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  1. 広島大学の刊行物
  2. 欧米文化研究
  3. 17号

マタイ、ルカ両福音書におけるマルコ14:51-52の共通削除について

https://hiroshima.repo.nii.ac.jp/records/2016661
https://hiroshima.repo.nii.ac.jp/records/2016661
99ff4ee4-e226-44a0-9b32-35f041293667
名前 / ファイル ライセンス アクション
OubeiBunkaKenkyu_17_63.pdf OubeiBunkaKenkyu_17_63.pdf (679.4 KB)
Item type デフォルトアイテムタイプ_(フル)(1)
公開日 2023-03-18
タイトル
タイトル マタイ、ルカ両福音書におけるマルコ14:51-52の共通削除について
言語 ja
タイトル
タイトル On the Mutual Omission of Mark 14:51-52 in Matthew and Luke
言語 en
作成者 溝田, 悟士

× 溝田, 悟士

ja 溝田, 悟士

en Mizota, Satoshi

Search repository
アクセス権
アクセス権 open access
アクセス権URI http://purl.org/coar/access_right/c_abf2
主題
主題Scheme NDC
主題 190
内容記述
内容記述 This article is intended as an investigation of the absence of the "fleeing youth" story (Mark 14:51-52) in Matthew and Luke. Based on "Markan priority" that the Gospel of Mark is the first Gospel, we are forced to think that both Matthew and Luke omitted Mk. (1Iark) 14:51-52. Many scholars have come to accept this "mutual omission" by regarding this "fleeing youth" as the author Mark himself. However, some scholars question this theory. Meanwhile, since the 1950s, the relationship between the "fleeing youth" and the "youth in Jesus' empty tomb" (16:1-8) in Mark has been discussed. However, this theory cannot explain the "mutual omission" unless we modify the traditional interpretation of Mark. Therefore, we notice in Knox (1951) that a linen cloth ("sindon"), which the youth left in 14:51-52, is used as Jesus' burial outfit (Mk. 15:46). Basically, the "lexical cohesion" is not only the relationship between 14:51-52 and 15:46, but also between 14:51-52 and 16:5. When the other Gospels were not written, the readers of Mark regarded Jesus' outfit as the death itself that the youth left to save his life.Then, insofar as we base our reasoning on Markan priority, we cannot find any basis for regarding the youth of Mk. 16:5 as an angel. Moreover, if the youth of 14:51-52 is recognized as the youth of 16:5, the youth of 16:5 should be equally a disciple as in 14:51-52. In return for Jesus' death, the youth of Mk. 16:5 is a certain disciple who is resurrected from the death. Although Hamilton (1965) attempts to explain the empty tomb by the interpretation that people who rise from the dead are as angels that are in heaven in "the controversy with Sadducee" (Mk. 12:25), his opinion serves to explain the influence of the mutual omission of 14:51-52 in both Matthew and Luke. The author of Matthew added "the Saints' Resurrection" (27-51-53) immediately after Jesus' death. In Matthew, because both the "Saints' Resurrection" incident and "empty tomb" story mention earthquakes, the two stories have lexical cohesion. Readers realize that the resurrection of the youth identified with a disciple in Mk.l6:5 coincides with Jesus' death. Moreover the author rewrote Mark's "youth" in the empty tomb as "an angel of the Lord" (Mattew 28:2). The author of Luke rewrote Mark's youth in the empty tomb as "two men" (24: 4). In the "Emmaus" story (24: 13-35), two disciples tell Jesus that the women recognized "two men" as "angels: This fact leads readers to the recognition that the persons who rise from the death resemble "angels" through human eyes. In common, their alterations are premised on "the controversy with Sadducee" in each Gospel.
言語 en
出版者
出版者 広島大学大学院社会科学研究科国際社会論専攻
言語
言語 jpn
資源タイプ
資源タイプ識別子 http://purl.org/coar/resource_type/c_6501
資源タイプ departmental bulletin paper
出版タイプ
出版タイプ VoR
出版タイプResource http://purl.org/coar/version/c_970fb48d4fbd8a85
収録物識別子
収録物識別子タイプ NCID
収録物識別子 AN10583886
開始ページ
開始ページ 63
書誌情報 欧米文化研究
Studies in European and American Culture

号 17, p. 63-78, 発行日 2010-12-17
旧ID 32049
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