According to the Gospel of Matthew, at the death of Jesus tombs were opened, and at his resurrection many saints who had died emerged from their tombs and went into " the holy city ", presumably New Jerusalem.

According to the 11th century Byzantine historian Georgios Kedrenos an uncial manuscript of Matthew's Gospel, believed to be that found by Anthemios, was then still preserved in the Chapel of St Stephen in the imperial palace.

According to one version of the Gospel of Barnabas:

According to one version of the Gospel of Barnabas, Jesus denied being the Messiah, claiming rather that the Messiah would be Ishmaelite ( i. e. Arab ):

According to the canonical Gospels, Jesus was the " son " ( descendant ) of David ; thus, Hajj Sayed argues that this statement confirms the Gospel of Barnabas ' point.

According to the Gospel of Barnabas, Jesus foresaw and rejected his own deification:

The Gospel According to Mark (,, to euangelion kata Markon ), commonly shortened to the Gospel of Mark or simply Mark, is the second book of the New Testament.

The Gospel According to Mark does not name its author.

The Gospel According to Luke (, to kata Loukan euangelion ), commonly shortened to the Gospel of Luke or simply Luke, is the third and longest of the four canonical Gospels.

Early on, the gospel was given the title Gospel According to Luke (, kata Loukan euangelion, or, to euangelion kata Loukan ).

The Gospel According to Matthew (, to euangelion kata Matthaion ) ( Gospel of Matthew or simply Matthew ) is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament.

Papias does not identify his Matthew, but by the end of the 2nd century the tradition of Matthew the tax-collector had become widely accepted, and the line " The Gospel According to Matthew " began to be added to manuscripts.

According to scholar Ronald Cameron, it was originally composed some time between the middle of the 1st century and early in the 2nd century, and it was probably written shortly before the Gospel of John.

The Five Gospels by R. W. Funk, The Gospel According to the Hebrews, by E. B. Nicholson and

* " The Hound of Heaven " is the title of the fifth chapter in Robert L. Short's 1965 book The Gospel According to Peanuts where he describes Snoopy as a " little Christ " carrying out " Christ's ambivalent work of humbling the exalted and exalting the humble.

Previous attempts have included Piece Of My Heart, which was to star Renée Zellweger or Brittany Murphy ; The Gospel According To Janis, with director Penelope Spheeris and starring either Zooey Deschanel or P! nk ; and an untitled film thought to be an adaptation of Laura Joplin's Off-Broadway play about her sister, with the show's star, Laura Theodore, attached.

Ashcroft has penned and sung a number of other songs and created compilation tapes, including In the Spirit of Life and Liberty and Gospel ( Music ) According to John.

* ( 2011 ) The Gospel According to the Other Mary

According to the Gospel of Mary, they may refer to " the seven powers of wrath " spoken of in 8: 18-19:

In one thing the higher critics, like the modernists, however, overreached themselves, in claiming that the Gospel of John was not written in John's time but well after the first century, perhaps as late as 150 A.D..

This belief is grounded in the Gospel of John passage “ You heard me say, ‘ I am going away and I am coming back to you .’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.

By the time the Gospels of Luke and Matthew were written, Jesus is portrayed as being the Son of God from the time of birth, and finally the Gospel of John portrays him as the pre-existent Word () as existing " in the beginning ".

They cite his defense of the Christology described in the first chapter of the Gospel of John and his significant theological works ( C. S.

At the time of his death he was working on a translation of the Gospel of St. John into English.

Eusebius ( c. 263 – 339 ) was inclined to class the Apocalypse with the accepted books but also listed it in the Antilegomena, with his own reservation for identification of John of Patmos with John the Apostle, pointing out there were large differences in Greek skill and styles between the Gospel of John, which he attributed to John the Apostle, and the Revelation.

The traditional theory holds that John the Apostle — considered to have written the Gospel and the epistles of John — was exiled on Patmos in the Aegean archipelago during the reign of Domitian, and there wrote Revelation.

Those in favor of apostolic authorship point to the testimony of the early church fathers ( see " Early Theories " above ) and similarities between the Gospel of John and Revelation.

In the Gospel of John and in Revelation, Jesus is referred to as " the Word of God " (), although the context in Revelation is very different from John.

Differences in style, theological content, and familiarity with Greek between the Gospel of John, the epistles of John, and the Revelation are seen by some scholars as indicating three separate authors.

John Robinson in " Redating the New Testament " ( 1976 ) has heavily criticised Charles ' position and accepted apostolic authorship, dating John's Gospel before the Siege of Jerusalem in 70 AD.

Although many assume that the biblical Mark the Cousin of Barnabas ( Colossians 4: 10 ) is the same as John Mark ( Acts 12: 12, 25 ; 13: 5, 13 ; 15: 37 ) and Mark the Evangelist, the traditionally believed author of the Gospel of Mark, according to Hippolytus of Rome, the three " Mark " s are distinct persons.

Two are found in chapter 3 of the Gospel of John, verses 3 and 7.

The quotation from the Gospel of John has raised some questions about the meaning and authenticity of the phrase " born again ".

In the Gospel of John, Jesus referred to himself as the Son of God far more frequently than in the Synoptic Gospels.

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.

* Antisemitism in the Gospel of John

In 1648, preacher John Elliott was quoted in Thomas Shepherd's book " Clear Sunshine of the Gospel " with an account of the difficulties the Pilgrims were having in using the Indians to harvest cranberries as they preferred to hunt and fish.

The term " Christology from above " refers to approaches that begin with the divinity and pre-existence of Christ as the Logos ( the Word ), as expressed in the prologue to the Gospel of John ().

After describing the manifestation of the Gospel in the Ogdoad and Hebdomad, he adds that the Basilidians have a long account of the innumerable creations and powers in the several ' stages ' of the upper world ( diastemata ), in which they speak of 365 heavens and say that " their great archon " is Abrasax, because his name contains the number 365, the number of the days in the year ; i. e. the sum of the numbers denoted by the Greek letters in ΑΒΡΑΣΑΞ according to the rules of isopsephy is 365:

Anthemios presented the Gospel to Emperor Zeno at Constantinople and received from him the privileges of the Greek Orthodox Church of Cyprus, that is, the purple cloak which the Greek Archbishop of Cyprus wears at festivals of the church, the imperial sceptre and the red ink with which he affixes his signature.

John's Gospel was written in Greek, and the Greek word translated as again is ανωΘεν ( anothen ), which could mean again, or from above.

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.

Resolution of these scholarly questions remained very difficult so long as no complete version of the Diatessaron in Syriac or Greek had been recovered ; while the medieval translations that had survived — in Arabic and Latin — both relied on texts that had been heavily corrected to conform better with later canonical versions of the separate Gospel texts.

The name ' Diatessaron ' is Greek for ' through four '; the Syriac name for this gospel harmony is '' ( Ewangeliyôn Damhalltê ) meaning ' Gospel of the Mixed ' while in the other hand we have '' ( Evangelion de Mepharreshe ) meaning ' Gospel of the separated '.

A " Gospel according to Barnabas " is mentioned in two early Christian lists of apocryphal works: the Latin Decretum Gelasianum ( 6th century ), as well as a 7th-century Greek List of the Sixty Books.

John Ernest Grabe found an otherwise unreported saying of Jesus, attributed to the Apostle Barnabas, amongst the Greek manuscripts in the Baroccian collection in the Bodleian Library ; which he speculated might be a quotation from this lost gospel ; and John Toland claimed to have identified a corresponding phrase when he examined the surviving Italian manuscript of the Gospel of Barnabas in Amsterdam before 1709.

* Where the Gospel of Barnabas includes quotations from the Old Testament, these correspond to readings as found in the Latin Vulgate ; rather than as found in either the Greek Septuagint, or the Hebrew Masoretic Text.

Although semitisms exist throughout the Gospel of Luke, it was composed in Koine Greek.

Graham Stanton evaluates the opening of the Gospel of Luke as " the most finely composed sentence in the whole of post-Classical Greek literature.

The Gospel is addressed to the author's patron, Theophilus, which in Greek simply means friend of God or ( be ) loved by God or loving God, and may not be a name but a generic term for a Christian.

The Gospel of Matthew begins with the words " The Book of Genealogy Greek, " Genesis " of Jesus Christ ", deliberately echoing the first words of the Old Testament in Greek.

* A textual commentary on the Gospel of Matthew Detailed text-critical discussion of the 300 most important variants of the Greek text ( PDF, 438 pages ).

Bart Ehrman argues that there are differences in the composition of the Greek within the Gospel, such as breaks and inconsistencies in sequence, repetitions in the discourse, as well as passages that he believes clearly do not belong to their context, and believes that these suggest redaction.