Conference Presentations by Robert S Snow
Paper presentation at Society of Biblical Literature Annual Meeting, 2021
What place does the Kingdom of God [KoG] have in Mark’s Gospel? Many have argued or assumed that ... more What place does the Kingdom of God [KoG] have in Mark’s Gospel? Many have argued or assumed that it has no place at all when conceived spatially. When Jesus announces that “the Kingdom of God [KoG] has drawn near” (1:14), many argue that God’s reign has drawn near in time, meaning that it is has almost arrived. But, since it has only almost arrived, it is therefore not yet here. In consequence, God’s reign can have no spatial dimension simply because it is not yet here. Karen Wenell rightly argues that assessments of the KoG like this one are far too often shaped less by Mark’s text and more by external contexts of, for example, ancient conceptions of Empire or the OT and Pseudepigrapha. As a way forward, Wenell proposes that “if we consult Mark on the meaning of the Kingdom, we might get a different picture than if we consult the author of the book of Daniel, or the Assumption of Moses, and indeed it may be possible to read Mark without going ‘through’ the Pseudepigraph and Qumran documents.” While I don’t share Wenell’s sentiment that external contexts tend to distort the meaning of Mark and are, therefore, an imposition, I do contend that a discourse analysis of καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ within Mark describes a kingdom that is a space-in-motion. The KoG in Mark, as many recognize, points to the dynamic rule of God and not a geographical region. But yet, this rule is now near or stands near to the point that it can be experienced both in the present time and space of Mark’s narrative world through Jesus and his followers. Since it exists in both time and space, it is an embodied reign and, due to the indwelling of the Spirit, is characterized by God’s holy presence which, for all intents and purposes, emanates from Jesus. This moving holy reign has a holy realm both of which not only awaken and threaten unclean spirits but also purifies those victimized by them.
Papers by Robert S Snow
Biblical Theology Bulletin: Journal of Bible and Culture, 2013
223 There is a possible point of confusion regarding the wrapping of Hebrew phrases when they app... more 223 There is a possible point of confusion regarding the wrapping of Hebrew phrases when they appear within an English sentence, occurring most often in Balla’s section on Ben Sira. The beginning of the Hebrew text is found in the second line of the text just before the English text resumes. The monograph is almost entirely consistent in wrapping all Hebrew text (within an English sentence) in this manner. One exception occurs on p. 242 (n. 410), in which the Hebrew begins at the end of the first line and continues to the second line. Nevertheless, Loader’s extensive use of primary and secondary sources is impressive, and his analyses are appropriately cautious when a particular interpretation is tenuous. This, combined with the background information on each ancient writing, makes this monograph invaluable for anyone doing research on any of these texts, whether the reader is interested in the topic of sexuality or not. Jamie A. Banister Catholic University of America Washington, DC 20064
Tyndale Bulletin, 2009
This study attempts to build upon Professor Morna Hooker's work, The Son of Man in Mark, in which... more This study attempts to build upon Professor Morna Hooker's work, The Son of Man in Mark, in which she concludes that 'the authority, necessity for suffering, and confidence in final vindication, which are all expressed in the Marcan [Son of Man] sayings, can all be traced to Dan. 7.' 2 Starting with an analysis of the Son of Man [SM] in Daniel 7, the dissertation focuses on the priestly aspects of the SM and his presentation in the heavenly temple. In light of this particular OT background, Mark's Son of Man redefines the sacred space of the temple around himself. Initially, the SM does so by manifesting the divine presence. However, the temple leaders eventually cause the SM to suffer and die, through which redemption for Jesus' faithful followers is provided and a new temple community is formed. The SM's manifestation of the divine presence and redemptive suffering death finds vindication at the appearance of the exalted priestly SM who comes in the context of a celestial temple. The reuse of Scripture as it manifests itself in the OT alone, the socalled 'rewritten Bible', and the use of the OT by NT writers provides the methodological framework for this study. Christopher Stanley comments that 'within the Jewish sphere … a long-standing tradition allowed for repeated reinterpretation and even rewriting of certain parts of the biblical record so as to draw out its significance for a later time.' 3 In another examination of Paul's use of Scripture, Richard Hays argues
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Conference Presentations by Robert S Snow
Papers by Robert S Snow