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| | {{Books of the New Testament}} | | {{Books of the New Testament}} |
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| - | The '''Gospel According to Mark''' (κατὰ Μᾶρκον εὐαγγέλιον, τὸ εὐαγγέλιον κατὰ Μᾶρκον, ''to euangelion kata Markon''), commonly shortened to the '''Gospel of Mark''' or simply '''Mark''', is the second book of the [[New Testament]]. This [[canonical]] account of the life of [[Jesus of Nazareth]] is one of the three [[synoptic gospels]]. It was thought to be an [[epitome]], which accounts for its place as the second gospel in the [[Bible]]. However, most contemporary scholars now regard it as the earliest of the [[canonical gospel]]s <sup>[]</sup> (''c'' 70),<sup>[]</sup> a position known as [[Markan priority]]. | + | The '''Gospel According to Mark''' (κατὰ Μᾶρκον εὐαγγέλιον, τὸ εὐαγγέλιον κατὰ Μᾶρκον, ''to euangelion kata Markon''), commonly shortened to the '''Gospel of Mark''' or simply '''Mark''', is the second book of the [[New Testament]]. This [[canonical]] account of the life of [[Jesus of Nazareth]] is one of the three [[synoptic gospels]]. It was thought to be an [[epitome]], which accounts for its place as the second gospel in the [[Bible]]. However, most textual critics now regard it as the earliest of the [[canonical gospel]]s (''c'' 70), a position known as [[Markan priority]]. [[Markan priority]] is favored by textual critics because corrupt manuscripts like Sinaiticus omit the last twelve verses of chapter 16. [[Markan priority]] makes it seem like the omission is an authority. |
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| - | The Gospel of Mark narrates the [[Ministry of Jesus]] from [[John the Baptist]]'s [[baptism of Jesus]] to the [[Ascension of Jesus]], and it concentrates particularly on the last week of his life (chapters 11–16, the trip to [[Jerusalem]]). Its swift narrative portrays Jesus as a heroic man of action,<sup>[]</sup> an [[Exorcism|exorcist]], a healer and miracle worker.
| + | ==See Also== |
| | + | * [[Mark 1:2–3]] |
| | + | * [[The Last Twelve Verses of Mark]] by [[Dean John William Burgon]] |
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| - | An important theme of Mark is the [[Messianic Secret]].<sup>[]</sup> Jesus silences the [[demoniacs]] he heals, keeps his messianic identity secret, and conceals his message with [[parables]].<sup>[]</sup> The [[Disciple (Christianity)|disciples]] also fail to understand the implication of the [[miracles of Jesus]].<sup>[]</sup>
| + | ==External Links== |
| | + | * [http://www.ccel.org/ccel/burgon/mark.html Last Twelve Verses of the Gospel According to S. Mark Vindicated Against Recent Critical Objectors and Established] by [[John William Burgon]] |
| | + | * [http://www.tbsbibles.org/pdf_information/421-1.pdf The last Twelve Verses of Mark] (PDF) by the [[Trinitarian Bible Society]] |
| | + | * [http://en.wikipedia.org/wiki/Gospel_of_Mark Wikipedia article on the Gospel of Mark] |
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| - | All four canonical gospels are anonymous, but [[Early Christian]] tradition identifies this gospel's author as [[Mark the Evangelist]], who is said to have based the work on the testimony of [[Saint Peter]].<sup>[]</sup> Some modern scholars consider the traditional authorship account to be essentially credible,<sup>[]</sup> while others doubt it.<sup>[]</sup> Even scholars who doubt Mark's authorship acknowledge that much of the material in Mark goes back a long way and represents important information about Jesus.<sup>[]</sup> The Gospel of Mark is often considered to be the [[primary source]] of information about the [[ministry of Jesus]].<sup>[]</sup>
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| - | ==Composition and setting==
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| - | The Gospel of Mark does not name its author.<sup>[]</sup> A 2nd century tradition ascribes it to [[Mark the Evangelist]] (also known as [[John Mark]]), a companion of Peter,<sup>[]</sup> on whose memories it is supposedly based.<sup>[]</sup><sup>[]</sup><sup>[]</sup><sup>[]</sup> The gospel was written in Greek around AD 64, possibly in Syria.<sup>[]</sup> The author's use of varied sources tells against the traditional account of authorship,<sup>[]</sup> and according to the majority view the author is probably unknown.<sup>[]</sup>
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| - | ===Authorship and sources===
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| - | [[Image:Andrea Mantegna 087.jpg|thumb|left|200px|[[Andrea Mantegna|Mantegna]]'s [[Mark the Evangelist|St. Mark]].]]
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| - | [http://www.forerunner.com/churchfathers/X0027_07._PAPIAS_OF_HIERAP.html According to] [[Irenaeus]], [[Papias of Hierapolis]], writing in the early 2nd century, reported that this gospel was by [[John Mark]],<sup>[]</sup> the companion of [[Saint Peter]] in Rome, who "had one purpose only – to leave out nothing that he had heard, and to make no misstatement about it."<sup>[]</sup> A number of modern scholars believe that the gospel was written in Syria by an unknown Christian around AD 70, using various sources including a passion narrative (probably written), collections of miracles stories (oral or written), apocalyptic traditions (probably written), and disputations and didactic sayings (some possibly written).<sup>[]</sup> Some of the material in Mark, however, goes back a very long way, representing an important source for historical information about Jesus.<sup>[]</sup>
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| - | Mark wrote primarily for an audience of gentile Greek-speaking residents of the [[Roman Empire]]: Jewish traditions are explained, clearly for the benefit of non-Jews (e.g., [[Mark 7:1]]–[[Mark 7:4|4]]; [[Mark 14:12]]; [[Mark 15:42]]), and [[Aramaic]] words and phrases are expanded upon by the author, e.g., ταλιθα κουμ (''talitha koum'', [[Mark 5:41]]); κορβαν (''Corban'', [[Mark 7:11]]); αββα (''abba'', [[Mark 14:36]]). When Mark makes use of the [[Old Testament]] he does so in the form in which it had been translated into Greek, the [[Septuagint]], for instance [[Mark 1:2]]; [[Mark 2:23]]–[[Mark 2:28|28]]; [[Mark 10:48]]b; [[Mark 12:18]]–[[Mark 12:27|27]]; also compare [[Mark 2:10]] with [[Book of Daniel|Daniel]] [[Daniel 7:13]]–[[Mark 12:14|14]].
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| - | ===Source for Matthew and Luke===
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| - | See also [[Two-source hypothesis]]
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| - | [[Image:Minuscule 544 GA 0077a.jpg|thumb|right|200px|The first page of Mark in [[Minuscule 544]]]]
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| - | Most scholars believe that the Gospel of Mark was the first of the canonical gospels, and was available when the gospels of Matthew and Luke were written.<sup>[]</sup> The reason that such great importance is attached to this Gospel has been the widespread belief in the [[academic community]] that the Gospel of Mark and probably [[Q document|'''''Q''''']] were the basis of the Synoptic Gospels,<sup>[]</sup><sup>[]</sup> as held in the [[two-source hypothesis]].<sup>[]</sup><sup>[]</sup><sup>[]</sup><sup>[]</sup><sup>[]</sup> Mark's gospel is a short, [[Koine Greek]] basis for the Synoptic Gospels. It provides the general chronology, from Jesus' baptism to the empty tomb.<sup>[]</sup>
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| - | ==Differing versions==
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| - | Mark is the shortest of the canonical gospels. Manuscripts, both scrolls and codices, tend to lose text at the beginning and the end, not unlike a coverless paperback in a backpack.<sup>[]</sup> These losses are characteristically unconnected with excisions. For instance, [[Mark 1:1]] has been found in two different forms. Most manuscripts of Mark, including the 4th-century [[Codex Vaticanus Graecus 1209|Codex Vaticanus]], have the text "son of God",<sup>[]</sup> but three important manuscripts do not. Those three are: [[Codex Sinaiticus]] (01, א; dated 4th century), [[Codex Koridethi]] (038, Θ; 9th century), and the text called [http://www.skypoint.com/members/waltzmn/Manuscripts1-500.html#m28 Minuscule 28] (11th century).<sup>[]</sup> Textual support for the term "Son of God" is strong, but the phrase may not have been original.<sup>[]</sup>
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| - | Interpolations may not be editorial, either. It is a common experience that [[gloss]]es written in the margins of manuscripts get 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.
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| - | Revision and editorial error may also contribute. Most differences are trivial but [[Mark 1:41]], where the leper approached Jesus begging to be healed, is significant. Early ([[Western text-type|Western]]) manuscripts say that Jesus became angry with the leper while later ([[Byzantine text-type|Byzantine]]) versions indicate that Jesus showed compassion. This is possibly a confusion between the Aramaic words ''ethraham'' (he had pity) and ''ethra'em'' (he was enraged).<sup>[]</sup> Since it is easier to understand why a scribe would change "rage" to "pity" than "pity" to "rage," the earlier version is probably original.<sup>[]</sup>
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| - | ==Ending==
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| - | See Also [[Mark 16]]
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| - | Starting in the 19th century, textual critics have commonly asserted that [[Mark 16:9]]–[[Mark 16:20|20]], describing some disciples' encounters with the resurrected Jesus, was a later addition to the gospel. [[Mark 16:8]] stops at a description of the [[empty tomb]], which is immediately preceded by a statement by a "young man dressed in a white robe" that Jesus is "risen" and is "going ahead of you into Galilee." The last twelve verses are missing from the oldest manuscripts of Mark's Gospel.<sup>[]</sup> The style of these verses differs from the rest of Mark, suggesting they were a later addition. In a handful of manuscripts, a "short ending" is included after 16:8, but before the "long ending", and exists by itself in one of the earliest [[Old Latin]] codices, [[Codex Bobiensis]]. By the 5th century, at least four different endings have been attested. (See [[Mark 16]] for a more comprehensive treatment of this topic.) Possibly, the Long Ending (16:9-20) started as a summary of evidence for Jesus' resurrection and the apostles' divine mission, based on other gospels.<sup>[]</sup> It was likely composed early in the 2nd century and incorporated into the gospel around the middle of the 2nd century.<sup>[]</sup>
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| - | Therefore, the ''Gospel of Mark'' may have originally ended abruptly at [[Mark 16:8]]. This has become problematic for scholars, as it is unlikely that a Christian author would have intentionally ended his gospel in such a fashion. The most common explanation is that the ending was lost. This is not uncommon with ancient scrolls due to their wearing patterns. The gospel may have been unfinished, due to death or some form of persecution. Finally Mark could have been a two volume work in the tradition of ''[[Luke-Acts]]'', the second volume being lost or unfinished.<sup>[]</sup><sup>[]</sup><sup>[]</sup>
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| - | <sup>[]</sup>
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| - | [[Irenaeus]], ''c''. 180, quoted from the long ending, specifically as part of Mark's gospel.<sup>[]</sup> The 3rd-century theologian [[Origen of Alexandria]] quoted the resurrection stories in Matthew, Luke, and John but failed to quote anything after {{bibleverse||Mark|16:8}}, suggesting that his copy of Mark stopped there. [[Eusebius]] and [[Jerome]] both mention the majority of texts available to them omitted the longer ending.<sup>[]</sup> Critics are divided over whether the original ending at 16:8 was intentional, whether it resulted from accidental loss, or even the author's death.<sup>[]</sup> Those who believe that 16:8 was not the intended ending argue that it would be very unusual syntax for the text to end with the conjunction ''gar'' ({{polytonic|γάρ}}), as does [http://www.greeknewtestament.com/B41C016.htm#V8 Mark 16:8], and that thematically it would be strange for a book of good news to end with a note of fear ({{polytonic|ἐφοβοῦντο γὰρ}}, "for they were afraid").<sup>[]</sup> If the 16:8 ending was intentional, it could indicate a connection to the theme of the "[[Messianic Secret]]". This abrupt ending is also used to support the identification of this book as an example of [[closet drama]], which characteristically ended without resolution and often with a tragic or shocking event that prevents closure.<sup>[]</sup>
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| - | ==Characteristics==
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| - | [[File:Archaic mark session.jpg|thumb|[[Minuscule 2427]] – "Archaic Mark"]]
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| - | The ''Gospel of Mark'' differs from the other gospels in language, detail and content. Its theology is unique. The gospel's vocabulary embraces 1330 distinct words, of which 60 are proper names. Eighty words, (exclusive of proper names), are not found elsewhere in the New Testament. About one-fourth of these are non-classical. In addition Mark makes use of the "historic present" as well as the "Messianic secret" to make known his Gospel message.<ref>William Telford, ''Mark'', Continuum International Publishing Group, 2003 pp.75 - 78</ref>
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| - | ===Theology===
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| - | Christians consider the ''Gospel of Mark'' to be divinely inspired and will see the gospel's theology as consistent with that of the rest of the Bible. Each sees ''Mark'' as contributing a valuable voice to a wider Christian theology, though Christians sometimes disagree about the nature of this theology. However, Mark's contribution to a New Testament theology can be identified as unique in and of itself.
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| - | Mark is seen as a historian/theologian and declares that his account is "The Gospel of Jesus Christ". The "Suffering Messiah" is central to Mark's portrayal of Jesus, his theology and the structure of the gospel. This knowledge is hidden and only those with spiritual insight may see. The concept of hidden knowledge may have become the basis of the [[Gnostic Gospels]].<ref>William L. Lane, ''The Gospel according to Mark'', Volume 2 of The new international commentary on the New Testament, Wm. B. Eerdmans Publishing, 1974 pp.300 - 303</ref> John Killinger, arguing that, in ''Mark'', the resurrection account is hidden throughout the gospel rather than at the end, speculates that the Markan author might himself have been a [[Gnosticism|Gnostic]] Christian.<ref>John Killinger, ''Hidden Mark: Exploring Christianity's Heretical Gospel'' (Macon, Georgia: Mercer University Press, 2010).</ref>
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| - | ===Messianic secret===
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| - | {{main|Messianic secret}}
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| - | In Mark, more than in the other synoptics, Jesus hides his messianic identity.<ref>[[Stephen L Harris|Harris, Stephen L.]], Understanding the Bible. Palo Alto: Mayfield. 1985. p. 287.</ref> When he exorcises demons, they recognize him, but he commands them to be silent. When he heals people, he tells them not to reveal how they were healed.<ref>'Again and again, both Jesus' intimate disciples and those whom he miraculously heals or cleanses or from whom he exorcises demons are charged not to reveal who he is (Mark 1:23-24, 34; 3:11-12; 8:30; 9:2-9).' [[Stephen L Harris|Harris, Stephen L.]], Understanding the Bible. Palo Alto: Mayfield. 1985. p. 287.</ref> When he preaches, he uses parables to conceal his true message. The disciples are obtuse, understanding the true significance of Jesus only after his death.<ref>[[Stephen L Harris|Harris, Stephen L.]], Understanding the Bible. Palo Alto: Mayfield. 1985. p. 287-288.</ref> This "Messianic secret" is a central issue in Bible scholarship.<ref name="ReferenceA">"Messianic secret." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005</ref>
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| - | In 1901, William Wrede challenged the current critical view that Mark comprised a straightforward historical account and gave the name "Messianic secret" to this gospel theme. He argued that the Messianic secret was a literary device that Mark used to resolve the tension between early Christians, who hailed Jesus as the Messiah, and the historical Jesus who, he argued, never made any such claim for himself.<ref>"Wrede, William." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005</ref> The Messianic secret remains a topic of debate.<ref name="ReferenceA"/>
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| - | ===Adoptionism===
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| - | Christians believe that Jesus was the [[Son of God]]. The majority Christian view is that He was conceived by the [[Holy Spirit]] and was born of the [[Virgin Mary]].
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| - | However, there is a minority Christian belief called [[Adoptionism]]. Adoptionists believe that Jesus was fully human, born of a sexual union between Joseph and Mary.<ref>[http://books.google.ca/books?id=yipXIHcteRsC&pg=PA16&dq=#v=onepage&q&f=false Bart D. Ehrman, ''Truth and fiction in The Da Vinci code: a historian reveals what we really know about Jesus, Mary Magdalene, and Constantine'', Oxford University Press US, 2004], p. 19</ref><ref>[http://books.google.ca/books?id=gL8KJoZin4wC&pg=PA43&dq=%22Adoptionist++heresy%22+born+joseph+union&ei=vwmmS-3CLo60zATB2Ki6CA&cd=1#v=onepage&q=%22Adoptionist%20%20heresy%22%20born%20joseph%20union&f=false Charles Landon, "A text-critical study of the Epistle of Jude", Volume 135 of Journal for the study of the New Testament, Continuum International Publishing Group, 1996], p.43</ref> Jesus only became [[divinity|divine]], i.e. (adopted as God's son), later at his [[baptism of Jesus|baptism]].<ref>[http://books.google.ca/books?id=yipXIHcteRsC&pg=PA16&dq=%22Adoptionists+teach%22+baptism+%22son+of+god%22&cd=1#v=onepage&q=%22Adoptionists%20teach%22%20baptism%20%22son%20of%20god%22&f=false Ed Hindson & Ergun Caner, ''The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity'', Harvest House Publishers, 2008] P. 16</ref> He was chosen as the firstborn of all creation because of his sinless devotion to the will of God.<ref>[http://books.google.ca/books?id=yipXIHcteRsC&pg=PA17&dq=%22adoptionist+position%22+%22born+as+a+man%22++%22virtuous+sinless+life%22&cd=1#v=onepage&q=%22adoptionist%20position%22%20%22born%20as%20a%20man%22%20%20%22virtuous%20sinless%20life%22&f=false Ed Hindson & Ergun Caner, ''The Popular Encyclopedia of Apologetics: Surveying the Evidence for the Truth of Christianity'', Harvest House Publishers, 2008] p. 17</ref><ref>They too accept Matthew's gospel, and like the followers of Cerinthus and Merinthus, they use it alone. They call it the ''Gospel of the Hebrews'', for in truth Matthew alone in the New Testament expounded and declared the ''Gospel in Hebrew'' using Hebrew script. After saying many things, this Gospel continues: “After the people were baptized, Jesus also came and was baptized by John. And as Jesus came up from the water, Heaven was opened, and He saw the Holy Spirit descend in the form of a dove and enter into Him. And a voice from Heaven said, ‘You are my beloved Son; with You I am well pleased.’ And again, ‘Today I have begotten You.’ “Immediately a great light shone around the place; and John, seeing it, said to Him, ‘Who are you, Lord? And again a voice from Heaven said, ‘This is my beloved Son, with whom I am well pleased.’ Then John, falling down before Him, said, ‘I beseech You, Lord, baptize me!’ But He forbade him saying, ‘Let it be so; for thus it is fitting that all things be fulfilled.’” Epiphanius, ''Panarion'' 30.3.7 & 13.7</ref>
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| - | Adoptionism probably arose among early [[Jewish Christians]] seeking to reconcile the claims that Jesus was the Son of God with the strict [[monotheism]] of Judaism, in which the concept of a trinity of divine persons in one Godhead was unacceptable. In fact, [[Bart D. Ehrman]] argues that adoptionist theology may date back almost to the time of [[Jesus]] and his view is shared by many other scholars.<ref name="Bart D Ehrman 1996. p.74-55">Bart D Ehrman, ''The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament'', New York: Oxford University Press, 1996. p.74-55</ref> The early [[Jewish-Christian Gospels]] make no mention of a supernatural birth. Rather, they state that Jesus was begotten at his [[baptism]].
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| - | The theology of Adoptionism fell into disfavor as Christianity left its Jewish roots and Gentile Christianity became dominant. Adoptionism was declared heresy at the end of the 2nd century, and was rejected by the First Council of Nicaea, which proclaimed the orthodox doctrine of the Trinity and identifies Jesus as eternally [[begotten]] of God. The Creed of Nicaea now holds Jesus was born of the Holy Spirit and the Virgin Mary. (See [[Virgin Birth]]).<ref>"Jesus was either regarded as the man whom God had chosen, in whom the Deity or the Spirit of God dwelt, and who, after being tested, was adopted by God and invested with dominion, (Adoptian Christology); or Jesus was regarded as a heavenly spiritual being (the highest after God) who took flesh, and again returned to heaven after the completion of his work on earth (pneumatic Christology)." [[Adolf von Harnack]], History of Dogma [http://www.ccel.org/ccel/harnack/dogma1.ii.iii.iii.html]</ref>
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| - | Adoptionism may go back as far as Matthew and the Apostles.<ref name="Bart D Ehrman 1996. p.74-55"/> According to the Church Fathers,<ref>Origen explains, "The very first account to be written was by Matthew, once a tax collector, but later an apostle of Jesus Christ. Matthew published it for the converts from Judaism and composed it in Hebrew letters." Eusebius ''Church History,'' 6:25 Eusebius adds insight by explaining that the apostles "were led to write only under the pressure of necessity. Matthew, who had first preached the Gospel in Hebrew, when on the point of going to other nations, committed the gospel to writing in his native language. Therefore he supplied the written word to make up for the lack of his own presence to those from whom he was sent." Eusebius ''Church History,'' 3:24</ref> the first gospel was written by the [[Apostle Matthew]], and his account was called the [[Gospel of the Hebrews]] or the ''Gospel of the Apostles''.<ref>Bernhard Pick, ''The Talmud: What It Is and What It Knows of Jesus and His Followers'', Kessinger Publishing, 2006, pp. 122, 125-129</ref><ref>Eusebius ''Church History'' 3:39 .</ref>
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| - | <ref>Irenaeus gives us further insight into the date and circumstances of this gospel by explaining, "Matthew also issued a written ''Gospel of the Hebrews'' in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church." Irenaeus, ''Against Heresies,'' 3:1</ref>
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| - | <ref>Matthew, the tax collector and later an Apostle, composed his gospel near Jerusalem for Hebrew Christians. It was then translated into Greek but the Greek copy was lost. The Hebrew original was preserved at the Library of Caesarea, which Pamphilus diligently gathered. The Nazarenes transcribed a copy for Jerome which he used in his work.
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| - | "Jerome, On Illustrious Men 3">Jerome, ''On Illustrious Men'' 3 [http://books.google.ca/books?id=uqzY1zBtKg0C&pg=PA10&dq=%22matthew+surnamed+levi%22+%22composed+a+gospel+of+Christ+at+first+published+in+Judea+in+Hebrew%22&lr=&num=100&as_brr=3#v=onepage&q=%22matthew%20surnamed%20levi%22%20%22composed%20a%20gospel%20of%20Christ%20at%20first%20published%20in%20Judea%20in%20Hebrew%22&f=false]</ref><ref>Matthew's gospel was called the ''Gospel of the Hebrews'' or sometimes the ''Gospel of the Apostles'', and was written in the Chaldee and Syriac language but in Hebrew script. It was used by the Nazarene communities. Jerome, ''Against Pelagius'' 3:2 [http://books.google.ca/books?id=Zm1v-c7fGmgC&pg=PA472&dq=hebrews+matthew+apostles%22Chaldee+and+Syrian+language,+but+in+Hebrew+characters%22&lr=&num=100&as_brr=3#v=onepage&q=hebrews%20matthew%20apostles%22Chaldee%20and%20Syrian%20language%2C%20but%20in%20Hebrew%20characters%22&f=false]</ref>
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| - | This, the first written account of the life of Jesus was adoptionist in nature. The ''Gospel of the Hebrews'' has no mention of the [[Virgin Birth]] and when Jesus is baptized it states, "Jesus came up from the water, Heaven was opened, and He saw the Holy Spirit descend in the form of a dove and enter into Him. And a voice from Heaven said, ‘You are my beloved Son; with You I am well pleased.’ And again, ''‘Today I have begotten You.’'' Immediately a great light shone around the place".<ref>Epiphanius, ''Panarion'' 30:13</ref><ref>James R. Edwards, ''The Hebrew Gospel & the Development of the Synoptic Tradition'', Wm. B. Eerdmans Publishing Co. 2009, pp. 1-376</ref><ref>Pierson Parker ''A Basis for the Gospel According to the Hebrews'' Journal of Biblical Literature, Vol. 59, No. 4 (Dec., 1940), pp. 471.</ref>
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| - | Scholars also see Adoptionist theology in the'' Gospel of Mark''. Mark has Jesus as the Son of God, occurring at the strategic points of 1:1 ("The beginning of the gospel about Jesus Christ, the Son of God") and 15:39 ("Surely this man was the Son of God!"), but the Virgin Birth of Jesus has not been developed.The phrase "Son of God" is not present in some early manuscripts at 1:1. [[Bart D. Ehrman]] uses this omission to support the notion that the title "Son of God" is not used of Jesus until his baptism, and that ''Mark'' reflects an adoptionist view.<ref name="Ehrman, Bart D. 1996. p.74-55">Ehrman, Bart D., ''The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament''. New York: Oxford University Press, 1996. p.74-55.</ref> However, the authenticity of the omission of "Son of God" and its theological significance has been rejected by [[Bruce Metzger]] and [[Ben Witherington III]].<ref>Bruce M. Metzger, ''A Textual Commentary on the Greek New Testament'' (New York : United Bible Societies, 1994). Mark 1:1.</ref><ref>Ben Witherington III, ''What Have They Done With Jesus?'' (San Francisco: Harper Collins, 2006), p. 7.</ref>
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| - | By the time the Gospels of [[Gospel of Luke|Luke]] and [[Gospel of Matthew|Matthew]] were written, Jesus is portrayed as being the Son of God from the time of birth, and finally the [[Gospel of John]] portrays the Son as existing "in the beginning".<ref name="Ehrman, Bart D. 1996. p.74-55"/>
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| - | ===Meaning of Jesus' death===
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| - | Mark portrays Jesus' death as an atoning sacrifice for sin.<ref name = "JInt">[[Bart D. Ehrman|Ehrman, Bart D.]]. [[Jesus, Interrupted]], HarperCollins, 2009. ISBN 0061173932</ref> The Temple curtain, which served as a barrier between the holy presence of God and the profane world, rips at the moment of Jesus' death, symbolizing an end to the division between humans and God.<ref name = "JInt"/>
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| - | The only explicit mention of the meaning of Jesus' death in Mark occurs in {{bibleverse-nb||Mark|10:45}} where Jesus says that the "Son of Man came not to be served but to serve, and to give his life as a ransom (''lutron'') for many (''anti pollōn'')." According to Barnabas Lindars, this refers to [[Book of Isaiah|Isaiah's]] fourth servant song, with ''lutron'' referring to the "offering for sin" (Isaiah 53:10) and ''anti pollōn'' to the Servant "bearing the sin of many" in Isaiah 52:12.<ref>Lindars, Barnabas. "Salvation Proclaimed, VII: Mark 10:45 – A Ransom for Many" ''Expository Times'' 93 [1982], 293.</ref> The Greek word ''anti'' means "in the place of", which indicates a substitutionary death.<ref>Ladd, George Eldon. ''A Theology of the New Testament'' (Grand Rapids: Eerdmans, 1987), 188.</ref>
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| - | The author of this gospel also speaks of Jesus' death through the metaphors of the departing bridegroom in {{bibleverse-nb||Mark|2:20}}, and of the rejected heir in {{bibleverse-nb||Mark|12:6-8}}. He views it as fulfilling Old Testament prophecy ({{bibleverse-nb||Mark|9:12}}, {{bibleverse-nb||Mark|12:10-11}}, {{bibleverse-nb||Mark|14:21}} and {{bibleverse-nb||Mark|14:27}}).
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| - | Many scholars believe that Mark structured his gospel in order to emphasise Jesus' death. For example, Alan Culpepper sees Mark 15:1-39 as developing in three acts, each containing an event and a response.<ref>Culpepper, R. Alan. "The Passion and Resurrection in Mark," ''[http://www.rande.org Review and Expositor]'' 75 [1978], 584.</ref> The first event is Jesus' trial, followed by the soldiers' mocking response; the second event is Jesus' crucifixion, followed by the spectators mocking him; the third and final event in this sequence is Jesus' death, followed by the veil being rent and the centurion confessing, "truly this man was the Son of God." In weaving these things into a triadic structure, Mark is thereby emphasising the importance of this confession, which provides a dramatic contrast to the two scenes of mocking which precede it. D. R. Bauer suggests that "by bringing his gospel to a climax with this christological confession at the cross, Mark indicates that Jesus is first and foremost Son of God, and that Jesus is Son of God as one who suffers and dies in obedience to God."<ref>Bauer, D. R. "Son of God" in Joel B. Green, Scot McKnight and I. Howard Marshall (eds.) ''Dictionary of Jesus and the Gospels'' (Downers Grove: IVP, 1992), 773.</ref> Joel Marcus notes that the other Evangelists "attenuate" Mark's emphasis on Jesus' suffering and death, and sees Mark as more strongly influenced than they are by Paul's "theology of the cross".<ref>{{Cite journal|last=Marcus |first=Joel |year=2000 |title=Mark – Interpreter of Paul |journal=New Testament Studies |volume=46 |issue=4 |pages=473–487 |doi=10.1017/S0028688500000278 }}</ref>
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| - | | + | |
| - | ===Characteristics of Mark's content===
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| - | [[File:MarkSt.Matts.jpg|thumb|120px|right|Stained glass depiction of St. Mark at [[St. Matthew's German Evangelical Lutheran Church]] in Charleston, South Carolina.]]
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| - | The narrative can be divided into three sections: the ''Galilean ministry'', including the surrounding regions of Phoenicia, Decapolis, and Cæsarea Philippi (1-9); the ''Journey to Jerusalem'' (10); and the ''Events in Jerusalem'' (11-16).
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| - | * Unlike both Matthew and Luke, Mark does not offer any information about the life of Jesus before his baptism and ministry, including neither a nativity nor a genealogy. He is simply stated as having come "out of Galilee;" the [[Gospel of John]] similarly refers to Jesus being of Galilean origin.
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| - | * Jesus' baptism is understated, with John not identifying Jesus as the Son of God, nor initially declining to baptize him
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| - | * [[Son of Man]] is the major title used of Jesus in Mark ({{bibleverse||Mark|2:10}}, {{bibleverse-nb||Mark|2:28}}; {{bibleverse-nb||Mark|8:31}}; {{bibleverse-nb||Mark|9:9}}, {{bibleverse-nb||Mark|9:12}}, {{bibleverse-nb||Mark|9:31}}; {{bibleverse-nb||Mark|10:33}}, {{bibleverse-nb||Mark|10:45}}; {{bibleverse-nb||Mark|14:21}}, {{bibleverse-nb||Mark|14:41}}). Many people{{Who|date=January 2008}} have seen that this title is a very important one within Mark’s Gospel, and it has important implications for Mark’s Christology. Jesus raises a question that demonstrates the association in Mark between "Son of Man" (cf. Dan 7:13–14) and the [[suffering servant]] in {{bibleverse||Isaiah|52:13-53:12}}—"How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt?" (9:12b NRSV). Yet this comparison is not explicit; Mark's Gospel creates this link between [[Book of Daniel|Daniel]] and Isaiah, and applies it to Christ. It is postulated that this is because of the persecution of Christians; thus, Mark's Gospel encourages believers to stand firm ({{bibleverse||Mark|13:13}}) in the face of troubles.
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| - | * Jesus "explained everything in private to his disciples" ({{bibleverse-nb||Mark|4:34|NRSV}}) while only speaking in [[Parables of Jesus|parables]] to the crowds. His use of parables obscures his message and fulfills prophecy ({{bibleverse||Mark|4:10-12}}).
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| - | * The [[Messianic Secret]], Jesus' command to unclean spirits and to his disciples that they not reveal his identity, is stronger in Mark than in the other gospels.<ref>Wrede, Wilhelm. The Messianic Secret in the Gospels. 1901. ISBN 0-227-67717-X</ref>
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| - | * To the question "Are You the Christ?", Jesus gives the direct answer, "I am": {{bibleverse||Mark|14:62}}; cf. {{bibleverse||Mark|15:2|NRSV}}, {{bibleverse||Matthew|26:63-64|NRSV}}, {{bibleverse-nb||Matthew|27:11|NRSV}}, {{bibleverse||Luke|22:70|NRSV}}, {{bibleverse-nb||Luke|23:3|NRSV}}, {{bibleverse-nb||Luke|23:9|NRSV}}, {{bibleverse||John|18:20|NRSV}}, {{bibleverse-nb||John|18:33-37|NRSV}}.
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| - | * Mark is the only gospel that has Jesus explicitly admit that he does not know when the [[eschatology|end of the world]] will be ({{bibleverse||Mark|13:32}}). The equivalent verse in the [[Byzantine text-type|Byzantine]] [[manuscript]]s of Matthew does not contain the words "nor the Son" ({{bibleverse||Matthew|24:36}}) (but it is present in most [[Alexandrian text-type|Alexandrian]] and [[Western text-type]]).<ref>{{Cite book|last=Metzger |first=Bruce M. |authorlink=Bruce Metzger |title=Textual Commentary on the Greek New Testamanet |year=1994 |publisher=UBS |location=Freiburg, Germany |pages=51–52 |isbn=3-438-06010-8 |edition=Second}}On Matthew 24.36: "The omission of the words ["neither the Son"] because of the doctrinal difficulty they present is more probable than their addition by assimilation to Mk 13.32."</ref> See also [[Kenosis]].
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| - | * "No sign will be given to this generation" {{bibleverse-nb||Mark|8:12|NRSV}}; Matthew and Luke include "except for the sign of Jonah" {{bibleverse||Matthew|12:38-39}}, {{bibleverse||Luke|11:29|NIV}}. See also [[Typology (theology)]]. In John, Jesus provides six signs specifically to demonstrate his divine role.<ref name="JInt"/>
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| - | | + | |
| - | ===Characteristics of Mark's language===
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| - | The phrase "and immediately" occurs nearly forty times in Mark; while in Luke, which is much longer, it is used only seven times, and in John only four times.<ref>[http://www.site-berea.com/D/ebd/T0002400.html#T0002421 Easton's Bible Dictionary: Mark, Gospel according to]</ref> The word from {{lang-el|νομος}}, which roughly translates as ''law,'' ([http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=3551]) is never used, while it appears 8 times in Matthew, 9 times in Luke, 15 times in John, 19 times in Acts, many times in Romans.
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| - | [[Latin]] loanwords are often used: [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=4688 speculator], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=3582 sextarius],
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| - | [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=2760 centurion], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=3003 legion], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=2835 quadrans], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=4232 praetorium],
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| - | [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=2541 caesar], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=2778 census], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=5417 flagello], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=3426 modius], [http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=1220 denarius].<ref>[[Bauer lexicon]]</ref> Mark has only a few direct Old Testament quotations: {{bibleverse-nb||Mark|1:2-3}}, {{bibleverse-nb||Mark|4:12}}, {{bibleverse-nb||Mark|7:6-7}}, {{bibleverse-nb||Mark|11:9-10}}, {{bibleverse-nb||Mark|12:29-31}}, {{bibleverse-nb||Mark|13:24-26}}, {{bibleverse-nb||Mark|14:27}}. Mark makes frequent use of the [[narrative present]]; Luke changes about 150 of these verbs to past tense.<ref>''Complete Gospels'', Miller, p.11</ref> Mark frequently links sentences with {{lang-el|και}} (''and''); Matthew and Luke replace most of these with [[subordinate clauses]].
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| - | ===Other characteristics unique to ''Mark''===
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| - | * The [[Biblical Sabbath|Sabbath]] was made for man, not man for the Sabbath ({{bibleverse||Mark|2:27}}).<ref>Similar to a rabbinical saying from the 2nd century BC, "The Sabbath is given over to you ["the son of man"], and not you to the Sabbath." [http://www.quango.net/brinsmead/JesusandtheSabbath.htm#1%20-%20Human%20Needs%20More%20Important%20Than%20Ceremony] [http://jewishencyclopedia.com/view.jsp?artid=245&letter=N&search=Gospel#703 Jewish Encyclopedia: New Testament: Misunderstood Passages]<!--This quote doesn't need to be here, does it? Let's just make the point.:
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| - | :"In the one case Jesus, referring to David, defended his disciples, who in their hunger plucked the new corn in the field and ate it without waiting for the offering upon the altar; in the other case he himself disregarded the Sabbath law in view of the "pikkuaḥ nefesh" (peril of life), a case in which the Rabbis admitted the suspension of the law, upon the principle, "The Sabbath is given over to you ["the son of man"], and not you to the Sabbath" (see Mek., Wayaḳhel, 1; Chwolson, "Das Letzte Passahmahl," 1892, pp. 59-67, 91-92)."--></ref> Not present in either {{bibleverse||Matthew|12:1–8}} or {{bibleverse||Luke|6:1–5}}. This is also a so-called "Western non-interpolation". The passage is not found in the Western text of Mark.
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| - | * People were saying, "[Jesus] has gone out of his mind", see also [[Rejection of Jesus]] ({{bibleverse||Mark|3:21}}).
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| - | * Mark is the only gospel with the combination {{bibleverse||Mark|4:24-25}}, the other gospels split them up: Mark 4:24 being found in {{bibleverse||Luke|6:38}} and {{bibleverse||Matthew|7:2}}; Mark 4:25 being found in {{bibleverse||Matthew|13:12}} and {{bibleverse-nb||Matthew|25:29}}, {{bibleverse||Luke|8:18}} and {{bibleverse-nb||Luke|19:26}}.
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| - | * [[Parable of the Growing Seed]] ({{bibleverse-nb||Mark|4:26-29}}).
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| - | * Only Mark counts the [[Legion (demon)|possessed swine]]; there are about two thousand ({{bibleverse||Mark|5:13}}).
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| - | * Two consecutive healing stories of women; both make use of the number twelve ({{bibleverse||Mark|5:25}} and {{bibleverse||Mark|5:42}}).
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| - | * Only Mark gives healing commands of Jesus in the (presumably original) [[Aramaic]]: ''Talitha koum'' ({{bibleverse||Mark|5:41}}), ''Ephphatha'' ({{bibleverse||Mark|7:34}}). See [[Aramaic of Jesus]].
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| - | * Only place in the New Testament Jesus is addressed as "the son of Mary" ({{bibleverse||Mark|6:3}}).
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| - | * Mark is the only gospel where Jesus himself is called a carpenter ({{bibleverse||Mark|6:3}}). In Matthew he is called a carpenter's son ({{bibleverse||Matthew|13:55}}).
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| - | * Only place that both names his brothers and mentions his sisters ({{bibleverse||Mark|6:3}}; Matthew has a slightly different name for one brother{{bibleverse||Matthew|13:55}}).
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| - | * The taking of a staff and sandals is permitted in {{bibleverse||Mark|6:8–10}} but prohibited in {{bibleverse||Matthew|10:10}} and {{bibleverse||Luke|9:3}}.
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| - | * The longest version of the story of [[Herodias]]' daughter's dance and the beheading of [[John the Baptist]] ({{bibleverse||Mark|6:14–29}}).
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| - | * Mark's literary cycles:
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| - | :*{{bibleverse-nb||Mark|6:30–44}} - '''Feeding''' of the five thousand;
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| - | :*{{bibleverse-nb||Mark|6:45–56}} - Crossing of the '''lake''';
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| - | :*{{bibleverse-nb||Mark|7:1–13}} - '''Dispute''' with the Pharisees;
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| - | :*{{bibleverse-nb||Mark|7:14–23}} - ''[[Discourse on Defilement]]''<ref>''Jesus the miracle worker: a historical & theological study'' by Graham H. Twelftree 1999 ISBN 0830815961 page 79</ref>
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| - | :Then:
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| - | :*{{bibleverse-nb||Mark|8:1–9}} - '''Feeding''' of the four thousand;
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| - | :*{{bibleverse-nb||Mark|8:10}} - Crossing of the '''lake''';
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| - | :*{{bibleverse-nb||Mark|8:11–13}} - '''Dispute''' with the Pharisees;
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| - | :*{{bibleverse-nb||Mark|8:14–21}} - Incident of '''no bread''' and discourse about the '''leaven''' of the Pharisees.
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| - | * Customs that at that time were peculiar to Jews are explained (hand, produce, and utensil washing): {{bibleverse-nb||Mark|7:3-4}}.
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| - | * "Thus he declared all foods clean."<ref>The verb ''katharizo'' means both "to declare to be clean" and "to purify." The ''Scholars Version'' has: "This is how everything we eat is purified", Gaus' ''[[Unvarnished New Testament]]'' has: "purging all that is eaten." See also [http://www.blueletterbible.org/cgi-bin/words.pl?word=2511 Strong's G2511]</ref> {{bibleverse-nb||Mark|7:19|NRSV}} [[NRSV]], not found in the Matthean parallel {{bibleverse||Matthew|15:15-20}}.
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| - | * Jesus heals using his fingers and spit at the same time: {{bibleverse-nb||Mark|7:33}}; cf. {{bibleverse||Mark|8:23}}, {{bibleverse||Luke|11:20}}, {{bibleverse||John|9:6}}, {{bibleverse||Matthew|8:16}}; see also [[Exorcism#Jesus|Exorcism]].
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| - | * Jesus lays his hands on a blind man twice in curing him: {{bibleverse-nb||Mark|8:23-25}}; cf. {{bibleverse-nb||Mark|5:23}}, {{bibleverse-nb||Mark|16:18}}, {{bibleverse||Acts|6:6}}, {{bibleverse-nb||Acts|9:17}}, {{bibleverse-nb||Acts|28:8}}, [[laying on of hands]].
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| - | * Jesus cites the [[Shema Yisrael]]: "Hear O Israel ..." ({{bibleverse-nb||Mark|12:29-30}}); in the parallels of {{bibleverse||Matt|22:37-38}} and {{bibleverse||Luke|10:27}} the first part of the Shema ({{bibleverse||Deut|6:4}}) is absent.
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| - | * Mark points out that the [[Mount of Olives]] is across from the [[Temple Mount|temple]] ({{bibleverse-nb||Mark|13:3}}).
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| - | * When [[Arrest of Jesus|Jesus is arrested]], a young naked man flees: {{bibleverse-nb||Mark|14:51–52}}. A young man in a robe also appears in {{bibleverse-nb||Mark|16:5-7}}, see also [[Secret Gospel of Mark#The young man in the linen cloth|Secret Gospel of Mark]].
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| - | * Mark doesn't name the [[List of High Priests of Israel|High Priest]], cf. {{bibleverse||Matt|26:57}}, {{bibleverse||Luke|3:2}}, {{bibleverse||Acts|4:6}}, {{bibleverse||John|18:13}}.
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| - | * Witness testimony against Jesus does not agree ({{bibleverse-nb||Mark|14:56}}, {{bibleverse-nb||Mark|14:59}}).
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| - | * The cock crows "twice" as predicted ({{bibleverse||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.<ref name="Willker, Wieland">{{Cite web| url = http://www-user.uni-bremen.de/~wie/TCG/TC-Mark.pdf | title = A Textual Commentary on the Greek Gospels. Vol. 2: Mark, p.448 | accessdate = 2008-01-09 | last = Willker | first = Wieland | format = PDF | work = TCG 2007: An Online Textual Commentary on the Greek Gospels, 5th ed.}}</ref>
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| - | * Pilate's position (Governor) isn't specified, {{bibleverse-nb||Mark|15:1}}, cf. {{bibleverse||Matt|27:2}}, {{bibleverse||Luke|3:1}}, {{bibleverse||John|18:28-29}}.
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| - | * [[Simon of Cyrene]]'s sons are named ({{bibleverse||Mark|15:21}}).
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| - | * A summoned centurion is questioned ({{bibleverse||Mark|15:44–45}}).
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| - | * The women ask each other who will roll away the stone ({{bibleverse||Mark|16:3}}), cf. {{bibleverse||Matt|28:2-7}}.
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| - | * A young man sits on the "right side" ({{bibleverse||Mark|16:5}}), cf. {{bibleverse||Luke|24:4}}, {{bibleverse||John|20:12}}.
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| - | * Afraid, the women flee from the [[empty tomb]]. They "tell no one" what they have seen ({{bibleverse||Mark|16:8}}), compare with {{bibleverse||Mark|16:10}}, {{bibleverse||Matt|28:8}}, {{bibleverse||Luke|24:9}}, {{bibleverse||John|20:2}}.
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| - | * Mark is the only canonical gospel with significant various alternative endings (see [[Mark 16#Possible Scenarios|Mark 16, Possible Scenarios]]); however, most of the contents of the traditional "Longer Ending" ({{bibleverse||Mark|16:9-20|KJV}}) 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.
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| - | ==Secret Gospel of Mark==
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| - | Secret Gospel of Mark
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| - | The ''Secret Gospel of Mark'' refers to a version of the ''Gospel of Mark'' being circulated in 2nd century Alexandria, which was kept from the Christian community at large. This [[New Testament apocrypha|non-canonical]] [[gospel]] fragment was discovered in 1958, by biblical researcher [[Morton Smith]] at the [[Mar Saba]] monastery.<sup>[]</sup>
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| - | In this fragment, Clement of Alexandria explains that Mark, during Peter's stay in Rome wrote an account of the life of Jesus. Mark selected those events that would be the most helpful to the Church. When Peter died a martyr, Mark left Rome and went to Alexandria. He brought both his own writings and those of Peter. It was here that Mark composed a second more spiritual Gospel and when he died, he left his composition to the Church.<sup>[]</sup> The Carpocrates got a copy of this Gospel and they misinterpreted it, which caused problems for the early Church.
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| - | Some modern scholars maintain the Secret Gospel is a clumsy forgery, while others accept this text as being authentic.<sup>[]</sup>
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| - | <sup>[]</sup> The nature of the ''Secret Gospel of Mark'' as well as Morton Smith's role in its discovery are still being debated.<sup>[]</sup><sup>[]</sup><sup>[]</sup><sup>[]</sup>
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| - | ==Canonical Status==
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| - | A related issue is the adoption of the ''Gospel of Mark'' as a [[Canonical Gospel]], given that, like the hypothetical Q, it is largely reproduced in Matthew and Luke, but, unlike Q, it did not become "lost". Traditionally Mark's authority and survival has derived from its Petrine origins (see above "Authorship"). A recent suggestion is that Mark gained widespread popularity in oral performance, apart from readings from manuscript copies. Its widespread oral popularity ensured it a place in the written canon.<sup>[]</sup>
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| - | ==Content==
| + | |
| - | {|
| + | |
| - | |- valign="top"
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| - | |
| + | |
| - | ''Galilean ministry''
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| - | * [[John the Baptist]] (1:1–8,6:14–29)
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| - | * [[Baptism of Jesus]] (1:9–11)
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| - | * [[Temptation of Jesus]] (1:12–13)
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| - | * [[Return of Jesus to Galilee|Return to Galilee]] (1:14)
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| - | * [[Good news (Christianity)|Good News]] (1:15)
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| - | * [[Disciple (Christianity)#The four|Calling Simon, Andrew, James, John]] (1:16–20)
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| - | * [[Mark 1#Jesus in Capernaum and the tour of Galilee|Capernaum]] (1:21–39)
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| - | * [[Jesus cleansing a leper|Leper]] and [[Healing the paralytic at Capernaum|Paralytic]] (1:40–2:12)
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| - | * [[Calling of Matthew]] (2:13–17)
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| - | * [[Mark 2#Fasting and new wineskins|On fasting and wineskins]] (2:18–22)
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| - | * [[Mark 2#Plucking grain on Sabbath|Sabbath observance]] (2:23–3:6)
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| - | * [[Mark 3#Healings|Multitude at the Sea of Galilee]] (3:7–12)
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| - | * [[Twelve Apostles|Commission of the Twelve]] (3:13–19,6:7-13)
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| - | * [[Exorcising the blind and mute man|Blind mute]] (3:20-26)
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| - | * [[Parable of the strong man|Strong man]] (3:27)
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| - | * [[Eternal sin]] (3:28-30)
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| - | * [[Jesus' true relatives]] (3:31-35)
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| - | * [[Parable of the Sower]] (4:1–9,13-20)
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| - | * [[Parables of Jesus#Purpose and motive|Purpose of parables]] (4:10-12,33-34)
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| - | * [[Lamp under a bushel]] (4:21–23)
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| - | * [[The Mote and the Beam|Mote and Beam]] (4:24-25)
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| - | * [[Parable of the Growing Seed|Growing seed]] and [[Parable of the Mustard Seed|Mustard seed]] (4:26–32)
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| - | * [[Calming the storm]] (4:35–41)
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| - | * [[Legion (demon)|Demon named Legion]] (5:1–20)
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| - | * [[Daughter of Jairus]] (5:21–43)
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| - | * [[Rejection of Jesus#Hometown rejection|Hometown rejection]] (6:1–6)
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| - | * [[Feeding the multitude|Feeding the 5000]] (6:30–44)
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| - | * [[Walking on water]] (6:45–52)
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| - | * [[Jesus healing in the land of Gennesaret|Fringe of his cloak heals]] (6:53–56)
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| - | * [[Ministry of Jesus#Ritual cleanliness|Clean and Unclean]] (7:1–23)
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| - | * [[Exorcising the Canaanite woman's daughter|Canaanite woman's daughter]] (7:24–30)
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| - | * [[Healing the deaf mute of Decapolis|Deaf mute]] (7:31–37)
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| - | * [[Feeding the multitude|Feeding the 4000]] (8:1–9)
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| - | * [[Mark 8|No sign will be given]] (8:10–12)
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| - | * [[Mark 8|Beware of yeast]] (8:13-21)
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| - | * [[The Blind Man of Bethsaida|Healing with spit]] (8:22-26)
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| - | * [[Peter's confession]] (8:27–30)
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| - | * [[Son of Man]] (8:31-33, 9:30-32, 10:33-34)
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| - | * [[Discourse on holiness#The choice of following the teachings|Those who want to follow should pick up a cross]] (8:34-37)
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| - | * [[Second Coming|Return of the Son of Man]] (8:38-9:1,14:62)
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| - | * [[Transfiguration of Jesus|Transfiguration]] (9:2–13)
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| - | * [[Exorcising a boy possessed by a demon|Possessed boy]] (9:14-29)
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| - | * [[Mark 9#Teaching in Capernaum|Teaching in Capernaum]] (9:33-50)
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| - | |
| + | |
| - | ''Journey to Jerusalem''
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| - | * Entering [[Iudaea Province|Judea]] ({{bibleverse-nb||Mark|10:1}})
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| - | * [[Expounding of the Law#Divorce|On divorce]] (10:2–12)
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| - | * [[The Little Children]] (10:13-16)
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| - | * [[Evangelical counsels]] (10:17–31)
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| - | * On the road to [[Jerusalem in Christianity|Jerusalem]] ({{bibleverse-nb||Mark|10:32}})
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| - | * [[Son of man came to serve]] (10:35–45)
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| - | * [[Bartimaeus (Biblical)|Blind Bartimaeus]] (10:46–52)
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| - | | + | |
| - | ''Events in Jerusalem''
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| - | * [[Triumphal entry into Jerusalem]] (11:1–11)
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| - | * [[Cursing the fig tree]] (11:12–14,20-24)
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| - | * [[Jesus and the Money Changers|Temple incident]] (11:15–19,27-33)
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| - | * [[Discourse on ostentation#Prayer|Prayer for forgiveness]] (11:25-26)
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| - | * [[The Wicked Husbandman]] (12:1–12)
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| - | * [[Render unto Caesar...]] (12:13–17)
| + | |
| - | * [[Resurrection of the Dead]] (12:18-27)
| + | |
| - | * [[Great Commandment]] (12:28–34)
| + | |
| - | * [[Mark 12#Teaching the crowd|Teaching the crowd]] (12:35-40)
| + | |
| - | * [[Lesson of the widow's mite]] (12:41-44)
| + | |
| - | * [[Olivet discourse]] (13)
| + | |
| - | * [[Judas Iscariot#Biblical narrative|Plot to kill Jesus]] (14:1-2,10-11)
| + | |
| - | * [[Anointing of Jesus|Anointing]] (14:3–9)
| + | |
| - | * [[Last Supper]] (14:12–26)
| + | |
| - | * [[Denial of Peter|Peter's denial]] (14:27-31,66-72)
| + | |
| - | * [[Arrest of Jesus|Arrest]] (14:32–52)
| + | |
| - | * [[Sanhedrin Trial of Jesus|Before the High Priest]] (14:53–65)
| + | |
| - | * [[Pilate#Pilate in the canonical Gospel accounts|Before Pilate]] (15:1–15)
| + | |
| - | * [[Crucifixion of Jesus|Crucifixion]] (15:16–41)
| + | |
| - | * [[Joseph of Arimathea]] (15:42–47)
| + | |
| - | * [[Empty tomb]] (16:1–8)
| + | |
| - | * [[Mark 16#Mark 16:9.E2.80.9320 in the manuscripts and patristic evidence|The Longer Ending]] and [[Resurrection Appearances of Jesus|Resurrection appearances]] (16:9-20)
| + | |
| - | ** [[Great Commission]] (16:14–18)
| + | |
| - | ** [[Ascension of Jesus Christ|Ascension]] (16:19)
| + | |
| - | |}
| + | |
| - | | + | |
| - | ==See also==
| + | |
| - | * [[Gospel harmony]]
| + | |
| - | * [[Textual variants in the New Testament#Gospel of Mark|Textual variants in the Gospel of Mark]]
| + | |
| - | * [[List of Gospels]]
| + | |
| - | * [[Apocalyptic literature]]
| + | |
| - | * [[Acts of the Apostles (genre)]]
| + | |
| - | * [[List of omitted Bible verses]]
| + | |
| - | * [[Sanhedrin Trial of Jesus]] (reference to Mark)
| + | |
| - | | + | |
| - | ==Notes==
| + | |
| - | | + | |
| - | ==References==
| + | |
| - | ===Gospel of Mark online===
| + | |
| - | *[http://www.biblegateway.com/passage/?book_id=48 Biblegateway]
| + | |
| - | | + | |
| - | ===Commentaries===
| + | |
| - | | + | |
| - | ===General===
| + | |
| - | | + | |
| - | * [[Raymond E. Brown|Brown, R.]], et al. ''The New Jerome Biblical Commentary'', Prentice Hall, 1990.
| + | |
| - | * [[Rudolf Bultmann|Bultmann, R.]], ''History of the Synoptic Tradition'', Harper & Row, 1963.
| + | |
| - | * Dewey, J., ''The Survival of Mark’s Gospel: A Good Story?'', ''JBL'' 123.3 (2004) 495-507.
| + | |
| - | * [[Bart Ehrman|Ehrman, Bart D.]], ''Misquoting Jesus'', Harper Collins, 2005. p. 66-68.
| + | |
| - | * [http://www.religion-online.org/showchapter.asp?title=1116&C=1228 Grant, Robert M., ''A Historical Introduction to the New Testament'' Harper and Row, 1963: Chapter 8: The Gospel Of Mark]
| + | |
| - | * Dormeyer, Detlev, ''Das Markusevangelium'', Wiss. Buchgeselschaft Darmstadt 2005, ISBN 978-3-534-15613-9
| + | |
| - | * Guy, Harold A, ''The Origin of the Gospel of Mark'', Hodder & Stoughton 1954
| + | |
| - | * Holmes, M. W., "To Be Continued... The Many Endings of Mark", ''Bible Review'' 17.4 (2001).
| + | |
| - | * Ladd, George Eldon. ''A Theology of the New Testament'' Grand Rapids: Eerdmans, 1987.
| + | |
| - | * R. T. France, [http://books.google.pl/books?id=B4ei0AZSWsoC&printsec=frontcover&hl=en&source=gbs_slider_thumb#v=onepage&q&f=false ''The Gospel of Mark: A Commentary on the Greek text''], [[NICNT]], Wm. Eerdmans, 2002.
| + | |
| - | * Mack, Burton L., 1993. ''The Lost Gospel: The Book of Q and Christian origins'', HarperSanFrancisco.
| + | |
| - | * McKnight, E. V., ''What is Form Criticism?'', 1997.
| + | |
| - | * Neill, Stephen and [[N. T. Wright|Wright, Tom]], ''The Interpretation of The New Testament 1861-1986'', Oxford University Press, 1990, 1989, 1964, ISBN 0-19-283057-0
| + | |
| - | * Perrin, N., ''What is Redaction Criticism?''
| + | |
| - | * Perrin, Norman & Duling, Dennis C., ''The New Testament: An Introduction'', Harcourt Brace Jovanovich 1982, 1974
| + | |
| - | * Schnelle, Udo, 1998. ''The History and Theology of the New Testament Writings'' (M. Eugene Boring translator), Minneapolis: Fortress Press, 1998.
| + | |
| - | * Telford, W. (ed.), ''The Interpretation of Mark'', Fortress Press, 1985.
| + | |
| - | * Tuckett, C. (ed), ''The Messianic Secret'', Fortress Press, 1983
| + | |
| - | | + | |
| - | ==External links==
| + | |
| - | | + | |
| - | Online translations of the Gospel of Mark:
| + | |
| - | * [http://www.biblegateway.com/passage/?book_id=48 ''Bible Gateway 35 languages/50 versions'' at GospelCom.net]
| + | |
| - | * [http://unbound.biola.edu ''Unbound Bible 100+ languages/versions'' at Biola University]
| + | |
| - | * [http://www.gospelhall.org/bible/bible.php?passage=Mark+1 ''Online Bible'' at gospelhall.org]
| + | |
| - | * [http://www.earlychristianwritings.com/mark.html Early Christian Writings:] Mark in numerous English translations, on-line scholarly resources
| + | |
| - | * [[s:Bible, King James, Mark|Mark on Wikisource]] (King James version)
| + | |
| - | | + | |
| - | Related articles:
| + | |
| - | * [http://www.textweek.com/mkjnacts/mark.htm Resources for the Book of Mark] at The Text This Week
| + | |
| - | * [http://www-user.uni-bremen.de/~wie/TCG/index.html An Online Textual Commentary on the Greek Gospels] by Wieland Willker, including detailed text-critical discussion of the 300 most important variants of the Greek text (PDF, 411 pages) and the variant endings (PDF, 17 pages).
| + | |
| - | * [http://www.catholiccommentaryonsacredscripture.com/ Catholic Commentary on Sacred Scripture] Gospel of Mark, Author Dr. Mary Healy
| + | |
| | | | |
| | {{DEFAULTSORT:Mark}} | | {{DEFAULTSORT:Mark}} |
| | [[Category:New Testament books]] | | [[Category:New Testament books]] |
| - | [[Category:New Testament narrative]]
| |
| | [[Category:Canonical Gospels]] | | [[Category:Canonical Gospels]] |
| - | [[Category:Gospel of Mark|*]]
| |
| - |
| |
| - | ==External Links==
| |
| - |
| |
| - | * [http://en.wikipedia.org/wiki/Gospel_of_Mark Wikipedia article on the Gospel of Mark]
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