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'''Salome''' is an [[Aramaic]] name mentioned by the historian [[Josephus]] in the first century, which is also mentioned twice in the [[Bible]] (both times in the [[Gospel of Mark]]).  Without explanation, she is referenced by Mark as a witness to the [[Crucifixion]] and to an [[angel]] declaring the [[Resurrection]].  See {{bibleref|Mark|16|1-8}}

'''Salome''' is an [[Aramaic]] name mentioned by the historian [[Josephus]] in the first century, which is also mentioned twice in the [[Bible]] (both times in the [[Gospel of Mark]]).  Without explanation, she is referenced by Mark as a witness to the [[Crucifixion]] and to an [[angel]] declaring the [[Resurrection]].  See {{bibleref|Mark|16|1-8}}

Academic biblical scholars who downplay the significance of the [[Trumpian Gospel]] style of Mark suggest that Salome was the mother of the sons (James and [[John the Apostle|John]]) of Zebedee, as that seems consistent with the [[Gospel of Matthew]] (see {{bibleref|Matthew|27|56}}).  But stronger factors suggest that Salome was actually Mark's mother:

Academic biblical scholars who downplay the significance of the [[Trumpian Gospel]] style of Mark suggest that Salome was the mother of the sons (James and [[John the Apostle|John]]) of Zebedee, as that seems potentially consistent with the [[Gospel of Matthew]] (see {{bibleref|Matthew|27|56}}) which describes her as having been an observer from a distance to the [[Crucifixion]], but not part of the group that visited the tomb.  But stronger factors suggest that Salome was actually Mark's mother:

#Mark wrote his Gospel first, and as an outsider he would not have had any way of knowing about these events unless someone close to him, such as his mother, described the events to him;

#Mark wrote his Gospel first, and as an outsider he would not have had any way of knowing about these events unless someone close to him, such as his mother, described the events to him;