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The Gospel According to Mark (Greek: τὸ κατὰ Μᾶρκον εὐαγγέλιον, to kata Markon euangelion), the second book of the New Testament, is one of the four canonical gospels and the three synoptic gospels. It was traditionally thought to be an epitome (summary) of Matthew, which accounts for its place as the second gospel in the Bible, but most contemporary scholars now regard it as the earliest of the gospels.^[1][2] Most modern scholars reject the tradition which ascribes it to Mark the Evangelist, the companion of Peter, and regard it as the work of an unknown author working with various sources including collections of miracle stories, controversy stories, parables, and a passion narrative.^[3]

Mark tells of the ministry of Jesus from his baptism by John the Baptist to his death and burial and the discovery of the empty tomb – there is no genealogy or birth narrative, nor, in the original ending at chapter 16, any post-resurrection appearances. It portrays Jesus as a heroic man of action, an exorcist, healer and miracle worker. Jesus is also the son of God, adopted by God at his baptism, but he keeps his identity secret, concealing it in parables so that even thedisciples fail to understand. All this is in keeping with prophecy, which foretold the fate of the messiah as Suffering Servant. The gospel ends, in its original version, with the discovery of the empty tomb, a promise to meet again in Galilee, and an unheeded instruction to spread the good news of the resurrection.^[4]

Composition and setting[edit]

Mantegna's St. Mark

Composition[edit]

The two-source hypothesis: Most scholars agree that Mark was the first of the gospels to be composed, and that the authors of Matthew and Luke used it plus a second document called the Q source when composing their own gospels

A persistent tradition which begins in the early 2nd century with bishop Papias (c.125 CE) ascribes this gospel to Mark the Evangelist, a companion and interpreter of the apostle Peter, but most modern scholars do not accept Papias' claim.^[5] The book was probably written c.66–70 CE, duringNero's persecution of the Christians in Rome or the Jewish revolt, as suggested by internal references to war in Judea and to persecution.^[6] The author used a variety of oral sources, including collections of miracle stories, controversy stories, parables, and a passion narrative, which he rewrote (scholars debate by how much) and connected with introductions and conclusions; possibly the first connected narrative was not the gospel we know but an earlier proto-Mark, which underwent one or more revisions before the modern version was produced.^[7]

The author wrote in Greek for a gentile audience (that they were gentiles is shown by the author's need to explain Jewish traditions and translate Aramaic terms) of Greek-speaking Christians, probably in Rome (Mark uses a number of Latin terms), although Galilee, Antioch (third-largest city on the Roman Empire, located in northern Syria), and southern Syria have all been offered as alternatives.^[8] He may have been influenced by Greco-Roman biographies and rhetorical forms, popular novels and romances, and the Homeric epics; nevertheless, he mentions almost no public figures, makes no allusions to Greek or Roman literature, and takes all his references from the Jewish scriptures, mostly in their Greek versions.^[9] Adela Yarbro Collins, Buckingham Professor of New Testament Criticism and Interpretation at Yale Divinity School, has argued that the author intended to write history, but not in the modern sense, or even in the sense of classical Greek and Roman historians, but "history in an eschatological or apocalyptic sense," depicting Jesus caught up in events at the end of time.^[10]

The synoptic problem and the historicity of Mark[edit]

The gospels of Matthew, Mark and Luke bear a striking resemblance to each other, so much so that their contents can easily be set side by side in parallel columns. Their close relationship has led to a number of proposals explaining their interdependence. The oldest, based on Church tradition, was that Matthew was the oldest and that Mark was a summary based on both Matthew and Luke. The widely accepted theory today, however, is that Mark was the first gospel and was used as a source by both Matthew and Luke, together with considerable additional material. The strongest argument for this is the fact that Matthew and Luke only agree with each other in their sequence of stories and events when they also agree with Mark. It was once thought that this area of agreement represented the historical course of events, but early in the 20th century William Wrede demonstrated that Mark's sequence is in fact an artificial and theological construct bearing little relationship to the actual ministry of Jesus.^[11]

Setting[edit]

Christianity began within Judaism, with a Christian "church" (from a Greek word meaning "assembly") that arose within Jesus' own lifetime according to some scholars, or, according to others, shortly after his death, when some of his followers claimed to have witnessed him risen from the dead.^[12] From the outset, Christians depended heavily on Jewish literature, supporting their convictions through the Jewish scriptures.^[13] Those convictions involved a nucleus of key concepts: the messiah, the son of God and the son of man, the Day of the Lord, the kingdom of God. Uniting these ideas was the common thread of apocalyptic expectation: Jews and Christians, believed that the end of history was at hand, that God would very soon come to punish their enemies and establish his own rule, and that they were at the centre of his plans. Christians read the Jewish scripture as a figure or type of Jesus Christ, so that the goal of Christian literature became an experience of the living Christ.^[14] The new movement spread around the eastern Mediterranean and to Rome and further west, and assumed a distinct identity, although the groups within it remained extremely diverse.^[12]

The four gospels are the earliest narrative portraits of Jesus, and were written between, broadly, 65 and 110 CE.^[15] They were written for an audience already Christian – their purpose was to strengthen the faith of those who already believed, not to convert unbelievers.^[16] Christian "churches" were small communities of believers, often based on households (an autocratic patriarch plus extended family, slaves, freedmen, and other clients), and the evangelists often wrote on two levels, one the "historical" presentation of the story of Jesus, the other dealing with the concerns of the author's own day.^[17] Thus the proclamation of Jesus in Mark 1:14 and the following verses, for example, mixes the terms Jesus would have used as a 1st-century Jew ("kingdom of God") and those of the early church ("believe", "gospel").^[17] More fundamentally, some scholars believe Mark's reason for writing was to counter believers who saw Jesus in a Greek way, as wonder-worker (the Greek term is "divine man"); Mark saw the suffering of the messiah as essential, so that the Son of God title (the Hellenistic "divine man") had to be corrected and amplified with the "Son of Man" title, which conveyed Christ's suffering.^[18] Other scholars think Mark might have been writing as a Galilean Christian against those Jewish Christians in Jerusalem who saw the Jewish revolt against Rome (66–73 CE) as the beginning of the "end times": for Mark, the Second Coming would be in Galilee, not Jerusalem, and not until the generation following the revolt.^[18]

Place in the Christian Church[edit]

Mark was traditionally placed second, and sometimes fourth, in the Christian canon, as a somewhat inferior abridgement of what was regarded as the most important gospel, Matthew. The Church has consequently derived its view of Jesus primarily from Matthew, secondarily from John, and only distantly from Mark. It was only in the 19th century that Mark came to be seen as the earliest of the four gospels, and as a source used by both Matthew and Luke. The theory of Markan priority (that Mark was written first) continues to be held by the majority of scholars today, and there is a new recognition of the author as an artist and theologian using a range of literary devices to convey his conception of Jesus as the authoritative yet suffering Son of God.^[19]

Structure and content[edit]

Mark the Evangelist, 16th-centuryRussian icon

Structure[edit]

There is no agreement on the structure of Mark.^[20] There is, however, a widely recognised break at Mark 8:26–31: before 8:26 there are numerous miracle stories, the action is in Galilee, and Jesus preaches to the crowds, while after 8:31 there are hardly any miracles, the action shifts from Galilee to gentile areas or hostile Judea, and Jesus teaches the disciples.^[21] Peter's confession at Mark 8:27–30 that Jesus is the messiah thus forms the watershed to the whole gospel.^[22] A further generally recognised turning point comes at the end of chapter 10, when Jesus and his followers arrive in Jerusalem and the foreseen confrontation with the Temple authorities begins, leading R.T. France to characterise Mark as a three-act drama.^[23] James Edwards in his 2002 commentary points out that the gospel can be seen as a series of questions asking first who Jesus is (the answer being that he is the messiah), then what form his mission takes (a mission of suffering culminating in the crucifixion and resurrection, events only to be understood when the questions are answered), while another scholar, C. Myers, has made what Edwards calls a "compelling case" for recognising the incidents of Jesus' baptism, transfiguration and crucifixion, at the beginning, middle and end of the gospel, as three key moments, each with common elements, and each portrayed in an apocalyptic light.^[24]

Content[edit]

• Jesus is announced as the messiah and the Son of God; he is baptised by John and a heavenly voice announces him as the Son of God; he is tested in the wilderness by Satan; John is arrested, and Jesus begins to preach the good news of the kingdom of God.
• Jesus gathers his disciples; he begins teaching, driving out demons, healing the sick, cleansing lepers, raising the dead, feeding the hungry, and giving sight to the blind; he delivers a long discourse in parables to the crowd, intended for the disciples, but they fail to understand; he performs mighty works, calming the storm and walking on water, but while God and demons recognise him, neither the crowds nor the disciples grasp his identity.
• Jesus asks the disciples who people say he is, and then, "but you, who do you say I am?" Peter answers that he is the Christ, and Jesus commands him to silence; Jesus explains that the Son of Man must go to Jerusalem and be killed, but will rise again; Moses and Elijah appear with Jesus and God tells the disciples, "This is my son," but they remain uncomprehending.
• Jesus goes to Jerusalem, where he is hailed as one who "comes in the name of the Lord" and will inaugurate the "kingdom of David"; he drives those who buy and sell animals from the Temple and debates with the Jewish authorities; on the Mount of Olives he announces the coming destruction of the Temple, the persecution of his followers, and the coming of the Son of Man in power and glory.
• A woman perfumes Jesus' head with oil, and Jesus explains that this is a sign of his coming death; Jesus celebratesPassover with the disciples, declares the bread and wine to be his body and blood, and goes with them toGethsemane to pray; there Judas betrays him to the Jews; interrogated by the High Priest, he says that he is the Christ, the Son of God, and will return as Son of Man at God's right hand; the Jewish leaders turn him over to Pilate, who has him crucified as one who claims to be "king of the Jews"; Jesus, abandoned by the disciples, is buried in a rock tomb by a friendly member of the Jewish council.
• The women who have followed Jesus come to the tomb next morning; they find it empty, and are told by a young man in a white robe to go and tell the others that Jesus has risen and has gone before them to Galilee; "but they said nothing to anyone, for they were afraid . . . ."^[4]

Textual variations[edit]

Mark, like all biblical texts has had a complex transmission and the version we read today is only a modern scholars' approximation of what the original text may have been. Copyists added and dropped words deliberately in order to accommodate changing understandings of the original, and it is a common experience that glosses written in the margins of manuscripts become incorporated into the text as copies are made. Any particular example is open to dispute, of course, but one may take note of Mark 7:16, "Let anyone with ears to hear, listen," which is not found in early manuscripts, and of the phrase "Son of God" in Mark 1:1, which is absent in some manuscripts.

The oldest fragment of Mark, P⁴⁵ (part of Mark 4:36–12:28), dates from the 3rd century, and the earliest complete manuscripts – Sinaiticus, Vaticanus, and, with gaps, Alexandrinus – from the 4th.^[25] The 4th century manuscripts end at Mark 16:8, with the women fleeing in fear from the empty tomb – that this is probably the original ending is supported by statements from the early Church Fathers Eusebius and Jerome.^[25] Two attempts were made to provide a more satisfactory ending.^[26] A minority of later manuscripts have what is called the "shorter ending", an addition to Mark 16:8 telling how the women told "those around Peter" all that had been commanded and how the message of eternal life (or "proclamation of eternal salvation") was then sent out by Jesus himself – this addition differs in from the rest of Mark in style and in its understanding of Jesus.^[26] The overwhelming majority have the "longer ending", Mark 16:9–20, with accounts of the resurrected Jesus, the commissioning of the disciples to proclaim the gospel, and Christ's ascension;^[25]this was possibly written in the early 2nd century and added later in the same century.^[26]

The abrupt original ending could indicate a connection to the theme of the "Messianic Secret". This abrupt ending also supports the identification of this book as a closet drama, which characteristically ended without resolution and often with a tragic or shocking event that prevents closure.^[27]

The ending of the gospel of Mark[edit]

The earliest complete manuscripts of Mark – Sinaiticus, Vaticanus, and, with gaps, Alexandrinus – date from the 4th century.^[25] These end at Mark 16:8, with the women fleeing in fear from the empty tomb: the majority of recent scholars believe this to be the original ending.^[28] Attempts were made to provide a more satisfactory conclusion: a minority of later manuscripts have the "shorter ending", an addition to Mark 16:8 telling how the women told "those around Peter" all that the angel had commanded and how the "proclamation of eternal salvation" was then sent out by Jesus himself.^[26] The overwhelming majority have the "longer ending", Mark 16:9–20, with accounts of the resurrected Jesus, the commissioning of the disciples to proclaim the gospel, and of Christ's ascension.^[25] Modern scholars have proposed many explanations for the abrupt original ending, none with universal acceptance, but it is clear that Mark's Jesus looks forward to a post-death meeting in Galilee, and it is likely that at that meeting, like the final meeting in Galilee that Matthew depicts, Mark's Jesus would command the disciples to take his message to the nations.^[28]

Theology[edit]

First page of the Gospel of Mark: "The beginning of the gospel of Jesus Christ, the Son of God", bySargis Pitsak (14th century)

Minuscule 2427 – "Archaic Mark"

Mark's gospel theology[edit]

Mark introduces his book as "gospel", meaning "good news", a literal translation of the Greek "evangelion"^[29] – he uses the word more often than any writer in the New Testament besides Paul.^[30] Paul uses it to mean "the good news (of the saving significance of the death and resurrection) of Christ"; Mark extends it to the career of Christ as well as his death and resurrection.^[29] Like the other gospels, Mark was written to confirm the identity of Jesus as eschatological deliverer – the purpose of terms such as "messiah" and "son of God".^[31] As in all the gospels, the messianic identity of Jesus is supported by a number of themes, including: (1) the depiction of his disciples as obtuse, fearful and uncomprehending; (2) the refutation of the charge made by Jesus' enemies that he was a magician; (3) secrecy surrounding his true identity (this last is missing from John).^[31]

1. The failure of the disciples

In Mark the disciples, and especially the Twelve, move from lack of perception of Jesus to rejection of the "way of suffering" to flight and denial – even the women who received the first proclamation of his resurrection can be seen as failures for not reporting the good news. There is much discussion of this theme among scholars. Some argue that the author of Mark was using the disciples to correct "erroneous" views in his own community concerning the reality of the suffering messiah, others that it is an attack on the Jerusalem branch of the church for resisting the extension of the gospel to the gentiles, or a mirror of the convert's usual experience of the initial enthusiasm followed by growing awareness of the necessity for suffering. It certainly reflects the strong theme in Mark of Jesus as the "suffering just one" portrayed in so many of the books of the Jewish scriptures, from Jeremiah to Job and the Psalms, but especially in the "Suffering Servant" passages Isaiah. It also reflects the Jewish scripture theme of God's love being met by infidelity and failure, only to be renewed by God. And in the real-world context in which the gospel was written, the persecutions of the Christians of Rome under Nero, the failure of the disciples and Jesus' denial by Peter himself would have been powerful symbols of faith, hope and reconciliation.^[32]

2. The charge of magic

Mark contains twenty accounts of miracles and healings, accounting for almost a third of the gospel and half the first ten chapters, more, proportionally, than in any other gospel.^[33] In the gospels as a whole Jesus' miracles, prophecies, etc., are presented as evidence of God's rule, but Mark's descriptions of Jesus' healings are a partial exception to this, as his methods, using spittle to heal blindness (Mark 8:22–26) and magic formulae ("Talitha cum," 5:41, "Ephphatha," 7:34), were those of a magician.^[34][35] This is the charge the Jewish religious leaders bring against Jesus: they say he is performing exorcisms with the aid of an evil spirit (Mark 3:22) and calling up the spirit of John the Baptist (Mark 6:14).^[34] "There was ... no period in the history of the [Roman] empire in which the magician was not considered an enemy of society," subject to penalties ranging from exile to death, says Classical scholar Ramsay MacMullen.^[36] All the gospels defend Jesus against the charge, which, if true, it would contradict their ultimate claims for him.^[37] The point of the Beelzebub incident in Mark (Mark 3:20–30) is to set forth Jesus' claims to be an instrument of God, not Satan.^[37]

3. The messianic secret

In 1901, William Wrede identified the "Messianic secret" – Jesus' secrecy about his identity as the messiah – as one of Marks central themes. Wrede argued that the elements of the secret – Jesus' silencing of the demons, the obtuseness of the disciples regarding his identity, and the concealment of the truth inside parables, were fictions, and arose from the tension between the Church's post-resurrection messianic belief and the historical reality of Jesus. There remains continuing debate over how far the "secret" originated with Mark and how far he got it from tradition, and how far, if at all, it represents the self-understanding and practices of the historical Jesus.^[38]

Christology: Mark's understanding of Jesus[edit]

Christology means a doctrine or understanding concerning the person or nature of Christ.^[39] In the New Testament writings it is frequently conveyed through the titles applied to Jesus. Most scholars agree that "Son of God" is the most important of these titles in Mark.^[40] It appears on the lips of God himself at the baptism and the transfiguration, and is Jesus' own self-designation (Mark 13:32).^[40] These and other instances provide reliable evidence of how the evangelist perceived Jesus, but it is not clear just what the title meant to Mark and his 1st century audience.^[40] Where it appears in the Hebrew scriptures it meant Israel as God's people, or the king at his coronation, or angels, as well as the suffering righteous man.^[41] In Hellenistic culture the same phrase meant a "divine man", a supernatural being.^[40]There is little evidence that "son of God" was a title for the messiah in 1st century Judaism, and the attributes which Mark describes in Jesus are much more those of the Hellenistic miracle-working "divine man" than of the Jewish Davidic messiah.^[40]

Mark does not explicitly state what he means by "Son of God", nor when the sonship was conferred.^[42] The New Testament as a whole presents four different understandings:

1. Jesus became God's son at his resurrection, God "begetting" Jesus to a new life by raising him from the dead – this was the earliest understanding, preserved in Paul's Epistle to the Romans, 1:3–4, and in Acts 13:33;
2. Jesus became God's son at his baptism, the coming of the Holy Spirit marking him as messiah, while "Son of God" refers to the relationship then established for him God – this is the understanding implied in Mark 1:9–11;
3. Matthew and Luke present Jesus as "Son of God" from the moment of conception and birth, with God taking the place of a human father;
4. John, the last of the gospels, presents the idea that the Christ was pre-existent and became flesh as Jesus – an idea also found in Paul.^[43]

Mark also calls Jesus "christos" (Christ), translating the Hebrew "messiah," (anointed person).^[44] In the Old Testament the term messiah ("anointed one") described prophets, priests and kings; by the time of Jesus, with the kingdom long vanished, it had come to mean an eschatological king (a king who would come at the end of time), one who would be entirely human though far greater than all God's previous messengers to Israel, endowed with miraculous powers, free from sin, ruling in justice and glory (as described in, for example, the Psalms of Solomon, a Jewish work from this period).^[45] The most important occurrences are in the context of Jesus' death and suffering, suggesting that, for Mark, Jesus can only be fully understood in that context.^[44]

A third important title, "Son of Man", has its roots in Ezekiel, the Book of Enoch, (a popular Jewish apocalyptic work of the period), and especially in Daniel 7:13–14, where the Son of Man is assigned royal roles of dominion, kingship and glory.^[46][47] Mark 14:62 combines more scriptural allusions: before he comes on clouds (Daniel 7:13) the Son of Man will be seated on the right hand of God (psalm 110:1), pointing to the equivalence of the three titles, Christ, Son of God, Son of Man, the common element being the reference to kingly power.^[48]

Eschatology and salvation: The meaning of Christ's death, resurrection and return[edit]

Eschatology means the study of the end-times, and the Jews expected the messiah to be as an eschatological figure, a deliverer who would appear at the end of the age to usher in a kingdom favourable to them.^[49] The earliest Jewish Christian community saw Jesus as a messiah in this Jewish sense, a human figure appointed by God; but they also believed in Jesus' resurrection and exultation to heaven, and for this reason they also viewed him as God's agent (the "son of God") who would return in glory ushering in the Kingdom of God.^[50]

The term "Son of God" likewise had a specific Jewish meaning, or range of meanings.^[51] One of the most significant of these was the king at his enthronement, adopted by God as his son, the act legitimising his rule over Israel.^[52] In Hellenistic culture the phrase had a different meaning: it meant a "divine man", legendary heroes like Hercules, rulers like the Egyptian pharaohs, or famous philosophers like Plato.^[53] When the gospels call Jesus Son of God the intention is not to identify him as a ruler but to place him in the class of Hellenistic and Greek divine men, the 'sons of God" who were endowed with supernatural power to perform healings, exorcisms and other wonderful deeds.^[52] Mark's gospel argues against a "Son of David" messiah and in favour of a Hellenistic understanding of "Son of God, his Jesus predicting that his mission involves suffering, death and resurrection, and, by implication, not military glory and conquest.^[54] This reflects a move away from the Jewish-Christian apocalyptic tradition and towards the Hellenistic message preached by Paul, for whom Christ's death and resurrection, rather than the establishment of the apocalyptic Jewish kingdom, is the meaning of salvation, the "gospel".^[50]

Comparison with other writings[edit]

"Entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment" – Mark's description of the discovery of the empty tomb (from the Pericopes of Henry II)

Mark and the New Testament[edit]

All four gospels tell a story in which Jesus' death and resurrection are the crucial redemptive events.^[55] There are, however, important differences between the four:

• Unlike Matthew and Luke, Mark does not trace Jesus' ancestry back to King David, and there is no mention that he is the offspring of a virgin mother and a divine father
• Unlike John, Mark never calls Jesus "God", nor does he claim that Jesus existed as a divine being prior to his earthly life^[56]

Christians of Mark's time expected Jesus to return as Messiah in their own lifetime – Mark, like the other gospels, attributes the promise to Jesus himself (Mark 9:1 and 13:30), and it is reflected in the letters of Paul, in the epistle of James, inHebrews, and in Revelation. When return failed, the early Christians revised their understanding. Some acknowledged that the Second Coming had been delayed, but still expected it; others redefined the focus of the promise, the Gospel of John, for example, speaking of "eternal life" as something available in the present; while still others concluded that Jesus would not return at all (2 Peter argues against those who held this view).^[57]

Sayings unique to Mark[edit]

• The Sabbath was made for man, not man for the Sabbath (Mark 2:27).^{[n 1]} Not present in either Matthew 12:1–8 orLuke 6:1–5. This is also a so-called "Western non-interpolation". The passage is not found in the Western text of Mark.
• People were saying, "[Jesus] has gone out of his mind", see also Rejection of Jesus (Mark 3:21).
• Mark is the only gospel with the combination Mark 4:24–25, the other gospels split them up: Mark 4:24 being found inLuke 6:38 and Matthew 7:2; Mark 4:25 being found in Matthew 13:12 and 25:29, Luke 8:18 and 19:26.
• Parable of the Growing Seed (4:26–29).
• Only Mark counts the possessed swine; there are about two thousand (Mark 5:13).
• Two consecutive healing stories of women; both make use of the number twelve (Mark 5:25 and Mark 5:42).
• Only Mark gives healing commands of Jesus in the (presumably original) Aramaic: Talitha koum (Mark 5:41), Ephphatha (Mark 7:34). See Aramaic of Jesus.
• Only place in the New Testament Jesus is referred to as "the son of Mary" (Mark 6:3).
• Mark is the only gospel where Jesus himself is called a carpenter (Mark 6:3). In Matthew he is called a carpenter's son (Matthew 13:55).
• Only place that both names his brothers and mentions his sisters (Mark 6:3; Matthew has a slightly different name for one brotherMatthew 13:55).
• The taking of a staff and sandals is permitted in Mark 6:8–9 but prohibited in Matthew 10:9-10 and Luke 9:3.
• The longest version of the story of Herodias' daughter's dance and the beheading of John the Baptist (Mark 6:14–29).
• Mark's literary cycles:

• 6:30–44 – Feeding of the five thousand;
• 6:45–56 – Crossing of the lake;
• 7:1–13 – Dispute with the Pharisees;
• 7:14–23 – Discourse on Defilement^[58]

Then:

• 8:1–9 – Feeding of the four thousand;
• 8:10 – Crossing of the lake;
• 8:11–13 – Dispute with the Pharisees;
• 8:14–21 – Incident of no bread and discourse about the leaven of the Pharisees.

• Customs that at that time were unique to Jews are explained (hand, produce, and utensil washing): 7:3–4.
• "Thus he declared all foods clean."^{[n 2]} 7:19 NRSV, not found in the Matthean parallel Matthew 15:15–20.
• There is no mention of Samaritans
• Jesus heals using his fingers and spit at the same time: 7:33; cf. Mark 8:23, Luke 11:20, John 9:6, Matthew 8:16; see also Exorcism.
• Jesus lays his hands on a blind man twice in curing him: 8:23–25; cf. 5:23, 16:18, Acts 6:6, 9:17, 28:8, laying on of hands.
• Jesus cites the Shema Yisrael: "Hear O Israel ..." (12:29–30); in the parallels of Matt 22:37–38 and Luke 10:27 the first part of the Shema (Deut 6:4) is absent.
• Mark points out that the Mount of Olives is across from the temple (13:3).
• When Jesus is arrested, a young naked man flees: 14:51–52. A young man in a robe also appears in 16:5–7, see also Secret Gospel of Mark.
• Mark does not name the High Priest, cf. Matt 26:57, Luke 3:2, Acts 4:6, John 18:13.
• Witness testimony against Jesus does not agree (14:56, 14:59).
• The cock crows "twice" as predicted (Mark 14:72). See also Fayyum Fragment. The other Gospels simply record, "the cock crew". Early codices 01, W, and most Western texts have the simpler version.^{[n 3]}
• Pilate's position (Governor) is not specified, 15:1, cf. Matt 27:2, Luke 3:1, John 18:28–29.
• Simon of Cyrene's sons are named (Mark 15:21).
• A summoned centurion is questioned (Mark 15:44–45).
• The women ask each other who will roll away the stone (Mark 16:3), cf. Matt 28:2–7.
• A young man sits on the "right side" (Mark 16:5), cf. Luke 24:4, John 20:12.
• Mark is the only canonical gospel with significant various alternative endings (see Mark 16, Possible Scenarios); however, most of the contents of the traditional "Longer Ending" (Mark 16:9–20) are found in other New Testament texts and are not unique to Mark, see Mark 16#The Longer Ending. The one significant exception is 16:18b "and if they drink any deadly thing", it will not harm those who believe, which is unique to Mark
•  

See also[edit]

• Gospel harmony
• Textual variants in the Gospel of Mark
• Two-source hypothesis
• List of Gospels
• Apocalyptic literature
• Acts of the Apostles (genre)
• List of omitted Bible verses
• Sanhedrin Trial of Jesus (reference to Mark)
• Secret Gospel of Mark

Notes[edit]

馬可福音
從維基百科，自由的百科全書
“三月” 這裡改方向。月縮寫三月，見月。
書的新約
紙莎草紙46，最古老的新約聖經紙莎草紙之一，顯示出林後11:33-12:9
福音
馬修 · 馬克 · 盧克 · 約翰
使徒行傳
使徒行傳
書信
羅馬書
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在馬可福音（希臘文：τὸκατὰΜᾶρκονεὐαγγέλιον，卡塔MARKON euangelion），在第二本書新約，是四個中的一個典型福音和三觀福音。這是傳統上認為是一個縮影的（摘要）馬修，佔了其在第二個地方傳福音聖經，但大多數當代學者都把它作為最早的福音。[ 1 ] [ 2 ]大多數現代學者拒絕這賦予它的傳統標記的傳播者，的同伴彼得，並把它作為一個不知名的作者有不同的來源，包括奇蹟的故事，爭論故事，寓言和激情的敘事集合時的工作。[ 3 ]

馬克講述的耶穌的事工從他的洗禮，由施洗約翰對他的死亡和埋葬和空墓的發現-沒有家譜或出生的敘事，也沒有在在第16章，任何原始的結局復活後顯現。它描繪了耶穌作為一個英雄人物的動作，一個驅魔師，治療師和奇蹟的創造者。耶穌也是神的兒子，在他的洗禮，通過了上帝，但他保持他的身份秘密，隱藏在它比喻以至於連門徒不明白。所有這一切都符合預言，這預言的命運彌賽亞為受苦的僕人。福音結束，在其原來的版本，與空墓的發現，承諾再次見面在加利利，和一個無人理睬的指令傳播的好消息復活。[ 4 ]

內容 [ 隱藏 ]
1 組成和設置
1.1 組成
1.2 的天氣問題和馬克的歷史性
1.3 設置
1.4 在基督教教堂廣場
2 結構和內容
2.1 結構
2.2 內容
2.3 文本的變化
2.4 馬可福音的結尾
3 神學
3.1 馬克的福音神學
3.2 基督耶穌馬克的理解
3.3 末世論和救贖：基督的死，復活和回歸的意義
4 與其他著作的比較
4.1 馬克和新約
4.2 熟語獨特的標記
5 參見
6 注意事項
7 參考文獻
8 來源
9 延伸閱讀
10 外部鏈接
組成和設置[ 編輯]

曼特尼亞的聖 標誌
組成[ 編輯]

這兩個源的假設：大多數學者都認為馬克是第一本福音書組成，而馬太和路加的作者用它加上第二個文件名 ​​為Q源組成自己的福音書時，
一個持久的傳統，開始於公元2世紀初與主教帕皮亞（c.125 CE）賦予這個福音標記的傳播者，在一個同伴和翻譯使徒彼得，但大多數現代學者不接受帕皮亞的索賠。[ 5 ]這本書可能是寫C.66-70 CE認證，在尼祿的基督徒在羅馬的迫害或猶太人起義，所建議的內部引用在猶太戰爭和迫害。[ 6 ]筆者採用了各種口服來源，包括奇蹟故事的集合，爭議的故事，比喻，和激情的敘述，他重寫了（學者辯論多少），並引進和結論相連; 可能是第一次連接的敘述是不是我們所知道的福音，但早期原型馬克，其中經歷了一個或多個修訂版本的現代版前製作。[ 7 ]

筆者在希臘文寫了一個樣兒觀眾（他們被外邦人所表現出的作者的需要解釋的猶太傳統和翻譯阿拉姆條款）說希臘語的基督徒，大概在羅馬（馬可福音使用了大量的拉丁術語），雖然加利利，安提阿（在羅馬帝國第三大城市，位於敘利亞北部）和敘利亞南部都被提供作為替代品。[ 8 ]他可能已被希臘羅馬傳記和修辭形式，通俗小說和傳奇故事的影響，與荷馬史詩; 不過，他提到幾乎沒有公眾人物，不作任何暗示希臘或羅馬文學，並採取從猶太經文，大多在他們的希臘版本的他的所有引用。[ 9 ] 阿黛拉Yarbro柯林斯，新約聖經批評和解釋白金漢教授耶魯大學神學院，曾辯稱，作者意在寫歷史，而不是現代意義上，甚至在古希臘和羅馬歷史學家的意義，但“歷史的末世或世界末日的感覺“，描繪了耶穌被捲入事件在時間的盡頭。[ 10 ]

的天氣問題和馬克的歷史性[ 編輯]
馬太，馬可和路加的福音承擔了驚人的相似之處給對方，以至於它們的內容可以很容易地並行列設置相映成趣。他們的親密關係，導致了一些建議，解釋他們的相互依存關係。最古老的，基於教會的傳統，是馬修是最古老和馬克是基於兩個馬太和路加的摘要。被廣泛接受的理論今天，然而，就是馬克是第一個福音，被用作源雙方馬太和路加，具有相當的其他材料一起。這樣做的最大理由是，馬太和路加只同意對方的故事和他們對事件的序列時，他們也同意馬克。人們曾經認為的協議這一領域所代表的事件的歷史進程中，但在20世紀初威廉wrede表明，馬克的順序其實是一個人工和神學的軸承結構關係不大耶穌的實際工。[ 11 ]

設置[ 編輯]
基督教開始在猶太教與基督教的“教會”（來自希臘字，意思是“集結號”），根據一些學者在耶穌自己的生命週期產生的，或者根據其他人，他 ​​去世後不久，當他的一些追隨者聲稱，親眼目睹了他從死裡復活[ 12 ]從一開始，基督徒嚴重依賴猶太文學，通過猶太經文支持自己的信念。[ 13 ]這些信念所涉及的關鍵概念的核心：在彌賽亞的神的兒子和男人的兒子，在主的日子，在神的國度。團結這些想法是世界末日預期的共同點：猶太人和基督徒，相信歷史的終結是在手，神會很快來懲罰他們的敵人，並建立了自己的統治，他們是在他的中心計劃。基督徒讀到猶太經文作為耶穌基督的人物或類型，使基督教文學的目標成為了活著的基督的經驗。[ 14 ]圍繞東地中海和羅馬，再往西的新運動蔓延，並承擔一獨特的身份，雖然在它的群體仍然是極其多樣。[ 12 ]

四福音書是耶穌的最早的敘事畫像，並寫之間，廣義地說，65和110 CE。[ 15 ]他們為觀眾已經基督徒寫-他們的目的是加強那些已經相信誰的信仰，而不是轉換不信。[ 16 ]基督教的“教會”是信徒的小社區，往往是基於家庭（一個專制的族長加大家庭，奴隸，自由民和其它客戶端），和傳福音的經常寫在兩個層面，一是“歷史“演示耶穌，其他處理作者自己一天的憂慮。的故事[ 17 ]因此，耶穌在馬可福音1:14和下面的詩句文告，例如，耶穌會作為一個混合的條款第一世紀的猶太人（“神的國”）和那些早期教會（「相信」，「福音」）。[ 17 ]更重要的是，一些學者認為馬克的理由寫的是對付誰看見耶穌在希臘信徒方式，因為想知道工作者（希臘詞是“神人”）; 馬克看到了救世主的痛苦是必要的，使神稱號的兒子（古希臘“神人”）必須得到糾正和放大以“人子”的稱號，這傳達基督的苦難。[ 18 ]另有學者想馬克可能已被寫為伽利略基督教對那些猶太基督徒在耶路撒冷看到誰對羅馬（66-73 CE）的猶太人起義的“結束時間”的開頭：馬克，第二次來臨是在加利利，不是耶路撒冷，直到下代的反抗。[ 18 ]

放置在基督教堂[ 編輯]
馬克傳統上位居第二，有時第四，在基督教教會，作為什麼被視為最重要的福音，一個稍差刪節馬修。教會也隨之衍生的耶穌其觀點主要來自馬修，其次是從約翰·馬克，只有遠親。這是只有在19世紀，馬克後來被看作是最早的四福音書，而所使用的兩個馬修和源盧克。馬可優先理論（馬克寫在前）繼續由多數學者今天舉行，並有一個新的認識的作者為使用各種文學手法來傳達他的耶穌的概念作為一個藝術家和神學家權威尚未遭受神的兒子。[ 19 ]

結構和內容[ 編輯]
馬克詳細內容
1，加利利傳道
施洗約翰（1:1-8）
耶穌受洗（1:9-11）
耶穌的誘惑（1:12-13）
好消息（1:15）
第一批門徒（1:16-20）
迦百農的會堂（1:21-28）
彼得的母親岳母（1:29-31）
儺在日落（1:32-34）
一個麻風病人（1:35-45）
一個癱子（2:1-2:12）
馬太的呼喚（2:13-17）
空腹和皮袋（2:18-22）
安息日的主（2:23-28）
長著乾癟的手（3:1-6）
回抽到大海（3:7-3:12）
調試十二（3:13-19）
盲啞（3:20-26）
堅強的人（3:27）
永遠的罪（3:28-30）
耶穌的真親屬（3:31-35）
撒種的比喻（4:1-9,13-20）
比喻的目的（4:10-12,33-34）
鬥底下燈（4:21-23）
莫特和梁（4:24-25）
不斷增長的種子和芥菜籽（4:26-32）
平靜風浪（4:35-41）
惡魔軍團命名（5:1-20）
睚魯的女兒（5:21-43）
家鄉抑制（6:1-6）
說明十二（6:7-13）
約翰斬首（6:14-29）
餵5000（6:30-44）
在水上行走（6:45-52）
他的斗篷癒合邊緣（6:53-56）
話語污物（7:1-23）
迦南婦人的女兒（7:24-30）
聾啞人（7:31-37）
餵4000（8:1-9）
沒有神蹟給（8:10-21）
與吐癒合（8:22-26）
彼得的告白（8:27-30）
耶穌預言他的死亡（8:31-33，9:30-32，10:32-34）
說明追隨者（8:34-9:1）
變身（9:2-13）
附身的男孩（9:14-29）
在教學迦百農（9:33-50）
2，西遊記耶路撒冷
進入猶太和外約旦（10:1）
關於離婚（10:2-12）
小孩子們（10:13-16）
富有的年輕人（10:17-31）
人子來服侍（10:35-45）
瞎子巴底買（10:46-52）
3，在耶路撒冷活動
進入耶路撒冷（11:1-11）
詛咒無花果樹（11:12-14,20-24）
寺事件（11:15-19）
祈禱寬恕（11:25-26）
權威質疑（11:27-33）
邪惡的農夫（12:1-12）
呈現給該撒...（12:13-17）
死者的復活（12:18-27）
大誡命（12:28-34）
是彌賽亞大衛的兒子？（12:35-40）
寡婦的蟎（12:41-44）
科特話語（13）
陰謀殺害耶穌（14:1-2）
恩膏（14:3-9）
猶大的討價還價（14:10-11）
最後的晚餐（14:12-26）
拒絕彼得（14:27-31,66-72）
痛苦中的花園（14:32-42）
猶大之吻（14:43-45）
逮捕（14:46-52）
大祭司面前（14:53-65）
彼拉多的法庭（15:1-15）
士兵戲弄耶穌（15:16-20）
西蒙的昔蘭尼（15:21）
受難（15:22-41）
埋葬（15:42-47）
空墓（16:1-8）
在較長的結束（16:9-20）
復活後的顯現（16:9-13）
大使命（16:14-18）
阿森松島（16:19）
使徒色散（16:20）
這個箱子： 視圖 談話 編輯

標記的傳播者，16世紀的俄羅斯圖標
結構[ 編輯]
有對馬克的結構沒有達成一致。[ 20 ]在那裡，不過是，在馬克8:26-31廣泛認可的休息：8:26之前有無數奇蹟的故事，動作是在加利利，耶穌宣揚到熙熙攘攘的人群，而8:31之後幾乎沒有任何奇蹟，從加利利的動作轉移到外邦人地區或敵對的猶大，耶穌教導門徒。[ 21 ]彼得承認在馬可福音8:27-30耶穌是彌賽亞從而形成分水嶺整個福音。[ 22 ]另一種公認的轉折點來在第10章的結尾，當耶穌和他的追隨者抵達耶路撒冷與聖殿當局預見的對抗開始，導致RT法國表徵標記為三幕話劇。[ 23 ]詹姆斯·愛德華茲在2002年評論指出，福音可以看作是一系列的問題，首先問耶穌是誰（答案是，他是彌賽亞），那麼形成他的任務需要（苦難終於在受難和復活任務，事件才得以當問題的回答的理解），而另一位學者，C.邁爾斯，取得了什麼愛德華茲所說的“令人信服的理由” ​​為承認耶穌受洗的事件，變身和被釘十字架，在開始，中間和福音的結束，三個關鍵的時刻，每一個共同的元素，並在世界末日的光每個描繪出來。[ 24 ]

內容[ 編輯]
耶穌被宣布為彌賽亞和神的兒子; 他是約翰的洗禮和天上的聲音宣布他為神的兒子; 他在曠野受測試的撒旦 ; 約翰被捕後，耶穌開始宣講的好消息神的國度。
耶穌收集他的門徒; 他開始教學，趕鬼，醫治病人，清潔麻風病人，使死人復活，餵養飢餓的人，給盲人提供的視線; 他提供了一個很長的話語中比喻的人群，旨在為弟子，但他們無法理解; 他的表現大能的工作，平靜的風暴，在水上行走，但在上帝和魔鬼認識他，也沒有擁擠的人群，也不是弟子抓住了他的身份。
耶穌問誰的人說他是，然後門徒，“但你，誰做你說我是誰？” 彼得回答說，他是基督，耶穌命令他的沉默; 耶穌解釋說，人子必須上耶路撒冷去，被殺死，反而會再次上升，摩西和以利亞出現與耶穌和上帝告訴弟子，“這是我的兒子”，但他們仍然不理解。
耶穌去耶路撒冷，在那裡他被人們譽為一個誰“來在主的名”，並開創了“王國的國寶”; 他駕駛那些誰從寺購買和出售動物和辯論的猶太當局; 在橄欖山上，他宣布寺，他的追隨者的迫害的到來破壞，並為未來的人子在權力和榮耀。
一個女人芬芳耶穌的頭，油，和耶穌解釋說，這是他未來的死亡的標誌; 耶穌慶祝逾越節的弟子，宣布了麵包和酒是他的身體和血，並與他們去客西馬尼園禱告; 有猶大背叛他的猶太人; 由大祭司審問，他說他是基督，是神的兒子，並且將返回作為人子在神的右邊; 猶太領袖把他交給彼拉多，誰他釘十字架作為一個誰聲稱自己是“猶太人的王”; 耶穌的門徒拋棄，是由猶太議會的友好成員被埋在石頭墓。
誰曾跟隨耶穌的婦女來到墳墓第二天早晨; 他們發現它空著，一個年輕男子在白色長袍被告知去告訴耶穌已經復活，並已經在他們之前到加利利人; “但他們說什麼也不告訴人，因為他們害怕......” [ 4 ]
文本的變化[ 編輯]
馬克，像所有的經文已經有一個複雜的傳輸和我們今天看到的版本是只什麼樣的原文可能是一個現代學者的逼近。抄寫員加入，故意以適應不斷變化的原始的理解回落的話，這是一個共同的經驗粉飾寫的手稿成為納入文本的邊緣作為複印。任何特殊的例子，當然是開放的爭議，但有可能會注意到馬克7:16，“讓任何人用耳朵聽，聽，”這是不是在早期的手稿中發現，和那句“神的兒子”的在馬可福音1:1，這是沒有的一些手稿。

馬克，最古老的片段P 45（馬克4:36-12:28的一部分），建於公元3世紀，和最早的完整的手稿- 西奈抄本，梵諦岡，並與差距，Alexandrinus -從第4 [ 25 】 4世紀的手稿收於馬克16時08分，隨著逃難的婦女在恐懼中從空墓-這大概是原來的結局是從早期教父優西比烏和杰羅姆支持的語句。[ 25 ]兩個嘗試了為提供更滿意的結局。[ 26 ]後來的手稿少數有什麼是所謂的“短收官”，一個除了馬克16:8告訴婦女如何告訴“周圍的人彼得”所有已吩咐以及如何永生（或“宣布永遠得救的根源”）的消息隨後被送往由耶穌自己-這另外的不同之處從馬克，其餘的風格和耶穌的認識[ 26 ]絕大多數有“長結束“，馬克16:9-20，與復活的耶穌，門徒的調試宣講福音，基督升天賬目; [ 25 ]這可能是寫於公元2世紀初，後來在同一個世紀補充說。[ 26 ]

突然的原始結尾可以表示為“為主題的連接彌賽亞秘密 “。這突然的結局也支持這本書的識別作為衣櫃的戲劇，它典型地結束，沒有解決，往往與防止閉合悲劇或令人震驚的事件。[ 27 ]

馬可福音的結尾[ 編輯]
有關此主題的更多信息，請參閱Mark_16。
-馬克的最早的完整手稿西奈抄本，梵諦岡，並與差距，Alexandrinus -日期從4世紀[ 25 ]這些最終在馬克16:8，與逃離的婦女在恐懼中從空墓：多數近期學者們認為，這是原來的結局。[ 28 ]有人企圖提供更滿意的結論：後來手稿少數擁有“更短的結局”，一個除了馬克16:8告訴婦女如何告訴“周圍的人彼得“所有的天使所吩咐的，以及如何在”永遠得救的宣言“當時耶穌自己發送出去。[ 26 ]絕大多數有“結束時間”，馬克16:9-20，與復活後的耶穌的賬戶，門徒的調試宣講福音，基督升天的。[ 25 ]現代學者提出了很多解釋，突然原來的結局，沒有得到普遍接受，但很顯然，馬克的耶穌期待後死亡在加利利會面，並很可能在該會議上，像在加利利的最後一次會議，馬太描述，馬克的耶穌會吩咐門徒把他的訊息給國家。[ 28 ]

神學[ 編輯]

的馬可福音第一頁：“ 耶穌基督，神的兒子的福音的起頭 “，通過的Sargis Pitsak（14世紀）

微不足道的2427 - “古馬”
馬克的福音神學[ 編輯]
馬克介紹他的書作為“福音”，意思是“好消息”，希臘的“新世紀福音戰士”的直譯[ 29 ] -他用這個詞往往比在新約中保羅之外的任何作家。[ 30 ]保羅用它的意思是“好消息（死亡和復活的節能意義）的基督”; 馬克它延伸到基督的職業生涯，以及他的死亡和復活。[ 29 ]像其他福音書，馬克被寫入證實耶穌是身份末世拯救者 -諸如“目的救世主 “和” 之子神 “。[ 31 ]正如在所有的福音書，耶穌的彌賽亞身份是支持多個主題，包括：（1）他的弟子的描述為鈍角，恐懼和不理解; 由耶穌的敵人，他 ​​是一個魔術師的電荷（2）駁斥; （3）保密圍繞他的真實身份（這是最後一次從約翰丟失）。[ 31 ]

1，門徒的失敗
在馬克的弟子，特別是十二，從缺乏感知耶穌的移動到甩“的方式痛苦”來飛行，並拒絕-即使誰收到了他復活的第一個宣講的女性可以被看作是失敗的沒有報告這個好消息。有學者之間多這一主題的討論。有些人認為，馬克筆者用的是徒弟，以糾正自己的社區關於受難的彌賽亞的現實“錯誤”的觀點，也有人認為這是對教會的耶路撒冷分支的攻擊的抵抗福音的擴展外邦人，或最初的熱情轉換的通常經驗鏡子後面的必要性痛苦越來越認識。這當然反映了耶穌的馬強的主題為“苦難只是一個”描繪的那麼多的猶太經文，從耶利米工作和詩篇的書，但特別是在“ 受苦的僕人 “經文以賽亞書。這也反映了神的愛被滿足的不忠和失敗，只有被神續期猶太經文的主題。並在其中福音是寫現實世界的背景下，羅馬的基督徒的尼祿迫害下，門徒的失敗，耶穌否認彼得自己本來的信仰，希望與和解的有力象徵。[ 32 ]

2，魔法充電
馬克包含神蹟和醫治二十賬戶，佔近三分之一的福音和半前十章，多，比例，比在任何其他福音。[ 33 ]在福音書作為一個整體耶穌的神蹟，預言等。，被作為神統治的證據，但耶穌的醫治馬克的描述是一個局部的例外，因為他的方法，用唾沫治愈失明（馬可福音8:22-26）和神奇的公式（“大利大暨” 5:41，“以法大，”7:34），是那些魔法師的。[ 34 ] [ 35 ]這是充電猶太人的宗教領袖控告耶穌：他們說他正在執行驅魔與邪靈的援助（馬可福音3:22），並調用了施洗約翰的精神（馬可福音6:14）。[ 34 ] “有...無期在[羅馬]帝國的歷史中，魔術師不被視為一個社會的敵人“，受到罰款由流放到死，說古典學者拉姆齊MacMullen。[ 36 ]所有的福音書，耶穌辯護反對收費，如果屬實，這將違背他們的最終賠款給他。[ 37 ]的點的魔王事件馬克（馬克3:20-30），是載耶穌聲稱自己是上帝，而不是撒旦的工具。[ 37 ]

3，救世主的秘密
主要文章：救世主的秘密
1901年，威廉wrede確定了“彌賽亞秘密” -耶穌的秘密關於他作為救世主的身份-作為標誌的中心主題之一。Wrede認為，秘密的元素-耶穌沉默的惡魔，門徒關於他的身份的遲鈍，真理裡面比喻隱蔽，是小說，和源於教會的復活後的彌賽亞信仰之間的緊張關係耶穌的歷史現實。但仍有超過多遠的“秘密”起源於馬克和多遠，他從傳統得到了它的持續爭論，有多遠，如果在所有，它代表了歷史上的耶穌的自我理解和實踐。[ 38 ]

基督耶穌的馬可了解[ 編輯]
基督是指有關基督的人或本質的學說或諒解。[ 39 ]在新約聖經的著作也經常通過應用到耶穌的標題傳達。大多數學者都認為“神的兒子”是最重要的冠軍馬克。[ 40 ]它出現在神自己的嘴唇在洗禮和變身，並且是耶穌自己的自我定位（馬可福音13:32 ）。[ 40 ]這些和其它實例提供了如何傳道認為耶穌可靠的證據，但目前尚不清楚究竟什麼稱號意味著馬克和他的第1個世紀的觀眾。[ 40 ]當它出現在希伯來文聖經這意味著以色列作為上帝的子民，或國王在他的加冕，或天使，以及受苦的義人。[ 41 ]在希臘文化中相同的短語的意思是“神人”，一個超自然的存在。[ 40 ]很少有證據表明， “神的兒子”是在第一世紀猶太教的彌賽亞的稱呼，並且其中馬克描述了耶穌的屬性是許多希臘神醫“神人”更比那些猶太人大衛的彌賽亞。[ 40 ]

馬克沒有明確說明他的意思是“神的兒子”，也不當兒子的身份被授予。[ 42 ]新約聖經作為一個整體呈現四種不同的理解：

耶穌成為神的兒子在他的復活，神“begetting”耶穌到一個新的生命從死裡復活，他-這是最早的認識，在保羅的保存書信向羅馬，1:3-4，並在使徒行傳 13:33 ;
耶穌成為神的兒子在他的洗禮，在降臨聖靈標誌著他作為救世主，而“神的兒子”，是指當時建立了他神的關係-這是隱含在馬可福音1:9-11的理解;
馬太和路加從受孕和出生的那一刻，與神結束一個人的父親的地方呈現耶穌是“神的兒子”;
約翰，最後的福音書，提出了想法，即基督是預先存在的，並成為肉身的耶穌-一個想法還發現，在保羅[ 43 ]
馬克也稱耶穌為“克里斯托”（基督），翻譯希伯來文“彌賽亞”（受膏者人）[ 44 ]在舊約中的彌賽亞一詞（「受膏者」）所描述的先知，祭司和君王; 耶穌的時候，與王國消失已久，它已經到來意味著一個末世國王（誰很可能在年底的時候王），一個會是誰完全是人類雖然遠遠超過所有的神以前的使者向以色列更大，賦予了神奇的力量，脫離罪惡，正義和榮耀統治（中所描述的，例如，在所羅門的詩篇，從這一時期猶太人的工作）。[ 45 ]最重要的事件是在耶穌的死的情況下和痛苦，這表明，馬克，耶穌只能完全在這方面的理解。[ 44 ]

第三個重要的冠軍，“ 人子 “，有它的根結，在以諾書，（那個時代的流行的猶太世界末日的工作），尤其是在但以理書7 :13-14，其中人子被分配。的統治權，王權和榮耀王室的角色[ 46 ] [ 47 ]馬克14:62融合了更多的聖經典故：之前他來上雲（但以理書7:13）人子將在神的右邊（詩就座110:1），指著三個冠軍，基督，是神的兒子，人子，常見的元素作為參考王權的等價性。[ 48 ]

末世論和救贖：基督的死，復活的含義，並返回[ 編輯]
末世論是指末世的研究，和猶太人預期的彌賽亞將作為一個末世人物，誰也出現在時代的結束一個王國利於他們迎來一位拯救者。[ 49 ]最早的猶太基督徒社區看見耶穌在猶太這個意義上說，上帝任命了一個人形救世主; 但他們也相信耶穌的復活和大喜天堂，基於這個原因，他們也查看了他作為上帝的代理人（「神的兒子」），誰就會在返回迎來輝煌的天國。[ 50 ]

所謂“ 神的兒子 “也有特定含義的猶太人，或含義的範圍。[ 51 ]其中最這些顯著是在他即位的國王，他的兒子，該行為合法化他的統治以色列通過的上帝。[ 52 ]在希臘文化的短語有不同的含義：它的意思是“神人”，傳說中的英雄像大力神一樣，埃及的統治者法老，還是著名的哲學家像柏拉圖。[ 53 ]當福音書稱神的兒子耶穌的目的不是找出他作為統治者，而是把他在班裡的古希臘和希臘神的男人來說，“神的兒子”誰被賦予了超自然的力量來進行醫治，驅邪等精彩事蹟。[ 52 ]馬可福音認為對“大衛的子孫”救世主和贊成“他的耶穌神的兒子，一個希臘的理解預言，他的使命就是苦難，死亡和復活，並通過暗示，而不是軍事的榮耀和征服。[ 54 ]這反映了擺脫猶太-基督教世界末日的傳統和對保羅，對他們來說，基督的死和復活，而不是建立在世界末日的猶太王國，是救贖，「福音」的意思鼓吹希臘化的消息。[ 50 ]

與其他著作比較[ 編輯]

“進了墳墓，看見一個少年人坐在右邊，在一個穿著白袍” -空墓的發現馬克的描述（從亨利二世Pericopes）
馬克和新約[ 編輯]
所有四本福音書講一個故事中，耶穌的死和復活是至關重要的救贖事件。[ 55 ]有，但是，這四個之間的重要區別：

不像馬太和路加，馬不追溯耶穌的祖先回到王大衛，並沒有提到他是一個的後代處女母親和一個神聖的父親
不像約翰，馬克從來沒有稱耶穌為“上帝”，他也沒有聲稱耶穌存在，作為一個神聖的存在之前，他的俗世生活[ 56 ]
馬克的時間預期的基督徒耶穌返回作為彌賽亞在自己的一生-馬克，像其他福音書，屬性的承諾，以耶穌自己（馬可福音9:1和13:30），它是反映在信保羅，在在詹姆斯的書信，在希伯來書，並在啟示錄。當返回失敗，早期的基督徒修訂的理解。有人承認，第二次來已經推遲，但仍預期; 重新定義他人的承諾的重點，約翰福音，例如，說“永生”在目前可動用的東西; 而還有一些人認為，耶穌不會返回在所有（彼得認為對那些誰持這種觀點）。[ 57 ]

熟語獨特的標記[ 編輯]
在安息日的人作出，人不是為安息日（馬可福音2:27）。[ N +1 ]不存在任何馬太福音12:1-8或路加6:1-5。這也是所謂的“西方非插值”。該通道是不是在馬克的西方文字中找到。
人們都在說，“（耶穌）已經出了主意”，也見​​耶穌的抑制（馬克3時21分）。
馬克與組合的唯一福音馬克4:24-25，其他福音書將它們分割：馬克4:24被發現在路加福音6:38和馬太福音7:2 ; 馬可福音4:25被發現在馬太福音13:12和25:29，路加福音8:18和19:26。
比喻中的種子成長的（4:26-29）。
只有標記計數附身豬 ; 大約有2000（馬可福音5:13）。
女性的兩個連續癒合的故事; 既利用12號（的馬克5:25和馬克5:42）。
只有馬克給出了（大概是原來的）癒合耶穌的命令阿拉姆語：大利大koum（馬可福音5:41），以法大（馬可福音7:34）。看到耶穌的阿拉姆語。
在新約中耶穌唯一的地方，被稱為“瑪麗的兒子”（可6:3）。
馬克就是耶穌自己被稱為木匠唯一的福音（馬可福音6:3）。在馬太福音，他被稱為一個木匠的兒子（馬太福音13:55）。
只有把兩個名字他的兄弟，並提到他的姐姐（馬可福音6:3，馬太福音有一個稍微不同的名稱，一個兄弟馬太福音13:55）。
一個工作人員和涼鞋的回吐是允許在馬克6:8-9，但禁止在馬太福音10:9-10和盧克9:3。
最長的版本的故事希羅底的女兒的舞蹈和斬首的施洗約翰（馬可福音6:14-29）。
馬克的文藝週期：
6:30-44 - 餵養的5000;
6:45-56 -跨越之湖 ;
7:1-13 - 爭議與法利賽人;
7:14-23 - 話語上的污物[ 58 ]
然後：
8:1-9 - 餵養的4000;
8:10 -跨越之湖 ;
8:11-13 - 爭議與法利賽人;
8:14-21 -事故沒有麵包和話語對酵法利賽人。
海關，當時是唯一的猶太人的解釋（手，生產和器具清洗）：7:3-4。
“因此，他宣布所有的食物乾淨。” [ n 2個] 7:19 NRSV，而不是在馬太平行的發現馬太15:15-20。
但沒有提到的撒瑪利亞人
用他的手指和吐的同時，耶穌治愈：7:33 ; 比照馬克8時23分，路11:20，約9時06分，馬修8點16 ; 又見驅魔。
耶穌奠定了他的手放在一個瞎子在兩次治療他：8:23-25 ​​; 比照5:23，16:18，使徒行傳6:6，9:17，28:8，按手禮。
耶穌引用了瑪家園以色列：“聽到以色列啊......”（12:29-30）; 在的相似之處太22:37-38和路加福音10:27瑪（第一部分申6:4）不存在。
馬克指出，橄欖山對面的寺廟（13:3）。
當耶穌被逮捕，一名年輕的裸體男子逃離：14:51-52。一個年輕人在長袍也出現在16:5-7，又見馬克秘密福音。
馬克不名的大祭司，比照馬特26:57，路加福音3:2，使徒行傳4:6，約翰福音18:13。
耶穌對證人證言不同意（14:56，14:59）。
雞叫“兩次”為預測（馬可福音14:72）。又見法尤姆片段。其他福音書只是記錄，“雞就叫了。” 早期抄本01，W和大多數西方文字有簡單的版本。[ ñ3 ]
彼拉多的位置（總督）未指定，15:1，比照馬特27:2，路加福音3:1，約翰福音18:28-29。
的昔蘭尼西蒙的兒子命名（馬可福音15:21）。
召喚出來的百夫長被質疑（馬可福音15:44-45）。
女人問對方誰將會推出石頭挪開（馬可福音16:3），比照太28:2-7。
一個年輕人坐在“右側”（馬可福音16:5），比照路加福音24:4，約翰福音20:12。
馬克是唯一正規的福音與顯著各種替代的結局（見馬可福音16，可能的情形）; 然而，大多數傳統的“長結束”（內容馬可福音16:9-20）被發現在其他新約經文，而且不是唯一的標誌，看到馬克16＃的更長的結束。一個顯著的例外是16點18分b“和若喝了什麼毒物”，它不會傷害那些誰相信，這是唯一的標誌