Is our reading the bible the same as the original audience's hearing it? A case study in the gospel of Mark

Journal of the Evangelical Theological Society, Mar 2003 by Stein, Robert H

2 and 3. They did not know Aramaic and Hebrew and they were unfamiliar with certain Jewish customs. In at least eight places in Mark we find Aramaic or Hebrew expressions that the evangelist translated into Greek (3:17; 5:41; 7:34; 9:43; 10:46; 14:36; 15:22, 34) in order that his readers could understand them. As a result it is clear that they did not know these two Semitic languages. That his readers did not understand certain Jewish customs and traditions is evident from Mark 7:3-5 where Mark explains to his readers

For the Pharisees, and all the Jews, do not eat unless they wash their hands, observing the tradition of the elders; and when they come from the market place, they do not eat unless they purify themselves; and there are many other traditions which they observe, the washing of cups and vessels of bronze.

This explanation by Mark makes it clear that a large portion of his readers were Gentiles unfamiliar with various Jewish rules concerning ritual purity. In contrast, it is interesting to note that Matthew seems to assume that his readers would be familiar with these Jewish customs, so he omits Mark's explanation of them found in 7:3-5, and he also provides no explanation for the Jewish customs and practices he mentions in Matt 23:16-26. Elsewhere Mark translates Jewish coinage into Roman coinage (12:42), indicating that his readers were not familiar with Jewish currency. He also explains various Jewish religious festivals in 14:12 and 15:42. Knowing that Mark's readers did not know Hebrew, Aramaic, or various Jewish practices alone should have been sufficient to prevent Willi Marxsen from arguing that Mark wrote his Gospel to Jewish Christians in Jerusalem shortly before A.D. 70 urging them to flee to Galilee.6

4. Possessed at least a basic knowledge of the Old Testament. Where Mark's mostly Gentile readers obtained this knowledge is not certain, but it is quite possible that one factor involved their pre-Christian training in the synagogue either as proselytes to Judaism or as God-fearers. The latter were Gentiles attracted to Judaism who attended the synagogue but never fully converted to Judaism. These ultimately proved a most fruitful soil for the preaching of the Gospel (cf. Acts 13:13-51, note esp. vv. 16, 26, 43, 48).7 By their attendance in the synagogues, such proselytes and God-fearers would have become familiar with the OT. In addition the reading of the OT in Christian worship would bring them even greater familiarity with the OT scriptures.

A basic knowledge of the OT is assumed in the opening verses of the Gospel. After his introductory statement, "The beginning of the gospel of Jesus Christ, the Son of God," Mark writes, "Just as it is written in Isaiah the prophet. . . ." Then he quotes a combination of prophecies from Isaiah, Malachi, and Exodus. What is important for us to note is that Mark felt no need to explain to his readers who Isaiah was. In Mark seven he makes a distinction between the "traditions of men" and the commandment from God (cf. 12:28-34) and quotes again from Isaiah and from Moses using their names without explanation (7:6-13). In 9:4 he states that Elijah and Moses appear to Jesus at the Transfiguration and makes no attempt to explain who they are (cf. also 12:19). In 9:11 he tells how the disciples asked Jesus, "Why do the scribes say that Elijah must come first?" and assumes that his readers will understand both the question and Jesus' reply.