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Mark 14 is the fourteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains the plot to kill Jesus , his anointing by a woman, the Last Supper , predictions of his betrayal , and Peter the Apostle 's three denials of him.
The event (or events – see discussion below) is reported in Matthew 26, Mark 14, Luke 7, and John 12. [2] Matthew and Mark are very similar: Matthew 26:6–13. While Jesus was in Bethany in the home of Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table.
Byz: Stephanus Textus Receptus 1550, Scrivener's Textus Receptus 1894, RP Byzantine Majority Text 2005, Greek Orthodox Church [14]. Compare Matthew 3:11; John 1:26. [13] ἐν ὕδατι (in water) inserted after λέγων in Mark 1:7 – D it a it d it ff2 it r1 [13] Mark 1:8 π̣ν̣ι αγ̣[ιω] (the Holy Spirit) – 𝔓 137.
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.
[2] [9] [10] Although the Gospel accounts vary with respect to some of the details, they agree on the general character and overall structure of the trials of Jesus. [12] Mark 14:55–59 states that the chief priests sought witnesses to testify against Jesus but did not find any. Matthew characterizes these as false witnesses.
Futurist Christians consider the "Abomination of Desolation" prophecy of Daniel mentioned by Jesus in Matthew 24:15 [84] and Mark 13:14 [85] as referring to an event in the end time future, after the removal of the "one who now restrains", when a 7-year peace treaty will be signed between Israel and a world ruler called "the man of lawlessness ...
[1] [7] In Wrede's theory, the secrecy is a literary strategy meant to head off this objection while steering a middle course between two points of view in early Christianity about Jesus's role as messiah: that Jesus only became the messiah starting at the crucifixion (Phillipians 2:6-11), or that his role had been fully filled and preordained ...
Matthew 26:6–13, Mark 14:3–9, John 12:1–8. Jesus is quoted in Matthew as assuring that the story of a woman's sacrificial love and devotion to him will have a place in the gospel wherever preached. Mary probably anticipated Jesus's death, but that is not certain.
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