A note on the experiment in ROPE

Alfred Hitchcock's Rope

Alfred Hitchcock's Rope (1948) is the only feature film shot in one continuous action and in real time (that is, the time of the plot is the same as the movie's duration).
    Despite the legend otherwise, there are several cuts in the film. Moreover, commercial television broadcasts would require commercial cuts.
    In the 1960s, French film director, Francois Truffaut discussed all of Hitchcock's films in a published book-length interview. He says,
    "In the history of cinema this [Rope] is the only instance in which an entire film has been shot with no interruption for the different camera setups."
    Truffaut neglects to point out that a cut does follow the murder of the young boy, David. Moreover, this cut is symbolic, since it separates the orderly world outside (we have just seen a car stopped to let pedestrians cross) from the criminal world inside, where there are no moral standards at all.
    But whether there are cuts in the film is a small point against the fact that the film is composed entirely of sequence shots, a rare and difficult achievement. That means all the camera moves and blocking had to be carefully planned, with movable walls and furniture to accommodate the many camera movements. Moreover, one mistake in the staging (a prop falling, a missed cue, wrong framing, etc.) meant a take of many minutes would have to be reshot at considerable cost.
    However a technical trick is one thing, an artistic achievement is another. Hitchcock's long takes involve the viewer in a continuous shift of sympathies: with the killers, with the teacher who humorous taught Nietzsche's idea of the superman, with the father of the dead child as he looks out the window hoping for his son's late arrival, with one of the killer's former girlfriends, etc. Rope shows a morally complex world where the killers, their teacher, and viewers themselves are involved in the "superior" murder of a college youth.
    Moreover, this superiority is a part of our culture in the form of education. Thus the rope used to hang the boy is also used to tie the books given to the boy's father; the killer is also a concert pianist; while the morally superior viewer enjoys some degree of sympathy with the killers, as when the maid comes close to exposing the dead body by clearing the casket in which the boy is entombed. Finally, the teacher who "stands by" his dignity is sitting down when he speaks those words, an example of how mise-en-scene can ironically set off dialogue.
    Despite the fact that Hitchcock thought his "experiment" a mistake, it's his constantly moving camera that links one idea to another in a way that editing could not have done, and which makes Rope a compelling viewing experience.
    For these reasons, students are encouraged to view Rope on their own.

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A WOMAN'S WORK IS NEVER DONE (revised version). But each student should do their own revised version. This is just one example.

A Woman's Work Is Never Done
(Revised version)

I brainstormed for ideas. I selected ideas I could use coherently, dropping them if they didn't fit in my draft, or else changing my draft (rough organization) if I thought the ideas were important enough to keep in. I found an introductory point of view in which to situate my discussion of a single episode in the series, then I found a concluding paragraph based on higher levels of generality.
    In the main body of my brief review, I had to get to lower levels of generality, referring to dialogue and specific incidents of the show, "A Woman's Work Is Never Done." Note how I refer to the show on subsequent occasions in shortened form as "A Woman's Work."
    My second paragraph summarized the salient (main, important) parts of the story. But notice that I left out other parts for the sake of coherence, so I could refer to them later in the review (Ralph's apology and admission that housework is hard).
    Note too my variety of diction (choice of words). My choice of simple strong words like "hard" was deliberate, so I could mix up simple and more complex words (that is, words derived from Anglo-Saxon sources like "hard" and words derived from Latin roots, such as "riposte"). One always has to consider one's readers. Too many Latin-derived words clutter one's diction; too many Anglo-Saxon derived words limits one's expressive ability.
    I started out with higher levels of generality in my first paragraph, used lower levels in my second, then returned to higher levels of generality in my third paragraph, talking about general traits of character. Then in my fourth and fifth paragraphs I became specific again, referring to dialogue and incidents in the single show under discussion.
    I used comparison (with classical tragedy) in my sixth paragraph to sum up the effect of the series in the next paragraph, returning to a specific reference to "A Woman's Work" at the end of the paragraph, so the reader doesn't lose focus. Notice that now I can return to the summary of the plot given previously, mentioning Ralph's apology. Otherwise, I would have had to repeat this detail twice in this brief review, which would have seemed awkward. So I removed this reference to Ralph's apology in the earlier paragraph and coherently included it in the later paragraph, precisely when I referred to the general idea of Ralph's weekly apologies.
    In my final paragraph I went to higher levels of generality again, and summed up the entire series with a general evalution. This is called "contextualization," or putting a smaller matter into the context of a larger scheme (in this case, a single show in the context of the annual series of shows). This neatly rounds off my review.
    Notice that I dropped reference to the incident about the bureau and replaced it with the incident of Ed ringing for the maid after she quits. That's because, first, I felt it was too difficult to rehearse (retell) the story in just a few words; I would need too many words and so telling it would be disproportionate to the size of the review, losing the focus of the whole just to tell one incident. So I replaced it with the incident of Ed ringing for the maid, which I could tell in one sentence and link it coherently in my review. In fact, as often happens in writing, once I chose to include that reference to Ed ringing for the maid, I needed a transition to it, which forced me to change my draft in a new direction. That's how genuine revision works, which is not the same as merely "doing it again." Real revision, as the word implies, means to be in a continuous dialogue with what one has already written and "seeing it again," more clearly, thus able to make the best changes in it.

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ONE OF THE earliest classic American TV sitcoms was The Honeymooners (1955), a weekly half-hour series that featured Jackie Gleason as a bus driver, Ralph Kramden, with Audrey Meadows as his patient wife, Alice. The show co-starred Art Carney as Ralph's simple-minded neighbor, Ed Norton, with Joyce Randolph as Ed's wife, Trixie. 
<>    "A Woman's Work Is Never Done" was a typical episode. Ralph hires a maid when, following an argument, Alice refuses to do the housework. When the maid quits over Ralph's demanding behavior, Ralph has to do the housework himself.
    As in the best comedy, the plot was only a peg on which to hang the characters' reactions. In a good series, viewers enjoy rounded characters behaving in expected ways in new situations.
    Predictably, Ralph bellowed while Alice responded with sarcastic ripostes. In "A Woman's Work," for example, he asks Alice to get his bowling shirt with his team's name, Hurricanes, on it. "How are they going to know I am a Hurricane?" he bellows. Alice responds, "Just open your mouth."
    The relationship between Ralph and Ed was similarly predictable, with Ralph hatching harebrained schemes that Ed went along with. But it was Ed's naive actions that got the bigger laughs, as when, in "A Woman's Work," he jingles a bell to call the maid back after she has already quit and walked out the door.
    As in classical tragedy, the plots revolved around the deflation of Ralph's unrealistic schemes, followed by his heartfelt apology to Alice. In "A Woman's Work," for example, he is forced to admit how hard housework is before Alice can forgive him.
    Apart from its lower-class characters (a novelty at the time and still rare in sitcoms today), it is this blend of comic and dramatic moments that made The Honeymooners unique and still popular in syndicated reruns across America.

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THE HONEYMOOONERS (Click to ENLARGE)

James Dean: "Take it easy driving, or the life you might save might be mine." (Dean died in a vehicular accident shortly after this informercial.)

Thoreau: Economy (Click to ENLARGE)

Thoreau: Walden (Click to ENLARGE)

Quote of the Day (Click to ENLARGE)

Swine Flu on Campus (Click to ENLARGE)

SINGING IN THE RAIN variations (Click to ENLARGEK)

EXCLUSIVE! FIRST PHOTO EVER: Our Campus 65,000,000 years ago (Click to ENLARGE)

ONE SOLITARY LIFE (Click to ENLARGE) (Text by James Allan Francis, 1926)

"I Dream of Jeannie" (Click to ENLARGE)

Henry David Thoreau: Walden (Click to ENLARGE)

Chris Brown on Campus (Click to ENLARGE)

THE LITTLE MERMAID (Click to ENLARGE)

ESL: Accused Craigslist Killer (Click to ENLARGE)

Lisa Ling of National Georgraphic (Click to ENLARGE)

Scheduled film for May 1, 2009

THE FOUR HUNDRED BLOWS
For 1 May 2009

Les Quatre Cents Coups (The Four Hundred Blows) was Francois Truffaut's first feature film (1959). A feared film critic till then, he soon became the darling of the New Wave and an international celebrity, the most popular French filmmaker of his generation.  The film also started a relationship with French actor, Jean-Pierre Leaud, who plays Antoine and later appeared in other Truffaut films, including several as Antoine at different ages.
    Considered one of the earliest New Wave films, the film has more in common with neorealism (Truffaut had been an assistant director to the great Italian neorealist director, Roberto Rosselini).
    Neorealism was a style developed in Italy after the war, with minimal plot, untrained performers as actors, natural (location) settings and lighting, and an emphasis on everyday reality. French critic, Andre Bazin (to whom The Four Hundred Blows is dedicated) refers to a scene in a neorealist film where the camera focuses on a young woman killing ants in her kitchen sink. A sequence like that would be edited out of a Hollywood film unless it were part of the plot. There are many such moments in Truffaut's first film, including Antoine making supper with his father, drinking a bottle of milk, or escaping reformatory.
    What is interesting in The Four Hundred Blows is a shift in style, midway in the film, from neorealsim to a more poetic realism with emphasis on form rather than content, ending with the famous freeze frame.
    When studying editing one must look for the moments when the editor stays with a shot as much as for more spectacular montages, where the editing is meant to be noticed.
    What to look for in editing:

    1. Is the cut on the speaker or the listener(s)?
    2. Is the cut on movement or action?
    3. Is the cut an ellipsis (shortening time)?
    4. Does the cut extend time (as in a suspense film)?
    5. Is there intercutting (within the same scene)?
    6. Is there parallel editing showing two or more actions at the same time and what is its purpose (suspense? contrast? irony?)?
    7. Is there an overlap (of dialogue or music) from one cut to another (sound bridges)?
    8. Is the cut a shock cut from the previous shot (from silence to noise, from war to peace, etc.)?
    9. Are the cuts short or long? When?
    10. Is there a cut on scale (from close to far or reverse)?
    11. Is there a match on action, so not easily noticed ("invisible" cutting)?
    12. Is there a form cut (from one shape or action to one similar)?
    13. Are there optical effects, such as fades, wipes, dissolves? For what purpose?
    14. Are there montage sequences that express mood or theme, such as the Nature cuts in On Golden Pond?
    15. Are there montage effects, such as (in Chaplin's Modern Times) a cut from city commuters to a herd of sheep, as if to make a simile (commuters are like sheep)?
    16. Are there jump cuts (a cut that doesn't follow smoothly from the previous cut)?
    17. What is the relationship between the cut and the soundtrack (dialogue, sound effects, and music)? For example, in The Four Hundred Blows we can hear the sound of a policeman typing Antoine's statement as Antoine's stepfather descends the stairs.
    These are just the most obvious things to look for in editing.

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THE FOUR HUNDRED BLOWS (Click to ENLARGE)

Mark Twain (Click to ENLARGE)

Worm or Dragon? (Click to ENLARGE)

For Week of 27 April 2009: The Gospel of Matthew, Part 1 (chapters 1-21)

The Gospel of Matthew
(chapters 1 - 21)

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There are four canonic gospels (Matthew, Mark, Luke and John). Since the 1940s, scholars have discovered more than two dozen other gospels, but only four are accepted by the church. The four Gospels are divided into three "synoptic" Gospels (sharing the same content/view) and the Fourth Gospel (John is always called "the Fourth Gospel"), which uses mostly different material, with some overlap of stories. Unlike the other Gospels, JOHN has a clear view of Jesus as divine.  The Gospels appear in the same order, Matthew, Mark, Luke, and John. But scholars believe that MARK is the oldest gospel and that Matthew and Luke used Mark as a source text for their gospels. Moreover, because Matthew and Luke share material (about 230 verses) not in Mark, it is believed there was another source text (now lost), which scholars call the "Q" text (after German, "quelle," which means "source"). Two of the most famous parables (The Prodigal Son and The Good Samaritan) only appear in Luke, not in Matthew. John is independent of all three, concerned especially with Jesus' divinity (that is, a "high Christology), whereas the synoptics (the other 3) suggest a "low Christology" (emphasis is placed on Jesus' human suffering). We will not solve the issue of whether Jesus was divine or not, or the son of God as Christians believe. But it's certain that a sense of Jesus' divinityemerged slowly over time and is not apparent in the earliest Gospels. Because Matthew is the longest Gospel, it was always the favorite of the early church, especially since only in Matthew are there verses that refer to a church.

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1

1: The book of the genealogy [the birth line] of Jesus Christ, the son of David, the son of Abraham.
Matthew is concerned to show that Jesus comes from David's line (Luke is more concerned to show that Jesus came from Adam's line). Matthew was writing for a Jewish audience and so stressed the Jewish background of Jesus; his "rightful" place as the heir of King David's covenant. In fact, Matthew wants to prove to his fellow Jews that Jesus fulfilled Scripture; so he always quotes scripture to prove this point (hoping to persuade fellow Jews to accept Jesus as their promised Messiah).

2: Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers,
5: and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse,
6: and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah,

There's no reason for students in a survey course of the Bible to lose their way in all these names. What's important here is that Ruth and Rahab (a prostitute) were gentiles, as was Uriah, the Hittite (victim of David's adultery and murder). The point is "universalist" in the extreme: all people lead to Jesus: women, gentiles, even bad women. This theme has already been stated in the later prophets and Ruth, but Matthew goes out of his way to make this point in his genealogy.
16: and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.

The Nativity stories in Matthew and Luke (the other Gospels have no such stories) may be the most famous stories from the New Testament, since they're told for a whole month in December. But they are certainly late additions to the life of Jesus. St. Paul, who should know, never mentions Mary's virgin conception, which means it was unknown in Paul's time; the Gospels came after Paul's letters in 50AD (the Gospels are dated between 70-100 AD). Besides, the Nativity is not mentioned in a Gospel as late as John's, around 90-100 AD. So it seems that the nativity stories were later additions to the original gospels of Matthew and Luke in order to backdate the christological moment; that is the moment when Jesus' divine nature is revealed. Rather John "trumps" what has been called "the christological moment" (the moment when Jesus becomes Christ) by having Jesus "begotten" at the same time as God, "in the beginning). It's possible under Roman influence (Romans made many of their kings "gods," like Julius or Augustus Caesar) the early Christians felt Jesus had to equal these Roman gods too.
18: Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit;
19: and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.
20: But an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit;
21: she will bear a son, and you shall call his name Jesus, for he will save his people from their sins."
22: This was to fulfil what the Lord had spoken by the prophet:
23: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel" (which means, God with us).

Above is the famous text from Isaiah, translated into Greek as "virgin" rather than "young woman" (from the Hebrew, "almah").
24: When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife,
25: but knew her not until she had borne a son; and he called his name Jesus.
Jesus is the Greek form of Joshua (the Lord Saves).  Hebrew: Yeshua.

2

1: Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying,

Micah is famous for predicting the birth of a savior (messiah) in Bethlehem. "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come one who will be ruler over Israel, whose origins are from of old, from ancient times" (5:2ff.)
2: "Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him."

<>Remember Balaam's prophecy (against his will) in Numbers: "A star will come out of Jacob, a sceptre will rise out of Israel" (24:17).
13: Now . . . behold, an angel of the Lord appeared to Joseph in a dream and said, "Rise, take the child and his mother, and flee to Egypt, and remain there till I tell you; for Herod is about to search for the child, to destroy him."
14: And he rose and took the child and his mother by night, and departed to Egypt,
15: and remained there until the death of Herod. This was to fulfil what the Lord had spoken by the prophet, "Out of Egypt have I called my son."

See Hosea: "When Israel was a child, I loved him and out of Egypt I called my son" (11:1). The gospels are carefully composed "intertextual" texts (always referring to Hebrew scripture for proof). Matthew must show other Jews that Jesus is rightfully Messiah; he quotes Bible verses to prove this.
16: Then Herod, when he saw he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time which he had ascertained from the wise men.

Note how Jesus is here compared with the child Moses. Jesus is the NEW MOSES.
17: Then was fulfilled what was spoken by the prophet Jeremiah:
18: "A voice was heard in Ramah, Rachel weeping for her children; she refused to be consoled, because they were no more."

From Jeremiah, 31.
19: When Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt, saying,
20: "Rise, take the child and his mother, and go to the land of Israel, for those who sought the child's life are dead."
23: And he went and dwelt in a city called Nazareth, that what was spoken by the prophets might be fulfilled, "He shall be called a Nazarene."
This puzzles scholars, since there is no reference in the Hebrew scriptures. It is assumed this is an error for Nazirite (Samuel, Samson, etc.). It's possible the linking of Jesus and Samson (Samson as a type of Jesus) may come from this confusion too. Another interpretation is Isaiah's reference to the "branch" (the Hebrew root of "Nazirite" is the same root as that for "branch"): "A branch will come from the stump of Jesse" (Isaiah 11:1). Jesus is the "branch" (also mentioned in Zechariah).

3

1: In those days came John the Baptist, preaching in the wilderness of Judea,
2: "Repent, for the kingdom of heaven is at hand."
3: For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight."
5: Then went out to him Jerusalem and all Judea and all the region about the Jordan,
6: and they were baptized by him in the river Jordan, confessing their sins.
11: "I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire. "
13: Then Jesus came from Galilee to the Jordan to John, to be baptized by him.
14: John would have prevented him, saying, "I need to be baptized by you, and do you come to me?"
The Baptist stories are included to show that Jesus was greater than John. Some scholars believe there was a rivalry between followers of John and Jesus; so John could not be ignored, but had to be placed a clear second to Jesus. It's like two strong political candidates, one of whom is promised second place (vice president) if he defers to the other for president.
15: But Jesus answered him, "Let it be so now; for thus it is fitting for us to fulfil righteousness."
16: And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him;
17: and a voice from heaven, saying, "This is my beloved Son, with whom I am well pleased."
Without the Nativity story (probably a later addition), the "christological moment" would begin here. This may have worried a later redactor, so the Nativity was added to back-date the christological moment. Mark has that moment appear to Jesus only as an adult.

4

1: Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
2: And he fasted forty days and forty nights, and afterward he was hungry.

Another reference to Moses, as well as to the 40 years in the wilderness.
3: And the tempter said to him, "If you are the Son of God, command these stones to become loaves of bread."

The following quotes are from Deuteronomy:
4: But he answered, "It is written, `Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'"
5: Then the devil took him to the holy city, and set him on the pinnacle of the temple,
6: and said to him, "If you are the Son of God, throw yourself down; for it is written, `He will give his angels charge of you,' and `On their hands they will bear you up, lest you strike your foot against a stone.'"

V. 6 is a quote from the Trust Psalm 91:11-12.
7: Jesus said to him, "Again it is written, `You shall not tempt the Lord your God.'" [Deut 6:16]
Jesus is superior to the founding Jews (Exodus) in his resistance against temptation.
8: Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and the glory of them;
9: and he said to him, "All these I will give you, if you will fall down and worship me."
10: Then Jesus said to him, "Begone, Satan! for it is written, `You shall worship the Lord your God and him only shall you serve.'"

Deut 6:13
11: Then the devil left him, and angels attended him.

The idea here is that Jesus [the new Israel] fufills the Jewish people by perfectly obeying God in the wilderness in a way the Jews could not.
17: From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand."
18: As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen.
19: And he said to them, "Follow me, and I will make you fishers of men."
20: Immediately they left their nets and followed him.

These are some of the famous 12 apostles (symbolically replacing the 12 tribes of Israel, to start a new Israel).
21: And going on from there he saw two other brothers, James the son of Zeb'edee and John his brother, in the boat with Zeb'edee their father, mending their nets, and he called them.
22: Immediately they left the boat and their father, and followed him.
23: And he went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity among the people.

5

1: Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him.

This is the Second Law; the Law of Jesus, from the mountain, replaces the Law of Moses, also from a mountain. These Blessings are called Beatitudes.
2: And he opened his mouth and taught them, saying:
3: "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
"Poor in spirit" probably means humble.
4: "Blessed are those who mourn, for they shall be comforted.
<>This seems to echo Second Isaiah, which begins, "Comfort, comfort ye my people" (Isaiah 40).
5: "Blessed are the meek, for they shall inherit the earth.
6: "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
That is, "don't give up" in your quest for justice, for you shall get it.
7: "Blessed are the merciful, for they shall obtain mercy.
8: "Blessed are the pure in heart, for they shall see God.

9: "Blessed are the peacemakers, for they shall be called sons of God.

"Sons of God" suggests another meaning to Jesus as "Son of God," perhaps only as a figure of speech.
10: "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

This is familiar from Daniel and is later in the Book of Revelation ("the Book of Life").
11: "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account.
12: Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you.

Note the otherworldly ("heaven") emphasis by the time of Jesus: rewards are now in another life, not this one.
13: "You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and stamped under foot.

14: "You are the light of the world. A city set on a hill cannot be hid.
Isaian influence here (see Isaiah 60:1: "Arise, shine, for your light has come. . . ."; but also Malachi's "sun of righteousness").
15: Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house.
16: Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven.
Famous Gospel song: "Let it Shine."
17: "Think not I have come to abolish the law and the prophets; I have come to fulfil them.
This is a key text showing that Jesus did not wish to end the Jewish law, only to revive its spirit.
18: For truly, I say to you, till heaven and earth pass away not a dot will pass from the law until all is accomplished.
This allows confusion: Does Jesus mean when his Ministry is "accomplished" the Law can be forgotten (as St. Paul later says)? Or does it mean accomplished at the end of time?
21: "You have heard it was said to the men of old, `You shall not kill; and whoever kills shall be liable to judgment.'
22: But I say to you every one who is angry with his brother shall be liable to judgment.

Jesus fulfills Moses by taking the Law further than Moses.
27: "You have heard it was said, `You shall not commit adultery.'
28: But I say to you every one who looks at a woman lustfully has already committed adultery with her in his heart.
31: "It was also said, `Whoever divorces his wife, let him give her a certificate of divorce.'

See Malachi 2:16: "I hate divorce."
32: But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery.

This is the "Matthean exception." Only Matthew includes the exception that divorce is permissible for "unchastity." But what this means is unclear, though adultery is a good guess.
33: "Again you have heard it was said to the men of old, `You shall not swear falsely, but shall perform to the Lord what you have sworn.'
34: But I say to you, Do not swear at all, either by heaven, for it is the throne of God,
35: or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King.
36: And do not swear by your head, for you cannot make one hair white or black.

There's humor in the Bible. This is another example: why swear when you know you cannot turn one hair white or black?
37: Let what you say be simply `Yes' or `No'; anything more than this comes from evil.

<>For this reason, some religious groups refuse to swear in court; and the court allows them to do this, if they prove their religious belief. It doesn't matter; under those circumstances, their simple "yes" amounts to sworn testimony.
38: "You have heard it said, `An eye for an eye and a tooth for a tooth.'
39: But I say, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also;
Compare Lamentations: "It is good for a man to bear the yoke while he is young. Let him sit alone in silence, for the Lord has laid it on him. . . . Let him offer his cheek to one who would strike him, and let him be filled with disgrace" (3:27ff.).

46: And if you love those who love you, what reward have you? Do not even the tax collectors do the same?

6

2: "When you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men.
3: But when you give alms, do not let your left hand know what your right hand is doing,

4: so that your alms may be in secret; and your Father who sees in secret will reward you.
5: "And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men.
6: But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
The following is the most famous prayer Christian prayer: The Lord's Prayer (also called the "Pater Noster" or, in English, the "Our Father").
9: Pray then like this: Our Father who art in heaven, Hallowed be thy name.
10: Thy kingdom come. Thy will be done, On earth as it is in heaven.
11: Give us this day our daily bread;
The point seems to be to live one day at a time (so: "our daily bread").
12: And forgive us our debts, As we also have forgiven our debtors;
13: And lead us not into temptation, But deliver us from evil.

24: "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon [money; but Jesus means any worldly gain].

<> 26: Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?
27: And which of you by being anxious can add one inch to his span of life?
28: And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin;
29: yet I tell you, Solomon in all his glory was not arrayed like one of these.

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3: Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye?
5: You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.
7: "Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you.
9: Or what man of you, if his son asks him for bread, will give him a stone?
10: Or if he asks for a fish, will give him a serpent?
11: If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!
This is argument by a fortiori, that is, by the stronger: in other words, if humans who are evil will answer requests, how much more so will God.
15: "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves.
<>Remember Ezekiel 34, and Zechariah's two shepherds.
16: You will know them by their fruits.
17: So, every sound tree bears good fruit, but the bad tree bears evil fruit.
24: "Every one who hears these words of mine and does them will be like a wise man who built his house upon the rock;
25: and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock.
26: And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand;
27: and the rain fell, and the floods came, and the winds blew and beat against that house, and it fell; and great was the fall of it."
28: And when Jesus finished these sayings, the crowds were astonished at his teaching,
29: for he taught them as one who had authority, and not as their scribes.
The scribes (like some scholars) speak only the letter of the Law; Jesus speaks the Spirit of the Law (with authority/power).

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23: And when he got into the boat, his disciples followed him.
24: And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep.
25: And they went and woke him, saying, "Save, Lord; we are perishing."
26: And he said to them, "Why are you afraid, O men of little faith?" Then he rose and rebuked the winds and the sea; and there was a great calm.
27: And the men marveled, saying, "What sort of man is this, that even winds and sea obey him?"

Jesus must master the sea, the great threat of the Bible.

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14: Then the disciples of John came to him, saying, "Why do we and the Pharisees fast, but your disciples do not fast?"

Note the "John faction" and the "Jesus faction" at odds.
15: And Jesus said to them, "Can the wedding guests mourn as long as the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast.

Here is the common image of God/Jesus as a Bridegroom.

20: And a woman who had suffered from bleeding for twelve years came up behind him and touched the fringe of his garment;
21: for she said to herself, "If I only touch his garment, I shall be made well."
22: Jesus turned, and seeing her he said, "Take heart, daughter; your faith has made you well." And instantly the woman was made well.

Again, Jesus says, "your faith has made you well." Faith must come before the cure.

36: When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.
See chapter 34 of Ezekiel; or Zechariah shepherd verses.

10

1: And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity.
2: The names of the twelve apostles are: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;
3: Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;
4: Simon the Cananaean, and Judas Iscariot, who betrayed him.
5: These twelve Jesus sent out, charging them, "Go nowhere among the Gentiles, and enter no town of the Samaritans,
6: but go rather to the lost sheep of the house of Israel.
7: And preach as you go, saying, `The kingdom of heaven is at hand.'
Note that Jesus, the Jew, does not wish to save non-Jews (Gentiles) or even Samaritans. Rather he was sent to save "the lost sheep of Israel."
8: Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying, give without pay.
14: And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town.
16: "Behold, I send you out as sheep in the midst of wolves; so be wise as serpents and innocent as doves.
29: Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father's will.
<>A famous gospel song, "His Eye Is on the Sparrow."
30: But even the hairs of your head are all numbered.
31: Fear not, therefore; you are of more value than many sparrows.

Another reference to Micah 7:6.
37: He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me;
38: and he who does not take his cross and follow me is not worthy of me.
39: He who finds his life will lose it, and he who loses his life for my sake will find it."

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1: And when Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities.
7: As they went away, Jesus began to speak to the crowds concerning John:
10: "This is he of whom it is written, `Behold, I send my messenger before thy face, who shall prepare thy way before thee.'
Jesus refers to Malachi, 3:1; for this reason, Malachi was placed last in the Christian Old Testament.

12

1: At that time Jesus went through the grainfields on the sabbath; his disciples were hungry, and they began to pluck heads of grain and to eat.
2: But when the Pharisees saw it, they said to him, "Look, your disciples are doing what is not lawful to do on the sabbath."
3: He said to them, "Have you not read what David did, when he was hungry, and those who were with him:
4: how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat nor for those who were with him, but only for the priests?
6: I tell you, something greater than the temple is here.
7: And if you had known what this means, `I desire mercy, and not sacrifice,' you would not have condemned the guiltless.
The second time Jesus quotes Hosea 6:6.
8: For the Son of man is lord of the sabbath."

By calling himself "Lord of the Sabbath," Jesus is saying he is God.
38: Then some of the scribes and Pharisees said to him, "Teacher, we wish to see a sign from you."
39: But he answered them, "An evil and adulterous generation seeks for a sign; but no sign shall be given to it except the sign of the prophet Jonah.
40: For as Jonah was three days and three nights in the belly of the whale, so will the Son of man be three days and three nights in the heart of the earth.

Some scholars believe v. 40 a later addition; the sign of Jonah, therefore, becomes "repentance," not resurrection.
41: The men of Nin'eveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here.

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44: "The kingdom of heaven is like treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field.
45: "Again, the kingdom of heaven is like a merchant in search of fine pearls,
46: who, on finding one pearl of great value, went and sold all that he had and bought it.
47: "Again, the kingdom of heaven is like a net which was thrown into the sea and gathered fish of every kind;
48: when it was full, men drew it ashore and sat down and sorted the good into vessels but threw away the bad.
49: So it will be at the close of the age. The angels will come out and separate the evil from the righteous,
50: and throw them into the furnace of fire; there men will weep and gnash their teeth.
Above are several of Jesus' "parables." A parable is a story with a lesson. Some of these parables are very short, almost like analogies, or comparisons. Some are short-short stories, like "The Good Samaritan" (in LUKE).

14

15: When it was evening, the disciples came to him and said, "This is a lonely place, and the day is now over; send the crowds away to go into the villages and buy food for themselves."
16: Jesus said, "They need not go away; you give them something to eat."
17: They said to him, "We have only five loaves here and two fish."
18: And he said, "Bring them here to me."
19: Then he ordered the crowds to sit down on the grass; and taking the five loaves and the two fish he looked up to heaven, and blessed, and broke and gave the loaves to the disciples, and the disciples gave them to the crowds.
20: And they all ate and were satisfied. And they took up twelve baskets full of the broken pieces left over.
21: And those who ate were about five thousand men, besides women and children.
22: Then he made the disciples get into the boat and go before him to the other side, while he dismissed the crowds.
23: And after he had dismissed the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone,
24: but the boat by this time was many furlongs distant from the land, beaten by the waves; for the wind was against them.
25: And in the fourth watch of the night he came to them, walking on the sea.
26: But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out for fear.
27: But immediately he spoke to them, saying, "Take heart, it is I; have no fear."
28: And Peter answered him, "Lord, if it is you, bid me come to you on the water."
29: He said, "Come." So Peter got out of the boat and walked on the water and came to Jesus;
30: but when he saw the wind, he was afraid, and beginning to sink he cried out, "Lord, save me."
31: Jesus immediately reached out his hand and caught him, saying to him, "O man of little faith, why did you doubt?"

Peter has no problem until he begins to doubt.
32: And when they got into the boat, the wind ceased.
33: And those in the boat worshiped him, saying, "Truly you are the Son of God."

15

<>

10: And he called the people to him and said to them, "Hear and understand:
11: not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man."

This challenges the dietary (kosher) laws of the Jews. In ACTS, Peter has a vision where God shows that all food is good to eat.
12: Then the disciples came and said to him, "Do you know that the Pharisees were offended when they heard this saying?"
13: He answered, "Every plant which my heavenly Father has not planted will be rooted up.

V. 13 is insulting to Jesus' fellow Jews, saying in effect the Jews are not God's "Chosen People," since the image of a planted vineyard was the traditional image of Israel as God's Chosen People (see Isaiah). It is verses like these that fostered anitsemitism (that is, hatred of Jews).
14: Let them alone; they are blind guides. And if a blind man leads a blind man, both will fall into a pit."

Another famous saying: the blind leading the blind.

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13: Now when Jesus came into the district of Caesare'a Philippi, he asked his disciples, "Who do men say that the Son of man is?"

This is part of "Christology," or the study of Jesus' personhood: not only what Jesus was (man or god or both) but what he believed he was (it's possible Jesus himself did not claim to be divine).
14: And they said, "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets."
15: He said to them, "But who do you say that I am?"
16: Simon Peter replied, "You are the Christ, the Son of the living God."
17: And Jesus answered him, "Blessed are you, Simon!
18: And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it.

A key verse in history because the papacy (Catholic popes) made their claim to being Jesus' successors on this verse. This claim is rejected by Protestants, who broke with the Roman church. Jesus puns on Peter's name (Peter=Petros=rock). It's as if Jesus told the late Hollywood movie star, Rock Hudson, "On this rock I will build my church." But: Is Jesus saying he built his church on Peter, or only on Peter's faith in him (which anyone can have, just like Peter)? Besides, what does Jesus mean by "church." In Jesus' time a church meant (as in the protestant word) a congregation (or group) of a few people thinking about Jesus: "Where two or three are gathered in my name, there I shall be among you." (The Latin word for church is "ecclesia," which means "assembly," as in the assembly of saying called Eccesiastes.) Anyway, does this verse "justify" a fancy church with a Father at the head of it (pope=papa/father)? Protestants try to go back to what they think is the original meaning of church, a mere assembly of worshippers, all equal.
19: I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

This verse continues the thought of the last, with the same importance. Does Jesus mean Peter (=pope) has the power to include or exclude ("excommunicate") worshippers, as the pope can do today and to forgive their sins? The Catholic church has based its authority to forgive sins on this short verse.
20: Then he strictly charged the disciples to tell no one that he was the Christ.

This secrecy of Jesus (especially in MARK) has puzzled scholars. One reason may be that Jesus did not wish to be misunderstood as a Messiah who promised conquest instead of peace (remember, fulfilling Zechariah, Jesus arrives in Jerusalem on a donkey). Another explanation (especially in the case of the Messianic Secret in Mark) is that the christological moment was back dated, but a reason had to be given for why Jesus' identity was not known from the first. That is, Jesus never claimed to be the Messiah; this was invented by his later followers; but they needed to explain why Jesus never said he was the Messiah when he was alive, so they made up the "Messianic secret"; namely that Jesus wished no-one to know that he was the Messiah.
21:From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.
22: And Peter took him and began to rebuke him, saying, "God forbid, Lord! This shall never happen to you."
23: But he turned and said to Peter, "Get behind me, Satan! You are a hindrance to me; for you are not on the side of God, but of men."
24: Then Jesus told his disciples, "If any man would come after me, let him deny himself and take up his cross and follow me.

So the German philosopher Nietzsche said the last Christian died on the cross (meaning Jesus was the last Christian). Judged by Jesus' words, very few people are Christians ("follow Jesus" by taking up their cross). They prefer to worship Jesus instead of following him.
    Scholars have several principles by which to decide which of Jesus' sayings were really spoken by him and which were invented by his followers, including the principle of embarassment; that is, would the early church make up a story insulting their hero, Peter (v. 23)? Probably not. Hence Jesus must have really said that.
25: For whoever would save his life will lose it, and whoever loses his life for my sake will find it.

In terms of modern psychology, this is true: only by losing one's ego (one's "I"), can one find a greater sense of "Self," so find oneself. For example, when the ambitious person realizes that life is not only about success and feeding his ego (his social I) then he can find a higher self, despite the first feeling of loss. George Bernard Shaw said, "You have learnt something, and that always feels at first like you have lost something."
26: For what will it profit a man, if he gains the whole world and loses his life?
27: For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.

The reference is to Daniel's vision of the Son of Man, where this idea seems to be the "saints." This is part of what is called "eschatology" (eschaton=end), or the "end things."
28: Truly, I say to you, there are some standing here who will not taste death before they see the Son of man coming in his kingdom."

Here is another eschatological question: what did Jesus mean by these words (above)? Plainly it seems Jesus believed the world would not last long (past his own generation). Scholars have argued as much. Of course, there are other ways to read this (people can "see" the Son of man in their mind's eye, spiritually, etc.).

17

1: And after six days Jesus took with him Peter and James and John his brother, and led them up a high mountain apart.
2: And he was transfigured before them, and his face shone like the sun, and his garments became white as light.
3: And behold, there appeared to them Moses and Elijah, talking with him.

Moses and Elijah represent the heart of the Jewish Bible: the Law (Moses) and the Prophets (Elijah). In this sense, Jesus fulfills the Jewish Bible. Like Moses, Jesus has a strong light around him.
5: Then a bright cloud overshadowed them, and a voice from the cloud said, "This is my beloved Son, with whom I am well pleased; listen to him."
6: When the disciples heard this, they fell on their faces, and were filled with awe.
7: But Jesus came and touched them, saying, "Rise, and have no fear."
8: And when they lifted up their eyes, they saw no one but Jesus only.
9: And as they were coming down the mountain, Jesus commanded them, "Tell no one the vision, until the Son of man is raised from the dead."

Here the "Son of Man" clearly refers to Jesus himself. Note that v. 5 is another "Christological moment." Some scholars believe that the Christological moment (when Jesus=God) was increasingly back dated to an early a time as possible; this would be a remnant of an earlier text, and the baptism and Nativity scenes would be later redactions or revisions of the Christological moment. This does not mean the Christological moment was simply "made up" as a fiction; it may mean simply that it took Christians a while to realize who Jesus was.
10: And the disciples asked him, "Then why do the scribes say that first Eli'jah must come?"

Refers to the final verses of the last of the minor prophets, Malachi.
11: He replied, "Elijah does come, and he is to restore all things;
12: but I tell you that Elijah has already come, and they did not know him, but did to him whatever they pleased. So also the Son of man will suffer at their hands."
13: Then the disciples understood that he was speaking to them of John the Baptist.

18

18: Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

The reference to Peter in chapter 16 is now expanded to include all the apostles.
19: Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven.
20: For where two or three are gathered in my name, there am I in the midst of them."
This means the "church" is simply a small group of believers. The "church" at this time does not mean a building, much less a fancy building, but just people of faith praying together. Today's Pentecostal churches (in the US South) are like this, whose leader is the Holy Spirit, not the Holy Father (Catholic pope).

19

24: Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
28: Jesus said to them, "Truly, I say to you, in the new world, when the Son of man shall sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
Now the 12 apostles replace (even "judge") the 12 tribes of Israel.
30: But many that are first will be last, and the last first.
Bob Dylan quotes this famous verse in his early protest song, The Times They Are A-Changin'

21

1: And when they drew near to Jerusalem and came to Beth'phage, to the Mount of Olives, then Jesus sent two disciples,
2: saying to them, "Go into the village opposite you, and immediately you will find an ass tied, and a colt with her; untie them and bring them to me.
3: If any one says anything to you, you shall say, `The Lord has need of them,' and he will send them immediately."
4: This took place to fulfil what was spoken by the prophet, saying,
5: "Tell the daughter of Zion, Behold, your king is coming to you, humble, and mounted on an ass, and on a colt, the foal of an ass."

This reference to Zechariah 9:9 shows that by this time Jews did not know how to read their own Bible, since they had no understanding of the parallel structure of Hebrew poetry, which says the same thing twice. The writer of Matthew read the text literally and (to his mind) in order to fulfill Zechariah's prophecy needed two animals brought to Jesus instead of one.
6: The disciples went and did as Jesus had directed them;
7: they brought the ass and the colt, and put their garments on them, and he sat thereon.
8: Most of the crowd spread their garments on the road, and others cut branches from the trees and spread them on the road.
9: And the crowds that went before him and that followed him shouted, "Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!"
This is a good example of a "symbolic action": Jesus is showing his followers he is a Messiah of Peace, not a Messiah of Battle. Another symbolic action is the Cleansing of the Temple (below). Note also the ingenuous (clever?) use of Psalm 118:25ff., which is quoted here, even in Jesus' name (=Joshua: "the Lord saves"): "O Lord, save us; O Lord, grant us success. Blessed is he who comes in the name of the Lord. . . . The Lord is God, and he has made his light shine upon us." Psalm 118 is a key Messianic psalm with obvious influence on the Gospels, as in v. 22 also: "The stone the builders rejected has become the capstone." (The "stone" is Jesus.)
12: And Jesus entered the temple of God and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons.
13: He said to them, "It is written, `My house shall be called a house of prayer'; but you make it a den of robbers."

Jesus refers to Jeremiah 7 here. The following parables are disguised attacks on Jews, placing gentiles above them in God's new plan:
28: "What do you think? A man had two sons; and he went to the first and said, `Son, go and work in the vineyard today.'
29: And he answered, `I will not'; but afterward he repented and went.
30: And he went to the second and said the same; and he answered, `I go, sir,' but did not go.
31: Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you.
33: "Hear another parable. There was a householder who planted a vineyard and let it out to tenants, and went into another country.
34: When the season of fruit drew near, he sent his servants to the tenants, to get his fruit;
35: and the tenants took his servants and beat one, killed another, and stoned another.
36: Again he sent other servants, more than the first; and they did the same to them.
37: Afterward he sent his son to them, saying, `They will respect my son.'
38: But when the tenants saw the son, they said to themselves, `This is the heir; come, let us kill him and have his inheritance.'
39: And they took him and cast him out of the vineyard, and killed him.
40: When therefore the owner of the vineyard comes, what will he do to those tenants?"
41: They said to him, "He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons."

<>Jesus is saying that the Jews had care of God's vineyard, but did not do right; then they killed God's Son (Jesus) too.
42: Jesus said to them, "Have you never read in the scriptures: `The very stone which the builders rejected has become the cornerstone?'
43: Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it."
Always Jesus is concerned with "fruit" or results. This is what he means by "fulfilling the law": "By their fruits ye shall know them."
45: When the chief priests and the Pharisees heard his parables, they saw he was speaking about them.
46: But when they tried to arrest him, they feared the crowd, because they held him to be a prophet.

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