| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| Russian Orthodox Church Official website of the Moscow Patriarchate Main news Patriarch Kirill met with the DECR Chairman and the Patriarchal Exarch of Western Europe His Holiness Patriarch Kirill celebrates moleben in Donskoy Monastery at the shrine with St. Tikhon’s relics His Holiness Patriarch Kirill meets with Metropolitan Constantine of Zaraisk Bishop Konstantin of Zaraisk confirmed in office as Patriarchal Exarch of Africa His Holiness Patriarch Kirill had phone conversation with Metropolitan Ioann of Belgorod and Stary Oskol Archive Пн Вт Ср Чт Пт Сб Вс 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 Main / Church and society Numbers of hate crimes against Europe " s Christians skyrocket in 2020 Version for print 24 November 2021 year 11:21 According to newly published data from the Organization for Security and Cooperation in Europe, the number of hate crimes against Christians in Europe rose sharply in 2020. The OSCE data , published Nov. 16, documented 980 incidents against Christians, including arson attacks on Catholic churches, desecration and robbery of Eucharistic hosts, assaults on priests, and anti-Catholic graffiti on Church property by abortion activists. The OSCE previously reported 595 incidents against Christians in 2019. There was a significant increase in the number of attacks against property last year, from 459 in 2019 to 871 in 2020, while the number of violent attacks against people decreased from 80 to 56 in 2020. Poland had the most hate crimes reported against Christians with 241 incidents in 2020, the majority of which were acts of vandalism against Catholic property connected with the Church’s stance on abortion. The OSCE also reported 172 incidents in Germany, 159 in France, and 113 in Italy. The Holy See submitted data to the OSCE on more than 150 hate crimes against Christians in Europe. The organization also released data on hate crimes driven by anti-Semitism, racism, bias based on sexual orientation, and other categories. In total, 7,181 hate crime cases were reported. The information was published to mark the International Day for Tolerance . |
| 1 H. Brakmann, Zur Bedeutung des Sinaiticus Graecus 2148 für die Geschichte der melchitischen Markos-Liturgie, in: JÖB 30 (1981), 239–248. 3 The first reports of this discovery were presented in the following publications: L. Politis, Nouveaux manuscits grecs découverts au Mont Sinaï: rapport preliminaire, in: Scriptorium 34 (1980), 5–17; Αρχιεπ. Δαμιανος, Εσγησις π τν νεωστ ερεθντων παλαιν χειρογρφων ν τ ερ Μον Σιν, in: JÖB 32,4 (1982), 105–116. 4 The English version: Holy Monastery and Archdiocese of Sinai. The New Finds. Athens 1999. The original Greek edition: Αρχιεπ. Δαμιανος, Αρχιμ. Σωφρονιος, Β. Πελτικογλου, Π. Νικολοπουλος, Τ να ερματα το Σιν. Athens 1998. See also an important review of this catalogue: P. Géhin, S. Frøyshov, Nouvelles découvertes sinaïtiques: à propos de la parution de l’inventaire des manuscrits grecs, in: REByz 58 (2000), 167–184. 5 The New Finds (see fn. 4), 221, 256, 258, 261; Cf.H. Brakmann, Neue Funde und Forschungen zur Liturgie der Kopten (1996–2000), in: ICCoptS 7 (2004), 575–606, here 586. 9 See G. Cuming (posthumously), The Liturgy of St. Mark, edited from the manuscripts with a commentary (OCA 234). Roma 1990, 5–6, 89–90. 11 See A. Jacob, Histoire du formulaire grec de la liturgie de Saint Jean Chrysostome (Thèse présentée pour l’obtention du grade de docteur en philosophie). Louvain 1968 (mscr.). 18 I am grateful to Dr. Gregory Kessel who helped me with reading the Arabic notes in this and the other manuscripts. 19 On this litany, the presence of which is just one of many signs of «Constantinopolization» of the Liturgy of Mark in mediaeval times, see Taft, History V, 74–103. 20 Brightman 135:11–135:24, 135:31–136:2, 136:19–136:20; Cuming, The Liturgy of St Mark (see fn. 9), 50:3–50:20, 51:30. 23 B.-Ch. Mercier, La liturgie de Saint Jacques: édition critique du texte grec avec traduction latine (PO 26,2). Paris 1946, 226 Α. Καζαμιας, Θεα Λειτουργα το γου ακβου το δελφοθου κα τ να σινατικ χειργραφα. Thessaloniki 2006, 214. |
| (Luka 10:13-15) 20 Isa käbir äherlerde köp gudratlar görkezse-de, olary halky günälerine toba etmändiler. onu üçin Isa olary ýazgarmaga balady: 21 «Dat günüe, eý, Horazin! Dat günüe, eý, Betsaýda! Sizde görkezilen gudratlar Sur bilen Sidonda görkezilen bolsady, onda olar bireýýäm jul geýnip, kül üstünde oturyp toba ederdiler. 22 Emma Men size diýýärin: kyýamat güni sizi ýagdaýyyz Sur bilen Sidony ýagdaýyndan has beter bolar! 23 Eý, Kapernaum! Sen ara göterilerin öýdýärsimi? Ýok, sen dowzaha talanarsy, sebäbi sende görkezilen gudratlar Sodomda görkezilen bolsady, onda ol u güne çenli saklanyp galardy. 24 Emma Men saa uny diýýärin: kyýamat güni seni ýagdaýy Sodomy ýagdaýyndan has beter bolar». Argynlary çagyry (Luka 10:21,22) 25 ol wagt Isa sözüni dowam edip, eýle diýdi: «Eý, Atam, ýeri we gögü Hökümdary! Bu zatlary akyldarlardan, düünjelilerden ýayryp, çagalara aýan edeni üçin Saa ükür edýärin! 26 Hawa, Atam, bu Seni islegidi. 27 Atam ähli zady Maa tabyrdy. Ogly Atadan baga hiç kim tanaýan däldir. Atany-da Oguldan we Oglu Ony aýan etmek isleýän adamlaryndan baga hiç kim tanaýan däldir. 28 Eý, argynlar, agyr ýüklüler, Meni ýanyma geli, Men size dynçlyk bereýin. 29 Meni boýuntyrygymy dakyny-da, Menden öwreni. Men mylaýym hem pes göwünlidirin, janyyz rahatlyk tapar. 30 Meni boýuntyrygym ýumakdyr, ýüküm ýeildir». 12-nji bap Sabat güni barada sorag (Mark 2:23-28;Luka 6:1-5) 1 Aradan köp wagt geçmänkä, bir Sabat güniIsa bugdaýlygy arasyndan geçip barýardy. Onu ägirtleri ajygyp, bugdaý balaryny ýolup iýmäge baladylar. 2 Muny gören fariseýler Oa: «Seret, Seni ägirtleri Sabat güni gadagan ii edýärler» diýdiler. 3 Isa olara eýle jogap berdi: «Dawut bilen ýanyndakylar aç galanlarynda, siz Dawudy näme edendigini okamadyyzmy? 4 Ol Hudaýy öýüne girip, Hödür çöreklerini iýdi, ýanyndakylar hem iýdiler. Bu olar üçin gadagandy, die ruhanylara rugsat berlendi. 5 Eýsem, siz ybadathanada Sabat gününi kadalaryny bozsalar-da, ruhanylary günäsiz saýylandygyny Töwratda okamadyyzmy? 6 Men size uny aýdaýyn: bu ýerde ybadathanadan-da beýik Biri bar. 7 Siz: „Men gurbanlyk däl-de, rehim-epagat isleýärin“ diýen sözü manysyny bilsediiz, günäsizleri höküm etmezdiiz. 8 Çünki Ynsan Ogly hatda Sabat gününi-de hökümdarydyr». |
| Humphrey, H. M., A Bibliography for the Gospel of Mark, 1954–1980 (New York, 1981). Johns, E. and Major, D., Witness in a Pagan World. A Study of Mark " s Gospel (London, 1980). Juel, D., Messiah and Temple. The Trial of Jesus in the Gospel of Mark (Missoula, 1977). Karavidopoulos, J., «παρχα κκλησιολογας ες τ κατ Μρκον Εαγγλιον, » ΕΕΘΣΠΘ 17 (1972) 45–93. Karavidopoulos, J., «Δο συλλογοα λογιων το Ιησο ες τ κατ Μρκον Εαγγλιον» ΕΕΘΣΠΘ 20 (1975) 89–120. Kazmierski, C. R., Jesus the Son of God. A Study of the Markan Tradition and its Redaction by the Evangelist (Würzburg, 1979). Kealy, S. R, Mark " s Gospel: A History of its Interpretation. From the BeginningUntil 1979 (New York, 1982). Keck, L. E., « Mark 3,7–12 and Mark " s Christology,» JBL 84 (1965) 341–58. Kee, H. C., Community of the New Age. Studies in Mark " s Gospel (Philadelphia, 1977). Kelber, W. H., The Kingdom in Mark. A New Place and a New Time (Philadelphia, 1977). Kelber, W. H. (ed.), The Passion in Mark. Studies on Mark 14–16 (Philadelphia, 1976). Kelber, W. H., Mark " s Story of Jesus (Philadelphia, 1979). Kermode, F., The Genesis of Secrecy. On the Interpretation of Narrative (Cambridge, 19803). Kertelge, K., Die Wunder Jesu im Markusevangelium (Munich, 1970). Kesich, V., The Gospel Image of Christ (Crestwood, 1972). Kingsbury, J. D., The Christology of Mark " s Gospel (Philadelphia, 1983). Koester, H., Synoptische Überlieferung bei den Apostolischen Vätern (Berlin, 1957). Koester, H., «History and Development of Mark " s Gospel,» in Colloquy on New Testament Studies, ed. B. Corley (Macon, 1983) 35–85. Kolenkow, A. B., «Healing Controversy as a Tie Between Miracle and Passion Material for a Proto-Gospel,» JBL 95 (1976) 623–38. Kühschelm, R., Jüngerverfolg ung und Geschick Jesu (Klosterneuburg, 1983). Lamarche, P., Christ Vivant (Paris, 1977). Lamarche, P., Révélation de Dieu chez Marc (Paris, 1976). Lemcio, E. E., «The Intention of the Evangelist Mark,» NTS 32 (1986)187–206. Lightfoot, R. H., The Gospel Message of St. Mark (Oxford, 1950). |
| Sheffield, 1984; Hengel M. Studies in the Gospel of Mark. L., 1985; The Interpretation of Mark/Ed. W. Telford. Phil.; L., 1985; Lührmann D. Das Markusevangelium. Tüb., 1987; Yarbro Collins A. The Origin of the Designation of Jesus as Son of Man//HarvTR. 1987. Vol. 80. N 4. P. 391-407; eadem. Daniel 7 and the Historical Jesus//Of Scribes and Scrolls/Ed. H. W. Attridge e. a. Lanham (MD), 1990. P. 187-193; Crossan J. D. The Cross that Spoke: The Origins of the Passion Narrative. San Francisco, 1988; Mack B. L. A Myth of Innocence: Mark and Christian Origins. Phil., 1988; Edwards J. R. Markan Sandwiches: The Significance of Interpolations in Markan Narratives//NTIQ. 1989. Vol. 31. N 3. P. 193-216; Kingsbury J. D. The Christology of Mark " s Gospel. Phil., 19892; Tolbert M. A. Sowing the Gospel: Mark " s World in Literary-Historical Perspective. Minneapolis, 1989; Blackburn B. Theios Aner and the Markan Miracle Traditions: A Critique of the Theios Aner Concept as an Interpretative Background of the Miracle Traditions Used by Mark. Tüb., 1991; Fowler R. M. Let the Reader Understand: Reader-Response Criticism and the Gospel of Mark. Minneapolis, 1991; Head P. M. A Text-Critical Study of Mark 1. 1: «The Beginning of the Gospel of Jesus Christ»//NTS. 1991. Vol. 37. N 4. P. 621-629; idem. Christology and the Synoptic Problem: An Argument for Markan Priority. N. Y., 1997; idem. The Gospel of Mark in Codex Sinaiticus: Textual and Reception-Historical Considerations//TC: A Journal of Biblical Textual Criticism. Atlanta, 2008. Vol. 13. P. 1-38 (var. pag.); Wenham J. W. Redating Matthew, Mark, and Luke: A Fresh Assault on the Synoptic Problem. L., 1991; Camery-Hoggatt J. Irony in Mark " s Gospel: Text and Subtext. Camb., 1992; Collins J. J. The Son of Man in First-Century Judaism//NTS. 1992. Vol. 38. N 3. P. 448-466; Neirynck F. The Gospel of Mark: A Cumulative Bibliography 1950-1990. Leuven, 1992 [Библиогр.]; Marcus J. The Way of the Lord: Christological Exegesis of the OT in the Gospel of Mark. |
| Linnemann, E., Studien zur Passionsgeschichte (Göttingen, 1970). Longstaff, T. R. W., Evidence of Conflation in Mark? (Missoula, 1977). Lührmann, D., «Biographie des Gerechten als Evangelium,» Wort und Dienst, N. F. (1977) 25–50. Luz, U., «Das Geheimnismotiv und die markinische Christologie,» ZNW 56 (1965) 9–30. Malbon, E. S., «Galilee and Jerusalem: History and Literature in Marcan Interpretation,» CBQ 44 (1982) 242–55. Malbon, E. S., «Disciples/Crowds/Whoever: Markan Characters and Readers,» NovT 28 (1986) 104–30. Marxsen, W., Der Evangelist Markus (Gottingen, 19592). English trans. Mark the Evangelist (Nashville, 1969). Matera, F. J., The Kingship of Jesus: Compositiori and, Theology in Mark 15 (Chico, 1982). Matera, F. J., Passion Narratives and Gospel Theologies (New York, 1986). Maloney, E. C., Semitic Interference in Marcan Syntax (Chico, 1981). Martin, R. R, Mark: Evangelist and Theobgian (Exeter, 1972). Marcus, Г, « Mark 4:10–12 and Marcan Epistemology,» JBL 103 (1984) 557–74. Marcus, J., The Mystery of the Kingdom of God (Atlanta, 1986). McCowen, A., Personal Mark (New York, 1985). Meagher, J. C., Clumsy Construction in Mark " s Gospel (New York, 1979). Meye, R. V., Jesus and the Twelve. Discipleship and Revelation in Mark " s Gospel (Grand Rapids, 1968). Minette de Tillesse, C., Le secret messianique dans l " evangile de Marc (Paris, 1968). Neirynck, F., Evangelica. Gospel Studies. Collected Essays, ed. F. van Segbroeck (Leuven, 1982). Nickelsberg, C., «The Genre and Function of the Markan Passion Narrative,» HTR 73 (1980) 153–84. O " Grady, J. F., Mark: The Sorrowful Gospel. An Intmduction to the Second Gospel (New York, 1981). Peabody, D. B., Mark as Composer (Macon, 1987). Perrin, N., «Towards an Interpretation of the Cospel of Mark,» in Christology and a Modern Pilgrimage, ed. H. D. Betz (SBL, 1973). Perrin, N., «The Interpretation of the Gospel of Mark, Interpretation 30 (1976) 115–24. Pesch, R., Naherwartungen: Tradition und Redaktion in Mk 13 (Düsseldorf, 1968). |
| Calloud, J., «Toward a Structural Analysis of the Gospel of Mark,» Semeia 16 (1979) 133–65. Cangh, J. M. van, «La Galilee dans l " évangile de Marc: un Heu théologique?,» RB 79 (1972) 59–75. Cancik, H., Markus-Philologie (Tübingen, 1984). Caroll, W. D., «The Jesus of Mark " s Gospel,» BT 103 (1979) 2105–12. Carlston, C. E., The Parables of the Triple Tradition (Philadelphia, 1975). Casey, M., Son of Man. The Interpretation and Influence of Daniel 7 (London, 1979). Chordat, J. L., Jésus devant sa mort dans l " évangile De Marc (Paris, 1970). Church, I. F., A Study of the Marean Gospel (New York, 1976). Cook, M. J., Mark " s Treatment of the Jewish Leaders (Leiden, 1978). Cousar, C. B., «Eschatology and Mark " s Theologia Crucis,» Interpretation 24 (1970) 321–35. Crossan, J. D., «Empty Tomb and Absent Lord,» The Passion in Mark, ed. W. H. Kelber (Philadelphia, 1976) 135–52. D " Arc, J., Évangile selon Marc (Paris, 1986). Danker, F. W., «The Demonie Secret in Mark: A Reexamination of the Cry of Dereliction,» ZNW 61 (1970) 48–69. Delling, C., Der Kreuzestod Jesu in der Urchlistlichen Verkündigung (Göttingen, 1972). Delorme, J., «Lecture de l " Évangile selon saint Marc,» Cahiers EvangilebA (1973) 3–123. Derrett, J. D. M., The Making of Mark (Shipston, 1985) Dewey, Joanna, Markan Public Debate (Chico, 1980). Donahue, J. R., «Are you the Christ?» The Trial Narrative in the Gospel of Mark (Missoula, 1973). Donahue, J. R., The Theology and Setting of Discipleship in the Gospel of Mark (Milwaukee, 1983). Dormeyer, D., Der Sinn des Leidens Jesu (Stuttgart, 1979). Doughty, D. J., «The Authority of the Son of Man ( Mk 2 :l–3:6),» ZNW 74 (1983) 161–81. Dschulnigg, P., Sprache, Redaktion und Intention des Markus-Evangeliums (Stuttgart, 1986). Duling, D. C., «Interpreting the Markan Hodology,» Nexus 17 (1974) 2–11. Dumitriu, P., Comment nepas l " aimer! Une lecture de lÉvangile selon saint Marc (Baris, 1981). Dungan, D. L., «The Purpose and Provenance of the Gospel of Mark According to the " Two Gospels» Hypothesis,» in Colloquy on New Testament Studies, ed. B. Corley (Macon, 1983) 133–79. |
| Pesch, R., Das Abendmahl und Jesu Todesverständnis (Freiburg, 1978). Petersen, N. R., «When is the End not the End? Reflections on the Ending of Mark " s Narrative,» Interpretation 34 (1980) 151–66. Pryke, E. J, Redactional Style in the Markan Gospel (Cambridge, 1978). Quesnel, M., Comment lire un évangile. Saint Marc (Paris, 1984). Quesnell, Q., The Mind of Mark. Interpretation and Method through the Exegesis of Mark 6,52 (Rome, 1969). Räisänen, H., Das Messiasgeheimnis im Markusevangelium. Ein Redaktionskritischer Versuch (Helsinki, 1976). Reardon, P. H., «Kenotic Ecclesiology in Mark,» BT 70 (1974) 1476–1482. Roads, D. and Michie, D., Markos Story (Philadelphia, 1982). Robbins, V. K., «Summons and Outline in Mark: The Three-Step Progression,» NovT 23 (1981) 97–114. Robbins, V., Jesus the Teacher, (Philadelphia, 1984). Robinson, J. M., The Problem of History in Mark (London, 19714). Sabbe, M. (ed.), LÉvangile selon Marc. Tradition et rédaction (Gembloux, 1974). Schenk, W., Der Passionsbericht nach Markus (Gütersloh, 1974). Schenke, L., Der gekreuzigte Christus (Stuttgart, 1974). Schenke, L., Die wunderbare Brotvermehrung (Würzburg, 1983). Schille, G., Offen für alle Menschen. Redaktionsgeschichtliche Beobachtungen zur Thaeologie des Markus-Evangeliums (Stuttgart, 1974). Schlier, H., Die Markuspassion (Einsiedeln, 1974). Schlosser, J., Le régne de Dieu dans les dits de Jésus (Paris, 1980). Schmidt, K. L., Der Rahmen der Geschichte Jesu: Literarkritische Untersuchung zur ältesten Jesusüberlieferung (Darmstadt, 1964repr). Schweizer, E., «Towards a Christology of Mark,» God " s Christ and His People, Festschr. N. A. Dahl (Oslo, 1977) 29–42. Senior, D., The Passion of Jesus in the Gospel of Mark (Wilmington, 1984). Senior, D., «The Struggle to be Universal: Mission as Vantage Point for New Testament Investigation,» CBQ 46 (1984) 63–81. Smith, M., The Secret Gospel. The Discovery and Interpretation of the Secret Gospel According to Mark (New York, 1973). Smith, M., Clement of Alexandria and a Secret Gospel of Mark (Cambridge, 1973). |
| Louisville, 1992; VanderKam J. C. Righteous One, Messiah, Chosen One and Son of Man in 1 Enoch 37-71//The Messiah: Developments in Earliest Judaism and Christianity/Ed. J. H. Charlesworth e. a. Minneapolis, 1992. P. 161-191; Amphoux C.-B. La Finale longue de Marc: Un épilogue des quatre évangiles//The Synoptic Gospels: Source, Criticism and the New Literary Criticism/Ed. C. Focant. Louvain, 1993. P. 548-555; Bryan Chr. A Preface to Mark: Notes on the Gospel in Its Literary and Cultural Settings. N. Y.; Oxf., 1993; Henaut B. Oral Tradition and the Gospels: The Problem of Mark 4. Sheffield, 1993; Bibliographies for Biblical Research/Ed. W. E. Mills. N. Y., 1994. Vol. 2: The Gospel of Mark [Библиогр.]; Black C. C. Mark: Images of an Apostolic Interpreter. Columbia, 1994; Brown R. E. The Death of the Messiah: From Gethsemane to the Grave: A Comment. on the Passion Narratives in the Four Gospels. N. Y., 1994. 2 vol.; Kahl W. NT Miracle Stories in their Religious Historical Setting: A Religionsgeschichtliche Comparison from a Structural Perspective. Gött., 1994; Neville D. J. Arguments from Order in Synoptic Source Criticism: A History and Critique. Macon, 1994; idem. Mark " s Gospel - Prior Or Posterior?: A Reappraisal of the Phenomenon of Order. L.; N. Y., 2002; Fitzmyer J. A. The Palestinian Background of «Son of God» as a Title for Jesus//Texts and Contexts: Biblical Texts in their Textual and Situational Contexts: Essays in honor of L. Hartman/Ed. T. Fornberg, D. Hellholm. Oslo, 1995. P. 567-577; Schmidt T. E. Mark 15. 16-32: The Crucifixion Narrative and the Roman Triumphal Procession//NTS. 1995. Vol. 41. N 1. P. 1-18; Toit D. S., du. Theios anthropos: Zur Verwendung von θεος νθρωπος und sinnverwandten Ausdrücken in der Literatur der Kaiserzeit. Tüb., 1997; Casey M. Aramaic Sources of Mark " s Gospel. Camb., 1998; Iersel B. M. F., van. Mark: A Reader-Response Commentary. Sheffield, 1998; The Composition of Mark " s Gospel: Selected Studies from «Novum Testamentum»/Ed. |
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