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|birth_date = a.t. 12
|birth_date = a.t. 12
|death_date = a.t. 68 (56 fakhe)
|death_date = a.t. 68 (56 fakhe)
|image = File:St Mark.JPG
|image = Berkas:St Mark.JPG
|imagesize =
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|caption = Gambara Santo Mareko ba zandrela gereja paroki SS Mary and Lambert, Stonham Aspal, Suffolk, Inggris
|caption = Gambara Santo Mareko ba zandrela gereja paroki SS Mary and Lambert, Stonham Aspal, Suffolk, Inggris
Khoi-khoi 28 Khoi-khoi 28
}}
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'''Mareko''' ([[li Latin]] Marcus; [[li Yunani]] Μᾶρκος; [[li Aramaia]] ܡܪܩܘܣ; [[li Geʽez]] ማርቆስ; [[li Ibrani]] מארק) ma '''Mareko Yohane'''<ref name="HalZin">HalZin 12:1-17</ref> ma asese göi latötöi ia '''Santo Mareko''', no samösa niha niŵaö tradisi sanura Zura Mareko. Ha sambalö fao dödö ndra ere [[Sura Ni'amoni'ö|Zura Ni'amoni'ö]] modern wa sanura [[Sura Mareko|Zura Mareko]] no samösa niha bö'ö si lö ta'ila töi (li Indonesia ''anonim'') ba tenga Mareko samösa.<ref name=sanders /><ref name=lost /><ref name=nickle /><ref name="Carolina2004" /> Molo'ö tradisi Gereja, ifasindro Gereja Keuskupan Aleksandria Mareko, si tobali sambua moroi ba zi lima duho nahia ndra niha Keriso nifotöi ''patriarkat''<ref>So lima nifotöi patriarkat, ya'ia da'ö tuho nahia (li Indonesia ''pusat'') ndra niha Keriso, ya'ia da'ö Roma, Antiokhia, Aleksandria, Konstantinopel ba furi hö Yerusalem</ref> bakha ba agama [[Niha Keriso]]. Te'owasaini wanörö-tödö khönia ero 25 April ba ''simbol'' khönia harimo so'afi.<ref name=EECp720>{{Citation|last=Senior|first=Donald P.|year=1998|edition = 2nd|contribution=Mark|editor1-last=Ferguson|editor1-first=Everett|title=Encyclopedia of Early Christianity|place=New York and London|publisher=Garland Publishing, Inc.|page=720|isbn= 0-8153-3319-6}}</ref>
'''Mareko''' ([[li Latin]] Marcus; [[li Yunani]] Μᾶρκος; [[li Aramaia]] ܡܪܩܘܣ; [[li Geʽez]] ማርቆስ; [[li Ibrani]] מארק) ma '''Mareko Yohane'''<ref name="HalZin">HalZin 12:1-17</ref> ma asese göi latötöi ia '''Santo Mareko''', no samösa niha niŵaö tradisi sanura Zura Mareko. Ha sambalö fao-dödö ndra ere [[Sura Ni'amoni'ö|Zura Ni'amoni'ö]] modern wa sanura [[Sura Mareko|Zura Mareko]] no samösa niha bö'ö si lö ta'ila töi ba tenga Mareko samösa.<ref name=sanders /><ref name=lost /><ref name=nickle /><ref name="Carolina2004" /> Molo'ö tradisi<ref>Latötöi ''tradisi'' fefu ni'oroi'ö zatua föna, nitohu-tohugö wanutunö ba ni'o'ö-o'ö niha irugi iada'a. Moroi ba li Latin ''traditio'', eluahania nifa'ema. Tradisi Gereja eluahania fefu goroisa nifa'ema i'otrarai ndra niha Keriso si föföna aefa götö Yesu, nitohugö wanutunö irugi ma'ökhö ba ni'o'ö ndra niha Keriso i'otarai me föna.</ref> Gereja, ifasindro Gereja Keuskupan Aleksandria Mareko, si tobali sambua moroi ba zilima dadaoma ndra niha Keriso nifotöi ''patriarkat''<ref>So lima nifotöi patriarkat, ya'ia da'ö tuho nahia (li Indonesia ''pusat'') ndra niha Keriso, ya'ia da'ö Roma, Antiokhia, Aleksandria, Konstantinopel ba furi hö Yerusalem</ref> bakha ba agama [[Niha Keriso]]. Te'owasaini wanörö-tödö khönia ero 25 April ba simbol<ref>Latötöi ''simbol'' gofu hadia ni'oguna'ö niha tobali tandra ba wangosalahini gofu hadia ia bö'ö. Duma-dumania na ta'ila dandra röfa ba no salahi wa'anihakeriso da'ö. Itaria la'oguna'ö niha gambara wofo beo ma zui mbua ndruria tobali simbol Danö Niha. Mandrera soyo afusi no tobali simbol negara Indonesia.</ref> khönia harimo so'afi.<ref name=EECp720>{{Citation|last=Senior|first=Donald P.|year=1998|edition = 2nd|contribution=Mark|editor1-last=Ferguson|editor1-first=Everett|title=Encyclopedia of Early Christianity|place=New York and London|publisher=Garland Publishing, Inc.|page=720|isbn= 0-8153-3319-6}}</ref>


== Haniha ia (identitas) ==
== Haniha ia (identitas) ==
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[[Berkas:Leone marciano andante - Vittore Carpaccio - Google Cultural Institute.jpg|thumb|330px|[[Singo]] so'afi no simbol Mareko Sanura Injil ma asese laŵa'ö ia Singo Santo Mareko. Nisura ba gambara andre: ''PAX TIBI MARCE EVANGELISTA MEVS'' ("Fa'ahono-dödö khöu, Mareko, sanura turia somuso dödö khögu"). Singo simane andre no göi simbol kota Venesia, [[Italia]] (oroma bakha ba gambara andrö)]]


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Molo'ö William Lane (1974), so "tradisi si lö mamalö" sanguma'ö wa Mareko Yohane no Mareko Sanura Injil samösa,<ref>{{cite book |last=Lane |first=William L.|author-link=William L. Lane|chapter=The Author of the Gospel |chapter-url=https://books.google.com/books?id=nIjPDDlweUgC&pg=PA21 |title=The Gospel According to Mark |series=[[New International Commentary on the New Testament]] |year=1974 |publisher=Eerdmans |location=Grand Rapids |pages=21–3 |isbn=978-0-8028-2502-5}}</ref> ba ba wa Mareko Yohane no talifusö tiri khö [[Baranaba]].<ref>Mark: Images of an Apostolic Interpreter, nga'örö 55 mbuku C. Clifton Black – 2001 –"... infrequent occurrence in the Septuagint (Num 36:11; Tob 7:2) to its presence in Josephus (JW 1.662; Ant 1.290, 15.250) and Philo (On the Embassy to Gaius 67), anepsios consistently carries the connotation of "cousin," though ..."</ref> Ba hiza bakha ba zura ''On the Seventy Apostles'' ifabö'öni Hipolitus moroi ba Roma zi datölu niha andrö: Mareko Sanura Injil ({{SN|TimII|4|11}}), Mareko Yohane (HalZin 12:12,25; 13:5,13; {{SN|HalZin|15|37|hafaza=1}}) ba Mareko talifusö tiri khö Baranaba ({{SN|Kol|4|10}}; {{SN|Fil|1|24}}).<ref>{{cite book |author=Hippolytus |author-link=Hippolytus of Rome |chapter=The same Hippolytus on the Seventy Apostles |chapter-url=http://www.ccel.org/ccel/schaff/anf05.iii.v.iii.html |title=Ante-Nicene Fathers|title-link=Ante-Nicene Fathers }}</ref> Molo'ö Hipolitus, fefu ira si datölu andre te'erai ba gotalua ndra "nifahaö si fitu ngafulu" nifatenge Yesu ba wamazaewe turia somuso-dödö ({{SN|Luk|10|1}}) ba danö Yudaia.
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[[File:Leone marciano andante - Vittore Carpaccio - Google Cultural Institute.jpg|thumb|330px|Singo so'afi no simbol Mareko Sanura Injil ma asese laŵa'ö ia Singo Santo Mareko. Nisura ba gambara andre: ''PAX TIBI MARCE EVANGELISTA MEVS'' ("Fa'ahono-dödö khöu, Mareko, sanura turia somuso dödö khögu"). Singo simane andre no göi simbol kota Venesia, [[Italia]] (oroma bakha ba gambara andrö)]]


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Molo'ö [[Eusebius moroi ba Kaisarea]] (''Historia Ecclesiastica'' 2.9.1–4), ba ndröfi si sara wamatörönia Yudaia (ndröfi 41), ibunu Yakobo ono Zebedaio Herode Agripa I ba ifara'u'ö Wetero, sedöna mubunu aefa Paska. Bahiza i'efa'ö Wetero mala'ika ba zahöli-höli dödö ba te'efa'ö moroi ba wogamö Herode (HalZin 12:1-19). Isaŵa Antiokhia Fetero ba ba döfi si dua wamatörö Klaudius (döfi 42; ''Hist. Eccl.'' 2.14.6) mofanö ia möi ba Roma itörö Anatolia (ba negara Turki iada'a) (itörö khö ndra niha samati ba Pontus, Galatia, Kapadokia, Asia ba Bithinia, simane nisura ba {{SN|FetI|1|1}}). Ba lala wofanönia andrö falukha ia khö Mareko ba ihalö Mareko tobali awönia ba lala awö tobali sangali li khönia. Isusura ngawalö huhuo sebua khö Wetero götö wefaora andrö Mareko ba si no isura andre tobali dania böröta Zura Mareko (''Hist. Eccl.'' 15-16). Aefa da'ö iröi Wetero Mareko, ilau ia ba Aleksandria ba döfi si tölu wamatörö Klaudius (döfi 43).<ref>{{cite book |first=Jack |last=Finegan |title=Handbook of Biblical Chronology |location=Peabody, MA |publisher=Hendrickson |year=1998 |page=374 |isbn=978-1-56563-143-4}}</ref>
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Molo'ö William Lane (1974), so "tradisi si lö mamalö" sanguma'ö wa Mareko Yohane no Mareko Sanura Injil samösa,<ref>{{cite book |last=Lane |first=William L.|author-link=William L. Lane|chapter=The Author of the Gospel |chapter-url=https://books.google.com/books?id=nIjPDDlweUgC&pg=PA21 |title=The Gospel According to Mark |series=[[New International Commentary on the New Testament]] |year=1974 |publisher=Eerdmans |location=Grand Rapids |pages=21–3 |isbn=978-0-8028-2502-5}}</ref> ba wa Mareko Yohane no talifusö ba ngai khö [[Baranaba]].<ref>Mark: Images of an Apostolic Interpreter, nga'örö 55 mbuku C. Clifton Black – 2001 –"... infrequent occurrence in the Septuagint (Num 36:11; Tob 7:2) to its presence in Josephus (JW 1.662; Ant 1.290, 15.250) and Philo (On the Embassy to Gaius 67), anepsios consistently carries the connotation of "cousin," though ..."</ref> Ba hiza bakha ba zura ''On the Seventy Apostles'' ifabö'öni Hipolitus moroi ba Roma zi datölu niha: Mareko Sanura Injil ({{SN|TimII|4|11}}), Mareko Yohane (HalZin 12:12,25; 13:5,13; {{SN|HalZin|15|37|hafaza=1}}) ba Mareko talifusö khö Baranaba ({{SN|Kol|4|10}}; {{SN|Fil|1|24}}).<ref>{{cite book |author=Hippolytus |author-link=Hippolytus of Rome |chapter=The same Hippolytus on the Seventy Apostles |chapter-url=http://www.ccel.org/ccel/schaff/anf05.iii.v.iii.html |title=Ante-Nicene Fathers|title-link=Ante-Nicene Fathers }}</ref> Molo'ö Hipolitus, fefu ira si datölu andre te'erai ba gotalua ndra "nifahaö si fitu ngafulu" nifatenge Yesu ba wamazaewe turia somuso dödö ({{SN|Luk|10|1}}) ba danö Yudaia.

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Molo'ö [[Eusebius moroi ba Kaisarea]] (''Historia Ecclesiastica'' 2.9.1–4), ba döfi si sara wamatörönia Yudaia (döfi 41), ibunu Yakobo ono Zebedaio Herode Agripa I ba ifara'u'ö Wetero, sedöna mubunu aefa Paska. Bahiza i'efa'ö Wetero mala'ika ba zahöli-höli dödö ba te'efa'ö moroi ba wogamö Herode (HalZin 12:1-19). Isaŵa Antiokhia Fetero ba ba döfi si dua wamatörö Klaudius (döfi 42; Eusebius Hist. Eccl. 2.14.6) mofanö ia möi ba Roma itörö Anatolia (ba negara Turki iada'a) (itörö khö ndra niha samati ba Pontus, Galatia, Kapadokia, Asia ba Bithinia, simane nisura ba {{SN|FetI|1|1}}). Ba lala wofanönia andrö falukha ia khö Mareko ba ihalö Mareko tobali awönia ba lala awö tobali sangali li khönia. Isusura ngawalö huhuo sebua khö Wetero götö wefaora andrö ba si no isura andre tobali dania böröta Zura Mareko (Hist. Eccl. 15-16). Aefa da'ö iröi Wetero Mareko, ilau ia ba Aleksandria ba döfi si tölu wamatörö Klaudius (döfi 43).<ref>{{cite book |first=Jack |last=Finegan |title=Handbook of Biblical Chronology |location=Peabody, MA |publisher=Hendrickson |year=1998 |page=374 |isbn=978-1-56563-143-4}}</ref>


Molo'ö HalZin 15:39, aefa sinode ba Yerusalema möi Mareko ba Siprus fao awönia Baranaba.
Molo'ö HalZin 15:39, aefa sinode ba Yerusalema möi Mareko ba Siprus fao awönia Baranaba.


Molo'ö tradisi, me döfi 49, eluahania 19 fakhe aefa wanahae Yesu ba zorugo, möi mukoli Mareko ba Aleksandria ba ba da'ö ifasindro Gereja. Gereja Ortodoks Koptik ba Gereja Ortodoks Aleksandria awö Gereja Katolik Koptik, oi latötöi wurugöra khö ndra niha Keriso si föföna ba Aleksandria andre.<ref name="georgetown1">{{cite web |url=http://berkleycenter.georgetown.edu/resources/countries/egypt |title=Egypt |publisher=[[Berkley Center for Religion, Peace, and World Affairs]] |access-date=December 14, 2011 |archive-url=https://web.archive.org/web/20111220145046/http://berkleycenter.georgetown.edu/resources/countries/egypt |archive-date=December 20, 2011 |url-status=dead }} See drop-down essay on "Islamic Conquest and the Ottoman Empire"</ref> So ösa ngawalö bakha ba liturgi Koptik si'otarai moroi khö Mareko samösa.<ref>{{cite web|title=The Christian Coptic Orthodox Church Of Egypt|url=http://www.coptic.net/EncyclopediaCoptica/|website=Encyclopedia Coptica|access-date=26 January 2018|archive-url=https://web.archive.org/web/20050831164722/http://www.coptic.net/EncyclopediaCoptica/|archive-date=August 31, 2005|url-status=dead}}</ref> Tobali Mareko uskup si föföna Aleksandria ba lafolakhömi göi ia tobali samasindro fa'anihakeriso ba Africa.<ref name=OSVESp401>{{cite book
Molo'ö tradisi, me döfi 49, eluahania 19 fakhe aefa wanahae Yesu ba zorugo, möi mukoli Mareko ba Aleksandria ba ba da'ö ifasindro Gereja. [[Gereja Ortodoks]] Koptik ba Gereja Ortodoks Aleksandria awö [[Gereja Katolik]] Koptik, oi latötöi wurugöra khö ndra niha Keriso siföföna ba Aleksandria andre.<ref name="georgetown1">{{cite web |url=http://berkleycenter.georgetown.edu/resources/countries/egypt |title=Egypt |publisher=[[Berkley Center for Religion, Peace, and World Affairs]] |access-date=December 14, 2011 |archive-url=https://web.archive.org/web/20111220145046/http://berkleycenter.georgetown.edu/resources/countries/egypt |archive-date=December 20, 2011 |url-status=dead }} See drop-down essay on "Islamic Conquest and the Ottoman Empire"</ref> So ösa ngawalö bakha ba liturgi Koptik si'otarai moroi khö Mareko samösa.<ref>{{cite web|title=The Christian Coptic Orthodox Church Of Egypt|url=http://www.coptic.net/EncyclopediaCoptica/|website=Encyclopedia Coptica|access-date=26 January 2018|archive-url=https://web.archive.org/web/20050831164722/http://www.coptic.net/EncyclopediaCoptica/|archive-date=August 31, 2005|url-status=dead}}</ref> Tobali Mareko uskup siföföna Aleksandria ba lafolakhömi göi ia tobali samasindro fa'anihakeriso ba Afrika.<ref name=OSVESp401>{{cite book
|last1=Bunson |first1=Matthew |last2=Bunson |first2=Margaret |last3=Bunson |first3=Stephen |title=Our Sunday Visitor's Encyclopedia of Saints |publisher=Our Sunday Visitor Publishing Division |year=1998 |place=Huntington, Indiana |page=401 |isbn=0-87973-588-0}}</ref>
|last1=Bunson |first1=Matthew |last2=Bunson |first2=Margaret |last3=Bunson |first3=Stephen |title=Our Sunday Visitor's Encyclopedia of Saints |publisher=Our Sunday Visitor Publishing Division |year=1998 |place=Huntington, Indiana |page=401 |isbn=0-87973-588-0}}</ref>


Molo'ö Eusebius (''Hist. Eccl. '' 2.24.1), te i'ali Mareko Paus Anianus moroi ba Aleksandria ba döfi si ŵalu wamatörö Nero (döfi 62/63), lö i ta'ila sibai, börö wa'amatenia. Furi hö iwa'ö tradisi Koptik wa labunu ia börö wamatinia (to'ölö laŵaö bakha ba tradisi Gereja ''martir'') me döfi 68.<ref name=cocn/><ref name=macrory>{{cite web |url=http://www.newadvent.org/cathen/09672c.htm |title=Catholic Encyclopedia, St. Mark |access-date=March 1, 2013 }}</ref><ref>{{cite web|url=http://www.biblegateway.com/passage/?search=acts%2015:36-40&version=NASB|title=Acts 15:36–40|work=Bible Gateway}}</ref><ref>{{cite web|url=http://www.biblegateway.com/passage/?search=2timothy%204:11&version=NASB|title=2timothy 4:11 NASB – Only Luke is with me. Pick up Mark and – Bible Gateway|work=Bible Gateway}}</ref><ref>{{cite web|url=http://www.biblegateway.com/passage/?search=philemon%201:24&version=NASB|title=Philemon 1:24|work=Bible Gateway}}</ref>
Molo'ö Eusebius (''Hist. Eccl. '' 2.24.1), te i'ali Mareko Paus Anianus moroi ba [[Aleksandria]] ba döfi si ŵalu wamatörö [[Nero]] (döfi 62/63), lö i ta'ila sibai, börö wa'amatenia. Furi hö iŵa'ö tradisi Koptik wa labunu ia börö wamatinia (to'ölö laŵaö da'ö bakha ba tradisi Gereja ''martir'') me döfi 68.<ref name=cocn/><ref name=macrory>{{cite web |url=http://www.newadvent.org/cathen/09672c.htm |title=Catholic Encyclopedia, St. Mark |access-date=March 1, 2013 }}</ref><ref>{{cite web|url=http://www.biblegateway.com/passage/?search=acts%2015:36-40&version=NASB|title=Acts 15:36–40|work=Bible Gateway}}</ref><ref>{{cite web|url=http://www.biblegateway.com/passage/?search=2timothy%204:11&version=NASB|title=2timothy 4:11 NASB – Only Luke is with me. Pick up Mark and – Bible Gateway|work=Bible Gateway}}</ref><ref>{{cite web|url=http://www.biblegateway.com/passage/?search=philemon%201:24&version=NASB|title=Philemon 1:24|work=Bible Gateway}}</ref>


Ha sambalö sambua zöndra arakhagö fefu gere Zura Ni'amoni'ö modern wa sanura Zura Mareko no samösa niha si lö ta'ila töi (li Indonesia ''anonim'') ba tenga Mareko samösa.<ref name="Ehrman 2004 p. ">{{cite book | last=Ehrman | first=Bart D. | title=The New Testament | publisher=Oxford University Press, USA | date=2004 | isbn=0-19-515462-2 | pages=58–59 | quote=Proto-orthodox Christians of the second century, some decades after most of the New Testament books had been written, claimed that their favorite Gospels had been penned by two of Jesus' disciples&mdash;Matthew, the tax collector, and John, the beloved disciple&mdash;and by two friends of the apostles&mdash;Mark, the secretary of Peter, and Luke, the travelling companion of Paul. Scholars today, however, find it difficult to accept this tradition for several reasons.}}</ref><ref name="Staff 2012 p. 344">{{cite book | author=Holman Reference Staff | title=Holman Illustrated Bible Handbook | publisher=B&H Publishing Group | year=2012 | isbn=978-1-4336-7833-2 | url=https://books.google.com/books?id=qc_GBAAAQBAJ&pg=PT344 | access-date=13 August 2023 | page=PT344 | quote=Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections}}</ref><ref name="B&H Publishing Group 2006 p. 1454">{{cite book | title=Holman Illustrated Study Bible-HCSB | publisher=B&H Publishing Group | year=2006 | isbn=978-1-58640-277-8 | url=https://books.google.com/books?id=Dz2QxQUrFxoC&pg=PA1454 | access-date=13 August 2023 | page=1454 | quote=Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections}}</ref><ref name="Easley 2002 p. 233">{{cite book | last=Easley | first=Kendell H. | title=Holman Quicksource Guide to Understanding the Bible: A Book-By-Book Overview | publisher=B&H Publishing Group | series=Holman QuickSource | year=2002 | isbn=978-1-4336-7134-0 | url=https://books.google.com/books?id=ucy4AwAAQBAJ&pg=PT233 | access-date=13 August 2023 | page=PT233 | quote=Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections}}</ref><ref name="Craig Lüdemann Copan Tacelli 2000 p. 43">{{cite book | last1=Craig | first1=William Lane | last2=Lüdemann | first2=Gerd | last3=Copan | first3=Paul | last4=Tacelli | first4=Ronald K. | title=Jesus' Resurrection: Fact Or Figment?: A Debate Between William Lane Craig & Gerd Ludemann | publisher=InterVarsity Press | year=2000 | isbn=978-0-8308-1569-2 | url=https://books.google.com/books?id=kPhL1w9-JbEC&pg=PA43 | language=nl | access-date=13 August 2023 | page=43 | quote=I wanted to use that quotation in order to show that the results of historical scholarship can be made known to the public&mdash;especially to believers&mdash;only with difficulty. Many Christians feel threatened if they hear that most of what was written in the Bible is (in historical terms) untrue and that none of the four New Testament Gospels was written by the author listed at the top of the text.}}</ref><ref name="Jeon Baugh 2017 p. 181">{{cite book | last1=Jeon | first1=Jeong Koo | last2=Baugh | first2=Steve | title=Biblical Theology: Covenants and the Kingdom of God in Redemptive History | publisher=Wipf & Stock | year=2017 | isbn=978-1-5326-0580-2 | url=https://books.google.com/books?id=rVoQDgAAQBAJ&pg=PA181 | access-date=13 August 2023 | page=181 fn. 10 | quote=10. Just as historical critical scholars deny the Mosaic authorship of the Pentateuch, so they also deny the authorship of the four Gospels by Matthew, Mark, Luke, and John. [...] But today, these persons are not thought to have been the actual authors.}}</ref><ref name=sanders>{{cite book|author=E. P. Sanders|title=The Historical Figure of Jesus|url=https://books.google.com/books?id=lkbTL36ZgPIC&pg=PT103|date=30 November 1995|publisher=Penguin Books Limited|isbn=978-0-14-192822-7|page=103|quote="We do not know who wrote the gospels. They presently have headings: ‘according to Matthew’, ‘according to Mark’, ‘according to Luke’ and ‘according to John’. The Matthew and John who are meant were two of the original disciples of Jesus. Mark was a follower of Paul, and possibly also of Peter; Luke was one of Paul's converts.<sup>5</sup> These men – Matthew, Mark, Luke and John – really lived, but we do not know that they wrote gospels. Present evidence indicates that the gospels remained untitled until the second half of the second century."}}</ref><ref name=lost>{{cite book|last=Ehrman|first=Bart D.|author-link=Bart D. Ehrman|title=Lost Christianities: The Battles for Scripture and the Faiths We Never Knew|url=https://books.google.com/books?id=URdACxKubDIC&pg=PA235|year=2005|publisher=Oxford University Press|isbn=978-0-19-518249-1|page=235|quote=Why then do we call them Matthew, Mark, Luke, and John? Because sometime in the second century, when proto-orthodox Christians recognized the need for apostolic authorities, they attributed these books to apostles (Matthew and John) and close companions of apostles (Mark, the secretary of Peter; and Luke, the traveling companion of Paul). Most scholars today have abandoned these identifications,<sup>11</sup> and recognize that the books were written by otherwise unknown but relatively well-educated Greek-speaking (and writing) Christians during the second half of the first century.}}</ref><ref name=nickle>{{cite book |last=Nickle |first=Keith Fullerton |title=The Synoptic Gospels: An Introduction|url=https://books.google.com/books?id=5SSytjasmAgC&pg=PA43|date=January 1, 2001|publisher=Westminster John Knox Press|isbn=978-0-664-22349-6|page=43|quote=We must candidly acknowledge that all three of the Synoptic Gospels are anonymous documents. None of the three gains any importance by association with those traditional figures out of the life of the early church. Neither do they lose anything in importance by being recognized to be anonymous. Throughout this book the traditional names are used to refer to the authors of the first three Gospels, but we shall do so simply as a device of convenience. }}</ref><ref name="Carolina2004">{{cite book|last=Ehrman|first=Bart D.|author-link=Bart D. Ehrman|title=Truth and Fiction in The Da Vinci Code : A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine|url=https://books.google.com/books?id=vbLK6kn5T-EC&pg=PA110|date=November 1, 2004|publisher=Oxford University Press, USA|isbn=978-0-19-534616-9|page=110-111|quote=We call these books, of course, Matthew, Mark, Luke, and John. And for centuries Christians have believed they were actually written by these people: two of the disciples of Jesus, Matthew the tax collector (see Matt. 9:9) and John, the “beloved disciple” (John 21:24), and two companions of the apostles, Mark, the secretary of Peter, and Luke, the traveling companion of Paul. These are, after all, the names found in the titles of these books. But what most people don’t realize is that these titles were added later, by second-century Christians, decades after the books themselves had been written, in order to be able to claim that they were apostolic in origin. Why would later Christians do this? Recall our earlier discussion of the formation of the New Testament canon: only those books that were apostolic could be included. What was one to do with Gospels that were widely read and accepted as authoritative but that in fact were written anonymously, as all four of the New Testament Gospels were? They had to be associated with apostles in order to be included in the canon, and so apostolic names were attached to them.}}</ref><ref name=ehrman>Bart D. Ehrman (2000:43) ''The New Testament: a historical introduction to early Christian writings.'' Oxford University Press.</ref><ref name="Ehrman 2006 p. 143">{{cite book | last=Ehrman | first=Bart D. | title=The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed | publisher=Oxford University Press | year=2006 | isbn=978-0-19-971104-8 | url=https://books.google.com/books?id=oBuJMhJlTYwC&pg=PA143 | access-date=13 August 2023 | page=143 | quote=The Gospels of the New Testament are therefore our earliest accounts. These do not claim to be written by eyewitnesses to the life of Jesus, and historians have long recognized that they were produced by second- or third-generation Christians living in different countries than Jesus (and Judas) did, speaking a different language (Greek instead of Aramaic), experiencing different situations, and addressing different audiences.}}</ref><ref name="Ehrman 2000 p. 55">{{cite book | last=Ehrman | first=Bart D. | title=The New Testament: A Historical Introduction to the Early Christian Writings | publisher=Oxford University Press | year=2000 | isbn=978-0-19-512639-6 | url=https://books.google.com/books?id=kF8RAQAAIAAJ | access-date=13 August 2023 | page=55 | quote=We have already learned significant bits of information about these books. They were written thirty-five to sixty-five years after Jesus’ death by authors who did not know him, authors living in different countries who were writing at different times to different communities with different problems and concerns. The authors all wrote in Greek and they all used sources for the stories they narrate. Luke explicitly indicates that his sources were both written and oral. These sources appear to have recounted the words and deeds of Jesus that had been circulating among Christian congregations throughout the Mediterranean world. At a later stage we will consider the question of the historical reliability of these stories. Here we are interested in the Gospels as pieces of early Christian literature.}}</ref><ref name="Boring 2012 p. 522">{{cite book | last=Boring | first=M. Eugene | title=An Introduction to the New Testament: History, Literature, Theology | publisher=Presbyterian Publishing Corporation | year=2012 | isbn=978-0-664-25592-3 | url=https://books.google.com/books?id=leFrgkyEtusC&pg=PA522 | access-date=13 August 2023 | page=522 | quote=Beginning with Papias in the second century, a tradition developed in various forms that attributed the authorship of the Gospel of Mark to this John Mark, who had been the companion of both Paul and Peter (Eusebius, ''Hist. eccl.'' 3.39.15). In all its variations, the ancient tradition makes clear that Mark's Gospel was accepted and valued in the church, not because of its historical accuracy, but because it represented Peter's apostolic authority. The Gospel of Mark itself makes no claim to have been written by an eyewitness and gives no evidence of such authorship. While most critical scholars consider the actual author's name to be unknown, the traditional view that Mark was written in Rome by a companion of Peter is still defended by some scholars who begin with the church tradition cited above and do not find convincing historical evidence to disprove it.<sup>6</sup> For convenience, in this book we continue to refer to the Gospels by the names of their traditional authors.}}</ref><ref name="Ray 2018 p. 123">{{cite book | last=Ray | first=Ronald R. | title=Systematics Critical and Constructive 1: Biblical-Interpretive-Theological-Interdisciplinary | publisher=Pickwick Publications | year=2018 | isbn=978-1-5326-0016-6 | url=https://books.google.nl/books?id=-j9qDwAAQBAJ&pg=PA123 | access-date=15 August 2023 | page=123 | quote=Authorship by an apostle was so unimportant to early recognition of a writing's authority that names of apostles (Matthew and John) or names of people thought to be associated with apostles (Mark and Luke respectively with Peter and Paul) were only attached to the four Gospels at the beginning of the second century, after those had gained recognition primarily because of churchly appreciation of their content. Having studied the content of John and Matthew, historical-critical scholarship massively doubts that the Hellenistic Fourth Gospel was authored by the apostle John, and widely doubts that the First Gospel was written by the apostle Matthew. That the author of Mark was Peter's associate also seems unlikely, since that Gospel is very Hellenistic and Peter—according to both Acts and Paul—was highly Jewish. Similarly, that the author of Luke was Paul's companion is most improbable, since Acts's accounts concerning Paul conflict much with what Paul's epistles report. Again, had any of the Gospels been written by apostles, why were their names attached so late?<sup>125</sup> Nor would apostle associates have been apostles!}}</ref><ref name="Foster 2012 p. 176">Which is not a new claim, see {{cite book | last=Foster | first=Douglas A. | title=The Encyclopedia of the Stone-Campbell Movement | publisher=Wm. B. Eerdmans Publishing Company | year=2012 | isbn=978-1-4674-2736-4 | url=https://books.google.nl/books?id=gv-AEAAAQBAJ&pg=PT176 | access-date=15 August 2023 | page=176 | quote=During this period Disciples scholars such as Willett began to study at interdenominational theological schools and secular universities, and for the first time the Stone-Campbell Movement engaged historical criticism as the primary perspective on biblical interpretation. While Campbell's "Seven Rules" had advocated a kind of historical criticism, traditional conclusions about authorship, date, and the nature of biblical documents had been assumed, so that no one in the first generation had supposed that the consistent application of Campbell's own principles would lead to results that challenged and overturned these conclusions. By the end of the nineteenth century, those who followed the critical method arrived at a new set of conclusions that made the Bible look entirely different. Among these new conclusions: the Pentateuch was not written by Moses but represented a long development within history, the prophets were not making long-range predictions about Jesus and the church, but spoke to the issues of their own time; the Gospels were not independent 'testimonies" that provided "evidence" for the historical facts about Jesus' life and teaching, but were interdependent (Matthew and Luke used Mark and "Q"); also, the Gospels were not written by apostles and contained several layers of reinterpreted traditions.}}</ref> Duma-dumania ambö i'ila geografi Palestina sanura Zura Mareko (te börö me lö irai möi ia ba da'ö),<ref name="leach">{{cite book | last=Leach | first=Edmund | editor-last1=Alter | editor-first1=Robert | editor-last2=Kermode | editor-first2=Frank | title=The Literary Guide to the Bible | publisher=Harvard University Press | year=1990 | isbn=978-0-674-26141-9 | chapter-url=https://books.google.com/books?id=MSEwEAAAQBAJ&pg=PT354 | chapter=Fishing for men on the edge of the wilderness | page=590 | quote=5. The geography of Gospel Palestine, like the geography of Old Testament Palestine, is symbolic rather than actual. It is not clear whether any of the evangelists had ever been there.}}</ref><ref>{{cite book | last=Wells | first=George Albert | title=Cutting Jesus Down to Size: What Higher Criticism Has Achieved and Where It Leaves Christianity | publisher=Open Court | year=2013 | isbn=978-0-8126-9867-1 | url=https://books.google.com/books?id=KuccAwAAQBAJ&pg=PA25 | access-date=13 August 2023 | page=25 | quote=Mark's knowledge even of Palestine's geography is likewise defective. [...] Kümmel (1975, p. 97) writes of Mark's "numerous geographical errors"}}</ref><ref>{{cite book | last=Hengel | first=Martin | title=Between Jesus and Paul: Studies in the Earliest History of Christianity | publisher=Wipf and Stock Publishers | year=2003 | isbn=978-1-7252-0077-7 | url=https://books.google.com/books?id=uVj7DwAAQBAJ&pg=PA98 | access-date=13 August 2023 | page=98 | quote=Furthermore, it is more than doubtful whether evangelists like Mark or Luke ever caught sight of a map of Palestine.}}</ref><ref name="Evans 2014 p. 252"/>{{sfn|Reddish|2011|p=36|ps=: "Evidence in the Gospel itself has led many readers of the Gospel to question the traditional view of authorship. The author of the Gospel does not seem to be too familiar with Palestinian geography. [...] Is it likely that a native of Palestine, as John Mark was, would have made such errors?" [...] Also, certain passages in the Gospel contain erroneous statements about Palestinian or Jewish practices."}} "sindruhu tenga sohalöŵö ba danö ma zui sangai i'a ba nasi ia",<ref name="leach"/> ambö i'ila hada si to'ölö ba niha Yahudi (moroi ba Palestina),<ref name="Evans 2014 p. 252"/>{{sfn|Reddish|2011|p=36|ps=: "Evidence in the Gospel itself has led many readers of the Gospel to question the traditional view of authorship. The author of the Gospel does not seem to be too familiar with Palestinian geography. [...] Is it likely that a native of Palestine, as John Mark was, would have made such errors?" [...] Also, certain passages in the Gospel contain erroneous statements about Palestinian or Jewish practices."}} ba te samösa "niha Yahudi Yunani si toröi baero danö Palestina".<ref>{{cite book | last=Watts Henderson | first=Suzanne | editor-last1=Coogan | editor-first1=Michael | editor-last2=Brettler | editor-first2=Marc | editor-last3=Newsom | editor-first3=Carol | editor-last4=Perkins | editor-first4=Pheme | title=The New Oxford Annotated Bible: New Revised Standard Version | publisher=Oxford University Press | year=2018 | isbn=978-0-19-027605-8 | chapter=The Gospel according to Mark | chapter-url=https://books.google.com/books?id=T05WDwAAQBAJ&pg=PA1431 | access-date=13 August 2023 | page=1431 | quote=suggest that the evangelist was a Hellenized Jew who lived outside of Palestine.}}</ref> Itema i Mitchell Reddish wa töi zanura ya'ia Mareko, bahiza lö ta'ila Mareko haniha.{{sfn|Reddish|2011|p=36|ps=: "Evidence in the Gospel itself has led many readers of the Gospel to question the traditional view of authorship. The author of the Gospel does not seem to be too familiar with Palestinian geography. [...] Is it likely that a native of Palestine, as John Mark was, would have made such errors?" [...] Also, certain passages in the Gospel contain erroneous statements about Palestinian or Jewish practices."}} Simanö göi, "iŵaö Francis Moloney wa sanura ya'ia samösa niha sotöi Mareko, ba hiza te tenga Mareko nitötöi bakha ba Gamabu'ulali Sibohou".<ref name="Tucker Kuecker 2020 p. 70">{{cite book | last1=Tucker | first1=J. Brian | last2=Kuecker | first2=Aaron | title=T&T Clark Social Identity Commentary on the New Testament | publisher=Bloomsbury Publishing | year=2020 | isbn=978-0-567-66785-4 | url=https://books.google.com/books?id=tKbDDwAAQBAJ&pg=PA70 | access-date=13 August 2023 | page=70 | quote=Francis Moloney suggests the author was someone named Mark, though maybe not any of the Marks mentioned in the New Testament (Moloney, 11-12).}}</ref> Iŵaö göi zimanö ''The Routledge Encyclopedia of the Historical Jesus'': latötöi ia Mareko, ba hiza lö la'ila ira ere Zura Ni'amoni'ö haniha Mareko andrö.<ref name="Evans 2014 p. 252">{{cite book | last=Hatina | first=Thomas R. |editor-last=Evans | editor-first=Craig A. | title=The Routledge Encyclopedia of the Historical Jesus | publisher=Taylor & Francis | year=2014 | isbn=978-1-317-72224-3 | chapter=Gospel of Mark | chapter-url=https://books.google.com/books?id=StasAgAAQBAJ&pg=PA252 | access-date=13 August 2023 | page=252 | quote=Like the other synoptics, Mark's Gospel is anonymous. Whether it was originally so is, however, difficult to know. Nevertheless, we can be fairly certain that it was written by someone named Mark. [...] The difficulty is ascertaining the identity of Mark. Scholars debate [...] or another person simply named Mark who was not native to Palestine. Many scholars have opted for the latter option due to the Gospel's lack of understanding of Jewish laws (1:40-45; 2:23-28; 7:1-23), incorrect Palestinian geography (5:1-2, 12-13; 7:31), and concern for Gentiles (7:24-28:10) (e.g. Marcus 1999: 17-21).}}</ref>
Ha sambalö sambua zöndra arakhagö fefu gere [[Sura Ni'amoni'ö|Zura Ni'amoni'ö]] modern wa sanura Zura Mareko no samösa niha si lö ta'ila töi ba tenga Mareko samösa.<ref name="Ehrman 2004 p. ">{{cite book | last=Ehrman | first=Bart D. | title=The New Testament | publisher=Oxford University Press, USA | date=2004 | isbn=0-19-515462-2 | pages=58–59 | quote=Proto-orthodox Christians of the second century, some decades after most of the New Testament books had been written, claimed that their favorite Gospels had been penned by two of Jesus' disciples&mdash;Matthew, the tax collector, and John, the beloved disciple&mdash;and by two friends of the apostles&mdash;Mark, the secretary of Peter, and Luke, the travelling companion of Paul. Scholars today, however, find it difficult to accept this tradition for several reasons.}}</ref><ref name="Staff 2012 p. 344">{{cite book | author=Holman Reference Staff | title=Holman Illustrated Bible Handbook | publisher=B&H Publishing Group | year=2012 | isbn=978-1-4336-7833-2 | url=https://books.google.com/books?id=qc_GBAAAQBAJ&pg=PT344 | access-date=13 August 2023 | page=PT344 | quote=Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections}}</ref><ref name="B&H Publishing Group 2006 p. 1454">{{cite book | title=Holman Illustrated Study Bible-HCSB | publisher=B&H Publishing Group | year=2006 | isbn=978-1-58640-277-8 | url=https://books.google.com/books?id=Dz2QxQUrFxoC&pg=PA1454 | access-date=13 August 2023 | page=1454 | quote=Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections}}</ref><ref name="Easley 2002 p. 233">{{cite book | last=Easley | first=Kendell H. | title=Holman Quicksource Guide to Understanding the Bible: A Book-By-Book Overview | publisher=B&H Publishing Group | series=Holman QuickSource | year=2002 | isbn=978-1-4336-7134-0 | url=https://books.google.com/books?id=ucy4AwAAQBAJ&pg=PT233 | access-date=13 August 2023 | page=PT233 | quote=Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections}}</ref><ref name="Craig Lüdemann Copan Tacelli 2000 p. 43">{{cite book | last1=Craig | first1=William Lane | last2=Lüdemann | first2=Gerd | last3=Copan | first3=Paul | last4=Tacelli | first4=Ronald K. | title=Jesus' Resurrection: Fact Or Figment?: A Debate Between William Lane Craig & Gerd Ludemann | publisher=InterVarsity Press | year=2000 | isbn=978-0-8308-1569-2 | url=https://books.google.com/books?id=kPhL1w9-JbEC&pg=PA43 | language=nl | access-date=13 August 2023 | page=43 | quote=I wanted to use that quotation in order to show that the results of historical scholarship can be made known to the public&mdash;especially to believers&mdash;only with difficulty. Many Christians feel threatened if they hear that most of what was written in the Bible is (in historical terms) untrue and that none of the four New Testament Gospels was written by the author listed at the top of the text.}}</ref><ref name="Jeon Baugh 2017 p. 181">{{cite book | last1=Jeon | first1=Jeong Koo | last2=Baugh | first2=Steve | title=Biblical Theology: Covenants and the Kingdom of God in Redemptive History | publisher=Wipf & Stock | year=2017 | isbn=978-1-5326-0580-2 | url=https://books.google.com/books?id=rVoQDgAAQBAJ&pg=PA181 | access-date=13 August 2023 | page=181 fn. 10 | quote=10. Just as historical critical scholars deny the Mosaic authorship of the Pentateuch, so they also deny the authorship of the four Gospels by Matthew, Mark, Luke, and John. [...] But today, these persons are not thought to have been the actual authors.}}</ref><ref name=sanders>{{cite book|author=E. P. Sanders|title=The Historical Figure of Jesus|url=https://books.google.com/books?id=lkbTL36ZgPIC&pg=PT103|date=30 November 1995|publisher=Penguin Books Limited|isbn=978-0-14-192822-7|page=103|quote="We do not know who wrote the gospels. They presently have headings: ‘according to Matthew’, ‘according to Mark’, ‘according to Luke’ and ‘according to John’. The Matthew and John who are meant were two of the original disciples of Jesus. Mark was a follower of Paul, and possibly also of Peter; Luke was one of Paul's converts.<sup>5</sup> These men – Matthew, Mark, Luke and John – really lived, but we do not know that they wrote gospels. Present evidence indicates that the gospels remained untitled until the second half of the second century."}}</ref><ref name=lost>{{cite book|last=Ehrman|first=Bart D.|author-link=Bart D. Ehrman|title=Lost Christianities: The Battles for Scripture and the Faiths We Never Knew|url=https://books.google.com/books?id=URdACxKubDIC&pg=PA235|year=2005|publisher=Oxford University Press|isbn=978-0-19-518249-1|page=235|quote=Why then do we call them Matthew, Mark, Luke, and John? Because sometime in the second century, when proto-orthodox Christians recognized the need for apostolic authorities, they attributed these books to apostles (Matthew and John) and close companions of apostles (Mark, the secretary of Peter; and Luke, the traveling companion of Paul). Most scholars today have abandoned these identifications,<sup>11</sup> and recognize that the books were written by otherwise unknown but relatively well-educated Greek-speaking (and writing) Christians during the second half of the first century.}}</ref><ref name=nickle>{{cite book |last=Nickle |first=Keith Fullerton |title=The Synoptic Gospels: An Introduction|url=https://books.google.com/books?id=5SSytjasmAgC&pg=PA43|date=January 1, 2001|publisher=Westminster John Knox Press|isbn=978-0-664-22349-6|page=43|quote=We must candidly acknowledge that all three of the Synoptic Gospels are anonymous documents. None of the three gains any importance by association with those traditional figures out of the life of the early church. Neither do they lose anything in importance by being recognized to be anonymous. Throughout this book the traditional names are used to refer to the authors of the first three Gospels, but we shall do so simply as a device of convenience. }}</ref><ref name="Carolina2004">{{cite book|last=Ehrman|first=Bart D.|author-link=Bart D. Ehrman|title=Truth and Fiction in The Da Vinci Code : A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine|url=https://books.google.com/books?id=vbLK6kn5T-EC&pg=PA110|date=November 1, 2004|publisher=Oxford University Press, USA|isbn=978-0-19-534616-9|page=110-111|quote=We call these books, of course, Matthew, Mark, Luke, and John. And for centuries Christians have believed they were actually written by these people: two of the disciples of Jesus, Matthew the tax collector (see Matt. 9:9) and John, the “beloved disciple” (John 21:24), and two companions of the apostles, Mark, the secretary of Peter, and Luke, the traveling companion of Paul. These are, after all, the names found in the titles of these books. But what most people don’t realize is that these titles were added later, by second-century Christians, decades after the books themselves had been written, in order to be able to claim that they were apostolic in origin. Why would later Christians do this? Recall our earlier discussion of the formation of the New Testament canon: only those books that were apostolic could be included. What was one to do with Gospels that were widely read and accepted as authoritative but that in fact were written anonymously, as all four of the New Testament Gospels were? They had to be associated with apostles in order to be included in the canon, and so apostolic names were attached to them.}}</ref><ref name=ehrman>Bart D. Ehrman (2000:43) ''The New Testament: a historical introduction to early Christian writings.'' Oxford University Press.</ref><ref name="Ehrman 2006 p. 143">{{cite book | last=Ehrman | first=Bart D. | title=The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed | publisher=Oxford University Press | year=2006 | isbn=978-0-19-971104-8 | url=https://books.google.com/books?id=oBuJMhJlTYwC&pg=PA143 | access-date=13 August 2023 | page=143 | quote=The Gospels of the New Testament are therefore our earliest accounts. These do not claim to be written by eyewitnesses to the life of Jesus, and historians have long recognized that they were produced by second- or third-generation Christians living in different countries than Jesus (and Judas) did, speaking a different language (Greek instead of Aramaic), experiencing different situations, and addressing different audiences.}}</ref><ref name="Ehrman 2000 p. 55">{{cite book | last=Ehrman | first=Bart D. | title=The New Testament: A Historical Introduction to the Early Christian Writings | publisher=Oxford University Press | year=2000 | isbn=978-0-19-512639-6 | url=https://books.google.com/books?id=kF8RAQAAIAAJ | access-date=13 August 2023 | page=55 | quote=We have already learned significant bits of information about these books. They were written thirty-five to sixty-five years after Jesus’ death by authors who did not know him, authors living in different countries who were writing at different times to different communities with different problems and concerns. The authors all wrote in Greek and they all used sources for the stories they narrate. Luke explicitly indicates that his sources were both written and oral. These sources appear to have recounted the words and deeds of Jesus that had been circulating among Christian congregations throughout the Mediterranean world. At a later stage we will consider the question of the historical reliability of these stories. Here we are interested in the Gospels as pieces of early Christian literature.}}</ref><ref name="Boring 2012 p. 522">{{cite book | last=Boring | first=M. Eugene | title=An Introduction to the New Testament: History, Literature, Theology | publisher=Presbyterian Publishing Corporation | year=2012 | isbn=978-0-664-25592-3 | url=https://books.google.com/books?id=leFrgkyEtusC&pg=PA522 | access-date=13 August 2023 | page=522 | quote=Beginning with Papias in the second century, a tradition developed in various forms that attributed the authorship of the Gospel of Mark to this John Mark, who had been the companion of both Paul and Peter (Eusebius, ''Hist. eccl.'' 3.39.15). In all its variations, the ancient tradition makes clear that Mark's Gospel was accepted and valued in the church, not because of its historical accuracy, but because it represented Peter's apostolic authority. The Gospel of Mark itself makes no claim to have been written by an eyewitness and gives no evidence of such authorship. While most critical scholars consider the actual author's name to be unknown, the traditional view that Mark was written in Rome by a companion of Peter is still defended by some scholars who begin with the church tradition cited above and do not find convincing historical evidence to disprove it.<sup>6</sup> For convenience, in this book we continue to refer to the Gospels by the names of their traditional authors.}}</ref><ref name="Ray 2018 p. 123">{{cite book | last=Ray | first=Ronald R. | title=Systematics Critical and Constructive 1: Biblical-Interpretive-Theological-Interdisciplinary | publisher=Pickwick Publications | year=2018 | isbn=978-1-5326-0016-6 | url=https://books.google.nl/books?id=-j9qDwAAQBAJ&pg=PA123 | access-date=15 August 2023 | page=123 | quote=Authorship by an apostle was so unimportant to early recognition of a writing's authority that names of apostles (Matthew and John) or names of people thought to be associated with apostles (Mark and Luke respectively with Peter and Paul) were only attached to the four Gospels at the beginning of the second century, after those had gained recognition primarily because of churchly appreciation of their content. Having studied the content of John and Matthew, historical-critical scholarship massively doubts that the Hellenistic Fourth Gospel was authored by the apostle John, and widely doubts that the First Gospel was written by the apostle Matthew. That the author of Mark was Peter's associate also seems unlikely, since that Gospel is very Hellenistic and Peter—according to both Acts and Paul—was highly Jewish. Similarly, that the author of Luke was Paul's companion is most improbable, since Acts's accounts concerning Paul conflict much with what Paul's epistles report. Again, had any of the Gospels been written by apostles, why were their names attached so late?<sup>125</sup> Nor would apostle associates have been apostles!}}</ref><ref name="Foster 2012 p. 176">Which is not a new claim, see {{cite book | last=Foster | first=Douglas A. | title=The Encyclopedia of the Stone-Campbell Movement | publisher=Wm. B. Eerdmans Publishing Company | year=2012 | isbn=978-1-4674-2736-4 | url=https://books.google.nl/books?id=gv-AEAAAQBAJ&pg=PT176 | access-date=15 August 2023 | page=176 | quote=During this period Disciples scholars such as Willett began to study at interdenominational theological schools and secular universities, and for the first time the Stone-Campbell Movement engaged historical criticism as the primary perspective on biblical interpretation. While Campbell's "Seven Rules" had advocated a kind of historical criticism, traditional conclusions about authorship, date, and the nature of biblical documents had been assumed, so that no one in the first generation had supposed that the consistent application of Campbell's own principles would lead to results that challenged and overturned these conclusions. By the end of the nineteenth century, those who followed the critical method arrived at a new set of conclusions that made the Bible look entirely different. Among these new conclusions: the Pentateuch was not written by Moses but represented a long development within history, the prophets were not making long-range predictions about Jesus and the church, but spoke to the issues of their own time; the Gospels were not independent 'testimonies" that provided "evidence" for the historical facts about Jesus' life and teaching, but were interdependent (Matthew and Luke used Mark and "Q"); also, the Gospels were not written by apostles and contained several layers of reinterpreted traditions.}}</ref> Duma-dumania ambö i'ila geografi Palestina sanura Zura Mareko (te börö me lö irai möi ia ba da'ö),<ref name="leach">{{cite book | last=Leach | first=Edmund | editor-last1=Alter | editor-first1=Robert | editor-last2=Kermode | editor-first2=Frank | title=The Literary Guide to the Bible | publisher=Harvard University Press | year=1990 | isbn=978-0-674-26141-9 | chapter-url=https://books.google.com/books?id=MSEwEAAAQBAJ&pg=PT354 | chapter=Fishing for men on the edge of the wilderness | page=590 | quote=5. The geography of Gospel Palestine, like the geography of Old Testament Palestine, is symbolic rather than actual. It is not clear whether any of the evangelists had ever been there.}}</ref><ref>{{cite book | last=Wells | first=George Albert | title=Cutting Jesus Down to Size: What Higher Criticism Has Achieved and Where It Leaves Christianity | publisher=Open Court | year=2013 | isbn=978-0-8126-9867-1 | url=https://books.google.com/books?id=KuccAwAAQBAJ&pg=PA25 | access-date=13 August 2023 | page=25 | quote=Mark's knowledge even of Palestine's geography is likewise defective. [...] Kümmel (1975, p. 97) writes of Mark's "numerous geographical errors"}}</ref><ref>{{cite book | last=Hengel | first=Martin | title=Between Jesus and Paul: Studies in the Earliest History of Christianity | publisher=Wipf and Stock Publishers | year=2003 | isbn=978-1-7252-0077-7 | url=https://books.google.com/books?id=uVj7DwAAQBAJ&pg=PA98 | access-date=13 August 2023 | page=98 | quote=Furthermore, it is more than doubtful whether evangelists like Mark or Luke ever caught sight of a map of Palestine.}}</ref><ref name="Evans 2014 p. 252"/>{{sfn|Reddish|2011|p=36|ps=: "Evidence in the Gospel itself has led many readers of the Gospel to question the traditional view of authorship. The author of the Gospel does not seem to be too familiar with Palestinian geography. [...] Is it likely that a native of Palestine, as John Mark was, would have made such errors?" [...] Also, certain passages in the Gospel contain erroneous statements about Palestinian or Jewish practices."}} "sindruhu tenga sohalöŵö ba danö ma zui sondra'u i'a ba nasi ia",<ref name="leach"/> ambö i'ila hada zi to'ölö ba niha Yahudi (moroi ba Palestina),<ref name="Evans 2014 p. 252"/>{{sfn|Reddish|2011|p=36|ps=: "Evidence in the Gospel itself has led many readers of the Gospel to question the traditional view of authorship. The author of the Gospel does not seem to be too familiar with Palestinian geography. [...] Is it likely that a native of Palestine, as John Mark was, would have made such errors?" [...] Also, certain passages in the Gospel contain erroneous statements about Palestinian or Jewish practices."}} ba te samösa "niha Yahudi Yunani sitoröi baero danö Palestina" ia.<ref>{{cite book | last=Watts Henderson | first=Suzanne | editor-last1=Coogan | editor-first1=Michael | editor-last2=Brettler | editor-first2=Marc | editor-last3=Newsom | editor-first3=Carol | editor-last4=Perkins | editor-first4=Pheme | title=The New Oxford Annotated Bible: New Revised Standard Version | publisher=Oxford University Press | year=2018 | isbn=978-0-19-027605-8 | chapter=The Gospel according to Mark | chapter-url=https://books.google.com/books?id=T05WDwAAQBAJ&pg=PA1431 | access-date=13 August 2023 | page=1431 | quote=suggest that the evangelist was a Hellenized Jew who lived outside of Palestine.}}</ref> Itema i Mitchell Reddish wa töi zanura Sura Mareko Mareko, bahiza lö ta'ila Mareko haniha.{{sfn|Reddish|2011|p=36|ps=: "Evidence in the Gospel itself has led many readers of the Gospel to question the traditional view of authorship. The author of the Gospel does not seem to be too familiar with Palestinian geography. [...] Is it likely that a native of Palestine, as John Mark was, would have made such errors?" [...] Also, certain passages in the Gospel contain erroneous statements about Palestinian or Jewish practices."}} Simanö göi, "iŵaö Francis Moloney wa sanura ya'ia samösa niha sotöi Mareko, ba hiza te tenga Mareko nitötöi bakha ba [[Amabu'ulali Sibohou|Gamabu'ulali Sibohou]]".<ref name="Tucker Kuecker 2020 p. 70">{{cite book | last1=Tucker | first1=J. Brian | last2=Kuecker | first2=Aaron | title=T&T Clark Social Identity Commentary on the New Testament | publisher=Bloomsbury Publishing | year=2020 | isbn=978-0-567-66785-4 | url=https://books.google.com/books?id=tKbDDwAAQBAJ&pg=PA70 | access-date=13 August 2023 | page=70 | quote=Francis Moloney suggests the author was someone named Mark, though maybe not any of the Marks mentioned in the New Testament (Moloney, 11-12).}}</ref> Iŵaö göi zimanö ''The Routledge Encyclopedia of the Historical Jesus'': latötöi ia Mareko, ba hiza lö la'ila ira ere Zura Ni'amoni'ö haniha Mareko andrö.<ref name="Evans 2014 p. 252">{{cite book | last=Hatina | first=Thomas R. |editor-last=Evans | editor-first=Craig A. | title=The Routledge Encyclopedia of the Historical Jesus | publisher=Taylor & Francis | year=2014 | isbn=978-1-317-72224-3 | chapter=Gospel of Mark | chapter-url=https://books.google.com/books?id=StasAgAAQBAJ&pg=PA252 | access-date=13 August 2023 | page=252 | quote=Like the other synoptics, Mark's Gospel is anonymous. Whether it was originally so is, however, difficult to know. Nevertheless, we can be fairly certain that it was written by someone named Mark. [...] The difficulty is ascertaining the identity of Mark. Scholars debate [...] or another person simply named Mark who was not native to Palestine. Many scholars have opted for the latter option due to the Gospel's lack of understanding of Jewish laws (1:40-45; 2:23-28; 7:1-23), incorrect Palestinian geography (5:1-2, 12-13; 7:31), and concern for Gentiles (7:24-28:10) (e.g. Marcus 1999: 17-21).}}</ref>


Arakhagö fefu gere Zura Ni'amoni'ö ha sara zöndra wa fefu injil si öfa buku tenga nisura niha si no mangila hörö Yesu samösa.<ref name="Millard 2006">{{Cite book|last=Millard|first=Alan|chapter=Authors, Books, and Readers in the Ancient World|editor1-last=Rogerson|editor1-first=J.W.|editor2-last=Lieu|editor2-first=Judith M.|title=The Oxford Handbook of Biblical Studies|publisher=Oxford University Press|year= 2006|chapter-url=https://books.google.com/books?id=eKZYMifS1fAC&dq=%22written+virtually+entirely+in+a+form+of+ancient+Greek%22&pg=PA558|isbn=978-0199254255|page=558|quote=The historical narratives, the Gospels and Acts, are anonymous, the attributions to Matthew, Mark, Luke, and John being first reported in the mid-second century by Irenaeus}}</ref>{{sfn|Reddish|2011|pp=13, 42}}{{sfn|Cousland|2010|p=1744}}{{sfn|Cousland|2018|p=1380}} So sa ösa zangosili konservatif samorege wa sanura injil si öfa andrö simane niŵa'ö tradisi, ba hiza no laröi zöndra andre ya'ira arakhagö fefu gere zura ma ndregenia na laŵa'ö ia ba lö laforege sibai.{{sfn|Lindars|Edwards|Court|2000|p=41}}
Arakhagö fefu gere Zura Ni'amoni'ö ha sara zöndra wa fefu injil si öfa buku tenga nisura niha si no mangila hörö Yesu samösa.<ref name="Millard 2006">{{Cite book|last=Millard|first=Alan|chapter=Authors, Books, and Readers in the Ancient World|editor1-last=Rogerson|editor1-first=J.W.|editor2-last=Lieu|editor2-first=Judith M.|title=The Oxford Handbook of Biblical Studies|publisher=Oxford University Press|year= 2006|chapter-url=https://books.google.com/books?id=eKZYMifS1fAC&dq=%22written+virtually+entirely+in+a+form+of+ancient+Greek%22&pg=PA558|isbn=978-0199254255|page=558|quote=The historical narratives, the Gospels and Acts, are anonymous, the attributions to Matthew, Mark, Luke, and John being first reported in the mid-second century by Irenaeus}}</ref>{{sfn|Reddish|2011|pp=13, 42}}{{sfn|Cousland|2010|p=1744}}{{sfn|Cousland|2018|p=1380}} So sa ösa zangosili konservatif<ref>Latötöi ''konservatif'' niha sabölö aolo ba wombelegö hadia ni'oroi'ö moroi meföna/zatua föna. Si fa'ero eluaha khönia ya'ia ''progresif'', eluahania abölö aolo ba wangalui hadia zindruhu iada'a ba latema hadia ia ni'oroi'ö me föna ha na sindruhu ia aefa lafatörö ia ba wamareso ilmiah.</ref> samorege wa sanura injil si'öfa andrö simane niŵa'ö tradisi, ba hiza no laröi zöndra andre ya'ira arakhagö fefu gere zura ma ndregenia na laŵa'ö ia ba lö laforege sibai.{{sfn|Lindars|Edwards|Court|2000|p=41}}


== Niŵaö Zura Ni'amoni'ö ba tradisi ==
== Niŵaö Zura Ni'amoni'ö ba tradisi ==

Wa laŵa'ö isura Zura Mareko Mareko samösa, tebörögö ia moroi khö Papias moroi ba Hierapolis (a.t. döfi 60–130).<ref>http://oyc.yale.edu/sites/default/files/canon_0.pdf {{Webarchive|url=https://web.archive.org/web/20160705013329/http://oyc.yale.edu/sites/default/files/canon_0.pdf |date=2016-07-05 }} {{Bare URL PDF|date=March 2022}}</ref><ref name="Papias01">{{cite book|chapter=[[s:Ante-Nicene Christian Library/Fragments of Papias|Exposition of the Oracles of the Lord]]|title=Ante-Nicene Christian Library, Volume I|year=1885|publisher=T. & T. Clark in Edinburgh|author=Papias|author-link=Papias of Hierapolis|translator=Alexander Roberts and James Donaldson}}</ref><ref name=NJBCp596>{{Citation
Wa laŵa'ö isura Zura Mareko Mareko samösa, tebörögö ia moroi khö Papias moroi ba Hierapolis (a.t. döfi 60–130).<ref>http://oyc.yale.edu/sites/default/files/canon_0.pdf {{Webarchive|url=https://web.archive.org/web/20160705013329/http://oyc.yale.edu/sites/default/files/canon_0.pdf |date=2016-07-05 }} {{Bare URL PDF|date=March 2022}}</ref><ref name="Papias01">{{cite book|chapter=[[s:Ante-Nicene Christian Library/Fragments of Papias|Exposition of the Oracles of the Lord]]|title=Ante-Nicene Christian Library, Volume I|year=1885|publisher=T. & T. Clark in Edinburgh|author=Papias|author-link=Papias of Hierapolis|translator=Alexander Roberts and James Donaldson}}</ref><ref name=NJBCp596>{{Citation
|last=Harrington
|last=Harrington
Khoi-khoi 73 Khoi-khoi 71
Ha sambalö li Gereja Ortodoks Koptik ba Aleksandria wa sanura Sura Mareko no Mareko Yohane andrö, awö wa ya'ia no samösa ba gotalua ndra nifahaö si 70 nifatenge Keriso ({{SN|Luk|10|1}}), simane nifaduhu'ö Hipolitus moroi ba Roma.<ref name=Shen01/> Laforege göi tradisi Koptik wanguma'ö wa ifonaha ndra nifahaö ba nomonia sanura Sura Mareko aefa wa'amate Yesu, ba wa itörö nomo Mareko Yesu Keriso si no maoso (Yoh 20), ba wa möi tou Geheha Ni'amoni'ö yaŵara ba nomonia andrö göi.<ref name=Shen01/> Inönö na, laŵa'ö wa Mareko no samösa ba gotalua genoni sama'ema idanö si no tobali agu ba walöŵa ba Kana (Yoh 2:1–11).<ref name="Shen01">[[Pope Shenouda III of Alexandria|Pope Shenouda III]], ''The Beholder of God Mark the Evangelist Saint and Martyr'', Chapter One. [http://tasbeha.org/content/hh_books/Stmark/ Tasbeha.org]</ref>
Ha sambalö li Gereja Ortodoks Koptik ba Aleksandria wa sanura Sura Mareko no Mareko Yohane andrö, awö wa ya'ia no samösa ba gotalua ndra nifahaö si 70 nifatenge Keriso ({{SN|Luk|10|1}}), simane nifaduhu'ö Hipolitus moroi ba Roma.<ref name=Shen01/> Laforege göi tradisi Koptik wanguma'ö wa ifonaha ndra nifahaö ba nomonia sanura Sura Mareko aefa wa'amate Yesu, ba wa itörö nomo Mareko Yesu Keriso si no maoso (Yoh 20), ba wa möi tou Geheha Ni'amoni'ö yaŵara ba nomonia andrö göi.<ref name=Shen01/> Inönö na, laŵa'ö wa Mareko no samösa ba gotalua genoni sama'ema idanö si no tobali agu ba walöŵa ba Kana (Yoh 2:1–11).<ref name="Shen01">[[Pope Shenouda III of Alexandria|Pope Shenouda III]], ''The Beholder of God Mark the Evangelist Saint and Martyr'', Chapter One. [http://tasbeha.org/content/hh_books/Stmark/ Tasbeha.org]</ref>


Molo'ö tradisi Koptik, tumbu Mareko ba Kirene, sambua kota ba Afrika Utara (iada'a [[Libya]]). Inönö tradisi andre wa ba da'a mangawuli dania Mareko aefa ifatenge ia Faulo ba Golose (Kol 4:10; Sura khö Filemon 24. So ösa zanguma'ö wa sindruhunia tenga Mareko da'a ba hiza Mareko talifusö ba ngai Baranaba) ba tobali enoninia ba Roma (TimII 4:11); Moroi ba Kirene andre awu'a ia dania möi ba Aleksandria.<ref name=SUSCopt>{{cite web
Molo'ö tradisi Koptik, tumbu Mareko ba Kirene, sambua kota ba Afrika Utara (iada'a [[Libya]]). Inönö tradisi andre wa ba da'a mangawuli dania Mareko aefa ifatenge ia Faulo ba Golose (Kol 4:10; Filem 24. So ösa zanguma'ö wa sindruhunia tenga Mareko da'a ba hiza Mareko talifusö tiri Baranaba) ba tobali enoninia ba Roma (TimII 4:11); Moroi ba Kirene andre awu'a ia dania möi ba Aleksandria.<ref name=SUSCopt>{{cite web
|publisher = Coptic Orthodox Diocese of the Southern United States
|publisher = Coptic Orthodox Diocese of the Southern United States
|url = http://www.suscopts.org/diocese/about/
|url = http://www.suscopts.org/diocese/about/
Khoi-khoi 82 Khoi-khoi 80


== Famolakhömi ==
== Famolakhömi ==
⚫
[[Berkas:La tradizione del dono del "Bocol".jpg|thumb|Owasa mbunga ''Festa del bocoło'' ba Venisia (Italia)]]

⚫
[[File:La tradizione del dono del "Bocol".jpg|thumb|Owasa mbunga ''Festa del bocoło'' ba Venisia (Italia)]]
La'owasaini gowasa Santo Mareko ira Gereja Katolik ba Gereja Ortodoks Timur ero 25 April. Gereja bö'ö sangoguna'ö kalender Julian, la'owasaini ia ero 8 Mei kalender Gregorian irugi döfi 2099. I'owasaini gowasa Santo Mareko Gereja Ortodoks Koptik ero 30 Parmouti, si faudu ba zi 25 April ba kalender Julian ma 8 Mei ba kalender Gregorian.
La'owasaini gowasa Santo Mareko ira Gereja Katolik ba Gereja Ortodoks Timur ero 25 April. Gereja bö'ö sangoguna'ö kalender Julian, la'owasaini ia ero 8 Mei kalender Gregorian irugi döfi 2099. I'owasaini gowasa Santo Mareko Gereja Ortodoks Koptik ero 30 Parmouti, si faudu ba zi 25 April ba kalender Julian ma 8 Mei ba kalender Gregorian.


Khoi-khoi 92 Khoi-khoi 89
== Mareko bakha ba "seni" ==
== Mareko bakha ba "seni" ==


Fondrege asese lagambaraini Mareko sanura Injil faoma gambara, heza isura-sura ma zui igogohe khönia [[Injil]].<ref>{{cite book|url=https://archive.org/details/christianiconog00millgoog|page=[https://archive.org/details/christianiconog00millgoog/page/n369 356]|quote=St. Mark iconography.|title=Christian Iconography: The Trinity. Angels. Devils. Death. The soul. The Christian scheme. Appendices|first=Adolphe Napoléon|last=Didron|date=February 20, 1886|publisher=G. Bell|via=Internet Archive}}</ref> Bakha ba tradisi niha Keriso, la'oguna'ö gambara zingo tobali simbol Mareko sanura Injil.<ref>{{Cite web|url=http://www.christianiconography.info/mark.html|title=St. Mark in Art|website=www.christianiconography.info}}</ref>
Fondrege asese lagambaraini Mareko Sanura Injil faoma gambara, heza isura-sura ma zui igogohe khönia [[Injil]].<ref>{{cite book|url=https://archive.org/details/christianiconog00millgoog|page=[https://archive.org/details/christianiconog00millgoog/page/n369 356]|quote=St. Mark iconography.|title=Christian Iconography: The Trinity. Angels. Devils. Death. The soul. The Christian scheme. Appendices|first=Adolphe Napoléon|last=Didron|date=February 20, 1886|publisher=G. Bell|via=Internet Archive}}</ref> Bakha ba tradisi niha Keriso, la'oguna'ö gambara zingo tobali simbol Mareko Sanura Injil.<ref>{{Cite web|url=http://www.christianiconography.info/mark.html|title=St. Mark in Art|website=www.christianiconography.info}}</ref>


Singo andre no singo ba danö-simate nitutunö Mareko bakha ba injil Mareko; tola göi lagambaraini ia tobali uskup nifasui ha'uga singo; ma zui gambara niha sanolo ya'ira soloyo ba Venesia. Asese göi oroma ia i'ohe mbuku si so nisura ''pax tibi Marce'' ma zui igogohe mbulu nohi ba sambua buku. Ba gambara tanö bö'ö la'oroma'ö Mareko samösa niha sololohe buku ma gölu-gölu zura ba ba zingania so zingo so'afi. Singo andre tola eluahania femaoso Yesu moroi ba gotalua zimate, börö faduhu dödö niha wa teboka sambua hörö zingo na mörö ia, irege tobali famaedo Keriso ba lewatönia ba Keriso si tobali razo.
[[Singo]] andre no singo ba danö-simate nitutunö Mareko bakha ba injil Mareko; tola göi lagambaraini ia tobali uskup nifasui ha'uga singo; ma zui gambara niha sanolo ya'ira soloyo ba Venesia, Italia. Asese göi oroma ia i'ohe mbuku si so nisura ''pax tibi Marce'' ma zui igogohe mbulu nohi ba sambua buku. Ba gambara tanö bö'ö la'oroma'ö Mareko samösa niha sololohe buku ma gölu-gölu zura ba ba zingania so zingo so'afi. [[Singo]] andre tola eluahania femaoso Yesu moroi ba gotalua zimate, börö faduhu dödö niha wa teboka sambua hörö zingo na mörö ia, irege tobali famaedo Keriso ba lewatönia ba Keriso si tobali razo.


So göi gambara Mareko faoma zinali ba mbaginia ba ma zui oroma ia wangefa'ö ndra sawuyu (si no tobali niha Keriso) moroi khö niha Sarasene.
So göi gambara Mareko faoma zinali ba mbaginia ba ma zui oroma ia wangefa'ö ndra sawuyu (si no tobali niha Keriso) moroi khö niha Sarasene.


== Galeri ==
== Galeri ==

<gallery widths="154px" heights="200px" perrow="4" caption="Mareko Sanura Injil">
<gallery widths="154px" heights="200px" perrow="4" caption="Mareko Sanura Injil">
File:Accademia - St Mark's Body Brought to Venice by Jacopo Tintoretto.jpg|Lasao'ö mboto Santo Mareko ba Venesia ira saniaga, latolo ira ira biarawan Yunani, nifazökhi Tintoretto
Accademia - St Mark's Body Brought to Venice by Jacopo Tintoretto.jpg|Gambara ndra saniaga sangosao'ö boto Santo Mareko ba Venesia, nifalului ndra biarawan Yunani, nifazökhi Tintoretto
File:Codexaureus 21.jpg|Ifondrondrongo khö singo so'afi Mareko (bakha ba injil Lorsch)
Codexaureus 21.jpg|Gambara Mareko samondrondrongo khö singo so'afi (bakha ba injil Lorsch)
File:Vangeli di ebbone (evangelista marco), epernay, Bibliothèque municipale, Ms. 1 f 18 v., 20,8x26 cm, ante 823.jpg|Ifaigi zingo Mareko Sanura Injil, a.t. döfi 823
Vangeli di ebbone (evangelista marco), epernay, Bibliothèque municipale, Ms. 1 f 18 v., 20,8x26 cm, ante 823.jpg|Gambara Mareko Sanura Injil samaigi singo (a.t. döfi 823)
File:Folio 19v - The Martyrdom of Saint Mark.jpg|Me tobali martir Santo Mareko(Musée Condé, Chantilly), a.t. döfi 1412 ba 1416
Folio 19v - The Martyrdom of Saint Mark.jpg|Gambara sangoroma'ö me tobali ''martir'' Santo Mareko (Musée Condé, Chantilly, a.t. döfi 1412 ba 1416)
File:Andrea Mantegna 087.jpg|''Santo Mareko'' nifazökhi Andrea Mantegna, 1448
Andrea Mantegna 087.jpg|Gambara ''Santo Mareko'' nifazökhi Andrea Mantegna, 1448
File:Evangelist-with-lion.jpg|Mareko Sanura Injil faoma singo, 1524
Evangelist-with-lion.jpg|Gambara Mareko Sanura Injil faoma singo, 1524
File:Bodleian Library MS. Arm. d.13. Armenian Gospels-0041-0.jpg|Gambara ba injil Armenia moroi ba ndröfi 1609 si so ba Bodleian Library, Oxford, Inggris
Bodleian Library MS. Arm. d.13. Armenian Gospels-0041-0.jpg|Gambara Mareko ba injil Armenia moroi ba ndröfi 1609 si so ba Bodleian Library, Oxford, Inggris
File:Åhus kyrka-15.jpg|Santo Mareko ba nahia zekola wanunö ba Gereja Santa Maria, Åhus, Swedia
Åhus kyrka-15.jpg|Gambara Santo Mareko ba nahia zekola wanunö ba Gereja Santa Maria, Åhus, Swedia
File:Pasquale Ottino San Marcos escribe sus Evangelios al dictado de San Pedro Musée des Beaux-Arts, Bordeaux.jpg|Isura injil Santo Mareko moroi ba nitutunö Santo Fetero, nifazökhi Pasquale Ottino, ngaotu ndröfi si-17, Beaux-Arts, Bordeaux
Pasquale Ottino San Marcos escribe sus Evangelios al dictado de San Pedro Musée des Beaux-Arts, Bordeaux.jpg|Gambara Santo Mareko sanura injil Mareko moroi ba wanutunö Santo Fetero, nifazökhi Pasquale Ottino, ngaotu ndröfi si-17, Beaux-Arts, Bordeaux
File:Il Pordenone - San Marco - Budapest.jpg|Mareko Sanura Injil nifazökhi Il Pordenone (a.t. 1484 – 1539)
Il Pordenone - San Marco - Budapest.jpg|Gambara Mareko Sanura Injil nifazökhi Il Pordenone (a.t. 1484 – 1539)
File:GRM Inv. J-3179.jpg|Mareko Sanura Injil si so ba mbawagöli Katedral Kazan, St. Petersburg, Rusia, 1804
GRM Inv. J-3179.jpg|Gambara Mareko Sanura Injil si so ba mbawagöli Katedral Kazan, St. Petersburg, Rusia, 1804
File:Tzanes Emmanuel - St Mark the Evangelist - Google Art Project.jpg|Ikon Mareko Sanura Injil, 1657
Tzanes Emmanuel - St Mark the Evangelist - Google Art Project.jpg|Ikon Mareko Sanura Injil, 1657
File:San Marco cathedral in Venice.JPG|Gereja Basilika Santo Mareko
San Marco cathedral in Venice.JPG|Gereja Basilika Santo Mareko
File:Nuremberg chronicles f 104r 1.png|Santo Mareko bakha ba zura Nuremberg Chronicle
Nuremberg chronicles f 104r 1.png|Gambara Santo Mareko bakha ba zura Nuremberg Chronicle
File:Stmark.jpg|Santo Mareko nifazökhi Donatello (1411–1413), Florence, Italia
Stmark.jpg|Gambara Santo Mareko nifazökhi Donatello (1411–1413), Florence, Italia
</gallery>
</gallery>


Khoi-khoi 138 Khoi-khoi 134
* [[Sura Yohane]]
* [[Sura Yohane]]


== Umbu ==
{{Umbu}}

{{Reflist|colwidth=22em}}
{{Reflist|colwidth=22em}}

=== Basoŵa ===
=== Basoŵa ===

* {{Cite book
* {{Cite book
|last1 = Fant
|last1 = Fant
Khoi-khoi 178 Khoi-khoi 171


{{Authority control}}
{{Authority control}}

[[Kategori:Mareko]]
[[Kategori:Mareko]]
[[Kategori:Sura Mareko]]
[[Kategori:Sura Mareko]]

Famulö'ö molo'ö 26 Mei 2024 16.32

Santo

Mareko
Gambara Santo Mareko ba zandrela gereja paroki SS Mary and Lambert, Stonham Aspal, Suffolk, Inggris
Sanura Injil, Martir
Tumbua.t. 12
Kirene (iada negara Libya) molo'ö tradisi Koptik[1]
Matea.t. 68 (56 fakhe)
Aleksandria, Mesir (barö wamatörö Roma me luo da'ö)
Tefolakhömi baFefu gereja ndra niha Keriso samolakhömi niha ni'amoni'ö
Nahia lafosumange iaBasilika Santo Marco (Venesia, Italia)
Katedral Santo Markus (Aleksandria, Mesir)
Owasa khönia
  • 25 April (Agama Katolik ba Ortodoks Timur (kalender Julian))
  • 30 Parmouti (Ortodoks Timur) ma 8 Mei (Ortodoks Koptik ba Ortodoks Timur molo'ö kalender Gregorian)
Nilumö'öniaPengacara, Venesia,[2] Mesir, Koptik,[3] Mainar, Podgorica[4]
SinuraniaTuria Somuso Dödö Nisura Mareko (niböbögö khö Mareko)

Mareko (li Latin Marcus; li Yunani Μᾶρκος; li Aramaia ܡܪܩܘܣ; li Geʽez ማርቆስ; li Ibrani מארק) ma Mareko Yohane[5] ma asese göi latötöi ia Santo Mareko, no samösa niha niŵaö tradisi sanura Zura Mareko. Ha sambalö fao-dödö ndra ere Zura Ni'amoni'ö modern wa sanura Zura Mareko no samösa niha bö'ö si lö ta'ila töi ba tenga Mareko samösa.[6][7][8][9] Molo'ö tradisi[10] Gereja, ifasindro Gereja Keuskupan Aleksandria Mareko, si tobali sambua moroi ba zilima dadaoma ndra niha Keriso nifotöi patriarkat[11] bakha ba agama Niha Keriso. Te'owasaini wanörö-tödö khönia ero 25 April ba simbol[12] khönia harimo so'afi.[13]

Haniha ia (identitas)

Singo so'afi no simbol Mareko Sanura Injil ma asese laŵa'ö ia Singo Santo Mareko. Nisura ba gambara andre: PAX TIBI MARCE EVANGELISTA MEVS ("Fa'ahono-dödö khöu, Mareko, sanura turia somuso dödö khögu"). Singo simane andre no göi simbol kota Venesia, Italia (oroma bakha ba gambara andrö)

Molo'ö William Lane (1974), so "tradisi si lö mamalö" sanguma'ö wa Mareko Yohane no Mareko Sanura Injil samösa,[14] ba ba wa Mareko Yohane no talifusö tiri khö Baranaba.[15] Ba hiza bakha ba zura On the Seventy Apostles ifabö'öni Hipolitus moroi ba Roma zi datölu niha andrö: Mareko Sanura Injil (TimII 4:11), Mareko Yohane (HalZin 12:12,25; 13:5,13; 15:37) ba Mareko talifusö tiri khö Baranaba (Kol 4:10; Fil 1:24).[16] Molo'ö Hipolitus, fefu ira si datölu andre te'erai ba gotalua ndra "nifahaö si fitu ngafulu" nifatenge Yesu ba wamazaewe turia somuso-dödö (Luk 10:1) ba danö Yudaia.

Molo'ö Eusebius moroi ba Kaisarea (Historia Ecclesiastica 2.9.1–4), ba ndröfi si sara wamatörönia Yudaia (ndröfi 41), ibunu Yakobo ono Zebedaio Herode Agripa I ba ifara'u'ö Wetero, sedöna mubunu aefa Paska. Bahiza i'efa'ö Wetero mala'ika ba zahöli-höli dödö ba te'efa'ö moroi ba wogamö Herode (HalZin 12:1-19). Isaŵa Antiokhia Fetero ba ba döfi si dua wamatörö Klaudius (döfi 42; Hist. Eccl. 2.14.6) mofanö ia möi ba Roma itörö Anatolia (ba negara Turki iada'a) (itörö khö ndra niha samati ba Pontus, Galatia, Kapadokia, Asia ba Bithinia, simane nisura ba FetI 1:1). Ba lala wofanönia andrö falukha ia khö Mareko ba ihalö Mareko tobali awönia ba lala awö tobali sangali li khönia. Isusura ngawalö huhuo sebua khö Wetero götö wefaora andrö Mareko ba si no isura andre tobali dania böröta Zura Mareko (Hist. Eccl. 15-16). Aefa da'ö iröi Wetero Mareko, ilau ia ba Aleksandria ba döfi si tölu wamatörö Klaudius (döfi 43).[17]

Molo'ö HalZin 15:39, aefa sinode ba Yerusalema möi Mareko ba Siprus fao awönia Baranaba.

Molo'ö tradisi, me döfi 49, eluahania 19 fakhe aefa wanahae Yesu ba zorugo, möi mukoli Mareko ba Aleksandria ba ba da'ö ifasindro Gereja. Gereja Ortodoks Koptik ba Gereja Ortodoks Aleksandria awö Gereja Katolik Koptik, oi latötöi wurugöra khö ndra niha Keriso siföföna ba Aleksandria andre.[18] So ösa ngawalö bakha ba liturgi Koptik si'otarai moroi khö Mareko samösa.[19] Tobali Mareko uskup siföföna Aleksandria ba lafolakhömi göi ia tobali samasindro fa'anihakeriso ba Afrika.[20]

Molo'ö Eusebius (Hist. Eccl. 2.24.1), te i'ali Mareko Paus Anianus moroi ba Aleksandria ba döfi si ŵalu wamatörö Nero (döfi 62/63), lö i ta'ila sibai, börö wa'amatenia. Furi hö iŵa'ö tradisi Koptik wa labunu ia börö wamatinia (to'ölö laŵaö da'ö bakha ba tradisi Gereja martir) me döfi 68.[1][21][22][23][24]

Ha sambalö sambua zöndra arakhagö fefu gere Zura Ni'amoni'ö modern wa sanura Zura Mareko no samösa niha si lö ta'ila töi ba tenga Mareko samösa.[25][26][27][28][29][30][6][7][8][9][31][32][33][34][35][36] Duma-dumania ambö i'ila geografi Palestina sanura Zura Mareko (te börö me lö irai möi ia ba da'ö),[37][38][39][40][41] "sindruhu tenga sohalöŵö ba danö ma zui sondra'u i'a ba nasi ia",[37] ambö i'ila hada zi to'ölö ba niha Yahudi (moroi ba Palestina),[40][41] ba te samösa "niha Yahudi Yunani sitoröi baero danö Palestina" ia.[42] Itema i Mitchell Reddish wa töi zanura Sura Mareko Mareko, bahiza lö ta'ila Mareko haniha.[41] Simanö göi, "iŵaö Francis Moloney wa sanura ya'ia samösa niha sotöi Mareko, ba hiza te tenga Mareko nitötöi bakha ba Gamabu'ulali Sibohou".[43] Iŵaö göi zimanö The Routledge Encyclopedia of the Historical Jesus: latötöi ia Mareko, ba hiza lö la'ila ira ere Zura Ni'amoni'ö haniha Mareko andrö.[40]

Arakhagö fefu gere Zura Ni'amoni'ö ha sara zöndra wa fefu injil si öfa buku tenga nisura niha si no mangila hörö Yesu samösa.[44][45][46][47] So sa ösa zangosili konservatif[48] samorege wa sanura injil si'öfa andrö simane niŵa'ö tradisi, ba hiza no laröi zöndra andre ya'ira arakhagö fefu gere zura ma ndregenia na laŵa'ö ia ba lö laforege sibai.[49]

Niŵaö Zura Ni'amoni'ö ba tradisi

Wa laŵa'ö isura Zura Mareko Mareko samösa, tebörögö ia moroi khö Papias moroi ba Hierapolis (a.t. döfi 60–130).[50][51][52] Ba hiza laŵa'ö ira ere zura moroi ba Trinity Evangelical Divinity School wa niŵa'ö Papias andrö "arakhagö lö mangiwa dödö" no Mareko Yohane.[53] Molo'ö ira ere zura modern, aökö wamotokhi ba dödö informasi moroi khö Papias.[54]

Ha sambalö li Gereja Ortodoks Koptik ba Aleksandria wa sanura Sura Mareko no Mareko Yohane andrö, awö wa ya'ia no samösa ba gotalua ndra nifahaö si 70 nifatenge Keriso (Luk 10:1), simane nifaduhu'ö Hipolitus moroi ba Roma.[55] Laforege göi tradisi Koptik wanguma'ö wa ifonaha ndra nifahaö ba nomonia sanura Sura Mareko aefa wa'amate Yesu, ba wa itörö nomo Mareko Yesu Keriso si no maoso (Yoh 20), ba wa möi tou Geheha Ni'amoni'ö yaŵara ba nomonia andrö göi.[55] Inönö na, laŵa'ö wa Mareko no samösa ba gotalua genoni sama'ema idanö si no tobali agu ba walöŵa ba Kana (Yoh 2:1–11).[55]

Molo'ö tradisi Koptik, tumbu Mareko ba Kirene, sambua kota ba Afrika Utara (iada'a Libya). Inönö tradisi andre wa ba da'a mangawuli dania Mareko aefa ifatenge ia Faulo ba Golose (Kol 4:10; Filem 24. So ösa zanguma'ö wa sindruhunia tenga Mareko da'a ba hiza Mareko talifusö tiri Baranaba) ba tobali enoninia ba Roma (TimII 4:11); Moroi ba Kirene andre awu'a ia dania möi ba Aleksandria.[56][57] Me mangawuli Mareko ba Aleksandria, la'afökhösi tödö halöŵönia ira niha si lö mamati, börö me ifanudu dödö niha ba wamolakhömi lowalangi ndra niha Yunani.[58] Me ndröfi 68, latawi zinali ba mbaginia, ladönia ia sagötö lala irege mate ia.[58]

Famolakhömi

Owasa mbunga Festa del bocoło ba Venisia (Italia)

La'owasaini gowasa Santo Mareko ira Gereja Katolik ba Gereja Ortodoks Timur ero 25 April. Gereja bö'ö sangoguna'ö kalender Julian, la'owasaini ia ero 8 Mei kalender Gregorian irugi döfi 2099. I'owasaini gowasa Santo Mareko Gereja Ortodoks Koptik ero 30 Parmouti, si faudu ba zi 25 April ba kalender Julian ma 8 Mei ba kalender Gregorian.

Tefabö'öni Mareko Yohane moroi ba Mareko sanura Injil ba mbaŵa gowasa wanörö-tödö ya'ira, Mareko Yohane te'owasaini 27 September (faudu ma Martirologi Romawi) ba Mareko sanura injil 25 April.

Bakha ba wa'awösa Gereja Anglikan la'owasaini Mareko faoma sambua festival sebua ero 25 April.[59]

Mareko bakha ba "seni"

Fondrege asese lagambaraini Mareko Sanura Injil faoma gambara, heza isura-sura ma zui igogohe khönia Injil.[60] Bakha ba tradisi niha Keriso, la'oguna'ö gambara zingo tobali simbol Mareko Sanura Injil.[61]

Singo andre no singo ba danö-simate nitutunö Mareko bakha ba injil Mareko; tola göi lagambaraini ia tobali uskup nifasui ha'uga singo; ma zui gambara niha sanolo ya'ira soloyo ba Venesia, Italia. Asese göi oroma ia i'ohe mbuku si so nisura pax tibi Marce ma zui igogohe mbulu nohi ba sambua buku. Ba gambara tanö bö'ö la'oroma'ö Mareko samösa niha sololohe buku ma gölu-gölu zura ba ba zingania so zingo so'afi. Singo andre tola eluahania femaoso Yesu moroi ba gotalua zimate, börö faduhu dödö niha wa teboka sambua hörö zingo na mörö ia, irege tobali famaedo Keriso ba lewatönia ba Keriso si tobali razo.

So göi gambara Mareko faoma zinali ba mbaginia ba ma zui oroma ia wangefa'ö ndra sawuyu (si no tobali niha Keriso) moroi khö niha Sarasene.

Galeri

  • Mareko Sanura Injil
  • Gambara ndra saniaga sangosao'ö boto Santo Mareko ba Venesia, nifalului ndra biarawan Yunani, nifazökhi Tintoretto
    Gambara ndra saniaga sangosao'ö boto Santo Mareko ba Venesia, nifalului ndra biarawan Yunani, nifazökhi Tintoretto
  • Gambara Mareko samondrondrongo khö singo so'afi (bakha ba injil Lorsch)
    Gambara Mareko samondrondrongo khö singo so'afi (bakha ba injil Lorsch)
  • Gambara Mareko Sanura Injil samaigi singo (a.t. döfi 823)
    Gambara Mareko Sanura Injil samaigi singo (a.t. döfi 823)
  • Gambara sangoroma'ö me tobali martir Santo Mareko (Musée Condé, Chantilly, a.t. döfi 1412 ba 1416)
    Gambara sangoroma'ö me tobali martir Santo Mareko (Musée Condé, Chantilly, a.t. döfi 1412 ba 1416)
  • Gambara Santo Mareko nifazökhi Andrea Mantegna, 1448
    Gambara Santo Mareko nifazökhi Andrea Mantegna, 1448
  • Gambara Mareko Sanura Injil faoma singo, 1524
    Gambara Mareko Sanura Injil faoma singo, 1524
  • Gambara Mareko ba injil Armenia moroi ba ndröfi 1609 si so ba Bodleian Library, Oxford, Inggris
    Gambara Mareko ba injil Armenia moroi ba ndröfi 1609 si so ba Bodleian Library, Oxford, Inggris
  • Gambara Santo Mareko ba nahia zekola wanunö ba Gereja Santa Maria, Åhus, Swedia
    Gambara Santo Mareko ba nahia zekola wanunö ba Gereja Santa Maria, Åhus, Swedia
  • Gambara Santo Mareko sanura injil Mareko moroi ba wanutunö Santo Fetero, nifazökhi Pasquale Ottino, ngaotu ndröfi si-17, Beaux-Arts, Bordeaux
    Gambara Santo Mareko sanura injil Mareko moroi ba wanutunö Santo Fetero, nifazökhi Pasquale Ottino, ngaotu ndröfi si-17, Beaux-Arts, Bordeaux
  • Gambara Mareko Sanura Injil nifazökhi Il Pordenone (a.t. 1484 – 1539)
    Gambara Mareko Sanura Injil nifazökhi Il Pordenone (a.t. 1484 – 1539)
  • Gambara Mareko Sanura Injil si so ba mbawagöli Katedral Kazan, St. Petersburg, Rusia, 1804
    Gambara Mareko Sanura Injil si so ba mbawagöli Katedral Kazan, St. Petersburg, Rusia, 1804
  • Ikon Mareko Sanura Injil, 1657
    Ikon Mareko Sanura Injil, 1657
  • Gereja Basilika Santo Mareko
    Gereja Basilika Santo Mareko
  • Gambara Santo Mareko bakha ba zura Nuremberg Chronicle
    Gambara Santo Mareko bakha ba zura Nuremberg Chronicle
  • Gambara Santo Mareko nifazökhi Donatello (1411–1413), Florence, Italia
    Gambara Santo Mareko nifazökhi Donatello (1411–1413), Florence, Italia

Nahia tefolakhömi ia

  • Basilika Santo Mareko (Venesia, Italia)
  • Katedral Santo Mareko Ortodoks Koptik (Aleksandria, Mesir)
  • Gereja Santo Mareko (Belgrade, Serbia)
  • Katedral Santo Mareko Ortodoks Koptik (Kairo, Mesir)
  • Gereja Santo Mareko in-the-Bowery (New York City, Amerika Serikat)

Faigi göi

Umbu

  1. ↑ 1,0 1,1 "St. Mark The Apostle, Evangelist". Coptic Orthodox Church Network. Mufaigi me November 21, 2012. 
  2. ↑ Walsh, p. 21.
  3. ↑ Lewis, Agnes Smith (2008). Through Cyprus. University of Michigan Press. hlm. 65. ISBN 9780884022848. St. Mark is the patron saint of the Copts. 
  4. ↑ https://borba.me/markovdan-slava-podgorice/
  5. ↑ HalZin 12:1-17
  6. ↑ 6,0 6,1 E. P. Sanders (30 November 1995). The Historical Figure of Jesus. Penguin Books Limited. hlm. 103. ISBN 978-0-14-192822-7. We do not know who wrote the gospels. They presently have headings: ‘according to Matthew’, ‘according to Mark’, ‘according to Luke’ and ‘according to John’. The Matthew and John who are meant were two of the original disciples of Jesus. Mark was a follower of Paul, and possibly also of Peter; Luke was one of Paul's converts.5 These men – Matthew, Mark, Luke and John – really lived, but we do not know that they wrote gospels. Present evidence indicates that the gospels remained untitled until the second half of the second century. 
  7. ↑ 7,0 7,1 Ehrman, Bart D. (2005). Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford University Press. hlm. 235. ISBN 978-0-19-518249-1. Why then do we call them Matthew, Mark, Luke, and John? Because sometime in the second century, when proto-orthodox Christians recognized the need for apostolic authorities, they attributed these books to apostles (Matthew and John) and close companions of apostles (Mark, the secretary of Peter; and Luke, the traveling companion of Paul). Most scholars today have abandoned these identifications,11 and recognize that the books were written by otherwise unknown but relatively well-educated Greek-speaking (and writing) Christians during the second half of the first century. 
  8. ↑ 8,0 8,1 Nickle, Keith Fullerton (January 1, 2001). The Synoptic Gospels: An Introduction. Westminster John Knox Press. hlm. 43. ISBN 978-0-664-22349-6. We must candidly acknowledge that all three of the Synoptic Gospels are anonymous documents. None of the three gains any importance by association with those traditional figures out of the life of the early church. Neither do they lose anything in importance by being recognized to be anonymous. Throughout this book the traditional names are used to refer to the authors of the first three Gospels, but we shall do so simply as a device of convenience. 
  9. ↑ 9,0 9,1 Ehrman, Bart D. (November 1, 2004). Truth and Fiction in The Da Vinci Code : A Historian Reveals What We Really Know about Jesus, Mary Magdalene, and Constantine. Oxford University Press, USA. hlm. 110-111. ISBN 978-0-19-534616-9. We call these books, of course, Matthew, Mark, Luke, and John. And for centuries Christians have believed they were actually written by these people: two of the disciples of Jesus, Matthew the tax collector (see Matt. 9:9) and John, the “beloved disciple” (John 21:24), and two companions of the apostles, Mark, the secretary of Peter, and Luke, the traveling companion of Paul. These are, after all, the names found in the titles of these books. But what most people don’t realize is that these titles were added later, by second-century Christians, decades after the books themselves had been written, in order to be able to claim that they were apostolic in origin. Why would later Christians do this? Recall our earlier discussion of the formation of the New Testament canon: only those books that were apostolic could be included. What was one to do with Gospels that were widely read and accepted as authoritative but that in fact were written anonymously, as all four of the New Testament Gospels were? They had to be associated with apostles in order to be included in the canon, and so apostolic names were attached to them. 
  10. ↑ Latötöi tradisi fefu ni'oroi'ö zatua föna, nitohu-tohugö wanutunö ba ni'o'ö-o'ö niha irugi iada'a. Moroi ba li Latin traditio, eluahania nifa'ema. Tradisi Gereja eluahania fefu goroisa nifa'ema i'otrarai ndra niha Keriso si föföna aefa götö Yesu, nitohugö wanutunö irugi ma'ökhö ba ni'o'ö ndra niha Keriso i'otarai me föna.
  11. ↑ So lima nifotöi patriarkat, ya'ia da'ö tuho nahia (li Indonesia pusat) ndra niha Keriso, ya'ia da'ö Roma, Antiokhia, Aleksandria, Konstantinopel ba furi hö Yerusalem
  12. ↑ Latötöi simbol gofu hadia ni'oguna'ö niha tobali tandra ba wangosalahini gofu hadia ia bö'ö. Duma-dumania na ta'ila dandra röfa ba no salahi wa'anihakeriso da'ö. Itaria la'oguna'ö niha gambara wofo beo ma zui mbua ndruria tobali simbol Danö Niha. Mandrera soyo afusi no tobali simbol negara Indonesia.
  13. ↑ Senior, Donald P. (1998), "Mark", bakha Ferguson, Everett, Encyclopedia of Early Christianity (edisi ke-2nd), New York and London: Garland Publishing, Inc., hlm. 720, ISBN 0-8153-3319-6 
  14. ↑ Lane, William L. (1974). "The Author of the Gospel". The Gospel According to Mark. New International Commentary on the New Testament. Grand Rapids: Eerdmans. hlm. 21–3. ISBN 978-0-8028-2502-5. 
  15. ↑ Mark: Images of an Apostolic Interpreter, nga'örö 55 mbuku C. Clifton Black – 2001 –"... infrequent occurrence in the Septuagint (Num 36:11; Tob 7:2) to its presence in Josephus (JW 1.662; Ant 1.290, 15.250) and Philo (On the Embassy to Gaius 67), anepsios consistently carries the connotation of "cousin," though ..."
  16. ↑ Hippolytus. "The same Hippolytus on the Seventy Apostles". Ante-Nicene Fathers. 
  17. ↑ Finegan, Jack (1998). Handbook of Biblical Chronology. Peabody, MA: Hendrickson. hlm. 374. ISBN 978-1-56563-143-4. 
  18. ↑ "Egypt". Berkley Center for Religion, Peace, and World Affairs. Arsip moroi versi asli irugi December 20, 2011. Mufaigi me December 14, 2011.  See drop-down essay on "Islamic Conquest and the Ottoman Empire"
  19. ↑ "The Christian Coptic Orthodox Church Of Egypt". Encyclopedia Coptica. Arsip moroi versi asli irugi August 31, 2005. Mufaigi me 26 January 2018. 
  20. ↑ Bunson, Matthew; Bunson, Margaret; Bunson, Stephen (1998). Our Sunday Visitor's Encyclopedia of Saints. Huntington, Indiana: Our Sunday Visitor Publishing Division. hlm. 401. ISBN 0-87973-588-0. 
  21. ↑ "Catholic Encyclopedia, St. Mark". Mufaigi me March 1, 2013. 
  22. ↑ "Acts 15:36–40". Bible Gateway. 
  23. ↑ "2timothy 4:11 NASB – Only Luke is with me. Pick up Mark and – Bible Gateway". Bible Gateway. 
  24. ↑ "Philemon 1:24". Bible Gateway. 
  25. ↑ Ehrman, Bart D. (2004). The New Testament. Oxford University Press, USA. hlm. 58–59. ISBN 0-19-515462-2. Proto-orthodox Christians of the second century, some decades after most of the New Testament books had been written, claimed that their favorite Gospels had been penned by two of Jesus' disciples—Matthew, the tax collector, and John, the beloved disciple—and by two friends of the apostles—Mark, the secretary of Peter, and Luke, the travelling companion of Paul. Scholars today, however, find it difficult to accept this tradition for several reasons. 
  26. ↑ Holman Reference Staff (2012). Holman Illustrated Bible Handbook. B&H Publishing Group. hlm. PT344. ISBN 978-1-4336-7833-2. Mufaigi me 13 August 2023. Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections 
  27. ↑ Holman Illustrated Study Bible-HCSB. B&H Publishing Group. 2006. hlm. 1454. ISBN 978-1-58640-277-8. Mufaigi me 13 August 2023. Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections 
  28. ↑ Easley, Kendell H. (2002). Holman Quicksource Guide to Understanding the Bible: A Book-By-Book Overview. Holman QuickSource. B&H Publishing Group. hlm. PT233. ISBN 978-1-4336-7134-0. Mufaigi me 13 August 2023. Most critical scholars deny that Mark was the author or that he wrote on the basis of Peter's recollections 
  29. ↑ Craig, William Lane; Lüdemann, Gerd; Copan, Paul; Tacelli, Ronald K. (2000). Jesus' Resurrection: Fact Or Figment?: A Debate Between William Lane Craig & Gerd Ludemann (ba li Belanda). InterVarsity Press. hlm. 43. ISBN 978-0-8308-1569-2. Mufaigi me 13 August 2023. I wanted to use that quotation in order to show that the results of historical scholarship can be made known to the public—especially to believers—only with difficulty. Many Christians feel threatened if they hear that most of what was written in the Bible is (in historical terms) untrue and that none of the four New Testament Gospels was written by the author listed at the top of the text. 
  30. ↑ Jeon, Jeong Koo; Baugh, Steve (2017). Biblical Theology: Covenants and the Kingdom of God in Redemptive History. Wipf & Stock. hlm. 181 fn. 10. ISBN 978-1-5326-0580-2. Mufaigi me 13 August 2023. 10. Just as historical critical scholars deny the Mosaic authorship of the Pentateuch, so they also deny the authorship of the four Gospels by Matthew, Mark, Luke, and John. [...] But today, these persons are not thought to have been the actual authors. 
  31. ↑ Bart D. Ehrman (2000:43) The New Testament: a historical introduction to early Christian writings. Oxford University Press.
  32. ↑ Ehrman, Bart D. (2006). The Lost Gospel of Judas Iscariot: A New Look at Betrayer and Betrayed. Oxford University Press. hlm. 143. ISBN 978-0-19-971104-8. Mufaigi me 13 August 2023. The Gospels of the New Testament are therefore our earliest accounts. These do not claim to be written by eyewitnesses to the life of Jesus, and historians have long recognized that they were produced by second- or third-generation Christians living in different countries than Jesus (and Judas) did, speaking a different language (Greek instead of Aramaic), experiencing different situations, and addressing different audiences. 
  33. ↑ Ehrman, Bart D. (2000). The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press. hlm. 55. ISBN 978-0-19-512639-6. Mufaigi me 13 August 2023. We have already learned significant bits of information about these books. They were written thirty-five to sixty-five years after Jesus’ death by authors who did not know him, authors living in different countries who were writing at different times to different communities with different problems and concerns. The authors all wrote in Greek and they all used sources for the stories they narrate. Luke explicitly indicates that his sources were both written and oral. These sources appear to have recounted the words and deeds of Jesus that had been circulating among Christian congregations throughout the Mediterranean world. At a later stage we will consider the question of the historical reliability of these stories. Here we are interested in the Gospels as pieces of early Christian literature. 
  34. ↑ Boring, M. Eugene (2012). An Introduction to the New Testament: History, Literature, Theology. Presbyterian Publishing Corporation. hlm. 522. ISBN 978-0-664-25592-3. Mufaigi me 13 August 2023. Beginning with Papias in the second century, a tradition developed in various forms that attributed the authorship of the Gospel of Mark to this John Mark, who had been the companion of both Paul and Peter (Eusebius, Hist. eccl. 3.39.15). In all its variations, the ancient tradition makes clear that Mark's Gospel was accepted and valued in the church, not because of its historical accuracy, but because it represented Peter's apostolic authority. The Gospel of Mark itself makes no claim to have been written by an eyewitness and gives no evidence of such authorship. While most critical scholars consider the actual author's name to be unknown, the traditional view that Mark was written in Rome by a companion of Peter is still defended by some scholars who begin with the church tradition cited above and do not find convincing historical evidence to disprove it.6 For convenience, in this book we continue to refer to the Gospels by the names of their traditional authors. 
  35. ↑ Ray, Ronald R. (2018). Systematics Critical and Constructive 1: Biblical-Interpretive-Theological-Interdisciplinary. Pickwick Publications. hlm. 123. ISBN 978-1-5326-0016-6. Mufaigi me 15 August 2023. Authorship by an apostle was so unimportant to early recognition of a writing's authority that names of apostles (Matthew and John) or names of people thought to be associated with apostles (Mark and Luke respectively with Peter and Paul) were only attached to the four Gospels at the beginning of the second century, after those had gained recognition primarily because of churchly appreciation of their content. Having studied the content of John and Matthew, historical-critical scholarship massively doubts that the Hellenistic Fourth Gospel was authored by the apostle John, and widely doubts that the First Gospel was written by the apostle Matthew. That the author of Mark was Peter's associate also seems unlikely, since that Gospel is very Hellenistic and Peter—according to both Acts and Paul—was highly Jewish. Similarly, that the author of Luke was Paul's companion is most improbable, since Acts's accounts concerning Paul conflict much with what Paul's epistles report. Again, had any of the Gospels been written by apostles, why were their names attached so late?125 Nor would apostle associates have been apostles! 
  36. ↑ Which is not a new claim, see Foster, Douglas A. (2012). The Encyclopedia of the Stone-Campbell Movement. Wm. B. Eerdmans Publishing Company. hlm. 176. ISBN 978-1-4674-2736-4. Mufaigi me 15 August 2023. During this period Disciples scholars such as Willett began to study at interdenominational theological schools and secular universities, and for the first time the Stone-Campbell Movement engaged historical criticism as the primary perspective on biblical interpretation. While Campbell's "Seven Rules" had advocated a kind of historical criticism, traditional conclusions about authorship, date, and the nature of biblical documents had been assumed, so that no one in the first generation had supposed that the consistent application of Campbell's own principles would lead to results that challenged and overturned these conclusions. By the end of the nineteenth century, those who followed the critical method arrived at a new set of conclusions that made the Bible look entirely different. Among these new conclusions: the Pentateuch was not written by Moses but represented a long development within history, the prophets were not making long-range predictions about Jesus and the church, but spoke to the issues of their own time; the Gospels were not independent 'testimonies" that provided "evidence" for the historical facts about Jesus' life and teaching, but were interdependent (Matthew and Luke used Mark and "Q"); also, the Gospels were not written by apostles and contained several layers of reinterpreted traditions. 
  37. ↑ 37,0 37,1 Leach, Edmund (1990). "Fishing for men on the edge of the wilderness". Bakha Alter, Robert; Kermode, Frank. The Literary Guide to the Bible. Harvard University Press. hlm. 590. ISBN 978-0-674-26141-9. 5. The geography of Gospel Palestine, like the geography of Old Testament Palestine, is symbolic rather than actual. It is not clear whether any of the evangelists had ever been there. 
  38. ↑ Wells, George Albert (2013). Cutting Jesus Down to Size: What Higher Criticism Has Achieved and Where It Leaves Christianity. Open Court. hlm. 25. ISBN 978-0-8126-9867-1. Mufaigi me 13 August 2023. Mark's knowledge even of Palestine's geography is likewise defective. [...] Kümmel (1975, p. 97) writes of Mark's "numerous geographical errors" 
  39. ↑ Hengel, Martin (2003). Between Jesus and Paul: Studies in the Earliest History of Christianity. Wipf and Stock Publishers. hlm. 98. ISBN 978-1-7252-0077-7. Mufaigi me 13 August 2023. Furthermore, it is more than doubtful whether evangelists like Mark or Luke ever caught sight of a map of Palestine. 
  40. ↑ 40,0 40,1 40,2 Hatina, Thomas R. (2014). "Gospel of Mark". Bakha Evans, Craig A. The Routledge Encyclopedia of the Historical Jesus. Taylor & Francis. hlm. 252. ISBN 978-1-317-72224-3. Mufaigi me 13 August 2023. Like the other synoptics, Mark's Gospel is anonymous. Whether it was originally so is, however, difficult to know. Nevertheless, we can be fairly certain that it was written by someone named Mark. [...] The difficulty is ascertaining the identity of Mark. Scholars debate [...] or another person simply named Mark who was not native to Palestine. Many scholars have opted for the latter option due to the Gospel's lack of understanding of Jewish laws (1:40-45; 2:23-28; 7:1-23), incorrect Palestinian geography (5:1-2, 12-13; 7:31), and concern for Gentiles (7:24-28:10) (e.g. Marcus 1999: 17-21). 
  41. ↑ 41,0 41,1 41,2 Reddish 2011, hlm. 36: "Evidence in the Gospel itself has led many readers of the Gospel to question the traditional view of authorship. The author of the Gospel does not seem to be too familiar with Palestinian geography. [...] Is it likely that a native of Palestine, as John Mark was, would have made such errors?" [...] Also, certain passages in the Gospel contain erroneous statements about Palestinian or Jewish practices."
  42. ↑ Watts Henderson, Suzanne (2018). "The Gospel according to Mark". Bakha Coogan, Michael; Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible: New Revised Standard Version. Oxford University Press. hlm. 1431. ISBN 978-0-19-027605-8. Mufaigi me 13 August 2023. suggest that the evangelist was a Hellenized Jew who lived outside of Palestine. 
  43. ↑ Tucker, J. Brian; Kuecker, Aaron (2020). T&T Clark Social Identity Commentary on the New Testament. Bloomsbury Publishing. hlm. 70. ISBN 978-0-567-66785-4. Mufaigi me 13 August 2023. Francis Moloney suggests the author was someone named Mark, though maybe not any of the Marks mentioned in the New Testament (Moloney, 11-12). 
  44. ↑ Millard, Alan (2006). "Authors, Books, and Readers in the Ancient World". Bakha Rogerson, J.W.; Lieu, Judith M. The Oxford Handbook of Biblical Studies. Oxford University Press. hlm. 558. ISBN 978-0199254255. The historical narratives, the Gospels and Acts, are anonymous, the attributions to Matthew, Mark, Luke, and John being first reported in the mid-second century by Irenaeus 
  45. ↑ Reddish 2011, hlm. 13, 42.
  46. ↑ Cousland 2010, hlm. 1744.
  47. ↑ Cousland 2018, hlm. 1380.
  48. ↑ Latötöi konservatif niha sabölö aolo ba wombelegö hadia ni'oroi'ö moroi meföna/zatua föna. Si fa'ero eluaha khönia ya'ia progresif, eluahania abölö aolo ba wangalui hadia zindruhu iada'a ba latema hadia ia ni'oroi'ö me föna ha na sindruhu ia aefa lafatörö ia ba wamareso ilmiah.
  49. ↑ Lindars, Edwards & Court 2000, hlm. 41.
  50. ↑ http://oyc.yale.edu/sites/default/files/canon_0.pdf Archived 2016-07-05 at the Wayback Machine Templat:Bare URL PDF
  51. ↑ Papias (1885). "Exposition of the Oracles of the Lord". Ante-Nicene Christian Library, Volume I. Diterjemahkan oleh Alexander Roberts and James Donaldson. T. & T. Clark in Edinburgh. 
  52. ↑ Harrington, Daniel J. (1990), "The Gospel According to Mark", bakha Brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland E., The New Jerome Biblical Commentary, Englewood Cliffs, NJ: Prentice Hall, hlm. 596, ISBN 0-13-614934-0 
  53. ↑ D. A. Carson, Douglas J. Moo and Leon Morris, An Introduction to the New Testament (Apollos, 1992), 93.
  54. ↑ Wansbrough, Henry (22 April 2010). Muddiman, John; Barton, John, ed. The Gospels. Oxford University Press. hlm. 243. ISBN 978-0-19-958025-5. Finally it is important to realize that none of the four gospels originally included an attribution to an author. All were anonymous, and it is only from the fragmentary and enigmatic and—according to Eusebius, from whom we derive the quotation—unreliable evidence of Papias in 120/130 CE that we can begin to piece together any external evidence about the names of their authors and their compilers. This evidence is so difficult to interpret that most modern scholars form their opinions from the content of the gospels themselves, and only then appeal selectively to the external evidence for confirmation of their findings. 
  55. ↑ 55,0 55,1 55,2 Pope Shenouda III, The Beholder of God Mark the Evangelist Saint and Martyr, Chapter One. Tasbeha.org
  56. ↑ "About the Diocese". Coptic Orthodox Diocese of the Southern United States. 
  57. ↑ "Saint Mark". Mufaigi me May 14, 2009. 
  58. ↑ 58,0 58,1 Paus Shenouda III, The Beholder of God Mark the Evangelist Saint and Martyr, Faza fitu. Tasbeha.org
  59. ↑ "The Calendar". The Church of England (ba li Inggris). Mufaigi me 2021-03-27. 
  60. ↑ Didron, Adolphe Napoléon (February 20, 1886). Christian Iconography: The Trinity. Angels. Devils. Death. The soul. The Christian scheme. Appendices. G. Bell. hlm. 356 – via Internet Archive. St. Mark iconography. 
  61. ↑ "St. Mark in Art". www.christianiconography.info. 

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