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It is the middle chapter of the gospel but its significance is variously understood: for example the Jamieson-Fausset-Brown Bible Commentary calls it a "section of miscellaneous matter", [1] whereas many commentators treat it as a turning point where Mark's description of Jesus as teacher and miracle worker gives way to his focus on the role of ...
Mark 8:35-9:1 in Papyrus 45. Mark 9:49 πας γαρ πυρι αλισθησεται – (א εν πυρι) B L W Δ ƒ 1 ƒ 13 28 565. 700. ℓ260 syr s sa πασα γαρ θυσια αλι αλισθησεται – D it
Papyrus 45 (c. AD 250), showing Mark 8:35–9:1.. The intertextual production of the Gospel of Mark is the viewpoint that there are identifiable textual relationships such that any allusion or quotation from another text forms an integral part of the Markan text, even when it seems to be out of context.
A Brief Commentary on the Gospel of Mark, Paulist Press 1989 ISBN 0-8091-3059-9; Miller, Robert J. Editor, The Complete Gospels, Polebridge Press 1994 ISBN 0-06-065587-9; de Bruin, T. (2025). Excision as Exorcism: Some Possible Demonic Roots for Jesus’s Sayings in Mark 9:43–48. Novum Testamentum, 67(1), 1-20.
The Gospel of Mark ends somewhat abruptly at end of verse 8 ("for they were afraid.") in א and B (both 4th century) and some much later Greek manuscripts, a few mss of the ancient versions (Syriac, Coptic, Armenian), and is specifically mentioned in the writings of such Church Fathers as Eusebius and Jerome explicitly doubted the authenticity ...
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."