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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 ...
Jesus also issues commands of silence after miracles and healings, e.g. in Mark 1:43–45 in the cleansing of a leper: [7] Then, warning him sternly, he dismissed him at once. Then he said to him, "See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them."
[23] [361] The first trace of this young man is found in the story of the rich man in Mark 10:17–22 whom Jesus loves and "who is a candidate for discipleship"; the second is the story of the young man in the first Secret Mark passage (after Mark 10:34) whom Jesus raises from the dead and teaches the mystery of the kingdom of God and who loves ...
Mark 10:2 προσελθόντες Φαρισαῖοι (the Pharisees came) – A B K L Γ Δ Ψ ƒ 13 28. 700. 892. 1010. 1079. 1546. 1646. Byz cop bo goth προσελθόντες οἱ Φαρισαῖοι (word order varies) – א C X verse omitted by D a, b, d, k, r 1, syr sin (syr cur) Mark 10:47 Ναζαρηνός – B L W Δ Θ Ψ ...
Mark is the only gospel with the combination of verses in Mark 4:24–25: the other gospels split them up, Mark 4:24 being found in Luke 6:38 and Matthew 7:2, Mark 4:25 in Matthew 13:12 and Matthew 25:29, Luke 8:18 and Luke 19:26. The Parable of the Growing Seed. [99] Only Mark counts the possessed swine; there are about two thousand. [100]
And the use of the title 'Son of David' – the only occasion on which this is used in the Gospel of Mark – serves to identify Jesus as the Messiah. [1] It was also a reference to Jesus' kingly authority, which the Jews would have seen as placing him at odds with Caesar.
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Casey's work argued strongly for Aramaic sources behind the New Testament documents, specifically for Q and the Gospel of Mark. [10] [11]Casey's Aramaic ideas were challenged by Stanley E. Porter in Excursus: A response to Maurice Casey on the Languages of Jesus [12] citing modern scholarship, [13] that the linguistic environment of Roman Palestine was probably multilingual.