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If this were a modern work, we would call it a historical novel, or historical fiction. Thus on the Greek side Ίάσων is a human name derived from a god’s: a theophoric name, just as on the Jewish side side ישוע is a human name derived from ‘Yahweh’. There can be important links between ‘saving’, the basic meaning of ‘Joshua’, undeniably punned on in the NT, and ‘healing’, both at the levels of divine and qausi-divine and alike in medical, religious/social and political contexts.While those terms may not be appropriate for the Bible, we can certainly recognize Esther as a form of imaginative storytelling, not unlike Jonah and Daniel, or Judith and Tobit in the Apocrypha. The full text of the 66 page article is available at the above link to the title Jesus the Healer. The ‘healing’ of ‘Ιησούς is thus writ all the larger, because he was certainly the greatest Jewish ‘healer’ of the time, and because from the Christian point of view, from the very beginning, and ever afterwards, he was the greatest healer of any race or culture at any time.[Jason] derives from the pagan goddess of healing who is called Ίάσω (Ίήσω in Ionic) . Furthermore, for the early Christians, this [Jesus] is in some sense, and to some degree, himself a divine figure. Ιησούς, Ίάσων and Ίάσω not only look very similar: they sound very similar. Given these links and the sound factor, one even wonders whether the many Greek speakers who knew that the Jewish god was denoted by ‘Yahweh’ or ‘Yah’ could also ‘hear’ both Ίη/σούς and Ίά/σων as ‘Yah saves’ directly, because -σοΰς and – σων could evoke σώζω and σώς, and whether bilingual speakers could even regard the Greek σώζω and the Hebrew verb as cognates.”Many Classicists nowadays, I think, would already feel that Mark’s dramatic and emphatic foregrounding of Jesus’ ‘healing ministry’ is underpinned by the very name of Jesus, which seems to be deployed both strategically (1.1, 9, 14, 17) and locally (1.24–5; 2.5, 8) in a telling way.The most obvious example is that Jesus in the gospels was crucified for no good reason (except for being very good and being the messiah); so the gospel truth is replaced by the more plausible notion that Jesus must have been crucified for as a political rebel. Jason was a healer and a type of dying and rising (through the mouth of a serpent) god.
We need look no further than the agents who represent these young victims—(soon to be jaded, wasted, and spent)—and their talent agencies which guide them to stardom.
And yet if we look just a bit harder, we see some common threads, at least on a symbolic level.
In my brief series on How John Used Mark, I discussed how John apparently took ideas from the Gospel of Mark and turned them inside out.
Filed under: Gospel of John, Gospel of Luke, Gospel of Mark, Gospel of Matthew Tags: Gospel of John, Gospel of Luke, Gospel of Mark, Gospel of Matthew, Kingdom of God Anyone wishing to harmonize the gospel of John with the Synoptics will have a great deal of trouble explaining the beginnings of Jesus’ career.
In the Fourth Gospel, on his way back to Galilee, Jesus has already poached many of John the Baptist’s followers.
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In fact, such storytelling was common in the Persian and Hellenistic periods, and even Greek historians such as Herodotus, whose writings are given more credibility as history, include imaginative tales in their works. The classicist was not a mythicist, but in the abstract to his article he did talk about the mutual benefits of closer interdisciplinary efforts between the Classics and Biblical Studies departments: Abstract. expected an ‘anointed one’ who would ‘restore sight to the blind, straighten the bent …, heal the wounded, and give life to the dead’ . The logic would be that the combination of Jesus’ much-repeated name, which means ‘healer’, with the lexicon of ‘tending’ and ‘cleanness’ and ‘uncleanness’ effects ‘punning by synonym’, a process further helped by the intrinsic importance attached to names (both of exorcist and demon) in exorcisms, whether Jewish or pagan.