Marcan priority - Knowledge

924: 148: 324: 24: 1100:) recites this traditional chronological order and adds his own influential inferences. Denying that each evangelist wrote in ignorance of his predecessors, he describes Mark as "seemingly an attendant and epitomizer" of Matthew. Later in the same work, Augustine revises his opinion and sees Mark as following not only Matthew but also Luke; Mark "walks with both". This is sometimes seen as the first suggestion that one Gospel used another as a source, but it is not at all clear whether Augustine had literary dependence in mind. 246: 1087:), a pupil of Clement who also knew the work of Irenaeus well, enumerates the Gospels as follows: "As learned by tradition… the first written was Matthew… the second, Mark… the third, Luke… after all of them, John." Most readers then and now have seen this as a clear statement of chronology, though some have doubted that was Origen's intent. In any case, this canonical order was increasingly well established by this time, and subsequent sources accepted this temporal sequence. 4387: 876:, regarding the seed sown on rocky ground, where Luke omits several elements of the parable, but then follows Mark in the parable's interpretation. Luke says merely that the seed withered for lack of moisture and does not mention the seed springing up quickly, nor the lack of roots, nor being scorched by the sun; yet these omissions remain in the interpretation as, respectively, receiving the word with joy, having no firm root, and the time of temptation. 975:(as Papias calls it) was written in the "Hebrew dialect"—the ordinary way of referring to either the Hebrew or the Aramaic language—has been much discussed. The difficulty is that canonical Matthew is in Greek and does not appear to be a translation, nor is any such original Hebrew version known. Some scholars have argued that Papias simply meant "a Semitic style" in Greek. Other synoptic theorists have speculated on some role of this 667:

stories more vivid and clear. In either case, Mark must have had an independent source (traditionally, Peter) spanning nearly the entire Gospel; but if so, Marcan posteriority requires a complex and skillful weaving together of this source with both Matthew and Luke, even within individual sentences, which would have been a challenging task.

410:), or even that it is an intermediary in transmission from one to the other—in other words, many such arguments can support both Marcan priority and its rivals. Famously, the so-called "Lachmann fallacy", concerning the order of pericopae in Mark, was once used to argue for Marcan priority but is now seen as a largely neutral observation. 180:

these four, it is true, only Matthew is reckoned to have written in the Hebrew language; the others in Greek. And however they may appear to have kept each of them a certain order of narration proper to himself, this certainly is not to be taken as if each individual writer chose to write in ignorance of what his predecessor had done...".

679:), which seem to portray Jesus or the apostles in a negative light or in ways that a later redactor would likely find uncongenial. Marcan priority argues that these hard readings were more likely original to Mark and then smoothed out or omitted when Matthew and Luke encountered them, rather than added by Mark to accounts lacking them. 1054:

Irenaeus often prefers the order Matthew—Luke—Mark—John when addressing the Gospels together, and this order thereafter recurs commonly in a wide variety of ancient sources. In fact, early Bibles and canons arranged the four Gospels in many different sequences, though most placed Matthew first among the Synoptics.

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However, Mark's selection of material must be explained in either case, unless it is to be believed that the author of Mark knew nothing more about Jesus than what was written in Mark. Bauckham argues that Mark's content is limited to what Peter himself had witnessed, or at least learned from trusted

309:

A final hypothesis holds that Matthew and Luke have no literary relationship beyond their dependence on Mark, but rather each supplemented the triple tradition with oral sources. Where these oral sources overlapped with each other, the double tradition arose, and where they overlapped also with Mark,

1053:

It is doubtful whether Irenaeus intends a chronological order in this passage; "while" need not be understood temporally, and "after their departure" need not indicate the time of composition, but simply that the apostles' testimony survived in writing even after they themselves were gone. Elsewhere

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in 1835 compared the Synoptic Gospels in pairs and noted that, while Matthew frequently agreed with Mark against Luke in the order of passages and Luke agreed frequently with Mark against Matthew, Matthew and Luke rarely agreed with each other against Mark. Lachmann inferred from this that Mark best

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Riley observes when Matthew has one or both halves of a Marcan dualism, it usually occurs where Matthew and Mark are following the same sequence; when Luke has one or both halves of a Marcan dualism, it always occurs where Luke and Mark are following the same sequence. This is expected under Marcan

815:

Mark displays a special fondness for "dualisms" of various kinds, one of which is repeating essentially the same thing in two adjacent phrases. In a majority of cases, the parallel passages in Matthew and Luke, if any, echo only one of the two, and it often happens that Matthew chooses one and Luke

802:

Such observations have been studied in detail for centuries, but the difficulty has been in how to interpret them. Marcan priority views this order as support for Matthew and Luke each building upon Mark; Marcan posteriority, however, sees this order as proof that Mark drew alternately from Matthew

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Modern arguments for or against Marcan priority tend to center on redactional plausibility, asking, for example, whether it is more reasonable that Matthew and Luke could have written as they did with Mark in hand, or that Mark could have written as he did with Matthew and Luke in hand, and whether

225:

There was much debate at the time over whether Matthew and Luke used Mark itself or some Proto-Mark (Ur-Mark). In 1899 J. C. Hawkins took up the question with a careful statistical analysis and argued for Marcan priority without Proto-Mark, and other British scholars soon followed to strengthen the

848:

Supporters of Marcan posteriority advance these as clear cases of Mark conflating the parallel accounts from Matthew and Luke. Supporters of Marcan priority, on the other hand, point to a larger number of instances where both Matthew and Luke have chosen the same half of a Marcan dualism and argue

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One day Jesus got into a boat with his disciples and said to them, "Let's go across to the other side of the lake." So they set out, and as they sailed he fell asleep. Now a violent windstorm came down on the lake, and the boat started filling up with water, and they were in danger. They came and

1103:

In summary, the external evidence stands against Matthew using Mark, inasmuch as Matthew was written first, and against Mark directly using Matthew, unless perhaps either of these canonical Gospels is a translation into Greek influenced by the other. The patristic consensus, rather, was literary

666:

Mark's unique details tend to be, by necessity, non-essential ones. Marcan priority sees Matthew and Luke trimming away trivial narrative details in favor of the extensive material they wished to add elsewhere. But under Marcan posteriority, these details must have been added to Mark to make the

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The parallel passages in Matthew and especially in Luke tend to be in a more polished and eloquent style of literary Greek. Where Mark uses an unusual word or expression, Matthew and Luke often substitute something more natural. Though they often add material of substance, they tend to trim down

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wrote in the 5th century: "Now, those four evangelists whose names have gained the most remarkable circulation over the whole world, and whose number has been fixed as four, ...are believed to have written in the order which follows: first Matthew, then Mark, thirdly Luke, lastly John." And: "Of

935:

The early patristic evidence records a few traditions on the origins of the Synoptic Gospels. It never indicates that one gospel used another as a source and shows little concern even for their chronological order; the focus was rather on who composed them and on their apostolic authority. What

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Supporters of Marcan priority see this as Matthew and Luke improving the style of the material they incorporate from Mark. Supporters of Marcan posteriority, however, see Mark as recasting material from Matthew and Luke in his own peculiar style, less like lofty literature and more in a vivid,

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Mark's style of Greek is unique among the Gospels. Some scholars have argued that Mark's style is unsophisticated and unrefined or awkward. But others find Mark's Greek very dense and detailed. Mark is full of Latinisms, in idioms and vocabulary. Mark tends to conjoin verbs and sentences with

572:

If Mark is drawn from Matthew and Luke, it is hard to see why so little material would be added, if anything were going to added at all, and the choice of additions is also rather strange. On the other hand, if Mark was written first, it is easier to see why Matthew and Luke would omit these

780:

A hungry Jesus curses a fig tree for lacking fruit (Mark 11:12–14). One scholar notes this not only appears self-serving, but also irrational, as Mark adds that "it was not the season for figs." In contrast, Matthew 21:18–22 interprets the incident as a miracle that shows the power of

1008:. Mark writing in Latin may have arisen merely by inference, but it is true that canonical Mark exhibits numerous Latinisms, and some have argued that indeed canonical Mark was translated from a Latin original. Most scholars, however, reject this view and consider the Greek original. 292:, which postulates that Mark was written first, then Matthew expanded on the text of Mark, and Luke used both Mark and Matthew as source documents (Mark → Matthew → Luke). The double tradition is then simply portions of Matthew that Luke chose to repeat, so there is no need for Q. 584:

This does not tell the whole story, for altogether Mark has (depending on the method of counting) about 155 verses included in neither Matthew nor Luke—nearly a quarter of the entire Gospel of Mark. Most of these are details omitted in the parallel passages, rather than distinct

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Comparing the sequential order of parallel pericopes among the three Synoptics, the arrangement often varies, but some general patterns emerge. Mark nearly always follows Matthew and Luke where they agree in order and one or the other when they disagree. On the other hand, the

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The reverse situation of Matthew or Luke naming those unnamed in Mark never occurs. If, as Bauckham reasons, the reason for the omission of these names in Matthew and Luke is that these persons have since died, this phenomenon lends support to Mark being composed earliest.

504:

Mark's gospel is by far the shortest, just over half the length of Luke, and omits much found in Matthew and Luke. In fact, while the majority of Mark is included in the other two Synoptics, the additional material shared between Matthew and Luke only is quite extensive.

838:"Now on the first day of the feast of Unleavened Bread, when the Passover lamb is sacrificed" vs "Now on the first day of the feast of Unleavened Bread" + "Then came the day for the feast of Unleavened Bread, on which the Passover lamb had to be sacrificed" 887:

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. Several persons are named only in Mark:

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Most scholars since the late 19th century have accepted the concept of Marcan priority, although a number of scholars support different forms of Marcan priority or reject it altogether. It forms the foundation for the widely accepted

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Goodacre lists a number of occasions where it appears that Matthew or Luke begin by altering Mark, but become fatigued and lapse into copying Mark directly, even when doing so is inconsistent with the changes they have already made.

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Marcan posteriority faces the harder task of accounting for these as Marcan changes, but does so by appealing to Mark's fondness for vivid detail and for starkly contrasting Jesus' teachings with the attitudes of those around him.

616:

As he got into the boat, his disciples followed him. And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. So they came and woke him up saying, "Lord, save us! We are about to die!"

202:, or a fragmentary theory (according to which, stories about Jesus were recorded in several smaller documents and notebooks and combined by the evangelists to create the Synoptic Gospels). Working within the fragmentary theory, 401:

Many lines of evidence point to Mark having some sort of special place in the relationship among the Synoptics, as the "middle term" between Matthew and Luke. But this could mean that Mark is the common source of the other two

218:, independently extended Lachmann's reasoning to conclude that Mark not only best represented Matthew and Luke's source but also that Mark was Matthew and Luke's source. Their ideas were not immediately accepted, but 965:

This account of the origin of Mark is seen as likely genuine by many scholars, though hardly all. If so, Mark's source is not the other two Synoptics but Peter—unless Peter himself drew from them, as some propose.

1074:), in contrast to Mark. Farmer touted this as support for Marcan posteriority, but Carlson argued that the word was better interpreted as "openly published", in contrast to Mark's initially private circulation. 844:"Now when evening had already come, since it was the day of preparation" (that is, the day before the Sabbath) vs "Now when it was evening" + "It was the day of preparation and the Sabbath was beginning" 531:, needing to hold the attention of outsiders hearing the Gospel preached for the first time, and so focuses on who Jesus was and what he did, eschewing the sort of lengthy teachings that dominate the 350:

which holds that Mark used both Matthew and Luke as a source (thus, in order, Matthew—Luke—Mark). This view envisions a Mark who mostly collected the common material shared between Matthew and Luke.

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minor agreements arose. This hypothesis, with few supporters, is usually viewed as a variation on the two-source hypothesis, where Q is not a document but a body of oral material, and thus called the

237:

proved influential in reviving the rival hypothesis of Matthaean priority, and recent decades have seen scholars less certain about Marcan priority and more eager to explore all the alternatives.

523:. This is expected under Marcan priority, where Matthew has reused nearly everything he found in Mark, but if Mark was written last, it is harder to explain why so little new material was added. 360:, which also places Mark in the middle. Here, Mark uses Luke, then Matthew uses Mark but not Luke, while all three Synoptics draw from a hypothetical Greek translation of an earlier Hebrew work. 285:. This Q, then, was the origin of the double-tradition material, and many of the minor agreements are instances where both Matthew and Luke followed Q's version of a passage rather than Mark's. 363:

Some theories deny literary priority to any one of the Synoptic Gospels, asserting that, whatever their chronological order of composition, none of them draws from any of the others. The

829:"They came to Jericho. As Jesus and his disciples and a large crowd were leaving Jericho" vs "As Jesus approached Jericho" + "As they were leaving Jericho, a large crowd followed them" 261:

If Marcan priority is accepted, the next logical question is how to explain the extensive material, some 200 verses, shared between Matthew and Luke but not found at all in Mark—the

1108:. However, the value of this external evidence is uncertain; most synoptic scholars regard it as being of little help and focus almost entirely on the internal evidence instead. 1000:) is more explicit about the Gospels' languages: "Matthew the Hebrew wrote this, and behold it was turned into Greek. Matthew wrote the Gospel in Hebrew, Mark in Latin from 1068:), who probably also knew the work of Papias, comes a unique and much-discussed statement that the gospels with genealogies (i.e., Matthew and Luke) were "written before" ( 508:

While Marcan priority easily sees Matthew and Luke building upon Mark by adding new material, Marcan posteriority must explain some surprising omissions. Mark has no

342:

was that the order in the New Testament was also the order of publication and inspiration – Matthew, then Mark, then Luke, then John. This is usually called the

4134: 923: 835:"were seeking how to seize him by stealth and kill him" vs "were seeking how they might put him to death" + "conspired to seize Jesus by stealth and kill him" 1021:), who knew the work of Papias, gives the first extant account of the origins of Luke (to which later sources add little) and of all four Gospels together: 398:, bringing into focus the question of whether Matthew was a source for Mark or vice versa. The evidence supporting Marcan priority is entirely internal. 589:. In fact, apart from sayings material, nearly every pericope in Mark is longer than its parallels in Matthew and Luke. An illustrative example is the 539:. So, with Mark's selection process better understood, these omissions per se are no longer viewed as such compelling evidence for Marcan priority. 907: 4129: 869:

the correct title of "tetrarch", yet he lapses into calling him "king" at a later verse, apparently because he was copying Mark at that point.

267:. Furthermore, there are hundreds of instances where Matthew and Luke parallel Mark's account but agree against Mark in minor differences—the 4008: 853:

posteriority, assuming the Marcan account can more easily refer to Matthew from memory, but more difficult to explain under Marcan priority.

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Most scholars in the 20th century regarded Marcan priority as no longer a hypothesis but an established fact. Still, fresh challenges from

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Mark 14:52 may be an allusion to Amos 2:16 "And he who is stout of heart among the mighty shall flee away naked in that day,' says the L

4187: 4050: 1049:, the disciple of the Lord and also the one who leaned against his chest, also published the Gospel when residing in Ephesus of Asia. 3525: 936:

evidence there is as to the order of composition or publication is seen as virtually unanimous agreement on placing Matthew first.

879:

This phenomenon, along with the lack of counterexamples of fatigue occurring in the opposite direction, supports Marcan priority.

958:'s interpreter and compiled his Gospel from the preaching of Peter in Rome, which Peter then sanctioned for use in the churches. 338:

states that Mark's correspondence with other synoptics was due to Mark taking from them. The view of the Church Fathers such as

4034: 3986: 1426: 279:, that Matthew and Luke each independently drew from both Mark and another hypothetical source, which scholars have termed the 4149: 2545: 2815: 900: 893: 849:

that, when each gospel trimmed down these redundant expressions, sometimes by chance Matthew and Luke made opposite choices.

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There are very few passages in Mark with no parallel in either Matthew or Luke, which makes them all the more significant:

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is similar to the Farrer hypothesis but has Matthew using Luke as a source (Mark → Luke → Matthew), rather than vice versa.

4233: 3125: 395: 191: 3466: 3262: 3494: 3429: 3085: 2976: 2587: 1760: 1606: 561: 556: 4154: 4328: 3222: 1560: 1409: 1361:

Der Urevangelist oder exegetisch kritische Untersuchung über das Verwandtschaftsverhältniß der drei ersten Evangelien

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denies any documentary relationship and regards each gospel as an original composition utilizing oral sources only.

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as a source for the canonical Gospels; the hypothesis, for example, that canonical Matthew was a recension of the

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The Synoptic Problem: A Critical Review of the Problem of Literary Relationships Between Matthew, Mark and Luke

1530: 1339: 1246: 599: 2417: 1041:, the disciple and interpreter of Peter, himself handed what was preached by Peter down to us in writing. And 417:

Where matters of detailed wording are concerned, there is some uncertainty in the Gospel texts themselves, as

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The Four Gospels: A Study of Origins, Treating of the Manuscript Tradition, Sources, Authorship, & Dates

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So after leaving the crowd, they took him along, just as he was, in the boat, and other boats were with him.

609: 604: 4058: 3518: 2406: 2395: 1925: 2523: 2512: 2450: 2428: 2362: 2340: 2329: 2274: 2263: 2208: 2197: 1914: 1903: 1892: 4302: 3665: 2384: 2241: 2230: 2186: 2164: 573:

passages. These two healings are the only ones in the Synoptics involving the use of saliva (but cf. the

551: 357: 147: 2021: 796: 532: 263: 128: 4377: 3660: 2534: 509: 414:

any coherent rationale can be discerned underlying the redactional activity of the later evangelists.

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For example, Matthew is more precise than Mark in the titles he gives to rulers, and initially gives

774: 724:"When his family heard this they went out to restrain him, for they said, 'He is out of his mind.'" ( 699: 676: 219: 78: 2806:

Gregory of Nazianzus (2012). "On the genuine books of divinely inspired Scripture (PG 37.472–474)".

2307: 1288: 950:), whose surviving fragments report two notable facts, echoed by most later sources. The evangelist 752: 4323: 4284: 4042: 3690: 1516: 1463: 1375: 230: 215: 74: 2318: 770: 695: 4425: 4338: 4318: 4274: 4001: 3842: 3685: 3511: 2296: 1355: 1214: 1105: 823:"the leprosy left him and he was cleansed" vs "the leprosy left him" + "his leprosy was cleansed" 756: 748: 736: 725: 710: 368: 364: 296: 211: 184: 151: 70: 2810:. Popular Patristics Series Book 46. Translated by Dunkle, Brian. St Vladimir’s Seminary Press. 4246: 3680: 3462: 826:"the word that was sown in them" vs "the word from their hearts" + "what was sown in his heart" 804: 343: 195: 2119: 2064: 1266: 578: 4333: 4264: 4241: 4018: 3996: 3817: 3812: 3740: 3675: 3440: 3421:

The Progressive Publication of Matthew: An Explanation of the Writing of the Synoptic Gospels

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This view of Gospel origins, however, began to be challenged in the late 18th century, when

3725: 3655: 1241:. New Gospel Studies. Vol. 8. Macon, Georgia: Mercer University Press. p. xviii. 1234: 1005: 940: 873: 199: 1324: 690:

to do a miracle there, except to lay his hands on a few sick people and heal them. And he

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Often the differences in Mark from the parallels in Matthew and Luke are "hard readings" (

8: 4415: 3974: 3802: 2712: 1046: 1042: 1038: 1026: 959: 951: 335: 1659: 1399: 1379: 1359: 3862: 3832: 3777: 3705: 3200: 2483: 1755:. Bibliotheca Ephemeridum Theologicarum Lovaniensium. Vol. 239. pp. 115–156. 1639: 1622:

Rosché, Theodore R. (1960). "The Words of Jesus and the Future of the 'Q' Hypothesis".

1312: 1276: 1090: 1029:, among the Hebrews in their own dialect, brought forth a writing of the Gospel, while 820:"When it was evening, after sunset" vs "When it was evening" + "As the sun was setting" 485: 176: 3342: 2840:"The Development of the Canon of the New Testament - The Canon of Gregory of Nazianus" 2034: 1045:, the follower of Paul, set forth in a book the Gospel that was preached by him. Then 1004:

in the city of Rome, Luke in Greek," and this is echoed in many later sources such as

331:, an alternative to Marcan priority, holds that Mark used Matthew and Luke as sources. 323: 4269: 4213: 3847: 3720: 3695: 3670: 3490: 3448: 3425: 3404: 3398: 3380: 3297: 3280:"Augustine and the Augustinian Hypothesis: A Reexamination of Augustine's Thought in 3204: 3159: 3141: 3094: 3064: 3050: 3025: 2997: 2956: 2928: 2821: 2811: 2749: 2720: 2692: 2652: 2624: 2487: 2125: 2095: 2070: 1783: 1756: 1602: 1556: 1546: 1526: 1447: 1405: 1335: 1316: 1242: 990: 984: 590: 430: 418: 289: 253:, one of several built upon Marcan priority, holds that a hypothetical document (the 234: 190:

Storr's idea met with little acceptance at first, with most scholars favoring either

136: 120: 96: 23: 3489:. Bibliotheca Ephemeridum Theologicarum Lovaniensium. Vol. 239. pp. 9–50. 2932: 581:), and the naked runaway is an obscure incident with no obvious meaning or purpose. 4205: 4196: 4013: 3797: 3710: 3700: 3650: 3372: 3192: 2948: 2684: 2644: 2475: 1963: 1631: 1304: 1034: 513: 488:. In essence, then, Mark's style is not so much literary as thoroughly colloquial. 421:

of the gospels is still an active field, which cannot even decide, for example, on

328: 171: 116: 3445:

The Jesus Crisis: The Inroads of Historical Criticism Into Evangelical Scholarship

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has each synoptic gospel combining a distinct mix of earlier documents, while the

4097: 3852: 3827: 3730: 3419: 2907: 2591: 1550: 1520: 1001: 271:. Different answers to this question give rise to different synoptic hypotheses. 222:'s endorsement in 1863 of a qualified form of Marcan priority won general favor. 162: 1189: 4294: 4223: 4218: 4102: 3958: 3837: 3822: 3807: 3756: 3534: 1592: 1483: 1467: 566: 426: 353: 165:, which was later used as a source by Mark and Luke. It is seen as early as in 158: 124: 112: 3475: 3196: 2479: 1308: 394:

Arguments for Marcan priority are usually made in contrast to its main rival,

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in Rome were evangelizing and founding the church. But after their departure

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Some variations on Marcan priority propose an additional revision of Mark—a

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Matthew: A Commentary on His Handbook for a Mixed Church Under Persecution

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pericopae shared between Matthew and Luke show little agreement in order.

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Mark's redundancies and verbosity and express his meaning more concisely.

245: 4092: 3857: 3715: 3087:

The Canon of the New Testament: Its Origin, Development, and Significance

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Arguments from Order in Synoptic Source Criticism: A History and Critique

1330:. In Bellinzoni, Arthur J.; Tyson, Joseph B.; Walker, William O. (eds.). 1030: 955: 429:

famously dismissed many of the "minor agreements" so troublesome for the

131:-the question of the documentary relationship among these three gospels. 3104: 2994:

Redating Matthew, Mark and Luke: A Fresh Assault on the Synoptic Problem

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The Originality of St Matthew: A Critique of the Two-Document Hypothesis

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A History and Critique of the Origin of the Marcan Hypothesis, 1835–1866

962:, on the other hand, wrote his account himself in the "Hebrew dialect". 807:

can see Mark adapting Matthew's order, then Luke adapting Mark's order.

346:. A modern tweak of this view that maintains Matthaean priority is the 4087: 4082: 4077: 3923: 3887: 3735: 2786: 1643: 698:), vs. "He did not do many miracles there because of their unbelief." ( 3310: 2864: 1401:

Die synoptischen Evangelien ihr Ursprung und geschichtlicher Charakter

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by appealing to textual corruption driven typically by harmonization.

425:. Such issues often intersect with the synoptic problem; for example, 3979: 3933: 3918: 3913: 3892: 3882: 3877: 1069: 983:

making use also of Mark's Gospel was the original foundation for the

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Horae Synopticae: Contributions to the Study of the Synoptic Problem

484:, "again"), frequently uses dual expressions, and often prefers the 207:

preserved a relatively fixed order of episodes in Jesus's ministry.

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Duality in Mark: Contributions to the Study of the Marcan Redaction

1748: 1223:(in German). Tübingen: Jacob Friedrich Heerbrandt. pp. 274 ff. 1220:Über den Zweck der evangelischen Geschichte und der Briefe Johannis 1011: 311: 281: 254: 166: 3487:

New Studies in the Synoptic Problem: Oxford Conference, April 2008

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Rolland, Philippe (1983). "Marc, première harmonie évangélique?".

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New Studies in the Synoptic Problem: Oxford Conference, April 2008

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Die evangelische geschichte, kritisch und philosophisch bearbeitet

832:"immediately as you enter it" vs "immediately" + "as you enter it" 630:

Jesus said to his disciples, "Let's go across to the other side."

3953: 3928: 3908: 3867: 3634: 3629: 3624: 3619: 3614: 3609: 3604: 3503: 3484: 3146:"The Patristic Evidence Reexamined: A Response to George Kennedy" 2787:"Extracts from believers that Mark's Gospel was written in Latin" 528: 422: 288:

The foremost alternative hypothesis under Marcan priority is the

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New Synoptic Studies: The Cambridge Gospel Conference and Beyond

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New Synoptic Studies: The Cambridge Gospel Conference and Beyond

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New Synoptic Studies: The Cambridge Gospel Conference and Beyond

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were breaking into the boat, so that the boat was nearly swamped

454:, "and"); in fact, more than half the verses in Mark begin with 3599: 3594: 3589: 3584: 3579: 3574: 3569: 3564: 3559: 3377:

Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony

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associates. Powers argues that Mark's purpose is fundamentally

3047:"A Further Reexamination of Evidence from the Early Tradition" 2717:

The Formation of Q: Trajectories in Ancient Wisdom Collections

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has been revived in recent decades in the complex form of the

3943: 3792: 3542: 971: 473: 461: 455: 443: 1876: 1874: 1825: 1823: 1782:. New Testament Library: Commentary Series. pp. 23–24. 299:, which posits three sources for Luke: Mark, Q, and Matthew. 3474:. Oxford Conference on the Synoptic Problem. Archived from 2597: 1847: 1718: 1716: 1598:

Studies in the Gospels: essays in memory of R. H. Lightfoot

1569: 3349: 3024:. Traditio exegetica Graeca. Vol. 7. pp. 89–94. 2808:

Poems on Scripture: Greek original and English translation

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to be written, and was used as a source by the other two (

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woke him, saying, "Master, Master, we are about to die!"

257:) was used as a source by Matthew and Luke independently. 2649:

Why Four Gospels?: The Historical Origins of the Gospels

1980: 1728: 1713: 1689: 1499: 1497: 1154: 929:

St. Mark writes his Gospel at the dictation of St. Peter

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proposed in 1786 that Mark was the first to be written.

2906:. Translated by Morton S. Enslin: 35–79. Archived from 1859: 1796: 1166: 769:

James and John ask to sit beside Jesus in his kingdom (

2550: 1808: 386:

if later—serving as a source for Matthew and/or Luke.

4375: 3181:"Clement of Alexandria on the 'Order' of the Gospels" 2069:. New Gospel Studies. Vol. 7. pp. 223–238. 2035:"Early Christian Gospels, Lecture 4: Markan Priority" 1677: 1494: 841:"today, on this night" vs "today" + "this very night" 3231: 2955:. Vol. 2. Wm. B. Eerdmans. pp. 1035–1045. 2805: 1404:(in German). Leipzig: Verlag von Wilhelm Engelmann. 3243: 2746:

The Gospel Behind the Gospels: Current Studies on Q

1960:For color-coded synopsis in Greek and English, see 1364:(in German). Leipzig: Verlag von Gerhard Fleischer. 1295:Palmer, N. Humphrey (1967). "Lachmann's Argument". 3443:. In Thomas, Robert L.; Farnell, F. David (eds.). 908:Mk 15:40, 16:1; Mt 27:55–56, 28:1; Lk 23:49, 24:10 2934:Codex B and Its Allies: A Study and an Indictment 1427:"Synoptic Problem Website: Two-Source Hypothesis" 519:Nor does Mark have more than a handful of unique 4402: 1191:, Irenaeus, Against Heresies, Book 3, Chapter 1. 161:regarded Matthew as the first Gospel written in 127:). It is a central element in discussion of the 4398:Hypothesis about Christian Bible Gospel of Mark 2953:Mark: A Commentary on His Apology for the Cross 1332:The Two-Source Hypothesis: A Critical Appraisal 226:argument, which then received wide acceptance. 1268:De ordine narrationum in evangeliis synopticis 682:Notable hard readings unique to Mark include: 636:Now a great windstorm developed and the waves 499: 4181: 3519: 3439:Thomas, Robert L.; Farnell, F. David (1998). 3438: 3328: 3316: 2671: 2124:. Mercer University Press. pp. 219–227. 1388: 542: 382:) if earlier than the canonical Gospel, or a 3441:"The Synoptic Gospels in the Ancient Church" 3400:The Synoptic Problem: A Way Through the Maze 2580:These quotations are preserved in Eusebius, 1749:"Textual Criticism and the Synoptic Problem" 816:chooses the other. Some prominent examples: 496:fast-moving style befitting oral preaching. 2711: 1601:. Oxford: Basil Blackwell. pp. 55–88. 1384:(in German). Leipzig: Breitkopf und Hartel. 275:The most widely accepted hypothesis is the 4188: 4174: 3526: 3512: 2893:"Was the Gospel of Mark written in Latin?" 1581: 1368: 1227: 22: 3468:The current state of the Synoptic Problem 1657: 1394: 882: 872:Another example is Luke's version of the 731:In the storm at sea, the disciples ask, " 562:The healing of the blind man of Bethsaida 557:The healing of the deaf mute of Decapolis 3485:Foster, Paul; et al., eds. (2011). 3393: 3371: 3355: 2996:. InterVarsity Press. pp. 239–242. 2890: 2739: 2603: 2568: 2556: 2500: 2461: 2113: 2111: 2089: 2050: 1998: 1880: 1853: 1841: 1829: 1814: 1707: 1575: 1482: 1348: 1261: 1207: 1160: 922: 773:), vs. their mother making the request ( 322: 295:A hybrid of these two hypotheses is the 244: 146: 3461: 3447:. Kregel Publications. pp. 39–46. 3277: 3237: 3178: 3083: 3016: 2927: 2455: 2145: 2062: 1986: 1751:. In Foster, Paul; et al. (eds.). 1734: 1722: 1695: 1683: 1660:"The Lost Gospel Of Q—Fact Or Fantasy?" 1503: 1469:The Gospel History and Its Transmission 1462: 1445: 1424: 1233: 1177: 1148: 762:The disciples' "hearts were hardened" ( 240: 4403: 3417: 3249: 3140: 2991: 2947: 2922: 2920: 2886: 2884: 2862: 2683: 2615: 2032: 1948: 1936: 1865: 1802: 1775: 1621: 1587: 1545: 1515: 1374: 1322: 1294: 4169: 3507: 3093:. Clarendon Press. pp. 295–300. 3044: 3019:Irenaeus' Use of Matthew's Gospel in 2691:. Wm. B. Eerdmans. pp. 617–620. 2643: 2117: 2108: 1961: 1354: 1213: 969:The curious statement that Matthew's 654:. They woke him up and said to him, " 4195: 3292:. Mercer University Press. pp. 3154:. Mercer University Press. pp. 3059:. Mercer University Press. pp. 2784: 1746: 918: 856: 3286:. In Farmer, William Reuben (ed.). 3148:. In Farmer, William Reuben (ed.). 2917: 2881: 1591:(1955). "On Dispensing with Q". In 13: 3533: 2863:Decker, Rodney J. (May 28, 2011). 2546:Mk 4:5–6, 16–17; Lk 8:6, 13 ! 2121:The Making of Mark: An Exploration 1964:"The calming of the sea (or lake)" 14: 4437: 4329:Priority of the Gospel of Marcion 2719:. A&C Black. pp. 51–52. 406:), or that it derives from both ( 348:two-gospel (Griesbach) hypothesis 157:The tradition handed down by the 4385: 4280:Matthean Posteriority hypothesis 3334: 3271: 3255: 3211: 3172: 3134: 3114: 3077: 3038: 3017:Bingham, Dwight Jeffrey (1998). 3010: 2985: 2969: 2941: 2856: 2832: 2799: 2744:. In Piper, Ronald Allen (ed.). 1271:. Vol. 8. pp. 570–590. 1204:, Book 1, Chapter 2, Paragraph 4 939:The earliest relevant source is 743:). Jesus replies, "Do you still 670: 304:Matthean Posteriority hypothesis 3365: 2778: 2762: 2742:"Q: Sayings of Jesus or Logia?" 2733: 2705: 2677: 2637: 2609: 2574: 2539: 2528: 2517: 2506: 2444: 2433: 2422: 2411: 2400: 2389: 2378: 2367: 2356: 2345: 2334: 2323: 2312: 2301: 2290: 2279: 2268: 2257: 2246: 2235: 2224: 2213: 2202: 2191: 2180: 2169: 2158: 2138: 2083: 2056: 2026: 2015: 2004: 1954: 1919: 1908: 1897: 1886: 1769: 1740: 1650: 1615: 1539: 1509: 1476: 1456: 1439: 1418: 1237:(1993). Kiwiet, John J. (ed.). 1118: 739:), vs. "We are about to die!" ( 552:The parable of the growing seed 460:. Mark is also notably fond of 436: 318: 1624:Journal of Biblical Literature 1525:. Cambridge University Press. 1255: 1194: 1: 3762:Sayings of Jesus on the cross 2992:Wenham, John William (1992). 2891:Couchoud, Paul-Louis (1928). 2621:Studies in the Gospel of Mark 1446:Hawkins, John Caesar (1899). 1135: 1094: 1081: 1062: 1015: 994: 944: 755:) or "Where is your faith?" ( 751:), vs. "ye of little faith" ( 694:because of their unbelief." ( 575:healing of the man born blind 329:Two-Gospel (Griesbach) theory 111:) is the hypothesis that the 3179:Carlson, Stephen C. (2001). 2865:"Latinisms in Mark's Gospel" 1425:Carlson, Stephen C. (2004). 1334:. Mercer. pp. 119–131. 1323:Parker, N. Humphrey (1985). 1070: 901:Mk 15:21; Mt 27:32; Lk 23:26 894:Mk 10:46; Mt 20:30; Lk 18:35 735:that we are about to die?" ( 657:Teacher, don't you care that 480: 468: 450: 7: 4303:Jerusalem school hypothesis 3666:Parable of the Growing Seed 3340:Cf. especially Chrysostom, 3329:Thomas & Farnell (1998) 3317:Thomas & Farnell (1998) 3045:Gamba, Giuseppe G. (1983). 2672:Thomas & Farnell (1998) 2094:. Leuven University Press. 1555:. Mercer University Press. 810: 500:Content not present in Mark 389: 358:Jerusalem school hypothesis 115:was the first of the three 10: 4442: 4052:La Pasión según San Marcos 3282:De consensu evangelistarum 3278:Peabody, David B. (1983). 3264:De Consensu Evangelistarum 3084:Metzger, Bruce M. (1987). 2785:Gain, David Bruce (2011). 2748:. BRILL. pp. 97–116. 2571:, pp. 12–38, 202–239. 2464:"Fatigue in the Synoptics" 2063:Neville, David J. (1994). 2033:Troxel, Ronald L. (2007). 1776:Boring, M. Eugene (2006). 1202:The Harmony of the Gospels 614: 597: 543:Content found only in Mark 474: 462: 456: 444: 210:In 1838, two theologians, 142: 4347: 4311: 4293: 4255: 4232: 4203: 4150:American Standard Version 4122: 4070: 4027: 3967: 3901: 3770: 3749: 3643: 3541: 3197:10.1017/S0028688501000091 2771:Comm. in Diatess. Tatiani 2740:Lührmann, Dieter (1995). 2480:10.1017/S0028688500016349 1517:Butler, Basil Christopher 1484:Streeter, Burnett Hillman 1464:Burkitt, Francis Crawford 1376:Weisse, Christian Hermann 1309:10.1017/S0028688500018373 220:Heinrich Julius Holtzmann 88: 79:Heinrich Julius Holtzmann 66: 58: 50: 45: 35: 30: 21: 4324:Hebrew Gospel hypothesis 4285:Four-document hypothesis 3418:Powers, B. Ward (2010). 3319:, pp. 62–63, 71–72. 2148:Revue Biblique Jérusalem 2090:Neirynck, Frans (1988). 2001:, pp. 65–67, 89–90. 1356:Wilke, Christian Gottlob 1215:Storr, Gottlob Christian 1111: 789: 216:Christian Hermann Weisse 194:, under the traditional 75:Christian Hermann Weisse 4339:Independence hypothesis 4319:Multi-source hypothesis 4275:Three-source hypothesis 4009:Intertextual production 4002:three-source hypothesis 3463:Tuckett, Christopher M. 3120:Clement of Alexandria, 2929:Hoskier, Herman Charles 2462:Goodacre, Mark (1998). 1747:Head, Peter M. (2011). 1658:Linnemann, Eta (1996). 512:nor any version of the 369:independence hypothesis 365:multi-source hypothesis 297:three-source hypothesis 212:Christian Gottlob Wilke 185:Gottlob Christian Storr 152:Gottlob Christian Storr 71:Christian Gottlob Wilke 54:Gottlob Christian Storr 4247:Augustinian hypothesis 4046:, BWV 247 (J. S. Bach) 4038:(attributed to Keiser) 3828:Mary, sister of Martha 3424:. B&H Publishing. 3142:Farmer, William Reuben 3051:Farmer, William Reuben 2118:Riley, Harold (1989). 1962:Smith, Ben C. (2009). 1589:Farrer, Austin Marsden 1547:Farmer, William Reuben 1051: 932: 883:Naming of eyewitnesses 805:Augustinian hypothesis 660:we are about to die?" 423:Mark's original ending 344:Augustinian hypothesis 332: 258: 196:Augustinian hypothesis 154: 4421:Christian terminology 4265:Two-source hypothesis 4242:Two-gospel hypothesis 4155:World English Version 4019:Secret Gospel of Mark 3997:two-source hypothesis 3818:Mary, mother of Jesus 3813:Mary, mother of James 3676:Feeding the multitude 3185:New Testament Studies 2468:New Testament Studies 1325:"Lachmann's Argument" 1297:New Testament Studies 1293:English translation, 1023: 926: 899:Alexander and Rufus ( 472:, "immediately") and 326: 277:two-source hypothesis 251:two-source hypothesis 248: 150: 4334:Q+/Papias hypothesis 4312:Other or no priority 3261:Augustine of Hippo, 2713:Kloppenborg, John S. 2585:3.39.15–16, 2.15.1–2 1593:Nineham, Dennis Eric 1200:Augustine of Hippo, 1151:, p. 1–2. 1006:Gregory of Nazianzus 874:Parable of the Sower 591:calming of the storm 241:Dependent hypotheses 200:Griesbach hypothesis 3975:Mark the Evangelist 3803:Joseph of Arimathea 2937:. pp. 126–194. 2606:, pp. 124–263. 1951:, pp. 135–138. 1939:, pp. 102–111. 1578:, pp. 107–108. 1396:Holtzmann, Heinrich 960:Matthew the Apostle 803:and Luke. Even the 427:B. H. Streeter 336:Marcan posteriority 18: 4234:Matthaean priority 4145:King James Version 3221:I, apud Eusebius, 2590:2014-09-10 at the 1856:, p. 114–116. 1779:Mark: A Commentary 1452:. Clarendon Press. 1235:Meyboom, Hajo Uden 933: 677:Lectio Difficilior 627:when evening came, 567:The naked fugitive 486:historical present 396:Matthaean priority 333: 259: 192:Matthaean priority 177:Augustine of Hippo 155: 31:Theory Information 16: 4373: 4372: 4270:Farrer hypothesis 4214:Gospel of Matthew 4163: 4162: 3731:Entombment/Burial 3696:Great Commandment 3686:Cleansing a leper 3671:Calming the storm 3661:Galilean ministry 3403:. A&C Black. 3373:Bauckham, Richard 3358:, pp. 76–81. 3331:, pp. 57–75. 3124:, apud Eusebius, 3021:Adversus Haereses 2949:Gundry, Robert H. 2817:978-0-88141-433-2 2685:Gundry, Robert H. 2674:, pp. 39–46. 2645:Black, David Alan 2503:, pp. 71–76. 2053:, pp. 37–42. 1989:, pp. 20–21. 1883:, pp. 59–61. 1868:, pp. 55–93. 1844:, pp. 61–62. 1832:, pp. 57–58. 1805:, pp. 90–93. 1737:, pp. 11–12. 1725:, pp. 10–11. 1710:, pp. 54–55. 1698:, pp. 23–26. 1180:, pp. 16–17. 1163:, pp. 20–23. 991:Ephrem the Syrian 985:two-source theory 919:External evidence 857:Editorial fatigue 664: 663: 510:infancy narrative 431:two-source theory 419:textual criticism 312:oral Q hypothesis 290:Farrer hypothesis 235:William R. Farmer 137:two-source theory 102: 101: 97:William R. Farmer 4433: 4411:Synoptic problem 4390: 4389: 4388: 4381: 4348:Possible sources 4206:Synoptic Gospels 4197:Synoptic problem 4190: 4183: 4176: 4167: 4166: 4140:Wycliffe Version 4060:St Mark Passion 4014:Messianic Secret 3987:Textual variants 3798:John the Baptist 3701:Olivet Discourse 3681:Walking on water 3651:Baptism of Jesus 3528: 3521: 3514: 3505: 3504: 3500: 3482: 3481:on May 29, 2008. 3480: 3473: 3458: 3435: 3414: 3390: 3359: 3353: 3347: 3338: 3332: 3326: 3320: 3314: 3308: 3307: 3275: 3269: 3259: 3253: 3247: 3241: 3235: 3229: 3215: 3209: 3208: 3176: 3170: 3169: 3138: 3132: 3118: 3112: 3111: 3109: 3103:. 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In Matth. 3216: 3212: 3177: 3173: 3166: 3139: 3135: 3119: 3115: 3107: 3101: 3090: 3082: 3078: 3071: 3043: 3039: 3032: 3015: 3011: 3004: 2990: 2986: 2974: 2970: 2963: 2946: 2942: 2925: 2918: 2910: 2895: 2889: 2882: 2873: 2871: 2869:ntresources.com 2861: 2857: 2848: 2846: 2844:www.ntcanon.org 2838: 2837: 2833: 2818: 2804: 2800: 2791: 2789: 2783: 2779: 2767: 2763: 2756: 2738: 2734: 2727: 2710: 2706: 2699: 2682: 2678: 2670: 2666: 2659: 2642: 2638: 2631: 2614: 2610: 2604:Bauckham (2006) 2602: 2598: 2592:Wayback Machine 2579: 2575: 2569:Bauckham (2006) 2567: 2563: 2557:Bauckham (2006) 2555: 2551: 2544: 2540: 2533: 2529: 2522: 2518: 2511: 2507: 2501:Goodacre (2001) 2499: 2495: 2460: 2456: 2449: 2445: 2438: 2434: 2427: 2423: 2416: 2412: 2405: 2401: 2394: 2390: 2383: 2379: 2372: 2368: 2361: 2357: 2350: 2346: 2339: 2335: 2328: 2324: 2317: 2313: 2306: 2302: 2295: 2291: 2284: 2280: 2273: 2269: 2262: 2258: 2251: 2247: 2240: 2236: 2229: 2225: 2218: 2214: 2207: 2203: 2196: 2192: 2185: 2181: 2174: 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1161:Goodacre (2001) 1159: 1155: 1147: 1143: 1138: 1133: 1132: 1125: 1123: 1119: 1114: 1097: 1084: 1065: 1018: 997: 954:, he says, was 947: 931:, 17th century. 921: 885: 859: 813: 792: 673: 545: 537:Special Matthew 516:, for example. 502: 439: 392: 321: 243: 145: 109:Markan priority 105:Marcan priority 40: 17:Marcan priority 12: 11: 5: 4439: 4429: 4428: 4426:Gospel of Mark 4423: 4418: 4413: 4397: 4395: 4394: 4371: 4370: 4368: 4367: 4362: 4357: 4351: 4349: 4345: 4344: 4342: 4341: 4336: 4331: 4326: 4321: 4315: 4313: 4309: 4308: 4306: 4305: 4299: 4297: 4295:Lucan priority 4291: 4290: 4288: 4287: 4282: 4277: 4272: 4267: 4261: 4259: 4253: 4252: 4250: 4249: 4244: 4238: 4236: 4230: 4229: 4227: 4226: 4224:Gospel of Luke 4221: 4219:Gospel of Mark 4216: 4210: 4208: 4201: 4200: 4193: 4192: 4185: 4178: 4170: 4161: 4160: 4158: 4157: 4152: 4147: 4142: 4137: 4132: 4126: 4124: 4120: 4119: 4117: 4116: 4108: 4100: 4095: 4090: 4085: 4080: 4074: 4072: 4068: 4067: 4065: 4064: 4056: 4048: 4040: 4031: 4029: 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3364: 3361: 3360: 3348: 3333: 3321: 3309: 3302: 3270: 3254: 3242: 3238:Carlson (2001) 3230: 3210: 3171: 3164: 3133: 3113: 3110:on 2013-06-01. 3099: 3076: 3069: 3037: 3030: 3009: 3002: 2984: 2968: 2961: 2940: 2916: 2913:on 2012-03-19. 2880: 2855: 2831: 2816: 2798: 2777: 2761: 2754: 2732: 2725: 2704: 2697: 2676: 2664: 2657: 2636: 2629: 2617:Hengel, Martin 2608: 2596: 2573: 2561: 2549: 2538: 2527: 2516: 2505: 2493: 2454: 2443: 2432: 2421: 2410: 2399: 2388: 2377: 2366: 2355: 2344: 2333: 2322: 2311: 2300: 2289: 2278: 2267: 2256: 2245: 2234: 2223: 2212: 2201: 2190: 2179: 2168: 2157: 2137: 2130: 2107: 2100: 2082: 2075: 2055: 2043: 2025: 2014: 2003: 1991: 1987:Tuckett (2008) 1979: 1968:TextExcavation 1953: 1941: 1929: 1918: 1907: 1896: 1885: 1870: 1858: 1846: 1834: 1819: 1807: 1795: 1788: 1768: 1762:978-9042924017 1761: 1739: 1735:Tuckett (2008) 1727: 1723:Tuckett (2008) 1712: 1700: 1696:Tuckett (2008) 1688: 1684:Tuckett (2008) 1676: 1649: 1630:(3): 210–220. 1614: 1608:978-0631047803 1607: 1580: 1568: 1561: 1538: 1531: 1508: 1504:Tuckett (2008) 1493: 1475: 1455: 1438: 1417: 1410: 1387: 1367: 1347: 1340: 1303:(4): 368–378. 1263:Lachmann, Karl 1254: 1247: 1226: 1206: 1193: 1182: 1178:Tuckett (2008) 1165: 1153: 1149:Tuckett (2008) 1140: 1139: 1137: 1134: 1131: 1130: 1116: 1115: 1113: 1110: 1071:progegraphthai 920: 917: 912: 911: 904: 897: 884: 881: 858: 855: 846: 845: 842: 839: 836: 833: 830: 827: 824: 821: 812: 809: 791: 788: 783: 782: 778: 767: 760: 746: 745:have no faith? 734: 733:Don't you care 729: 722: 716: 708: 705:Jesus "healed 703: 693: 689: 672: 669: 662: 661: 658: 652: 646: 640: 634: 628: 622: 618: 613: 612: 607: 602: 570: 569: 564: 559: 554: 544: 541: 501: 498: 438: 435: 391: 388: 354:Lucan priority 320: 317: 316: 315: 307: 300: 293: 286: 242: 239: 159:Church Fathers 144: 141: 113:Gospel of Mark 100: 99: 90: 86: 85: 68: 64: 63: 60: 56: 55: 52: 48: 47: 46:Theory History 43: 42: 37: 33: 32: 28: 27: 9: 6: 4: 3: 2: 4438: 4427: 4424: 4422: 4419: 4417: 4414: 4412: 4409: 4408: 4406: 4393: 4383: 4382: 4379: 4366: 4363: 4361: 4358: 4356: 4353: 4352: 4350: 4346: 4340: 4337: 4335: 4332: 4330: 4327: 4325: 4322: 4320: 4317: 4316: 4314: 4310: 4304: 4301: 4300: 4298: 4296: 4292: 4286: 4283: 4281: 4278: 4276: 4273: 4271: 4268: 4266: 4263: 4262: 4260: 4258: 4254: 4248: 4245: 4243: 4240: 4239: 4237: 4235: 4231: 4225: 4222: 4220: 4217: 4215: 4212: 4211: 4209: 4207: 4202: 4198: 4191: 4186: 4184: 4179: 4177: 4172: 4171: 4168: 4156: 4153: 4151: 4148: 4146: 4143: 4141: 4138: 4136: 4135:Latin Vulgate 4133: 4131: 4128: 4127: 4125: 4121: 4115: 4114: 4109: 4107: 4106: 4101: 4099: 4096: 4094: 4091: 4089: 4086: 4084: 4081: 4079: 4076: 4075: 4073: 4069: 4063: 4061: 4057: 4055: 4053: 4049: 4047: 4045: 4041: 4039: 4037: 4033: 4032: 4030: 4026: 4020: 4017: 4015: 4012: 4010: 4007: 4003: 4000: 3998: 3995: 3994: 3993: 3990: 3988: 3985: 3981: 3978: 3977: 3976: 3973: 3972: 3970: 3966: 3960: 3957: 3955: 3952: 3950: 3947: 3945: 3942: 3940: 3937: 3935: 3932: 3930: 3927: 3925: 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3470: 3469: 3464: 3460: 3456: 3450: 3446: 3442: 3437: 3433: 3427: 3423: 3422: 3416: 3412: 3406: 3402: 3401: 3396: 3392: 3388: 3382: 3378: 3374: 3370: 3369: 3357: 3352: 3345: 3344: 3337: 3330: 3325: 3318: 3313: 3305: 3299: 3295: 3291: 3290: 3285: 3283: 3274: 3267: 3265: 3258: 3251: 3250:Farmer (1983) 3246: 3239: 3234: 3227: 3225: 3220: 3214: 3206: 3202: 3198: 3194: 3190: 3186: 3182: 3175: 3167: 3161: 3157: 3153: 3152: 3147: 3143: 3137: 3130: 3128: 3123: 3117: 3106: 3102: 3096: 3089: 3088: 3080: 3072: 3066: 3062: 3058: 3057: 3052: 3048: 3041: 3033: 3027: 3023: 3020: 3013: 3005: 2999: 2995: 2988: 2981: 2979: 2972: 2964: 2958: 2954: 2950: 2944: 2936: 2935: 2930: 2923: 2921: 2909: 2905: 2901: 2894: 2887: 2885: 2870: 2866: 2859: 2845: 2841: 2835: 2827: 2823: 2819: 2813: 2809: 2802: 2788: 2781: 2774: 2772: 2765: 2757: 2751: 2747: 2743: 2736: 2728: 2722: 2718: 2714: 2708: 2700: 2694: 2690: 2686: 2680: 2673: 2668: 2660: 2654: 2650: 2646: 2640: 2632: 2626: 2622: 2618: 2612: 2605: 2600: 2593: 2589: 2586: 2584: 2577: 2570: 2565: 2559:, p. 42. 2558: 2553: 2547: 2542: 2536: 2531: 2525: 2520: 2514: 2509: 2502: 2497: 2489: 2485: 2481: 2477: 2473: 2469: 2465: 2458: 2452: 2447: 2441: 2436: 2430: 2425: 2419: 2414: 2408: 2403: 2397: 2392: 2386: 2381: 2375: 2370: 2364: 2359: 2353: 2348: 2342: 2337: 2331: 2326: 2320: 2315: 2309: 2304: 2298: 2293: 2287: 2282: 2276: 2271: 2265: 2260: 2254: 2249: 2243: 2238: 2232: 2227: 2221: 2216: 2210: 2205: 2199: 2194: 2188: 2183: 2177: 2172: 2166: 2161: 2153: 2149: 2141: 2133: 2127: 2123: 2122: 2114: 2112: 2103: 2097: 2093: 2086: 2078: 2072: 2068: 2067: 2059: 2052: 2047: 2036: 2029: 2023: 2018: 2012: 2011:Mark 11:12–14 2007: 2000: 1995: 1988: 1983: 1969: 1965: 1957: 1950: 1949:Powers (2010) 1945: 1938: 1937:Powers (2010) 1933: 1927: 1922: 1916: 1911: 1905: 1900: 1894: 1889: 1882: 1877: 1875: 1867: 1866:Powers (2010) 1862: 1855: 1850: 1843: 1838: 1831: 1826: 1824: 1817:, p. 62. 1816: 1811: 1804: 1803:Powers (2010) 1799: 1791: 1785: 1781: 1780: 1772: 1764: 1758: 1754: 1750: 1743: 1736: 1731: 1724: 1719: 1717: 1709: 1704: 1697: 1692: 1686:, p. 15. 1685: 1680: 1672: 1668: 1661: 1653: 1645: 1641: 1637: 1633: 1629: 1625: 1618: 1610: 1604: 1600: 1599: 1594: 1590: 1584: 1577: 1572: 1564: 1562:9780915948024 1558: 1554: 1553: 1548: 1542: 1534: 1528: 1524: 1523: 1518: 1512: 1506:, p. 10. 1505: 1500: 1498: 1489: 1485: 1479: 1471: 1470: 1465: 1459: 1451: 1450: 1442: 1428: 1421: 1413: 1411:9780790511580 1407: 1403: 1402: 1397: 1391: 1383: 1382: 1377: 1371: 1363: 1362: 1357: 1351: 1343: 1337: 1333: 1326: 1321:Reprinted in 1318: 1314: 1310: 1306: 1302: 1298: 1290: 1278: 1270: 1269: 1264: 1258: 1250: 1244: 1240: 1236: 1230: 1222: 1221: 1216: 1210: 1203: 1197: 1190: 1186: 1179: 1174: 1172: 1170: 1162: 1157: 1150: 1145: 1141: 1121: 1117: 1109: 1107: 1101: 1092: 1088: 1079: 1075: 1072: 1060: 1055: 1050: 1048: 1044: 1040: 1036: 1032: 1028: 1022: 1013: 1009: 1007: 1003: 992: 988: 986: 982: 978: 974: 973: 967: 963: 961: 957: 953: 942: 937: 930: 927:Pasqualotto, 925: 916: 909: 905: 902: 898: 895: 891: 890: 889: 880: 877: 875: 870: 868: 867:Herod Antipas 863: 854: 850: 843: 840: 837: 834: 831: 828: 825: 822: 819: 818: 817: 808: 806: 800: 798: 787: 779: 776: 772: 768: 765: 761: 758: 754: 750: 744: 742: 738: 732: 730: 727: 723: 720: 714: 712: 706: 704: 701: 697: 691: 687: 685: 684: 683: 680: 678: 671:Hard readings 668: 659: 656: 653: 650: 647: 645:in the stern, 644: 642:. But he was 641: 638: 635: 632: 629: 626: 624:On that day, 623: 619: 615: 611: 608: 606: 603: 601: 598: 594: 592: 588: 582: 580: 576: 568: 565: 563: 560: 558: 555: 553: 550: 549: 548: 540: 538: 534: 530: 524: 522: 517: 515: 514:Lord's Prayer 511: 506: 497: 493: 489: 487: 482: 470: 452: 434: 432: 428: 424: 420: 415: 411: 409: 405: 399: 397: 387: 385: 381: 377: 372: 370: 366: 361: 359: 355: 351: 349: 345: 341: 337: 330: 325: 313: 308: 305: 301: 298: 294: 291: 287: 284: 283: 278: 274: 273: 272: 270: 266: 265: 256: 252: 247: 238: 236: 232: 227: 223: 221: 217: 213: 208: 205: 204:Karl Lachmann 201: 197: 193: 188: 186: 181: 178: 174: 173: 168: 164: 160: 153: 149: 140: 138: 132: 130: 126: 122: 118: 114: 110: 106: 98: 94: 91: 87: 84: 83:J. C. Hawkins 80: 76: 72: 69: 65: 61: 57: 53: 49: 44: 38: 34: 29: 25: 20: 4256: 4112: 4104: 4062:(N. Matthes) 4059: 4051: 4043: 4035: 3991: 3939:Jordan River 3793:Jesus Christ 3741:Resurrection 3486: 3476:the original 3467: 3444: 3420: 3399: 3376: 3366:Bibliography 3351: 3341: 3336: 3324: 3312: 3288: 3281: 3273: 3263: 3257: 3245: 3233: 3223: 3218: 3213: 3188: 3184: 3174: 3150: 3136: 3126: 3122:Hypotyposeis 3121: 3116: 3105:the original 3086: 3079: 3055: 3040: 3022: 3018: 3012: 2993: 2987: 2977: 2971: 2952: 2943: 2933: 2908:the original 2903: 2899: 2872:. Retrieved 2868: 2858: 2847:. Retrieved 2843: 2834: 2807: 2801: 2790:. Retrieved 2780: 2770: 2764: 2745: 2735: 2716: 2707: 2688: 2679: 2667: 2648: 2639: 2620: 2611: 2599: 2582: 2576: 2564: 2552: 2541: 2530: 2519: 2508: 2496: 2474:(1): 45–58. 2471: 2467: 2457: 2446: 2435: 2424: 2413: 2402: 2391: 2380: 2369: 2358: 2347: 2336: 2325: 2314: 2303: 2292: 2281: 2270: 2259: 2248: 2237: 2226: 2215: 2204: 2193: 2182: 2171: 2160: 2151: 2147: 2140: 2120: 2091: 2085: 2065: 2058: 2046: 2028: 2017: 2006: 1994: 1982: 1971:. Retrieved 1967: 1956: 1944: 1932: 1921: 1910: 1899: 1888: 1861: 1849: 1837: 1810: 1798: 1778: 1771: 1752: 1742: 1730: 1703: 1691: 1679: 1670: 1666: 1652: 1627: 1623: 1617: 1597: 1583: 1571: 1551: 1541: 1521: 1511: 1487: 1478: 1468: 1458: 1448: 1441: 1430:. Retrieved 1420: 1400: 1390: 1380: 1370: 1360: 1350: 1331: 1300: 1296: 1267: 1257: 1238: 1229: 1219: 1209: 1201: 1196: 1185: 1156: 1144: 1120: 1106:independence 1102: 1089: 1076: 1056: 1052: 1024: 1010: 989: 980: 976: 970: 968: 964: 938: 934: 928: 913: 892:Bartimaeus ( 886: 878: 871: 864: 860: 851: 847: 814: 801: 793: 784: 681: 674: 665: 655: 651:on a cushion 649: 643: 637: 631: 625: 583: 571: 546: 535:and most of 525: 518: 507: 503: 494: 490: 440: 437:Marcan style 416: 412: 408:posteriority 407: 403: 400: 393: 384:Deutero-Mark 383: 379: 375: 373: 362: 352: 334: 319:Alternatives 280: 268: 262: 260: 231:B. C. Butler 228: 224: 209: 189: 182: 170: 156: 133: 108: 104: 103: 93:B. C. Butler 4071:Manuscripts 3858:Simon Peter 3726:Crucifixion 3716:Last Supper 3224:Hist. Eccl. 3191:: 118–125. 3127:Hist. Eccl. 2583:Hist. Eccl. 2154:(1): 23–79. 1926:Mk 14:51–52 1285:|work= 4416:Hypotheses 4405:Categories 4130:Greek Text 4113:(disputed) 4078:Papyrus 45 3924:Dalmanutha 3888:Samaritans 3736:Empty tomb 3656:Temptation 3454:082543811X 3410:0567080560 3386:0802831621 3303:086554087X 3165:086554087X 3100:0198261802 3070:086554087X 3031:9068319647 3003:0830817603 2978:Adv. Haer. 2975:Irenaeus, 2962:0802829112 2874:2020-10-01 2849:2020-10-01 2792:2013-12-12 2755:9004097376 2726:1563383063 2698:0802807356 2658:0825420709 2651:. Kregel. 2630:0334023432 2623:. passim. 2131:0865543593 2101:9061862795 2076:0865543992 1973:2013-12-29 1915:Mk 8:22–26 1904:Mk 7:31–37 1893:Mk 4:26–29 1789:0664221076 1673:(1): 3–18. 1532:0521233038 1432:2013-12-21 1341:0865540969 1248:0865544077 1136:References 1098: 400 1085: 250 1066: 195 1019: 185 998: 350 948: 105 766:uniquely). 728:uniquely). 692:was amazed 610:Mk 4:35–38 605:Lk 8:22–24 600:Mt 8:23–25 529:kerygmatic 376:Proto-Mark 67:Proponents 51:Originator 41:Luke, Matt 4105:(forgery) 4054:(Golijov) 3980:John Mark 3934:Jerusalem 3919:Capernaum 3914:Bethsaida 3893:Sanhedrin 3883:Sadducees 3878:Pharisees 3706:Anointing 3205:171005597 2826:811238964 2773:App. I, 1 2488:170283051 1317:171079293 1287:ignored ( 1277:cite book 1091:Augustine 648:sleeping 587:pericopes 521:pericopes 340:Augustine 89:Opponents 4365:L source 4360:M source 4355:Q source 4028:In music 3949:Nazareth 3783:Caiaphas 3546:chapters 3465:(2008). 3397:(2001). 3375:(2006). 3226:6.25.3–6 3217:Origen, 3144:(1983). 3129:6.14.5–7 2951:(2000). 2931:(1914). 2768:Ephrem, 2715:(1987). 2687:(1994). 2647:(2001). 2619:(1985). 2588:Archived 2451:Lk 23:54 2440:Mt 27:57 2429:Mk 15:42 2418:Mt 26:34 2407:Lk 22:34 2396:Mk 14:30 2374:Mt 26:17 2363:Mk 14:12 2319:Lk 19:30 2286:Mt 20:29 2275:Lk 18:35 2264:Mk 10:46 2253:Mt 13:19 1549:(1964). 1519:(1951). 1486:(1924). 1466:(1907). 1398:(1863). 1378:(1838). 1358:(1838). 1265:(1835). 1217:(1786). 1012:Irenaeus 906:Salome ( 811:Dualisms 775:Mt 20:20 771:Mk 10:35 713:), vs. " 700:Mt 13:58 696:Mk 6:5–6 688:not able 686:"He was 404:priority 390:Evidence 282:Q source 255:Q source 169:'s book 167:Irenaeus 4123:Sources 3968:Related 3954:Samaria 3929:Galilee 3909:Bethany 3868:Zebedee 3750:Phrases 3711:Passion 3053:(ed.). 2535:Mk 6:26 2524:Mt 14:9 2513:Mt 14:1 2385:Lk 22:7 2352:Mt 26:4 2341:Lk 22:2 2330:Mk 14:1 2308:Mt 21:2 2297:Mk 11:2 2242:Lk 8:12 2231:Mk 4:15 2209:Lk 5:13 2198:Mk 1:42 2187:Lk 4:40 2176:Mt 8:16 2165:Mk 1:32 1644:3263927 1595:(ed.). 1059:Clement 1027:Matthew 757:Lk 8:25 753:Mt 8:26 749:Mk 4:40 737:Mk 4:38 726:Mk 3:21 711:Mk 1:34 380:Ur-Mark 198:or the 143:History 121:Matthew 4378:Portal 3902:Places 3874:Groups 3863:Thomas 3848:Salome 3833:Philip 3778:Andrew 3771:People 3644:Events 3560:Mark 1 3493: 3451: 3428: 3407: 3383: 3300: 3203: 3162: 3097: 3067: 3028: 3000: 2959: 2824: 2814: 2752: 2723: 2695: 2655: 2627: 2486: 2220:Mt 8:3 2128: 2098: 2073: 1786: 1759: 1642: 1605: 1559: 1529: 1408: 1338: 1315: 1245: 1078:Origen 941:Papias 781:faith. 579:John 9 469:euthùs 163:Hebrew 4392:Bible 3944:Judea 3843:Rufus 3543:Bible 3479:(PDF) 3472:(PDF) 3294:37–64 3266:I.3–4 3201:S2CID 3108:(PDF) 3091:(PDF) 3061:17–35 3049:. In 2980:3.1.1 2911:(PDF) 2896:(PDF) 2484:S2CID 2038:(PDF) 1663:(PDF) 1640:JSTOR 1328:(PDF) 1313:S2CID 1112:Notes 1057:From 1031:Peter 1002:Simon 981:logia 977:logia 972:logia 956:Peter 790:Order 481:pálin 475:πάλιν 463:εὐθὺς 39:Mark 36:Order 4204:The 4111:7Q5 3491:ISBN 3449:ISBN 3426:ISBN 3405:ISBN 3381:ISBN 3346:5–6. 3298:ISBN 3160:ISBN 3156:3–15 3095:ISBN 3065:ISBN 3026:ISBN 2998:ISBN 2957:ISBN 2926:Cf. 2822:OCLC 2812:ISBN 2750:ISBN 2721:ISBN 2693:ISBN 2653:ISBN 2625:ISBN 2144:Cf. 2126:ISBN 2096:ISBN 2071:ISBN 1784:ISBN 1757:ISBN 1656:Cf. 1603:ISBN 1557:ISBN 1527:ISBN 1406:ISBN 1336:ISBN 1289:help 1243:ISBN 1047:John 1043:Luke 1039:Mark 1035:Paul 1033:and 952:Mark 707:many 327:The 302:The 249:The 233:and 214:and 125:Luke 123:and 107:(or 62:1786 4093:137 3193:doi 2476:doi 1632:doi 1305:doi 1126:ORD 1025:So 747:" ( 715:all 577:in 457:καὶ 451:kai 445:καὶ 4407:: 4088:88 4083:84 3635:16 3630:15 3625:14 3620:13 3615:12 3610:11 3605:10 3379:. 3296:. 3199:. 3189:47 3187:. 3183:. 3158:. 3063:. 2919:^ 2902:. 2898:. 2883:^ 2867:. 2842:. 2820:. 2482:. 2472:44 2470:. 2466:. 2152:90 2150:. 2110:^ 1966:. 1873:^ 1822:^ 1715:^ 1671:17 1669:. 1665:. 1638:. 1628:79 1626:. 1496:^ 1311:. 1301:13 1299:. 1281:: 1279:}} 1275:{{ 1168:^ 1128:." 1095:c. 1082:c. 1063:c. 1016:c. 995:c. 987:. 945:c. 777:). 759:). 721:). 702:). 593:: 175:. 139:. 95:, 81:, 77:, 73:, 4380:: 4189:e 4182:t 4175:v 3600:9 3595:8 3590:7 3585:6 3580:5 3575:4 3570:3 3565:2 3553:) 3549:( 3527:e 3520:t 3513:v 3499:. 3457:. 3434:. 3413:. 3389:. 3306:. 3284:" 3268:. 3252:. 3240:. 3228:. 3207:. 3195:: 3168:. 3131:. 3073:. 3034:. 3006:. 2982:. 2965:. 2904:5 2877:. 2852:. 2828:. 2795:. 2775:. 2758:. 2729:. 2701:. 2661:. 2633:. 2594:. 2490:. 2478:: 2134:. 2104:. 2079:. 2040:. 1976:. 1792:. 1765:. 1646:. 1634:: 1611:. 1565:. 1535:. 1490:. 1472:. 1435:. 1414:. 1344:. 1319:. 1307:: 1291:) 1251:. 1093:( 1080:( 1061:( 1014:( 993:( 943:( 910:) 903:) 896:) 478:( 466:( 448:( 402:( 378:( 314:.

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