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Mark 3:20–21 is determined to be "pink" ("a close approximation of what Jesus did") and is called "Jesus' relatives come to get him" as are Mark 3:31–35, Matt 12:46–50, and the Gospel of Thomas 99:1-3 where they are called "True relatives". Mark often has Jesus using analogies, metaphors or riddles, called parables by Mark. [24] Jesus ...
The commissioning of the Twelve Apostles is an episode in the ministry of Jesus that appears in all three Synoptic Gospels: Matthew 10:1–4, Mark 3:13–19 and Luke 6:12–16. It relates the initial selection of the Twelve Apostles among the disciples of Jesus. [1] [2]
Even the King James Version had doubts about this verse, as it provided (in the original 1611 edition and still in many high-quality editions) a sidenote that said, "This 36th verse is wanting in most of the Greek copies." This verse is missing from Tyndale's version (1534) and the Geneva Bible (1557).
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; [107] Matthew and Luke refer to him (more properly) as an Herodian tetrarch. [108] The longest version of the story of Herodias' daughter's dance and the beheading of John the Baptist. [109]
Compare Matthew 3:12; Luke 3:16. [13] ἐν πνεύματι ἁγίῳ καὶ πυρί (with the Holy Spirit and fire) – P 1195 1241 ℓ 44m syr h*. [13] Compare Matthew 3:12; Luke 3:16. [13] Mark 1:13 καὶ ἦν ἐν τῇ ερημω (he was in the wilderness) – א A B D L Θ 33. 579. 892. 1342.
Matthew's version of this story clearly lists him as "Matthew", the tax collector and apostle, in 9:9,10:3. Mark lists him as Levi the son of Alphaeus, although an Alphaeus is also listed as the name of the father of James. A few manuscripts refer to James and not Levi, but most think this is an attempt by a copyist at correction. [16]
Mark 13 is the thirteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains the "Markan Apocalypse": [ 1 ] Jesus ' predictions of the destruction of the Temple in Jerusalem and disaster for Judea , as well as Mark's version of Jesus' eschatological discourse.
Most scholars believe that the Gospel of Mark was the first gospel and was used as a source by the authors of Matthew and Luke. [12] Mark uses the cursing of the barren fig tree to bracket and comment on the story of the Jewish temple: Jesus and his disciples are on their way to Jerusalem when Jesus curses a fig tree because it bears no fruit; in Jerusalem he drives the money-changers from the ...