Messianic Secret

This essay addresses a moment prior to the schism between Christianity and Judaism. Scholars of the Gospel of Mark have long sought to explain why the Jesus of this gospel conceals his identity as the messiah. I propose that Mark's "messianic secret" is that Jesus is the long-awaited son of David, a claim the gospel insinuates through a series of allusions to David's time as a self-concealing messianic figure in 1 Samuel. The essay traces the gospel's intertextual relationship to 1 Samuel to reveal an unappreciated Davidic subplot that helped shaped the early formation of messianism.

This article examines the messianic secret in the Gospel of Mark, considering the paradigm shift within New Testament Studies, according to which the New Testament is to be regarded as part of Second Temple Judaism’s textual corpus, while viewing it against the backdrop of the First Jewish-Roman war. It draws on Georg Simmel’s Sociology of Secrecy, which remains a cornerstone text for theorizing secrecy, and ties in with Gerd Theißen’s thirty-year-old socio-epistemic attempt at an overall
interpretation of the messianic secret in the Gospel of Mark. This article shows that a (messianic) secret must be explosive, as it certainly was in the context of Josephus’s war report, and seeks to reconstruct it for the Markan text in a historically plausible way, incorporating particularly Simmel’s distinction between relative and absolute secret. An introduction (sec. 1) is followed by methodological considerations (sec. 2) and a
presentation of the historical events with particular focus on the topic of secrecy (sec. 3); together, these form the basis for a systematic analysis of the Markan secret (sec. 4). The investigation is rounded off with a summary and conclusion (sec. 5).

In the early decades of the twentieth century, a heated debate over the legitimacy of Jewish mystical texts, foremost among them the Zohar, divided the Jews of San'a', the Yemeni capital, into two camps. In 1914, one Jewish faction took the other to a Muslim court. There, a Muslim jurist heard arguments for and against Jews' study of the Zohar. The resulting fatwa sheds light on this fascinating moment of inter-religious dialogue. At issue here is the extent to which the Jewish litigants framed their arguments in Islamic terms and the ways in which the Muslim jurist and his employer, Imam Yahya Hamid al-Din, the theocratic ruler of Yemen, understood Judaism in terms borrowed from contemporary debates on Islamic sectarianism. The centrality of this fatwa in later permutations of the schism within Yemeni Judaism will be addressed as well.

Abstract. This study offers a structurally grounded solution to one of the most persistent problems in modern New Testament interpretation: the claim that Jesus failed in his end-times prophecy in Mark 13. Against a dominant scholarly narrative stretching from Strauss through Bultmann and beyond, I argue that the difficulty arises not from Jesus’s teaching but from a sustained failure to recognize Mark’s deliberate literary architecture. By identifying two sealed and independent chiastic structures corresponding precisely to the disciples’ two questions, the discourse resolves into a historically verifiable prophecy concerning Jerusalem’s destruction (AD 70) and a wholly distinct, deliberately indeterminate teaching on the end of the world. Once this organization is recovered, Jesus emerges not as a confused or re-edited apocalypticist, but as a lucid prophet whose words align coherently with Acts, the Synoptic tradition, and early Christian chronology. The result is not a harmonization by apologetic force, but a simple formal key that dissolves a century-old exegetical impasse and reopens Mark 13 as a text worthy of renewed historical and theological confidence.

An ancient controversy between the Catholics and the orthodox that dates to the 10th century. The Catholics believe that Covenant Thursday was the feast of passover, in which only unleavened bread is consumed, so Christ must have used unleavened bread in instituting the Eucharist, The orthodox believe that Saturday was the day of Passover and accordingly Christ used leavened bread in the first Eucharist. Here is the argument!

This is an English translation of the prayers of the Holy Week according to the rites of the Coptic Orthodox Church. The prayers and hymns are translated from Greek and Coptic, the Psalm lections were translated from the Coptic. All other Biblical lections are taken from KJV.

This work presents a fresh, personal translation of the Gospel of Peter, an early pseudo-Gospel text that offers a striking Passion and Resurrection narrative distinct from the canonical Gospels. While fragmentary, the surviving portion—discovered in a tomb in Akhmim, Egypt in the 19th century—reveals a vivid portrayal of Jesus’ trial, death, and resurrection, marked by unique theological emphases and literary style. This translation aims to render the Greek into clear, contemporary English, while also leaving additional renderings in the footnotes.

God loves outcasts. Through his teaching and actions, Jesus reveals the universal love of God for all humankind. According to the psalmist, Abba knits together each person in their mothers' wombs (Psalm 139:13), hence is the Creator and Sustainer of all. Since each person is beloved by Abba, each person should be beloved by us, including those whom society deems vile.

Seeing through the Gospel of Mark, specifically the literary unit of 8:22 to 10:52, this research uncovers profound theological insights into discipleship. Central to this study are the evocative narratives of two blind men healed by Jesus (8:22–26; 10:46–52) and the Twelve's struggle to comprehend His Messianic mission (8:27–10:45), particularly the essence of the cross in discipleship (8:34). The core inquiry investigates the theological dimensions of discipleship gleaned from an inductive study of this pivotal division in Mark. This exploration examines how 8:22 to 10:52 integrates within Mark’s overarching narrative, the literary role of the healing stories as thematic bookends accentuating the Twelve's spiritual blindness, and how these miracles illuminate Jesus' Messianic mission. Employing an inductive approach, the research meticulously delves into the thematic depth and structural dynamics of this portion, charting the disciples' transformative journey from misunderstanding to spiritual enlightenment. The findings reveal that discipleship in Mark's Gospel is depicted as a transition from spiritual blindness to vivid insight into Jesus’ identity and mission, demanding self-denial, and a willingness to embrace the cross through unwavering faith. Jesus, the Crucified Messiah, exemplifies this journey, calling His followers to emulate His way with wholehearted devotion. The two-stage healing in the Bethsaida miracle introduces the realities of the disciples’ spiritual blindness, as well as their need for restoration and hope for spiritual clarity. The stark contrast between the Twelve's initial lack of understanding andBartimaeus' immediate healing underscores the crucial need for spiritual discernment and trust. This emphasizes the critical role of personal transformation, faith, humility, and sacrificial service in following Jesus. Ultimately, this study enriches the understanding of Mark’s portrayal of discipleship, illuminating the gracious path from spiritual blindness to having spiritual eyes—not blinded by the matters of the world, but seeing clearly the will of the LORD.

There are remarkable coincidences between the "Gospel of Peter" and "The Report of Pilate" (Anaphora Pilati). The Gospel of Peter and the Report of Pilate share phraseology and narrative order, suggesting that a version of the former may have influenced the latter.

Before the gospel image we had the original movement gathered by Jesus. Because of Jesus' plan of action (to force the end, i. e. start a new age known as the "Kingdom of God"), we had the unpleasantness and predictable failures of this initial event. Jesus would have attracted the oppressed with the banner call-the "Kingdom of God" is coming. The peasants would have believed in Jesus and hoped for a reversal of their fortunes. Jesus gathering a crowd, leading them onto Jerusalem (Triumphal entry) and possibly onto the Temple (Temple scene) and ending in execution (arrest scene and crucifixion) , was typical of these charismatic Sign Prophets in this time period. A tiny group easily tracked and squashed by a despotic Roman governor. What Jesus did, what happened to Jesus was typical of the many Sign Prophet movements of the time. Gospels study after the analysis of this beginningthen will become an analysis into the propagandistic and literary myth-making aimed at reversing the otherwise disgraceful image. Traces of this image are hinted at in 1 Cor. 1:22-23; Minucius Felix, Octavius ch. 9; Origen, Contra Celsum 2.44).

Multilingual Jesus The Gospels are written in Greek, Koine Greek, the dialect that evolved from the conquests of Alexander the Great (356-323 BC). Thus the words of Jesus are preserved in Greek. Writing in 1970, James Barr rejected the possibility that Jesus taught in Greek, saying that he is "following the opinion which has been held by the vast majority of competent scholars in the field" (p.9). The question in Barr's mind was the extent to which Jesus may have used Mishnaic (early Rabbinic) Hebrew alongside Aramaic. Writing 37 years after Barr, John Poirier thoroughly sifts the evidence and concludes:

This paper explores the miracles of Jesus as recorded in the Gospels, with a particular emphasis on healing. Out of the 37 documented miracles, 23 involve healing, demonstrating that restoration—both physical and spiritual—was central to Jesus’ ministry. Additionally, the Gospels record seven exorcisms, underscoring His authority over demonic forces, and four miracles over nature and provision, revealing His dominion over creation. While this study does not focus on resurrections, it acknowledges their significance within Jesus’ broader ministry.

The Gospel of John affirms that Jesus performed far more miracles than those recorded in Scripture (John 21:25), suggesting that these accounts provide only a glimpse of His divine work. By analyzing the nature and frequency of His miracles, this paper highlights Jesus’ priorities and mission: to bring healing, deliverance, and restoration as a sign of the Kingdom of God.

Note: This research was made as an appendix of my second book called “How to Heal the Sick”.

This paper aims to give the basic history of Jesus, very much in support of Robert Price attempt to tell Jesus history in the no spin zone! Most histories just focus on a man hanging from an executed cross, even artistic depictions only show Jesus being crucified alone. Yet in the gospel of Mark Jesus was crucified between two lestes (Greek for robbers), a pseudonym for bandits as evidenced from Josephus or Plutarch. A proper history should at least show the other movements very similar to Jesus, these other figures who just like Jesus were Sign Prophets. All they did was gather a crowd and re-enact some great scriptural event. These Sign Prophets hoped God would turn up, and that caught the attention of the governor suspecting revolt. The govenors easily picked up these Sign Prophets for execution. I will show why Jesus did what he did so as to alert the authorities to think he was a threat to Roman security. I will show Jesus just like the other Sign Prophets tried to force the end, that is force God to turn up to initiate a new age. The oppressed would rally around him as he used a banner call-that the "kingdom of God" is coming. Just like those other movements Jesus movement was riddled with informers and stopped in its tracks.

Markan scholars have often taken for granted that the daimonic acclamations of Jesus's messianic identity in Mark's Gospel present the author's own Christological perspective. Giving attention to daimonic speech in Mark's literary context, however, opens up the interpretive possibility that this daimonic speech may serve to mislead rather than teach. By using insights from the rhetorical practice of prosopopoeia (speech-in-character), this article compares the Christology of Mark's daimones with a) Jesus's reliable statements about his own messianic identity and b) Mark's discursive presentation of the messianic role in order to assess whether the daimonic Christology in Mark's Gospel is trustworthy or misleading.

Κοσμάς Μεγαλομμάτης, Ετάνα: Παγκόσμια Μυθολογία, Ελληνική Εκπαιδευτική Εγκυκλοπαίδεια, 1989
Кузьма Мегаломматис, Этана: мировая мифология, Греческая педагогическая энциклопедия, 1989
Kosmas Megalommatis, Etana: Weltmythologie, Griechische Pädagogische Enzyklopädie, 1989
Kosmas Gözübüyükoğlu, Etana: Dünya Mitolojisi, Yunan Pedagoji Ansiklopedisi, 1989
قزمان ميغالوماتيس، اتانا : اساطیر جهانی، دایره المعارف آموزشی یونانی، 1989
Côme Megalommatis, Etana: Mythologie mondiale, Encyclopédie pédagogique grecque, 1989
1989 قزمان ميغالوماتيس، إيتانا : الأساطير العالمية، الموسوعة التربوية اليونانية،
Cosimo Megalommatis, Etana: mitologia mondiale, Enciclopedia pedagogica greca, 1989
Cosimo Megalommatis, Etana: mitología mundial, Enciclopedia pedagógica griega, 1989
Cosmas Megalommatis, Etana: World Mythology, Greek Pedagogical Encyclopedia, 1989
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First published online on 10th December 2023 here:
https://megalommatis.wordpress.com/κοσμάς-μεγαλομμάτης-ετάνα-παγκόσμια/

Jesus' question, "Who am I for you?" calls for introspection and leads us to another personal question, "Am I a God-fearer or a follower of Jesus Christ? It's a vital question for every African Christian, who needs to question himself or herself.  It is neither just about a new title for Jesus, an Africa-specific title, nor even an Africa metaphor used for Christ. It is about an understanding of Christology and consequently an understanding of soteriology. Africa still needs to search for a Christology explaining the redemptive work of Christ. Until then we all worship God and call upon him in imperfect language.
This is the perspective that this article aims to open up on the question of religious belief or Christian faith in Africa.

The sentence: 'son of God' speaks more about Jesus as one chosen by God for a particular task. Mark began his gospel with a declaration of Jesus as the son of God' with this, Mark presents to his reader, a basis upon which his whole work will be built on. Thus, the whole task of Mark is to establish premises that would justify his claim that this is the son of God. Hence, we would see a gradual unfolding of the mystery of Christ and its culmination would be at the death of Jesus when the centurion confessed: 'truly this was the son of God.

The sentence: ‘son of God’ speaks more about Jesus as one chosen by God for a particular task. Mark began his gospel with a declaration of Jesus as the son of God’ with this, Mark presents to his reader, a basis upon which his whole work will be built on. Thus, the whole task of Mark is to establish premises that would justify his claim that this is the son of God. Hence, we would see a gradual unfolding of the mystery of Christ and its culmination would be at the death of Jesus when the centurion confessed: ‘truly this was the son of God

Scholars have attempted to identify traditions that could possibly stand behind the Synoptic transfiguration pericope. However, they have not come to a consensus about this issue; consequently, there is significant disagreement about what tradition(s) may have influenced the pericope. In this article, I argue that the Yahwistic divine council motif in the Hebrew Bible should be considered as a likely source that almost certainly influenced the Synoptic transfiguration pericope in terms of its elements and structure. The benefit of this novel approach is that it coherently accounts for several crucial elements that appear in the pericope.

'those on the outside'. He omits Mark's apparent offensive phrase about the prevention of repentance and forgiveness. Matthew smooths out some of these difficulties by changing the 'so that' to 'because'. According to Matthew, Jesus speaks in parables because the people do not see, hear and understand. The reason for their inability to comprehend, is their rejection of Jesus. This article investigates these parallel passages to decipher the meaning within their textual context. The argument of this article is that these parallel statements should be read within the context of the parable of the sower to grasp their meaning.

This article summarizes, as it were, previous articles of mine-reflected upon and written not by a professional theologian, but by a sociologist, primarily of religion, who has an abiding interest in matters theological-regarding what is history and what is Christology in the Infancy Narratives of Matthew and Luke and in the Passion and Death Narratives of the four Gospels.