Paul Danove, «The Rhetoric of the Characterization of Jesus as the Son of Man and Christ in Mark», Vol. 84 (2003) 16-34

This article investigates the semantic and narrative rhetoric of Mark’s characterization of the Son of Man and the Christ and the contribution of the portrayal of the Son of Man to the portrayal of the Christ. An introductory discussion considers the role of repetition in characterization, the nature of semantic and narrative frames and their implications for describing the implied reader of Mark, and the rhetorical strategies apparent in characterization. The study of characterization investigates the manner in which the semantic and narrative rhetoric introduces and reinforces frequently discordant content concerning the Son of Man and Christ and then relates developments concerning the Son of Man to the Christ. The study concludes with a consideration of the narrative function of the characterizations of the Son of Man and Christ.

(a)poktei/nw, 8,31; 9,31a.31b; 10,34; cf. 14,1 for Jesus) or giving his life (di/dwmi th_n yuxh/n, 10,45), and rising (a)ni/sthmi, 8,31; 9,9.31; 10,34), which are governed by divine necessity (dei=, 8,31; cf. 9,12 /14,21 for pw=j / kaqw_j ge/graptai, "how / as is it written"). The Son of Man is identified with Jesus through paradi/dwmi and a)poktei/nw for which both serve as referent of the verb’s patient argument (i.e., object in the active voice and subject in the passive)²². The occurrence of dei= and later appeals to scripture cultivate beliefs that relate the Son of Man positively to God²³. Repetition also negatively relates the Son of Man to human beings (a)poktei/nw, 9,31a.31b) and the chief priests and scribes (paradi/dwmi, 10,33; a)poktei/nw, 10,34; katakri/nw, 10,33)²⁴.

        Although straightforward narration indicates pre-existing beliefs that Jesus is the Son of Man (2,10) and that Jesus was handed over (3,19) and killed (14,1; cf. 12,5-8), the repeated relationship of this content to the Son of Man is deemed a deconstructive rhetorical strategy for three reasons. First, the narrative rhetoric prepares for the initial statement of the Son of Man’s suffering, being killed, and rising by casting it as a response to Peter’s appropriate but apparently rejected designation of Jesus as the Christ (8,27-30; cf. 1,1). Second, the assertion of divine necessity (dei=, 8,31) as a warrant prior to the