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Some scholars see this as confirmation of a reference to a historical person; [10] however, other scholars see a special significance of the story in the figurative reference to Plato's Timaeus who delivers Plato's most important cosmological and theological treatise, involving sight as the foundation of knowledge.
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 ...
In ancient Greece the blind were depicted as having received gifts from the gods, and blind singers were held in high regard. In mediaeval Europe, the blind were depicted as the subjects of miracles, such as Bartimaeus in the healing the blind near Jericho in Mark 10:46–52.
Antonio da Correggio, The Betrayal of Christ, with a soldier in pursuit of Mark the Evangelist, c. 1522. The naked fugitive (or naked runaway or naked youth) is an unidentified figure mentioned briefly in the Gospel of Mark, immediately after the arrest of Jesus in the Garden of Gethsemane and the fleeing of all his disciples:
Miles Fowler suggests that the naked fleeing youth in Mark 14:51–52, the youth in the tomb of Jesus in Mark 16:5 and the youth Jesus raises from the dead in Secret Mark are the same youth; but that he also appears as the rich (and in the parallel account in Matthew 19:20, "young") man in Mark 10:17–22, whom Jesus loves and urges to give all ...
Small business owners should not forget about a rule — currently in legal limbo — that would require them to register with an agency called the Financial Crimes Enforcement Network, or FinCEN ...
3 Textual variants in Mark 10 Mark 10:1 [ 18 ] εἰς τὰ ὅρια τῆς Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου, ( to the region/border of Judea, and/also/even/namely beyond the Jordan, ) – Alexandrian text-type: Westcott and Hort 1881, Westcott and Hort / [NA27 and UBS4 variants], Tischendorf 8th Edition 1864 ...
Mark 16:1–8 ends with the response of the women: Those women, who are afraid (compare Mark 10:32), then flee and keep quiet about what they saw. Kilgallen comments that fear is the most common human reaction to the divine presence in the Bible. [ 16 ]