In the Gospel narratives that describe the life of Jesus, the first instance of him being called the Son of God appears during his Baptism by John the Baptist.

It appears to have arisen over theological contentions concerning the meaning, figurative or literal, of a sentence from the Gospel of John: " the Word was made Flesh ".

Where the Diatessaron records Gospel quotations from the Jewish Scriptures, the text appears to agree with that found in the Syriac Peshitta Old Testament rather than that found in the Greek Septuagint — as used by the original Gospel authors.

An Old Latin version of Tatian's Syriac text appears to have circulated in the West from the late 2nd century ; with a sequence adjusted to conform more closely to that of the canonical Gospel of Luke, and also including additional material ( such as the pericope of the adulteress ), possibly from the Gospel of the Hebrews.

The older mixed Vulgate / Diatessaron text type also appears to have continued as a distinct tradition, as such texts appear to underlie surviving 13th-14th century Gospel harmonies in Middle Dutch, Middle High German, Middle French, Middle English, Tuscan and Venetian ; although no example of this hypothetical Latin sub-text has ever been identified.

* a layer derived from earlier source materials, almost certainly transmitted to the vernacular author / translator in Latin ; and comprising, at the least, those extensive passages in the Gospel of Barnabas that closely parallel pericopes in the canonical gospels ; but whose underlying text appears markedly distinct from that of the late medieval Latin Vulgate ( as for instance in the alternative version of the Lord's Prayer in chapter 37, which includes a concluding doxology, contrary to the Vulgate text, but in accordance with the Diatessaron and many other early variant traditions );

This anachronism appears to link the Gospel of Barnabas to the declaration of a Holy Year in 1300 by Pope Boniface VIII ; a Jubilee which he then decreed should be repeated every hundred years.

A young man in a robe also appears in, see also Secret Gospel of Mark.

The mysterious Egerton Gospel appears to represent a parallel but independent tradition to the Gospel of John.

In the New Testament of the Christian Bible, it appears in two forms: in the Gospel of Matthew as part of the discourse on ostentation in the Sermon on the Mount, and in the Gospel of Luke, which records Jesus being approached by " one of his disciples " with a request to teach them " to pray as John taught his disciples.

In, the author names three women in sequence: “ Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children .” In the Gospel of Mark, the author lists a group of women three times, and each time, Mary Magdalene ’ s name appears first.

In the Gospel of John, a Mary appears in connection two incidents: the raising from the dead of her brother Lazarus and the anointing of Jesus.

A version of this parable also appears in the non canonical Gospel of Thomas 76.

A version of the parable also appears in the Gnostic Gospel of Thomas ( Saying 76 ):

The Arabic Gospel of Youth appears to have been written in a geographical region where Zoroastrian communities were still present and well known to Christians.

The Yeti appears in Christopher Moore ’ s novel Lamb: The Gospel According to Biff, Christ's Childhood Pal, a story that follows Jesus ( Joshua ) on his travels before the age of 30.

In the Gospel of Luke, Gabriel appears to the virgin Mary and to Zechariah, foretelling the births of Jesus and John the Baptist, respectively ( Luke 1: 11 – 38 ).

It appears most directly in The Sheep and the Goats section of the Gospel of Matthew where the judgment is entirely based on help given or refused to " the least of these ":

In 1845 he became a follower of the Tübingen school, and in his work Das Evangelium Marcions und das kanonische Evangelium des Lukas, published in 1846 and in which he argued that the Gospel of Luke was based on the apocryphal Gospel of Marcion, he appears as a disciple of the Hegelian new testament scholarFerdinand Baur.

The text also appears in the account of the annunciation contained in the apocryphal Infancy Gospel of Matthew, in chapter 9.

John Hick also raises some questions regarding personal identity in his book, Death and Eternal Life using an interesting example of a person ceasing to exist in one place while an exact replica appears in another.

* 1879 – The Virgin Mary, along with St. Joseph and St. John the Evangelist, reportedly appears at Knock Shrine in Knock, County Mayo, Ireland.

Andrew's report to his sovereign, whom he rejoined in 1251 at Caesarea in the Palestine, appears to have been a mixture of history and fable ; the latter affects his narrative of the Mongols ' rise to greatness, and the struggles of their leader Genghis Khan with Prester John ; it is still more evident in the position assigned to the Mongols ' homeland, close to the prison of Gog and Magog.

When the word ballad appears in the title of a song, as for example in The Beatles's " The Ballad of John and Yoko " or Billy Joel's " The Ballad of Billy the Kid ", the folk-music sense is generally implied.

The first British person to see Darwin harbour appears to have been Lieutenant John Lort Stokes of HMS Beagle on 9 September 1839.

* In The Fall of Hyperion, John Keats appears as one of the main characters.

In Christianity, the New Testament describes how both Jesus and John the Baptist are compared with Elijah, and on some occasions, thought by some to be manifestations of Elijah, and Elijah appears with Moses during the Transfiguration of Jesus.

Sir John Falstaff is a fictional character who appears in three plays by William Shakespeare.

Shakespeare's Henry IV plays and Henry V adapted and developed the material in an earlier play called the Famous Victories of Henry V, in which Sir John " Jockey " Oldcastle appears as a dissolute companion of the young Henry.

It appears that John might have also been rebuking a proto-Gnostic named Cerinthus, who also denied the true humanity of Christ.

Dodd proposes that historians may mix and match between John and the synoptics on the basis of whichever appears strongest on a particular episode.

* John never lists all of the Twelve Disciples and names at least one disciple ( Nathanael ) whose name is not found in the synoptics ; Nathanael appears to parallel the apostle Bartholomew found in the synoptics, as both are paired with Philip in the respective gospels.

Because the death of John also appears prominently in the Christian gospels, this passage is considered an important connection between the events Josephus recorded, the chronology of the gospels and the dates for the Ministry of Jesus.

An argument based on the flow of the text in the document is that given that the mention of Jesus appears in the Antiquities before that of the John the Baptist a Christian interpolator may have inserted it to place Jesus in the text before John.

Wycliffe's Bible appears to have been completed by 1384, with additional updated versions being done by Wycliffe's assistant John Purvey and others in 1388 and 1395.

Richard appears to have started to recognise John as his legitimate heir in the final years before his death, but the matter was not clear-cut and medieval law gave little guidance as to how the competing claims should be decided.

As the situation became worse for John, he appears to have decided to have Arthur killed, with the aim of removing his potential rival and of undermining the rebel movement in Brittany.

Some contemporary chroniclers suggested that in January Philip II of France had been charged with deposing John on behalf of the papacy, although it appears that Innocent merely prepared secret letters in case Innocent needed to claim the credit if Philip did successfully invade England.

John paid some of the compensation money he had promised the church, but he ceased making payments in late 1214, leaving two-thirds of the sum unpaid ; Innocent appears to have conveniently forgotten this debt for the good of the wider relationship.

John appears to have been playing for time until Pope Innocent III could send letters giving him explicit papal support.

He appears, portrayed by John Huston, in the 1975 film The Wind and the Lion, a fictionalization of the Perdicaris Affair in Morocco in 1904.