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Antonio da Correggio, The Betrayal of Christ, with a soldier in pursuit of Mark the Evangelist, c. 1522. The naked fugitive (or naked runaway or naked youth) is an unidentified figure mentioned briefly in the Gospel of Mark, immediately after the arrest of Jesus in the Garden of Gethsemane and the fleeing of all his disciples:
Mark (alone among the evangelists) then relates that there was a young man who was a follower (Ancient Greek: τις συνηκολουθει αυτω, tis synēkolouthei autō) of Jesus, who was wearing "nothing but a linen garment"; he was seized by the crowd, [26] and he left his clothes behind and fled away naked (see also Naked fugitive).
Miles Fowler suggests that the naked fleeing youth in Mark 14:51–52, the youth in the tomb of Jesus in Mark 16:5 and the youth Jesus raises from the dead in Secret Mark are the same youth; but that he also appears as the rich (and in the parallel account in Matthew 19:20, "young") man in Mark 10:17–22, whom Jesus loves and urges to give all ...
When Jesus is arrested, a naked young man flees. [111] A young man in a robe also appears in Mark 16:5–7. Mark does not name the High Priest. [112] Witness testimony against Jesus does not agree. [113] The cock crows "twice" as predicted. [114] See also Fayyum Fragment. The other Gospels simply record, "the cock crew".
Matthew is a creative reinterpretation of Mark, [58] stressing Jesus's teachings as much as his acts, [59] and making subtle changes in order to stress his divine nature: for example, Mark's "young man" who appears at Jesus's tomb becomes "a radiant angel" in Matthew. [60] The miracle stories in Mark do not demonstrate the divinity of Jesus ...
The ages of 12 and 29, the approximate ages at either end of the unknown years, have some significance in Judaism of the Second Temple period: 13 is the age of the bar mitzvah, the age of secular maturity, [2] and 30 the age of readiness for the priesthood, although Jesus was not of the tribe of Levi. [15]
According to the Marcan priority, the first to be written was the Gospel of Mark (written AD 60–75), followed by the Gospel of Matthew (AD 65–85), the Gospel of Luke (AD 65–95), and the Gospel of John (AD 75–100). [58] Most scholars agree that the authors of Matthew and Luke used Mark as a source for their gospels.
Just after sunrise, Mary Magdalene, another Mary, the mother of James, [11] and Salome come with the spices to anoint Jesus' body. Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome are also mentioned among the women "looking on from afar" in Mark 15:40, although those who "saw where the body was laid" in Mark 15:47 were only Mary Magdalene and Mary the mother of Joses.