Является ли «Марк» действительно библейским именем?

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Bychkov, V. (2021). The Symbolic Essence of Art in Friedrich Schlegel’s Romantic Aesthetics. Applied Categorical Structures, 266–287.

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Чистякова, О., и Чистяков, Д. (2023). Богословие греко-византийских отцов церкви как особый способ философского мышления в эпистемологическом контексте. Religions.

Collins, A. (1997). The Signification of Mark 10:45 among Gentile Christians. Harvard Theological Review, 90, 371–382.

Costache, D. (2013). Making Sense of the Creed with the Church Fathers.

Crislip, A. T. (2022). Pain, Emotion, and Identity in Early Christianity. Journal of Early Christian History, 12, 27–51.

Cross, J. (2023). Tolerance, Intolerance, and Recognition in Early Christianity and Early Judaism. Edited by Outi Lehtipuu and Michael Labahn. Early Christianity and the Roman World 2. Amsterdam: Amsterdam University Press, 2021. 314 pp. € 136,00 hardcover. Church History: Studies in Christianity and Culture, 92, 407–408.

Davis, J. T. (2021). Mark McEntire, The Internal Conversation of the Old Testament. Review & Expositor, 118, 127–128.

Deets, M. W. (2018). Book review: Mostafa Minawi, The Ottoman Scramble for Africa: Empire and Diplomacy in the Sahara and the Hijaz. Journal of Asian and African Studies, 53, 644–646.

Duev, R. (2019). Organon. Tracing the Name of an Unknown Musical Instrument in the Bible. Živa Antika.

Duy, N. V. (2021). A.B. Simpson’s Fourfold Gospel in the Evangelical Church of Vietnam: A Study of Selective Theological Assimilation. Asia Journal of Theology.

Evans, C. (1997). From Gospel to Gospel the function of Isaiah in the New Testament. 651–691.

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Karonnova, S. A., Kuzmich, N. G., & Smirnova, T. (2020). Dialogue of Cultures – Culture of Dialogue: from Conflicting to Understanding SYMBOLIC MEANING OF COMPARISONS IN RELIGIOUS CULTURES.

Klink, R. R., & Athaide, G. A. (2014). Examining the brand name – mark relationship in emerging markets. Journal of Product & Brand Management, 23, 262–267.

Labahn, M. (2010). The Dark Side of PowerÃ¢â‚¬â€Beelzebul: Manipulated or Manipulator? Reflections on the History of a Conflict in the Traces Left in the Memory of its Narrators.

Lee, S. M. (2017). The Unknown Exorcist in Mark 9:38–40: A Study of Diversity and Inclusiveness in Early Christianity. The Expository Times, 128, 157–167.

Levchenko, N. (2022). Symbolic systems of biblical hermeneutics in the plane of poetics of works of ancient Ukrainian literature. New Collegium.

Linguanti, E. R. (2015). Although she has some other name¯: il nome di Balaustion in Robert Browning. 1, 359–368.

Maiwald, K. (2016). An Ever-Fixed Mark? On the Symbolic Coping With the Fragility of Partner Relationships by Means of Padlocking. 17, 17.

Маланяк, А. (2023). ЕДИНСТВО ЦЕРКВИ ХРИСТОВОЙ В ИНТЕРПРЕТАЦИИ АПОСТОЛЬСКИХ МУЖЕЙ. Sophia. Human and Religious Studies Bulletin.

McConnell, J. R. (2021). Jeannine K. Brown and Kyle Roberts, Matthew. Review & Expositor, 118, 545–546.

Njeru, G. K., & Kiboi, J. (2021). Sabbath Observance in the Context of COVID-19 Pandemic. Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS).

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Скотт, Л. (2010). Меня зовут Легион ¯: исследование значения истории о герасинском бесноватом в Евангелии от Марка 5:1-20.

Sixsmith, L. (2021). ‘I went and prayed to have my name put down in the missionaries’ book’: gift exchange and Bible transactions in Britain and Antigua, 1834–1884. Textual Practice, 36, 1753–1774.

Smith, G. W. (2022). Class and irony in the names of Measure for Measure. Proceedings of the International Conference on Onomastics Name and Naming.

Sr., M. W. (2023). Christian Worldview: A Defining Symbolic Term of the American Evangelical Speech Code. Journal of Communication and Religion.

Tamás, H. (2023). New Insights on Magic and Early Christianity. Martor. The Museum of the Romanian Peasant Anthropology Review.

The Mark of a Man: Peter Spencer and the African Union Methodist Tradition: The Man, the Movement, the Message, and the Legacy . By Lewis V. Baldwin. Lanham, Maryland: University Press of America, 1987. xxii + 87 pp. $10.25 paper. (n.d.).

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Widyastomo, D., & Nion, W. M. (2024). The Symbolic Architecture and Meaning of the Church of GKI Jahja Sasari, Biak Numfor Regency, Papua. International Journal of Scientific Research in Science Engineering and Technology.

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Xxx, & Meidel, C. (1947). Index of Authors. Harvard Theological Review, 40, 1–5.

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Adamo, D. (2019). Перевод еврейского имени י׆ו׆на язык йоруба в Нигерии в Библии на языке йоруба. В Die Skriflig / In Luce Verbi.

Agus, N., Hadrawi, M., Garing, J., Herianah, H., & Jerniati. (2022). Pattern and Meaning of Buginese People Naming as Cultural Mark.

Alwardy, Dr. Z. A. Q. (2023). THE FORMS OF SEMANTIC CONSTRUCTION OF SCIENTIFIC TERMS IN THE HEBREW LANGUAGE )THE LINGUISTIC AND LITERARY STUDIES THEMES(. Full Text Book of Istanbul Congress 3.

Arnold, M. (2015). Revealing the Name: An Investigation of the Divine Character Through a Conversation Analysis of the Dialogues Between God and Moses in the Book of Exodus. Tyndale Bulletin.

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Carroll, J. T. (2016). Editorial: Introducing this Issue and the Interpretation of Mark’s Gospel. Interpretation: A Journal of Bible and Theology, 70, 141–144.

Cho, J. (2022). Revising Korean Bible Translations according to Editio Critica Maior in the Gospel of Mark. The Humanities of Coexistence.

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Делёз, Энгельс Ф., Фанон Ф., Фуко М., Фрейд З., Ганди М., Жирар Р., Линда Гордон, Грамши А., Гваттари Ф., Гегель Г. В. Ф., Гитлер А., Гоббс Т., Лоуренс Б. Б., Эллиот Лейтон, Маккиннон К., Мартин Д., ¦ Фашизм, И. Т. (2020). Насилие и священное. О насилии.

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Esterhuizen, E., & Groenewald, A. (2023). The Tension between Experiences of Nothingness and Hope in the Metaphorical Meaning of the Names of the Children (Isaiah 7-8) from a Perspective of Generational Imprinted Trauma and Resilience. Old Testament Essays.

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Harris, J. A. (2023). The Dark Mark: BnF Héb. 20 and the Borders of Bible Illumination. Manuscript Studies, 8, 185–217.

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Johannessen, J. (2017). what is in a name¯? personal names in hadiyya.

Jordan, R. (2013). The significance of Mark 3:20-end for understanding the message of Mark’s gospel. The Expository Times, 124, 227–233.

Kimmel, J. (2022). Coercive Names: Interpreting Mark 5:1–13 with Althusser’s Interpellation. Biblical Interpretation.

Krause, J. J. (2022). Citations, Allusions, and Marking Them in the Hebrew Bible: A Theoretical Introduction with Some Examples. Biblical Interpretation.

Kuwornu-Adjaottor, J. (2019). critical study of the translation of Mark 1:12 in the Dangme translation of the Bible. Oguaa Journal of Religion and Human Values.

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Miller, M. T. (2023). Genetic Afterlives: Black Jewish Indigeneity in South Africa. Religion, 53, 732–735.

Morphological structure mediates the notional meaning of gender marking: Evidence from the gender-congruency effect in Hebrew speech production. (2019). Quarterly Journal of Experimental Psychology, 72, 389–402.

Murphy, M. P. A. (2020). Locations of God: Political Theology in the Hebrew Bible, Mark G.Brett, Oxford University Press, 2019 (ISBN 9780190060237), xx + 208 pp., hb £64. Religious Studies Review, 27, 474–476.

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Palmer, R. (2020). Research Guides: BIB 3290 The Gospel According to Mark: The Bible.

Petraru, A.-M. (2018). Genesis and Other Biblical Events Depicted in Postmodern Drama. Theatrical Colloquia, 8, 283–300.

Rowland, C. (2016). Blake, Enoch, and Emerging Biblical Criticism. 1145–1165.

Royster, M. D. (2018). Book Review: The Value of Grace: Mark D. Roberts, Ephesians: The Story of God Bible Commentary. Expository Times, 129, 487–488.

Скотт, Л. (2010). Меня зовут Легион ¯: исследование значения истории о герасинском бесноватом в Евангелии от Марка 5:1-20.

Smith, S. H. (1996). The Function of the Son of David Tradition in Mark’s Gospel. New Testament Studies, 42, 523–539.

Such, W. A. (1998). Τὸ βδἐλυγμα tὴζ ἐρημὡδ εωv in Mark 13:14¯: its historical reference and its impact in Mark 13 and in the context of Mark’s gospel.

Tsegaw, M. A. (2024). The Verbal Usage of עבד in the Book of Psalms: Exploring its Contextual Meaning and Theological Implications. Pan-African Journal of Theology.

Tshehla, M. S. (2017). THERE WERE OTHER BOATS TOO: A NOTE ON MARK 4:36’S CONTRIBUTION TO JESUS’ IDENTITY IN MARK’S GOSPEL. 116, 1–12.

Turner, B. (2019). Footnotes: Fall Reading + John Mark Hicks + Museum of the Bible.

Verman, M. (2007). The Torah as Divine Fire. Jewish Bible Quarterly, 35, 94.

Werner, S. (2023). Hilary Marlow and Mark Harris (eds.), The Oxford Handbook of the Bible and Ecology. Journal for the Study of Religion, Nature and Culture.

Williams, G. J. (2013). Narrative Space, Angelic Revelation, and the End of Mark’s Gospel. Journal for the Study of the New Testament, 35, 263–284.

Williams, J. F. (2010). Listening to the Voice of the Storyteller in Mark’s Gospel. Review & Expositor, 107, 309–321.

Wojciechowski, J. (2023). America’s Book: The Rise and Decline of a Bible Civilization 1794–1911 by Mark Noll (review). Lutheran Quarterly, 37, 346–348.

ZiemiÅ„ska, A. (2022). The Origin of the ‘Needle’s Eye Gate’ Myth: Theophylact or Anselm? New Testament Studies, 68, 358–361.

Zucker, D. (2020). Sameth, Mark. The NAME: A History of the Dual-Gendered Hebrew Name for God. Women in Judaism: A Multidisciplinary e-Journal, 17.