Zaloguj się

Gotowe bibliografie tematyczne / Mark’s Gospel / Artykuły w czasopismach

Artykuły w czasopismach na temat „Mark’s Gospel”

Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Mark’s Gospel.

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 10 lutego 2022

Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych

Wybierz rodzaj źródła:

Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Mark’s Gospel”.

Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.

Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.

Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.

1

Baum, Armin D. "Mark’s Paratactic καί as a Secondary Syntactic Semitism". Novum Testamentum 58, nr 1 (8.12.2016): 1–26. http://dx.doi.org/10.1163/15685365-12341515.

Pełny tekst źródła

Streszczenie:

In recent research, a number of scholars have questioned the classification of paratactic καί in the nt Gospels as a syntactic Semitism. As a review of all available evidence demonstrates, however, the strong dominance of paratactic καί in the Gospel of Mark has close analogies in the lxx but is unparalleled in ancient original Greek literature. This conclusion can be supplemented by additional evidence which has so far not been taken into account: The very high frequency of paragraph introducing καί in the Second Gospel has many parallels in the Greek ot but is without analogy in original Greek texts. Because of its exceptional frequency on sentence and pericope level, it is still correct to classify paratactic καί in Mark’s Gospel as a syntactic Semitism, albeit a secondary one.

Style APA, Harvard, Vancouver, ISO itp.

2

Flowers, Michael. "Jesus’ “Journey” in Mark 7:31". Journal for the Study of the Historical Jesus 14, nr 2 (31.10.2016): 158–85. http://dx.doi.org/10.1163/17455197-01402005.

Pełny tekst źródła

Streszczenie:

Several texts in Mark’s Gospel are routinely cited as being geographically problematic: e.g. 5:1; 6:45; 7:31; 10:1; 11:1. The present article looks specifically at 7:31. I argue that this text is not geographically problematic but actually (ironically) suggests that the evangelist had an excellent grasp of the roads of first century Palestine as well as its regional boundaries and demographics. Properly exposited, the text could have important implications for the authorship of Mark’s Gospel and, hence, the Gospel’s historical reliability. It could also have important implications as to the geographical reach of Jesus’ ministry—both in Mark’s Gospel and in actual history—as well its impact on the so-called “Gentile mission”, which became such an important emphasis in the early Church.

Style APA, Harvard, Vancouver, ISO itp.

3

Chenoweth, Ben. "Oral History and the Beginning and End of the Gospel of Mark". Evangelical Quarterly 90, nr 1 (26.04.2019): 24–37. http://dx.doi.org/10.1163/27725472-09001002.

Pełny tekst źródła

Streszczenie:

The textual status of Mark’s Gospel, specifically the fact that the beginning and end of this gospel were lost at a very early stage, sheds light on the period of time when the stories concerning Jesus’s ministry, death, and resurrection were being transmitted orally. It is proposed that during this time the oral history of Jesus came to include an overarching ‘gospel’ structure, and that Mark’s Gospel is essentially a snapshot of this oral history, marginally altered as Mark personally retold the account of Jesus within the bounds permitted by those exercising control over the oral history. Support for these interrelated proposals comes from the fact that Mark’s Gospel sustained damage and was not immediately repaired: it was not seen as replacing the oral history of the eyewitnesses. However, later (when the eyewitnesses were dying out) Mark’s Gospel was rescued, copied, and circulated, but only in its already damaged form.

Style APA, Harvard, Vancouver, ISO itp.

4

Foster, Paul. "Book Review: Theology of Mark’s Gospel: David E. Garland, A Theology of Mark’s Gospel". Expository Times 127, nr 7 (29.03.2016): 355–56. http://dx.doi.org/10.1177/0014524616629286d.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

5

Brown, Alease. "Bleeding women and theology from below". STJ | Stellenbosch Theological Journal 6, nr 4 (22.01.2021): 13–36. http://dx.doi.org/10.17570/stj.2020.v6n4.a1.

Pełny tekst źródła

Streszczenie:

Dishonour is heaped upon dishonour for those who have been deprived of material conditions for life, often due to historical legacies of racialized inequality and oppression. Rather than villainizing those engaged in protests that produce disorder and defacement, identifying and articulating the sacredness of seemingly profane aspects of such contemporary movements is a singular and imperative task of Christian theology today. Through a close reading of the narrative of the bleeding woman in Mark’s Gospel, this essay argues that the South African student protest movement of 2015-2016, which included regular eruptions of destructive physical force, is an example of activism that represents the Gospel’s injunctions towards the securing of dignity by the marginalized unheard and unhelped. First, the essay will discuss the milieu of honour/shame which pervaded the first-century Palestinian context of the Gospels. Following this, the essay undertakes a close reading of the biblical narrative of the bleeding woman in Mark’s Gospel. It will be demonstrated that the woman’s intentional transgression of the social order resulted in her approbation by Jesus.

Style APA, Harvard, Vancouver, ISO itp.

6

Jensen, Morten Hørning. "Provenance and the Holy Grail of Purpose in Recent Markan Research". Novum Testamentum 63, nr 1 (18.12.2020): 1–21. http://dx.doi.org/10.1163/15685365-12341688.

Pełny tekst źródła

Streszczenie:

Abstract Since Willi Marxsen’s break with the consensus view that the Gospel of Mark was most probably written in Rome, the question of provenance has played a crucial role in discussions of Mark’s purpose. While several researchers (most notably Dwight Peterson) have pointed out how using provenance as the hermeneutical key to Mark may involve a risk of circular reasoning, recent contributions have tied discussions of Mark’s purpose ever more tightly to the question of where the gospel was written. After outlining these recent research developments, this article argues for an alternative way of handling the question of Mark’s provenance, one that emphasizes how the major themes of Mark’s gospel touch upon longstanding issues within Second Temple Judaism, which means that a particular provenance is not needed as a hermeneutical crutch for establishing Mark’s purpose.

Style APA, Harvard, Vancouver, ISO itp.

7

Nightingale, Danelle. "‘Don’t be late!’ Assessing the cost of missing the prologue in the gospel of Mark". Evangelical Quarterly 84, nr 2 (30.04.2012): 107–18. http://dx.doi.org/10.1163/27725472-08402002.

Pełny tekst źródła

Streszczenie:

This essay addresses the role of the prologue in the Gospel of Mark and seeks to assess the impact the prologue has on the whole of the gospel. It begins with discussion regarding the original audience of Mark’s gospel and an exploration into the manner in which the gospel would have been received in its first setting. An analysis of the content of the prologue is then followed by a summary of the gospel from the perspective of the disciples. By looking at the difference between a disciple receiving the whole of the gospel, and one receiving the gospel without the prologue, the import of the prologue to the whole of the gospel is explored. The essay concludes with an analysis of the cost involved in missing the opening of Mark’s gospel.

Style APA, Harvard, Vancouver, ISO itp.

8

Ketchum, Matthew James. "Haunting Empty Tombs: Specters of the Emperor and Jesus in the Gospel of Mark". Biblical Interpretation 26, nr 2 (7.05.2018): 219–43. http://dx.doi.org/10.1163/15685152-00262p05.

Pełny tekst źródła

Streszczenie:

This paper employs theories of spectrality and haunting to read the Gospel of Mark alongside textual and archaeological materials representing the Roman emperor. I argue that the relationships between the figures of Jesus and the emperor are both more subtle and complex than is typically seen by empire-critical scholarship. I show how both the Roman emperor and the Gospel of Mark’s Jesus are constructed in undecidable negotiations of life and death, absence and presence, and past, present, and future. Scenes like Jesus walking on water, the transfiguration, and the empty tomb display the spectrality of Jesus in Mark’s gospel. Ghost stories and the globalizing logic of the imperial cult do the same for the emperor. The common spectrality of the emperors and Jesus in Mark’s Gospel signals how they are both haunted by the systemic violence of Rome’s empire.

Style APA, Harvard, Vancouver, ISO itp.

9

Larsen, Kevin W. "The Structure of Mark’s Gospel: Current Proposals". Currents in Biblical Research 3, nr 1 (październik 2004): 140–60. http://dx.doi.org/10.1177/1476993x0400300107.

Pełny tekst źródła

Streszczenie:

For many decades now Markan scholarship has struggled to uncover the structure of Mark’s gospel. With the advent of literary/narrative criticism the struggle has intensified to understand how the gospel unfolds in order to tell its story of Jesus. This article surveys recent and current proposals that have been advanced for Mark’s gospel. Some scholars have judged that there is no structure; others have found a highly complex web of interrelated sections. While many proposals use a mixture of principles to derive the alleged structure, an attempt has been made to classify the proposals based upon the primary principle used. These categories include: topography/geography; theological themes; Sitz im Leben of the recipients; literary factors.

Style APA, Harvard, Vancouver, ISO itp.

10

Zeichmann, Christopher B. "Capernaum: A ‘Hub’ for the Historical Jesus or the Markan Evangelist?" Journal for the Study of the Historical Jesus 15, nr 1 (20.08.2017): 147–65. http://dx.doi.org/10.1163/17455197-01501003.

Pełny tekst źródła

Streszczenie:

One of the less controversial points among Jesus scholars is the importance of Capernaum to the historical Jesus, variously described as his ‘hub,’ ‘headquarters,’ ‘centre,’ etc. This article instead suggests that the importance of Capernaum may be understood as a specific to Mark’s depiction of Jesus and that Mark’s redactional interest in Capernaum prematurely treated as a datum concerning the historical Jesus. Indeed, exegetical insights about Mark’s interest in Galilee have more recently developed into arguments that the Second Gospel was composed somewhere in that region. This article will survey Mark’s characterization of the region to not only argue that Capernaum is a distinctively Markan point of interest, but that there is ample reason to believe that the Gospel was composed in that village.

Style APA, Harvard, Vancouver, ISO itp.

11

Foster, Paul. "Book Review: Did John Know Mark’s Gospel?" Expository Times 116, nr 12 (wrzesień 2005): 427–28. http://dx.doi.org/10.1177/001452460511601216.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

12

Andrejevs, Olegs. "The “Reconstructed Mark” and the Reconstruction of Q: A Valid Analogy?" Biblical Theology Bulletin: Journal of Bible and Culture 50, nr 2 (29.03.2020): 83–91. http://dx.doi.org/10.1177/0146107920913793.

Pełny tekst źródła

Streszczenie:

Described as a “thought experiment” by a number of scholars, Mark’s Gospel as reconstructed exclusively from its reception by Matthew and Luke has been repeatedly advanced as a challenge to the reconstruction of Q in recent decades. This essay analyzes the “Reconstructed Mark” argument, finding it to form a poorly calibrated analogy for the Q document. It will be shown that Matthew and Luke treat Q, which is a sayings collection, differently from the sayings of Jesus in Mark’s Gospel, which are already valued by them more highly than Mark’s narrative. Further arguments in support of the feasibility of Q’s reconstruction and the attainability of its text will also be provided.

Style APA, Harvard, Vancouver, ISO itp.

13

Swarniti, Ni Wayan. "The Translation Procedures of Bible Translation". RETORIKA: Jurnal Ilmu Bahasa 5, nr 2 (15.10.2019): 187–96. http://dx.doi.org/10.22225/jr.5.2.1277.187-196.

Pełny tekst źródła

Streszczenie:

Different procedures of translation are needed to analyze new testament bible of Mark’s gospel. The problems always come if new testament bible of Mark’s gospel from source language unknown in target language conceptly. The data sources of this research were taken from new testament of Mark’s gospel. The technique used in collecting the data was content analysis. The data were analyzed clearly based on the theory of translation procedures by Newmark (1988b). In presenting the data, it was used formal and informal method. According to the results, it can be concluded that found 11 procedures of translation, namely: Transference, Cultural Equivalent, Functional Equivalent, Descriptive Equivalent, Synonymy, Shifts or Transpositions, Modulation, Compensation, Paraphrase, Couplets, and Notes. Based on the results of the analysis, it was not found 4 procedures of translation, namely: Naturalization, Componential Analysis, Through-Translation, and Recognized Translation. The procedures of translation in new testament bible of Mark’s gospel mostly used were shifts or transposition, modulation, and synonymy. The data of shifts or transposition found were 136 of 636 data (21%). It can be concluded that actually holy text often applied shifts or transposition to make the process of translating text easily. In the other word, it was used different form from source text to translate into target text and it was applied also the words in target text that has similar meaning in source text,

Style APA, Harvard, Vancouver, ISO itp.

14

Hatton, Stephen B. "The Comic Frame of Mark’s Passion". Horizons in Biblical Theology 43, nr 1 (16.04.2021): 23–50. http://dx.doi.org/10.1163/18712207-12341421.

Pełny tekst źródła

Streszczenie:

Abstract This article uses narrative criticism and a study of the word neaniskos in Greek culture to argue that the Gethsemanic young man and the young man in Jesus’ open tomb are linked by comedy. It demonstrates that the naked young man pericope utilizes comic imitation and the word neaniskos to connote comic behavior. With the naked young man as a model, the article proceeds to show that the speech of the messenger in the open tomb is comedy vis-à-vis the narrative of the context. This interpretation has the advantages of explaining the ill-fitting interruption of the naked young man scene in Gethsemane, of making sense of the abrupt ending of the Gospel of Mark, and of fitting the use of the word neaniskos in the Gospel of Mark to a connotation used in classical and Hellenistic Greek culture.

Style APA, Harvard, Vancouver, ISO itp.

15

Sewakpo, Honore. "Mission in the New Testament, with Emphasis on Mark’s Gospel". International Bulletin of Mission Research 44, nr 3 (26.06.2019): 268–78. http://dx.doi.org/10.1177/2396939319855926.

Pełny tekst źródła

Streszczenie:

Jesus Christ directly commanded the early church to carry the Gospel to other places. Literature on mission has focused largely on its role in Matthew, Luke-Acts, and John, with little attention paid to Mark and its contribution to Jesus’s mandate for mission. I examine Mark’s gospel to discover insights regarding how Jesus carried out his mission, discussing (1) Mark’s soteriological, cultural, and ecclesiological interpretations of mission; (2) the text’s approaches to mission as kērygma, diakonia, and koinōnia; and (3) its view of missions as both centrifugal and centripetal.

Style APA, Harvard, Vancouver, ISO itp.

16

Jayhoon Yang. "Identification and Characterization of Mary in Mark’s Gospel". Theological Forum 74, nr ll (grudzień 2013): 353–85. http://dx.doi.org/10.17301/tf.2013.74..012.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

17

Foster, Paul. "Book Review: The Social Context of Mark’s Gospel". Expository Times 117, nr 3 (grudzień 2005): 124. http://dx.doi.org/10.1177/001452460511700319.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

18

Pascut, Beniamin. "The So-Called Passivum Divinum in Mark’s Gospel". Novum Testamentum 54, nr 4 (2012): 313–33. http://dx.doi.org/10.1163/15685365-12341400.

Pełny tekst źródła

Streszczenie:

Abstract Looking at a number of passive verbs that have been labeled divine passives in Markan scholarship, this essay will demonstrate that Mark does not always record passives to score theological points about divine activity. At times, while the passive voice assumes that God is the initiator, the action is in fact carried out by other agency, while other times passive forms can have intransitive meaning without any implication of another agent involved. Passive verbs are also employed to emphasize certain actions and to suppress the identity of the responsible agents when they are irrelevant in the unfolding narrative. In the miracle tradition there is little indication of divine passives in operation, and the passive voice is used to express Jesus’ actions.

Style APA, Harvard, Vancouver, ISO itp.

19

Picard, Suzanne. "Gospel Formation and the Catalytic Corrective". Axis Mundi 2, nr 2 (5.10.2017): 29–43. http://dx.doi.org/10.29173/axismundi63.

Pełny tekst źródła

Streszczenie:

Burton Mack’s Myth of Innocence delves into the nebulous territory of earliest Christianities with a reformer’s zeal and an academic’s rigour. Confronting a paucity of primary documentation and a scholarly obsession over the historical Jesus, Mack attempts to change the popular and academic vision of Christian origins with what he describes as “a single shift in perspective”: looking at the Gospel of Mark not to study the indelible uniqueness of the Christ Event, but to uncover the social histories of the document and its existence as a social charter.1 Thus, Mack turns to social-historical methodology (and nuanced literary criticism) in order to elucidate the social traditions and interests underpinning the Gospel of Mark,2 and to illustrate how the gospel’s careful craftsmanship informs scholarly and Church traditions of Christianity’s novel origins. Mack argues that Mark’s gospel was a charter document for his community, functioning as an authorizing defence amidst c.70 CE social upheaval, persecution, and perceptions of failure.

Style APA, Harvard, Vancouver, ISO itp.

20

Walsh, Richard. "Gospel Judases". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, nr 1 (20.05.2007): 29–46. http://dx.doi.org/10.1558/post.v2i1.29.

Pełny tekst źródła

Streszczenie:

The canonical Judas is not a developed, literary character, but, rather, a sign within Christian discourse of the fated, traitorous disciple who came to an appropriate reward. Christian mythology employs that figure in order to demarcate boundaries between insiders and outsiders. The discourse uses that Judas as a scapegoat to exorcise evil. When modern critics remove the individual gospels from the canon, their readings depict several different Judases: for example, Mark’s apocalyptic victim, Matthew’s repentant murderer, Luke’s apostate apostle, and John’s thieving demon. Such readings expose the determinism that creates the gospel Judases and the (at least, potential) anti-Semitism that creates the canonical Judas. More importantly, reflection on such “isms” creates the mythic space necessary for the modern critic’s mythic self-definition. As a result, the modern Judases are themselves signs within some modern mythology, stressing individual freedom, rather than canonical mythology. As these modern Judases fail as exemplars of human freedom, Judas remains a sign of alienation and victimization.

Style APA, Harvard, Vancouver, ISO itp.

21

Ambrozic, Aloysius M. "Jesus as the Ultimate Reality in St. Mark’s Gospel". Ultimate Reality and Meaning 12, nr 3 (wrzesień 1989): 169–76. http://dx.doi.org/10.3138/uram.12.3.169.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

22

Walsh, Richard. "Mark’s Gospel: Lectures and Lessons – By Garrett C. Kenney". Religious Studies Review 33, nr 3 (lipiec 2007): 237. http://dx.doi.org/10.1111/j.1748-0922.2007.00203_34.x.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

23

Rothschild, Clare K. "Book Review: Characterization of the Disciples in Mark’s Gospel". Expository Times 118, nr 1 (październik 2006): 43. http://dx.doi.org/10.1177/0014524606069740.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

24

Bolt, Peter G. "Book Review: The Gospel to the Romans: The Setting and Rhetoric of Mark’s Gospel". Journal for the Study of the New Testament 27, nr 2 (grudzień 2004): 241–43. http://dx.doi.org/10.1177/0142064x0402700206.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

25

Igbari, Olusola. "Exorcism in Mark’s Gospel: Implications of Jesus’ Perspective for Today". Studies in Asian Social Science 5, nr 1 (23.01.2018): 40. http://dx.doi.org/10.5430/sass.v5n1p40.

Pełny tekst źródła

Streszczenie:

Exorcism is a theological term which has engaged the minds of some New Testament Scholars in recent times atleast in last three decades. It is a universal phenomenon. Research has discovered that some churches especiallyorthodox ones have not paid much cognizance to this aspect of Jesus’ ministry. This paper is an attempt to investigatewhat exorcism is and how is this ministry being addressed by the contemporary church using St. Mark’s narratives asthe framework. Humans daily demands for a paradigm shift by the church to also engage in deliverance ministryinstead of the focus on “prosperity message.” The Church should be aware that prosperity message can not havedesired effect until lives of humans enjoy maximal health that can make life worthy living. Jesus in St. Mark’sGospel showed examples of how and what the Church of God should address on the presence of evil spirits ordemonic forces in the world of evil that is ravaging the lives of many within God’s creation. This paper tried toidentify salient areas of concern in addressing the issue of exorcism especially in the 21st Century Church. The realityof the existence of evil spirits and demonic forces which cannot be contended. If human person needs to achieve hisdestiny in life according to God’s purpose, then issues that can hinder the fulfilment of that destiny should be keenlyaddressed by individuals or the church to whom the gift of exorcism is deposited.

Style APA, Harvard, Vancouver, ISO itp.

26

Williams, Guy J. "Narrative Space, Angelic Revelation, and the End of Mark’s Gospel". Journal for the Study of the New Testament 35, nr 3 (18.02.2013): 263–84. http://dx.doi.org/10.1177/0142064x12472118.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

27

Webb, Robert. "Book Review: Mark’s Other Gospel: Rethinking Morton Smith’s Controversial Discovery". Journal for the Study of the Historical Jesus 5, nr 1 (2007): 106. http://dx.doi.org/10.1177/147686900700500113.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

28

Carroll, John T. "Editorial: Introducing this Issue and the Interpretation of Mark’s Gospel". Interpretation: A Journal of Bible and Theology 70, nr 2 (11.03.2016): 141–44. http://dx.doi.org/10.1177/0020964315623007.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

29

Rytel-Andrianik, Paweł. "Mk 1:1-3. A Later Addition to Mark’s Gospel?" Biblica et Patristica Thoruniensia 7, nr 4 (27.02.2014): 9. http://dx.doi.org/10.12775/bpth.2014.019.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

30

Chang, Kai-Hsuan. "Questioning the Feasibility of the Major Synoptic Hypotheses: Scribal Memory as the Key to the Oral–Written Interface". Journal for the Study of the New Testament 41, nr 4 (2.05.2019): 407–32. http://dx.doi.org/10.1177/0142064x19832209.

Pełny tekst źródła

Streszczenie:

Instead of blurring the oral and the literary media in antiquity (R. Bultmann and B. Gerhardsson) or dividing them with unsatisfying principles (J.D.G. Dunn), this article follows recent scholarship on orality to explore the mechanical operation of ancient scribal memory as the oral-written interface. In so doing, I argue that the agreement of order between the Synoptic Gospels is characteristic of memory-based utilizations of written texts and does not necessarily indicate the scribes’ visual contact with those texts. It is, rather, the very high degree of verbal agreement that indicates Matthew’s frequent visual contact with Q 10–11 and 12–13 throughout the gospel, even when following Mark’s narrative sequence by memory. This approach explains the infrequent micro-conflations on the Two Document Hypothesis (2DH) with a more mechanically probable procedure, and so strengthens the argument that the 2DH is more feasible than the Two Gospel Hypothesis and the Farrer-Goulder Hypothesis.

Style APA, Harvard, Vancouver, ISO itp.

31

Ansell, Nicholas. "On (Not) Obeying the Sabbath: Reading Jesus Reading Scripture". Horizons in Biblical Theology 33, nr 2 (2011): 97–120. http://dx.doi.org/10.1163/187122011x592993.

Pełny tekst źródła

Streszczenie:

AbstractThis essay examines the sabbath controversy of Mark 2:23-28 to see how Jesus faces the challenge of biblical interpretation as he models what it means for his disciples to image God in freedom. In dominant approaches to the Gospels, the interpretive process set in motion by this passage, which I characterize as ‘reading Scripture reading Jesus reading Scripture,’ is confined to its earlier stages—a reductionism that calls for hermeneutical reflection. If a narrative has a ‘life of its own’ beyond authorial intention (indispensable though the author may be), can we say the same about a character who is central to a narrative? If so, is ‘the Jesus of Mark’s Gospel’ ‘more than’ the ‘Markan Jesus’ of much scholarly concern? This essay seeks to develop an intertextual, Christocentric hermeneutic by attending to the implicit as well as explicit ways in which Jesus’ reading of Scripture takes place ‘within’ the Gospel narrative.

Style APA, Harvard, Vancouver, ISO itp.

32

Hixson, Elijah. "Gregory-Aland 080". Novum Testamentum 61, nr 2 (5.03.2019): 197–206. http://dx.doi.org/10.1163/15685365-12341625.

Pełny tekst źródła

Streszczenie:

AbstractThe purpose of this short article is to give an edition and brief assessment of the sixth-century fragment of a purple Gospel codex, 080. The fragment has never been fully published in an accessible form or edition, and no legible, complete images of it currently exist to my knowledge. Therefore in light of the forthcoming Editio Critica Maior for Mark’s Gospel, it seems helpful to track down what can be known about the fragmentary manuscript and to publish an edition of its text.

Style APA, Harvard, Vancouver, ISO itp.

33

Ko, Young R. "The Analysis of Various Forms for the Ending of Mark’s Gospel". Korean New Testament Studies 26, nr 2 (30.06.2019): 343–71. http://dx.doi.org/10.31982/knts.2019.6.26.2.343.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

34

Yang, Dr Jayhoon. "Norman Jewison and Melvyn Bragg’s Jesus in 1973 and Mark’s Gospel". Journal of Religion and Popular Culture 17, nr 1 (wrzesień 2007): 3. http://dx.doi.org/10.3138/jrpc.17.1.003.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

35

박윤만. "Jesus’Twofold Face: A Study of the High-Christology of Mark’s Gospel". Korean Evangelical New Testament Sudies 16, nr 1 (marzec 2017): 35–69. http://dx.doi.org/10.24229/kents.2017.16.1.002.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

36

Blount, Brian K. "Jesus as Teacher: Boundary Breaking in Mark’s Gospel and Today’s Church". Interpretation: A Journal of Bible and Theology 70, nr 2 (11.03.2016): 184–93. http://dx.doi.org/10.1177/0020964315622997.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

37

Magda, Ksenija, i Jasmin Zemunović. "The Pharisees in Mark". Kairos 13, nr 2 (6.12.2019): 223–44. http://dx.doi.org/10.32862/k.13.2.4.

Pełny tekst źródła

Streszczenie:

The main purpose of this paper is to compare the facts about the Pharisees that we learn from extra-biblical sources against the facts we learn from the narrative in Mk. 1:21-3:35, with the purpose of setting a historical foundation for Mark’s account. In the first section we show the available historical accounts and we conclude it to be ambivalent, while in the second section we portray the developing conflict between Jesus and the Pharisees, which in turn sheds light on historical facts in line with the conclusion that Mark’s description of the Pharisees is historically plausible, because of this Mark’s Gospel can be used for its contribution to the historical discussion about the Pharisees. The paper is divided into two sections. The first, historical, section deals with the attempt to reconstruct the relationship between Jesus and the Pharisees based on historical data, and the second, exegetic section, uses narrative criticism to develop the history and the kerygma.

Style APA, Harvard, Vancouver, ISO itp.

38

Henderson, Suzanne Watts. "What Is Old? What Is New? A Reconsideration of Garments and Wineskins". Horizons in Biblical Theology 34, nr 2 (2012): 118–38. http://dx.doi.org/10.1163/187122012x627803.

Pełny tekst źródła

Streszczenie:

Abstract This essay explores the view of Torah implicit in Mark 2:21-22. Setting aside a priori assumptions about the sayings’ preference of the new over the old garment and wineskins, as well as the widespread view that the images correspond to Judaism (and Torah), this study probes both the sayings’ language and setting in Mark’s Gospel and, more tentatively, Mark’s community. In short, we find the following: first, a close reading of the sayings themselves reveals more interest in preserving the “old” than many have recognized; second, their narrative setting in Mark suggests that the sayings pertain more to questions of discipleship than to opposing salvation-historical eras; and third, situating Mark 2:21-22 within the writer’s socio-historical context brings to light their apparent aim, which is to promote within Mark’s beleaguered community the kind of deliberate alignment with Jesus’ messianic mission that befits their identity as “community of the new age.”

Style APA, Harvard, Vancouver, ISO itp.

39

Hatton, Stephen B. "Dialectic of Seizing and Leaving Behind: Mark’s Young Man in Gethsemane". Biblical Interpretation 26, nr 2 (7.05.2018): 207–18. http://dx.doi.org/10.1163/15685152-00262p04.

Pełny tekst źródła

Streszczenie:

The article traces the dialectical unfolding involved in the Markan naked young man text (Mark 14:51-52). It follows the dialectical process of (1) Jesus’s seizure; (2) the young man’s seizure which diminishes the impact of Jesus’s seizure; (3) the young man’s non-seizure and absence; and (4) the young man’s return to presence through reification of his garment. Finally, it focuses on the last dialectical moment in which the Gospel of Mark text seizes the young man and Jesus.

Style APA, Harvard, Vancouver, ISO itp.

40

Wheaton, Gerry. "The Shape of Morality in the Gospel of Mark: An Experiment in Hermeneutics". Horizons in Biblical Theology 37, nr 2 (1.10.2015): 117–41. http://dx.doi.org/10.1163/18712207-12341303.

Pełny tekst źródła

Streszczenie:

The following work draws from the philosophical hermeneutics of Hans-Georg Gadamer to form an inquiry into the moral vision of the Gospel of Mark. The metaphor of slavery is identified as a central component of the moral instruction of Jesus to his disciples. Following a brief analysis of the metaphor in Greco-Roman literature to identify its basic import in Mark’s Gospel, a dialogue is developed between the second Gospel and the moral philosophy of Zygmunt Bauman. Three lines of thought are isolated in the work of Bauman and utilized to illuminate and elaborate the moral vision of Mark that emerges from the metaphor of slavery: the conceptualization of morality as responsibility for others; the rooting of moral action in emotion; and the location of morality at the center of what it means to be human.

Style APA, Harvard, Vancouver, ISO itp.

41

Walsh, Richard G. "Passover Plots". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 3, nr 2-3 (26.02.2010): 201–22. http://dx.doi.org/10.1558/post.v3i2/3.3.201.

Pełny tekst źródła

Streszczenie:

Various modern fictions, building upon the skeptical premises of biblical scholars, have claimed that the gospels covered up the real story about Jesus. Dan Brown’s The Da Vinci Code is one recent, popular example. While conspiracy theories may seem peculiar to modern media, the gospels have their own versions of hidden secrets. For Mark, e.g., Roman discourse about crucifixion obscures two secret plots in Jesus’ passion, which the gospel reveals: the religious leaders’ conspiracy to dispatch Jesus and the hidden divine program to sacrifice Jesus. Mark unveils these secret plots by minimizing the passion’s material details (the details of suffering would glorify Rome), substituting the Jewish leaders for the Romans as the important human actors, interpreting the whole as predicted by scripture and by Jesus, and bathing the whole in an irony that claims that the true reality is other than it seems. The resulting divine providence/conspiracy narrative dooms Jesus—and everyone else—before the story effectively begins. None of this would matter if secret plots and infinite books did not remain to make pawns or “phantoms of us all” (Borges). Thus, in Borges’ “The Gospel According to Mark,” an illiterate rancher family after hearing the gospel for the first time, read to them by a young medical student, crucifies the young man. Eco’s Foucault’s Pendulum is less biblical but equally enthralled by conspiracies that consume their obsessive believers. Borges and Eco differ from Mark, from some scholarship, and from recent popular fiction, in their insistence that such conspiracy tales are not “true” or “divine,” but rather humans’ own self-destructive fictions. Therein lies a different kind of hope than Mark’s, a very human, if very fragile, hope.

Style APA, Harvard, Vancouver, ISO itp.

42

den Heijer, Arco. "The First Biography of Jesus. Genre and Meaning in Mark’s Gospel Helen K. Bond". European Journal of Theology 30, nr 1 (1.03.2021): 198–200. http://dx.doi.org/10.5117/ejt2021.1.013.denh.

Pełny tekst źródła

Streszczenie:

Summary Helen Bond reads the Gospel of Mark alongside other ancient biographies. She argues that Mark depicts Jesus as a teacher who calls his disciples to serve, and who dies in a way that corresponds with his teaching. The book provides numerous insights into the meaning of the Gospel and the literary skills of its author. It is warmly recommended. Zusammenfassung Helen Bond liest das Markusevangelium zusammen mit anderen Biographien der Antike. Sie argumentiert, dass Markus Jesus als einen Lehrer darstellt, der seine Jünger dazu beruft zu dienen und der auf eine Weise stirbt, die seiner Lehre entspricht. Das Buch gibt zahlreiche Einblicke in die Bedeutung dieses Evangeliums und die literarischen Fähigkeiten seines Autors. Es ist wärmstens zu empfehlen. Résumé Helen Bond lit l’Évangile de Marc en parallèle avec d’autres biographies anciennes. Sa thèse est que Marc décrit Jésus comme un enseignant qui appelle ses disciples au service et meurt d’une façon conforme à son enseignement. Le livre jette une belle lumière sur le sens de l’évangile et les dons littéraires de son auteur. On ne peut que le recommander vivement.

Style APA, Harvard, Vancouver, ISO itp.

43

Goodacre, Mark. "How Empty Was the Tomb?" Journal for the Study of the New Testament 44, nr 1 (16.06.2021): 134–48. http://dx.doi.org/10.1177/0142064x211023714.

Pełny tekst źródła

Streszczenie:

Although the term ‘empty tomb’ is endemic in contemporary literature, it is never used in the earliest Christian materials. The term makes little sense in the light of first-century Jerusalem tombs, which always housed multiple people. One absent body would not leave the tomb empty. The gospel narratives presuppose a large, elite tomb, with multiple loculi, and a heavy rolling stone to allow repeated access for multiple burials. The gospels therefore give precise directions about where Jesus’ body lay in this large tomb. Apologetic anxiety leads to the characterization of the tomb as ‘new’ (Matthew and John), ‘in which no one had been laid’ (Luke and John), but it is possible that the appearance of Mark’s young man ‘on the right’ is significant. The anachronistic question ‘Was the tomb empty?’ should be replaced by the accurate question, ‘How empty was the tomb?’

Style APA, Harvard, Vancouver, ISO itp.

44

Gómez, Alfredo Delgado. "Get up! Be Opened!: Code-switching and Loanwords in the Gospel of Mark". Journal for the Study of the New Testament 42, nr 3 (marzec 2020): 390–427. http://dx.doi.org/10.1177/0142064x19890487.

Pełny tekst źródła

Streszczenie:

This article explores the social and literary functions of the loanwords and cases of code-switching in the Gospel of Mark from a sociolinguistic perspective, as a means of understanding better the author and the discursive community for which he writes. Sociolinguistic concepts and definitions that affect the understanding of the different varieties of language will be discussed. These tools will then be applied to the Gospel of Mark to analyze significant aspects of its idiolect, especially those related to Mark’s use of multilingualism. From this analysis conclusions are drawn that illuminate its idiolect from another angle, as well as the social actions that could be carried out by its author through the linguistic strategies that can be recognized from the study of its idiolect.

Style APA, Harvard, Vancouver, ISO itp.

45

Hultgren, Stephen. "“A Vision for the End of Days”: Deferral of Revelation in Daniel and at the End of Mark". Zeitschrift für die neutestamentliche Wissenschaft 109, nr 2 (10.08.2018): 153–84. http://dx.doi.org/10.1515/znw-2018-0010.

Pełny tekst źródła

Streszczenie:

Abstract An important clue to the meaning of Mark 16,8 has not received adequate attention. The verse is an intertextual allusion to Dan 10,7. Daniel 10–12 establishes a pattern of revelation, concealment, and future revelation, in which the resurrection of the dead is apocalyptically deferred – its truth not confirmable until it happens at the end of days. A similar pattern of concealment and revelation characterizes Mark’s gospel. At the end of the gospel, the resurrection of Jesus is announced (and so revealed) in story time, but further concealed in discourse time. In the act of narrating, the message is once again revealed. With the omission of a resurrection appearance, however, the vision of the risen Lord remains concealed until the revelation of the Son of Man at the parousia.

Style APA, Harvard, Vancouver, ISO itp.

46

Young, Norman H. "The Trial of Jesus before Pilate in the Fourth Gospel". Evangelical Quarterly 92, nr 1 (6.08.2021): 1–20. http://dx.doi.org/10.1163/27725472-09201001.

Pełny tekst źródła

Streszczenie:

Abstract This article proceeds through a series of integrated sections. First, the problem of the Fourth Gospel’s (FG) positioning of the scourging of Jesus and the Roman soldiers’ mocking of him in the midst of the trial is compared with Mark’s account of the trial. Second, by drawing on contemporary sources the methods of Roman crucifixion are examined to provide a guide for interpreting the Biblical data. Third, the efforts to harmonize the FG with the other Gospels by suggesting it referred to a lighter lashing are examined and found wanting. The next four sections develop John’s approach to the Trial as a drama; not as fiction, but as a creative reshaping of his data. By placing the mocking as well as the scourging of Jesus prior to Pilate’s handing him over to be crucified allows the FG to climax the drama with Jesus finally exiting from the praetorium to face his accusers for the first time as their King (Messiah).

Style APA, Harvard, Vancouver, ISO itp.

47

O’Collins, Gerald Glynn. "‘Unshrunk Cloth and New Wineskins: Origins in the Experience of Jesus’". Expository Times 132, nr 3 (4.08.2020): 122–27. http://dx.doi.org/10.1177/0014524620947538.

Pełny tekst źródła

Streszczenie:

The brief parables about the new and old cloth and new and old wine figure among the first parables found in Mark’s Gospel (2:21–22). Here Jesus did not adopt language and imagery that others had used before him. He drew on his own experience of life in ancient Galilee—specifically methods for mending torn clothes and storing new wine—to encourage an appropriate reaction to something radically new, the coming of the divine kingdom in and through his own person and activity.

Style APA, Harvard, Vancouver, ISO itp.

48

Shively, Elizabeth E. "What Type of Resistance? How Apocalyptic Discourse Functions as Social Discourse in Mark’s Gospel". Journal for the Study of the New Testament 37, nr 4 (20.04.2015): 381–406. http://dx.doi.org/10.1177/0142064x15581325.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

49

Jordan, Richard. "The significance of Mark 3:20-end for understanding the message of Mark’s gospel". Expository Times 124, nr 5 (5.11.2012): 227–33. http://dx.doi.org/10.1177/0014524612465377.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

50

A. Burridge, Richard. "Helen K. Bond, The First Biography of Jesus: Genre and Meaning in Mark’s Gospel". Theology 124, nr 2 (marzec 2021): 130–31. http://dx.doi.org/10.1177/0040571x21991750f.

Pełny tekst źródła

Style APA, Harvard, Vancouver, ISO itp.

Oferujemy zniżki na wszystkie plany premium dla autorów, których prace zostały uwzględnione w tematycznych zestawieniach literatury. Skontaktuj się z nami, aby uzyskać unikalny kod promocyjny!