The naked young man in the scene of Jesus' arrest (Mk 14, 51-52). A new interpretation
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Published
13-12-2016
Gonzalo Fontana Elboj
Abstract
The purpose of this paper is to offer a new interpretation of one of the most enigmatic figures of the New Testament, the mysterious young man who flees naked at the scene of Jesus' arrest (Mk 14, 51-52). Traditionally, this character has been identified with different historical figures (St.James, Lord's brother, the apostle John, etc.). Other scholars considered this episode an allegory of Christian baptism. In contrast, according to our hypothesis, this character is an allegorical creation by the earliest Christian oral tradition: this figure, which had no historical but symbolic nature, reflected the immortal christic reality of Jesus. In other words, Christ would escape death. His captors caught a mere body, whose image was the shroud that covered the naked body of this young man. Therefore, Christ —and not Jesus— was preserved from death and he awaited his resurrection. After Jesus' death and burial, the above referred young man appears dressed in a bright robe that indicates his full messianic glorification (cf. Mk 16, 2-6). Later on, when the theological narrative was written down, the author of the Gospel of Mark transformed him into a young angel.
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References
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Barnes, A., Notes on the Whole Bible. En: http://www.studylight.org/commentaries/bnb/view. cgi?bk=40&ch=14. [Online]).
Bauckham, R., 2007, Jesus and the eyewitnesses. The Gospels as eyewitness testimony, Grand Rapids: Eerdmans.
Beda, 1563, Expositio in Evangelium secundum Marcum, Basel: Ioannes Hervagius.
Benoit, P., Boismard, M. E. y Malillos, J. L., 1977, Sinopsis de los cuatro evangelios con paralelos de los apócrifos y de los padres, vol. II, Bilbao: Desclée de Brouwer. [orig. fr. 1972].
Brown, R. E., 1994, The death of the Messiah, vol. I, New York: Doubleday.
Brown, S. G., 2003, «On the Composition History of the Longer ('Secret') Gospel of Mark», Journal of Biblical Literature 122.1, 89-110.
Brown, S. G., 2005, Mark's Other Gospel: Rethinking Morton's Smith Controversial Discovery, Wilfrid Laurier University Press.
Clemente de Roma, 1994, Carta a los Corintios; Homilía anónima (Secunda Clementis), Madrid: Ciudad Nueva. Ed. y trad. al español de J. J. Ayán Calvo.
Cranfield, C. E. B., 1959, The Gospel according to St Mark: An Introduction and Commentary, Cambridge Greek Testament Commentaries.
Crossan, J., 1974, «Empty tomb and absent Lord (Mark 16: 1-8)», en: W. Kelber (ed.), The Passion in Mark, Philadelphia: Fortress Press, 147-148.
De Moor, J. C., 1971, The seasonal pattern in the Ugaritic myth of Ba'lu, according to the version of Ilimilku, Alter Orient und Altes Testament, 16, Vluyn: Verlag Butzon & Berker Kevelear.
De Villiers, P. G. R., 2010, «The powerful transformation of the young man in Mark 14:51-52 and 16:5», HTS Teologiese Studies/Theological Studies 66(1). En: http://www.hts.org.za/index.php/HTS/ article/view/893/1130 (Online).
Dibelius, M., 1949, Jesus, Philadelphia: Westminister Press. [orig. al. 1939]. En: http://media.sabda.org/ alkitab-2/Religion-Online.org%20Books/Dibelius,%20Martin%20-%20Jesus.pdf.
Dodds, E. R., 1986, Los griegos y lo irracional, Madrid: Alianza Editorial. [orig. ing. 1951].
Dormeyer, D., Galindo, F., 2007, Comentario a los Hechos de los apóstoles: Modelo de nueva evangelización, Estella: Verbo Divino.
Edo, P. M. (ed.), 2015, El evangelio de Pedro, Salamanca: Sígueme.
Edwards, D., 1992, «Dress and Ornamentation», Anchor Bible Dictionary, 2.232-238.
Eliade, M. y Couliano, I. P., 1997, Diccionario de las religiones, Barcelona: Círculo de Lectores [orig. fr.1990].
Elliott, J. H., 2013, La Primera Carta de Pedro: Edición bilingüe y comentario, Salamanca: Sígueme. [orig. ing. 2000].
Epifanio de Salamina, 1915-1922, Ancoratus und Panárion, vol. 1 y 2, (ed. de Karl Holl), Leipzig: Hinrichs; vol. 3 (ed. de Hans Lietzmann), Leipzig: Hinrichs, 1933.
Eusebio de Cesarea, 2002, Historia eclesiástica, Madrid: BAC. Ed. y trad. esp. de A. Velasco-Delgado. Evangelio de Tomás: en Trevijano, R., 1997, Estudios sobre el Evangelio de Tomás, Madrid: Ciudad Nueva.
Fauth, W., 1986, «Syzygos und Eikon. Manis himmlischer Doppelgänger vor dem Hintergrund der platonischen Urbild-Abbild-Theorie», Perspektiven der Philosophie. Neues Jahrbuch 12, 41-68.
Filón de Alejandría, 2010, Las insidias de lo peor contra lo mejor, en: J. P. Martín (ed.), Filón de Alejandría: obras completas II, Madrid: Trotta. Trad. esp. de M. Coria.
Fontana Elboj, G., (2014a), El Evangelio de Juan. La construcción de un texto complejo: orígenes históricos y proceso compositivo, Zaragoza: Prensas Universitarias de Zaragoza.
Fontana Elboj, G., (2014b), «Christianos ad leonem: la génesis de un odio construido», en: A. Duplá, Mª Victoria Escribano, L. Sancho, Mª A. Villacampa (eds.), Miscelánea de estudios en homenaje a Guillermo Fatás Cabeza, Zaragoza: Institución Fernando el Católico, 313-322.
Fontana Elboj, G., 2013, «La autoría del Evangelio de Lucas a la luz del fragmento 2 Lightfoot de Papías de Hierápolis», en: J. A. Beltrán, A. Encuentra, G. Fontana, A. Magallón, R. Marina (eds.), Otium cum dignitate, Zaragoza: Universidad de Zaragoza, 665-676.
Fowler, M., 1998, «Identification of the Bethany Youth in the Secret Gospel of Mark with other Figures Found in Mark and John», Journal of Higher Criticism 5/1, 3-22.
Gnilka, J., 2005, El evangelio según san Marcos: Mc 8, 27-16, 20 (vol. II), Salamanca: Sígueme. [orig. al. 1979]. Gómez de Liaño, I., 1998, El círculo de la sabiduría: diagramas del conocimiento en el mitraísmo, el gnosticismo, el cristianismo y el maniqueísmo, dos vols., Madrid: Siruela.
Gourgues, M., 1981, «A Propos du symbolisme christologique et baptismal de Marc 16.5», New Testament Studies 27, 672-678.
Grabbe, L. L., 1976, «The Seasonal Pattern and the 'Baal Cycle'», Ugarit-Forschungen 8, 57-63.
Grillmeier, A., 1997, Cristo en la tradición cristiana, Salamanca: Sígueme. [orig. al. 19903]
Haelewyck, J. C., 1999, «La version latine de Marc», Mélanges de science religieuse 56, 27-52.
Haren, M. J., 1998, «The Naked Young Man: a Historian's Hypothesis on Mark 14, 51-52», Biblica 79, 525-531.
Heising, A., 1927, Die Botschaft der Brotvermehrung, Stuttgart: Katholisches Bibelwerk.
Henry, M., Commentary. En: https://www.biblegateway.com/resources/matthew-henry/Mark.14.43- Mark.14.52. (Online).
Ireneo de Lyon, 1857, Adversus Haereses, Patrología Graeca (Migne VII), Paris: Imprimerie Catholique.
Ireneo de Lyon, 1983, en Los gnósticos, Madrid: Gredos, dos vols. Trad. esp. de J. Montserrat Torrents.
Jackson, H. M., 1997, «Why the Youth Shed His Cloak and Fled Naked: The Meaning and Purpose of Mark 14:51-52», Journal of Biblical Literature 116 (2), 273-289.
Jeffery, P., 2007, The Secret Gospel of Mark Unveiled: Imagined Rituals of Sex, Death, and Madness in a Biblical Forgery, Yale University Press.
Johnson, L.T., 1999, The writings of the New Testament: An interpretation, Minneapolis: Fortress Press.
Klostermann, E., 1950, Das Markusevangelium, Tübingen: Mohr.
Koester, H., 1983, «History and Development of Mark's Gospel (from Mark to Secret Mark and Canonical Mark)», en: B. Corley (ed.), A Time for Reappraisal and Fresh Approaches: Colloquy on New Testament Studies, Macon: Mercer University Press, 35-85.
Lane, W. L., 2002, The Gospel according to Mark, New International Commentary on the New Testament, Grand Rapids: Eerdmans.
Lohmeyer, E., 1937, Das Markus-Evangelium. Kritisch-exegetischer Kommentar über das Neue Testament, Götingen: Vandenhoeck & Ruprecht.
Marcus, J., 2011, Marcos (Mc 8-16), Salamanca: Sígueme. [orig. ing. 2009]
McIndoe, J. H., 1969, «The Young Man at the Tomb», Expository Times 80, p. 125.
McVann, M., 1994, «Reading Mark Ritually: Honor-Shame and the Ritual of Baptism», en: M. McVann (ed.), Transformations, Passages, and Processes: Ritual Approaches to Biblical Text, Semeia, 67, 179-198.
Meuli, K., 1935, «Scythica», Hermes 70, 121-176.
Moloney, F. J., 2002, The Gospel of Mark: A Commentary, Peabody: Hendrickson. En: http://www. wtsbooks.com/common/pdf_links/9780801048418.pdf. (Online)
Myllykoski, M., 2002, «What happened to the body of Jesus?», en: H. I. Räisänen et al. (eds.), Fair play: Diversity and conflicts in early Christianity: Essays in honour Heikie Räisänen, Leiden: Brill, 43-82.
Neirynck, F., 1979, «La fuite du jeune homme nu en Mc 14,51-52», Ephemerides Theologicae Lovanienses 55, 43-66.
Nestle, E., Nestle, E. y Aland, K. (eds.), 1975 (26ª ed.), Novum Testamentum Graece, Stuttgart: Deutsche Bibelgesellschaft.Nueva Biblia de Jerusalén, 1998, Bilbao: Desclée de Brower.
Orígenes, 2001, Contra Celso, Madrid: BAC. Trad. esp. de D. Ruiz Bueno.
Pesch, R., 1977, Das Markusevangelium. Teil 2: Kommentar zu Kap. 8,27-16,20, Freiburg im Breisgau: Herder.
Piñero, A., 2000, Segundo tratado del Gran Set, en: Textos gnósticos. Biblioteca de Nag Hammadi, III, Madrid: Trotta.
Piñero, A., y G. del Cerro, G. del, 2004, Hechos apócrifos de los apóstoles, dos vols., Madrid: BAC.
Possinus, P., 1673, Catena Graecorum Patrum in Evangelium secundum Marcum, Roma: Michael Hercules.
Rius-Camps, J., 2008, El Evangelio de Marcos: etapas de su redacción: redacción jerosolimitana, refundición a partir de Chipre, redacción final en Roma o Alejandría, Estella: Verbo Divino.
Robinson, J. A. T., 1962, «The most primitive christology of all?», en J. Robinson (ed.), Twelve New Testament Studies, Naperville: Alec R. Allenson, 139-153.
Santos Otero, A., 1993, Los evangelios apócrifos, Madrid: BAC.
Schenk, W., 1974, Der Passionsbericht nach Markus. Untersuchungen zur Überlieferungsgeschichte der Passionstraditionen, Gütersloh: Gerd Mohn.
Scroggs, R., Groff, K. I., 1973, «Baptism in Mark: Dying and Rising with Christ», Journal of Biblical Literature 92.4, 531-548.
Smith, M., 1973, Clement of Alexandria and a Secret Gospel of Mark, Harvard University Press.
Smith, M., 1982, Clement of Alexandria and Secret Mark: the Scocre and the End of the first Decade, Harvard University Press.
Smith, St. H., 1995, A Divine Tragedy: Some Observations on the Dramatic Structure of Mark's Gospel, Leiden: Brill.
Swete, H. B., 1909-1922, The Old Testament in Greek according to the Septuagint, Cambridge University Press.
Talley, T. J., 1982, «The Origin of Lent at Alexandria», Studia Patristica 18, 594-612.
Tate, W. R., 1995, Reading Mark from the Outside: Eco and Iser Leave Their Marks, San Francisco: International Scholars Publications.
Teofilacto, 1527, Theophylacti archiepiscopi Bulgariae in quatuor Evangelia enarrationes, denuo recognitae, Antwerp: J. Mazochius. (trad. lat. de Ecolampadio).
Theissen, G., 1999, The Gospels in Context: Social and Political History in the Synoptic Tradition, Edimburg: T. & T. Clark Publishers. [orig. al. 1989].
Thorday, A., 2005, «The role of the Neaniskos in the Easter Mystery according to Mark», Sacra Scripta. Journal of the Center for Biblical Studies 1-2, 63-72.
Tomás de Aquino, 1851, Catena aurea super quattuor Evangelistas, Avignon: Fr. Seguin.
Vanhoye, A., 1971, «La fuite du jeune homme nu (Mc 14, 51-52)», Biblica 52, 401-406.
Waetjen, H., 1968, «The ending of Mark and the Gospel's shift in eschatology», Annual of the Swedish Theological Institute 4, 116-120.
Yarnold, E., 1972, The awe-inspiring rites of initiation: baptismal homilies of the fourth century, Slough: St. Paul Publications.
Zahn, Th., 1899, Einleitung in das Neue Testament, vol. II, Leipzig: Deichert.
Barnes, A., Notes on the Whole Bible. En: http://www.studylight.org/commentaries/bnb/view. cgi?bk=40&ch=14. [Online]).
Bauckham, R., 2007, Jesus and the eyewitnesses. The Gospels as eyewitness testimony, Grand Rapids: Eerdmans.
Beda, 1563, Expositio in Evangelium secundum Marcum, Basel: Ioannes Hervagius.
Benoit, P., Boismard, M. E. y Malillos, J. L., 1977, Sinopsis de los cuatro evangelios con paralelos de los apócrifos y de los padres, vol. II, Bilbao: Desclée de Brouwer. [orig. fr. 1972].
Brown, R. E., 1994, The death of the Messiah, vol. I, New York: Doubleday.
Brown, S. G., 2003, «On the Composition History of the Longer ('Secret') Gospel of Mark», Journal of Biblical Literature 122.1, 89-110.
Brown, S. G., 2005, Mark's Other Gospel: Rethinking Morton's Smith Controversial Discovery, Wilfrid Laurier University Press.
Clemente de Roma, 1994, Carta a los Corintios; Homilía anónima (Secunda Clementis), Madrid: Ciudad Nueva. Ed. y trad. al español de J. J. Ayán Calvo.
Cranfield, C. E. B., 1959, The Gospel according to St Mark: An Introduction and Commentary, Cambridge Greek Testament Commentaries.
Crossan, J., 1974, «Empty tomb and absent Lord (Mark 16: 1-8)», en: W. Kelber (ed.), The Passion in Mark, Philadelphia: Fortress Press, 147-148.
De Moor, J. C., 1971, The seasonal pattern in the Ugaritic myth of Ba'lu, according to the version of Ilimilku, Alter Orient und Altes Testament, 16, Vluyn: Verlag Butzon & Berker Kevelear.
De Villiers, P. G. R., 2010, «The powerful transformation of the young man in Mark 14:51-52 and 16:5», HTS Teologiese Studies/Theological Studies 66(1). En: http://www.hts.org.za/index.php/HTS/ article/view/893/1130 (Online).
Dibelius, M., 1949, Jesus, Philadelphia: Westminister Press. [orig. al. 1939]. En: http://media.sabda.org/ alkitab-2/Religion-Online.org%20Books/Dibelius,%20Martin%20-%20Jesus.pdf.
Dodds, E. R., 1986, Los griegos y lo irracional, Madrid: Alianza Editorial. [orig. ing. 1951].
Dormeyer, D., Galindo, F., 2007, Comentario a los Hechos de los apóstoles: Modelo de nueva evangelización, Estella: Verbo Divino.
Edo, P. M. (ed.), 2015, El evangelio de Pedro, Salamanca: Sígueme.
Edwards, D., 1992, «Dress and Ornamentation», Anchor Bible Dictionary, 2.232-238.
Eliade, M. y Couliano, I. P., 1997, Diccionario de las religiones, Barcelona: Círculo de Lectores [orig. fr.1990].
Elliott, J. H., 2013, La Primera Carta de Pedro: Edición bilingüe y comentario, Salamanca: Sígueme. [orig. ing. 2000].
Epifanio de Salamina, 1915-1922, Ancoratus und Panárion, vol. 1 y 2, (ed. de Karl Holl), Leipzig: Hinrichs; vol. 3 (ed. de Hans Lietzmann), Leipzig: Hinrichs, 1933.
Eusebio de Cesarea, 2002, Historia eclesiástica, Madrid: BAC. Ed. y trad. esp. de A. Velasco-Delgado. Evangelio de Tomás: en Trevijano, R., 1997, Estudios sobre el Evangelio de Tomás, Madrid: Ciudad Nueva.
Fauth, W., 1986, «Syzygos und Eikon. Manis himmlischer Doppelgänger vor dem Hintergrund der platonischen Urbild-Abbild-Theorie», Perspektiven der Philosophie. Neues Jahrbuch 12, 41-68.
Filón de Alejandría, 2010, Las insidias de lo peor contra lo mejor, en: J. P. Martín (ed.), Filón de Alejandría: obras completas II, Madrid: Trotta. Trad. esp. de M. Coria.
Fontana Elboj, G., (2014a), El Evangelio de Juan. La construcción de un texto complejo: orígenes históricos y proceso compositivo, Zaragoza: Prensas Universitarias de Zaragoza.
Fontana Elboj, G., (2014b), «Christianos ad leonem: la génesis de un odio construido», en: A. Duplá, Mª Victoria Escribano, L. Sancho, Mª A. Villacampa (eds.), Miscelánea de estudios en homenaje a Guillermo Fatás Cabeza, Zaragoza: Institución Fernando el Católico, 313-322.
Fontana Elboj, G., 2013, «La autoría del Evangelio de Lucas a la luz del fragmento 2 Lightfoot de Papías de Hierápolis», en: J. A. Beltrán, A. Encuentra, G. Fontana, A. Magallón, R. Marina (eds.), Otium cum dignitate, Zaragoza: Universidad de Zaragoza, 665-676.
Fowler, M., 1998, «Identification of the Bethany Youth in the Secret Gospel of Mark with other Figures Found in Mark and John», Journal of Higher Criticism 5/1, 3-22.
Gnilka, J., 2005, El evangelio según san Marcos: Mc 8, 27-16, 20 (vol. II), Salamanca: Sígueme. [orig. al. 1979]. Gómez de Liaño, I., 1998, El círculo de la sabiduría: diagramas del conocimiento en el mitraísmo, el gnosticismo, el cristianismo y el maniqueísmo, dos vols., Madrid: Siruela.
Gourgues, M., 1981, «A Propos du symbolisme christologique et baptismal de Marc 16.5», New Testament Studies 27, 672-678.
Grabbe, L. L., 1976, «The Seasonal Pattern and the 'Baal Cycle'», Ugarit-Forschungen 8, 57-63.
Grillmeier, A., 1997, Cristo en la tradición cristiana, Salamanca: Sígueme. [orig. al. 19903]
Haelewyck, J. C., 1999, «La version latine de Marc», Mélanges de science religieuse 56, 27-52.
Haren, M. J., 1998, «The Naked Young Man: a Historian's Hypothesis on Mark 14, 51-52», Biblica 79, 525-531.
Heising, A., 1927, Die Botschaft der Brotvermehrung, Stuttgart: Katholisches Bibelwerk.
Henry, M., Commentary. En: https://www.biblegateway.com/resources/matthew-henry/Mark.14.43- Mark.14.52. (Online).
Ireneo de Lyon, 1857, Adversus Haereses, Patrología Graeca (Migne VII), Paris: Imprimerie Catholique.
Ireneo de Lyon, 1983, en Los gnósticos, Madrid: Gredos, dos vols. Trad. esp. de J. Montserrat Torrents.
Jackson, H. M., 1997, «Why the Youth Shed His Cloak and Fled Naked: The Meaning and Purpose of Mark 14:51-52», Journal of Biblical Literature 116 (2), 273-289.
Jeffery, P., 2007, The Secret Gospel of Mark Unveiled: Imagined Rituals of Sex, Death, and Madness in a Biblical Forgery, Yale University Press.
Johnson, L.T., 1999, The writings of the New Testament: An interpretation, Minneapolis: Fortress Press.
Klostermann, E., 1950, Das Markusevangelium, Tübingen: Mohr.
Koester, H., 1983, «History and Development of Mark's Gospel (from Mark to Secret Mark and Canonical Mark)», en: B. Corley (ed.), A Time for Reappraisal and Fresh Approaches: Colloquy on New Testament Studies, Macon: Mercer University Press, 35-85.
Lane, W. L., 2002, The Gospel according to Mark, New International Commentary on the New Testament, Grand Rapids: Eerdmans.
Lohmeyer, E., 1937, Das Markus-Evangelium. Kritisch-exegetischer Kommentar über das Neue Testament, Götingen: Vandenhoeck & Ruprecht.
Marcus, J., 2011, Marcos (Mc 8-16), Salamanca: Sígueme. [orig. ing. 2009]
McIndoe, J. H., 1969, «The Young Man at the Tomb», Expository Times 80, p. 125.
McVann, M., 1994, «Reading Mark Ritually: Honor-Shame and the Ritual of Baptism», en: M. McVann (ed.), Transformations, Passages, and Processes: Ritual Approaches to Biblical Text, Semeia, 67, 179-198.
Meuli, K., 1935, «Scythica», Hermes 70, 121-176.
Moloney, F. J., 2002, The Gospel of Mark: A Commentary, Peabody: Hendrickson. En: http://www. wtsbooks.com/common/pdf_links/9780801048418.pdf. (Online)
Myllykoski, M., 2002, «What happened to the body of Jesus?», en: H. I. Räisänen et al. (eds.), Fair play: Diversity and conflicts in early Christianity: Essays in honour Heikie Räisänen, Leiden: Brill, 43-82.
Neirynck, F., 1979, «La fuite du jeune homme nu en Mc 14,51-52», Ephemerides Theologicae Lovanienses 55, 43-66.
Nestle, E., Nestle, E. y Aland, K. (eds.), 1975 (26ª ed.), Novum Testamentum Graece, Stuttgart: Deutsche Bibelgesellschaft.Nueva Biblia de Jerusalén, 1998, Bilbao: Desclée de Brower.
Orígenes, 2001, Contra Celso, Madrid: BAC. Trad. esp. de D. Ruiz Bueno.
Pesch, R., 1977, Das Markusevangelium. Teil 2: Kommentar zu Kap. 8,27-16,20, Freiburg im Breisgau: Herder.
Piñero, A., 2000, Segundo tratado del Gran Set, en: Textos gnósticos. Biblioteca de Nag Hammadi, III, Madrid: Trotta.
Piñero, A., y G. del Cerro, G. del, 2004, Hechos apócrifos de los apóstoles, dos vols., Madrid: BAC.
Possinus, P., 1673, Catena Graecorum Patrum in Evangelium secundum Marcum, Roma: Michael Hercules.
Rius-Camps, J., 2008, El Evangelio de Marcos: etapas de su redacción: redacción jerosolimitana, refundición a partir de Chipre, redacción final en Roma o Alejandría, Estella: Verbo Divino.
Robinson, J. A. T., 1962, «The most primitive christology of all?», en J. Robinson (ed.), Twelve New Testament Studies, Naperville: Alec R. Allenson, 139-153.
Santos Otero, A., 1993, Los evangelios apócrifos, Madrid: BAC.
Schenk, W., 1974, Der Passionsbericht nach Markus. Untersuchungen zur Überlieferungsgeschichte der Passionstraditionen, Gütersloh: Gerd Mohn.
Scroggs, R., Groff, K. I., 1973, «Baptism in Mark: Dying and Rising with Christ», Journal of Biblical Literature 92.4, 531-548.
Smith, M., 1973, Clement of Alexandria and a Secret Gospel of Mark, Harvard University Press.
Smith, M., 1982, Clement of Alexandria and Secret Mark: the Scocre and the End of the first Decade, Harvard University Press.
Smith, St. H., 1995, A Divine Tragedy: Some Observations on the Dramatic Structure of Mark's Gospel, Leiden: Brill.
Swete, H. B., 1909-1922, The Old Testament in Greek according to the Septuagint, Cambridge University Press.
Talley, T. J., 1982, «The Origin of Lent at Alexandria», Studia Patristica 18, 594-612.
Tate, W. R., 1995, Reading Mark from the Outside: Eco and Iser Leave Their Marks, San Francisco: International Scholars Publications.
Teofilacto, 1527, Theophylacti archiepiscopi Bulgariae in quatuor Evangelia enarrationes, denuo recognitae, Antwerp: J. Mazochius. (trad. lat. de Ecolampadio).
Theissen, G., 1999, The Gospels in Context: Social and Political History in the Synoptic Tradition, Edimburg: T. & T. Clark Publishers. [orig. al. 1989].
Thorday, A., 2005, «The role of the Neaniskos in the Easter Mystery according to Mark», Sacra Scripta. Journal of the Center for Biblical Studies 1-2, 63-72.
Tomás de Aquino, 1851, Catena aurea super quattuor Evangelistas, Avignon: Fr. Seguin.
Vanhoye, A., 1971, «La fuite du jeune homme nu (Mc 14, 51-52)», Biblica 52, 401-406.
Waetjen, H., 1968, «The ending of Mark and the Gospel's shift in eschatology», Annual of the Swedish Theological Institute 4, 116-120.
Yarnold, E., 1972, The awe-inspiring rites of initiation: baptismal homilies of the fourth century, Slough: St. Paul Publications.
Zahn, Th., 1899, Einleitung in das Neue Testament, vol. II, Leipzig: Deichert.
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