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Having crossed the Jordan, Jesus teaches the assembled crowd in his customary way, answering a question from the Pharisees about divorce. C. M. Tuckett suggests that Mark 8:34-10:45 constitutes a broad section of the gospel dealing with Christian discipleship and that this pericope on divorce (verses 1-12) "is not out of place" within it, although he notes that some other commentators have ...
omitted – D W Θ 28 565 799 it a Eusebius [10] Mark 1:6 καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ (and a belt of leather around the waist of him) – Byz it aur it c it f it l it q vg ς WH [11] omitted – D it a it b it d it ff2 it r1 it t vg ms [11] Mark 1:7 ὀπίσω μου (after me) – Byz ς ...
The taking of a staff and sandals is permitted in Mark 6:8–9 but prohibited in Matthew 10:9–10 and Luke 9:3. Only Mark refers to Herod Antipas as a king; [106] Matthew and Luke refer to him (more properly) as an Herodian tetrarch. [107] The longest version of the story of Herodias' daughter's dance and the beheading of John the Baptist. [108]
In Matthew, Mark, and Luke, the discussion is set within the period when Jesus ministered in Perea, east of the River Jordan. In Matthew, a rich young man asks Jesus what actions bring eternal life. First, Jesus advises the man to obey the commandments. When the man responds that he already observes them, and asks what else he can do, Jesus adds:
Jesus' scriptural understanding of John the Baptist's death in Mark 9:11-13; Two Sabbath controversies in Mark 2:23-3:6; The question of Jacob [= James] and John in Mark 10:35-45; and; Jesus' final Passover with his disciples in Mark 14:12-26 [1] Chapter 7 shows his arguments for dating the putative written Aramaic source for Mark to around 40 C.E.
The Tyndale New Testament Commentaries are designed for the frequently-targeted well-read layperson, but many pastors profit as well. The series is conservative but focuses most attention on explaining the meaning of the text with minimal interaction with the voluminous secondary literature.
The Ancient Christian Commentary on Scripture (ACCS) is a twenty-nine volume set of commentaries on the Bible published by InterVarsity Press. It is a confessionally collaborative project as individual editors have included scholars from Eastern Orthodoxy , Roman Catholicism , and Protestantism as well as Jewish participation. [ 1 ]
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.