But even if that is the case, Eusebius says that "Clement in the eighth book of his Hypotyposes gives this account [the "they say" account],
Way #4 (re Eusebious's account of the writing of Mark)
And thus when the divine word had made its home among them [the Christians in Rome], the power of Simon [the magician] was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written [ὑπόμνημα] of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark. (And they say that Peter, when he had learned, through a revelation of the Spirit, of that which had been done, was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches.) Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son" [1 Peter 5:13]. And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria.
(Eusebius, Ecclesiastical History 2.15.1-2, 2.16.1)
(Eusebius, Ecclesiastical History 2.15.1-2, 2.16.1)
Ecclesiastical History 2.15.1—16.1:
[15.1] ὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου, ἡ μὲν τοῦ Σίμωνος ἀπέσβη καὶ παραχρῆμα σὺν καὶ τῷ ἀνδρὶ καταλέλυτο δύναμις. Τοσοῦτον δ̓ ἐπέλαμψεν ταῖς τῶν ἀκροατῶν τοῦ Πέτρου διανοίαις εὐσεβείας φέγγος, ὡς μὴ τῇ εἰς ἅπαξ ἱκανῶς ἔχειν ἀρκεῖσθαι ἀκοῇ μηδὲ τῇ ἀγράφῳ τοῦ θείου κηρύγματος διδασκαλίᾳ, παρακλήσεσιν δὲ παντοίαις Μάρκον, οὗ τὸ εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου, λιπαρῆσαι ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας, μὴ πρότερόν τε ἀνεῖναι ἢ κατεργάσαθαι τὸν ἄνδρα, καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μάρκον εὐαγγελίου γραφῆς. [2] γνόντα δὲ τὸ πραχθέν φασι τὸν ἀπόστολον ἀποκαλύψαντος αὐτῷ τοῦ πνεύματος, ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν ταῖς ἐκκλησίαις. Κλήμης ἐν ἕκτῳ τῶν Ὑποτυπώσεων παρατέθειται τὴν ἱστορίαν, συνεπιμαρτυρεῖ δὲ αὐτῷ καὶ ὁ Ἱεραπολίτης ἐπίσκοπος ὀνόματι Παπίας, τοῦ δὲ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προτέρᾳ ἐπιστολῇ: ἣν καὶ συντάξαι φασὶν ἐπ̓ αὐτῆς Ῥώμης, σημαίνειν τε τοῦτ̓ αὐτόν, τὴν πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα διὰ τούτων ‘ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.’ [16.1] Τοῦτον δὲ Μάρκον πρῶτόν φασιν ἐπὶ τῆς Αἰγύπτου στειλάμενον, τὸ εὐαγγέλιον, ὃ δὴ καὶ συνεγράψατο, κηρῦξαι, ἐκκλησίας τε πρῶτον ἐπ̓ αὐτῆς Ἀλεξανδρείας συστήσασθαι.
https://www.perseus.tufts.edu/hopper/te ... ection%3D1
https://www.perseus.tufts.edu/hopper/te ... ection%3D1
There's probably a lot wrong* with that English rendition of Ecclesiastical History 2.15.1—16.1 ...
- e.g., I doubt that ."τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας"
means."which had been orally communicated to them"- παραδοθείσης is only in 2 Peter 2:21 where it is rendered as 'handed [over] to' or 'delivered to'; ie., given to
. - καταλείψοι will probably be from καταλείπω:
- to leave behind
- to leave as an inheritance
- (in middle voice) to leave in a certain state
(dunno about the -ψοι ending)
- διδασκαλίας is the dative plural of διδασκαλία
- teaching, instruction, education
- preparation, rehearsing
"through or because of the logos/logia (ie. singular) given to them as teaching/instruction left/inherited in a certain state" - παραδοθείσης is only in 2 Peter 2:21 where it is rendered as 'handed [over] to' or 'delivered to'; ie., given to
- Immediate prior:
- λιπαρῆσαι from λιπαρέω : to persist, persevere, to hold out; to beg
- -ῆσαι would seem to be a second person imperative or second person middle/passive indicative ending
ie., pertaining to the claim about Mark
- -ῆσαι would seem to be a second person imperative or second person middle/passive indicative ending
- ὡς
- conjunction
- that (when introducing a noun clause or a clause expressing a purpose or end)
- so that : (consequential) introducing a clause expressing a result
- (causal) as, since, because
- (temporal) when
- (modal) how
- where
- that (when introducing a noun clause or a clause expressing a purpose or end)
- Adverb
- as, just as, like as, according as
- (with adverbial clauses)
- (parenthetically) to qualify a general statement; as it seems
- (in elliptical phrases) so far as....
- (attached to the object of a verb) as
- conjunction
- ἂν : a modal particle
- expresses potentiality or conditionality
- would do, would be doing
- had done, had been doing, would have done, would have been doing
- λιπαρῆσαι from λιπαρέω : to persist, persevere, to hold out; to beg
Μάρκον, οὗ τὸ εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου, λιπαρῆσαι ὡς ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας
could be interpreted as meaning a few things,* such as
Mark, of whom the gospel is brought/borne, a follower of Peter, which he [would have] persevered with because of the logos/logia in the "ὑπόμνημα-writing" delivered to them as teaching/instruction [inherited] in a certain state"
rather than simply
Mark, whose Gospel is extant, that he would leave them [as] a written 'monument' of the doctrine which had been orally communicated to them
* probably needs modifying further wrt, "παρακλήσεσιν δὲ παντοίαις Μάρκον," "...they besought Mark," beforehand
eg., "that he [would have] persevered with ..."
- eta:
"with all sorts of entreaties they besought Mark" seems to be a reasonable rendition of "παρακλήσεσιν δὲ παντοίαις Μάρκον"
* which is a separate point to the one Peter K makes here
(which a better translation may enhance)
The idea that both traditions about Peter's reaction began with the same source is unnecessary (see above) and implausible (they serve different purposes, one negates the other, one is more conventionally positive about the Gospel of Mark, and they are in fact genuinely in contradiction - despite a forced attempt to harmonize them - as opposing statements of how Peter reacted when he learned of what Mark had done).
Statistics: Posted by MrMacSon — Sun Oct 27, 2024 3:37 pm