Search results
Results from the WOW.Com Content Network
Mark 16:1–8 ends with the response of the women: Those women, who are afraid (compare Mark 10:32), then flee and keep quiet about what they saw. Kilgallen comments that fear is the most common human reaction to the divine presence in the Bible. [ 16 ]
Codex Boreelianus, Mark 1:1-5a. Mark 1:1. Ἰησοῦ Χριστοῦ (of Jesus Christ) – א* Θ 28 c 530 582* 820* 1021 1436 1555* 1692 2430 2533 l 2211 cop sa(ms) arm geo 1 Origen gr Origen lat Victorinus-Pettau Asterius Serapion Titus-Bostra Basil Cyril-Jerusalem Severian Jerome 3/6 Hesychius WH text Riv mg NM [6]
The Gospel of Mark [a] is the second of the four canonical Gospels and one of the three synoptic Gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death, the burial of his body, and the discovery of his empty tomb.
Section 13.1 is completely useless and so should be deleted. It simply restates what the other says earlier -- that scholars think Mark 16:9-20 is added, but just in a much longer space. It also has some fringe views about the ending being authentic from Craig Evans. Totally useless, hard to read, redundant.
Mark 16:9-20 or the longer ending of Mark is a variant found within the Textus Receptus which has generally been assumed to have been a later addition into the text by modern textual critics. [110] The earliest extant complete manuscripts of Mark, Codex Sinaiticus and Codex Vaticanus , two 4th-century manuscripts, do not contain the last twelve ...
HTML Form format HTML 4.01 Specification since PDF 1.5; HTML 2.0 since 1.2 Forms Data Format (FDF) based on PDF, uses the same syntax and has essentially the same file structure, but is much simpler than PDF since the body of an FDF document consists of only one required object. Forms Data Format is defined in the PDF specification (since PDF 1.2).
A gospel harmony is an attempt to collate the Christian canonical gospels into a single account. [1] Harmonies are constructed by some writers in order to make the gospel story available to a wider audience, both religious and secular. [2]
In the Gospel of John, she is recorded as the sole first witness of Jesus’ resurrection (John 20:14–16); (Mark 16:9 later manuscripts). [12] Esther A. de Boer compares her role in other non-canonical texts, noting that "in the Gospel of Mary it is Peter who is opposed to Mary’s words, because she is a woman.