Nathan Eubank, «Dying with Power. Mark 15,39 from Ancient to Modern Interpretation», Vol. 95 (2014) 247-268
This article examines the reception-history of Mark 15,39 to shed new light on this pivotal and disputed verse. Mark's earliest known readers emended the text to clarify the centurion's feelings about Jesus and to explain how the centurion came to faith. Copyists inserted references to Jesus' final yell around the same time that patristic commentators were claiming that this yell was a miracle that proved Jesus' divinity, an interpretation which was enshrined in the Byzantine text and the Vulgate. The article concludes that a 'sarcastic' reading is a more adequate description of 15,39 as found in B, NA28 etc.
05_Eubank_247_268 15/07/14 12:19 Pagina 253
DYING WITH POWER 253
Jesus cried out as he was dying 13. As a result, church people and
scholars before the time of Westcott and Hort were largely unaware
of the reading which is found in Vaticanus 14.
The most striking feature of this collection of variants is the
fact that, while all the corruptions seek to draw attention to Jesus’
cry, they are found in every text type except the Alexandrian and
they alter the text using different wording. It appears, therefore,
that numerous copyists and translators independently sought to
“fix” the centurion’s confession by drawing attention to Jesus’ cry.
Taken together with Matthew and Luke’s redaction of Mark, this
is strong evidence that Mark’s earliest readers found 15,39 prob-
lematic. Why would the anguished cry of a crucified man lead a
Roman centurion to see him as the son of God? Matthew, Luke,
and ancient copyists resolve this inconcinnity by shifting the cen-
turion’s gaze to something magnificent.
The widespread early Christian discomfort with Mark 15,39
raises another question: why were so many copyists and translators
convinced that the “great cry” in 15,37 was the impetus for the con-
fession? A less complicated solution would have been to borrow
ta. geno,mena/to. geno,menon from Matthew and Luke, indicating
that the remarkable phenomena surrounding Jesus’ crucifixion
prompted the centurion’s confession. We turn now to evidence sug-
gesting that Jesus’ dying yell was an important theological datum
for patristic and medieval commentators, a fact which may explain
why numerous scribes independently made the centurion marvel at
one who died “while crying out”.
13
E.g., see the apparatus of the NA28.
14
See the Wycliffite Bible: “But the centurien that stood forn ayens siy,
that he so criynge hadde diede, and seide, Verili, this man was Goddis sone”.
The Douay-Rheims: “And the centurion who stood over against him, seeing
that crying out in this manner he had given up the ghost, said: Indeed this
man was the son of God”. The KJV: “And when the centurion, which stood
over against him, saw that he so cried out, and gave up the ghost, he said,
Truly this man was the Son of God”.