The NAB introduction says: "Petrine influence should not, however, be exaggerated.The evangelist has put together various oral and possibly written sources--miracle stories, parables, sayings, stories of controversies, and the passion--so as to speak of the crucified Messiah for Mark's own day." John P.If the Gospel of Matthew was written in the last two decades of the first century, the most probable range of dating for the Gospel of Mark is from 65 to 80 CE.
Yet its traditions are also in close touch with Palestinian tradition, not only with earlier tradition as in the miracle stories (Jesus as the eschatological prophet), but in such recent material as parts of the Little Apocalypse.For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements." This is what is related by Papias regarding Mark.Irenaeus wrote (Against Heresies 3.1.1): "After their departure [of Peter and Paul from earth], Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter." Note that Irenaeus had read Papias, and thus Irenaeus doesn't provide any independent confirmation of the statement made by the earlier author.Thus, the tradition of Markan authorship is to be taken seriously.Nevertheless, even though the author may have been a disciple of Peter at some point, the author of the Gospel of Mark needn't have limited himself to Peter's preaching for his material.
7:3f., , ), and one which had known, or was expecting, persecution for faith (cf.-38, f., 13:9-13); all this is compatible with Roman origin, and if the Gospel circulated from the beginning with the authority of the Roman church it is easier to explain how it so soon won an authoritative position." Reginald Fuller states the following on the provenance of Mark (A Critical Introduction to the New Testament, p.An exegesis of Mark 13 shows how the author's description corresponds with the calamities of the First Jewish Revolt. The destruction of the Temple, which happened in 70 CE, is mentioned in v. Leaving the temple area, a disciple said: "Teacher, look at the huge blocks of stone and the enormous buildings!Randel Helms writes concerning Mark 11:1 (Who Wrote the Gospels? 6): "Anyone approaching Jerusalem from Jericho would come first to Bethany and then Bethphage, not the reverse.
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This is one of several passages showing that Mark knew little about Palestine; we must assume, Dennis Nineham argues, that 'Mark did not know the relative positions of these two villages on the Jericho road' (1963, 294-295).Meier provides an example in which the author of Mark shows himself to be dependent on oral tradition. 965-6): "This suggests a long and complicated tradition history reaching back to the early days of the first Christian generation.The story of the feeding of the multitude is found twice in Mark and once in John. Prior to Mark's Gospel there seems to have been two cycles of traditions about Jesus' ministry in Galilee, each one beginning with one version of the feeding miracle (Mk -44 and Mk 8:1-10).For information on these points, we can merely refer our readers to the books themselves; but now, to the extracts already made, we shall add, as being a matter of primary importance, a tradition regarding Mark who wrote the Gospel, which he [Papias] has given in the following words: "And the presbyter said this.Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered.