Pheme Perkins, “The Gospel of Mark”, in The New Interpreter’s Bible (12 vols.; Nashville, tn: Abingdon Press, 1995), vol. 8, p. 612.

 Pheme Perkins, “The Gospel of Mark”, in The New Interpreter’s Bible (12 vols.; Nashville, tn: Abingdon Press, 1995), vol. 8, p. 612.)| false
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 Frederick H. Grant, “The Gospel According to Mark”, in The Interpreter’s Bible (ed. George Arthur Buttrick; Nashville: Abingdon, 1951), vol. 7, p. 27.

 Frederick H. Grant, “The Gospel According to Mark”, in The Interpreter’s Bible (ed. George Arthur Buttrick; Nashville: Abingdon, 1951), vol. 7, p. 27.)| false
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 Adela Yarbro Collins, Mark (Hermeneia; Minneapolis: Fortress, 2007), p. 369. Cf. Raymond E. Brown, Introduction to the New Testament (The Anchor Bible Reference Library; New York: Doubleday, 1997), p. 160 n. 83: “…one must admit that sometimes even natives of a place are not very clear about geography.” Also Martin Hengel, Studies in the Gospel of Mark (trans. John Bowden; London: scm, 1985; German essays 1982–84), pp. 46, 148 n. 51; Marcus, Mark 1–8, pp. 21, 472.

 Adela Yarbro Collins, Mark (Hermeneia; Minneapolis: Fortress, 2007), p. 369. Cf. Raymond E. Brown, Introduction to the New Testament (The Anchor Bible Reference Library; New York: Doubleday, 1997), p. 160 n. 83: “…one must admit that sometimes even natives of a place are not very clear about geography.” Also Martin Hengel, Studies in the Gospel of Mark (trans. John Bowden; London: scm, 1985; German essays 1982–84), pp. 46, 148 n. 51; Marcus, Mark 1–8, pp. 21, 472.)| false
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 E.g. McCown, “Gospel Geography”, p. 12.

 E.g. McCown, “Gospel Geography”, p. 12.)| false
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 Willi Marxsen, Mark the Evangelist (trans. Roy A. Harrisville; Nashville: Abington Press, 1969), p. 70. Similarly, Schweitzer, Mark, 154; Rudolf Pesch, Das Markusevangelium: Teil 1: Einleitung und Kommentar zu Kap. 1,1 - 8,26 (htknt 2,1; Freiburg: Herder, 1976), vol. 1. p. 393. According to Marxsen, the anonymous Second Evangelist added the reference here to the Sea of Galilee in order to identify Jesus more closely with the region of Galilee. Marxsen maintains that the evangelist felt this region was of special theological significance, especially because he was expecting the parousia to happen there soon (cf. Mark 14:28; 16:7). References to Galilee in Mark’s Gospel are therefore presumed by Marxsen to have been secondarily added by the evangelist for strictly theological reasons. Here Marxsen is building on the earlier studies by Ernst Lohmeyer, Galiäa und Jerusalem (Göttingen: Vandenhoeck & Ruprecht, 1936) and R. H. Lightfoot, Locality and Doctrine in the Gospels (New York: Harper & Row, 1938). For a convincing critique of Marxsen’s thesis about an imminent Galilean parousia in Mark’s Gospel, see C. F. Evans, “I will go before you into Galilee”, jts 5 (1954), pp. 3–18. For a general critique of Marxsen’s redaction-critical approach, particularly his (and many others’) claim to have discovered the Gospel’s precise Sitz im Leben, cf. the articles by Richard Bauckham, “For Whom Were the Gospels Written?” and Francis Watson, “Toward a Literal Reading of the Gospels” in Richard Bauckham (ed.), The Gospels For All Christians, (Grand Rapids: Eerdmans, 1998), pp. 9–48, 195–217; see also Dwight N. Peterson, The Origins of Mark (Boston: Brill, 2000), for another excellent critique of the whole scholarly enterprise of trying to identify various Sitze im Leben in Mark’s Gospel.

 Willi Marxsen, Mark the Evangelist (trans. Roy A. Harrisville; Nashville: Abington Press, 1969), p. 70. Similarly, Schweitzer, Mark, 154; Rudolf Pesch, Das Markusevangelium: Teil 1: Einleitung und Kommentar zu Kap. 1,1 - 8,26 (htknt 2,1; Freiburg: Herder, 1976), vol. 1. p. 393. According to Marxsen, the anonymous Second Evangelist added the reference here to the Sea of Galilee in order to identify Jesus more closely with the region of Galilee. Marxsen maintains that the evangelist felt this region was of special theological significance, especially because he was expecting the parousia to happen there soon (cf. Mark 14:28; 16:7). References to Galilee in Mark’s Gospel are therefore presumed by Marxsen to have been secondarily added by the evangelist for strictly theological reasons. Here Marxsen is building on the earlier studies by Ernst Lohmeyer, Galiäa und Jerusalem (Göttingen: Vandenhoeck & Ruprecht, 1936) and R. H. Lightfoot, Locality and Doctrine in the Gospels (New York: Harper & Row, 1938). For a convincing critique of Marxsen’s thesis about an imminent Galilean parousia in Mark’s Gospel, see C. F. Evans, “I will go before you into Galilee”, jts 5 (1954), pp. 3–18. For a general critique of Marxsen’s redaction-critical approach, particularly his (and many others’) claim to have discovered the Gospel’s precise Sitz im Leben, cf. the articles by Richard Bauckham, “For Whom Were the Gospels Written?” and Francis Watson, “Toward a Literal Reading of the Gospels” in Richard Bauckham (ed.), The Gospels For All Christians, (Grand Rapids: Eerdmans, 1998), pp. 9–48, 195–217; see also Dwight N. Peterson, The Origins of Mark (Boston: Brill, 2000), for another excellent critique of the whole scholarly enterprise of trying to identify various Sitze im Leben in Mark’s Gospel.)| false
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 Boring, Mark, p. 216.

 Boring, Mark, p. 216.)| false
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 Marxsen, Mark the Evangelist, pp. 69–70.

 Marxsen, Mark the Evangelist, pp. 69–70.)| false
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 Marcus, Mark 1–8, p. 472 (my emphasis).

 Marcus, Mark 1–8, p. 472 (my emphasis).)| false
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 Guelich, Mark, p. 384. Similarly, C. H. Dodd, The Founder of Christianity (London: Collins, 1971), p. 138.

 Guelich, Mark, p. 384. Similarly, C. H. Dodd, The Founder of Christianity (London: Collins, 1971), p. 138.)| false
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 Theissen, Gospels in Context, p. 78, thinks that the saying in Mt. 11:20–24 (= Q 10:13–14) presumes “as a matter of course that Tyre and Sidon are regarded by the audience as being … morally repugnant…” He thinks that “the saying gains its aggressive sharpness” only if it had been assumed that “the Galileans are no better than these despicable cities.” But this interpretation relies on Matthew’s juxtaposition of “Tyre and Sidon” with “Sodom and Gomorrah”. Assuming that Mt. 11:23b-24 is a Matthean redaction, one could just as well interpret the original Q saying ironically: although one might have expected Bethsaida, Chorazin, and Capernaum to have warmly received Jesus’ message, given that these are Jewish towns, it was actually in the Gentile cities of Tyre and Sidon where Jesus had been the more warmly received.

 Theissen, Gospels in Context, p. 78, thinks that the saying in Mt. 11:20–24 (= Q 10:13–14) presumes “as a matter of course that Tyre and Sidon are regarded by the audience as being … morally repugnant…” He thinks that “the saying gains its aggressive sharpness” only if it had been assumed that “the Galileans are no better than these despicable cities.” But this interpretation relies on Matthew’s juxtaposition of “Tyre and Sidon” with “Sodom and Gomorrah”. Assuming that Mt. 11:23b-24 is a Matthean redaction, one could just as well interpret the original Q saying ironically: although one might have expected Bethsaida, Chorazin, and Capernaum to have warmly received Jesus’ message, given that these are Jewish towns, it was actually in the Gentile cities of Tyre and Sidon where Jesus had been the more warmly received.)| false
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 Theissen, Gospels in Context, pp. 61–80, 245–47; Freyne, Jewish Galilean, pp. 60–91. For an argument against the story’s historicity, see John Meier, A Marginal Jew: Rethinking the Historical Jesusii. Mentor, Message, and Miracles (abrl; New York: Doubleday, 1994), pp. 659–61.

 Theissen, Gospels in Context, pp. 61–80, 245–47; Freyne, Jewish Galilean, pp. 60–91. For an argument against the story’s historicity, see John Meier, A Marginal Jew: Rethinking the Historical Jesusii. Mentor, Message, and Miracles (abrl; New York: Doubleday, 1994), pp. 659–61.)| false
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 So Theissen, Gospels in Context, p. 67.

 So Theissen, Gospels in Context, p. 67.)| false
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 Cf. Josephus, War 3.516–521. See further Jürgen K. Zangenberg, “Observations on the Function, Character and Localization of the New Testament Toponym ΓENNHΣAPET (Mark 6:53; Matthew 14:34)”, in R. Buitenwerf, H. W. Hollander, and J. Tromp (eds.), Jesus, Paul, and Early Christianity: Studies in Honour of Henk Jan de Jonge (Leiden: Koninklinjke Brill, 2008), pp. 439–70.

 Cf. Josephus, War 3.516–521. See further Jürgen K. Zangenberg, “Observations on the Function, Character and Localization of the New Testament Toponym ΓENNHΣAPET (Mark 6:53; Matthew 14:34)”, in R. Buitenwerf, H. W. Hollander, and J. Tromp (eds.), Jesus, Paul, and Early Christianity: Studies in Honour of Henk Jan de Jonge (Leiden: Koninklinjke Brill, 2008), pp. 439–70.)| false
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 So Lang, “Über Sidon”, p. 149; Gundry, Mark, p. 383; Theissen, Gospels in Context, p. 243; Chancey, Myth, p. 177.

 So Lang, “Über Sidon”, p. 149; Gundry, Mark, p. 383; Theissen, Gospels in Context, p. 243; Chancey, Myth, p. 177.)| false
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 So, e.g., Guelich, Mark, p. 392.

 So, e.g., Guelich, Mark, p. 392.)| false
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 See Gundry, Mark, 387–88. The fact that Mark calls the lake “the Sea of Galilee” rather than “the Sea of the Decapolis” also implies that Mark did not believe the entire lake was located in the Decapolis.

 See Gundry, Mark, 387–88. The fact that Mark calls the lake “the Sea of Galilee” rather than “the Sea of the Decapolis” also implies that Mark did not believe the entire lake was located in the Decapolis.)| false
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 So, e.g., Swete, Mark, p. 159; Lane, Gospel According to Mark (Grand Rapids: Eerdmans, 1974), p. 265; Guelich, Mark, p. 384; Edwards, Mark, pp. 215–17.

 So, e.g., Swete, Mark, p. 159; Lane, Gospel According to Mark (Grand Rapids: Eerdmans, 1974), p. 265; Guelich, Mark, p. 384; Edwards, Mark, pp. 215–17.)| false
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 Cf., e.g., Jeremias, Promise, p. 63; Ben F. Meyer, Aims of Jesus (London: scm Press, 1979), 167–168; Joachim Gnilka, Das Matthäusevangelium (htknt; 2 vols; Freiburg: Herder, 1986–88); idem, Jesus of Nazareth: Message and History (trans. Siegried S. Schatzmann; Peabody, ma: Hendrickson, 1997), pp. 195–197; Eckhard J. Schnabel, The Early Christian Mission (2 vols; Downers Grove, il: InterVarsity Press, 2004), vol 1, pp. 334–35; Bird, Gentile Mission, pp. 83–94; idem, “Who Comes from the East and the West? Luke 13.28–29/Matt 8.11–12 and the Historical Jesus”, nts 52.4 (2006), pp. 441–57; Harry T. Fleddermann, Q: A Reconstruction and Commentary (Leuven: Peeters, 2005), pp. 698–99. For an opposing view, see W. D. Davies and Dale C. Allison, The Gospel According to Saint Matthew (3 vols.; Edinburgh: T&T Clark, 1991), vol. 2, pp. 26–29; David R. Catchpole, The Quest for Q (Edinburgh: T&T Clark, 1993), p. 306.

 Cf., e.g., Jeremias, Promise, p. 63; Ben F. Meyer, Aims of Jesus (London: scm Press, 1979), 167–168; Joachim Gnilka, Das Matthäusevangelium (htknt; 2 vols; Freiburg: Herder, 1986–88); idem, Jesus of Nazareth: Message and History (trans. Siegried S. Schatzmann; Peabody, ma: Hendrickson, 1997), pp. 195–197; Eckhard J. Schnabel, The Early Christian Mission (2 vols; Downers Grove, il: InterVarsity Press, 2004), vol 1, pp. 334–35; Bird, Gentile Mission, pp. 83–94; idem, “Who Comes from the East and the West? Luke 13.28–29/Matt 8.11–12 and the Historical Jesus”, nts 52.4 (2006), pp. 441–57; Harry T. Fleddermann, Q: A Reconstruction and Commentary (Leuven: Peeters, 2005), pp. 698–99. For an opposing view, see W. D. Davies and Dale C. Allison, The Gospel According to Saint Matthew (3 vols.; Edinburgh: T&T Clark, 1991), vol. 2, pp. 26–29; David R. Catchpole, The Quest for Q (Edinburgh: T&T Clark, 1993), p. 306.)| false
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 Dunn, Jesus Remembered, pp. 539. A similar perspective is advocated by many others, perhaps most notably by Jeremias, Promise.

 Dunn, Jesus Remembered, pp. 539. A similar perspective is advocated by many others, perhaps most notably by Jeremias, Promise.)| false
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 Bird, Gentile Mission, 56.

 Bird, Gentile Mission, 56.)| false
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 Bird, Gentile Mission, 162–165.

 Bird, Gentile Mission, 162–165.)| false
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 Bird, Gentile Mission, pp. 77–83. But see Tuckett (Q, 400–401), who claims the imagery in this parable “is notoriously ambiguous.”

 Bird, Gentile Mission, pp. 77–83. But see Tuckett (Q, 400–401), who claims the imagery in this parable “is notoriously ambiguous.”)| false
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 So, e.g., Dunn, Jesus Remembered, pp. 434–35.

 So, e.g., Dunn, Jesus Remembered, pp. 434–35.)| false
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 So, e.g., Taylor, St. Mark, pp. 352–53; Cranfield, St. Mark, p. 250; Bruce M. Metzger, A Textual Commentary on the New Testament (Stuttgart: United Bible Society, 21994), p. 87; Yarbro Collins, Mark, p. 368.

 So, e.g., Taylor, St. Mark, pp. 352–53; Cranfield, St. Mark, p. 250; Bruce M. Metzger, A Textual Commentary on the New Testament (Stuttgart: United Bible Society, ²1994), p. 87; Yarbro Collins, Mark, p. 368.)| false
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 Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2nd ed.; Stuttgart: Deutsche Bibelgesellschaft; United Bible Societies, 1994), p. 82.

 Bruce M. Metzger, A Textual Commentary on the Greek New Testament (2nd ed.; Stuttgart: Deutsche Bibelgesellschaft; United Bible Societies, 1994), p. 82.)| false
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