Mark 1
Mark 1 | |
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Mark 2 → | |
Book | Gospel of Mark |
Category | Gospel |
Christian Bible part | New Testament |
Order in the Christian part | 2 |
Gospel of Mark |
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Mark 1 is the first
Text
The original text was written in Koine Greek. This chapter is divided into 45 verses.
Textual witnesses
Some early manuscripts containing the text of this chapter are:
- Papyrus 137 (2nd/3rd century; extant verses 7–9, 16–18)[2]
- Codex Vaticanus (325-350; complete)
- Codex Sinaiticus (330-360; omit verse 33)
- Codex Bezae (~400; complete)
- Codex Washingtonianus (~400; complete)
- Codex Alexandrinus (400-440; complete)
- Codex Ephraemi Rescriptus (~450; extant verses 18–45)
Opening (1:1)
- The beginning of the Christ, the Son of God;[3]
The opening verse of the
The "beginning" could refer to the beginning of the book, or the next verse,[8] or the beginning of the story of Jesus, as Mark is only beginning to tell the reader about Jesus' life, not writing his entire biography.[9]
By saying he is the anointed, Mark is declaring Jesus the
Henry Barclay Swete's Introduction to the Old Testament in Greek, pages 456–457 states:[12]
- "Εὐαγγέλιον [Good news or Gospel] in the 61:1."
Announcement of the prophets
Verses 2–3
- 2As it is written in the Prophets:
In the Greek texts of Mark edited by
Some think this might indicate that Mark did not use a complete
The passage from Malachi describes one who will prepare the way of God for God. Mark has changed the statement of Malachi, which refers to Elijah returning to prepare God's way, to one in which John is seen as Elijah, because the spirit of Elijah rested on him and "my" way has been changed to "your" way, i.e. Jesus' way. Mark thus might be equating Jesus with God.[19]
In more detail, it appears Mark has taken part of Exodus 23:20 of the Septuagint: ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου (Brenton Ex 23:20: "behold, I send my angel before thy face") and combined it with part of Malachi 3:1 of the Septuagint: ἐπιβλέψεται ὁδόν (Brenton Mal 3:1: "survey the way") to create Mark 1:2 in the Westcott-Hort Greek NT: ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου ὃς κατασκευάσει τὴν ὁδόν σου. The significant differences are ἐπιβλέψεται ("survey" -Brenton) is replaced with κατασκευάσει ("prepare" -
All four gospels use the quote from Septuagint Isaiah: it is in Luke in Luke 3:4–6, Matthew in Matthew 3:3, and John in John 1:23. This section of Isaiah is about the return journey home from the Babylonian captivity and was a passage Jews often used as a way of expressing the help of God. Isaiah probably uses this passage symbolically to describe moral cleansing and renewal.[17] Thus John is linked to Isaiah as well and once again Mark equates the lord of this passage, Yahweh, with Jesus.[22]
John the Baptist
Mark describes John's activities, preaching
This portrait of John is somewhat the same but somewhat different from the one
Many people from
John tells them "After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the
Verse 7
- And he preached, saying,
- “There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.”[26]
Verse 8
- “I indeed baptized you with water, but He will baptize you with the Holy Spirit.”[27]
Some see John's statement patterned on the Book of Exodus, in Exodus 23:20.[17] Other books used this pattern to describe other prophets, such as Hosea in Hosea 2:14 and 12:9.[4] John refers to his baptism in the past tense (aorist), Greek: ἐγὼ ἐβάπτισα ὑμᾶς,[28] but some versions translate this statement in the present tense, I baptize you.[29]
The Jesus Seminar concluded that this was one of the authentic ("red") acts of Jesus, recorded in Mark 1:1–8, Matthew 3:1–12, Luke 3:1–20, Gospel of the Ebionites 1, and which it calls "A voice in the wilderness".
Jesus' baptism and temptation
Jesus is one of the many who come to be baptised, in his case from
Mark introduces Jesus without a history or a description, suggesting the intended reader already has heard of him. Mark, like the other Gospels, gives no physical description of Jesus, unlike the short previous description of John. Mark's readers are assumed already to know about the two of them.[4]
John baptizes him and Jesus then sees a
Some have argued that since Mark begins his story here, at the baptism, this could be seen as a form of adoption, as it is God's action which changed Jesus' life, although Mark is probably confirming their preexistent relationship.[17] Jesus is never declared as God's adopted son anywhere in the book, but Mark does not exactly state how or when Jesus became God's son. Both Matthew and Luke use their infancy narratives to show that Jesus was God's son from the moment of conception, and John 1:1 has him as the word of God from the moment of creation.[32]
The voice from heaven calls Jesus "beloved". Some see a relationship between this description and that of Isaac in Genesis 22, where Abraham had shown his devotion to God by being willing to sacrifice his son, so God shows his love for humanity by actually sacrificing his son, see also Substitutionary atonement. There is also the possible link with this and the beloved servant of God in Isaiah 42:1–7, 49:1–6, 50:4–11, and 52:13–53:12.[35]
The spirit then "at once", kai euthys, sends him out into the desert to be
John is put into prison, presumably by
The Jesus Seminar concluded that parts of these accounts were authentic ("red") acts of Jesus, specifically: "John baptizes Jesus": Mark 1:9–11, Matthew 3:13-17, Luke 3:21–22, Gospel of the Ebionites 4; and "Jesus proclaims the gospel": Mark 1:14–15.
Calling of the four disciples
Verses 14–15
- 14 Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God,
- 15 and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel".[36]
Mark explains the circumstances of John's imprisonment in Mark 6:17–18.
Jesus then goes into
Jesus goes to the
Mark says they had nets in
Verse 16
- And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen.[44]
Theologian Richard Bauckham makes several observations pertaining to the prominence of Simon Peter's name in the Gospel of Mark:[45]
- The name is first mentioned in this verse.
- It is also the first among disciples' name to be noted
- Mark consistently uses 'Simon' until 3:16 when Mark 16:7
- The appearance of 'Simon' (first time) in this verse and 'Peter' (last time) in Mark 16:7 form a literary inclusio of eyewitness testimony to indicate Peter as the main eyewitness source.[46]
Jesus in Capernaum and the tour of Galilee
Jesus and the four go to
Some
He then
There were several people who were claimed to have the ability to perform exorcisms in the ancient world and many ancient opponents of Christianity dismissed Jesus as just another
They go to Peter and Andrew's house and Jesus cures Peter's sick mother-in-law. The house was presumably near the synagogue. She then gets up and helps Jesus and his companions. Attending to her guests would have been her social duty in the Jewish culture.[50] Mark uses the term ēgeiren, "to lift up", to describe Jesus' cure of her, followed by diēkonei, "she served", which some have seen as a theological message about Jesus' power requiring service. Karris argues for this event's historicity, perhaps based on an eyewitness.[42] A story about Peter's mother-in-law might have survived due to the popularity of Peter among early Christians.[53]
Peter is clearly listed here as having a wife, as Jesus healed his mother-in-law.
It is now night. Mark says "That evening after sunset …," one of his examples of redundancy as evening and after sunset are really the same thing repeated. Neither Luke and Matthew retain this redundancy. By this time word has spread and the people have brought the sick and possessed for Jesus to heal, which he does. Mark says the "whole city" came to see Jesus, which is probably an exaggeration. Both Luke and Matthew just state there were many people. The demons leaving the possessed people are not allowed to tell people who Jesus is, a common theme of Mark called the Messianic Secret. Jesus is able to cure every affliction of the people who come to see him.
He then leaves town very early in the morning for solitary prayer. Mark says πρωι εννυχον λιαν (prōi ennycha lian, "very early, it being yet night",[54] a complicated description of time employing three adverbs).[55] His disciples find him and tell him that everyone is looking for him. He says "Let us go somewhere else", to the nearby villages and he will preach to them there also. He says "That is why I have come", using the word εξηλθον (exēlthon),[56] with its ex- prefix focusing on the place from which he has come, which some see as meaning a statement about Jesus' divine mandate or possibly a rejection of Capernaum: there is no general agreement on these points.[55] He then travels over all of Galilee, preaching and healing.
He
Verse 45
The chapter ends with Jesus returning to the "deserted" or "lonely" places, Greek: επ ερημοις τοποις, ep eremois topois, which have been mentioned throughout the chapter (Mark 1:3–4, 12–13, 35, 45), but the people follow him there too.
Matthew records these events in Matthew 3-4 without an explicit mention of the exorcism and the curing of Peter's mother-in-law. The curing of the leper then appears in Matthew 8:1-4 after the Sermon on the Mount, along with the healing of Peter's mother-in-law in Matthew 8:14–17.
Luke largely has the same order as Mark in Luke 3–5:16 except that Jesus calls his disciples after meeting Peter and curing his mother-in-law. Luke also has Jesus going to Nazareth after his temptation and arguing with the people there. Matthew says he left Nazareth and went to Galilee, but does not relate what happened there.
John records Jesus' baptism and calling of disciples in John 1. John also has Jesus' disciples baptising at the same time as John the Baptist and so has more occur before John's arrest than the Synoptics do.
See also
References
- ^ Sub-headings in the New Revised Standard Version
- ^ "1. Theological Texts: 5345 Mark I 7–9, 16–18 (pp. 4–7)". Egypt Exploration Society. Retrieved 2018-05-25.
- ^ Mark 1:1: King James Version (KJV)
- ^ a b c Miller 1994, p. 13.
- ^ Wasserman, Tommy (2011), "The 'Son of God' was in the Beginning (Mark 1:1)", Journal of Theological Studies, NS, Vol 62, Pt. 1, pages 20–50.[1]
- ISSN 1089-7747.
- ^ The original version of this verse in the Codex Sinaiticus did not include the phrase "the Son of God", but later it was added by a corrector ("S1"). "Codex Sinaiticus - Mark 1". Retrieved 2017-02-13.
- ^ "The gospel of Jesus the Anointed begins with something Isaiah the prophet wrote:" 1:1-2a Scholars Version, Miller 1994, p. 13
- ^ Kilgallen 1989, p. 17.
- ^ Kilgallen 1989, p. 22.
- ^ Kilgallen 1989, p. 21.
- ^ Swete, Henry Barclay (1902). Thackeray, Henry St. John (ed.). An Introduction to the Old Testament in Greek (2 ed.). University Press. pp. 456–457.
- ^ Mark 1:2 NKJV
- ^ Mark 1:3 NKJV
- ^ a b c Meyer's NT Commentary on Mark 1, accessed 9 November 2017
- ^ Metzger 1994, p. 73.
- ^ a b c d e f g h i j Brown, Fitzmyer & Murphy 1990, p. 599.
- ^ Novum Testamentum Graece, Nestle-Aland, "Kata Markon 1", 27th edition, 1979, Deutsche Bibelgesellschaft Stuttgart, p. 88. See article on: Novum Testamentum Graece
- ^ Kilgallen 1989, pp. 23–24.
- ^ Gk. before your face
- early Christians that several writers and Fathers declared it to be inspired. The Christians had recourse to it constantly in their controversies with the Jews, who soon recognized its imperfections, and finally rejected it in favour of the Hebrew text or of more literal translations (Aquila, Theodotion)." See also Hexapla
- ^ Kilgallen 1989, p. 24.
- ^ Miller 1994, p. 253.
- ^ Mark 1:5: New Living Translation
- ^ a b Bengel, J. A., Bengel's Gnomon on Mark 1, accessed 27 May 2018
- ^ Mark 1:7 NKJV
- ^ Mark 1:8: NKJV
- ^ Bible Hub, Text Analysis: Mark 1:8, accessed 25 February 2023
- ^ Mark 1:8: New International Version
- ^ Kilgallen 1989, p. 26.
- ^ Mark 1:10: NIV translation)
- ^ a b Brown 1997, p. 128.
- ^ So translated, for example in the King James Version, but translated as their being "torn apart" in the New Revised Standard Version
- ^ Noted Scripture scholar Robert Karris develops book of reflections for 30 days, published 17 September 2012, accessed 13 May 2018
- ^ Kilgallen 1989, p. 28.
- ^ Mark 1:14–15 NKJV
- ^ Note af on Mark 1:15 in the New English Translation
- ^ Note on Mark 1:15 in NKJV
- ^ Note on Mark 1:15 in ESV
- ^ Miller 1994, p. 14.
- ^ Kilgallen 1989, pp. 32–36.
- ^ a b c d e Brown, Fitzmyer & Murphy 1990, p. 600.
- ^ Kilgallen 1989, p. 39.
- ^ Mark 1:16 NKJV
- ^ Bauckham 2017, p. 124.
- ^ Bauckham 2017, p. 155.
- ^ Kilgallen 1989, p. 42.
- ^ Kilgallen 1989, p. 41.
- ^ a b Kilgallen 1989, p. 43.
- ^ a b Miller 1994, p. 15.
- Contra Celsus 1.28: "born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God."
- ^ Brown 1997, p. 129.
- ^ Kilgallen 1989, p. 44.
- ^ Mark 1:35: Young's Literal Translation
- ^ a b c d Brown, Fitzmyer & Murphy 1990, p. 601.
- ^ Mark 1:38 - εξεληλυθα (exēlthuma) is used in the Textus Receptus
- ^ https://academic.oup.com/book/12425/chapter/162895408
Sources
- ISBN 9780802874313.
- ISBN 0-226-03933-1
- ISBN 0-385-24767-2.
- ISBN 0-13-614934-0.
- Kilgallen, John J. (1989). A Brief Commentary on the Gospel of Mark. Paulist Press. ISBN 0-8091-3059-9.
- ISBN 3-438-06010-8.)
{{cite book}}
: CS1 maint: date and year (link - Miller, Robert J., ed. (1994). The Complete Gospels. Polebridge Press. ISBN 0-06-065587-9.
- Nestle, Eberhard; Nestle, Erwin; Åland, Kurt; Novum Testamentum Graece American Bible Society; 27th edition (June 1993) ISBN 3-438-05100-1
External links
- Jewish Encyclopedia: Jesus: As Healer and Wonder-Worker
- Tabgha, traditionally considered the site of the calling of the fisherman
- Mark 1 King James Bible - Wikisource
- English Translation with Parallel Latin Vulgate Archived 2020-07-06 at the Wayback Machine
- Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
- Multiple bible versions at Bible Gateway (NKJV, NIV, NRSV etc.)
- Mark 1 NRSV
- Mark 1 New American Standard Bible
- Mark 1 1881 Westcott-Hort Greek NT
- 1851 Brenton Septuagint in English
Preceded by Matthew 28 |
Chapters of the Bible Gospel of Mark |
Succeeded by Mark 2 |