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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 ...
While some scholars argue that Mark 16 is a Markan composition, [4] others argue that the chapter comes from an older tradition in the pre-Markan passion story. [5] Those arguing in favor of Markan creation point to the numerous time indicators in verse 2, which bear similarities to other phrases in Mark. [6]
Mark 8 is the eighth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains two miracles of Jesus , Peter's confession that he believes Jesus is the Messiah , and Jesus' first prediction of his own death and resurrection .
Where Mark mentions someone by name, someone not well-known originally who could have been left anonymous, Bauckham argues that it is because his audience at the time could refer to them as living eyewitnesses. [87] Several persons are named only in Mark: Bartimaeus (Mk 10:46; Mt 20:30; Lk 18:35) Alexander and Rufus (Mk 15:21; Mt 27:32; Lk 23:26)
This verse is numbered as Mark 8:39 in the Vulgate ... The Pulpit Commentary observes that the bodies cast ... 1:11 with Mark 9:1; 1:16,18 with Mark 9:2-10; ...
Mark 4 is the fourth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It tells the parable of the Sower , with its explanation, and the parable of the Mustard Seed . Both of these parables are paralleled in Matthew and Luke , but this chapter also has a parable unique to Mark, the Seed Growing Secretly .
The writer of the Pulpit Commentary confidently asserts that at this point Jesus "set out from Peraea, journeying towards Jerusalem", [7] and theologian John Gill agrees with this interpretation. [8] In Matthew 19:22 the rich young man "went away" from his encounter with Jesus, leaving Jesus to speak with his disciples about the difficulty ...
Mark consistently uses 'Simon' until 3:16 when Jesus changes the name to 'Peter', which is since used more often until the last mention in Mark 16:7; The appearance of 'Simon' (first time) in this verse and 'Peter' (last time) in Mark 16:7 form a literary inclusio of eyewitness testimony to indicate Peter as the main eyewitness source. [49]