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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.
Salome (Mk 15:40, 16:1; Mt 27:55–56, 28:1; Lk 23:49, 24:10) 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.
Eschatology within early Christianity originated with the public life and preaching of Jesus. [1] Jesus is sometimes interpreted as referring to his Second Coming in Matthew 24:27; Matthew 24:37–39; Matthew 26:64; Mark 14:62.
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.
For example, early church documents claim that Mark's Gospel was created after Mark made fifty copies of a series of speeches that Peter had given in Rome. The two-gospel hypothesis leans very heavily on this external evidence: it embraces the views of the early church, and claims that a strong reason needs to be provided to justify dismissing ...
[27] The first quotation does not come entirely from Isaiah the prophet, as Mark asserts. [a] [28] It is a composite reference to Exodus 23:20, Malachi 3:1 and Isaiah 40:3 which he connects to Isaiah the prophet. The quotation is taken out of context and worked into his story of John and Jesus in order to show the relationship between the two.
[9] A key feature of Aland's work is the incorporation of the full text of the Gospel of John. [9] Bernard Orchard 's synopsis (which has the same title) [ 38 ] was of note in that it took the unusual approach of abandoning Marcan priority and assuming the synoptic gospels were written with Matthean priority and Markan posteriority.