλὰ με· ὁ γὰρ τὸν μικρότερος ἐν ἀποστείλαντά πᾶσιν ὑμῖν με. ὑπάρχων οὗτός ἐστιν μέγας. John 13:20 20 ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἄν τινα πέμψω ἐμὲ λαμβάνει, ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν πέμψαντά με.

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Greek Readings Fall Quarter – Week 2 (September 14–18, 2009) Series B, 16th Sunday after Pentecost Mark 9:30–37 • Verse 30 o Parse ἐξελθόντες. 2nd Aorist Active Participle, masculine nominative plural of ἐξέρχομαι. To whom does this participle refer? (cf. Mk 9:18, 19, 28) The (12) Disciples. o Parse παρεπορεύοντο and ἤθελεν. Imperfect Middle (Deponent) Indicative, 3rd plural of παραπορεύομαι , and Imperfect Active Indicative, 3rd singular of θέλω. Why does Mark use the imperfect? (Voelz 2 edn., 69–70; 3 edn., 58–60) To express linear time—ongoing action. o Parse γνοῖ. 2nd Aorist Active Subjunctive of γινώσκω. Identify what type of ἵνα clause this is. (Voelz 2 edn., 197–98; 3 edn., 180) Objective Clause. o What motif in the Gospel of Mark is evident in this verse? “The Messianic Secret.” • Verse 31 o Parse ἐδίδασκεν and ἔλεγεν. Imperfect Active Indicative, 3rd singular of διδάσκω and of λέγω. Why does Mark use this tense? (cf. vs. 30) I would call this the Iterative use of the Imperfect “over and over” or “kept teaching…and saying…” o What grammatical construction does ὅτι introduce? (Voelz 2 edn., 284; 3 edn., 266) Indirect Discourse. o What is the significance of the title the ‘Son of Man,’ ὁ υἱὸς τοῦ ἀνθρώπου? (Dan. 7:13; Rev. 1:13; BDAG 1026 d.γ.) Jesus, as the Representative of the Whole Human race lives the life every human should be living (“under law”), suffers every suffering every human suffers because of sin, and dies the death every human deserves because of sin. Here is BDAG’s definition: “lit. ‘the son of the man’…‘the human being, the human one, the man’ in our lit. only as a byname in r ef. to Jesus and in an exclusive sense the Human One, the Human Being, one intimately linked with humanity in its primary aspect of fragility yet transcending it, traditionally rendered ‘the Son of Man.’ The term is l

it. = literal(ly); literature (references to [scholarly] literature) ef. = reference(s) 9

r

found predom. in the gospels, where it occurs in the synoptics about 70 times (about half as oft. if parallels are excluded), and in J 12 times…. In every case the title is applied by Jesus to himself.”4 o Parse παραδίδοται? Present Active Indicative, 3rd singular of παραδίδωμι. Why is this verb significant? (cf. Mark 10:33; 13:12; 14:10) It is a technical term of police and courts: to hand over someone into the custody of the police or court(s). o Parse ἀποκτενοῦσιν, ἀναστήσεται, and ἀποκτανθείς. Future Active Indicative, 3rd plural of ἀποκτείνω; Future Middle Indicative, 3rd singular of ἀνίστημι; Aorist Passive Participle, masculine nominative singular of ἀποκτείνω. What do these tenses in particular relate about the message which Christ is speaking? All this will happen, and though it is in the future, it is in the near future—soon. Plus, there is an emphasis on the fact that Jesus will be killed (repeated twice here, more than Matthew’s version). • Verse 32 o What sense of the word ῥῆμα does Mark intend here? (BDAG 905.1) “— τὸ ῥ., τὰ ῥ. oft. takes a special significance fr. the context: prophecy, prediction Mt 26:75; Mk 9:32.”5 o Parse ἐφοβοῦντο. Imperfect PASSIVE Indicative, 3rd plural of φοβέω. What does this tense indicate about the disciples? (cf. Mark 4:41; 5:15; 10:32) This was a persistent or on-going fear. o How is καί best translated here? Possible more than just a conjunction— showing emphasis: “even.” o Parse ἐπερωτῆσαι. 1st Aorist Active Infinitive of ἐπερωτάω. p

redom. = predominant(ly) ft. = often 4 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wörterbuch zu den Schriften des Neuen Testaments und der frühchristlichen Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." (3rd ed.) (1026). Chicago: University of Chicago Press. o ft. = often f r. = from 5 Arndt, W., Danker, F. W., & Bauer, W. (905). 10 o

• Verse 33 o Capernaum has been mentioned before (Mk 1:21; 2:1; Jn 6:59). Whose "house" was located there? (1:29; 2:15)? Simon (Peter) and Andrew’s, also Levi’s (Matthew’s). Eventually, this became Jesus’ headquarters for Him and His disciples. What important healing had happened there? (Mk 1:30–31) Jesus healed Simon’s mother-in-law of a fever. o What does the meaning of διελογίζεσθε indicate regarding the type of discussion the disciples were having? (BDAG 232.2) An argument (so also NIV and GOD’S WORD). o Where might this "argument" have taken place? (Mk 8:27) On the road from Caesarea Philippi to Capernaum. • Verse 34 o Parse διελέχθησαν. Aorist Passive Indicative, 3rd plural of διαλέγομαι. Why does this verb have the passive form? The action of “dialoguing” (talking through and through) apparently is viewed as happening to the subject of the verb—not that the subject of the verb is talking through and through TO someone, but the others are talking through and through to the SUBJECT of the verb. Isn’t that interesting how an argument, at least, using the Greek here, is not so much the point WE are making in the discussion, but the points (usually negative) that others are making TO US. o What type of word is μείζων? A comparative adjective of μέγας. The comparative is used here as the superlative (according to BDAG 624.4a). • Verse 35 o Parse καθίσας. 1st Aorist Active Participle, masculine nominative singular of καθίζω. With what important event is Jesus' "sitting" indelibly connected? (Mt 5:1) The Sermon on the Mount. o Parse ἔσται. Future Middle Indicative, 3rd singular of εἰμί. This verb constitutes the protasis [sic: apodosis*] of what type of condition? Future particular condition. o What does δίακονος mean here? (BDAG 230.2) ② one who gets someth. done, at the behest of a superior, assistant to someone (the context determines whether the term, with or without the article ὁ, οἱ is used

s

ometh. = something 11

inclusively of women or exclusively) Mt 20:26; 23:11; Mk 10:43; of all 9:35.6 • Verse 36 o What/who is the antecedent of αὐτῶν in the prepositional phrase, ἐν μέσῳ αὐτῶν? “The Twelve” (τοὺς δώδεκα) v. 35. o Parse αὐτό. Neuter Accusative Singular of αὐτός. Why is this pronoun neuter? It refers back to the noun παιδίον “child” (BDAG 749.1b: “① a child, normally below the age of puberty, child.”7 o Parse ἐναγκαλισάμενος. 1st Aorist Middle Participle, masculine nominative singular of ἐναγκαλίζομαι. What does this word mean? (cf. 10:33 [sic 10:16*]; BDAG 330) “take in one’s arms, hug τινά someone Mk 9:36; 10:16” 8 What does this word say about Jesus? That He is kind and tenderhearted—especially to children. • Verse 37 o Parse δέξηται. 1st Aorist Middle Subjunctive, 3rd singular of δέχομαι. ὅς ἄν . . . δέξηται . . . δέχεται is equivalent to what type of conditional sentence? (Voelz 2 edn., 268–269; 3 edn., 249–250) Present General Condition (“If … ever …, …always….”). o Parse δέχηται. Present Middle Subjunctive, 3rd singular of δέχομαι. ὅς ἄν . . . δέχηται . . . δέχεται is equivalent to what type of conditional sentence? Present General Condition (“If … ever …, … always….”). o Parse ἀποστείλαντα. 1st Aorist Active Participle, masculine accusative singular of ἀποστέλλω . What is the position of this participle? (Voelz 2 edn., 134–135; 3 edn., 118–121) Attributive. To whom is this participle referring? (cf. Jn 5:36; 6:57; 10:36; 17:18; 20:21) God the Father. _____________________________ _________________________________ Integration of Meaning: Why would Mark have connected these two pericopes so closely? In other words, why connect the foretelling of Jesus' death and resurrection with the discourse on the greatest in the kingdom of heaven? Jesus demonstrates by “reverse example” (to the world’s way of thinking) that He is going to become like a child, “the least, an assistant” when He, as the Representative of the Whole Human Race (“the Son of Man”) is handed over to into the custody of the police and court(s) (“men/people”), and especially when “they” kill Him. But 6

Arndt, W., Danker, F. W., & Bauer, W. (230). Arndt, W., Danker, F. W., & Bauer, W. (749). 8 Arndt, W., Danker, F. W., & Bauer, W. (330). 12 7

even though He’s killed, after 3 days He will show that He is the greatest of all when He rises from the dead. Now that you have studied this pericope, write a prayer in the form of a collect that reflects the unique theology present in this text (LSB xxiv). Lord Jesus Christ, You who are the greatest, King of Kings and Lord over all, save us who are always trying to be the greatest in people’s eyes by the greatest servant event of all, Your innocent suffering and death, so that we may be Your own and live only under You in Your kingdom and serve You in everlasting righteousness, innocence and blessedness, for You live and reign with the Father and the Holy Spirit, ever one God, forever and ever. Amen.

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