Character Study about

Mark

Christian Minister Sent Forth In Teams Of Two

Acts 15:37

And Barnabas determined to take with them John, whose surname was Mark.

Acts 15:39

And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

Instances Of Instability

Acts 15:38

But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

False Miracles

2 Thessalonians 2:3

Miracles

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

2 Thessalonians 2:9

Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

Revelation 13:13

Miracles

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,

Instances Of Strife

Acts 15:38-39

But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

Vision Of John On The Island Of Patmos

Revelation 16:2

Vision

And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

Dictionary

1910 New Catholic Dictionary - Liturgy of Saint Mark

A development of the Alexandrine Rite, in Greek; no longer used.

1910 New Catholic Dictionary - Mark, Liturgy of Saint

A development of the Alexandrine Rite, in Greek; no longer used.

Easton's Bible Dictionary - Mark, Gospel According to

As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63.

The place where it was written was probably Rome. Some have supposed Antioch (Compare Mark 15:21 with Acts 11:20 ).

It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, "Boanerges" (3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus" (10:46); "Abba" (14:36); "Eloi," etc. (15:34). Jewish usages are also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as "speculator" (6:27, rendered, A.V., "executioner;" RSV, "soldier of his guard"), "xestes" (a corruption of sextarius, rendered "pots," 7:4,8), "quadrans" (12:42, rendered "a farthing"), "centurion" (15:39,44,45). He only twice quotes from the Old Testament (1:2; 15:28).

The characteristics of this Gospel are, (1) the absence of the genealogy of our Lord, (2) whom he represents as clothed with power, the "lion of the tribe of Judah."

Mark also records with wonderful minuteness the very words (3:17; 5:41; 7:11,34; 14:36) as well as the position (9:35) and gestures (3:5,34; 5:32; 9:36; 10:16) of our Lord.

He is also careful to record particulars of person (1:29,36; 3:6,22, etc.), number (5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time (1:35; 2:1; 4:35, etc.), which the other evangelists omit.

The phrase "and straightway" occurs nearly forty times in this Gospel; while in Luke's Gospel, which is much longer, it is used only seven times, and in John only four times. "The Gospel of Mark," says Westcott, "is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline." "In Mark we have no attempt to draw up a continuous narrative. His Gospel is a rapid succession of vivid pictures loosely strung together without much attempt to bind them into a whole or give the events in their natural sequence. This pictorial power is that which specially characterizes this evangelist, so that 'if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark.'" The leading principle running through this Gospel may be expressed in the motto: "Jesus came...preaching the gospel of the kingdom" (Mark 1:14 ).

"Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51 peculiar to itself." (See MATTHEW .)

1910 New Catholic Dictionary - Mark, Saint Evangelist

Evangelist, assumed to be the one referred to in Acts as John Mark (12:15), identical with Saint Mark mentioned by Saint Paul (Colossians 4; 2 Timothy 4; Philemon 1:24) and by Saint Peter (1 Peter 5). Mark, whom Saint Peter calls his son, is the son of Mary, whose house was a meeting-place for the Apostles, to which Saint Peter turned on his release from prison. He accompanied Saint Paul on his first Apostolic journey but returned to Jerusalem alone, and for this Saint Paul refused to take Mark on his second trip. After this he sailed to Cyprus with Barnabas; ten years later Mark was a fellow-worker of Saint Paul and in the company of Saint Peter at Rome. He went into Asia Minor after the Epistle to the Colossians, remained there some time, and returned to Rome. Tradition represents Saint Mark as the founder of the Church of Alexandria and bishop of that city for about twenty years. Another theory holds that he founded the Church of Aquileia. In the preface to his Gospel in manuscripts of the Vulgate, Mark is represented as having been a Jewish priest, but this may be only an inference from his relation to Barnabas the Levite. Later tradition calls Mark one of the seventy-two disciples, but it is uncertain whether or not he ever saw Christ. Many are of the opinion that the young man who fled naked from Gethsemane (Mark 14:51) was the evangelist himself. The date of Saint Mark's death is uncertain; the "Acts" of Mark give the saint the glory of martyrdom and say that he died while being dragged through the streets of Alexandria. Roman tradition relates that Saint Mark wrote his Gospel at the request of the Roman Christians and under the direction of Saint Peter. There is another tradition, however, that his Gospel was originally written in Latin rather than in Greek. Patron of notaries, against lightning, and hail. Emblems: lion, book. Relics at Venice. Feast, Roman Calendar, April 25,.

King James Dictionary - Mark

M`ARK, n. L. mercor, the primary sense of which is to go, to pass Gr. to pass Eng. fair, and fare.

1. A visible line made by drawing one substance on another as a mark made by chalk or charcoal, or a pen. 2. A line, groove or depression made by stamping or cutting an incision a channel or impression as the mark of a chisel, of a stamp, of a rod or whip the mark of the finger or foot. 3. Any note or sign of distinction. The Lord set a mark upon Cain. Genesis 4

4. Any visible effect of force or agency. There are scarce any marks left of a subterraneous fire.

5. Any apparent or intelligible effect proof, evidence. The confusion of tongues was a mark of separation.

6. Notice taken. The laws

Stand like the forfeits in a barber's shop,

As much for mock as mark.

7. Any thing to which a missile weapon may be directed. France was a fairer mark to shoot at than Ireland.

8. Any object used as a guide, or to which the mind may be directed. The dome of the State house in Boston is a good mark for seamen. 9. Any thing visible by which knowledge of something may be obtained indication as the marks of age in a horse. Civility is a mark of politeness or respect. Levity is a mark of weakness. 10. A character made by a person who cannot write his name, and intended as a substitute for it. 11. A weight of certain commodities, but particularly of gold and silver, used in several states of Europe in Great Britain, a money of account, equal to thirteen shillings and four pence. In some countries, it is a coin. 12. A license of reprisals. See Marque. M`ARK,

1. To draw or make a visible line or character with any substance as, to mark with chalk or with compasses. 2. To stamp to impress to make a visible impression, figure or indenture as, to mark a sheep with a brand. 3. To make an incision to lop off a part to make any sign of distinction as, to mark sheep or cattle by cuts in their ears. 4. To form a name or the initials of a name for distinction as, to mark cloth to mark a handkerchief. 5. To notice to take particular observation of. Mark them who cause divisions and offenses. Romans 16

Mark the perfect man, and behold the upright, for the end of that man is peace. Psalms 37

6. To heed to regard. To mark out, to notify, as by a mark to point out to designate. The ringleaders were marked out for seizure and punishment.

M`ARK, To note to observe critically to take particular notice to remark.

Mark, I pray you,and see how this man seeketh mischief. 50Kings 20.

1910 New Catholic Dictionary - Mark, Saint Martyr

Martyrs, died 286. They were twin sons of pagan parents, and were cast into prison for professing Christianity. Saint Sebastian visited them and encouraged them to persevere; they were nailed to posts and pierced with lances. Their bodies were buried near the Catacomb of Saint Domitilla. Feast, Roman Calendar, June 18,.

1910 New Catholic Dictionary - Mark, Pope Saint

Reigned in 336. Born Rome; died there. Because of discordant traditions nothing certain is known of the acts of his pontificate. He is said to have built two basilicas. Issued a constitution confirming the power of the bishop of Ostia to consecrate newly elected popes. Feast, Roman Calendar, October 7,.

1910 New Catholic Dictionary - Mark, Gospel of Saint

The second book of the New Testament, and the second Gospel to be written. Its author is Saint Mark, a disciple and companion of Saint Peter. He wrote an account of the life and teachings of Jesus as he heard these truths from the Prince of the Apostles. The Gospel was written in Greek between the years 50,60, and was addressed to Roman converts to Christianity. Writing for the Gentiles, Saint Mark's purpose was to show that Jesus was indeed the Son of God. To this end he demonstrates the power of Jesus which extended over all nature and which was manifested in His many miracles. The Gospel is characterized by its vivid descriptions of Our Lord's miracles, which occupy so prominent a place in the narrative that it is often called the "Gospel of Miracles." The sixteen chapters are written in the chronological order, with some exceptions, and follow these general divisions:

preparation through the preaching of Saint John, the baptism, and temptation (1,2-13)

the preaching and miracles of Jesus in Galilee (1,14, to 9,50)

the journey to Jerusalem for the feast of the Pasch, and the last days of Our Lord's teaching (10-13)

the Passion, Death, Resurrection, and Ascension (14-16)
The Biblical Commission, June 26, 1912, declared that all reasonable doubt that Saint Mark is the author of the second Gospel as now contained in our Bibles, and that the Gospel was written before the year 70 and according to the preaching of Saint Peter, has been removed by the clear evidence of tradition from the earliest ages, as found in the testimony of the Fathers, in the use of the Gospel by early Christians, and its place in ancient codices and versions. Chapters specially commendable for reading:

2, the paralytic, the call of Saint Matthew

3, call of the Apostles, refutation of the Pharisees

14-16, Passion and Glory of Jesus

Easton's Bible Dictionary - Mark

The evangelist; "John whose surname was Mark" (Acts 12:12,25 ). Mark (Marcus, Colossians 4:10 , etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5,13 , and Mark in 15:39,2 Timothy 4:11 , etc. He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12 ). Of his father we know nothing. He was cousin of Barnabas (Colossians 4:10 ). It was in his mother's house that Peter found "many gathered together praying" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his "son" (1 Peter 5:13 ). It is probable that the "young man" spoken of in Mark 14:51,52 was Mark himself. He is first mentioned in Acts 12:25 . He went with Paul and Barnabas on their first journey (about A.D. 47) as their "minister," but from some cause turned back when they reached Perga in Pamphylia (Acts 12:25 ; 13:13 ). Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him. He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome (Colossians 4:10 ; Philippians 1:24 ). At a later period he was with Peter in Babylon (1 Peter 5:13 ), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2 Timothy 4:11 ). He then disappears from view.

Fausset's Bible Dictionary - Mark, the Gospel According to

(See ACTS; BARNABAS; GOSPELS.) "John (his Hebrew name) whose surname was Mark" (his Roman name): Mark 12:12; Mark 12:25; Mark 13:5; Mark 13:13; Mark 15:39; Colossians 4:10; 2 Timothy 4:11; Philemon 1:24. The Roman supplanted the Jewish name, as Paul did Saul. The change marks his entrance on a new and worldwide ministry. The fathers unanimously testify that Mark was "interpreter" (hermeneutees , Papias in Eusebius, H. E. iii. 39; Irenaeus, Haer. iii. 1,10, sec. 6) to Peter; meaning one who expresses and clothes in words the testimony of another. Papias, or John Presbyter (in Eusebius, H. E. iii. 39), states that Mark wrote "not in order," i.e. he wrote "some" leading facts, not a complete history. He attests Mark's accuracy, saying "he committed no error," but made it his aim "to omit nought of what he heard and to state nothing untrue."

Peter's name and presence are mentioned on occasions where apparently there is no reason for it; Mark herein wished to bring the apostle forward as his authority (see Mark 1:36; Mark 5:37; Mark 11:20-26; Mark 13:3). There are indications of the author having been a Galilean, which Peter was. Thus, Herod the tetrarch is styled "king"; the "lake' (as Luke 8:22 calls it, for he knew larger sects) is called "the sea of Galilee" (Mark 5:1). Only in Mark 6:30 the term of dignity, "apostle," is found; in Luke, as writing later, it frequently occurs. Things to their discredit are ingenuously stated by Matthew and Mark (Peter), as we might expect from apostles writing about themselves; but are sparingly introduced by Luke (Matthew 16:9; Mark 7:18; Mark 10:41; Mark 14:31; Mark 6:52; Mark 9:10; Mark 10:32, the last three not in Matthew).

The account of many things is marked by vivid touches suitable to an eye-witness only, which Peter was; e.g. Mark 6:39, "the green grass" in the feeding of the 5,000; "the pillow of the ship" (Mark 4:38); Mark 10:50, "casting away his garment"; Mark 11:4, "the colt tied by the door without in a place where two ways met." The details of the demon-possessed Gadarene: "no man could bind him, no not with chains, because he had often been bound, and the chains had been plucked asunder by him, and the fetters broken in pieces; neither could any man tame him. And always, night and day, he was in the mountains, crying, and cutting himself with stones," etc. (Mark 5:2-5); and also the wild cry of another reproduced, "Ea" ("Ha!" not as KJV, "let us alone"), Mark 1:24.

Jesus' looks, Mark 3:5, "He looked round about on them in anger" (Mark 3:34); Mark 8:33; Mark 10:21-23, "Jesus beholding loved him," etc.; Mark 8:12, He sighed deeply in spirit ... why doth this generation seek after a sign?" Mark 1:41, "Jesus moved with compassion put forth His hand" touching the leper. All these minute touches, peculiar to him, show his Gospel is no epitome of the others but an independent witness, Mark tells Peter's humble origin (Mark 1:16-20), his connection with Capernaum (Mark 1:29), that Levi was son of Alphaeus (Mark 2:14), that Boanerges was the title given by Christ to James and John (Mark 3:17), that, the ruler of the synagogue was named Jairus (Mark 5:22), that Jesus was a "carpenter" (Mark 6:3), that the Canaanite woman was a Syrophoenician (Mark 7:26). Mark gives Dalmanutha for Magdala (Mark 8:10; Matthew 15:39).

He names Bartimaeus (Mark 10:46), states that "Jesus would not suffer any to carry any vessel through the temple" (Mark 11:16), that Simon of Cyrene was father of Alexander and Rufus (Mark 15:21). Peter would be the probable source of these particulars of Mark's information. Jesus' rebuke of Peter is recorded, but His preeminent praise of him is omitted (Mark 8:32-33; compare Matthew 16:18; Matthew 16:23). The account of the thrice denial is full, but "bitterly" is omitted from his repentance (Mark 14:72). This is just what we might expect from an apostle writing about himself. The Roman character preponderates, abounding in facts rather than doctrines, and practical details told with straightforward, energetic, manly simplicity.

Of passages peculiar to Mark are Mark 3:20-21, Christ's friends' attempt on Him; Mark 4:26-29, parable of the seed growing secretly; Mark 7:31-37, healing the deaf mute; Mark 8:22-26, gradual cure of the blind; Mark 11:11; Mark 14:51-52; Mark 16:7, the special message to Peter after the resurrection, to cheer him in his despondency after the thrice denial. Only twice Mark quotes Old Testament himself (Malachi 3:1; Isaiah 40:3), namely, Mark 1:2; Mark 1:3; but often introduces Christ and those addressing Him quoting it. The Sinaiticus, Vaticanus, and Alexandrinus manuscripts omit Mark 15:28, which is an interpolation from Luke 22:37. Mark alone has "the sabbath was made for man" (Mark 2:27), and the scribe's admission that love is better than sacrifices (Mark 12:33); all suited for Gentile readers, to whom Peter, notwithstanding subsequent vacillation, first opened the door (Acts 10).

He notices Jesus being "with the wild beasts" when tempted by Satan in the wilderness; contrast Adam tempted amidst the tame animals in Eden (Genesis 2; 3). Adam changed paradise into a wilderness, Jesus changes the wilderness into paradise. Other scenes to Peter's honor omitted are Luke 5:1-11, his walking on the sea (Matthew 14:28-31), his commission to get, the tribute money from the fish (Matthew 17:24-27), Jesus' special intercession for him (Luke 22:31-32), his being one of the two sent to prepare the Passover (Luke 22:8). Mark's explanations of Jewish customs and names (Jordan is called a "river"; the Pharisees' fasting and customs, Mark 1:5; Mark 2:18; Mark 7:1-4; the Sadducees' tenets, Mark 12:18; the Passover described, Mark 14:1; Mark 14:12) which Jews would not need, and the absence of appeals by himself to Old Testament prophecy, also of the genealogy and of the term nomos , the Mosaic "law," show he wrote for Gentiles not for Jews.

Accordingly he omits the offensive references to the Gentiles found in Matthew 6:7-8; Matthew 10:5-6; compare Mark 6:7-11; so Luke writing for Gentiles (Luke 9:1-5). Moreover Mark (Mark 11:17) inserts what is not in Matthew or Luke, cf6 "My house shall be called of all nations the house of prayer." He abounds in Latinisms, agreeably to the theory that he wrote for Romans, whose terms his and Peter's intimacy with them would dispose him to use: thus "centurion" for hekatontarchos elsewhere in New Testament, paidiothen = "a puero", kodrantes = "quadrans", denarion = "denarius", halas analon = "sal insulsum", "specoulator", "censos", "fragelloo" (flagello ), xestes (sextarius ), megistanes = "magnates", legeon = "legio". The explanation of a Greek term aulee by the Latin proetorium (Mark 15:16) could only be for Roman readers. Style. Unusual Greek expressions occur: exapina , epistentrechein , pistike , eneileo , efie , proelaben murisai , alalos , enangkalizesthai . Diminutives abound, thugatrion , korasion , otarion , kunaria .

He employs as the phrase most characteristic of his Gospel eutheoos , "straightway," "immediately," 41 times. His use of the present tense for the past gives vivid present reality to his pictures. He details minutely localities, times, and numbers. He introduces persons' speaking directly. He is often abrupt as he is graphic, e.g. Mark 1, where he hurries on to our Lord's: official life, which he sketches with lifelike energy. "While the sequence and connection of the longer discourses was that which the Holy Spirit peculiarly brought to Matthew's mind, the apostle from whom Mark's record is derived seems to have been deeply penetrated by the solemn iterations of cadence and expression, and to have borne away the very words themselves and the tone of the Lord's sayings" (Alford), e.g. the sublime reply Mark 9:39-50, the thrice repeated "where their worm dieth not and the fire is not quenched," sounding in the ears as a peal of doom.

This Gospel especially pictures Jesus' outward gestures, e.g. His actions in curing the deaf (Mark 7:33-34), He takes him aside from the multitude, puts His fingers into his ears, spits, touches his tongue, looks up to heaven, sighs, and saith, "Εphphatha ". Hebrew (Aramaic) words are used, but explained for Gentile readers: Mark 3:17; Mark 3:22; Mark 5:41, Τalitha kumi ; Mark 7:11, korban ; Mark 9:43, gehenna ; Mark 10:46, Βar-timaeus ; Mark 14:36, Αbba ; Mark 15:22, Golgotha . The style, though abounding in Latinisms, is more related. to the Hebraistic style of Matthew than to Luke's pure Greek.

From the Latinisms, and the place where, and the persons to whom it was written, it was thought originally to have been in Latin; so the Syriac version states, and many Greek manuscripts, "it was written in Rome, in the Roman language." But Mark's assuming his readers' acquaintance with Jewish localities is opposed to the opinion that he wrote at Rome (after Peter's departure from or decease in that city) which John Presbyter and Irenaeus endorse. In the New Testament record of Paul's labors in and for Rome no allusion occurs to Peter in connection with Christianity there. The internal evidence of Mark's Gospel is in favor of its being early in date; this it could not be if it were written after any supposed date of Peter's having preached at Rome. If Peter ever was at Rome it must have been after Paul's two years spent in Rome, and after the writing of Acts which records it. Paul and Luke, the writer of Acts (Acts 28), evidently knew nothing of Peter having founded a church there.

All is clear, if Mark wrote the Gospel in connection with the Roman Caesarea. Here Peter first preached, and it was for his converts that Mark, his son in the faith, wrote a Gospel suited in style to the energetic character of their nation, and embodying the teaching of the first apostolic missionary to them, Peter. In exact agreement with the date which this would presume, Eusebius (Chronicle) fixes on the third year of Claudius, A.D. 43, shortly after Cornelius' conversion, a date when certainly Peter was not at Rome notwithstanding Eusebius' statement, to which he probably was led by the early circulation of Mark's Gospel at Rome by Roman converts passing there from Caesarea; hence probably originated the story of Peter's visiting Rome.

Possibly the last 12 verses of Mark 16, not found in the Sinaiticus and the Vaticanus manuscripts but found in the Alexandrinus manuscript, were added at the later date assigned by Irenaeus, i.e. A.D. 64. This will agree with Mark 16:20, "they went forth and preached everywhere," which implies that by this time the apostles had left Judaea and had preached in most lands, though they had not done so before the Gospel itself was written. As Matthew's Gospel, adapted to Jewish readers, and probably written in and for Jerusalem or Judaea, answers to the earliest period (Acts 1-11), the Hebrew period ending about A.D. 40, so Mark answers to the second or Judaeo-Gentile period, A.D. 40 to 50, and is suited to Gentile converts such as the Roman soldiers concentrated at Caesarea, their head quarters in Palestine, the second center of gospel preaching as Jerusalem was the first, and the scene of Cornelius' conversion by Mark's father in the faith, Peter.

The Sinaiticus and Vaticanus manuscripts omit Mark 16:9-20, but Alexandrinus and Beza and Paris manuscripts and Vulgate support them, and "they were afraid" would be a strangely abrupt close of the Gospel. Irenaeus (iii. 10, sec. 6) quotes from them. Justin Martyr quotes Mark 9:44; Mark 9:46; Mark 9:48; Mark 12:30; Mark 3:17. The motto of this Gospel may be taken from its probable author, Peter (Acts 10:38) "God anointed Jesus of Nazareth with the Holy Spirit and with power; who went about doing good, and healing all that were oppressed of the devil, for God was with Him."

Fausset's Bible Dictionary - Mary, Mother of Mark

Sister to Barnabas (KJV, Colossians 4:10), or rather aunt, since anepsios means "cousin," not commonly "sister's son. (See MARK.) As Barnabas gave up his lands, so she her house at Jerusalem for the use of the church. Peter's resorting there immediately upon his release (Acts 12:12) shows her tried steadfastness and implies a bond of intimacy with her; so that he calls Mark his "son" (1 Peter 5:13). The house was one of the church's worship rooms (Acts 2:46; Acts 20:8, compare Acts 4:24; Acts 4:31); "there many were gathered together praying" for Peter's deliverance, and God "heard, while they were yet speaking" (Isaiah 65:24). Mark doubtless derived some of the straightforward, decided character which appears in his Gospel from her influence. His attachment to her was probably one cause of his return to Jerusalem from Perga (Acts 13:13).

Fausset's Bible Dictionary - Mark, John

Townson conjectures that the young man introduced as fleeing and leaving his linen robe, fear overcoming shame (Mark 16:51-52), was Mark himself, on the ground that otherwise we see no reason for its introduction, being unconnected with the context. If the young man was the writer, awakened out of sleep by the noise near his house of men proceeding to seize the Savior, then going forth hastily in a linen cloth only, and being an eye witness of Jesus' apprehension and suspected of being His follower, though not so then but afterward, he would look back on this as the most interesting circumstance of his life; though, like John, in humility he describes without mentioning himself by name. (See LAZARUS.) Mark was son of Mary, residing at Jerusalem, and was cousin (not "sister's son'," Colossians 4:10) of Barnabas. The relationship accounts for Barnabas' choice of Mark as his companion; also for the house of Mark's mother being the resort of Christians, Barnabas a leader among them attracting others there.

The family belonged to Cyprus (Acts 4:36; Acts 13:4; Acts 13:13); so Barnabas chose Cyprus as the first station on their journey. Mark readily accompanied him as "minister" (hufretes , "subordinate") to the country of his kindred; but had not the spiritual strength to overcome his Jewish prejudices which he probably imbibed from his spiritual father Peter (Galatians 2:11-14), so as to accompany Paul the apostle of the Gentiles further than Perga of Pamphylia, in his first missionary tour to the pagan. Mark returned to Mary his mother at Jerusalem; he ought to have remembered Jesus' words (Matthew 10:37). Paul therefore (because "he went not with them to the work," for his accompanying them to his native Cyprus was his own pleasure rather than zeal for pure missionary "work") rejected him on his second missionary journey (Acts 15:37-39). This caused a temporary alienation between Paul and Barnabas. The latter (realizing his name, "son of consolation") took Mark again to Cyprus, like a tender father in Christ bearing with the younger disciple's infirmity, until by grace he should become stronger in faith; also influenced by the He of relationship.

Christian love healed the breach, for in Colossians 4:10 Paul implies his restored confidence in Mark ("touching whom ye received commandments, if he come unto you receive him ... my fellow workers unto the kingdom of God which have been a comfort unto me"). The Colossians, 110 miles distant from Perga, 20 from Pisidia, knew of Mark's past unfaithfulness, and so needed the recommendation to "receive" him as a true evangelist, ignoring the past. So in Philemon 1:11-24, he calls Mark "my fellow laborer." Mark was two years later again in Colossae when Paul tells Timothy, then in Asia Minor (2 Timothy 4:11), "take Mark and bring him with thee, for he is profitable to me for the ministry." A contrast: Demas, once Paul's" fellow laborer," fails away; Mark returns to the right way, and is no longer unprofitable, but "profitable (even to an apostle) for the ministry." By his Latin knowledge he was especially likely to be "profitable" in preaching at Rome where Paul then was when he desired Timothy to "bring Mark."

He was Peter's "son" by conversion (probably converted in meeting the apostle in his mother's house at Jerusalem), and was with his spiritual father when 1 Peter 5:13 was written; his connection with Peter, by an undesigned coincidence which marks genuineness, appears in Acts 12:12. After Paul's death Mark joined Peter with whom he had been before associated in the writing of the Gospel. (See PETER.) Mark was with Paul intending to go to Asia Minor, A.D. 61-63 (Colossians 4:10). In 2 Timothy 4:11, A.D. 67, Mark was near Ephesus, from whence he was about to be taken by Timothy to Rome. It is not likely Peter would have trenched on Paul's field of labour, the churches of Asia Minor, during Paul's lifetime. At his death Mark joined his old father in the faith, Peter, at Babylon. Silvanus or Silas had been substituted for Mark as Paul's companion because of Mark's temporary unfaithfulness; but Mark, now restored, is associated with Silvanus (2 Timothy 4:12), Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem.

Naturally Mark salutes the Asiatic churches with whom he had been already under Paul spiritually connected. The tradition (Clemens Alex. in Eusebius' H. E. 6:14, Clem. Alex. Hyp. 6) that Mark was Peter's companion at Rome arose from misunderstanding "Babylon" (1 Peter 5:13) to be Rome. A friendly salutation is not the place where an enigmatically prophetical title would be used (Revelation 17:5). Babylon was the center from which the Asiatic dispersion whom Peter (1 Peter 1:1-2) addresses was derived. Alexandria was the final scene of Mark's labors, bishopric, and martyrdom (Nicephorus, H. E. 2:43).

Hastings' Dictionary of the Bible - Mark (John)

MARK (JOHN). There are three groups of NT passages where the name Mark occurs.

(1) John Mark was a Jew and son of Mary, who was a leading Christian woman at Jerusalem. At her house the faithful assembled for prayer, and thither Peter went on his release from imprisonment, having perhaps previously lodged there ( Acts 12:12 ff.). An improbable conjecture makes Mark the son of the ‘good-man of the house’ in Mark 14:14 , and another, not so unlikely, identifies Mark himself with the ‘young man’ of Mark 14:51 ; but the Muratorian Fragment (see next art. Â§ 1) apparently denied that Mark had ever seen our Lord. Probably Mary was a widow. ‘Mark’ would be an added name such as the Jews often took, in Roman fashion; it was a Roman prÅnomen , much used among Greek-speaking people, but not common among the Jews. John Mark was chosen as companion of Barnahas and Saul when they left Jerusalem for Antioch ( Acts 12:25 the reading of RVm [Note: Revised Version margin.] is hardly possible), and taken by them on their first missionary journey ( Acts 13:5 ), not as chosen expressly by the Holy Ghost (ct. [Note: t. contrast.] Acts 13:2 ), and not as an equal; ‘they had also John as their attendant (AV [Note: Authorized Version.] minister).’ It has been suggested that Mark was a Levite (see below), and that the designation here used means ‘a synagogue minister,’ as in Luke 4:20 (Chase). But this would make the words ‘they had’ intolerably harsh. Probably Mark’s work was to arrange the Apostles’ journeys, perhaps also to baptize a work not usually performed by St. Paul himself ( 1 Corinthians 1:14 ). Mark remained with the Apostles on their journey through Cyprus, but left them at Perga in Pamphylia ( Acts 13:13 ) either from cowardice, or, more probably, because the journey to Pisidian Antioch and beyond, involving work among distant Gentiles, was a change of plan which he did not approve (Ramsay). He had not yet grasped the idea of a worldwide Christianity, as St. Paul had. His departure to Jerusalem led later to the estrangement of Paul and Barnabas; the latter wished to take Mark with them on the Second Journey ( Mark 15:37 ff.), but Paul refused, and separated from Barnabas, who then took Mark to Cyprus.

(2) The Mark of the Pauline Epistles was cousin of Barnabas ( Colossians 4:10 RV [Note: Revised Version.] ), probably of the Jewish colony of Cyprus, and a Levite ( Acts 4:36 ). It is therefore generally agreed that he was the same as John Mark. If so, he became reconciled to St. Paul, and was his ‘fellow-worker’ and a ‘comfort’ to him ( Colossians 4:11 , Philippians 1:24 ), and useful to him ‘for ministering’ ( 2 Timothy 4:11 ) this was Mark’s special office, not to be an original organizer but a useful assistant (Swete). We learn that Mark was contemplating a visit to ColossÃ¦, and perhaps that the Colossians had hesitated to receive him ( Colossians 4:10 ).

(3) The Petrine Mark . St. Peter speaks of a Mark as his ‘son’ ( 1 Peter 5:13 ), and as being with him at ‘Babylon’ when he wrote the First Epistle. It is usually held that ‘Babylon’ means Rome, as there seems not to have been a Jewish colony in the real Babylon at the time, and as all ecclesiastical tradition connects St. Peter’s work with Rome. If this he so, we may safely identify all the three Marks as one person. [If not, the Petrine Mark is probably not the same as the Pauline.] The identification is made more likely by the fact that John Mark is connected with both Peter and Paul in Acts; and if 1 Peter 5:13 refers to Rome, there is no reason why this double connexion should not have continued as long as both Apostles lived. And if, as is not impossible, St. Peter survived St. Paul for some time, we can well understand that Mark devoted himself exclusively to the former after the death of the latter, and that in this way the ecclesiastical tradition (see next art.), which almost unanimously attaches him to Peter, grew up. By that tradition Mark’s activity is associated both with Rome and with Alexandria; and the Egyptian Church assigns its principal liturgy to his name. But the early Alexandrian Fathers, Clement and Origen, are silent as to Mark’s residence in Egypt. The Acts of Mark (5th cent.?) makes him a martyr.

A. J. Maclean.

Hastings' Dictionary of the Bible - Mark, Gospel According to

MARK, GOSPEL ACCORDING TO

1. External testimony . It is possible that the first reference to Mk. is the preface to Lk. ( Luke 1:1-4 ), which implies that the narratives spoken of were, in St. Luke’s opinion, incomplete and not in the best order. Mk. is certainly incomplete from the point of view of one who wished to begin ‘from the beginning.’ From internal evidence it is probable that St. Luke used Mk. (see §§ 3 5). Papias (quoted by Eusebius, HE iii. 39) gives the following account ( c [Note: circa, about.] . a.d. 140 or earlier), as derived from ‘the Elder’ from whom he gleaned traditions:

‘Mark, having become the interpreter of Peter, wrote down accurately everything that he remembered, without, however recording in order what was either said or done by Christ [cf. the Lukan preface]. For neither did he hear the Lord, nor did he follow Him, but afterwards, as I said, (attended) Peter, who adapted his instructions to the needs (of his hearers), but had no design of giving a connected account of the Lord’s oracles [ or words]. So then Mark made no mistake while he thus wrote down some things as he remembered them; for he made it his one care not to omit anything that he heard, nor to set down any false statement therein.’

Here Papias vindicates Mark from in accuracy and from errors of omission as far as his knowledge went, but finds fault with his chronological order, which was due to his being dependent only on Peter’s oral teaching, He was Peter’s ‘interpreter’ a phrase which may mean that he translated Peter’s words into a foreign tongue during the Apostle’s lifetime, as a dragoman, or that, being Peter’s disciple, he made the Apostle’s teaching widely known through his written Gospel. Justin Martyr ( c [Note: circa, about.] . a.d. 150) says ( Dial . 106) that Christ changed Simon’s name to Peter, and that this is written ‘in his Memoirs,’ and also that He changed the name of the sons of Zebedee to ‘Boanerges, which is Sons of Thunder.’ But the last words occur only in Mark 3:17 , where also we read of Simon’s new name. It is reasonable (in spite of Harnack and Sanday’s opinion that Justin is here quoting the apocryphal Gospel of pseudo-Peter, which, as far as we know, did not contain these words it is only a fragment) to suppose that Justin by Peter’s ‘Memoirs’ means our Second Gospel; he elsewhere speaks of ‘Memoirs’ ‘the Memoirs composed by [the Apostles] which are called Gospels’ ( Apol . i. 66, cf. also Dial . 103, where he uses the same name for the narratives written by followers of the Apostles). Tatian included Mk. in his Diatessaron , or Harmony of the four Gospels. (Irenæus ( Hær . iii. 1. 1 and 10. 6) speaks of Mark as ‘Peter’s interpreter and disciple’ (cf. Papias), and says that he handed on to us in writing the things preached by Peter after the departure of Peter and Paul (note the indication of date). Tertullian calls Mark ‘Peter’s interpreter.’ The Muratorian Fragment ( c [Note: circa, about.] . 170 200?) begins in the middle of a sentence which is generally believed to refer to Mk., and which may mean that the Evangelist was present at some of Peter’s discourses only, or perhaps that he heard some of our Lord’s discourses; but the latter interpretation is against the words that follow, which say of Luke: ‘Neither did he himself see the Lord in the flesh.’ The writer probably therefore had said that Mark had never seen our Lord. Clement of Alexandria ( c [Note: circa, about.] . a.d. 200) says that while Peter was preaching the Gospel at Rome (ct. [Note: t. contrast.] Irenæus above), Mark wrote down what he said at the request of the hearers, Peter neither forbidding it nor urging it. Origen seems to bear this out, but in the Muratorian Fragment there is a similar story about John. Of later writers only Augustine need be quoted. He calls Mark ‘Matthew’s follower and abbreviator.’ This saying, which is probably widely removed from the truth, has had great influence on ecclesiastical opinion, and to a great extent brought about the comparative neglect into which the Second Gospel fell for many centuries. There are probable allusions to Mk. in Polycarp ( c [Note: circa, about.] . a.d. 111) and pseudo-Clement of Rome (‘2 Clem, ad Cor .’) and Hermas, all early in the 2nd cent.; it was used by Heracleon, the Valentinians, and the authors of the Gospel of ( pseudo- ) Peter and the Clementine Homilies , and is found in all the old versions. We conclude that there is valid evidence that Mk. was in circulation before the middle of the 2nd century. By ecclesiastical writers Mark is connected almost uniformly with Peter, but (see above) there is a difference of tradition as to whether he wrote before or after Peter’s death. Some make him go from Rome to Alexandria and take his Gospel there; but it is remarkable that the Alexandrian Fathers Clement and Origen do not mention this.

2. The Second Gospel and the ‘Petrine tradition .’ Internal evidence to a considerable extent confirms, however indirectly, the Patristic evidence (§ 1) that Mark wrote down the preaching of Peter. Mk. tells us the facts of which Peter was an eye-witness. The vividness of description (especially in Mk.) in the scenes common to the Synoptics where only Peter, John, and James were present, suggests that one of them was the authority on which the common source rests such as the raising of Jairus’ daughter ( Mark 5:37-43 ), the Transfiguration ( Mark 9:2-13 ; the story in Mk. is told from the point of view of one of the three: cf. Mark 9:14 ‘ they saw’), and Gethsemane ( Mark 14:33-42 ). The authority could hardly be James, who was martyred early ( Acts 12:2 ), or John, on whom another account depends (even if he were not the author of the Fourth Gospel, we might probably say this). Peter therefore remains, and he alone would be likely to remember the confused words which he spoke on awakening at the Transfiguration ( Mark 9:5 ; cf. Luke 9:32 f.). Other passages suggesting a Petrine source are: Mark 1:36 ; Mark 11:21 ; Mark 13:3 (these are found only in Mk.); and the accounts of Peter’s denials ( Mark 14:54 ; Mark 14:66-72 ). As Eusebius noticed, Mk. is silent on matters which reflect credit on Peter. These facts and the autoptic character of the Gospel (§ 4) lead us to the conclusion that we have in Mk. the ‘Petrine tradition’ in a far more exact form than in the other Synoptics.

3. Presentation of Christ’s Person and work . The Second Gospel describes shortly the Baptist’s preaching and the baptism of our Lord, and then records at length the Galilæan ministry. It is noteworthy that in this account the proclamation of Jesus’ Messiahship in Galilee is very gradual (see art. Gospels, § 3). Even in the discourses to the Apostles there is great reserve. After the Transfiguration, the future glory and the Passion of our Lord are unfolded ( Mark 8:31 ; Mark 8:38 , Mark 9:12 ; Mark 9:31 etc.), but it is only after the short account (ch. 10) of the journeys in Judæa and Peræa, and on the final approach to Jerusalem, that this reserve passes away. In describing our Lord’s Person, the Evangelist lays great emphasis on His Divinity, but still more on His true humanity, ( a ) For the former we note how in Mk. Jesus claims superhuman authority, especially to forgive sins ( Mark 2:5 ff., Mark 2:28 , Mark 8:38 , Mark 12:8 ff., Mark 14:62 ); He is described as a Supernatural Person ( Mark 1:11 ; Mark 1:24 , Mark 3:11 , Mark 5:7 , Mark 9:7 , Mark 15:39 ); He knows the thoughts of man ( Mark 2:8 , Mark 8:17 , Mark 12:15 ), and what is to happen in the future ( Mark 2:20 , Mark 8:31 ; Mark 8:38 , Mark 9:31 , Mark 10:39 , Mark 13:2 ; Mark 13:10 , Mark 14:27 ); His death has an atoning efficacy ( Mark 10:45 , Mark 14:24 ). ( b ) For the latter we note not only (as with the other Evangelists) the references to Jesus’ human body weariness and sleep ( Mark 4:33 ), eating and drinking ( Mark 14:3 , Mark 15:35 ), etc. but especially the description of His human soul and spirit ( Mark 2:8 , Mark 14:34 ; Mark 14:36 ), His human compassion ( Mark 1:41 ) and love ( Mark 10:21 ), and the more painful emotions which Mk. has in a pre-eminent degree, while in the parallels in Mt. and Lk. the phrases are almost uniformly altered or omitted. Instances are Mark 1:43 RVm [Note: Revised Version margin.] (the word denotes sternness, not necessarily anger but deep feeling), Mark 3:5 , Mark 6:8 , Mark 10:14 ; note especially Mark 14:33 f. where St. Mark alone speaks of the surprise, added to the distraction from grief, of Jesus’ human soul in the Agony. St. Mark also refers to the sinless limitations of Jesus’ human nature. Questions are asked, apparently for information ( Mark 5:30 , Mark 8:5 , Mark 9:16 ). St. Mark relates the one perfectly certain instance of Jesus’ human ignorance, as to the Day of Judgment ( Mark 13:32 , so || Mt.). It is because so much stress is laid in Mk. on the true humanity of our Lord that Augustine assigns to the Second Evangelist the symbol of the man; by other Fathers the other Evangelic symbols are assigned to him. The Second Gospel represents an early stage of the Gospel narrative; it shows an almost childlike holdness in speaking of our Lord, without regard to possible misconceptions. An example of this is seen in passages where Mark tells us that Jesus ‘could not’ do a thing ( Mark 1:45 , Mark 6:5 , Mark 7:24 ). The inability is doubtless relative and conditional. Jesus ‘could not’ do that which was inconsistent with His plan of salvation. Yet here the other Synoptists, feeling that the phrase might he misunderstood as taking from the Master’s glory, have altered or omitted it.

4. Autopic character . Whereas Mk. was for centuries depreciated as telling us little that is not found in the other Gospels, we have now learned to see in it a priceless presentation of the story of our Lord’s life, inasmuch as no historical narrative in the Bible, except Jn., gives such clear signs of first-hand knowledge. Many of the instances lose much point in a translation, but even in English the fact is noticeable. An eye-witness is betrayed in such little details as the heavens ‘in the act of opening’ ( Mark 1:10 the present participle is used), the incoherent remarks of the crowd at the healing of the Capernaum demoniac ( Mark 1:27 RV [Note: Revised Version.] they are softened down by later scribes of Mk. and in Lk.), the breaking up of the mud roof in Mark 2:4 (see art. Luke [Gospel acc. to], § 6), the single pillow, probably a wooden head-rest, in the boat ( Mark 4:38 RV [Note: Revised Version.] ), the five thousand arranged on the green grass ‘like garden heds’ ( Mark 6:40 : this is the literal translation; the coloured dresses on the ‘ green grass’ another autoptic touch had to the eye-witness the appearance of flowers), the taking of the children by Jesus into His arms ( Mark 9:36 , Mark 10:16 ), and His fervent blessing ( Mark 10:16 : this is the force of the Greek), the searching glance of love cast by Jesus on the rich young man, and the clouding over of the young man’s brow ( Mark 10:21 f. RV [Note: Revised Version.] ). All these details, and many others, are found in Mk. only; many of the signs of an eye-witness throughout the Gospel are removed by the alterations introduced in Mt. and Lk. For the vividness of the scenes at the Transfiguration, the raising of Jairus’ daughter, and the Agony, see § 2 . Notice also the evidence of exceptional knowledge of facts in Mark 1:29 (Andrew and Peter living together, though the latter was married; Andrew omitted in || Mt. Lk.), and in the mention of some names not found elsewhere ( Mark 2:14 , Mark 10:45 , Mark 15:21 ). We have then an eye-witness here; in this case we need not look for him in the writer, but the facts show that the latter was in the closest touch with one who had seen what is described.

5. Comparison with the other Synoptics . The facts which follow appear to prove that Mk., either in the form in which we have it, or at least in a form very closely resembling our present Gospel, was before the other Synoptists when they wrote, ( a ) Scope . Except about 30 verses, all the narrative of Mk. is found in either Mt. or Lk. or in both, and (especially as regards Lk.) in nearly the same order; though the other Synoptists interpolate matter from other sources. ( b ) Parallel passages . If we compare these, we see that though Mk. is as a whole shorter than Mt. and Lk., yet in the parallels it is longer. St. Mark’s style is diffuse, and it was necessary for the other Synoptists, in order to make room for the matter which they were to introduce from other sources, to prune Mk. considerably, ( c ) Correction of Markan details in Mt. and Lk . As we have seen, Mark describes our Lord’s painful emotions; these passages are softened down in Mt. and Lk. Sometimes a slip of the pen is corrected; e.g . Mark 1:2 f. RV [Note: Revised Version.] quotes as from Isaiah a passage which is a cento of Malachi 3:1 , Isaiah 40:3 , but the others silently avoid this by omitting the Malachi passage here, though they give it elsewhere ( Matthew 11:16 , Luke 7:27 ); the words in Mark 2:26 RV [Note: Revised Version.] , ‘when Abiathar was high priest,’ are omitted in Mt. and Lk., for Abiathar was not yet high priest at the time in question. The alteration of ‘abomination of desolation’ ( Mark 13:14 , so Matthew 24:15 ) into ‘Jerusalem compassed with armies’ ( Luke 21:20 ) is clearly an explanation of a writer later than Mk.; and so the change from ‘Son of God’ ( Mark 15:39 , so Matthew 27:54 ) to ‘a righteous man’ ( Luke 23:47 ). In some cases, by the turn of a phrase the accuracy of Mk. in minute points is lost by the other Synoptists. Thus cf. Mark 4:36 ; our Lord was already in the boat ( Mark 4:1 ); in || Mt. Lk. He is described by an oversight as embarking here. In Mark 10:1 Jesus comes ‘into the borders of Judæa and beyond Jordan’; the parallel Matthew 19:1 omits ‘and,’ but doubtless Mk. is right here, and Jesus went both into Judæa and into Peræa. But the most striking corrections of Mk. in Mt. Lk. are found in the phraseology. The Markan style is rough and unpolished, reflecting the Greek commonly spoken by the Jews of the 1st cent.; many diminutives and colloquialisms are found, but are usually corrected in Mt. or in Lk. or in both. In Mk. there are many awkward and difficult phrases sometimes smoothed over in a translation like ours, and usually corrected in Mt. or Lk. or both: e.g . Mark 3:16 , Mark 4:11 ; Mark 4:24 (see Luke 8:18 ) Mark 4:32 (the ‘yet’ of RV [Note: Revised Version.] is ‘and’ in Gr.) Mark 7:11 f. (grammatical but harsh) Mark 9:41 , Mark 13:19 , Mark 14:56 (note RV [Note: Revised Version.] in these cases). These facts are most significant, and appear to be conclusive as to the priority of Mk. For no writer having before him a smooth text would gratuitously introduce harsh or difficult phraseology, whereas the converse change is natural and common.

There are also some changes made for greater precision, especially in Lk.; thus in Mk. ( e.g . Mark 1:16 ) and Mt. we read of the ‘Sea’ of Galilee, but St. Luke with his superior nautical knowledge calls it a ‘lake’; Herod Antipas in Mark 6:14 is called ‘king,’ but in Mt. Lk. more commonly ‘tetrarch’ (but ‘king’ is retained in Matthew 14:9 ); in Mark 15:32 (so Mt.) we read that ‘they that were crucified with him reproached him,’ but St. Luke, who had independent knowledge of this incident (for only he relates the penitence of the robber), emphatically corrects this to ‘ one of the malefactors’ ( Luke 23:39 ). In two or three cases it is possible that the priority lies the other way. Thus in Mark 6:3 ‘the carpenter’ = Matthew 13:55 ‘the son of the carpenter’ = Luke 4:22 ‘the son of Joseph,’ the correction may be in Mt. Lk., the giving of the name ‘the carpenter’ to Jesus not being liked; or it may be in Mk., the phrase ‘son of Joseph’ being altered as capable of misconception by those who had not the Birth story before them. But as the phrases in Mt. and Lk. are not the same, the priority probably lies with Mk. Also the Second Evangelist alone relates the two cock-crowings ( Mark 14:30 ; Mark 14:68 ; Mark 14:72 ), though the state of the text suggests that perhaps originally only one was mentioned in Mk., but in a different place from that of Mt. Lk. It is hard to see why a later writer should have omitted one cock-crowing and it is suggested that therefore our Mk. is later than Mt. Lk. in this respect. It is, however, equally hard to see why St. Mark, if he wrote after the others, should have added a cock-crowing. If in two or three such cases the priority be decided to lie with Mt. and Lk., the meaning would be that our Mk. had received some editorial additions (see § 9). But this does not seem to be very likely.

The general conclusion is that Mk. as we have it now, or at least a Gospel which differs from our Mk. only in unessential particulars, lay before the First and Third Evangelists when they wrote.

The matter peculiar to Mk . is small: the parable of the seed growing silently ( Mark 4:26 ff.), the healing of the deaf stammerer ( Mark 7:31 ff.), of the blind man at Bethsaida ( Mark 8:22 f.), the questions about the dulness of the disciples when they forgot to take bread ( Mark 8:17 f.), about the dispute of the disciples ( Mark 9:33 ), the incidents of the young man with the linen cloth ( Mark 14:51 f.), of the smiting of Jesus by the servants of the high priest ( Mark 14:65 ), of Pilate’s wonder, and of his question put to the centurion ( Mark 15:44 ).

6. Authorship, purpose, date, and place of writing . There is no reason to dispute the Patristic statements (§ 1) that John Mark was the author of the Second Gospel. Clement of Alexandria states that he wrote in Rome; Chrysostom (two centuries later) that he wrote in Egypt. The former statement, both as being earlier and as agreeing with the negative testimony of the Alexandrian Fathers, is more probable, though some moderns have supposed a double publication, one in Rome and one in Alexandria. In either case it is probable that, as in the case of the Third Gospel, Gentiles are specially addressed, though St. Mark as a Jew writes (unlike St. Luke) from a Jewish point of view. There is a general absence of OT quotations except when our Lord’s words are cited ( Mark 1:2 f. is an exception; Mark 15:28 must almost certainly he expunged, with RV [Note: Revised Version.] , from the text). The Aramaic transliterations like Talilha cum ( i ) are interpreted, and Jewish customs and geography are explained [ Mark 7:2 ff., Mark 12:42 (the ‘mite’ was a Jewish coin) Mark 13:2 , Mark 15:42 ]. The absence of mention of the Jewish Law points in the same direction.

The date is probably before the Fall of Jerusalem in a.d. 70. (For the argument from the Discourse on the End, see art. Matthew [Gospel acc. to], § 5, and note especially Mark 13:13 f., Mark 13:24 , Mark 13:30 , Mark 13:33 , which point to the fulfilment of the prophecy being, at the time of writing, only in prospect.) The reference to the shewbread ( Mark 2:26 , ‘it is not lawful’) suggests that the Temple still stood when Mark wrote. The characteristics already mentioned, the description of Jesus’ inner feelings, the style and details of the Gospel, give the same indications. If the early date of Acts be adopted (see art. Acts of the Apostles, § 9), Lk. and therefore Mk. must be earlier still. The external testimony, however, raises some difficulty when we consider the date of 1Peter . For Papias by implication and Irenæus explicitly say that Mark wrote after Peter’s death, while Clement of Alexandria and Origen say that he wrote in Peter’s lifetime (see § 1). If the former statement be correct, and if 1Peter be authentic, the Epistle must have preceded Mk.; but it is not easy to assign a very early date to it ( e.g . 1 Peter 4:18 ‘suffer as a Christian’; though Dr. Bigg disputes this inference and thinks that 1Peter was written before the Neronic persecution in a.d. 64). There is no need to dispute the authenticity of 1Peter because of supposed references to late persecutions, for there is no good reason for saying that St. Peter died in the same year as St. Paul, and it is quite possible that he survived him for some considerable time, during which Mark acted as his ‘interpreter.’ If, then, we are led by internal evidence so strongly to prefer an early date for Mk., we must either choose an early date for 1Peter , or else prefer the Alexandrian tradition that Mark wrote in Peter’s lifetime [Dr. Swete gives c [Note: circa, about.] . 69 for Mk., Dean Robinson c [Note: circa, about.] . 65].

7. Was Mk. written in Greek or Aramaic? The Second Gospel is more strongly tinged with Aramaisms than any other. It retains several Aramaic words transliterated into Greek: Boanerges Mark 3:17 , Talitha cum ( i ) Mark 5:41 , Corban Mark 7:11 , Ephphatha Mark 7:34 (these Mk. only), Abba Mark 14:36 (so Romans 8:15 , Galatians 4:6 ), Rabbi Mark 9:5 , Mark 11:21 , Mark 14:45 , Hosanna Mark 11:9 (these two also in Mt. and Jn.), Rabboni Mark 10:51 (Jn. also), Eloi Eloi lama sabachthani Mark 15:34 (or as || Mt. Eli ); and several Aramaic proper names are noticeable: Bartimæus Mark 10:48 (a patronymic), Cananæan Mark 3:18 , Iscariot Mark 3:19 , Beelzebub Mark 3:22 , Golgotha Mark 15:22 . Aramaisms are also found freely in the grammar of Mk. and in several phrases. From these facts it is argued (Blass, Allen) that Aramaic was the original language. Dr. Blass also suggests that St. Luke in Acts 1:1-26 ; Acts 2:1-47 ; Acts 3:1-26 ; Acts 4:1-37 ; Acts 5:1-42 ; Acts 6:1-15 ; Acts 7:1-60 ; Acts 8:1-40 ; Acts 9:1-43 ; Acts 10:1-48 ; Acts 11:1-30 ; Acts 12:1-25 used an Aramaic source, while the rest of that book was his own independent work. In these twelve chapters, unlike the rest, Aramaisms abound, and the style is rough. The argument is that Ma

Bridgeway Bible Dictionary - Mark

It was not unusual for Jews in the Roman Empire to have both Jewish and Roman names. In the case of John Mark, his two names reflect respectively this Jewish and Roman background.

In Jerusalem

Mark was a Jew brought up in Jerusalem. His parents were reasonably wealthy, as they owned a large house and had servants (Acts 12:12-13). (Also, at least one of Mark’s close relatives was wealthy enough to own land; Acts 4:36-37; Colossians 4:10.) Mark’s house must have been a regular meeting place for the apostles and other Christians in Jerusalem, as Peter, on escaping from prison, knew that he would find the Christians there (Acts 12:12). If this was the house usually used by the apostles as a meeting place, it was the house of ‘the upper room’ where Jesus had earlier gathered with his disciples (Luke 22:11-13; Acts 1:13; cf. also John 20:19; John 20:26).

There is a further point in favour of the suggestion that Mark’s house was the house of the upper room. This is the reference Mark himself makes to a certain young man who had followed Jesus and the disciples from the house to the Garden of Gethsemane, clothed only in his nightwear (Mark 14:51-52). It was a common practice for an author to include a brief personal detail or story but not to mention his own name directly (cf. John 13:23; 2 Corinthians 12:2).

With Paul and Barnabas

Whether the house of the upper room was Mark’s home or not, Mark certainly would have known Peter and the other leading Christians who often visited his home (Acts 12:12-14). When Paul and Barnabas visited Jerusalem with an offering from the church at Antioch, they met Mark. They were so impressed with him that they took him back to Antioch, and later took him with them on what has become known as Paul’s first missionary journey (Acts 12:25; Acts 13:5).

After only a short time, Mark left Paul and Barnabas and returned to Jerusalem (Acts 13:13). To Paul this showed that Mark was not reliable, and he refused to allow Mark to go with him and Barnabas on their next missionary journey. Paul and Barnabas quarrelled over the matter and parted. Paul went ahead with his planned journey, but with a new partner, while Mark went with Barnabas to Cyprus (Acts 15:36-41).

In Rome and Asia Minor

The Bible has no record of Mark’s activities over the next ten years or so. But there is evidence in other early records that he spent some time with Peter, helping Peter to evangelize the provinces of northern Asia Minor where God had not allowed Paul to preach (1 Peter 1:1; cf. Acts 16:6-8).

Peter and Mark then visited Rome and taught the Christians there. When Peter left Rome, the Roman Christians asked Mark (who had stayed behind) to preserve the story of Jesus as they had heard it from Peter. In due course Mark produced the book known as Mark’s Gospel, a book that strongly carries the flavour of Peter (see MARK, GOSPEL OF).

Mark was still in Rome when Paul arrived as a prisoner the first time (Philem 23-24). Mark had matured over the years, and Paul readily acknowledged this. He bore no grudges, and recommended Mark to the Colossian church as one who could be of help to it (Colossians 4:10).

On leaving Rome, Mark most likely went to Colossae as planned. He was probably still there when Paul later wrote to Timothy (who was in Ephesus, not far away), asking him to get Mark and bring him to Rome. Paul was back in prison after a brief time of freedom and travel, and he wanted to see Timothy and Mark before he was executed (2 Timothy 4:11).

Whether the two reached Rome before Paul’s execution is uncertain, but Mark was certainly in Rome at the time of Peter’s visit soon after. Over their years of working together, Mark and Peter had become so close that Peter called Mark his son. Mark may even have been converted through Peter, back in the days when Peter frequented Mark’s house in Jerusalem. Now, as Peter neared the end of his life, he linked Mark’s name with his own in writing a letter to the churches of Asia Minor that together they had helped to establish (1 Peter 1:1; 1 Peter 5:13).

Bridgeway Bible Dictionary - Mark, Gospel of

John Mark, the writer of Mark’s Gospel, was the young man who set out with Paul and Barnabas on their first missionary journey (Acts 12:25; Acts 13:5). Later he worked closely with Peter, so closely in fact that Peter called Mark his son (1 Peter 5:13; see MARK). There is good evidence that Peter and Mark visited Rome about AD 60 (just before Paul arrived in Rome as a prisoner; Acts 28:16) and taught the church there for a time. Over the next few years Mark spent some time in Rome, while Peter revisited churches elsewhere. The Roman Christians asked Mark to preserve Peter’s teaching for them, and the result was Mark’s Gospel.

Mark, Peter and the Romans

Many features of Mark’s Gospel reflect the interests and character of Peter. Apart from the events in Jerusalem at the time of Jesus’ death and resurrection, most of Jesus’ ministry recorded in Mark took place in Galilee in the north. Peter’s home town of Capernaum seems to have been Jesus’ base (Mark 1:21; Mark 1:29; Mark 2:1; Mark 9:33).

The account in Mark shows the characteristic haste of Peter in the way it rushes on from one story to the next. On the whole the language is more clearcut than in the parallels of the other Gospels, and reported statements are more direct. There is vivid detail, particularly in the record of Jesus’ actions and emotions (Mark 1:41; Mark 3:5; Mark 4:38; Mark 6:6; Mark 10:14; Mark 10:16; Mark 10:21; Mark 10:32). Peter’s genuineness is seen in that his mistakes are recorded (Mark 9:5-6; Mark 14:66-72), whereas incidents that might be to his credit are omitted (cf. Matthew 14:29; Matthew 16:17).

During the decade of the sixties, the Roman persecution of Christians increased, particularly after Nero blamed Christians for the great fire of Rome in AD 64. Just before this, Peter had written from Rome (code-named Babylon; 1 Peter 5:13) to encourage Christians who were being persecuted (1 Peter 1:6; 1 Peter 2:20-23; 1 Peter 3:14-17; 1 Peter 4:12-16). Not long after this he himself was executed (2 Peter 1:14; cf. John 21:18-19). Mark’s Gospel reminded the Roman Christians (by quoting from Peter’s experience of the life and teaching of Jesus) that they would need strength and patience to endure misunderstandings, persecution, false accusations and even betrayal (Mark 3:21; Mark 3:30; Mark 4:17; Mark 8:34-38; Mark 10:30; Mark 13:9; Mark 13:13; Mark 14:41; Mark 14:72; Mark 15:19; Mark 15:32).

Since the story of Jesus was set in Palestine, the Gentiles in Rome needed explanations of some matters. Mark therefore helped them by translating Hebrew or Aramaic expressions (Mark 3:17; Mark 5:41; Mark 7:11; Mark 7:34; Mark 15:22; Mark 15:34) and explaining Jewish beliefs and practices (Mark 7:3-4; Mark 12:18; Mark 12:42; Mark 14:12; Mark 15:42).

Mark’s view of Jesus

Mark’s Gospel records more action than the other Gospels, but less of Jesus’ teaching. Nevertheless, the book has a basic teaching purpose. Though Mark wrote in different circumstances from John and for different people, his basic purpose was the same, namely, to show that Jesus was the Son of God (cf. John 20:31). Mark makes this clear in his opening statement (Mark 1:1).

According to Mark, the ministry of Jesus from beginning to end showed that he was a divine person in human form, the God-sent Messiah. At Jesus’ baptism, the starting point for his public ministry, a statement from God showed what this unique ministry would involve. The statement, combining Old Testament quotations concerning the Davidic Messiah and the Servant of Yahweh, showed that Jesus’ way to kingly glory was to be that of the suffering servant (Mark 1:11; cf. Psalms 2:7; Isaiah 42:1; see MESSIAH). The heavenly Son of man, to whom God promised a worldwide and everlasting kingdom (Daniel 7:13-14), would receive that kingdom only by way of crucifixion (Mark 8:29-31; Mark 8:38; Mark 9:31; Mark 10:45; see SON OF MAN).

The death of Jesus is therefore the climax of Mark’s Gospel. That death came about through Jesus’ open confession to Caiaphas that he was both messianic Son of God and heavenly Son of man, and he was on the way to his kingly and heavenly glory (Mark 14:61-64). Demons knew Jesus to be the Son of God (Mark 3:11; Mark 5:7), his disciples recognized it (Mark 8:29), his Father confirmed it on the Mount of Transfiguration (Mark 9:7), Jesus declared it to disciples and enemies (Mark 13:32; Mark 14:61-62) and even a Roman centurion at the cross was forced to admit it (Mark 15:39).

Summary of contents

An introductory section deals with Jesus’ baptism and his subsequent temptation by Satan (1:1-13). The story then quickly moves on to deal with Jesus’ ministry in Galilee and other northern regions.

After gathering together his first few disciples (1:14-20), Jesus carried out a variety of healings (1:21-2:12) and added Matthew (Levi) to his group of disciples (2:13-17). Through several incidents he showed that the true religion he proclaimed was not concerned simply with the legal requirements of the Jewish law (2:18-3:6).

From Galilee Jesus appointed twelve apostles whom he could send out to spread the message of his kingdom (3:7-19). He illustrated the nature of that kingdom by dealing with critics (3:20-35), telling parables (4:1-34), overcoming storms, evil spirits, sickness, hunger and death (4:35-6:56), demanding moral rather than ceremonial cleanliness (7:1-23), and demonstrating by teachings and miracles the importance of faith (7:24-8:26).

The record of this part of Jesus’ ministry concludes with Peter’s acknowledgment of his messiahship (8:27-33), Jesus’ reminder of the cost of discipleship (8:34-9:1), the Father’s declaration at Jesus’ transfiguration (9:2-8), the disciples’ inability to heal a demon-possessed boy (9:9-29), and Jesus’ teaching on the necessity for humble submission in his kingdom (9:30-50).

Jesus’ ministry from his departure from Galilee to his arrival in Jerusalem dealt with such matters as divorce (10:1-12), children (10:13-16), wealth (10:17-31) and ambition (10:32-45). Near Jericho he healed a blind man (10:46-52).

On the Sunday before his crucifixion, Jesus entered Jerusalem as Israel’s God-sent Messiah (11:1-11). In the days that followed, he cleansed the temple and warned of the terrible judgment that was to fall on the Jewish nation because of its rejection of the Messiah (11:12-12:12). On many occasions the Jews disputed with him publicly (12:13-44), but privately he told his disciples of coming judgments and warned them to keep alert (13:1-37).

After his anointing at Bethany (14:1-11), Jesus prepared for the Passover, instituted the Lord’s Supper, then went and prayed in the Garden of Gethsemane (14:12-42). He was arrested (14:43-52), taken to the high priest’s house (14:53-72), brought before Pilate (15:1-20), taken away and crucified (15:21-47). On the third day he rose from the dead (16:1-8), after which he appeared a number of times to his disciples and gave them final teaching (16:9-20). (These last twelve verses are not in the oldest and best manuscripts.)

Webster's Dictionary - Bench Mark

Any permanent mark to which other levels may be referred. Specif. : A horizontal mark at the water's edge with reference to which the height of tides and floods may be measured.

Webster's Dictionary - Chatter Mark

(1):

A short crack on a rock surface planed smooth by a glacier.

(2):

One of the fine undulations or ripples which are formed on the surface of work by a cutting tool which chatters.

People's Dictionary of the Bible - Mark

Mark (märk). John whose surname was Mark, Acts 12:12, was the son of Mary, a woman of piety who lived at Jerusalem. The disciples occasionally assembled at her house for prayer, and she was sister to Barnabas. Colossians 4:10. He is also called Marcus. Peter styles Mark his son, 1 Peter 5:13; meaning his spiritual son—that he was converted by that apostle. Mark left Jerusalem for Antioch with Paul and Barnabas, Acts 12:25, and accompanied them on their first missionary journey. He left them at Perga and returned to Jerusalem. This afterward led to a serious dispute between Paul and Barnabas. Acts 13:5; Acts 13:13; Acts 15:39. They therefore separated, Mark sailing with his uncle Barnabas to Cyprus. Acts 15:36-39. At a later period he was again with Paul during his first imprisonment at Rome, Colossians 4:10, and he regained Paul's confidence. 2 Timothy 4:11. We find him also with Peter, 1 Peter 5:13, with whom he is said to have travelled, and to have been his amanuensis. Nothing further of him is recorded in the Scripture; but we may identify him with the author of the second Gospel, and may readily believe ecclesiastical history which tells us that he was bishop of the church in Alexandria. Whether he died a natural death or by martyrdom is uncertain.

People's Dictionary of the Bible - Mark (2)

Mark, the Gospel of. The universal consent of the ancient church ascribed the second gospel to John Mark. It has also been said that he wrote under the superintendence of Peter. The arrangement of this gospel appears to be: 1. A short introduction noticing the mission of John Baptist. 1:1-8. 2. The public ministry of Christ, his discourses and actions in Galilee, prefaced by an account of his baptism. 1:9-9:50. 3. Our Lord's last journeyings toward Jerusalem, with the narrative of his passion, death, resurrection, and ascension. 10 to 16:20. It exhibits Christ as the spiritual conqueror and wonder-worker, the lion of the tribe of Judah, filling the people with amazement and fear. Mark introduces several Latin terms; he even substitutes Roman money for Greek, 12:42, which Luke does not, and notices that Simon of Cyrene was the father of Alexander and Rufus, 15:21, who probably were Christians in Rome. Romans 16:13. It is, therefore, most likely that the Gospel was written in that city.

Holman Bible Dictionary - Mark, John

Early missionary and church leader; author of second Gospel. He was the son of Mary in whose home the Jerusalem believers met to pray when Peter was imprisoned by Herod Agrippa I (Acts 12:12 ). Mark was sometimes called by his Jewish name, John, and sometimes by his Roman name, Mark.

John Mark was kin to Barnabas (Colossians 4:10 ). After Barnabas and Saul completed a relief mission to Jerusalem, they took Mark with them when they returned to Antioch (Acts 12:25 ). When Barnabas and Saul went as missionaries, they took Mark to help (Acts 13:5 ). They went from Antioch to Cyprus and then on to Pamphylia, where Mark left them and returned to Jerusalem (Acts 13:13 ). The most likely reason was because Paul had become the dominant missionary and was taking the gospel to Gentiles (Acts 13:4-12 ). Later, when Paul and Barnabas planned another journey, Barnabas wanted to take Mark. When Paul refused, Barnabas and Mark went together while Paul and Silas went together (Acts 15:36-40 ).

When Paul wrote Philemon, Mark was one of Paul's fellow workers who sent greetings (Philippians 1:24 ). Paul wrote to the Colossians to receive Mark if he came to them (Colossians 4:10 ). When Paul wrote his final letter to Timothy, he asked Timothy to bring Mark with him because Paul considered Mark a useful helper (2 Timothy 4:11 ).

Peter referred to Mark as his “son,” and sent greetings from him near the end of his first letter (1 Peter 5:13 ).

1910 New Catholic Dictionary - Holiness as a Mark of the Church

One of the four marks by which the true Church of Jesus Christ can be recognized and distinguished from false Churches. There is no doubt that Christ intended holiness to be a note of His Church. Saint Paul writes to the Ephesians:

Christ also loved the church, and delivered himself up for it: that He might sanctify it; cleansing it by the laver of water in the word of life: That he might present it to himself, a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish. (Ephesians 5)

Baker's Evangelical Dictionary of Biblical Theology - Mark of the Beast

Revelation 16:2,19:20 cite the "mark of the beast" as a sign that identifies those who worship the beast out of the sea ( Revelation 13:1 ). This beast is usually identified as the antichrist. This mark is first mentioned in 13:16-17, where it is imposed on humanity by the beast out of the earth (13:11). This second beast is the false prophet (19:20), who forces the worship of the antichrist and brands those who do so with the mark. This mark is equivalent to the beast's name or number (13:17; cf. 14:11). This enigmatic number is announced in 13:18 as 666.

The term "mark" has no special biblical usage apart from its association with the beast. The Greek term charagma [ Galatians 6:17 ) utilizes stigma [ στίγμα ], not charagma [ χάραγμα ].

The contextual significance of marking those who worship the beast may be accounted for by noting how this motif answers to the seal on the foreheads of those who worship the Lamb (Revelation 7:3 ; 14:1 ). This contrast is particularly noted in 20:4, where those who are martyred for the Lamb are resurrected to reign with Christ. The mark and seal well image the two earthly groups who dominate the narrative.

The interpretive difficulty in understanding the mark of the beast resides in identifying what response John expected by his challenge in Revelation 13:18 to calculate the number of the beast. The process of working from a number to a name was an ancient process called gematria in Hebrew and isopsephia in Greek. Many ancient languages utilized the letters of the alphabet for their numerical systems. The letter and number ratio was known by all. This existing process was used in enigmatic statements to conceal the identity of the person under consideration. An oft-quoted graffito from Pompeii (about a.d. 79) reads "I love her whose number Isaiah 545 ." Only those who knew the name or the pool of candidates could work out the riddle. The apocalyptic Sibylline Oracles used "888, " the numerical equivalent of Iesous [ Ἰησοῦς ] (Greek letters for Jesus), as an indirect reference to Jesus as the incarnate God. Therefore, John could have expected his audience to solve the riddle, but only if there was a shared pool of understanding concerning the enigmatic nature of the reference.

The history of interpretation concerning the correlation of a person with the number 666 has only resulted in endless speculations. One of the most prominent candidates has been the first-century Roman emperor Nero. A rare rendering of his name into Neron Caesar, transliterated into Hebrew as nrwn qsr, renders the number 666 (nun/50, resh/200, waw/6, nun/50, qof/100, samech/60, and resh/200 = 666). This rare form of Nero's name was actually found in an Aramaic document from Qumran (cf. John's play on Hebrew words in the Book of Revelation at 9:11,16:16). It is also noteworthy that a variant reading in Greek New Testament manuscripts exits that cites the number as "616" rather than "666." The transliteration of the normal Nero Caesar into the Hebrew nrw qsr, renders the number 616. There was also a belief in a revived Nero as the antichrist from the first century (cf. book 5 of the Sibylline Oracles ) to the time of Augustine, who cites this idea in The City of God.

Irenaeus, however, wrote within a century of the apostle John and did not mention Nero. He proposed a number of options, including lateinos, meaning a Latin (30 + 1 + 300 + 5 + 10 + 50 + 70 + 200 = 666), and thus a Roman ruler, and teitan, a Roman name with which he was enamored (Contra Haereses 5.29-30). A few modern scholars have noted that the numbers can also argue for a connection with Babylon and Nimrod. The list is expanded with the creative use of numbers during times of modern crises (e.g., Hitler was a major candidate during World War II).

It is possible that John merely intended the number to be symbolic of what the beast and his followers represent: humankind in their ultimate rebellion against God, his Lamb, and the followers of the Lamb. John explains in 13:18 that the number 666 is the number of man. The number 7 is well established as a number of completeness or perfection. The number 6, being one less than 7, may symbolize humankind, which falls short of perfection. Irenaeus notes that the image set up by Nebuchadnezzar was 60 cubits high by 6 cubits wide. The number 666 could well personify the imperfection of man, even implying in the triple number the unholy trinity of the dragon, antichrist, and the false prophet. The identity of those who follow the Lamb or the beast is self-evident to the observer, whether it is the first century or the eschatological future. The vision calls John and his audience to discern the spirit of sinful humanity that accompanies the antichrist rather than to decode his identity.

Gary T. Meadors

See also Numbers, Symbolic Meaning of ; Revelation, Theology of

Bibliography . R. Bauckham, The Climax of Prophecy ; I. T. Beckwith, The Apocalypse of John ; M. E. Boring, Revelation ; G. A. Deissmann, Bible Studies ; G. E. Ladd, A Commentary on the Revelation of John ; J. Massyngberde Ford, Revelation ; R. H. Mounce, The Book of Revelation ; H. B. Swete, Commentary on Revelation ; J. Swete, Revelation .

Holman Bible Dictionary - Mark, the Gospel of

The second book of the New Testament and the shortest account of the ministry of Jesus.

Author The title “according to Mark” was added to this Gospel by scribes who produced the earliest copies of the Gospel. According to early church tradition, Mark recorded and arranged the “memories” of Peter, thereby producing a Gospel based on apostolic witness. Although Mark was a common Roman name, the gospel writer is probably John Mark. Mark became an important assistant for both Paul and Peter, preaching the good news to Gentiles and preserving the gospel message for later Christians. See Mark, John .

Readers Mark wrote his Gospel for Gentile Christians. He explains Jewish customs in detail for the benefit of readers unfamiliar with Judaism (Mark 7:3-4 ; Mark 12:18 ). Mark translated several Aramaic expressions for a Greek-speaking audience (Mark 5:41 ; Mark 7:11 ,Mark 7:11,7:34 ; Mark 15:22 ). Gentiles would have especially appreciated Mark's interpretation of the saying of Jesus which declared all foods clean (Mark 7:19 ; compare with Matthew 15:17-20 ). Mark's Gentile audience may explain his omission of the genealogy of Jesus. Perhaps these Gentile readers were Roman Christians. Mark's Gospel contains many terms borrowed from Latin and written in Greek, consider “taking counsel” (Mark 3:6 ), “Legion” (Mark 5:9 ), “tribute” (Mark 12:14 ), “scourged” (Mark 15:15 ).

Early Christian tradition placed Mark in Rome preserving the words of Peter for Roman Christians shortly before the apostle's death (see 1 Peter 5:13 ). According to tradition, Peter was martyred in Rome during the Neronian persecution, which would place the date of Mark's Gospel about A.D. 64 to 68. Such a hostile environment motivated Mark to couch his account of the life of Jesus in terms that would comfort Christians suffering for their faith. The theme of persecution dominates the Gospel of Mark (see Mark 10:30 ; compare Matthew 19:29 ; Luke 18:29 ). Jesus' messianic suffering is emphasized to inspire Christians to follow the same path of servanthood (Mark 10:42-45 ). Roman Christians would be encouraged knowing that Jesus anticipated that “everyone shall be salted with fire” (Mark 9:49 ; see Mark 13:9-13 ). Dying for the gospel would be equivalent to dying for Jesus (Mark 8:35 ; Matthew 16:25 ; Luke 9:24 ).

Style Mark has been called the “gospel of action.” One of his favorite words in telling the story of Jesus is “immediately.” Jesus is constantly on the move. In one day, according to Mark, Jesus instructed the multitudes by the sea, traveled across the sea of Galilee and calmed the storm, healed the Gerasene demoniac, crossed the sea again, healed the woman with a hemorrhage, and raised a little girl from the dead (Mark 4:1-6:1 ). Mark apparently had more interest in the work of Jesus than in the words of Jesus. Thus he omitted the Sermon on the Mount. Jesus taught as He moved from region to region, using the circumstances of His travel as valuable lessons for His disciples (Mark 8:14-21 ). Geographical references serve only to trace the expansive parameters of His ministry. According to Mark's “motion” picture, Jesus moved quickly—as if He were a man whose days were numbered.

Good storytellers captivate audiences by using everyday language which provokes strong imagery. Mark's language is simple, direct, and common. His sometimes rough and unrefined Greek grammar facilitates his ability to communicate the gospel message by using familiar patterns of speech. When Mark told a story, he possessed a flair for the dramatic and an eye for detail. His description of events was replete with vivid images which evoke a variety of emotions in just one story (see Mark 5:1-20 ; compare Matthew 8:28-34 ). In the graphic account of Jesus' encounter with the demoniac boy, only Mark recorded the child's convulsion which caused him to fall on the ground, and roll “around, foaming at the mouth” (Mark 9:20 , Mark 9:26 NIV). Furthermore, Mark preserved Jesus' interrogation of the father as to the severity of the boy's condition and the depth of his own faith ( Mark 9:21-24 ). Finally, only Mark recorded the actual words of Jesus' rebuke as well as the reaction of the crowd to the boy's lifeless body: “He's dead!” (Mark 9:25-26 , NIV).

Mark's concern for detail, sometimes to the point of redundancy (see Mark 6:49-50 NIV, “when they saw Him because they all saw Him “He spoke to them and said ”), demonstrates his reliance upon eyewitness testimony. Mark was careful to relate not only the words of Jesus, but also His gestures, attitudes, and emotions (Mark 3:5 ; Mark 6:34 ; Mark 7:34 ; Mark 8:12 ; Mark 11:16 ). In the same fashion, Mark recorded the reaction of the crowds, facial expressions of conversationalists, conclusions drawn by the disciples, and private remarks made by opponents (Mark 5:40 ; Mark 10:22 ,Mark 10:22,10:32 ,Mark 10:32,10:41 ; Mark 11:31 ; Mark 14:40 ). Only an observant insider would relate stories with such pertinent information. Furthermore, the prominent role of Peter in the narrative (Peter remembered, Mark 11:21 ; see also Mark 1:36 ; Mark 14:37 ; Mark 16:7 ) confirms early Christian tradition that Mark relied upon the recollections of the apostle when he produced “the gospel of Jesus Christ” (Mark 1:1 ).

Form Upon first reading, the Gospel of Mark appears to be an arbitrary collection of stories about Jesus. After the Baptist fulfilled his role as the forerunner to the Messiah (in a very brief appearance), Jesus began His public ministry in Galilee by preaching the “gospel of God” and collecting a few disciples collecting a few disciples (Mark 1:14-20 ). With these necessary introductions completed, Mark presented the life of Jesus by following a simple geographical scheme: from Galilee to Judea. The popular Galilean ministry of Jesus is recorded in Mark 1-9 . The brief Judean ministry (Mark 10:1-31 ) serves primarily as a prelude to the approaching passion of Jesus. Over one-third of Mark's Gospel is devoted to describing the events of the last week in the life of Jesus (Mark 10:32-15:47 ). The story ends as abruptly as it began; Mark finished his Gospel account with the angelic announcement of the resurrection of Jesus the Nazarene (the earliest Greek manuscripts of the New Testament end Mark's Gospel at Mark 16:8 ). Mark's chronology of Jesus leaves the reader with the impression that his only purpose in writing a Gospel was to preserve the oral tradition in written form. However, upon closer inspection, it becomes apparent to the observant reader that Mark arranged the material in a more sophisticated fashion to convey truth on a higher level.

The stories of the cleansing of the Temple and the cursing of the fig tree appear as isolated incidents in Matthew's Gospel, connected by chronological sequence (Matthew 21:12-22 ). In the Gospel of Mark, on the other hand, these two stories are interwoven to aid the reader in interpreting the parabolic activity of Jesus. Along the way to Jerusalem Jesus indicated to His disciples that He was hungry and approached a fig tree to harvest its fruit. The tree was full of leaves, giving every indication of life; but it possessed no fruit. Mark recorded that Jesus “answered” the tree and announced, May “no man eat fruit of thee hereafter for ever” (Mark 11:14 ). The disciples, who “heard him,” must have been puzzled by Jesus' actions, for Mark recorded that “it was not the season for figs” (Mark 11:13 , NIV). Without explanation, Jesus led His disciples into Jerusalem where he cleansed the Temple. From a distance the daily activity of the Temple gave every indication of spiritual life, but upon closer inspection Jesus found no spiritual fruit. Israel, the fig tree, was supposed to provide a “house of prayer for all the nations” (Mark 11:17 , NIV). Instead, the religious leaders turned the devotion of worshipers into financial profit (Mark 11:15 ,Mark 11:15,11:17 ). In essence, when Jesus “answered” the fig tree, he pronounced a curse on the Jewish religious leadership and demonstrated His divine displeasure by cleansing the Temple. In word and deed, Jesus prophesied that God would not longer use Israel as the vehicle of salvation for humanity. It should have come as no surprise, then, for Peter and the disciples, during their return trip, to find the cursed fig tree dead (Mark 11:21 ). By purifying the Temple, Jesus marked the death of Judaism, caused His own death (Mark 11:18 ), and gave birth to a religion for all people. The Gentile readers of Mark's Gospel would have especially appreciated the significant arrangement of these two stories.

Mark's Gospel is not just a collection of stories about Jesus; his book tells the story of Jesus as a whole. Mark developed the unifying “plot” of the gospel story by unveiling the hidden identity of Jesus. The messianic secret is part of the mystery of the kingdom of God, understood only by insiders—”to them that are without all these things are done in parables” (Mark 4:11 ,Mark 4:11,4:33-34 ). Throughout Mark's Gospel, Jesus made every attempt to conceal His true identity. Jesus silenced demonic profession because they knew Him (Mark 1:34 ). He ordered those who witnessed miracles not to tell anyone what they saw, although silence was only a remote possibility (Mark 7:36 ). Even after the climactic profession of faith, when the disciples revealed that they had learned the secret (“Thou art the Christ”!), Jesus swore His followers to secrecy (Mark 8:29-30 ). Mark used the messianic secret to organize his story around the progressive revelation of Christ and the faith pilgrimage of His disciples. Even Gentiles demonstrated that they belonged to the community of faith when they understood Jesus' parables and recognized Him as the Christ.

The literary form of Mark's Gospel is no accident. The arrangement of the gospel material gives every indication that a skilled literary craftsman has been at work. For example, Mark found irony in pairing the story of the disciples questioning the identity of Jesus after the stilling of the storm, “What manner of man is this?” (Mark 4:41 ) with the account of the demons who are quick to shout, “Jesus, thou son of the most high God” (Mark 5:7 ). When the disciples finally offered their superlative confession of faith at Caesarea Philippi (Mark 8:27-30 ), they failed to understand the full implications of Jesus' messiahship (Mark 8:31-38 ). Mark depicted their partial spiritual vision by recording the unique miracle of Jesus healing the blind man in two stages (Mark 8:22-25 ). Although the disciples saw the messianic secret, their vision was not be focused until the resurrection. Beyond doubt, Mark's portrait of Jesus is a “painting” which can be appreciated both up close (style) and from a distance (form).

Message Jesus' favorite self-designation, especially in Mark, was “Son of Man.” In Mark's Gospel, Jesus is identified with humanity in title and in kind. Mark portrayed Jesus as a Man possessing every human emotion. Moved by compassion, anger, frustration, mercy, and sorrow (Mark 1:41 ; Mark 3:5 ; Mark 8:17 ; Mark 14:6 ,Mark 14:6,14:33 ), Jesus ministered among His own kind. Mark offered the full humanity of Jesus without reservation (see Mark 3:21 ; Mark 4:38 ; Mark 6:3-6 ; Mark 13:32 ); from the beginning of His earthly ministry (Mark 2:20 ), Jesus lived in the ominous shadow of the cross until the agony of Gethsemane almost overwhelmed Him (Mark 14:34 ). However, Mark penned a Gospel which was also designed to evoke faith in the deity of Jesus: the divine voice announced it from heaven, demons screamed it in agony, Peter professed it boldly, even a Roman soldier acknowledged, “Truly this man was the Son of God!” (Mark 15:39 ).

Outline

I. God Has Acted for His People by Sending His Son as His Agent (Mark 1:1-13 ).

A. God fulfilled the words of His prophets (Mark 1:1-3 ).

B. God announced His action through the herald in the wilderness (Mark 1:4-8 ).

C. God's endorsement of Jesus as His beloved Son showed He is the promised Lord (Mark 1:9-11 ).

D. God sustained His Son in the experience of testing in the wilderness (Mark 1:12-13 ).

II. The Appearance of God's Son as His Agent Signaled the Presence of the New Age (Mark 1:14-45 ).

A. God's Agent announced the presence of the new age (Mark 1:14-15 ).

B. The call to become fishers of men was a consequence of the presence of the new age (Mark 1:16-20 ).

C. The unique authority of God's Agent demonstrated the presence of the new age (Mark 1:21-28 ).

D. Healing through God's Agent revealed the saving character of the new age (Mark 1:29-34 ).

E. The urgency of preaching was consistent with the presence of the new age (Mark 1:35-39 ).

F. The healing of a leper was evidence of the powers of the new age (Mark 1:40-45 ).

III. The Old Order Failed to Recognize God's Agent or the Presence of the new age (Mark 2:1-3:6 ).

A. The old order failed to recognize that Jesus had authority to forgive sins (Mark 2:1-12 ).

B. The old order resented God's Agent for forgiving outcasts and sinners (Mark 2:13-17 ).

C. The old order failed to understand fasting was inappropriate when God's Agent was present (

Baker's Evangelical Dictionary of Biblical Theology - Mark, Theology of

The Gospel of Mark teaches about the person and Acts of God as revealed in the words and works of his Son, Jesus Christ. Mark's theology is a record of history written in narrative style.

Structure . Jesus' ministry is introduced in the actions of John the Baptist who, as God's promised messenger, is to "prepare the way for the Lord" (1:2-3). In this ministry, defined as good news (gospel), Jesus as the Christ fulfills the promises of the Old Testament concerning the Davidic Messiah-King in a unique way as the Son of God (1:1,11).

Mark presents Jesus as the one God empowers with his Spirit (1:8-10), and as the proclaimer of God's good news (1:14). Jesus announces the special action of God in relation to the coming of the kingdom of God and calls for responses of repentance and belief in that good news (1:15).

The messianic ministry of Jesus is focused first in Galilee (1:16-8:26), where Jesus calls disciples, teaches with authority, heals, and casts out unclean spirits, while identifying himself as the Son of Man. The focus then shifts to Jerusalem (8:27-16:8), where he suffers, dies, and is raised by God from the dead, as "a ransom for many" (10:45).

Old Testament Promises . When compared with the Gospel of Matthew where the person and ministry of Jesus, from his birth until his death, are presented as a fulfillment of Old Testament prophecies, the Gospel of Mark interprets the relationship between Jesus and the Old Testament more broadly.

The coming of John the Baptist and his prophetic role are linked directly in Mark 1:2-3 to the eschatological promises of Malachi 3:1 and Isaiah 40:3 . Similarly, the scattering of the sheep in Mark 14:27 , as a result of the arrest, trial, and death of Jesus, is traced to the eschatological promise of Zechariah 13:7 .

Jesus' use of the title "Son of Man" is the clearest indication in Mark of a radical reinterpretation of the Old Testament eschatological promises. In the "little apocalypse" of Mark 13 the figure of the Son of Man of Daniel 7:13 appears after great suffering (13:19; cf. Daniel 12:1 ) and the destruction of the created order (13:24; cf. Isaiah 13:9-10 ; Joel 2:10,31 ). In the biblical history of salvation the time of the gospel is the time of fulfillment. Jesus reveals himself as the Son of Man to counter the false messianic interpretations of the Pharisees, to prepare his disciples for how he will ransom many, and to show the faithful how they can rightly follow him.

The basic theology is clear. The Sonship of Jesus and the coming of the Spirit in Mark 1:9-11 (cf. 12:35-37) are allusions to the promise of God's in-breaking kingdom in Psalm 2:7,110:1 , and Isaiah 42:1 . As a rabbi Jesus boldly reinterprets and applies the law in relation to this in-breaking kingdom (10:1-12; 12:13-17,28-34), and on the basis of Old Testament authority declares that his hearers are either insiders or outsiders (4:10-12; cf. Isaiah 6:9-10 ) according to how they respond to his teachings.

The meaning of the many miracles of Jesus is summarized in Mark 7:37 , which reflects the hopes of the redeemed in Isaiah 35:5-6 when God is present. While the crowds who welcome Jesus as he entered Jerusalem rightly proclaim him as the Davidic Messiah-King (11:9-10; cf. Psalm 118:25-26 ), Jesus' redefinition of the role of the Son of Man of Daniel 7:13 as God's suffering servant is the most essential part of the disciples' learning experience (8:31; 9:31; 10:33-34). It is also his final word to the high priest who asks him if he is "the Christ, the Son of the Blessed One" (14:61).

Christology . By beginning the story of Jesus with his baptism, divine empowerment, and temptation by Satan, Mark emphasizes that Jesus is a divine being who is the Son of God. However, a paradox develops in the continuing story when Jesus is shown to be a person who has emotions, hopes, and responses similar to our own. The third element in the christological puzzle arises from Jesus' insistence on secrecy about his messianic indentity along with his persistent use of the title "Son of Man."

The narrative interpretation of what it means to be the Son of God is contained in those stories where the authority of Jesus as a teacher evokes the amazement of the crowd or the anger and unbelief of the religious authorities. These stories are often linked to his power to heal and to forgive sins (1:21-28; 2:1-12; 5:21-43; 6:1-6). Jesus' assertion of power over the unclean spirits in the healing process calls forth the preventative counterclaim from them that he is the Son of God. As they heed his call for silence they validate his claim to be the Son of God (1:24-26; 3:11; 5:7-13).

The association of the title "Son of God" with the messianic idea seems to suggest a purely functional use (1:1; 14:61); however, the qualifying adjective "beloved" with Jesus' Sonship describes the divinely certified relationship between Jesus and his Father (1:11; 9:7; cf. 13:32; 14:36). That this relationship is also humanly recognized at the time of seeming defeat, when the centurion sees the dying Jesus and confesses him as the Son of God (15:39; cf. 12:6), focuses on the meaning of the cross for persons of faith as a revelation of the power and wisdom of God.

The later Jewish objection that Jesus' death indicated defeat and a denial of his earlier claims is countered in Mark's Christology. Jesus, the Son of God, is also a person from Nazareth (1:9,24; 10:47; 14:67; 16:6) who reacts with anger (3:5; 8:33; 10:14; 11:15-16), is disappointed (6:5-6; 9:19; 11:12-14), and not only dies (15:45) but is deeply disturbed at the inevitability of death (14:33-34) and its meaning (15:34). In the face of this paradox only the eye of faith can recognize that as the Son of God Jesus obeyed and suffered freely (10:45) and rose from the dead as he promised (8:31; 9:31; 10:34; 14:28; 16:6).

The words and works of Jesus during his public ministry in and around Galilee prompt persons to wonder who he is. The failure to conclude that he is the Messiah is shared by the crowds (1:27), the religious leaders (2:7), the disciples (4:41), and his acquaintances (6:3). Could it be that the secret of his true identity can only be resolved when it is clear what it means for Jesus to be the Messiah? Jesus' order to his disciples not to tell others about his Messiahship (8:29-30) supports this conclusion.

If Jesus' Messiahship is minimally identified by the usual title, it is clear that the kingdom of God is one of the major topics of Jesus' teaching, and that his Davidic ancestry and subsequent claim to kingship are stated by friend and foe alike. Whatever else miracles mean in the Gospel of Mark they too are proof of Jesus' Messiahship. Jesus performs "deeds of power" by the Spirit (6:1-6; cf. 1:32-34; 3:7-12; 6:53-56; 7:37) in contrast to the false messiahs who perform signs and miracles (13:22).

The frequent use of the title "Son of Man" with its narrative interpretations indicates its singular significance for Mark's Christology. As a public title, in contrast to the use of Messiah as a confessional title, it is related to three key aspects of Jesus' ministry. First, his earthly ministry is characterized by divine authority (2:10,28). Second, it is as a suffering servant who rises from the dead that Jesus is obedient to God and redeems us (8:31; 9:9,12, 31; 10:33,45; 14:21,41). Third, he promises to return at the end as one exalted to universal rule for judgment (8:38; 13:26; 14:62). If Jesus' other titles are interpreted in different ways by his audience, the title "Son of Man" uniquely defines Jesus' ministry in terms of both majesty and humility.

Salvation . The story of Jesus in Mark is bracketed between the beginning of his ministry in Galilee where he calls for people to "repent and believe the good news" (1:15), and the end of his ministry in Jerusalem where the centurion at the cross confesses that he is "the Son of God" (15:39). Salvation is defined by the responses of Jesus' audiences to his miracles, sayings, and parables within a variety of settings between these two events, and Jesus' interpretation of his actions.

The faith responses in Mark come from those who are catalysts for the exercise of Jesus' mighty power (2:5; 5:34,36; 9:23-24; 10:52; cf. 7:29). The spectacular character of Jesus' deeds makes it clear that a new age is dawning, and their responses assert that God in Jesus can supply all human need.

The crowds that are amazed at Jesus' teachings and mighty works (1:22,27; 2:12; 5:20,42; 6:2; 7:37; 9:15; 10:32; 11:18; 12:17) are located almost entirely in Galilee and symbolize the universal character of salvation. On the other hand, Jesus' enemies in Jerusalem exhibit a fear of the approving crowds as they seek to kill him (11:18-32; 12:12), and so reject the change that Jesus' offer of salvation entails, while unwittingly making it possible through his death on the cross.

The disciples' mixed fear and amazement responses indicate the struggle to bring together Jesus' claims to meet all human need and his outspoken acceptance of the way of suffering and death as the way to life. So when the stormy seas and the disciples' fears are stilled on two occasions their lack of faith is duly noted (4:40-41; 6:50-52); and when Jesus speaks plainly about his passion the disciples' fear and lack of understanding prompt them first to rebuke Jesus (8:32), then to remain quiet (9:32), and finally to follow him in fear to Jerusalem (10:32). The fear and amazement of the women who visit Jesus' tomb, with their subsequent silence about Jesus' promise to meet his disciples in Galilee (16:5-8; cf. 14:28), serve to warn disciples how these responses can hinder a faith response to the offer of salvation in Jesus Christ, the Son of God.

Discipleship . The disciples' role in the ministry of Jesus is a starting point for an understanding of discipleship in Mark. As a revelatory record of events the disciples' story reflects a historical reality and speaks to the needs of Mark's time and our own. It also gives evidence of the same tension present in the christological paradox (Jesus is both the Son of God and man), and in the interpretation of salvation as life coming from death. The disciples willingly follow Jesus but lack understanding and are afraid.

The development of the meaning of discipleship follows the structure of the Gospel of Mark with its division between Jesus' ministry in Galilee (1:16-8:26), Jerusalem (8:27-13:37), and his passion and resurrection (14:1-16:8). The Galilean ministry begins with the disciples heeding the call of Jesus, and leaving all to follow him and to be trained by him (1:16-20; 2:13-14; cf. 10:28).

For the extended ministry in Galilee Jesus commissions twelve as apostles who are to be with him, to be sent out to proclaim the good news, and to have the same authority Jesus has over demons (3:13-19). To do the will of God as realized in Jesus is to be a member of his family (3:35), but seemingly does not guarantee understanding of Jesus' teaching (4:10-12) or his actions (4:35-41).

As a preparation for the extension of Jesus' ministry beyond Galilee into the Gentile world the twelve are sent out as before, except this time they are to go in pairs and to live dependently among the people (6:7-12). Their immediate success (6:13,30) stands in contrast to their later failure to understand how to meet need (6:35-37; cf. 8:4) or to recognize Jesus when he comes to them in their hour of need (6:49-52).

The three explicit teaching sections on discipleship following Peter's confession of Jesus as the Messiah (8:29) occur as Jesus is on the way to Jerusalem and the cross. The model for discipleship is Jesus' life of obedience and service, even unto death (10:45). First, he rejects the desire to rule by power (8:34-9:1), then the compulsion to grasp for prestige (9:33-37), and finally the need to occupy a position (10:35-45). He calls his followers to learn the meaning of life by the way of the cross, to set aside status as a means for achieving rights, and to accept the role of the servant by being humble, willing to suffer and even die for others.

Eschatology . The abruptness of the ending of Mark at 16:8 was solved by the early church with shorter or longer (16:9-20) textual additions. This means that there is no clear statement after Jesus' resurrection of his intention to return as in Matthew 28:18-20 or Luke 24:50-53 (cf. Acts 1:11 ). The references in Mark to a return and its results, outside of an explicit eschatological context, may be taken as either an interpretation of events related to Jesus' resurrection, or the end of the age.

The transfiguration story (9:2-13), with its emphasis on the presence of Elijah and Moses and the uniqueness of Jesus as God's beloved Son, also stresses the passion and resurrection of the Son of Man. The story makes it clear that Jesus is not just another great figure like Elijah and Moses who will not die. Jesus is to suffer the same fate as John the Baptist, the new Elijah, but will rise from the dead. With the disciples we ask, "What does rising from the dead' mean"? (9:10).

The Olivet Discourse or "little apocalypse" in Mark 13 provides the answer. Jesus relates Jewish apocalyptic descriptions of events that are to precede the end of history, including false messiahs (vv. 6,21-23), wars, earthquakes, famines (vv. 7-8), persecution (vv. 9-13), and the abomination of desolation (v. 14), to the impending destruction of the temple (vv. 2-4). Jesus also urges his disciples to see this time as an opportunity to be active and faithful in preaching the gospel to all nations (v. 10), as well as patient and faithful whatever the circumstances (vv. 11-13,35-37).

Finally, Jesus warns that the destruction of the temple will be followed by the end of the age. The cosmic signs predicted by the prophets (vv. 24-25) will announce the return of the Son of Man whose power and glory will be seen by all as he gathers his chosen ones (vv. 26-27). It is these chosen ones who are warned about the certainty of Jesus' return and the need to be ready (vv. 28-31), even though the timing of the event is known only to the Father (v. 32).

In this way Mark presents Jesus as the Lord of history who knows the future and promises to be with his disciples as they follow him in the way of the cross and spread the good news of what God has done and is doing in Jesus Christ.

Herbert L. Swartz

Bibliography . J. D. Kingsbury, The Christology of Mark's Gospel ; W. J. Lane, The Gospel According to Mark ; R. P. Martin, Mark: Evangelist and Theologian ; R. P. Meye, Jesus and the Twelve ; W. M. Swartley, Mark: The Way for All Nations .

Hastings' Dictionary of the New Testament - Mark

MARK

1. Name and identity.—One, two, and even three Marks have been discovered in the NT. But the identity of the ‘John Mark’ of Acts with the ‘Mark’ of St. Paul’s Epistles is clearly proved by Colossians 4:10, where he is called the cousin of Barnabas, and his identity with the ‘Mark’ of 1 Peter is clearly proved by Acts 12:12. These two passages show that in all the nine places where the name occurs (Acts 12:12; Acts 12:25; Acts 13:5; Acts 13:13; Acts 15:36 ff., Colossians 4:10, 2 Timothy 4:11, Philemon 1:24, 1 Peter 5:13) the same person is referred to. The curious notion has widely prevailed that the ‘young man’ of Mark 14:51-52 was the Evangelist himself, but there is no evidence whatever in its support. Indeed, the words of Papias, ‘he neither heard the Lord, nor accompanied Him,’ would seem to exclude this and other similar suggestions. In accordance with a well-known custom (cf. ‘Jesus Justus,’ Colossians 4:11), Mark had both a Hebrew and a Latin name, and the Roman prœnomen Marcus is of frequent occurrence. From Acts 12:11 ff. we gather that Mark occupied a position of some prominence socially in the Church at Jerusalem. His mother’s house was evidently a well-known rendezvous for believers. When St. Peter is released from prison, he turns naturally to this place, and on his arrival finds a company of Christians at worship. Several slight indications in the description suggest the house of a person of means (the porch, the slave-girl, the large upper room). The only other information we possess as to Mark’s family history is his connexion with Barnabas, who seems to have been a man of standing in the Christian community.

2. Relations with Paul and Barnabas.—When Paul and Barnabas returned to Antioch from Jerusalem, whither they had gone with the offering for the poor, they took Mark with them as assistant, perhaps owing to his kinship with Barnabas (Acts 12:25). A little later, he again accompanies them on their first missionary journey as their ‘attendant’ (Acts 13:5). This word (ὑπηρέτης) emphasizes his secondary position and function. Probably his work was of the nature of business management. He had to look after such matters as lodging, routes, conveyance, and the like. At Perga, Mark withdrew from the mission, for what reason is not stated. That Paul deeply resented his conduct is shown by the refusal to employ his services on a later occasion. It has been assumed that he shirked the dangers of the enterprise, or that he tired of the work. But Ramsay (Ch. in Rom. [Note: Roman.] Emp. p. 61 f.) has taken a more favourable view of his conduct. He holds that there was a change of plan at this point, that the journey into the interior was not in the original arrangement, and that Mark might consider this a good ground for refusing to go on. He had not the same necessity laid upon him as those who had been solemnly designated by the Spirit for this service. He was an ‘extra hand,’ taken on for casual labour. Barnabas, at any rate, judged Mark’s conduct more leniently than Paul, and later on Paul himself modified his attitude. At the outset of the second missionary journey, however, his objection to Mark’s co-operation was so strong that it led to a separation between himself and Barnabas (Acts 15:36 ff.). The latter took Mark with him on a mission to Cyprus, and we hear no more of him in the Book of Acts. When Mark next appears (Col. and Philem.), it is as the ‘fellow-labourer’ of Paul, who had by this time become completely reconciled to him, and had found him a comfort (παρηγορία, Colossians 4:11) in his imprisonment. Paul speaks in Colossians 4:10 of a projected visit of Mark to the Colossian Church, and urges his friends there to receive him kindly, ‘if he comes’ to them. If is probable, therefore, that Mark’s previous desertion had created an unfavourable impression over a wide area. Harnack thinks the visit was paid, and that, when St. Paul wrote to Timothy to bring Mark with him (2 Timothy 4:11), Timothy was to pick him up at Colossae on his way from Ephesus. Paul had evidently missed the attentions which Mark had been able to give.

3. Relations with Peter.—St. Peter refers to Mark in his First Epistle (1 Peter 5:13) as ‘my son.’ This may imply only a peculiarly close intimacy, but more probably it means that Mark had been converted through Peter’s influence. Peter was evidently a frequent visitor at Mark’s home (Acts 12), and the friendship had begun there which afterwards became so deep and fruitful. St. Peter’s reference in his letter shows also that at this date Mark was with him at ‘Babylon,’ which most writers now consider to mean Rome. From the familiar words of Papias (see Mark [Gospel acc. to], Mark 2:1) we learn that Mark had become the ‘interpreter’ of Peter, and that Mark ‘accompanied’ or ‘attended’ him. Swete thinks he acted as Peter’s dragoman, and translated the Apostle’s words for his audiences. Peter, it is supposed, would not be fluent in Greek. It is not easy to fit in this ministry to Peter in Rome with the ministry to Paul. Swete thinks it occurred after Paul’s death; but it is at least doubtful whether Peter survived Paul. Harnack and Lightfoot may be quoted to the contrary. It is by no means impossible, of course, that Mark may have ‘attended’ Peter in Rome, and transferred his services to Paul. It would be much simpler, however, to suppose that the ministry was exercised much earlier, and in the real, not the spiritual, Babylon. In any case, Mark’s association with Peter was a fruitful one, as it resulted in the composition of the Second Gospel. In this matter Mark seems to have been little more than an amanuensis. According to Papias, the Gospel is really Peter’s, and Mark was simply his ‘interpreter’ on this as on other occasions.

4. Character and position in the Apostolic history.—Mark was thus associated with three notable men in turn, and always in the same subordinate capacity. Jülicher calls him ‘Apostelschüler.’ Swete thinks this humble position decidedly implied in the terms used of him in Acts and the Epistles. The συνπαραλαβόντες of Acts 12:25 suggests an assistant ‘of inferior rank.’ The ὑπηρέτης of Acts 13:5 indicates personal and not spiritual service. Ramsay (St. Paul the Traveller, p. 71) holds that Mark’s subordinate character is displayed by the ‘haphazard reference’ to him in Acts 13:5. The same conclusion may be drawn from St. Paul’s language in 2 Timothy 4:11 (‘he is useful to me εἰς διακονίαν’). His services to the Apostle in prison probably concerned his comfort and convenience. If, again, Mark was Peter’s dragoman, he exercised very much the same ‘ministry’ for Paul also. We gather, then, from these references, that Mark was a person with a large capacity for being useful in practical matters, but without any special spiritual gifts, and probably without any very great force of character. This opinion may be regarded as receiving confirmation from his conduct at Perga, on the most charitable view of that incident. He does not appear to have been fitted for heroic enterprise, or for a separate responsibility, or for spiritual functions. It is only fair to say, however, that a more favourable opinion has been expressed by writers like Westcott (Introd. to Study of Gospels) and Jülicher (in PRE [Note: RE Real-Encyklopädie fur protest. Theologic und Kirche.] 3 [Note: designates the particular edition of the work referred] ). Jülicher points out that St. Paul ultimately came round to the lenient judgment of Barnabas, that Mark never lost his missionary zeal, and also that he remained unaffected by the prevalent party spirit, serving both St. Paul and St. Peter with equal loyalty.

5. Traditions.—Tradition has been busy with Mark’s name. The most widely spread is that which assigns to him a mission in Egypt, and the evangelization of Alexandria. This mission is regarded as occupying the gap between the history in Acts and the later ministry to the Apostles. It was also widely believed that he died at Alexandria, receiving (according to some versions) the crown of martyrdom. These traditions cannot be traced back further than a hundred years after the supposed events. One curious fact is preserved in some of the Western traditions. Mark is said to have been κολοβοδάκτυλος, which means either mutilated or stunted in one or more of his fingers. Explanations of this deformity have been offered which possess no probability. But the reminiscence itself may quite possibly preserve a genuine fact; and it is not impossible that this defect may have had some influence in determining the possibilities of Mark’s career.

Literature.—The best accounts of Mark are given by Swete (Gospel acc. to St. Mark, 1898) and Lindsay (‘St. Mark’ in T. & T. Clark’s Handbook series) in their introductions. The following may also be consulted: Harnack, art. ‘Mark’ in EBr [Note: Br Encyclopaedia Britannica.] (esp. for its good account of the traditions concerning the Evangelist); Jülicher, art. ‘Marcus’ in PRE [Note: RE Real-Encyklopädie fur protest. Theologic und Kirche.] 3 [Note: designates the particular edition of the work referred] ; Morison and Salmond in introd. to their Comm. on this Gospel.

Frederick J. Rae.

Hastings' Dictionary of the New Testament - Mark, Gospel According to

MARK, GOSPEL ACCORDING TO

i.The problems to be discussed.

ii.The Second Gospel in the Early Church.

1.Statements as to its composition.

2.Early quotations, references, and use.

iii.Character of the Gospel as shown by internal evidence, and by comparison with the other Synoptics:

1.The presentation of Christ’s Person and work.

2.Autoptic characteristics.

3.Description of the inner feelings of our Lord and the Apostles.

4.Comparison with the other Synoptics:

(a)As to Scope.

(b)Diffuseness and redundancies of Mark.

(c)Correction of Mark’s matter by Matthew and Luke.

(d)Correction of Mark’s phraseology—Diminutives.

(e)Colloquialisms.

(f)Latinisms.

(g)Aramaisms.

(h)Grammar and awkward or difficult phrases.

(i)Corrections for precision.

(j)Doubtful cases.

(k)Conclusion from the evidence on this head.

5.Mark’s other characteristics of diction.

6.Matter peculiar to Mark.

iv.Authorship, Date, and Place of Writing.

v.Aramaic or Greek original.

vi.The last twelve verses.

vii.Is our Second Gospel the original Mark?

Literature.

i. The problems to be discussed.—No book of the NT has experienced such a change in public estimation as the Second Gospel. Formerly regarded as comparatively unimportant and receiving little attention from commentators, who in effect re-echoed Augustine’s opinion that it was but an abbreviation of the First Gospel, it has of late years been more carefully studied, and has received a juster appreciation. It has now been recognized as a book of supreme importance, as giving us the narrative of the life of Christ in a most primitive form, and as being not improbably the foundation, if not directly at least indirectly, of all the Gospels. It will be necessary, then, in this article first to investigate the statements about its composition in the earlier Fathers and their use of it, and then to examine the Gospel itself, to see what picture it gives of our Lord’s Person and work, and what relation it bears to the other Synoptic Gospels. We shall then be able to come to a conclusion about questions of date, authorship, and place of writing, of the original language, and of the integrity of the Gospel. Finally, we will consider the question of an ‘Ur-Marcus,’ that is, if the Gospel in our hands is the original work of St. Mark.

It will be convenient here to state the results arrived at in this article with regard to some points. The present writer thinks it most probable that the Second Gospel as we have it, or at any rate with the very slightest differences, was in the hands of all the other Evangelists when they wrote; and that the latter freely used the material before them, altering it, or adding to it, or omitting parts of it, as they thought right when following other guides. The theory put forward by Alford (Prolegomena to his Greek Testament, i. 2) and other holders of the ‘oral hypothesis,’ that the later writers would not have so treated a book which they regarded as inspired or even as authoritative, does not greatly commend itself, as it appears to interpret the feeling of the Christians of the 1st cent. by those of a later age.—The very style of Mk., with its roughness and inelegances, is of great value, and still more is its description of the Saviour in words which were often in after times misunderstood, of the utmost importance as showing a very early record. For these and other reasons a date at least before the Fall of Jerusalem seems to be probable. Further, it is considered likely that the Gospel was written in Greek, and primarily for Roman readers, the last twelve verses being an appendix, not composed as an ending to the Gospel, but having once had an independent existence, and being added later to the Gospel to supply a lost leaf.

ii. The Second Gospel in the Early Church

1. Statements as to its composition.—We will first consider those passages of early writers which may be thought to throw light on the composition of Mk., before discussing those which only quote or refer to it; later (§ vii.) we will consider whether the Gospel known to these writers is the same as our Mark.

The first passage which may refer to Mk. is St. Luke’s prologue. This shows that some who were not from the beginning eye-witnesses and ministers of the word had already written narratives of the Gospel history, and by implication avers (Luke 1:3) that these narratives were incomplete in not beginning ‘from the first’ (ἅνωθεν); also we perhaps gather that they were not in St. Luke’s judgment in good chronological order (καθεξῆς, cf. ἀκριβῶς just before). Internal evidence leads us to think that not improbably St. Luke knew Mk. (see below, § iii.), and, if so, we may have here the first criticism on the Second Gospel; it has some striking resemblances to Papias’ account, for which we are indebted to Eusebius (Historia Ecclesiastica iii. 39). Eusebius says:

Ἀναγχαίως νῦν τροσθήσομιν ταῖς προεκτεθείσαις αὐτοῦ [σχ. τοῦ Πατία] φωναίς ταράδεσιν, ἤ τιρὶ Μάρχου τοῦ ιὐαγγίλιον γιγραφότος ἰχτεθίεται διὰ τούτων. ̔Καὶ τοῦτα ὁ τρισβύτιρος ἴλεγε μάρχας μὲν ἑρμηνευτὴς Πέτρου γενὀμενος, ὃσα ἐμνημονευσιν, ἀχριβῶς ἴγραΨεν, οὐ μέντοι τάξει, τὰ ὑτὸ τοῦ Χριστοῦ ἤ λεχθέντα ἤ τραχθεντα, εὔτε γὰρ ἤχουσι τοῦ κυρίου, οὔτς ταρηχολούθνσεν αὑτῶ̣ ἴστιραν δε, ὠς ἴφην, Πέτρω, ὄς τορὸς τὰς χρείας ἰσοιετε τὰς διδασχααλίας, ἀλλʼ οὐχ ὥσσερ σύνταξιν τῶν χυριαχῶν ταιούμενος λογίων [ς. λ. λογων], ὥστε οὐδὲς ἥμαρτε Μάρχος, οὕτως ἴνια γράψας ὡς ἀπεμνημονιυσιν. ἱνὸς γὰρ ἐτοιήσατο πρόνοιας, τοῦ μηδὶν ὦν ἥχουσε ταραλετεῖν ἤ ψεύσασθαί τε ἐν αὐτοϊς.ʼ Ταῦτα μεν οὖν ἰστόρηται τῶ̣ Πατία τερἱτοῦ Μάρχευ. Lightfoot’s translation (Apost. Fathers, compend. ed. p. 529) is here appended, and some points where Schmiedel (Encyc. Bibl. s.v. ‘Gospels’) differs from him are noted: ‘For our present purpose we will merely add to his [Papias’] words which have been quoted above, a tradition which has been set forth through these sources concerning Mark who wrote the Gospel: “And the Elder said this also: Mark, having become the interpreter of Peter, wrote down accurately everything that he remembered [Schmiedel: ‘mentioned’], without, however, recording in order what was either said or done by Christ. For neither did he hear the Lord, nor did he follow Him; but afterwards, as I said, (attended) Peter, who adapted his instructions to the needs (of his hearers), but had no design of giving a connected account of the Lord’s oracles [v.l. ‘words’]. So then Mark made no mistake [Schm. ‘committed no fault’; but see Lightfoot’s Essays on Sup. Rel. pp. 8, 163], while he thus wrote down some things as he remembered them [Schm. ‘repeated them exactly from memory’], for he made it his one care not to omit anything that he heard, or to set down any false statement therein.” Such, then, is the account given by Papias concerning Mark.’

Here Papias vindicates Mark from inaccuracy, and from errors of omission, as far as his knowledge went, but finds fault with his chronological order, which was due to his being dependent only on Peter’s oral teaching. If this is a correct interpretation of Papias, which account of the Gospel story did he prefer? Lightfoot (Essays on Supernatural Religion, pp. 165, 205 f.) thinks John, Salmon (Introd. Lect. vii.) thinks Luke; while Schmiedel, in a not very convincing argument, thinks that Papias did not recognize Jn. and Lk. as being of equal authority with Mt. and Mk. (Encyc. Bibl. ii. 1813; see, further, § vii. below). Schmiedel takes no account of Lightfoot’s essay ‘On the Silence of Eusebius’ (Sup. Rel. ii.). However this may be, Papias describes the Second Gospel as being limited to Peter’s reminiscences, the writer being the ‘interpreter’ of that Apostle. This phrase may mean (Zahn, Einleit. ii. 209, 218) that Mark, being Peter’s scholar, made Peter’s teaching widely known through his written Gospel, or (Swete, St. Mark, p. xxiv) that he was the secretary or dragoman who translated Peter’s words into a foreign tongue during the Apostle’s lifetime. Papias does not call the work of Mark a ‘gospel,’ and the word εὐαγγέλιον is not undoubtedly found in the sense of the record of good tidings before Justin (Apol. i. 66, see below), though some find this sense in Ignatius, Philad. 5, 8, and in the Didache 8, 11, 15. In these places, however, it is probably not the written word that is referred to. [For a complete discussion of the Papias fragment see Lightfoot, Ess. on Sup. Rel. v., vi., and Sanday, Gosp. in Second Cent. v. 2].

Justin Martyr (Dial. 106) says that Christ changed Simon’s name to Peter, and that this is written ‘in his memoirs’ (ἐν τοῖς ἀπομνημονεύμασιν αὐτοῦ), and also that He changed the name of the sons of Zebedee to ‘Boanerges, which is Sons of Thunder.’ But these last words actually occur only in Mark 3:17, where we read of both names, Peter and Boanerges, together, and in no other Gospel. We may probably dismiss the idea that αὐτοῦ refers to Christ, as if Justin meant ‘Christ’s memoirs,’ and conclude that Justin is speaking of a Petrine Gospel. Harnack (Bruchstücke d. Ev.… d. Petrus, p. 37) proposes to find this in the apocryphal Akhmîm Fragment which goes by St. Peter’s name, and Sanday (Inspiration2 [Note: designates the particular edition of the work referred] [Bampton Lectures], p. 310) agrees that Justin used pseudo-Peter. But as there is no other reason to suppose that this apocryphal Gospel ever contained the passage in question,—the fragment lately discovered beginning in the middle of the story of the Passion,—and as Justin elsewhere probably refers to our Second Gospel (see below), it is more reasonable to suppose with Swete (Gospel of St. Peter, p. xxxiii), Salmond (Hastings, DB [Note: Dictionary of the Bible.] iii. 256), and Stanton (JThSt [Note: ThSt Journal of Theological Studies.] ii. 6, and Gospels as Hist. Doc. p. 93 ff.) that he refers to it here. If so, we have another authority for regarding St. Peter as a chief source of Mark. In considering the question whether Justin refers to Mk. or to the apocryphal Gospel, we must note that while some points of contact are found between pseudo-Peter and Justin, there are also some considerable differences (see esp. Stanton, loc. cit.), and that if one borrowed from the other, it is as likely that pseudo-Peter is the borrower as Justin.—The Evangelic narratives are in Justin commonly called ‘memoirs’—e.g. Apol. i. 66, ‘the memoirs composed by them [the Apostles] which are called Gospels.’ From Dial. 103 it appears that he included in the term some not composed by the Apostles themselves but by their followers. He speaks of ‘the memoirs drawn up by the Apostles and by those who followed them,’ and in this context recalls the (Lukan?) account of the Agony and the drops of blood.

Tatian, Justin’s pupil, affords evidence that Mk. was received in his time (c. [Note: circa, about.] 170 a.d.) as one of the four Gospel narratives pre-eminently above, and on a different platform from, all others. His Diatessaron is now known to be a harmony of our four Gospels, and probably it was not the first of its kind.

Irenaeus is the first explicitly to expound the doctrine of the necessity of a fourfold Gospel (ἔδωκεν ἡμῖν τετράμορφον τὸ εὐαγγέλιον, iii. 11. 8). As the world has four quarters, and as the Church is spread over the whole world, and as the pillar and ground of the Church is the Gospel and the Spirit of life, so it is right that there should be four Gospels. Irenaeus finds other equally fanciful reasons for a fourfold Gospel, and identifies our Evangelists with the fourfold appearance of the cherubim, St. Mark being the eagle (see § iii. 1 below). This reasoning, however erroneous, shows that our four Gospels had a position entirely by themselves in Irenaeus’ estimation; and Dr. Taylor conjectures that he borrowed the idea from Hermas (Witness of Hermas, § 1). In an earlier passage (iii. 1. 1) Irenaeus says that Mark was Peter’s disciple and interpreter (ἑρμηνευτής, as Papias), and that he handed on to us in writing the things preached by Peter, after the departure of Peter and Paul. In iii. 10. 6 (where the Greek is wanting), Irenaeus calls Mark ‘interpres et sectator Petri.’

Tertullian (adv. Mare. iv. 5, Migne, P. L. ii. 396) gives similar witness (‘… licet et Marcus quod edidit, Petri affirmetur, cujus interpres Marcus’).

The Muratorian fragment (c. [Note: circa, about.] a.d. 170? or perhaps a little later) begins in the middle of a sentence thus: ‘… quibus tamen interfuit, et ita posuit. Tertium Evangelii librum secundum Lucan.… Quarti evangeliorum Johannes ex discipulis.…’ Thus the writer had been speaking of two Gospels, which were neither Luke nor John. It is generally recognized that the opening words of the fragment refer to Mk. rather than to Mt., and that the latter had come first, as in Irenaeus; but there is some difference of opinion as to their meaning. Swete, Lightfoot, and Chase interpret them to mean that Mark was present at some discourses of Peter; he reported Peter’s teaching as far as he had the opportunity. The first word ‘quibus’ may be the second half of ‘aliquibus’ some; Chase (Hasting's Dictionary of the Bible iii. 24) takes ‘quibus tamen’ as the equivalent of an original οἶς δέ—for the fragment is a Latin translation from Greek. Zahn (Einleit. ii. 200 f.) thinks that the author of the fragment had quoted Papias as saying that Mark was not a hearer of our Lord, and then qualified Papias’ assertion by saying that Mark had been present at some of our Lord’s discourses. Compare this with the idea of some later writers (e.g. Epiphanius, Hœr. xx. 4, li. 6) that Mark was one of the Seventy (Seventy-two) Disciples; and with the modern opinion that the young man of Mark 14:51 was the Evangelist. But, as Swete shows (St. Mark, p. xxxiii), this is against the words that follow about Luke: ‘Neither did he [Luke] himself see the Lord in the flesh.’

Clement of Alexandria (Hypotyp., ap. Euseb. Historia Ecclesiastica vi. 14) says that while Peter was preaching the gospel at Rome, many of those present begged Mark to write down what was said. Peter neither forbade nor urged it. There is a story similar to this told in the Muratorian fragment about John. In Historia Ecclesiastica ii. 15, Eusebius says, on the authority of Clement and Papias, that Peter confirmed the writing; but the passage afterwards quoted by Eusebius from Papias does not bear out this detail. Origen (quoted by Euseb. Historia Ecclesiastica vi. 25) says that Mark composed the Gospel at Peter’s instruction (ὡς Πέτρος ὑφηγήσατο), being acknowledged as his son (1 Peter 5:13).

It is unnecessary to quote later writers, who could scarcely have other means of information than we have; but we may notice that Eusebius (Historia Ecclesiastica ii. 16) makes Mark go to Egypt and found the Church at Alexandria after he had written his Gospel, and says (ib. 24) that Annianus succeeded him as bishop there in the eighth year of Nero, a statement which Jerome improves upon by saying that St. Mark died then (de Vir. Illustr. § 8). It is also desirable to quote Augustine, as his opinion has had such weight in the Church. He says (de Consensu Evangelistarum, i. 3, aliter i. 6) that of the four Evangelists, Matthew wrote first, then Mark, and that Mark was, as it were, Matthew’s follower and abbreviator (‘Marcus eum subsecutus tanquam pedissequus et breviator ejus videtur’). Seldom has one short sentence had such an unfortunate effect in distorting a judgment on a literary work; and largely in consequence of it Mk. has been generally neglected. The Second Gospel seems hardly to have engaged the attention of commentators; and the writer known as Victor of Antioch (quoted by Swete, St. Mark, p. xxxiv) in the 5th cent. (or later), says that he had not been able to find a single author who had expounded it.

2. Early quotations, references, and use.—The use of Mk. by the Apostolic Fathers is not certain, though in some cases quite probable. The quotation in Clement of Rome (Cor. 23) and pseudo-Clement (Ancient Homily, 11), which in the latter is introduced by λέγει γὰρ καὶ ὁ προφητικὸς λόγος, is more likely to be from some lost Christian writing than to be a fusion of Mark 4:26 ff. and other NT passages; but Polycarp, Phil. [Note: Philistine.] 5, διάκονος πάντων, seems to come from Mark 9:35. In other cases it is probable that one of our Gospels is referred to, but we cannot be sure that it is Mk. in particular that is before the writer. As an example we may take Polycarp, Phil. [Note: Philistine.] 7, which quotes Matthew 26:41 and Mark 14:38 exactly, and both in Polycarp and in the Gospels the context is about not going into temptation. Pseudo-Clement (§ 2), after quoting Is 54:1 LXX Septuagint , continues: ‘Another Scripture saith, I came not to call the righteous, but sinners,’ exactly as Matthew 9:13, Mark 2:17, where ‘to repentance’ is not in the best manuscripts, but comes from || Luke 5:32. But Mt. and not Mk. might have been before Polycarp and pseudo-Clement, though in the latter case the omission of the γάρ of Mt. makes Mk. more likely. And so with Clement of Rome, Ignatius, and others. The Didache apparently refers to Mt. and Lk., and the name itself seems to be derived from Acts 2:42; but though a probable reference (x. 5) to 1 John 4:18 makes the writer’s knowledge of Jn. likely, there is no trace of his knowing Mark. For the possible references to the last twelve verses in Barnabas, etc., see below, § vi. The use of Mk. by Hermas is very probable. He apparently refers to Mark 3:29; Mark 10:24 where they differ from Mt. and Lk., in Mand. ii. 2 (οὕτως οὖν ἔνοχος ἔσῃ ἁμαρτίας τοῦ καταλαλοῦντος), and Sim. ix. 20. 3 (τοῖς τοιούτοις δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν). Indirectly the Shepherd of Hermas supplies a great argument for the antiquity of the Gospels, because it shows the uniqueness of our Lord’s parables as there narrated. Hermas essays the same method of teaching, but his attempt is utterly feeble. If the Gospels were 2nd cent. productions, and the words of our Lord had been handed on only by oral tradition, the parables could never have been kept so pure. They would in the course of time, before the narratives reached us in their present form, have assimilated features such as we find in Hermas. [For further references in the Shepherd see Zahn, Hirt d. Hermas, p. 456 ff.; Stanton, Gosp. as Hist. Doc. p. 45].

To Justin’s probable reference to the Boanerges passage (see above) must be added Dial. 88, where he speaks of Jesus as ‘supposed to be the carpenter’ (τέκτονος νομιζομένου; but Otto’s text has νομ. Ἰωσὴφ τοῦ τέκτ. υἱοῦ ὑπάρχειν). Only Mark (Mark 6:3) calls Jesus a carpenter (see § iii. 4 (j) below). Justin also probably quotes from the last twelve verses (below, § vi.).

The use of Mk. by heretics is presumed from references to it in Heracleon, the Valentinians, pseudo-Peter, and the Clementine Homilies (the first two as reported by Clement of Alexandria and Irenaeus), for which reference may be made to Swete’s St. Mark, p. xxxi; and Sanday’s Gospels in the Second Century, ch. vi. p. 177 ff.

The Gospel is found in all the old Versions—Curetonian and Sinaitic Syriac (of the former only 16:17–20 is extant), Old Latin, Bohairic, Sahidic; and in all catalogues and Greek manuscripts of the Gospels.

Putting together the statements, references, and quotations, and deferring the question of an editor later than the original writer of the Gospel (see § vii.), we may conclude, (a) that there is valid evidence that Mk. was in circulation before the middle of the 2nd cent.; (b) that ecclesiastical tradition almost uniformly connects the Second Evangelist with St. Peter—the Apostolic Constitutions (ii. 57, Lagarde, p. 85, c. [Note: circa, about.] a.d. 375) being the only writing which undoubtedly connects him with St. Paul (οἱ συνεργοὶ Παύλου … Λουκᾶς καὶ Μάρκος, cf. Philemon 1:24, Colossians 4:11); (c) that there was a difference of tradition as to whether he wrote while St. Peter was alive or after his death (see § iv. below). Further, (d) the Alexandrian Fathers Clement and Origen do not mention Mark’s preaching at Alexandria—a strange silence; and (e) there is no hint till Hippolytus that there was more than one Mark; apparently the other writers identified the cousin of Barnabas and the disciple of Peter.

iii. The Character of the Gospel as shown by itself and by comparison with the other Gospels.—If we had no information from ecclesiastical writers, we could have made no conjecture as to the authorship of the Second Gospel, as we can in the case of Lk. (by comparing it with Acts) and Jn. (by comparing it with the Synoptics). But from internal evidence we should gather that the author was either an eye-witness of the events described or at least that he had first-hand information. Further, a close examination of the Gospel makes it exceedingly probable that the writer’s informant was St. Peter. So that, while we should never from the NT itself have arrived at the name Mark, yet the internal evidence fully corroborates the external, that the author was the ‘interpreter of Peter.’ The impression left from a study of Mk. is that we have here in effect, though not in form, and not without some additions due to the Evangelist himself, that Apostle’s Gospel. It begins the narrative at the point when Peter could give his own recollections—at the preaching of the Baptist and the baptism of Jesus. This, not the Birth-narratives, as in the case of Mt. and Lk., nor yet the account of our Lord’s pre-existence, as in the case of Jn., was to Mark ‘the beginning of the gospel of Jesus Christ the Son of God’ (1:1), whether these words are part of the record or are the title prefixed by an early scribe.

1. Presentation of Christ’s Person and work.—Beginning with the preaching of John and our Lord’s entering on His ministry, St. Mark describes at length the Galilaean ministry and the slow unfolding of Jesus’ claims. Our Lord, for example, does not at once proclaim His Messiahship, nor does He allow evil spirits to proclaim it in-opportunely (Mark 1:25; Mark 3:12; cf. Mark 1:44 etc.). Even after Peter’s confession at Caesarea Philippi, when the Galilaean ministry was nearly ended, the disciples were charged to tell no man (Mark 8:30). At first Jesus begins by calling Himself the Son of Man (Mark 2:10). Then the crowds begin to see in Him a prophet; His own people and the learned scribes from Jerusalem think Him mad. We might even think, at first sight, especially if we have the Matthaean account (Mark 16:16) of Peter’s confession chiefly in mind and not the Markan, that the disciples then and then only found out that Jesus was Messiah. But this deduction would be precarious. The account in Jn., which makes the Baptist begin by calling Jesus the Lamb of God and the Son of God, and makes Andrew, Philip, and Nathanael at once recognize Him as Messiah (John 1:29; John 1:34; John 1:41; John 1:45; John 1:49), bears all the marks of probability. A Judae

Hastings' Dictionary of the New Testament - Mark (John)

The name appears eight times in the NT (Acts 12:12; Acts 12:25; Acts 15:37-39, Colossians 4:10, 2 Timothy 4:11, Philemon 1:24, 1 Peter 5:13), and the consensus of opinion assigns all the references to one individual. To the Jewish name (John) was added, for use in extra-Palestinian circles, the Latin praenomen Mark* [Note: The correct form of the name is Maarcus, Μᾶρκος, not Μάρκος, as in editions of the NT. This is clear from Greek and Latin inscriptions (cf. Blass, Gramm. des neutest. Greichisch2, 1902, § 4. 2 (Eng. tr.2, 1905).] (cf. ‘Saul-Paul’; see CIG [Note: IG Corpus Inscrip. Graecarum.] passim). The son of Mary, a prominent and well-to-do member of the early Christian society (John 18:16-17, Acts 12:12), to whose house the brethren used to resort, Mark had easy introduction to the apostolic cabinet, and probably fell under the influence of the dominating personality of Peter. His non-aggressive temperament has carved out no clear line by which history can remember him. He shines here and there in the borrowed light of greater men and flits ever back into a tantalizing darkness. Hence conjecture has sought to find him at other points of his career, e.g. as the man carrying the pitcher of water, as one of the Seventy, as the young man of Mark 14:51. Only one personal note comes to us, and that from the 3rd century. He is termed ὁ κολοβοδάκτυλος† [Note: Several explanations of this term have been given: (1) that it means ‘deserter’ (Tregelles) and is applied to Mark because of his defection at Perga; but one so honourably remembered would not be so opprobriously nicknamed; (2) that Mark was a Levite and ‘amputasse sibi post fidem pollicem dicitur ut sacerdotio reprobus haberetur’ (Monarchian Prologues [TU xv. 1 [1896] 10]); but this is probably an inference from his kinship (ἀνεψιός) with Barnabas; (3) that the term is metaphorical and refers to the abrupt ending of the Second Gospel.] (Hippolytus, Philos. vii. 30). Possibly this infirmity was a natural one (cf. Codex Toletanus, Preface in Wordsworth-White, Novum Testamentum Latine, 1889-1905, p. 171), and caused him to take habitually a secondary place throughout life, a servus servorum dei. He stands out successively as the assistant of Barnabas, Paul, and Peter.

1. Association with Paul and Barnabas.-Having displayed practical gifts probably in the famine relief work in Judaea , Mark returned to Syria with Paul and Barnabas and was chosen to journey with them (Acts 12:25; Acts 13:5). His duties may be assumed to have been not unlike those, mutatis mutandis, discharged by the secretary of a modern evangelistic campaign-the selection of routes, arrangement for hospitality, interviews and general detail (but cf. F. H. Chase, article ‘Mark (John)’ in Hasting's Dictionary of the Bible (5 vols) ). At Perga he cut himself adrift from the party-it may be because, being sensitively timid from his physical defect, he shrank from the hazardous venture across the Taurus; or, holding the narrower views of his teacher Peter concerning the Gentiles, he was out of sympathy with a campaign that had overshot its intentions; or because some filial duty called him (cf. Ramsay, St. Paul the Traveller, 1895, p. 90). His reason certainly did not satisfy Paul. After the Jerusalem Council, when the two colleagues contemplated a return visit to their churches (Acts 15:36), Paul came into sharp collision with Barnabas, who wished again to take his cousin Mark with them, and they separated. Barnabas and Mark sailed for Cyprus, probably as unauthorized evangelists, while Paul with Silas left for Syria under the official benediction (παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν).

2. In Cyprus and Egypt.-The veil is not lifted on the doings of the missionaries to Cyprus. They were among their own people there. Barnabas was apparently a native (Acts 4:36), and his act of self-sacrifice on behalf of the cause he served may have predisposed the honest-minded among his compatriots to listen to him with peculiar attention. Mark, too, was a Hellenist and had Cyprian blood in his veins. The prophets, according to the late and unreliable Acts of Barnabas (Περίοδοι Βαρνάβα), had no honour in their own country, and Barnabas suffered martyrdom. Mark may then have passed to Egypt, and traditions certainly point that way. Eusebius (Historia Ecclesiastica (Eusebius, etc.) ii. 16), Jerome (de Vir. Illustr. 8), the Apostolic Constitutions (vii. 46), and Epiphanius (Haer. li. 6) unite in their testimony on the point. Though their details will not precisely fit, we may possibly regard Mark as the founder of the Christian Church in Alexandria and as its first bishop. Jerome makes out that he died there in a.d. 62 (‘Mortuus est autem octavo Neronis anno et sepultus Alexandriae succedente sibi Anniano’). But ‘the statement seems to be merely an unsound inference from the Eusebian date for the succession of Annianus’ (Swete2, p. xxvii) to the see of Alexandria.

3. With Paul.-Shall we say, then, that Mark returned from his Egyptian journey, his spurs won? He reappears in Paul’s favour and serves under his direction. The Gentile Apostle commands that welcome be given him at Colossae (Colossians 4:10)-if he come. Is there just a touch of Paul’s old distrust of Mark in the hypothetical phrase? He does not seem to have actually reached Colossae. The lure of Egypt may have drawn him there instead. Later still he is stationed somewhere between Ephesus and Rome (2 Timothy 4:11). Paul may have used his now trusted companion as a deputy to various churches. But particularly he had need of him often at the home base (Rome): there ‘the ὑπηρέτης of the first missionary journey became the συνεργός of the Roman imprisonment’ (Colossians 4:11, Philemon 1:24). The ageing Apostle needed just such personal services as Mark was specially fitted to give.

4. With Peter.-Assuming the genuineness of 1 Peter, we next find Mark, probably after the death of Paul, again in close touch with Peter. This apostle had helped to form Mark’s early impressions by his visits to Mary’s house, and claimed him by the affectionate title of son (υἱός), if indeed he was not a spiritual son (τέκνον). Now, if tradition be correct, he was destined to furnish Mark’s mind with a treasure that has enriched the whole Christian Church. Peter spoke Aramaic ordinarily, and so he required an attendant who could translate easily into Greek. For this task of dragoman Mark was eminently suited. As his Latin name and Hellenistic descent implied, he was proficient in Greek as well as in Aramaic. As Peter preached Mark took mental note of his reminiscences of Jesus, and thence grew that memoir which is, or has become in expanded forms, the Second Gospel. The Fathers disagree as to how and when the compilation was made. Origen would even make Peter responsible for personal oversight of the work, but Irenaeus is probably right in stating that it was after Peter’s death that Mark wrote down the memoirs (cf. Menzies, The Earliest Gospel, p. 44 ff.).

5. In legend.-Later legend has been busy with the name of Mark. The most probable and earliest tradition is that already mentioned which links his name to Alexandria. A 7th cent. tradition speaks of a ministry in N. Italy, and from this springs Mark’s association with Venice (notably the Church of St. Mark). Martyrologists claim him and represent him as dying a violent death by burning or by being dragged over stones. But the earliest mention of martyrdom is not of earlier date than the 4th or 5th cent. (Acta Marci).

The Acts of Barnabas profess to be written by the evangelist, but that compilation is of the 4th cent. at earliest. Attempts have been made to assign to him various books of the NT-Hebrews, the Apocalypse, Jude-but on quite inadequate grounds. A liturgy bears his name.

Literature.-H. B. Swete, Gospel acc. to St. Mark2, 1902, pp. xiii-xxviii; A. Menzies, The Earliest Gospel, 1901, Introduction, pp. 40-47; articles ‘Mark, St.’ in Encyclopaedia Britannica 11, ‘Mark (John)’ in Hasting's Dictionary of the Bible (5 vols) , and ‘Mark’ in Encyclopaedia Biblica ; T. Zahn, NT Introd., Eng. translation , 1909, ii. 427 ff. For later legend cf. Molini, De vita et lipsanis S. Marci Evangelistae, ed. Pieralisi, 1864; R. A. Lipsius, Die apok. Apostelgeschichten und Apostellegenden, 1883-84; T. Schermann, Propheten- und Apostellegenden (TU [Note: U Texte and Untersuchungen.] , 3rd ser., i. [1907]).

John Dow.

Webster's Dictionary - Plimsoll's Mark

A mark conspicuously painted on the port side of all British sea-going merchant vessels, to indicate the limit of submergence allowed by law; - so called from Samuel Plimsoll, by whose efforts the act of Parliament to prevent overloading was procured.

Webster's Dictionary - Hall-Mark

(n.) The official stamp of the Goldsmiths' Company and other assay offices, in the United Kingdom, on gold and silver articles, attesting their purity. Also used figuratively; - as, a word or phrase lacks the hall-mark of the best writers.

Wilson's Dictionary of Bible Types - Mark

Genesis 4:15 (c) Cain received this sign from GOD which was to tell the world that this man was a sinner, a murderer. Since that time sin has left its mark upon the human body. The face tells the story of the drunkard. The eyes tell the story of jealousy and hatred. The body is influenced by the sins which are committed.

Ezekiel 9:4 (c) By this GOD indicates that He marks His own people with those blessed attributes of GOD which distinguish them from all others as the people of GOD. (See Revelation 3:12).

Revelation 13:16-17 (a) Since GOD marks His children with a distinctive brand of some kind, so the Devil, imitating GOD, puts a mark on all of his children. No one knows what the mark is, and all conjectures are in vain. This brand by the devil is put on the forehead where everyone can see it, or in the hand where it can be hidden. This sign distinguishes the devil's children from GOD's children, and will probably be branded upon all the unsaved during the tribulation days.

The Hawker's Poor Man's Concordance And Dictionary - Mark

The evangelist. Probably the name is from the Greek, and means shining. There was another Mark, Acts 12:12.

Hitchcock's Bible Names - Mark

Same as Marcus

Webster's Dictionary - Trade-Mark

(n.) A peculiar distinguishing mark or device affixed by a manufacturer or a merchant to his goods, the exclusive right of using which is recognized by law.

Webster's Dictionary - re-Mark

(v. t.) To mark again, or a second time; to mark anew.

Morrish Bible Dictionary - Mark, Marcus

A disciple described as 'JOHN, whose surname was Mark,' and as 'sister's son to Barnabas.' When Peter was miraculously delivered from prison he resorted to the house of Mary, who was Mark's mother. Peter may have been the means of his conversion, for he calls him his 'son.' 1 Peter 5:13 . He accompanied Paul and Barnabas on their first missionary journey, but left them at Perga. When the second journey was proposed, Paul did not think it right to take Mark with them; but on Barnabas pressing this, they separated, and Barnabas took Mark with him and sailed to Cyprus. Acts 12:12,25 ; Acts 13:5,13 ; Acts 15:37,39 . Paul and Mark were afterwards reconciled; he was with Paul at Rome and was commended to the Colossians. Colossians 4:10 ; Philippians 24 . He was with Peter at Babylon, and when Paul was a second time a prisoner at Rome, he asked for Mark, saying he was serviceable for the ministry. 2 Timothy 4:11 . Doubtless this Mark was God's instrument in writing the Gospel bearing his name.

Morrish Bible Dictionary - Mark, Gospel by

Each Gospel has its peculiar characteristics, as may be seen under the heading GOSPELS. In Mark the Lord Jesus is more particularly in view as the Servant — Prophet, and 'the gospel' or 'glad tidings' has a prominent place. As with some of the prophets in the O.T. we have no information as to their genealogy, so here we have no human genealogy of the Lord, as is given in Matthew and Luke. The narrative abruptly introduces "the beginning of the gospel of Jesus Christ, the Son of God." John the Baptist's ministry is shortly described to pave the way for that of Christ, which He entered on after being baptised. There are no details here of the temptation: simply the fact stated that Jesus was tempted of Satan forty days, and was with the wild beasts, and the angels ministered unto Him. As soon as John was cast into prison the Lord began His unceasing work, taking up the testimony that the kingdom of God was at hand.

In the first two chapters are presented the various proofs which the Lord gave of His mission, which were as a testimony to the leaders in Israel.

In Mark 3 we see the break with the existing unbelieving generation, the calling of the apostles, and the consequent disowning of His kindred in the flesh.

Mark 4 and Mark 5 give an epitome of His personal service, carrying us on to the raising up of Israel in the future, figuratively presented in the ruler's daughter. This closes that view of the Lord's personal service.

In Mark 6 the service of the apostles comes into view: the Lord begins to send them forth two and two. For Himself ( Mark 7 ) He retired to the north-west into the district of Tyre and Sidon, and healed the daughter of the Syrophenician woman — His grace thus going out to the Gentiles. After returning through Decapolis, and ( Mark 8 ) feeding the four thousand at Gennesaret, He went to the north-east, and ( Mark 9 ) was transfigured before His three disciples; it was probably on Mount Hermon. From this time we find the Lord repeatedly bringing before His disciples the truth of His approaching death and resurrection, and the consequences flowing therefrom.

The visit of the Lord to Jerusalem at the Feast of Tabernacles, and His discourses there, are not given in this gospel: nor the mission of the seventy: nor His visit to Jerusalem at the Feast of Dedication: nor the death and raising of Lazarus.

Mark 10 opens with the Lord on the other side of Jordan on His last visit to Jerusalem. On the way He tells His disciples again of the ill-treatment and death that awaited Him there; but James and John seek a grant from Him, that they might sit on His right hand and on His left in the glory. Sight is restored to blind Bartimaeus (who called Him 'Son of David') at Jericho, the city of the curse.

Mark 11 . There followed the triumphal entry into Jerusalem.The exclamations here do not speak of Him as king, but as of their 'father David:' "Hosanna; blessed is he that cometh in the name of the Lord: blessed be the kingdom of our father David that cometh in the name of the Lord: Hosanna in the highest." Thus the Lord's connection with Israel as Son of David is proclaimed in this gospel, which has been mostly occupied with His labours in Galilee of the Gentiles.

Of the discourses that followed the Lord's entry into Jerusalem, the parables of the Two Sons and the Marriage of the King's Son are not found in this gospel; nor the parables of the Ten Virgins, the Talents, and the Sheep and the Goats.

For the prophecies given in Mark 13 refer to MATTHEW, Matthew 14

The solemn events of the Lord's agony in the garden, the trial, condemnation and crucifixion follow. Of the Lord's utterances on the cross, His asking forgiveness for His murderers; His promise to the repentant thief; His commending His mother to John; His saying, 'I thirst;' 'It is finished;' and His commending His Spirit unto the Father, are not recorded here. His commission to the eleven was "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptised shall be saved; but he that believeth not shall be condemned." Signs should follow them that believe. After the ascension, they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following. Thus the narrative closes with a commission, which is viewed as having been carried out by the apostles. Briefly the gospel may be said to present to us the personal service of Christ and of His apostles.

It is believed that in Mark's gospel chronological order has been preserved more than in any other. What is peculiar to this gospel are the many details and personal touches. We see too how immediately that one thing was done the Lord was occupied with another, as a diligent and devoted servant. All praise to His holy name! For a list of the principal events in the gospel history see NEW TESTAMENT.

Webster's Dictionary - Mark

(1):

(n.) Limit or standard of action or fact; as, to be within the mark; to come up to the mark.

(2):

(n.) Badge or sign of honor, rank, or official station.

(3):

(n.) Attention, regard, or respect.

(4):

(n.) An evidence of presence, agency, or influence; a significative token; a symptom; a trace; specifically, a permanent impression of one's activity or character.

(5):

(n.) That toward which a missile is directed; a thing aimed at; what one seeks to hit or reach.

(6):

(n.) The unit of monetary account of the German Empire, equal to 23.8 cents of United States money; the equivalent of one hundred pfennigs. Also, a silver coin of this value.

(7):

(n.) An old weight and coin. See Marc.

(8):

(n.) A license of reprisals. See Marque.

(9):

(n.) A trace, dot, line, imprint, or discoloration, although not regarded as a token or sign; a scratch, scar, stain, etc.; as, this pencil makes a fine mark.

(10):

(n.) A fixed object serving for guidance, as of a ship, a traveler, a surveyor, etc.; as, a seamark, a landmark.

(11):

(n.) A character (usually a cross) made as a substitute for a signature by one who can not write.

(12):

(n.) A character or device put on an article of merchandise by the maker to show by whom it was made; a trade-mark.

(13):

(n.) A characteristic or essential attribute; a differential.

(14):

(n.) Preeminence; high position; as, particians of mark; a fellow of no mark.

(15):

(n.) A visible sign or impression made or left upon anything; esp., a line, point, stamp, figure, or the like, drawn or impressed, so as to attract the attention and convey some information or intimation; a token; a trace.

(16):

(v. t.) To notice or observe; to give attention to; to take note of; to remark; to heed; to regard.

(17):

(v. t.) To put a mark upon; to affix a significant mark to; to make recognizable by a mark; as, to mark a box or bale of merchandise; to mark clothing.

(18):

(v. t.) To be a mark upon; to designate; to indicate; - used literally and figuratively; as, this monument marks the spot where Wolfe died; his courage and energy marked him for a leader.

(19):

(n.) A number or other character used in registring; as, examination marks; a mark for tardiness.

(20):

(n.) Image; likeness; hence, those formed in one's image; children; descendants.

(21):

(v. t.) To leave a trace, scratch, scar, or other mark, upon, or any evidence of action; as, a pencil marks paper; his hobnails marked the floor.

(22):

(v. t.) To keep account of; to enumerate and register; as, to mark the points in a game of billiards or cards.

(23):

(n.) One of the bits of leather or colored bunting which are placed upon a sounding line at intervals of from two to five fathoms. The unmarked fathoms are called "deeps."

(24):

(v. i.) To take particular notice; to observe critically; to note; to remark.

Watson's Biblical & Theological Dictionary - Mark on the Forehead

See FOREHEAD .

Watson's Biblical & Theological Dictionary - Mark

was the nephew of Barnabas, being his sister's son; and he is supposed to have been converted to the Gospel by St. Peter, who calls him his son, 1 Peter 5:13 ; but no circumstances of his conversion are recorded. The first historical fact mentioned of him in the New Testament is, that he went, in the year 44, from Jerusalem to Antioch, with Paul and Barnabas. Not long after, he set out from Antioch with those Apostles upon a journey, which they undertook by the direction of the Holy Spirit, for the purpose of preaching the Gospel in different countries: but he soon left them, probably without sufficient reason, in Perga in Pamphylia, and went to Jerusalem, Acts 13. Afterward, when Paul and Barnabas had determined to visit the several churches which they had established, Barnabas proposed that they should take Mark with them; to which Paul objected, because Mark had left them in their former journey. This produced a sharp contention between Paul and Barnabas, which ended in their separation. Mark accompanied his uncle Barnabas to Cyprus, but it is not mentioned whither they went when they left that island. We may conclude that St. Paul was afterward reconciled to St. Mark, from the manner in which he mentions him in his epistles written subsequently to this dispute; and particularly from the direction which he gives to Timothy: "Take Mark, and bring him with thee; for he is profitable to me for the ministry," 2 Timothy 4:11 . No farther circumstances are recorded of St. Mark in the New Testament; but it is believed, upon the authority of ancient writers, that soon after his journey with Barnabas he met Peter in Asia, and that he continued with him for some time; perhaps till Peter suffered martyrdom at Rome. Epiphanius, Eusebius, and Jerom, all assert that Mark preached the Gospel in Egypt; and the two latter call him bishop of Alexandria.

Dr. Lardner thinks that St. Mark's Gospel is alluded to by Clement of Rome; but the earliest ecclesiastical writer upon record who expressly mentions it is Papias. It is mentioned, also, by Irenaeus, Clement of Alexandria, Tertullian, Origen, Eusebius, Epiphanius, Jerom, Augustine, Chrysostom, and many others. The works of these fathers contain numerous quotations from this Gospel; and, as their testimony is not contradicted by any ancient writer, we may safely conclude that the Gospel of St. Mark is genuine. The authority of this Gospel is not affected by the question concerning the identity of Mark the evangelist, and Mark the nephew of Barnabas; since all agree that the writer of this Gospel was the familiar companion of St. Peter, and that he was qualified for the work which he undertook, by having heard, for many years, the public discourses and private conversation of that Apostle.

Some writers have asserted that St. Peter revised and approved this Gospel, and others have not scrupled to call it the Gospel according to St. Peter; by which title they did not mean to question St. Mark's right to be considered as the author of this Gospel, but merely to give it the sanction of St. Peter's name. The following passage in Eusebius appears to contain so probable an account of the occasion of writing this Gospel, and comes supported by such high authority, that we think it right to transcribe it: "The lustre of piety so enlightened the minds of Peter's hearers at Rome, that they were not contented with the bare hearing and unwritten instruction of his divine preaching, but they earnestly requested St. Mark, whose Gospel we have, being an attendant upon St. Peter, to leave with them a written account of the instructions which had been delivered to them by word of mouth; nor did they desist till they had prevailed upon him; and thus they were the cause of the writing of that Gospel, which is called according to St. Mark; and they say, that the Apostle being informed of what was done, by the revelation of the Holy Ghost, was pleased with the zeal of the men, and authorized the writing to be introduced into the churches. Clement gives this account in the sixth book of his Institutions; and Papias, bishop of Hierapolis, bears testimony to it." Jerom also says, that St. Mark wrote a short Gospel from what he had heard from St. Peter, at the request of the brethren at Rome, which, when St. Peter knew, he approved, and published it in the church, commanding the reading of it by his own authority.

Different persons have assigned different dates to this Gospel; but there being almost a unanimous concurrence of opinion, that it was written while St. Mark was with St. Peter at Rome, and not finding any ancient authority for supposing that St. Peter was in that city till A.D. 64, we are inclined to place the publication of this Gospel about A.D. 65. St. Mark having written this Gospel for the use of the Christians at Rome, which was at that time the great metropolis and common centre of all civilized nations, we accordingly find it free from all peculiarities, and equally accommodated to every description of persons. Quotations from the ancient prophets, and allusions to Jewish customs, are, as much as possible, avoided; and such explanations are added as might be necessary for Gentile readers at Rome; thus, when Jordan is first mentioned in this Gospel, the word river is prefixed, Mark 1:5 ; the oriental word corban is said to mean a gift, Mark 7:11 ; the preparation is said to be the day before the Sabbath, Mark 15:42 ; and defiled hands are said to mean unwashed hands, Mark 7:2 ; and the superstition of the Jews upon that subject is stated more at large than it would have been by a person writing at Jerusalem.

Some learned men, from a collation of St. Matthew's and St. Mark's Gospels, have pointed out the use of the same words and expressions in so many instances that it has been supposed St. Mark wrote with St. Matthew's Gospel before him; but the similarity is not strong enough to warrant such a conclusion; and seems no greater than might have arisen from other causes. St. Peter would naturally recite in his preaching the same events and discourses which St. Matthew recorded in his Gospel; and the same circumstances might be mentioned in the same manner by men who sought not after "excellency of speech," but whose minds retained the remembrance of facts or conversations which strongly impressed them, even without taking into consideration the idea of supernatural guidance. We may farther observe that the idea of St. Mark's writing from St. Matthew's Gospel does not correspond with the account given by Eusebius and Jerom as stated above.

Smith's Bible Dictionary - Mark, Gospel of

By whom written. --The author of this Gospel has been universally believed to be Mark or Marcus, designated in (Acts 12:12,25 ; 15:37 ) as John Mark, and in ch. 5,13 as John.

When is was written. --Upon this point nothing absolutely certain can be affirmed, and the Gospel itself affords us no information. The most direct testimony is that of Irenaeus, who says it was after the death of the apostles Peter and Paul. We may conclude, therefore, that this Gospel was not written before A.D. 63. Again we may as certainly conclude that it was not written after the destruction of Jerusalem, for it is not likely that he would have omitted to record so remarkable a fulfillment of our Lord's predictions. Hence A.D. 63-70 becomes our limit, but nearer than this we cannot go. --Farrar.

Where it was written . --As to the place, the weight of testimony is uniformly in favor of the belief that the Gospel was written and published at Rome. In this Clement, Eusebius, Jerome, Epiphanius, all agree. Chrysostom, indeed, asserts that it was published at Alexandria; but his statement receives no confirmation, as otherwise it could not fail to have done, from any Alexandrine writer. --Farrar.

In what language. --As to the language in which it was written, there never has been any reasonable doubt that it was written in Greek.

Sources of information . --Mark was not one of the twelve; and there is no reason to believe that he was an eye and ear witness of the events which he has recorded but an almost unanimous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says, "He, the Presbyter (John), said, Mark, being the Interpreter of Peter, wrote exactly whatever he remembered but he did not write in order the things which were spoken or done by Christ. For he was neither a hearer nor a follower of the Lord, but, as I said, afterward followed Peter, who made his discourses to suit what was required, without the view of giving a connected digest of the discourses of our Lord. Mark, therefore, made no mistakes when he wrote down circumstances as he recollected them; for he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related." Thus Papias writes of Mark. This testimony is confirmed by other witnesses. --Abbott.

For whom it was written. --The traditional statement is that it was intended primarily for Gentiles, and especially for those at Rome. A review of the Gospel itself confirms this view.

Characteristics . -- (1) Mark's Gospel is occupied almost entirely with the ministry in Galilee and the events of the passion week. It is the shortest of the four Gospels, and contains almost no incident or teaching which is not contained in one of the other two synoptists; but (2) it is by far the most vivid and dramatic in its narratives, and their pictorial character indicates not only that they were derived from an eye and ear witness, but also from one who possessed the observation and the graphic artistic power of a natural orator such as Peter emphatically was. (3) One peculiarity strikes us the moment we open it, --the absence of any genealogy of our Lord. This is the key to much that follows. It is not the design of the evangelist to present our Lord to us, like St. Matthew as the Messiah, "the son of David and Abraham," ch. 1:1, or, like St. Luke, as the universal Redeemer, "the son of Adam, which was the son of God." ch. 3:38. (4) His design is to present him to us as the incarnate and wonder-working Son of God, living and acting among men; to portray him in the fullness of his living energy. --Cambridge Bible for Schools.

People's Dictionary of the Bible - Land-Mark

Land-mark. The removing of a landmark was specially prohibited by the Mosaic law. Deuteronomy 19:14; Deuteronomy 27:17; Proverbs 22:28; Proverbs 23:10. See also Job 24:2. As this was so flagrant an offence, the expression seems to have become proverbial to designate unprincipled conduct. See Hosea 5:10.

American Tract Society Bible Dictionary - Mark or Marcus

The writer of one of the four gospels. See GOSPELS. There can be little doubt of the correctness of the general opinion of learned men, that he is the same person who is mentioned by the names of John and Mark in Acts 12:12,25 13:5,13 , and as the cousin and disciple of Barnabas, Colossians 4:10 . He was also the companion of Paul and Barnabas in their journey through Greece to Antioch, Perga, and Pamphylia, at which last place he left them and returned to Jerusalem, much to the dissatisfaction of Paul, Acts 13:5 , etc.; Acts 15:37-39 . Yet he labored faithfully with Barnabas at Cyprus, and Paul mentions him, when in captivity at Rome, as one of those who were associated with him, Colossians 4:10-11 2 Timothy 4:11 Philippians 1:24 . He afterwards accompanied Peter also to Babylon. As he was the son of that Mary at whose house in Jerusalem the apostles were wont to convene, so it is probable that he was particularly instructed in the doctrines of Christianity by Peter, who on the account calls him son, 1 Peter 5:13 . Compare 1 Timothy 1:2 2 Timothy 1:2 .

Smith's Bible Dictionary - ma'ry, Mother of Mark,

(Colossians 4:10 ) was sister to Barnabas. (Acts 4:36 ; 12:15 ) She was among the earliest disciples, and lived at Jerusalem. She gave up her house to be used as one of the chief places of meeting. The fact that Peter went to that house on his release from prison indicates that there was some special intimacy, (Acts 12:12 ) between them. (There is a tradition that the place of meeting of the disciples, and hence Mary's house, was on the upper slope of Zion, and that it was here that the Holy Ghost came upon the disciples with tongues of flame on the day of Pentecost. --ED.)

Smith's Bible Dictionary - Mark,

one of the evangelists, and probable author of the Gospel bearing his name. (Marcus was his Latin surname. His Jewish name was John, which is the same as Johanan (the grace of God ). We can almost trace the steps whereby the former became his prevalent name in the Church. "John, whose surname was Mark" in ( Acts 12:12,25 ; 15:37 ) becomes "John" alone in (Acts 13:5,13 ) "Mark" in (Acts 15:39 ) and thenceforward there is no change. (Colossians 4:10 ); Phlm 1:24; 2 Timothy 4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem, ( Acts 12:12 ) and was probably born of a Hellenistic family in that city. Of his father we know nothing; but we do know that the future evangelist was cousin of Barnabas of Cyprus, the great friend of St. Paul. His mother would seem to have been intimately acquainted with St. Peter, and it was to her house, as to a familiar home, that the apostle repaired, A.D. 44, after his deliverance from prison (Acts 12:12 ) This fact accounts for St. Mark's intimate acquaintance with that apostle, to whom also he probably owed his conversion, for St. Peter calls him his son. (1 Peter 5:13 ) We hear Of him for the first time in Acts 15:25 where we find him accompanying and Barnabas on their return from Jerusalem to Antioch, A.D. 45. He next comes before us on the occasion of the earliest missionary journey of the same apostles, A.D. 48, when he joined them as their "minister." ( Acts 13:8 ) With them he visited Cyprus; but at Perga in Pamphylia, (Acts 13:13 ) when they were about to enter upon the more arduous part of their mission, he left them, and, for some unexplained reason, returned to Jerusalem to his mother and his home. Notwithstanding this, we find him at Paul's side during that apostle's first imprisonment at Rome, A.D. 61-63, and he Is acknowledged by him as one of his few fellow laborers who had been a "comfort" to him during the weary hours of his imprisonment. (Colossians 4:10,11 ); Phle 1:24 We next have traces of him in (1 Peter 5:13 ) "The church that is in Babylon ... saluteth you, and so doth Marcus my son." From this we infer that he joined his spiritual father, the great friend of his mother, at Babylon, then and for same hundred years afterward one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment A.D. 68 St. Paul, writing to Timothy charges him to bring Mark with him to me, on the ground that he was "profitable to him For the ministry." (2 Timothy 4:11 ) From this point we gain no further information from the New Testament respecting the evangelist. It is most probable, however that he did join the apostle at Rome whither also St. Peter would seem to have proceeded, and suffered martyrdom with St. Paul. After the death of these two great pillars of the Church; ecclesiastical tradition affirms that St. Mark visited Egypt, founded the church of Alexandria, and died by martyrdom.--Condensed from Cambridge Bible for Schools.--ED.)

Vine's Expository Dictionary of NT Words - Mark

1: χάραγμα (Strong's #5480 — Noun Neuter — charagma — khar'-ag-mah ) denotes "a stamp, impress," translated "mark" in Revelation 13:16,17 , etc. See GRAVEN.

2: στίγμα (Strong's #4742 — Noun Neuter — stigma — stig'-mah ) denotes "a tattooed mark" or "a mark burnt in, a brand" (akin to stizo, "to prick"), translated "marks" in Galatians 6:17 . "It is probable that the Apostle refers to the physical sufferings he had endured since he began to proclaim Jesus as Messiah and Lord [e.g., at Lystra and Philippi]. It is probable, too, that this reference to his scars was intended to set off the insistence of the Judaizers upon a body-mark which cost them nothing. Over against the circumcision they demanded as a proof of obedience to the law he set the indelible tokens, sustained in his own body, of his loyalty to the Lord Jesus. As to the origin of the figure, it was indeed customary for a master to brand his slaves, but this language does not suggest that the Apostle had been branded by His Master. Soldiers and criminals also were branded on occasion; but to neither of these is the case of Paul as here described analogous. The religious devotee branded himself with the peculiar mark of the god whose cult he affected; so was Paul branded with the marks of his devotion to the Lord Jesus. It is true such markings were forbidden by the law, Leviticus 19:28 , but then Paul had not inflicted these on himself.

"The marks of Jesus cannot be taken to be the marks which the Lord bears in His body in consequence of the Crucifixion; they were different in character." * [* From Notes on Galatians, by Hogg and Vine, p. 344.]

3: σκοπός (Strong's #4649 — Noun Masculine — skopos — skop-os' ) primarily "a watcher, watchman" (as in the Sept., e.g., Ezekiel 3:17 ), then, "a mark on which to fix the eye" (akin to skopeo, "to look at"), is used metaphorically in Philippians 3:14 , of "an aim or object," RV, "goal." See GOAL.

The American Church Dictionary and Cycopedia - Mark, Feast of Saint

Observed April 25. St. Mark is called theEvangelist because he is the writer of the Gospel which bears hisname. He was the companion of St. Peter and accompanied him in hismissionary travels. It is supposed that he wrote his Gospel at thedictation of St. Peter. St. Mark is said to have founded the Churchin Alexandria, and one of the ancient Liturgies is called by hisname. He suffered martyrdom on Easter Day, April 25th, A.D. 64,being cruelly bound with cords and dragged through the streets ofthe city until he was dead. It is said that his body was removed,A.D. 465, to Venice, where the famous Church of St. Mark waserected over his grave. This Festival has been observed sinceA.D. 750. In ecclesiastical art, St. Mark is represented with alion at his side, with reference to the royal character of the Sonof David, which is emphasized in this Gospel.

Sentence search

- ... Author The title “according to Mark” was added to this Gospel by scribes who produced the earliest copies of the Gospel. According to early church tradition, Mark recorded and arranged the “memories” of Peter, thereby producing a Gospel based on apostolic witness. Although Mark was a common Roman name, the gospel writer is probably John Mark. Mark became an important assistant for both Paul and Peter, preaching the good news to Gentiles and preserving the gospel message for later Christians. See Mark, John . ... Readers Mark wrote his Gospel for Gentile Christians. He explains Jewish customs in detail for the benefit of readers unfamiliar with Judaism (Mark 7:3-4 ; Mark 12:18 ). Mark translated several Aramaic expressions for a Greek-speaking audience (Mark 5:41 ; Mark 7:11 ,Mark 7:11,7:34 ; Mark 15:22 ). Gentiles would have especially appreciated Mark's interpretation of the saying of Jesus which declared all foods clean (Mark 7:19 ; compare with Matthew 15:17-20 ). Mark's Gentile audience may explain his omission of the genealogy of Jesus. Mark's Gospel contains many terms borrowed from Latin and written in Greek, consider “taking counsel” (Mark 3:6 ), “Legion” (Mark 5:9 ), “tribute” (Mark 12:14 ), “scourged” (Mark 15:15 ). ... Early Christian tradition placed Mark in Rome preserving the words of Peter for Roman Christians shortly before the apostle's death (see 1 Peter 5:13 ). According to tradition, Peter was martyred in Rome during the Neronian persecution, which would place the date of Mark's Gospel about A. Such a hostile environment motivated Mark to couch his account of the life of Jesus in terms that would comfort Christians suffering for their faith. The theme of persecution dominates the Gospel of Mark (see Mark 10:30 ; compare Matthew 19:29 ; Luke 18:29 ). Jesus' messianic suffering is emphasized to inspire Christians to follow the same path of servanthood (Mark 10:42-45 ). Roman Christians would be encouraged knowing that Jesus anticipated that “everyone shall be salted with fire” (Mark 9:49 ; see Mark 13:9-13 ). Dying for the gospel would be equivalent to dying for Jesus (Mark 8:35 ; Matthew 16:25 ; Luke 9:24 ). ... Style Mark has been called the “gospel of action. In one day, according to Mark, Jesus instructed the multitudes by the sea, traveled across the sea of Galilee and calmed the storm, healed the Gerasene demoniac, crossed the sea again, healed the woman with a hemorrhage, and raised a little girl from the dead (Mark 4:1-6:1 ). Mark apparently had more interest in the work of Jesus than in the words of Jesus. Jesus taught as He moved from region to region, using the circumstances of His travel as valuable lessons for His disciples (Mark 8:14-21 ). According to Mark's “motion” picture, Jesus moved quickly—as if He were a man whose days were numbered. Mark's language is simple, direct, and common. When Mark told a story, he possessed a flair for the dramatic and an eye for detail. His description of events was replete with vivid images which evoke a variety of emotions in just one story (see Mark 5:1-20 ; compare Matthew 8:28-34 ). In the graphic account of Jesus' encounter with the demoniac boy, only Mark recorded the child's convulsion which caused him to fall on the ground, and roll “around, foaming at the mouth” (Mark 9:20 , Mark 9:26 NIV). Furthermore, Mark preserved Jesus' interrogation of the father as to the severity of the boy's condition and the depth of his own faith ( Mark 9:21-24 ). Finally, only Mark recorded the actual words of Jesus' rebuke as well as the reaction of the crowd to the boy's lifeless body: “He's dead!” (Mark 9:25-26 , NIV). ... Mark's concern for detail, sometimes to the point of redundancy (see Mark 6:49-50 NIV, “when they saw Him because they all saw Him “He spoke to them and said ”), demonstrates his reliance upon eyewitness testimony. Mark was careful to relate not only the words of Jesus, but also His gestures, attitudes, and emotions (Mark 3:5 ; Mark 6:34 ; Mark 7:34 ; Mark 8:12 ; Mark 11:16 ). In the same fashion, Mark recorded the reaction of the crowds, facial expressions of conversationalists, conclusions drawn by the disciples, and private remarks made by opponents (Mark 5:40 ; Mark 10:22 ,Mark 10:22,10:32 ,Mark 10:32,10:41 ; Mark 11:31 ; Mark 14:40 ). Furthermore, the prominent role of Peter in the narrative (Peter remembered, Mark 11:21 ; see also Mark 1:36 ; Mark 14:37 ; Mark 16:7 ) confirms early Christian tradition that Mark relied upon the recollections of the apostle when he produced “the gospel of Jesus Christ” (Mark 1:1 ). ... Form Upon first reading, the Gospel of Mark appears to be an arbitrary collection of stories about Jesus. After the Baptist fulfilled his role as the forerunner to the Messiah (in a very brief appearance), Jesus began His public ministry in Galilee by preaching the “gospel of God” and collecting a few disciples collecting a few disciples (Mark 1:14-20 ). With these necessary introductions completed, Mark presented the life of Jesus by following a simple geographical scheme: from Galilee to Judea. The popular Galilean ministry of Jesus is recorded in Mark 1-9 . The brief Judean ministry (Mark 10:1-31 ) serves primarily as a prelude to the approaching passion of Jesus. Over one-third of Mark's Gospel is devoted to describing the events of the last week in the life of Jesus (Mark 10:32-15:47 ). The story ends as abruptly as it began; Mark finished his Gospel account with the angelic announcement of the resurrection of Jesus the Nazarene (the earliest Greek manuscripts of the New Testament end Mark's Gospel at Mark 16:8 ). Mark's chronology of Jesus leaves the reader with the impression that his only purpose in writing a Gospel was to preserve the oral tradition in written form. However, upon closer inspection, it becomes apparent to the observant reader that Mark arranged the material in a more sophisticated fashion to convey truth on a higher level. In the Gospel of Mark, on the other hand, these two stories are interwoven to aid the reader in interpreting the parabolic activity of Jesus. Mark recorded that Jesus “answered” the tree and announced, May “no man eat fruit of thee hereafter for ever” (Mark 11:14 ). The disciples, who “heard him,” must have been puzzled by Jesus' actions, for Mark recorded that “it was not the season for figs” (Mark 11:13 , NIV). Israel, the fig tree, was supposed to provide a “house of prayer for all the nations” (Mark 11:17 , NIV). Instead, the religious leaders turned the devotion of worshipers into financial profit (Mark 11:15 ,Mark 11:15,11:17 ). It should have come as no surprise, then, for Peter and the disciples, during their return trip, to find the cursed fig tree dead (Mark 11:21 ). By purifying the Temple, Jesus marked the death of Judaism, caused His own death (Mark 11:18 ), and gave birth to a religion for all people. The Gentile readers of Mark's Gospel would have especially appreciated the significant arrangement of these two stories. ... Mark's Gospel is not just a collection of stories about Jesus; his book tells the story of Jesus as a whole. Mark developed the unifying “plot” of the gospel story by unveiling the hidden identity of Jesus. The messianic secret is part of the mystery of the kingdom of God, understood only by insiders—”to them that are without all these things are done in parables” (Mark 4:11 ,Mark 4:11,4:33-34 ). Throughout Mark's Gospel, Jesus made every attempt to conceal His true identity. Jesus silenced demonic profession because they knew Him (Mark 1:34 ). He ordered those who witnessed miracles not to tell anyone what they saw, although silence was only a remote possibility (Mark 7:36 ). Even after the climactic profession of faith, when the disciples revealed that they had learned the secret (“Thou art the Christ”!), Jesus swore His followers to secrecy (Mark 8:29-30 ). Mark used the messianic secret to organize his story around the progressive revelation of Christ and the faith pilgrimage of His disciples. ... The literary form of Mark's Gospel is no accident. For example, Mark found irony in pairing the story of the disciples questioning the identity of Jesus after the stilling of the storm, “What manner of man is this?” (Mark 4:41 ) with the account of the demons who are quick to shout, “Jesus, thou son of the most high God” (Mark 5:7 ). When the disciples finally offered their superlative confession of faith at Caesarea Philippi (Mark 8:27-30 ), they failed to understand the full implications of Jesus' messiahship (Mark 8:31-38 ). Mark depicted their partial spiritual vision by recording the unique miracle of Jesus healing the blind man in two stages (Mark 8:22-25 ). Beyond doubt, Mark's portrait of Jesus is a “painting” which can be appreciated both up close (style) and from a distance (form). ... Message Jesus' favorite self-designation, especially in Mark, was “Son of Man. ” In Mark's Gospel, Jesus is identified with humanity in title and in kind. Mark portrayed Jesus as a Man possessing every human emotion. Moved by compassion, anger, frustration, mercy, and sorrow (Mark 1:41 ; Mark 3:5 ; Mark 8:17 ; Mark 14:6 ,Mark 14:6,14:33 ), Jesus ministered among His own kind. Mark offered the full humanity of Jesus without reservation (see Mark 3:21 ; Mark 4:38 ; Mark 6:3-6 ; Mark 13:32 ); from the beginning of His earthly ministry (Mark 2:20 ), Jesus lived in the ominous shadow of the cross until the agony of Gethsemane almost overwhelmed Him (Mark 14:34 ). However, Mark penned a Gospel which was also designed to evoke faith in the deity of Jesus: the divine voice announced it from heaven, demons screamed it in agony, Peter professed it boldly, even a Roman soldier acknowledged, “Truly this man was the Son of God!” (Mark 15:39 ). God Has Acted for His People by Sending His Son as His Agent (Mark 1:1-13 ). God fulfilled the words of His prophets (Mark 1:1-3 ). God announced His action through the herald in the wilderness (Mark 1:4-8 ). God's endorsement of Jesus as His beloved Son showed He is the promised Lord (Mark 1:9-11 ). God sustained His Son in the experience of testing in the wilderness (Mark 1:12-13 ). The Appearance of God's Son as His Agent Signaled the Presence of the New Age (Mark 1:14-45 ). God's Agent announced the presence of the new age (Mark 1:14-15 ). The call to become fishers of men was a consequence of the presence of the new age (Mark 1:16-20 ). The unique authority of God's Agent demonstrated the presence of the new age (Mark 1:21-28 ). Healing through God's Agent revealed the saving character of the new age (Mark 1:29-34 ). The urgency of preaching was consistent with the presence of the new age (Mark 1:35-39 ). The healing of a leper was evidence of the powers of the new age (Mark 1:40-45 ). The Old Order Failed to Recognize God's Agent or the Presence of the new age (Mark 2:1-3:6 ). The old order failed to recognize that Jesus had authority to forgive sins (Mark 2:1-12 ). The old order resented God's Agent for forgiving outcasts and sinners (Mark 2:13-17 )

- The command addressed by our Lord to the daughter of Jairus ( Mark 5:41 ), and interpreted by the Evangelist, ‘Maiden, I say unto thee, arise. Mark’s graphic narrative; cf. Mark 7:11 ; Mark 7:34 ; Mark 14:36 ; Mark 15:34

- John Mark, the writer of Mark’s Gospel, was the young man who set out with Paul and Barnabas on their first missionary journey (Acts 12:25; Acts 13:5). Later he worked closely with Peter, so closely in fact that Peter called Mark his son (1 Peter 5:13; see MARK). There is good evidence that Peter and Mark visited Rome about AD 60 (just before Paul arrived in Rome as a prisoner; Acts 28:16) and taught the church there for a time. Over the next few years Mark spent some time in Rome, while Peter revisited churches elsewhere. The Roman Christians asked Mark to preserve Peter’s teaching for them, and the result was Mark’s Gospel. ... Mark, Peter and the Romans... Many features of Mark’s Gospel reflect the interests and character of Peter. Apart from the events in Jerusalem at the time of Jesus’ death and resurrection, most of Jesus’ ministry recorded in Mark took place in Galilee in the north. Peter’s home town of Capernaum seems to have been Jesus’ base (Mark 1:21; Mark 1:29; Mark 2:1; Mark 9:33). ... The account in Mark shows the characteristic haste of Peter in the way it rushes on from one story to the next. There is vivid detail, particularly in the record of Jesus’ actions and emotions (Mark 1:41; Mark 3:5; Mark 4:38; Mark 6:6; Mark 10:14; Mark 10:16; Mark 10:21; Mark 10:32). Peter’s genuineness is seen in that his mistakes are recorded (Mark 9:5-6; Mark 14:66-72), whereas incidents that might be to his credit are omitted (cf. Mark’s Gospel reminded the Roman Christians (by quoting from Peter’s experience of the life and teaching of Jesus) that they would need strength and patience to endure misunderstandings, persecution, false accusations and even betrayal (Mark 3:21; Mark 3:30; Mark 4:17; Mark 8:34-38; Mark 10:30; Mark 13:9; Mark 13:13; Mark 14:41; Mark 14:72; Mark 15:19; Mark 15:32). Mark therefore helped them by translating Hebrew or Aramaic expressions (Mark 3:17; Mark 5:41; Mark 7:11; Mark 7:34; Mark 15:22; Mark 15:34) and explaining Jewish beliefs and practices (Mark 7:3-4; Mark 12:18; Mark 12:42; Mark 14:12; Mark 15:42). ... Mark’s view of Jesus... Mark’s Gospel records more action than the other Gospels, but less of Jesus’ teaching. Though Mark wrote in different circumstances from John and for different people, his basic purpose was the same, namely, to show that Jesus was the Son of God (cf. Mark makes this clear in his opening statement (Mark 1:1). ... According to Mark, the ministry of Jesus from beginning to end showed that he was a divine person in human form, the God-sent Messiah. The statement, combining Old Testament quotations concerning the Davidic Messiah and the Servant of Yahweh, showed that Jesus’ way to kingly glory was to be that of the suffering servant (Mark 1:11; cf. The heavenly Son of man, to whom God promised a worldwide and everlasting kingdom (Daniel 7:13-14), would receive that kingdom only by way of crucifixion (Mark 8:29-31; Mark 8:38; Mark 9:31; Mark 10:45; see SON OF MAN). ... The death of Jesus is therefore the climax of Mark’s Gospel. That death came about through Jesus’ open confession to Caiaphas that he was both messianic Son of God and heavenly Son of man, and he was on the way to his kingly and heavenly glory (Mark 14:61-64). Demons knew Jesus to be the Son of God (Mark 3:11; Mark 5:7), his disciples recognized it (Mark 8:29), his Father confirmed it on the Mount of Transfiguration (Mark 9:7), Jesus declared it to disciples and enemies (Mark 13:32; Mark 14:61-62) and even a Roman centurion at the cross was forced to admit it (Mark 15:39)

- ) "John (his Hebrew name) whose surname was Mark" (his Roman name): Mark 12:12; Mark 12:25; Mark 13:5; Mark 13:13; Mark 15:39; Colossians 4:10; 2 Timothy 4:11; Philemon 1:24. The fathers unanimously testify that Mark was "interpreter" (hermeneutees , Papias in Eusebius, H. 39), states that Mark wrote "not in order," i. He attests Mark's accuracy, saying "he committed no error," but made it his aim "to omit nought of what he heard and to state nothing untrue. "... Peter's name and presence are mentioned on occasions where apparently there is no reason for it; Mark herein wished to bring the apostle forward as his authority (see Mark 1:36; Mark 5:37; Mark 11:20-26; Mark 13:3). Thus, Herod the tetrarch is styled "king"; the "lake' (as Luke 8:22 calls it, for he knew larger sects) is called "the sea of Galilee" (Mark 5:1). Only in Mark 6:30 the term of dignity, "apostle," is found; in Luke, as writing later, it frequently occurs. Things to their discredit are ingenuously stated by Matthew and Mark (Peter), as we might expect from apostles writing about themselves; but are sparingly introduced by Luke (Matthew 16:9; Mark 7:18; Mark 10:41; Mark 14:31; Mark 6:52; Mark 9:10; Mark 10:32, the last three not in Matthew). Mark 6:39, "the green grass" in the feeding of the 5,000; "the pillow of the ship" (Mark 4:38); Mark 10:50, "casting away his garment"; Mark 11:4, "the colt tied by the door without in a place where two ways met. (Mark 5:2-5); and also the wild cry of another reproduced, "Ea" ("Ha!" not as KJV, "let us alone"), Mark 1:24. ... Jesus' looks, Mark 3:5, "He looked round about on them in anger" (Mark 3:34); Mark 8:33; Mark 10:21-23, "Jesus beholding loved him," etc. ; Mark 8:12, He sighed deeply in spirit . why doth this generation seek after a sign?" Mark 1:41, "Jesus moved with compassion put forth His hand" touching the leper. All these minute touches, peculiar to him, show his Gospel is no epitome of the others but an independent witness, Mark tells Peter's humble origin (Mark 1:16-20), his connection with Capernaum (Mark 1:29), that Levi was son of Alphaeus (Mark 2:14), that Boanerges was the title given by Christ to James and John (Mark 3:17), that, the ruler of the synagogue was named Jairus (Mark 5:22), that Jesus was a "carpenter" (Mark 6:3), that the Canaanite woman was a Syrophoenician (Mark 7:26). Mark gives Dalmanutha for Magdala (Mark 8:10; Matthew 15:39). ... He names Bartimaeus (Mark 10:46), states that "Jesus would not suffer any to carry any vessel through the temple" (Mark 11:16), that Simon of Cyrene was father of Alexander and Rufus (Mark 15:21). Peter would be the probable source of these particulars of Mark's information. Jesus' rebuke of Peter is recorded, but His preeminent praise of him is omitted (Mark 8:32-33; compare Matthew 16:18; Matthew 16:23). The account of the thrice denial is full, but "bitterly" is omitted from his repentance (Mark 14:72). ... Of passages peculiar to Mark are Mark 3:20-21, Christ's friends' attempt on Him; Mark 4:26-29, parable of the seed growing secretly; Mark 7:31-37, healing the deaf mute; Mark 8:22-26, gradual cure of the blind; Mark 11:11; Mark 14:51-52; Mark 16:7, the special message to Peter after the resurrection, to cheer him in his despondency after the thrice denial. Only twice Mark quotes Old Testament himself (Malachi 3:1; Isaiah 40:3), namely, Mark 1:2; Mark 1:3; but often introduces Christ and those addressing Him quoting it. The Sinaiticus, Vaticanus, and Alexandrinus manuscripts omit Mark 15:28, which is an interpolation from Luke 22:37. Mark alone has "the sabbath was made for man" (Mark 2:27), and the scribe's admission that love is better than sacrifices (Mark 12:33); all suited for Gentile readers, to whom Peter, notwithstanding subsequent vacillation, first opened the door (Acts 10). Mark's explanations of Jewish customs and names (Jordan is called a "river"; the Pharisees' fasting and customs, Mark 1:5; Mark 2:18; Mark 7:1-4; the Sadducees' tenets, Mark 12:18; the Passover described, Mark 14:1; Mark 14:12) which Jews would not need, and the absence of appeals by himself to Old Testament prophecy, also of the genealogy and of the term nomos , the Mosaic "law," show he wrote for Gentiles not for Jews. ... Accordingly he omits the offensive references to the Gentiles found in Matthew 6:7-8; Matthew 10:5-6; compare Mark 6:7-11; so Luke writing for Gentiles (Luke 9:1-5). Moreover Mark (Mark 11:17) inserts what is not in Matthew or Luke, cf6 "My house shall be called of all nations the house of prayer. The explanation of a Greek term aulee by the Latin proetorium (Mark 15:16) could only be for Roman readers. Mark 1, where he hurries on to our Lord's: official life, which he sketches with lifelike energy. "While the sequence and connection of the longer discourses was that which the Holy Spirit peculiarly brought to Matthew's mind, the apostle from whom Mark's record is derived seems to have been deeply penetrated by the solemn iterations of cadence and expression, and to have borne away the very words themselves and the tone of the Lord's sayings" (Alford), e. the sublime reply Mark 9:39-50, the thrice repeated "where their worm dieth not and the fire is not quenched," sounding in the ears as a peal of doom. His actions in curing the deaf (Mark 7:33-34), He takes him aside from the multitude, puts His fingers into his ears, spits, touches his tongue, looks up to heaven, sighs, and saith, "Εphphatha ". Hebrew (Aramaic) words are used, but explained for Gentile readers: Mark 3:17; Mark 3:22; Mark 5:41, Τalitha kumi ; Mark 7:11, korban ; Mark 9:43, gehenna ; Mark 10:46, Βar-timaeus ; Mark 14:36, Αbba ; Mark 15:22, Golgotha . " But Mark's assuming his readers' acquaintance with Jewish localities is opposed to the opinion that he wrote at Rome (after Peter's departure from or decease in that city) which John Presbyter and Irenaeus endorse. The internal evidence of Mark's Gospel is in favor of its being early in date; this it could not be if it were written after any supposed date of Peter's having preached at Rome. ... All is clear, if Mark wrote the Gospel in connection with the Roman Caesarea. Here Peter first preached, and it was for his converts that Mark, his son in the faith, wrote a Gospel suited in style to the energetic character of their nation, and embodying the teaching of the first apostolic missionary to them, Peter. 43, shortly after Cornelius' conversion, a date when certainly Peter was not at Rome notwithstanding Eusebius' statement, to which he probably was led by the early circulation of Mark's Gospel at Rome by Roman converts passing there from Caesarea; hence probably originated the story of Peter's visiting Rome. ... Possibly the last 12 verses of Mark 16, not found in the Sinaiticus and the Vaticanus manuscripts but found in the Alexandrinus manuscript, were added at the later date assigned by Irenaeus, i. This will agree with Mark 16:20, "they went forth and preached everywhere," which implies that by this time the apostles had left Judaea and had preached in most lands, though they had not done so before the Gospel itself was written. 40, so Mark answers to the second or Judaeo-Gentile period, A. 40 to 50, and is suited to Gentile converts such as the Roman soldiers concentrated at Caesarea, their head quarters in Palestine, the second center of gospel preaching as Jerusalem was the first, and the scene of Cornelius' conversion by Mark's father in the faith, Peter. ... The Sinaiticus and Vaticanus manuscripts omit Mark 16:9-20, but Alexandrinus and Beza and Paris manuscripts and Vulgate support them, and "they were afraid" would be a strangely abrupt close of the Gospel. Justin Martyr quotes Mark 9:44; Mark 9:46; Mark 9:48; Mark 12:30; Mark 3:17

- Throughout the Gospel of Mark, Jesus made every attempt to conceal His true identity as the Christ. Although the messianic secret can be found in the Gospels of Matthew (Matthew 8:3-4 ; Matthew 9:29-31 ; Matthew 12:15-16 ; Matthew 17:9 ) and Luke (Luke 4:41 ; Luke 8:56 ; Luke 9:21 ), Mark used the mysterious unveiling of the messiahship of Jesus as the unifying theme of his Gospel. Mark, however, used the messianic secret to organize his story around the progressive revelation of the person of Christ and the messianic consciousness of the disciples. Demons demonstrated that they recognized Jesus immediately: “I know who You are—the Holy One of God!” (Mark 1:24-25 ,Mark 1:24-25,1:34 ; Mark 3:11-12 ; Mark 5:6-8 ; Mark 9:20 NIV); nevertheless, Jesus suppressed their confession. Jesus prohibited public profession by those who experienced miraculous healing ( Mark 1:43 ; Mark 5:43 ; Mark 7:36 ; Mark 8:26 ). The parables of Jesus were offered in order to keep “outsiders” from learning the secret (Mark 4:11-12 ). Even the disciples, once they related that they understood the “mystery of the kingdom of God” (Mark 4:11 ), were sworn to silence (Mark 8:30 ; Mark 9:9 ). The only parable of Jesus which Mark recorded exclusively may provide a clue to the purpose of the messianic secret. Jesus introduced the parable of the secret growing seed (Mark 4:26-29 ) with the proverb: “For nothing is hidden, except to be revealed; nor has anything been secret, but that it should come to light” (Mark 4:22 NAS). Jesus intended for people of faith to learn the secret of His messiahship ( Mark 4:11 ,Mark 4:11,4:34 ). He compared the mystery of the kingdom of God to a man who sows seed and discovers, to his amazement, that seeded ground produces plants which secretly grow at night—”he knoweth not how” (Mark 4:27 ). The disciples not only needed time to recognize Jesus as Messiah (Mark 4:41 ; Mark 6:52 ; Mark 8:17-21 ), they also needed time to come to terms with His messianic agenda: messianic suffering precedes messianic glory (Mark 9:31-32 ). Complete human understanding of the messianic secret would only be possible after the resurrection (Mark 9:9-10 )

- Mark was sometimes called by his Jewish name, John, and sometimes by his Roman name, Mark. ... John Mark was kin to Barnabas (Colossians 4:10 ). After Barnabas and Saul completed a relief mission to Jerusalem, they took Mark with them when they returned to Antioch (Acts 12:25 ). When Barnabas and Saul went as missionaries, they took Mark to help (Acts 13:5 ). They went from Antioch to Cyprus and then on to Pamphylia, where Mark left them and returned to Jerusalem (Acts 13:13 ). Later, when Paul and Barnabas planned another journey, Barnabas wanted to take Mark. When Paul refused, Barnabas and Mark went together while Paul and Silas went together (Acts 15:36-40 ). ... When Paul wrote Philemon, Mark was one of Paul's fellow workers who sent greetings (Philippians 1:24 ). Paul wrote to the Colossians to receive Mark if he came to them (Colossians 4:10 ). When Paul wrote his final letter to Timothy, he asked Timothy to bring Mark with him because Paul considered Mark a useful helper (2 Timothy 4:11 ). ... Peter referred to Mark as his “son,” and sent greetings from him near the end of his first letter (1 Peter 5:13 )

- the evangelist Mark

- Mark them who cause divisions and offenses. Romans 16 ... Mark the perfect man, and behold the upright, for the end of that man is peace. ... Mark, I pray you,and see how this man seeketh mischief

- 140 or earlier), as derived from ‘the Elder’ from whom he gleaned traditions:... ‘Mark, having become the interpreter of Peter, wrote down accurately everything that he remembered, without, however recording in order what was either said or done by Christ [cf. So then Mark made no mistake while he thus wrote down some things as he remembered them; for he made it his one care not to omit anything that he heard, nor to set down any false statement therein. ’... Here Papias vindicates Mark from in accuracy and from errors of omission as far as his knowledge went, but finds fault with his chronological order, which was due to his being dependent only on Peter’s oral teaching, He was Peter’s ‘interpreter’ a phrase which may mean that he translated Peter’s words into a foreign tongue during the Apostle’s lifetime, as a dragoman, or that, being Peter’s disciple, he made the Apostle’s teaching widely known through his written Gospel. ’ But the last words occur only in Mark 3:17 , where also we read of Simon’s new name. 6) speaks of Mark as ‘Peter’s interpreter and disciple’ (cf. Tertullian calls Mark ‘Peter’s interpreter. ’ The writer probably therefore had said that Mark had never seen our Lord. ] Irenæus above), Mark wrote down what he said at the request of the hearers, Peter neither forbidding it nor urging it. He calls Mark ‘Matthew’s follower and abbreviator. By ecclesiastical writers Mark is connected almost uniformly with Peter, but (see above) there is a difference of tradition as to whether he wrote before or after Peter’s death. ’ Internal evidence to a considerable extent confirms, however indirectly, the Patristic evidence (§ 1) that Mark wrote down the preaching of Peter. ) in the scenes common to the Synoptics where only Peter, John, and James were present, suggests that one of them was the authority on which the common source rests such as the raising of Jairus’ daughter ( Mark 5:37-43 ), the Transfiguration ( Mark 9:2-13 ; the story in Mk. Mark 9:14 ‘ they saw’), and Gethsemane ( Mark 14:33-42 ). Peter therefore remains, and he alone would be likely to remember the confused words which he spoke on awakening at the Transfiguration ( Mark 9:5 ; cf. Other passages suggesting a Petrine source are: Mark 1:36 ; Mark 11:21 ; Mark 13:3 (these are found only in Mk. ); and the accounts of Peter’s denials ( Mark 14:54 ; Mark 14:66-72 ). After the Transfiguration, the future glory and the Passion of our Lord are unfolded ( Mark 8:31 ; Mark 8:38 , Mark 9:12 ; Mark 9:31 etc. Jesus claims superhuman authority, especially to forgive sins ( Mark 2:5 ff. , Mark 2:28 , Mark 8:38 , Mark 12:8 ff. , Mark 14:62 ); He is described as a Supernatural Person ( Mark 1:11 ; Mark 1:24 , Mark 3:11 , Mark 5:7 , Mark 9:7 , Mark 15:39 ); He knows the thoughts of man ( Mark 2:8 , Mark 8:17 , Mark 12:15 ), and what is to happen in the future ( Mark 2:20 , Mark 8:31 ; Mark 8:38 , Mark 9:31 , Mark 10:39 , Mark 13:2 ; Mark 13:10 , Mark 14:27 ); His death has an atoning efficacy ( Mark 10:45 , Mark 14:24 ). ( b ) For the latter we note not only (as with the other Evangelists) the references to Jesus’ human body weariness and sleep ( Mark 4:33 ), eating and drinking ( Mark 14:3 , Mark 15:35 ), etc. but especially the description of His human soul and spirit ( Mark 2:8 , Mark 14:34 ; Mark 14:36 ), His human compassion ( Mark 1:41 ) and love ( Mark 10:21 ), and the more painful emotions which Mk. Instances are Mark 1:43 RVm [Note: Revised Version margin. ] (the word denotes sternness, not necessarily anger but deep feeling), Mark 3:5 , Mark 6:8 , Mark 10:14 ; note especially Mark 14:33 f. Mark alone speaks of the surprise, added to the distraction from grief, of Jesus’ human soul in the Agony. Mark also refers to the sinless limitations of Jesus’ human nature. Questions are asked, apparently for information ( Mark 5:30 , Mark 8:5 , Mark 9:16 ). Mark relates the one perfectly certain instance of Jesus’ human ignorance, as to the Day of Judgment ( Mark 13:32 , so || Mt. An example of this is seen in passages where Mark tells us that Jesus ‘could not’ do a thing ( Mark 1:45 , Mark 6:5 , Mark 7:24 ). An eye-witness is betrayed in such little details as the heavens ‘in the act of opening’ ( Mark 1:10 the present participle is used), the incoherent remarks of the crowd at the healing of the Capernaum demoniac ( Mark 1:27 RV [Note: Revised Version. ), the breaking up of the mud roof in Mark 2:4 (see art. to], § 6), the single pillow, probably a wooden head-rest, in the boat ( Mark 4:38 RV [Note: Revised Version. ] ), the five thousand arranged on the green grass ‘like garden heds’ ( Mark 6:40 : this is the literal translation; the coloured dresses on the ‘ green grass’ another autoptic touch had to the eye-witness the appearance of flowers), the taking of the children by Jesus into His arms ( Mark 9:36 , Mark 10:16 ), and His fervent blessing ( Mark 10:16 : this is the force of the Greek), the searching glance of love cast by Jesus on the rich young man, and the clouding over of the young man’s brow ( Mark 10:21 f. Notice also the evidence of exceptional knowledge of facts in Mark 1:29 (Andrew and Peter living together, though the latter was married; Andrew omitted in || Mt. ), and in the mention of some names not found elsewhere ( Mark 2:14 , Mark 10:45 , Mark 15:21 ). Mark’s style is diffuse, and it was necessary for the other Synoptists, in order to make room for the matter which they were to introduce from other sources, to prune Mk. considerably, ( c ) Correction of Markan details in Mt. As we have seen, Mark describes our Lord’s painful emotions; these passages are softened down in Mt. Mark 1:2 f. ] quotes as from Isaiah a passage which is a cento of Malachi 3:1 , Isaiah 40:3 , but the others silently avoid this by omitting the Malachi passage here, though they give it elsewhere ( Matthew 11:16 , Luke 7:27 ); the words in Mark 2:26 RV [Note: Revised Version. The alteration of ‘abomination of desolation’ ( Mark 13:14 , so Matthew 24:15 ) into ‘Jerusalem compassed with armies’ ( Luke 21:20 ) is clearly an explanation of a writer later than Mk. ; and so the change from ‘Son of God’ ( Mark 15:39 , so Matthew 27:54 ) to ‘a righteous man’ ( Luke 23:47 ). Mark 4:36 ; our Lord was already in the boat ( Mark 4:1 ); in || Mt. In Mark 10:1 Jesus comes ‘into the borders of Judæa and beyond Jordan’; the parallel Matthew 19:1 omits ‘and,’ but doubtless Mk. The Markan style is rough and unpolished, reflecting the Greek commonly spoken by the Jews of the 1st cent. Mark 3:16 , Mark 4:11 ; Mark 4:24 (see Luke 8:18 ) Mark 4:32 (the ‘yet’ of RV [Note: Revised Version. ) Mark 7:11 f. (grammatical but harsh) Mark 9:41 , Mark 13:19 , Mark 14:56 (note RV [Note: Revised Version. Mark 1:16 ) and Mt. Luke with his superior nautical knowledge calls it a ‘lake’; Herod Antipas in Mark 6:14 is called ‘king,’ but in Mt. more commonly ‘tetrarch’ (but ‘king’ is retained in Matthew 14:9 ); in Mark 15:32 (so Mt. Thus in Mark 6:3 ‘the carpenter’ = Matthew 13:55 ‘the son of the carpenter’ = Luke 4:22 ‘the son of Joseph,’ the correction may be in Mt. Also the Second Evangelist alone relates the two cock-crowings ( Mark 14:30 ; Mark 14:68 ; Mark 14:72 ), though the state of the text suggests that perhaps originally only one was mentioned in Mk. Mark, if he wrote after the others, should have added a cock-crowing. is small: the parable of the seed growing silently ( Mark 4:26 ff. ), the healing of the deaf stammerer ( Mark 7:31 ff. ), of the blind man at Bethsaida ( Mark 8:22 f. ), the questions about the dulness of the disciples when they forgot to take bread ( Mark 8:17 f. ), about the dispute of the disciples ( Mark 9:33 ), the incidents of the young man with the linen cloth ( Mark 14:51 f. ), of the smiting of Jesus by the servants of the high priest ( Mark 14:65 ), of Pilate’s wonder, and of his question put to the centurion ( Mark 15:44 ). There is no reason to dispute the Patristic statements (§ 1) that John Mark was the author of the Second Gospel. Mark as a Jew writes (unlike St. There is a general absence of OT quotations except when our Lord’s words are cited ( Mark 1:2 f. is an exception; Mark 15:28 must almost certainly he expunged, with RV [Note: Revised Version. The Aramaic transliterations like Talilha cum ( i ) are interpreted, and Jewish customs and geography are explained [ Mark 7:2 ff. , Mark 12:42 (the ‘mite’ was a Jewish coin) Mark 13:2 , Mark 15:42 ]. to], § 5, and note especially Mark 13:13 f. , Mark 13:24 , Mark 13:30 , Mark 13:33 , which point to the fulfilment of the prophecy being, at the time of writing, only in prospect. ) The reference to the shewbread ( Mark 2:26 , ‘it is not lawful’) suggests that the Temple still stood when Mark wrote. For Papias by implication and Irenæus explicitly say that Mark wrote after Peter’s death, while Clement of Alexandria and Origen say that he wrote in Peter’s lifetime (see § 1). Paul, and it is quite possible that he survived him for some considerable time, during which Mark acted as his ‘interpreter. , we must either choose an early date for 1Peter , or else prefer the Alexandrian tradition that Mark wrote in Peter’s lifetime [Dr. It retains several Aramaic words transliterated into Greek: Boanerges Mark 3:17 , Talitha cum ( i ) Mark 5:41 , Corban Mark 7:11 , Ephphatha Mark 7:34 (these Mk. only), Abba Mark 14:36 (so Romans 8:15 , Galatians 4:6 ), Rabbi Mark 9:5 , Mark 11:21 , Mark 14:45 , Hosanna Mark 11:9 (these two also in Mt. ), Rabboni Mark 10:51 (Jn. also), Eloi Eloi lama sabachthani Mark 15:34 (or as || Mt. Eli ); and several Aramaic proper names are noticeable: Bartimæus Mark 10:48 (a patronymic), Cananæan Mark 3:18 , Iscariot Mark 3:19 , Beelzebub Mark 3:22 , Golgotha Mark 15:22

- Satan is their leader, and he used them in an exceptional way to oppose Jesus’ ministry (Mark 1:21-27; Mark 3:11; Mark 5:2; Mark 5:7; Mark 6:7; Mark 7:25). This may have resulted in temporary blindness, deafness or dumbness (Matthew 12:22; Mark 1:24-26; Mark 5:2-5; Mark 9:17-25; Acts 16:16-18). ... Jesus and his disciples healed many who were possessed by evil spirits, but the Bible usually makes a distinction between such people and those who suffered from normal sicknesses and diseases (Matthew 10:8; Mark 1:34; Mark 6:13; Acts 5:16; Acts 8:7; Acts 16:16-18; see DISEASE). In fact, they were usually so tormented by the evil spirits that they showed great relief and gratitude when freed from them (Mark 1:21-26; Mark 5:18-20; Luke 8:1-2)

- (mahr' cuhss) Latin form of Mark (“large hammer”) used by the KJV at Colossians 4:10 ; Philippians 1:24 ; and 1 Peter 5:13 . See Mark

- ] Luke 8:43 || Mark 5:26), and still more in Acts (cf. (a) The physicians whom a sufferer had consulted before she was healed by Christ are alluded to in one case (Mark 5:26 || Luke 8:43). Elsewhere physicians are mentioned in proverbial sayings only (Matthew 9:12 || Mark 2:17, Luke 5:31; Luke 4:23): there is no censure of them in Christ’s words, on the contrary He implies that the sick should resort to the physician; but Mark 5:26 probably gives a fair impression of their general value. a lotion (Luke 10:34), an anodyne (Mark 15:23), both, we may assume, customary amongst Jews, but in neither of these cases administered by them; operations (circumcision, Luke 1:59 etc. ||, Mark 8:22 ff. , John 9), deafness (Mark 7:31 ff. ||, Mark 1:23 ff. ); (b) purpose: not merely works of mercy (Mark 3:4, John 10:32), but also ‘signs’ (John 4:54 etc. ] Mark 5:26), without exception (Matthew 11:5, Mark 1:27; Mark 7:37, John 9:32), without fail (ct. ] Mark 5:4; Mark 5:26; Mark 9:18); (d) conditions: (i. ) on Christ’s part,—the (Divine) will (Matthew 8:3); in some cases is added the (human) prayer (Mark 9:29, John 11:41); (ii. ) ordinarily an application, either personal (Luke 5:12; Luke 17:13; Luke 18:38) or intercessory—with (Mark 2:3; Mark 7:32; Mark 9:17) or without (Matthew 8:6, Mark 7:29 f. ) often no application preceded (Mark 5:28, Luke 13:12; Luke 22:51—and so always in Jn. , Mark 5:29), sometimes delayed (Mark 7:27 ff. , Mark 9:21 ff. ), rarely a gradual process (Mark 8:23 ff. ); (g) accompaniments: a word (Matthew 8:8; Matthew 8:13; Matthew 12:13), never otherwise in the case of possession (Matthew 8:16; Matthew 8:31), a touch (Matthew 8:3, Matthew 9:18; Matthew 9:25; Matthew 9:29, Mark 5:28; Mark 6:56), a symbolic action (Mark 7:33, John 9:6 f. ); (h) sequel: an assurance (Mark 5:34, Luke 17:19; Luke 18:42), a command (Matthew 8:4; Matthew 9:6, Mark 5:19; Mark 5:43), a warning (John 5:14)

- Evangelist, assumed to be the one referred to in Acts as John Mark (12:15), identical with Saint Mark mentioned by Saint Paul (Colossians 4; 2 Timothy 4; Philemon 1:24) and by Saint Peter (1 Peter 5). Mark, whom Saint Peter calls his son, is the son of Mary, whose house was a meeting-place for the Apostles, to which Saint Peter turned on his release from prison. He accompanied Saint Paul on his first Apostolic journey but returned to Jerusalem alone, and for this Saint Paul refused to take Mark on his second trip. After this he sailed to Cyprus with Barnabas; ten years later Mark was a fellow-worker of Saint Paul and in the company of Saint Peter at Rome. Tradition represents Saint Mark as the founder of the Church of Alexandria and bishop of that city for about twenty years. In the preface to his Gospel in manuscripts of the Vulgate, Mark is represented as having been a Jewish priest, but this may be only an inference from his relation to Barnabas the Levite. Later tradition calls Mark one of the seventy-two disciples, but it is uncertain whether or not he ever saw Christ. Many are of the opinion that the young man who fled naked from Gethsemane (Mark 14:51) was the evangelist himself. The date of Saint Mark's death is uncertain; the "Acts" of Mark give the saint the glory of martyrdom and say that he died while being dragged through the streets of Alexandria. Roman tradition relates that Saint Mark wrote his Gospel at the request of the Roman Christians and under the direction of Saint Peter

- There are three groups of NT passages where the name Mark occurs. ... (1) John Mark was a Jew and son of Mary, who was a leading Christian woman at Jerusalem. An improbable conjecture makes Mark the son of the ‘good-man of the house’ in Mark 14:14 , and another, not so unlikely, identifies Mark himself with the ‘young man’ of Mark 14:51 ; but the Muratorian Fragment (see next art. Â§ 1) apparently denied that Mark had ever seen our Lord. ‘Mark’ would be an added name such as the Jews often took, in Roman fashion; it was a Roman prÅnomen , much used among Greek-speaking people, but not common among the Jews. John Mark was chosen as companion of Barnahas and Saul when they left Jerusalem for Antioch ( Acts 12:25 the reading of RVm [Note: Revised Version margin. ’ It has been suggested that Mark was a Levite (see below), and that the designation here used means ‘a synagogue minister,’ as in Luke 4:20 (Chase). Probably Mark’s work was to arrange the Apostles’ journeys, perhaps also to baptize a work not usually performed by St. Mark remained with the Apostles on their journey through Cyprus, but left them at Perga in Pamphylia ( Acts 13:13 ) either from cowardice, or, more probably, because the journey to Pisidian Antioch and beyond, involving work among distant Gentiles, was a change of plan which he did not approve (Ramsay). His departure to Jerusalem led later to the estrangement of Paul and Barnabas; the latter wished to take Mark with them on the Second Journey ( Mark 15:37 ff. ), but Paul refused, and separated from Barnabas, who then took Mark to Cyprus. ... (2) The Mark of the Pauline Epistles was cousin of Barnabas ( Colossians 4:10 RV [Note: Revised Version. It is therefore generally agreed that he was the same as John Mark. Paul, and was his ‘fellow-worker’ and a ‘comfort’ to him ( Colossians 4:11 , Philippians 1:24 ), and useful to him ‘for ministering’ ( 2 Timothy 4:11 ) this was Mark’s special office, not to be an original organizer but a useful assistant (Swete). We learn that Mark was contemplating a visit to ColossÃ¦, and perhaps that the Colossians had hesitated to receive him ( Colossians 4:10 ). ... (3) The Petrine Mark . Peter speaks of a Mark as his ‘son’ ( 1 Peter 5:13 ), and as being with him at ‘Babylon’ when he wrote the First Epistle. If this he so, we may safely identify all the three Marks as one person. [If not, the Petrine Mark is probably not the same as the Pauline. ] The identification is made more likely by the fact that John Mark is connected with both Peter and Paul in Acts; and if 1 Peter 5:13 refers to Rome, there is no reason why this double connexion should not have continued as long as both Apostles lived. Paul for some time, we can well understand that Mark devoted himself exclusively to the former after the death of the latter, and that in this way the ecclesiastical tradition (see next art. By that tradition Mark’s activity is associated both with Rome and with Alexandria; and the Egyptian Church assigns its principal liturgy to his name. But the early Alexandrian Fathers, Clement and Origen, are silent as to Mark’s residence in Egypt. The Acts of Mark (5th cent

- In the case of John Mark, his two names reflect respectively this Jewish and Roman background. ... In Jerusalem... Mark was a Jew brought up in Jerusalem. (Also, at least one of Mark’s close relatives was wealthy enough to own land; Acts 4:36-37; Colossians 4:10. ) Mark’s house must have been a regular meeting place for the apostles and other Christians in Jerusalem, as Peter, on escaping from prison, knew that he would find the Christians there (Acts 12:12). ... There is a further point in favour of the suggestion that Mark’s house was the house of the upper room. This is the reference Mark himself makes to a certain young man who had followed Jesus and the disciples from the house to the Garden of Gethsemane, clothed only in his nightwear (Mark 14:51-52). ... With Paul and Barnabas... Whether the house of the upper room was Mark’s home or not, Mark certainly would have known Peter and the other leading Christians who often visited his home (Acts 12:12-14). When Paul and Barnabas visited Jerusalem with an offering from the church at Antioch, they met Mark. ... After only a short time, Mark left Paul and Barnabas and returned to Jerusalem (Acts 13:13). To Paul this showed that Mark was not reliable, and he refused to allow Mark to go with him and Barnabas on their next missionary journey. Paul went ahead with his planned journey, but with a new partner, while Mark went with Barnabas to Cyprus (Acts 15:36-41). ... In Rome and Asia Minor... The Bible has no record of Mark’s activities over the next ten years or so. ... Peter and Mark then visited Rome and taught the Christians there. When Peter left Rome, the Roman Christians asked Mark (who had stayed behind) to preserve the story of Jesus as they had heard it from Peter. In due course Mark produced the book known as Mark’s Gospel, a book that strongly carries the flavour of Peter (see MARK, GOSPEL OF). ... Mark was still in Rome when Paul arrived as a prisoner the first time (Philem 23-24). Mark had matured over the years, and Paul readily acknowledged this. He bore no grudges, and recommended Mark to the Colossian church as one who could be of help to it (Colossians 4:10). ... On leaving Rome, Mark most likely went to Colossae as planned. He was probably still there when Paul later wrote to Timothy (who was in Ephesus, not far away), asking him to get Mark and bring him to Rome. Paul was back in prison after a brief time of freedom and travel, and he wanted to see Timothy and Mark before he was executed (2 Timothy 4:11). ... Whether the two reached Rome before Paul’s execution is uncertain, but Mark was certainly in Rome at the time of Peter’s visit soon after. Over their years of working together, Mark and Peter had become so close that Peter called Mark his son. Mark may even have been converted through Peter, back in the days when Peter frequented Mark’s house in Jerusalem. Now, as Peter neared the end of his life, he linked Mark’s name with his own in writing a letter to the churches of Asia Minor that together they had helped to establish (1 Peter 1:1; 1 Peter 5:13)

- ) of Mark... (2):... (a

- " In the days of our Lord and his apostles, evil spirits, "daemons," were mysteriously permitted by God to exercise an influence both over the souls and bodies of men, inflicting dumbness (Matthew 9:32 ), blindness (12:22), epilepsy (Mark 9:17-27 ), insanity (Matthew 8:28 ; Mark 5:1-5 ). Daemoniacs are frequently distinguished from those who are afflicted with ordinary bodily maladies (Mark 1:32 ; 16:17,18 ; Luke 6:17,18 ). The daemons speak in their own persons (Matthew 8:29 ; Mark 1:23,24 ; 5:7 ). In the daemoniac his personality seems to be destroyed, and his actions, words, and even thoughts to be overborne by the evil spirit (Mark, l

- Jesus' power to exorcise is demonstration in the Synoptic Gospels of His power over Satan (Matthew 15:21-28 ; Mark 1:23-38 ; Mark 5:1-20 ; Mark 7:24-30 ; Mark 9:14-29 ). Exorcism is included in the list of wonders Jesus performed at Capernaum and in the Galilee (Mark 1:34 ,Mark 1:34,1:39 ). Mark 3:11 reports that Jesus had to silence the unclean spirits because they recognized Him and proclaimed Him Son of God. ... Jesus gave His disciples authority over unclean spirits (Mark 3:14-15 ; Mark 6:7 ) which they generally exercised with success (Mark 6:13 ), but not always (Mark 9:18 ). Mark 9:38-41 makes reference to someone who did exorcisms in the name of Jesus even though he was not a follower of Jesus. Similarly, in the Synoptics, the scribes accused Him of casting out demons by the power of the prince of demons (Mark 3:22 ). By contrast, the exorcisms of Jesus in the Synoptics involved His command without reference to other divine beings (Mark 1:25 ; Mark 9:25 ) and with only a single reference to anything like technique in saying about the boy the disciples could not exorcise that the demon involved could only be cast out by prayer (Mark 9:29 ). Something close to the usual technique of exorcism was demonstrated by the Gerasene demoniac who tried unsuccessfully to exorcise Jesus, calling Him by title and adjuring Him in the name of the Most High God to leave him alone (Mark 5:7 )

- A disciple described as 'JOHN, whose surname was Mark,' and as 'sister's son to Barnabas. ' When Peter was miraculously delivered from prison he resorted to the house of Mary, who was Mark's mother. When the second journey was proposed, Paul did not think it right to take Mark with them; but on Barnabas pressing this, they separated, and Barnabas took Mark with him and sailed to Cyprus. Paul and Mark were afterwards reconciled; he was with Paul at Rome and was commended to the Colossians. He was with Peter at Babylon, and when Paul was a second time a prisoner at Rome, he asked for Mark, saying he was serviceable for the ministry. Doubtless this Mark was God's instrument in writing the Gospel bearing his name

- Mark 1:20 ; Mark 15:40 ; cf

- Matthew 10:3 ; Mark 3:18 ; Luke 6:15 ; Acts 1:13 . Mark 2:14

- (Mark 6:27 ). Instead of the Greek word, Mark here uses a Latin word, speculator, which literally means "a scout," "a spy," and at length came to denote one of the armed bodyguard of the emperor

- (Mark 5:41 ), a Syriac or Aramaic expression, meaning, "Little maid, arise. " Peter, who was present when the miracle was wrought, recalled the actual words used by our Lord, and told them to Mark

- ...
Changing of the water into wine at Cans (John 2)

First miraculous draught of fishes (Luke 5)

Calming of the tempest (Matthew 8; Mark 4; Luke 8)

First multiplication of loaves (Matthew 14; Mark 6; Luke 9; John 6)

Jesus's walking on the Water (Matthew 14; Mark 6; John 6)

Second multiplication of loaves (Matthew 15; Mark 8)

Stater in the fish's mouth (Matthew 17)

Cursing of the fig-tree (Matthew 21; Mark 11)

Second miraculous draught of fishes (John 21)
MIRACLES OF HEALING ... These were numerous during the public life of Our Lord. There are references to a great many cures which are not related in detail (Matthew 4; Luke 4,6; Mark 6), and twenty special cases are recorded. ...
Healing of the nobleman's son (John 4)

Cure of the mother-in-law of Peter (Matthew 8; Mark 1; Luke 4)

Cleansing of the leper (Matthew 8; Mark 1; Luke 5)

Healing of the paralytic (Matthew 9; Mark 2; Luke 5)

Healing of the impotent man at Bethesda (John 5)

Restoring of the man with the withered hand (Matthew 12; Mark 3; Luke 6)

Healing of the centurion's servant (Matthew 8; Luke 7)

Healing of one blind and dumb (Matthew 12; Luke 11)

Healing of the woman with an issue of blood (Matthew 9; Mark 5; Luke 8)

Opening of the eyes of two blind men (Matthew 9)

Cure of the dumb man (Matthew 9)

Healing of the deaf and dumb man (Mark 7)

Opening the eyes of one blind at Bethsaida (Mark 8)

Healing the lunatic child (Matthew 17; Mark 9; Luke 9)

Opening of the eyes of one born blind (John 9)

Restoring the woman with a spirit of infirmity (Luke 13)

Healing of the man with the dropsy (Luke 14)

Cleansing of the ten lepers (Luke 17)

Opening the eyes of the blind man near Jericho (Matthew 20; Mark 11; Luke 18)

Healing of Malchus's ear (Luke 22)
DELIVERANCE OF DEMONIACS ... General formulas regarding the driving out of devils (Mark 1) indicate that such acts of deliverance were very numerous during Our Lord's public life. Special cases related are, ...
Demoniac of Capharnaum (Mark 1; Luke 4)

Deaf and dumb demoniac (Matthew 12; Luke 11)

Gerasene demoniacs (Matthew 8; Mark 5; Luke 8)

Dumb demoniac (Matt. , 15; Mark 7). , 17; Mark 9; Luke 9). There are two cases which appear to most Catholic commentators to involve a supernatural display of power over wills: (1) the casting out of the vendors (John 2; Matthew 21; Mark 11; Luke 19); (2) the episode of the escape from the hostile crowd at Nazareth (Luke 4). ...
Raising of the daughter of Jairus (Matthew 9; Mark 5; Luke 8)

Raising of the son of the widow of Naim (Luke 7)

Raising of Lazarus (John 11)
The subject of the miracles of Christ has been well dealt with, both from an apologetic and an exegetic point of view, by L

- who danced before Herod and received as a reward the head of John the Baptist ( Matthew 14:3-11 , Mark 6:17-20 ). One of the women who were present at the crucifixion ( Mark 15:40 ) and who afterwards visited the sepulchre ( Mark 16:1 ). By comparing Mark 15:40 and Matthew 27:66 it has been almost certainly concluded that Salome was the wife of Zebedee, who also figures in the Incident Matthew 20:20-23

- The crown made by the Roman soldiers to mock Jesus, the “King of the Jews” (Matthew 27:29 ; Mark 15:18 ; John 19:3 ; not mentioned in Luke). Jesus used the imagery of “thorns” in his teaching in a negative sense (Matthew 7:16 ; Mark 4:7 ,Mark 4:7,4:18 ; see Hebrews 6:8 )

- Red, the son of Simon the Cyrenian (Mark 15:21 ), whom the Roman soldiers compelled to carry the cross on which our Lord was crucified. Mark mentions him along with his brother Alexander as persons well known to his readers ( Mark 15:21 )

- Mark 15:40 ; Mark 16:1 . By comparing Matthew 27:56 with Mark 15:40 , it appears that Salome was the wife of Zebedee; and if so, she came with her two sons, James and John, when they asked that they might sit on the right hand and on the left of the Lord in His kingdom. Matthew 20:20 ; Mark 10:35 . She became wife of her uncle Philip, tetrarch of Trachonitis, and afterwards of Aristobulus the king of Chalcis, Mark 6:22-28 , etc

- 1: ἀλέκτωρ (Strong's #220 — Noun Masculine — alektor — al-ek'-tore ) "a cock," perhaps connected with a Hebrew phrase for the oncoming of the light, is found in the passages concerning Peter's denial of the Lord, Matthew 26:34,74,75 ; Mark 14:30,68,72 ; Luke 22:34,60,61 ; John 13:38 ; 18:27 . ... 2: ἀλεκτοροφωνία (Strong's #219 — Noun Feminine — alektorophonia — al-ek-tor-of-o-nee'-ah ) denotes "cock-crowing" (alketor, and phone, "a sound"), Mark 13:35 . That is the one mentioned in Mark 13:35 . Mark mentions both; see Mark 14:30

- ) of Mark...

- , Matthew 13:23 ; "thirtyfold," in Matthew 13:8 , AV only; in Mark 4:8 , RV only; in Mark 4:20 , AV and RV

- ... B — 1: κατά (Strong's #2596 2398 — Preposition — kat' idian — kat-ah' ) is translated "privately" in Matthew 24:3 ; Mark 4:34 , RV (AV, "when they were alone"); Mark 6:32 (AV only); 7:33, RV; Mark 9:28 ; 13:3 ; Luke 10:23 ; Acts 23:19 ; Galatians 2:2

- ( Mark 3:17 ) See (Luke 9:54 ; Mark 9:38 ) comp

- Townson conjectures that the young man introduced as fleeing and leaving his linen robe, fear overcoming shame (Mark 16:51-52), was Mark himself, on the ground that otherwise we see no reason for its introduction, being unconnected with the context. ) Mark was son of Mary, residing at Jerusalem, and was cousin (not "sister's son'," Colossians 4:10) of Barnabas. The relationship accounts for Barnabas' choice of Mark as his companion; also for the house of Mark's mother being the resort of Christians, Barnabas a leader among them attracting others there. Mark readily accompanied him as "minister" (hufretes , "subordinate") to the country of his kindred; but had not the spiritual strength to overcome his Jewish prejudices which he probably imbibed from his spiritual father Peter (Galatians 2:11-14), so as to accompany Paul the apostle of the Gentiles further than Perga of Pamphylia, in his first missionary tour to the pagan. Mark returned to Mary his mother at Jerusalem; he ought to have remembered Jesus' words (Matthew 10:37). The latter (realizing his name, "son of consolation") took Mark again to Cyprus, like a tender father in Christ bearing with the younger disciple's infirmity, until by grace he should become stronger in faith; also influenced by the He of relationship. ... Christian love healed the breach, for in Colossians 4:10 Paul implies his restored confidence in Mark ("touching whom ye received commandments, if he come unto you receive him . The Colossians, 110 miles distant from Perga, 20 from Pisidia, knew of Mark's past unfaithfulness, and so needed the recommendation to "receive" him as a true evangelist, ignoring the past. So in Philemon 1:11-24, he calls Mark "my fellow laborer. " Mark was two years later again in Colossae when Paul tells Timothy, then in Asia Minor (2 Timothy 4:11), "take Mark and bring him with thee, for he is profitable to me for the ministry. " A contrast: Demas, once Paul's" fellow laborer," fails away; Mark returns to the right way, and is no longer unprofitable, but "profitable (even to an apostle) for the ministry. " By his Latin knowledge he was especially likely to be "profitable" in preaching at Rome where Paul then was when he desired Timothy to "bring Mark. After Paul's death Mark joined Peter with whom he had been before associated in the writing of the Gospel. ) Mark was with Paul intending to go to Asia Minor, A. 67, Mark was near Ephesus, from whence he was about to be taken by Timothy to Rome. At his death Mark joined his old father in the faith, Peter, at Babylon. Silvanus or Silas had been substituted for Mark as Paul's companion because of Mark's temporary unfaithfulness; but Mark, now restored, is associated with Silvanus (2 Timothy 4:12), Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. ... Naturally Mark salutes the Asiatic churches with whom he had been already under Paul spiritually connected. 6) that Mark was Peter's companion at Rome arose from misunderstanding "Babylon" (1 Peter 5:13) to be Rome. Alexandria was the final scene of Mark's labors, bishopric, and martyrdom (Nicephorus, H

- Mark 10:46

- Matthew 28:7-8; Matthew 26:26; Matthew 26:49; Mark 9:5; Mark 11:21; Mark 14:45; John 1:38; John 1:49; John 3:2; John 3:26, etc

- They are listed as “evening,” “midnight,” “cockcrowing,” and “morning” (Mark 13:35 NAS). Nehemiah set watches which may mean armed persons or just citizens on guard ( Mark 4:9 ; Mark 7:3 )

- Mark says that Jesus Christ embarked with his disciples on the lake of Tiberias, and came to Dalmanutha, Mark 8:10 , but St

- Jesus seems to have made it the base for his ministry in Galilee, and it became known as his home town (Matthew 4:13; Matthew 9:1; Mark 2:1; Mark 9:33; John 6:24). Another lakeside town, Bethsaida, was close by (Mark 6:43-45; John 6:13; John 6:17; for map see BETHSAIDA). One of these was Matthew, who later became a disciple of Jesus (Mark 2:1; Mark 2:13-15; cf

- The outstanding instances are—the Temptation in the Wilderness (Matthew 4:1, Mark 1:12, Luke 4:2), the retirement after the excitement consequent on the feeding of the five thousand (Matthew 14:22, Mark 6:45; cf. John 6:15), and the retirement for prayer, soon interrupted (Mark 1:35; cf. also Luke 6:12; Luke 9:18 where Mark 8:27 has ‘in the way he asked his disciples’). It should be noted that at times of peculiar spiritual intensity Jesus withdrew from the other disciples, but kept by Him Peter and the sons of Zebedee, as at the Transfiguration (Matthew 17:1, Mark 9:2, Luke 9:28), at the raising of Jairus’ daughter (Mark 5:37), and at Gethsemane (Matthew 26:37—‘watch with me,’—Mark 14:35, Luke 22:43). after the death of John the Baptist (Matthew 14:13; in Mark 6:11 this retirement immediately follows the return of the Twelve); from the opposition of the Pharisees (Matthew 16:13, Mark 8:27, Luke 9:18; also Matthew 15:21, Mark 7:24). Similarly, He was extremely anxious that His miracles should not become known (Luke 5:13, Matthew 8:4, Mark 8:26; Mark 9:9; the chief exception, where there were special reasons, is in Mark 5:19). On the other hand, it must be remembered that (a) Jesus was constantly accompanied, at least in Galilee and at the end in Jerusalem, by twelve friends and disciples specially appointed (Matthew 10:2, Mark 3:16, Luke 10:1 imply a larger circle from which to draw); to these we must add a number of women (Luke 8:3; cf. Matthew 27:55, Mark 15:40, Luke 23:49). Matthew 4:23; Matthew 8:18; Matthew 9:35, Mark 1:37, Luke 4:42; Luke 12:1; see Swete, St. Mark, p. lxxx); in the last visit to Jerusalem He sought retirement at night by leaving the city either for Bethany or the Mount of Olives (Matthew 21:17, Mark 11:19, Luke 21:37). (c) His conduct was social enough—as distinet from that of John and of the Essenes—to give rise to the slanders about ‘a gluttonous man and a winebibber’ (Matthew 11:19, Luke 7:34); He went to the marriage at Cana (John 2:1); He was found at the feast in Simon’s house (Matthew 26:6, Mark 14:3, also Luke 7:36); with Matthew (Matthew 9:10, Luke 5:29), and Zacehaeus (Luke 19:6); and contrasted Himself with John as one who ‘comes eating and drinking’ (Matthew 11:19, Luke 7:34). The question in Matthew 12:48 seems to be that of one who wilfully cuts himself off from human ties; as He faced death more nearly, isolation could not but grow on Him (Matthew 17:12, Mark 9:30, Luke 9:22; Luke 9:44, cf. also Mark 10:32); as early as the feeding of the five thousand, ‘many of his disciples went back, and walked no more with him’ (John 6:66). The disciples remained with Him till the end, when the arrest proved too much for their loyalty, although we find John, with the women, at the foot of the cross (John 19:25-26, Matthew 27:55, Mark 15:40). This is emphasized chiefly in the Fourth Gospel; though that it was soon felt is shown in Luke 5:8 (‘Depart from me; for I am a sinful man, O Lord’; compare the timidity of the disciples in John 21:12); and easily gathered from the manner in which the disciples misunderstood Him and His purposes for themselves (Matthew 20:21, Mark 10:37; cf. Luke 9:54-55, and Mark 9:32, Luke 9:46; Luke 22:24). The extreme of loneliness, as it is heard in the cry upon the cross (Matthew 27:46, Mark 15:34, cf

- Matthew 22:16 ; Mark 3:6 ; Mark 12:13 . ' Mark 8:15

- The wife of Zebedee, and the mother of James the elder and John the Evangelist, and was one of the followers of Christ, Matthew 27:56; Mark 15:40; Mark 16:1, though she seems, like many others, to have at first mistaken the true nature of his kingdom. Matthew 14:6; Mark 6:22

- Matthew 27:56 with Mark 15:40 . ) Matthew 4:21 ; Matthew 10:2 ; Mark 1:19,20 ; Luke 5:10 ; John 21:2 ; etc

- Father of Bartimæus ( Mark 10:46 )

- (red ) is mentioned in ( Mark 15:21 ) as a son of Simon the Cyrenian. " This Rufus was probably identical with the one to whom Mark refers

- —In AV of the Gospels ‘affliction’ occurs only twice (Mark 4:17; Mark 13:19), corresponding both times to θλῖψις in the original. In all remaining cases it renders θλῖψις by ‘tribulation’ (Matthew 13:21; Matthew 24:21; Matthew 24:29, Mark 13:24, John 16:33). ὁδὸς τεθλιμμένη in Matthew 7:14 of the ‘straitened way’; ἵνα μὴ θλίβωσιν αὐτόν, ‘lest they should throng him,’ in Mark 3:9). It denotes the persecution to which His followers will be subjected, and by which their loyalty will be tested (Mark 4:17 = Matthew 13:21; Matthew 24:9, John 16:33). It describes the privations and sufferings (not, as above, necessarily induced by His service) attendant upon a great national or universal crisis (Mark 13:19; Mark 13:24 = Matthew 24:21; Matthew 24:29)

- Elsewhere in the Gospels it is our Lord who is thus addressed: by His disciples ( Matthew 26:25 ; Matthew 26:49 , Mark 9:5 ; Mark 11:21 ; Mark 14:45 , John 1:38 ; John 1:49 ; John 4:31 ; John 9:2 ; John 11:8 ), by others ( John 3:2 ; John 6:25 ). ] form of the word; it occurs twice, namely in Mark 10:51 and John 20:16

- ' Mark 5:41

- ' Mark 15:34

- * For HA (Mark 15:29 , RV) see AH ...

- Mark (Mark 2:14, compare Mark 3:18) and Luke (Luke 5:27, compare with Luke 6:15) veil his former less honorable occupation of a publican under his original name Levi; but Matthew himself gives it, and humbly puts himself after Thomas, an undesigned mark of genuineness; whereas Mark (Mark 3:18) and Luke (Luke 6:15) put Matthew before Thomas in the list of apostles. Desiring to draw others of his occupation with him to the Savior he made in His honor a great feast (Matthew 9:9-13; Luke 5:29; Mark 2:14). With the undesigned propriety which marks genuineness Matthew talks of Jesus' sitting down in "the house" without telling whose house it was, whereas Mark mentions it as Levi's

-
The father of James the Less, the apostle and writer of the epistle (Matthew 10:3 ; Mark 3:18 ; Luke 6:15 ; Acts 1:13 ), and the husband of Mary (John 19:25 ). ... ... The father of Levi, or Matthew (Mark 2:14 )

- BARTIMÃUS ( Mark 10:45 ). ( Mark 10:46 ), who condense the story of what befell at Jericho; as He approached, according to Lk. Mark, for the benefit of his Gentile readers, gives the interpretation of it, ‘the son of TimÃ¦us

- Mark 9:5 ; Mark 11:21 ; Mark 14:45 ; John 1:38,49 ; John 3:2,26 ; John 4:31 ; John 6:25 ; John 9:2 ; John 11:8

- Defiled, the father of blind Bartimaeus (Mark 10:46 )

- two Syriac words, (Mark 5:41 ) signifying damsel, arise

- * For SOLITARY, Mark 1:35 , AV, see DESERT, B ...

- ' Mark 7:34

- 1: στενάζω (Strong's #4727 — Verb — stenazo — sten-ad'-zo ) "to groan," is translated "He sighed" in Mark 7:34 . 1), occurs in Mark 8:12

- Mark is called theEvangelist because he is the writer of the Gospel which bears hisname. Mark is said to have founded the Churchin Alexandria, and one of the ancient Liturgies is called by hisname. Mark waserected over his grave. Mark is represented with alion at his side, with reference to the royal character of the Sonof David, which is emphasized in this Gospel

- * For EXECUTIONER, Mark 6:27 , see GUARD , A, No

- * For FARTHER SIDE, Mark 10:1 , see BEYOND , No

- (Mark 10:46 )

- Mark 3 . Mark 3 . Who can forgive sins but God? Math 9 Mark 2

- assigns the death of Jesus to the παρασκευή (Mark 15:42, cf. Matthew 27:62, Luke 23:54), His repose in the sepulchre to the Sabbath, and the finding of the empty tomb to the Sunday (Mark 16:2, cf. to number the days in proper order, as may be seen in its striking succession of morning and evening, thus:... Mark 11:11 Evening of 1st day (the Triumphal Entry): καὶ πιριβλεψάμενος πάντα, ὀψὲ ἤδη οὔσης τῆς ὤρας, ἐξῆλθενν εἰς Βηθανίαν. ... Mark 11:12 Morning of 2nd day: χαὶ τῇ ἐπαύριον ἐξιλθόντων αὐτῶν ἀπὸ Βηθανίας. ... Mark 11:19 Evening of 2nd day: χαὶ ὅταν ὀψὶ ἐγένετο, ἐξεπορεύετο ἔξω τῆς πόλεως. ... Mark 11:20 Morning of 3rd day: χαὶ παραπορευόμενοι πρωΐ …... Mark 13:1 Evening of 3rd day (?): χαὶ ἐχπορευομένου αὐτοῦ ἐχ τοῦ ἱεροῦ …... To this point the enumeration is quite clear. We may ask, indeed, whether the various colloquies of Mark 11:27 to Mark 12:44 all took place on a single day. ... We must now inquire, however, how Mark 14:1 is connected with what precedes. on the very day the religious authorities held their conference? And must we suppose the Anointing at Bethany (Mark 14:3 καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ) to have taken place that day also, i. place the betrayal by Judas (Mark 14:10 f. the fourth? In truth, the Evangelist’s chronology in these passages is as vague as in Mark 11:11-12; Mark 11:19-20 it was unmistakable. If we regard Mark 14:12 καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον as referring to the 14th Nisan, then in all probability Mark 14:1 synchronizes with the 12th Nisan, and Mark 14:10 f. with, say, Mark 14:13. Nevertheless, the writer possibly had in his mind some such synopsis as follows:... 1st day, Mark 11:1-11 : Sunday, 10th Nisan. ... 2nd day, Mark 11:12-19 : Monday, 11th Nisan. ... 3rd day, Mark 11:20 to Mark 14:9 : Tuesday, 12th Nisan. ... 4th day, Mark 14:10 f. ... 5th day, Mark 14:12-72 : Thursday, 14th Nisan. ... 6th day, Mark 15:1-47 : Friday, 15th Nisan. ... 7th day, Mark 16:1 a διαγενομενου τοῦ σαββατου, Saturday, 16th Nisan. ... 8th day, Mark 16:1 b: Sunday, 17th Nisan. ... It is also possible, however, that there is an interval between Mark 13:1 to Mark 14:1, so that the Anointing would fall on the day after the Parousia speech. Instead of the ‘two days’ (Mark 14:1, Matthew 26:2), Lk. says only ἤγγιζεν δὲ ἡ ἑορτὴ τῶν ἀζύμων (Luke 22:1), and in place of the precise reference of Mark 14:12 τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, Lk. used by them did not itself contain these references (Ur-Markus Hypothesis). ’s enumeration of the days is the work of a later hand, a redactor, the Deutero-Mark. The first trace of this appears in Mark 11:11. What interest could Mark suppose his readers to have in such a petty detail? or what concern had he himself, so indifferent, in general, to all chronology, in such exactitude at that particular point? There is, as it seems to us, but one explanation of the anomaly, viz. , that the writer of Mark 11:11 was anxious to intercalate one day more than the facts naturally allowed; that is to say, he figured to himself a delinite number of days, and must distribute them somehow in the material before him. divides the incident of the Barren Fig-tree between two days (Mark 11:13 f. , Mark 11:20 f. In Mark’s report, according to which the word of Jesus takes a day to work its effect, we seem to discern a rationalizing tendency. alone, in which the spittle of Jesus comes to the aid of His omnipotence (Mark 7:33, Mark 8:23); in the healing of the blind, the narrator pictures to himself a gradual advance towards perfect vision (Mark 8:24-25). to give a sharper distinction to the two days (Mark 11:12-19 and Mark 11:20 to Mark 13:1) by means of the two morning walks from Bethany to Jerusalem (Mark 11:12; Mark 11:20). ’s arrangement is seen in Mark 14:49, where Jesus speaks in such a manner as to imply that He had taught in the Temple for several days. But according to the said scheme, again, the whole of the teaching at this time occupies but a single day (Mark 11:20 to Mark 12:44), or, at most, two days if we include also the day of the Cleansing. They are as exempt from time references as are the five controversies of Mark 2:1 to Mark 3:6. ’s tabulation of the interval under consideration, and notably the passage Mark 11:11-12, is due to the redactor, and that the latter was imbued with the Johannine tradition

- , Matthew 18:12,28 ; it also signifies "a hundredfold," Matthew 13:8,23 , and the RV in the corresponding passage, Mark 4:8,20 (for AV, "hundred"), signifying the complete productiveness of sown seed. In the passage in Mark the phrase is, lit. " In Mark 6:40 it is used with the preposition kata, in the phrase "by hundreds. ... 2: ἑκατονταπλασίων (Strong's #1542 — Adjective — hekatontaplasion — hek-at-on-ta-plah-see'-own ) an adjective, denotes "a hundredfold," Mark 10:30 ; Luke 8:8 ; the best mss

- Mark 1

- Profane, ceremonially unclean, Mark 7:2,5 ; Acts 10:14,15 ; Romans 14:14

- —One, two, and even three Marks have been discovered in the NT. But the identity of the ‘John Mark’ of Acts with the ‘Mark’ of St. Paul’s Epistles is clearly proved by Colossians 4:10, where he is called the cousin of Barnabas, and his identity with the ‘Mark’ of 1 Peter is clearly proved by Acts 12:12. The curious notion has widely prevailed that the ‘young man’ of Mark 14:51-52 was the Evangelist himself, but there is no evidence whatever in its support. ‘Jesus Justus,’ Colossians 4:11), Mark had both a Hebrew and a Latin name, and the Roman prœnomen Marcus is of frequent occurrence. we gather that Mark occupied a position of some prominence socially in the Church at Jerusalem. The only other information we possess as to Mark’s family history is his connexion with Barnabas, who seems to have been a man of standing in the Christian community. —When Paul and Barnabas returned to Antioch from Jerusalem, whither they had gone with the offering for the poor, they took Mark with them as assistant, perhaps owing to his kinship with Barnabas (Acts 12:25). At Perga, Mark withdrew from the mission, for what reason is not stated. He holds that there was a change of plan at this point, that the journey into the interior was not in the original arrangement, and that Mark might consider this a good ground for refusing to go on. Barnabas, at any rate, judged Mark’s conduct more leniently than Paul, and later on Paul himself modified his attitude. At the outset of the second missionary journey, however, his objection to Mark’s co-operation was so strong that it led to a separation between himself and Barnabas (Acts 15:36 ff. The latter took Mark with him on a mission to Cyprus, and we hear no more of him in the Book of Acts. When Mark next appears (Col. Paul speaks in Colossians 4:10 of a projected visit of Mark to the Colossian Church, and urges his friends there to receive him kindly, ‘if he comes’ to them. If is probable, therefore, that Mark’s previous desertion had created an unfavourable impression over a wide area. Paul wrote to Timothy to bring Mark with him (2 Timothy 4:11), Timothy was to pick him up at Colossae on his way from Ephesus. Paul had evidently missed the attentions which Mark had been able to give. Peter refers to Mark in his First Epistle (1 Peter 5:13) as ‘my son. ’ This may imply only a peculiarly close intimacy, but more probably it means that Mark had been converted through Peter’s influence. Peter was evidently a frequent visitor at Mark’s home (Acts 12), and the friendship had begun there which afterwards became so deep and fruitful. Peter’s reference in his letter shows also that at this date Mark was with him at ‘Babylon,’ which most writers now consider to mean Rome. From the familiar words of Papias (see Mark [Gospel acc. to], Mark 2:1) we learn that Mark had become the ‘interpreter’ of Peter, and that Mark ‘accompanied’ or ‘attended’ him. It is by no means impossible, of course, that Mark may have ‘attended’ Peter in Rome, and transferred his services to Paul. In any case, Mark’s association with Peter was a fruitful one, as it resulted in the composition of the Second Gospel. In this matter Mark seems to have been little more than an amanuensis. According to Papias, the Gospel is really Peter’s, and Mark was simply his ‘interpreter’ on this as on other occasions. —Mark was thus associated with three notable men in turn, and always in the same subordinate capacity. 71) holds that Mark’s subordinate character is displayed by the ‘haphazard reference’ to him in Acts 13:5. If, again, Mark was Peter’s dragoman, he exercised very much the same ‘ministry’ for Paul also. We gather, then, from these references, that Mark was a person with a large capacity for being useful in practical matters, but without any special spiritual gifts, and probably without any very great force of character. Paul ultimately came round to the lenient judgment of Barnabas, that Mark never lost his missionary zeal, and also that he remained unaffected by the prevalent party spirit, serving both St. —Tradition has been busy with Mark’s name. Mark is said to have been κολοβοδάκτυλος, which means either mutilated or stunted in one or more of his fingers. But the reminiscence itself may quite possibly preserve a genuine fact; and it is not impossible that this defect may have had some influence in determining the possibilities of Mark’s career. —The best accounts of Mark are given by Swete (Gospel acc. Mark, 1898) and Lindsay (‘St. Mark’ in T. ‘Mark’ in EBr [Note: Br Encyclopaedia Britannica

- 3); John 4:20 ; (b) of "the Mount of Transfiguration," Matthew 17:1,9 ; Mark 9:2,9 ; Luke 9:28,37 (AV, "hill"); 2 Peter 1:18 ; (c) of "Zion," Hebrews 12:22 ; Revelation 14:1 ; (d) of "Sinai," Acts 7:30,38 ; Galatians 4:24,25 ; Hebrews 8:5 ; 12:20 ; (e) of "the Mount of Olives," Matthew 21:1 ; 24:3 ; Mark 11:1 ; 13:3 ; Luke 19:29,37 ; 22:39 ; John 8:1 ; Acts 1:12 ; (f) of "the hill districts as distinct from the lowlands," especially of the hills above the Sea of Galilee, e. , Matthew 5:1 ; 8:1 ; 18:12 ; Mark 5:5 ; (g) of "the mountains on the east of Jordan" and "those in the land of Ammon" and "the region of Petra," etc. , Matthew 24:16 ; Mark 13:14 ; Luke 21:21 ; (h) proverbially, "of overcoming difficulties, or accomplishing great things," 1 Corinthians 13:2 ; cp. Matthew 17:20 ; 21:21 ; Mark 11:23 ; (i) symbolically, of "a series of the imperial potentates of the Roman dominion, past and future," Revelation 17:9

- —Of the Greek words translated ‘ear’ in Authorized and Revised Versions, two (ὠτάριον, ὠτίον) refer exclusively to the bodily organ, and occur only in connexion with the case of Malchus (Mark 14:47, John 18:10; John 18:26, Matthew 26:51, Luke 22:51). In Mark 7:35 (ἀκοαί) ‘his hearing’ would be more exact. In all other instances the word οὗς occurs, and is used: (1) literally, to denote ‘the ear’ (Matthew 10:27, Mark 7:33; Mark 8:18, Luke 1:44; Luke 12:3; Luke 22:50), or (by transference) ‘the range of hearing’ (Luke 4:21); but more frequently (2) figuratively, to denote a spiritual faculty symbolized by the natural ear (Matthew 11:15; Matthew 13:9; Matthew 13:15 (bis), Matthew 13:16; Matthew 13:43, Mark 4:9; Mark 4:23, Luke 8:8; Luke 9:44; Luke 14:35). The definitive passages for this use are Matthew 13:3-23, Mark 4:2-20, Luke 8:5-15, where it forms the underlying subject of Christ’s first parable, ‘the Sower,’ a parable concluded in each account by the phrase, ‘He that hath ears (to hear) let him hear. Christ is speaking in reference to ‘mysteries’ (Matthew 13:11, Mark 4:11, Luke 8:10), that is, Divine truths not necessarily puzzling in themselves, but undiscoverable by man apart from a revelation of them (see Moule on Ephesians 1:9; Ephesians 3:3-6, cf

- The Greek form of a Syro-Chaldaic or Aramaic word, meaning "Be opened," uttered by Christ when healing the man who was deaf and dumb (Mark 7:34 ). It is one of the characteristics of Mark that he uses the very Aramaic words which fell from our Lord's lips

- Jesus raised her to life immediately after death (Matthew 9:18; Mark 5:22; Luke 8:41)

- 1: λεπρός (Strong's #3015 — Adjective — lepros — lep-ros' ) an adjective, primarily used of "psoriasis," characterized by an eruption of rough, scaly patches; later, "leprous," but chiefly used as a noun, "a leper," Matthew 8:2 ; 10:8 ; 11:5 ; Mark 1:40 ; Luke 4:27 ; 7:22 ; 17:12 ; especially of Simon, mentioned in Matthew 26:6 ; Mark 14:3

- (Hebrew: gat, press; semen, oil) ... Plot of ground on the Mount of Olives, beyond the ravine of the brook Cedron, where Jesus spent much time with His disciples (John 18), suffered His agony (Mark 14; Luke 22), and was taken prisoner by the Jews (Mark 14)

- Matthew 13:55 ; Mark 6:3 . Matthew 27:56 ; Mark 15:40,47

- Colossians 4:10 ; Philippians 1:24 ; 1 Peter 5:13 ; RSV, "Mark" (q

- ' 1 Samuel 14:30 ; Mark 11:13 ; Luke 14:29 , etc

- Genesis 14:23 ; Isaiah 5:27 ; Mark 1:7

- 15, Mark 6:19 , RV ...

- Mark 10:46

- Mark 14:70 ; John 4:45 ; Acts 2:7 ; etc

- Mark 1:7

- , Mark 15:21 , or, in the plural, "country places, farms," Mark 5:14 ; 6:36,56 ; Luke 8:34 ; 9:12 ; (c) "a piece of ground," e. , Mark 10:29 ; Acts 4:37 ; "a farm," Matthew 22:5

- , Matthew 20:2 ; 22:19 ; Mark 12:15 ; Revelation 6:6 ; in the plural, e. , Matthew 18:28 ; Mark 14:5 ; Luke 7:41 ; 10:35 ; John 12:5 ; "pennyworth" in Mark 6:37 ; John 6:7 , lit

- See also Marks

- cousin) of our Lord" (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13); also of Joses (Mark 15:40). In Mark 2:14 Levi (Matthew) is called the son of Alphaeus

- Matthew 27:56; Mark 15:40. It has been inferred from the mention of his "hired servants," Mark 1:20, and from the acquaintance between the apostle John and Annas the high priest, John 18:15, that the family of Zebedee were in easy circumstances: comp. He appears only twice in the Gospel narrative, namely, in Matthew 4:21-22; Mark 1:19-20, where he is seen in his boat with his two sons mending their nets

- ( Matthew 27:46 ; Mark 15:34 ) This, with the other words uttered with it, as given in Mark, is Aramaic (Syro-Chaldaic), the common dialect of the people of palestine in Christ's time and the whole is a translation of the Hebrew (given in Matthew) of the first words of the 22d Psalm

- A Jewish political party who sympathized with (Mark 3:6 ; 12:13 ; Matt, 22:16; Luke 20:20 ) the Herodian rulers in their general policy of government, and in the social customs which they introduced from Rome. (Compare Mark 8:15 ; Matthew 16:6

- 1: ποιμήν (Strong's #4166 — Noun Masculine — poimen — poy-mane' ) is used (a) in its natural significance, Matthew 9:36 ; 25:32 ; Mark 6:34 ; Luke 2:8,15,18,20 ; John 10:2,12 ; (b) metaphorically of Christ, Matthew 26:31 ; Mark 14:27 ; John 10:11,14,16 ; Hebrews 13:20 ; 1 Peter 2:25 ; (c) metaphorically of those who act as pastors in the churches, Ephesians 4:11

- The Greco-Roman system added a fourth (cockcrowing) between midnight and morning (Mark 13:35 ). The fourth watch (Matthew 14:25 ; Mark 6:48 ) designates the time just before dawn

- Founded in Egypt by Saint Mark the Evangelist. In the Coptic Rite, Hermopolis and Thebes are suffragan sees; patriarchal residence, Cairo; present administrator Apostolic, Bishop Mark Kouzam of Thebes

- Mark 16 . Mark 9

- In this connexion the first Sabbath at Capernaum (of which a detailed account is given in Mark 1:21-34, Luke 4:31-43) has well been pointed to as a specimen day. Some details of the Son of Man’s toilsome life—wearying journeys (John 4:6), rising ‘a great while before day’ (Mark 1:35)—may be in themselves not much more than features of Oriental life: others—‘nowhere to lay his head’ (Matthew 8:20)—cannot be so explained. Its substance was twofold: (1) the general work of evangelizing and healing; (2) the special work of training others, the Twelve (Mark 3:14; Mark 6:7 etc. ), or of crowds who clung to Him sometimes for days together (Matthew 15:32, Mark 8:2). Under such pressure there was often no leisure to eat (Mark 3:20; Mark 6:31). Night did not mean sleep, but was given largely to prayer (Matthew 14:23, Luke 6:12; Luke 9:28; Luke 22:39-41), till His exhausted nature, finding opportunity for repose, could sleep undisturbed even by a storm (Mark 4:38, Luke 8:23). More than once His disciples (accustomed by their trade to night-watches, Luke 5:5) proved unequal to the strain of wakefulness (Luke 9:32, Mark 14:37; Mark 14:40). His friends, fearing a mental breakdown, came to restrain Him by force (Mark 3:21). (3) In operation it was morally conditioned by the existence (or otherwise) of a certain measure of receptiveness (Mark 6:5). ... In reference to the source of His activity, it must be noted: (1) that it was always and essentially associated with times of retirement and prayer (Mark 1:35; Mark 3:13; Mark 6:46; Mark 9:2 etc. ); and (3) that, in its miraculous exercise, there is indicated (at least once) a perception that ‘power had gone out’ (Mark 5:30, Luke 8:46). In the Christian course, energy is constantly commanded (Matthew 11:12, Mark 13:33, Luke 13:24)

- Mark on the, Ezekiel 9:4

- Mark as μύρου νάρδου πιστικῆς πολυτελοῦς, ‘ointment of spikenard [marg. pistic nard] very costly’ (Mark 14:3 Revised Version NT 1881, OT 1885 ); St. to Mark 14:3 [marg. The Revised Version NT 1881, OT 1885 has translated it ‘spikenard,’ following, apparently, the Vulgate rendering of Mark 14:3, spicati. Some would translate ‘liquid nard,’ deriving πιστικός from πίνω, ‘to drink’; others regard it as a local technical term (see Mark 14:3 (Revised Version margin) ; cf. on Mark, Mark 14:3, and cf

- KJV translation in Matthew 27:27 ; Mark 15:16

- Aramaic, "damsel, arise"; Christ's words to Jairus' daughter (Mark 5:41)

- He and his brother, Andrew, came from Bethsaida (John 1:44 ) and were Galilean fishermen (Mark 1:16 ; Luke 5:2-3 ; John 21:3 ), in partnership with the sons of Zebedee, James and John (Luke 5:10 ). Peter was married (Mark 1:29-31 ; 1 Corinthians 9:5 ) and maintained a residence in Capernaum (Mark 1:21 ,Mark 1:21,1:29 ). His name always occurs first in the lists of disciples (Mark 3:16 ; Luke 6:14 ; Matthew 10:2 ). He frequently served as the spokesman for the disciples (compare Mark 8:29 ) and was usually he one who raised the questions which they all seemed to be asking (Mark 10:28 ; Mark 11:21 ; Matthew 15:15 ; Matthew 18:21 ; Luke 12:41 ). Jesus often singled out Peter for teachings intended for the entire group of disciples (see especially Mark 8:29-33 ). As a member of the inner circle, Peter was present with Jesus at the raising of the synagogue ruler's daughter (Mark 5:35-41 ), at the Transfiguration (Mark 9:2-8 ), and at the arrest of Jesus in Gethsemene (Mark 14:43-50 ). His inconsistent behavior (see Matthew 14:27-31 ) reached a climax with his infamous denial scene (Mark 14:66-72 ). Peter was, however, rehabilitated in the scene where the resurrected Jesus restored Peter to his position of prominence (John 21:15-19 ; compare Mark 16:7 )

- —The rising of the sun marks the morning (Mark 16:2), and its setting the evening (Mark 1:32, Luke 4:40). By ‘signs in the sun’ (Luke 21:25) we are to understand the phenomena of eclipse, as described more clearly in the parallel passages, Matthew 24:29, Mark 13:24. The sun’s scorching heat, so destructive to vegetation, is an emblem of tribulation or persecution (Matthew 13:6; Matthew 13:21, Mark 4:6; Mark 4:17)

- Mark (Mark 15:21) wrote at Rome (Clemens Alex. Now if "Rufus (whom Paul salutes as at Rome) chosen in the Lord" (Romans 16:13) be the same Rufus as Mark mentions in writing a Gospel for the Romans, the undesigned coincidence will account for what otherwise would be gratuitous information to his readers, that Simon was "father of Rufus," which the other evangelists omit, and which Mark himself seemingly turns to no advantage. ... Rufus according to Paul was a disciple of note at Rome; how natural then to designate Simon, who was unknown, to the Romans by his fatherhood to one whom they well knew, Rufus! Mark gives the Romans whom he addresses a reference for the truth of the narrative of Christ's crucifixion and resurrection to one who was accessible to them all, and who could attest the facts on the authority of his own father, the reluctant bearer of the Lord's cross (Luke 23:26)

- Mark (märk). John whose surname was Mark, Acts 12:12, was the son of Mary, a woman of piety who lived at Jerusalem. Peter styles Mark his son, 1 Peter 5:13; meaning his spiritual son—that he was converted by that apostle. Mark left Jerusalem for Antioch with Paul and Barnabas, Acts 12:25, and accompanied them on their first missionary journey. They therefore separated, Mark sailing with his uncle Barnabas to Cyprus

- Matthew 4:21 ; Matthew 10:2 ; Mark 1:19,29 ; Luke 5:10 ; Luke 6:14 ; Acts 1:13 . Matthew 17:1 ; Mark 5:37 ; Mark 9:2 ; Mark 13:3 ; Mark 14:33 ; Luke 8:51 ; Luke 9:28

- Strangely, only Mark narrated the healing of a deaf person (Mark 7:33-35 ; compare Mark 9:14-29 ). Mark 9:25 attributes deafness to an evil spirit

- " It is translated "err," in Matthew 22:29 ; Mark 12:24,27 ; Hebrews 3:10 ; James 1:16 (AV, "do not err," RV, "be not deceived"); 5:19. 1), is used metaphorically of leading into error, Mark 13:22 , AV, "seduce," RV, "lead astray;" 1 Timothy 6:10 , in the Passive Voice, AV, "have erred," RV, "have been led astray

- The trade lifted to a high position of honor by Jesus (Mark 6:3 )

- Mark 12

- The Herodians appear in the Gospels on two occasions ( Mark 3:6 , Matthew 22:16 || Mark 12:13 ) as making common cause with the Pharisees against Jesus

- This occurs in Mark 15:40 , and the same person is called simply James in Matthew 27:56 ; Mark 16:1 ; Luke 24:10

- According to Mark 6:38, Jesus asked the disciples, before the feeding of the 5000, ‘How many loaves have ye?’ This question is omitted in Mt. , and fall in with the simpler conception of the Person of Christ presented in that Gospel:... Mark 5:9, Luke 8:30 ‘what is thy name?’ [wanting in Mt. ... Mark 6:38. ... Mark 8:5, Matthew 15:34 ‘How many loaves have ye?’ [wanting in Lk. ... Mark 8:23; Mark 9:16; Mark 9:21 [peculiar to Mk. ... Mark 9:33 ‘What were ye reasoning in the way?’ [Mt. Matthew 15:3, where the parallel Mark 7:9 has an assertion; Mark 4:13, Luke 18:7, John 6:70). Mark 4:40 = Matthew 8:26 = Luke 8:25, John 3:10). The use of a rhetorical question to introduce parables or parabolic utterances is characteristic of Luke, but is found also in Matthew and Mark. In the latter Gospel the parable of the Mustard-seed (Mark 4:30) is introduced by the striking double question, ‘How shall we liken the kingdom of God? or in what parable shall we set it forth?’ which Swete (ad loc. also Mark 2:19 = Matthew 9:15 = Luke 5:34, Mark 8:36 f. = Matthew 16:26 = Luke 9:25, Mark 9:50 = Matthew 5:13 = Luke 14:34; examples peculiar to Mk. are found in Mark 3:23; Mark 4:21. is introduced by a very striking interrogative formula, and many parables in the non-Markan document used by Mt. Mark 12:9 = Matthew 21:40 = Luke 20:15 (where He apparently answered the question Himself, though Mt. , Matthew 7:16 (question-form dropped in Luke 6:44), Mark 7:18 f. = Matthew 15:17, Mark 12:16 = Matthew 22:20 = Luke 20:24 (‘Whose is this image and superscription?’), Luke 11:40; Luke 22:27. , Mark 3:4 = Matthew 12:11 = Luke 6:9, Luke 13:15; Luke 14:3; Luke 14:5 (cf. ... (d) Appeals to OT Scriptures: Mark 2:25 f. , Mark 11:17 (question-form dropped in Matthew 21:13 and Luke 19:46), Mark 12:10 f. = Matthew 21:42 = Luke 20:17, Mark 12:26 = Matthew 22:31 f. Again, Jesus often asked questions to lead men to an exact understanding of the circumstances connected with a question addressed to Himself, or with a request asked of Him: Mark 10:3 (contrast Matthew 19:7) leads to a clear statement of the position of the Mosaic Law in regard to divorce, and enables Christ to contrast with it the higher law of God; Mark 10:38 = Matthew 20:22 corrects the false notions of the sons of Zebedee in regard to the Messianic Kingdom; cf. also Mark 10:18 = Matthew 19:17 = Luke 18:19 (‘Why callest thou me good?’), Matthew 11:7 ff. Mark 10:51 = Matthew 20:32 =

-
The wife of Zebedee, (Matthew 27:56 ; Mark 15:40 ) and probably sister of Mary the mother of Jesus, to whom reference is made in (John 19:25 ) The only events recorded of Salome are that she preferred a request on behalf of her two sons for seats of honor in the kingdom of heaven, (Matthew 20:20 ) that she attended at the crucifixion of Jesus, (Mark 15:40 ) and that she visited his sepulchre. (Mark 16:1 ) She is mentioned by name on only the two latter occasions

- Reference is made to the village in each of the Synoptic Gospels (Matthew 21:1 ; Mark 11:1 ; Luke 19:29 ). This may also be the place where the fig tree was cursed (Matthew 21:18-22 ; Mark 11:12-14 , Mark 11:20-26 )

- (Matthew 27:56 ; Mark 15:40 ) He probably lived either at Bethsaida or in its immediate neighborhood. It has been inferred from the mention of his "hired servants," (Mark 1:20 ) and from the acquaintance between the apostle John and Annas the high priest, (John 18:15 ) that the family of Zebedee were in easy circumstances. (Matthew 4:21 ) He appears only twice in the Gospel narrative, namely, in (Matthew 4:21,22 ; Mark 1:19,20 ) where he is seen in his boat with his two sons mending their nets

- In the Gospels the word occurs only four times (Mark 3:10; Mark 5:29; Mark 5:34 and Luke 7:21)

- and Lazarus where He raised Lazarus froth the dead; from whence He made His triumphal entry into Jerusalem; His nightly abode each of the six nights preceding His betrayal; where at the house of Simon the leper He was anointed by Mary (Mark 14:3); and where, most of all, we are introduced to the home circle of His private life. ... The sending of the two disciples for the colt was evidently on the following morning, to allow time for the many events of the day of His triumphal entry and visiting the temple, after which it was "eventide" (Mark 11:11), which coincides with John's (John 12:12) direct assertion, "the next day"; at the eventide of the day of triumphal entry He "went out unto Bethany with the twelve," His second day of lodging there. On the morrow, in coming from Bethany, He cursed the figtree (Mark 11:12-13), cast out the money-changers from the temple, and at "even" "went out of the city" (Mark 11:19), lodging at Bethany for the third time, according to Mark. ... "In the morning" they proceeded by the same route as before (as appears from their seeing the dried up fig tree), and therefore from Bethany to Jerusalem (Mark 11:27; Mark 12:41) and the temple, where He spoke parables and answered cavils, and then "went out of the temple" (Mark 13:1), to return again to Bethany, as appears from His speaking with Peter, James, Jehu, and Andrew privately "upon the mount of Olives" (Mark 13:3), on the S. slope of which Bethany lies, 15 stadia or less than two miles from Jerusalem (John 11:18), the fourth day, according to Mark, who adds, "after two days was the feast of the Passover" (Mark 14:1). Thus Mark completes the six days, coinciding (with that absence of design which establishes truth) exactly with John, "Jesus six days before the Passover came to Bethany" (John 12:1. The anointing by Mary, introduced by Mark, after mention of the chief priests' plot "two days" before the Passover, is not in chronological order, for it was six days before the Passover (John 12), but stands here parenthetically, to account for Judas' spite against Jesus. Bethany was "at" the mount of Olives (Mark 11:1; Luke 19:1-29), near the usual road from Jericho to Jerusalem (Mark 10:46; Mark 11:1), close to Bethphage ("the house of figs"), frequently named with it

- A term often used to designate the four writers of the Gospels — Matthew, Mark, Luke, and John

- Matthew 9:9 ; Mark 2:14 ; Luke 5:27

- * Note: This is the AV rendering of euthus, in Matthew 13:20 ; Mark 1:30 , RV, "straightway

- ' Mark 10:51 (translated 'Lord' in A

- The signs of demon possession in the New Testament include: speechlessness (Matthew 9:33 ); deafness (Mark 9:25 ); blindness (Matthew 12:22 ); fierceness (Matthew 8:28 ); unusual strength (Mark 5:4 ); convulsions (Mark 1:26 ); and foaming at the mouth (Luke 9:39 ). The healing of the Gadarene demoniac in Mark 5:1 had fatal effects upon a nearby herd of swine ( Mark 5:11-13 ). The same demoniac made an assertion of Christ's deity when the disciples of Jesus had not as yet shown any recognition of this fact (Mark 4:41 ; Mark 5:7 ). ... Descriptions of the experience of demon possession do not separate the actions of the possessed person from the actions of the demon (Mark 1:23 ; Luke 8:28 ). Such bizarre behavior as masochism (Mark 5:5 ) and an unnatural voice (Mark 5:7 ) stems from the demon's control of the individual's self-expression. Whenever Christ spoke the word, the demons were forced to obey Him (Mark 1:27 ; Luke 4:41 )

- ... The nominal form, ‘amazement,’ is of rare occurrence in EV (only Acts 3:10, 1 Peter 3:6 [for πτόησις] in AV; Mark 5:42, Luke 4:36; Luke 5:26, Acts 3:10 in RV); the passive verb, ‘to be amazed,’ occurs not infrequently in the narrative books of NT (rarely in OT. But the RV, studying greater uniformity of rendering, omits ἑκτλήσσομαι from this list, and makes ‘amazement,’ ‘to be amazed,’ the stated representatives of the other two groups [exceptions are: Mark 16:8 where ἔκστασις is rendered ‘astonishment’; Acts 3:10 f. where θάμβος, ἔκθαμβος are represented by ‘wonder’: passages like Mark 3:21, 2 Corinthians 5:13, and again Acts 10:10; Acts 11:15; Acts 22:17 are, of course, not in question]. To ἑκτλήσσομαι it uniformly assigns ‘astonisn,’ ‘astonishment’; and to the accompanying terms of kindred implications similarly appropriate renderings: ‘to θαυμάξω (ἑκθαυμάζω, Mark 12:17) generally ‘to marvel’ (but ‘to wonder,’ Matthew 15:31, Luke 2:18; Luke 4:22; Luke 24:12; Luke 24:41, also Acts 7:31), and to φοβέομαι (φόβος Matthew 14:26, Mark 4:41, Luke 5:26; Luke 7:16; Luke 8:37; cf. ταράσσω Matthew 14:26, Mark 6:50, τρόμος Mark 16:8, τρέμω Mark 5:33, Luke 8:47) ‘to be afraid,’ varied to ‘to fear. ... Sometimes it appears to have been the demeanour or bearing of our Lord which awoke wonder or struck with awe (Matthew 27:14 ||Mark 15:5, Mark 9:15; Mark 10:32; cf. Sometimes the emotion was aroused rather by the tone of His teaching, as, with His great ‘I say unto you’ He ‘taught them as having authority, and not as the scribes’ (Mark 1:22 ||Luke 4:32, Matthew 7:28; cf. Mark 11:18, Matthew 22:33). At other times it was more distinctly what He said, the matter of His discourse, that excited the emotions in question—its unanticipated literalness, or its unanticipatable judiciousness, wisdom, graciousness, or the radical paradox of its announcements (Luke 2:47-48; Luke 4:22; Matthew 13:54 || Mark 6:2; John 7:15; Matthew 19:25 || Mark 10:28; Matthew 22:22 || Mark 12:17, Luke 20:26). Most commonly, however, it was one of His wonderful works which brought to the spectators the dread sense of the presence of the supernatural (Luke 5:9; Mark 1:27 || Luke 4:38; Mark 2:12 || Luke 5:26, Matthew 9:8; Luke 7:18; Luke 11:14 || Matthew 12:23; Matthew 8:27 || Mark 4:41, Luke 8:25; Mark 5:15 || Luke 8:32; Luke 8:37; Mark 5:30; Mark 5:33; Mark 5:42 || Luke 8:35; Matthew 9:33; Mark 6:51; John 6:19, || Matthew 14:26; Mark 7:37; Luke 9:43; Matthew 21:20), and filled the country with wonder (Matthew 15:31). ... The circle affected, naturally, varies from a single individual (Mark 5:33), or the few who happened to be concerned (Luke 2:48; Luke 5:9), or the body of His immediate followers (Matthew 17:8, Mark 10:24; Mark 10:26, Matthew 19:25; Matthew 21:20), up to a smaller or larger assemblage of spectators (Luke 2:17; Luke 4:22; Mark 1:22 || Luke 4:32; Mark 1:27 || Luke 4:36; Mark 2:12, Luke 7:16; Luke 8:25; Luke 8:37, Mark 5:42, Matthew 13:54, Mark 6:51; John 6:19 || Matthew 14:26, Mark 6:50; Mark 7:27, Luke 9:43, Mark 16:8; Matthew 22:22 || Mark 12:17, Luke 20:26). These spectators are often expressly declared to have been numerous: they are described as ‘the multitudes’ or ‘all the multitudes,’ ‘all the people of the country,’ or quite generally, when not a single occasion but a summary of many is in question, ‘great multitudes’ (Matthew 9:8 || Luke 5:26; Matthew 7:28; Matthew 12:23, Luke 11:14; Luke 8:35 || Mark 5:15; Mark 8:20; Matthew 9:33; Matthew 15:31, Mark 9:15, John 7:15, Mark 11:18, Matthew 22:33). Mark (14:33) to describe an element in our Lord’s agony in Gethsemane. Mark, varying the phraseology, says (in the RV) that He ‘began to be greatly amazed (ἐκθαμβεῖσθαι) and sore troubled (Mark 14:33). Alexander’s excellent note on Mark 8:10 and Swete’s on Mark 6:6). Mark affords no warrant for thinking of the agony of Gethsemane as if it exceeded the expectation of our Lord, and as if it consisted in large part of the surprise and perplexity incident upon discovering it to be worse than He had anticipated (cf. ... ‘Wonder’ (Authorized Version; Revised Version NT 1881, OT 1885 ‘marvelling’), to be sure, is attributed to Jesus on two occasions (Matthew 8:10, Luke 7:9, Mark 6:6)

- The evangelist; "John whose surname was Mark" (Acts 12:12,25 ). Mark (Marcus, Colossians 4:10 , etc. He is called John in Acts 13:5,13 , and Mark in 15:39,2 Timothy 4:11 , etc. It is probable that the "young man" spoken of in Mark 14:51,52 was Mark himself. Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him

- Christ foretold it among the insults which He as Messiah would endure (Mark 10:34, Luke 18:32); and during His Passion He was spit upon both by Jews (Matthew 26:67, Mark 14:65) and by Gentile soldiers (Matthew 27:30, Mark 15:19). Three occasions are recorded on which Christ made use of His spittle in the work of healing: with a deaf and dumb man in the Decapolis (Mark 7:33), when He touched the tongue of the afflicted with moisture from His own mouth; with a blind man at Bethsaida (Mark 8:23), when He ‘spat upon his eyes’; and with one born blind, at Jerusalem (John 9:6-7), when He made clay of the spittle and anointed the eyes of the blind

- (tih mawee' uhss) Personal name meaning, “highly prized” (Mark 10:46 )

- Modern rendering of the term the KJV translated as purse (Matthew 10:9 ; Mark 6:8 )

- James, the son of Zebedee and brother of John (Matthew 4:21 ; Matthew 10:2 ; Mark 1:19 ; Mark 3:17 ; Luke 5:10 ). These three were present when Jesus raised Jairus' daughter (Mark 5:37 ; Luke 8:51 ), witnessed the transfiguration (Matthew 17:1 ; Mark 9:2 ; Luke 9:28 ), and were summoned by Christ for support during His agony in Gethsemane (Matthew 26:36-37 ; Mark 14:32-34 ). ... Perhaps because of James' and John's fiery fanaticism, evidenced as they sought to call down fire from heaven on the Samaritan village refusing to receive Jesus and the disciples (Luke 9:52-54 ), Jesus called the brothers “Boanerges” or “sons of thunder” (Mark 3:17 ). James' zeal was revealed in a more selfish manner as he and John (their mother, on their behalf, in Matthew 20:20-21 ) sought special positions of honor for the time of Christ's glory (Mark 10:35-40 ). James, the son of Alphaeus, one of the twelve disciples (Matthew 10:3 ; Mark 3:18 ; Luke 6:15 ; Acts 1:13 ). ... He may be “James the younger,” whose mother, Mary, was among the women at Jesus' crucifixion and tomb (Matthew 27:56 ; Mark 15:40 ; Mark 16:1 ; Luke 24:10 ). ... During the Lord's ministry, the brothers of Jesus (Matthew 13:55 ; Mark 6:3 ; 1 Corinthians 9:5 ) were not believers (John 7:3-5 ; compare Matthew 12:46-50 ; Mark 3:31-35 ; Luke 8:19-21 )

- text of Mark 14:36 , Romans 8:15 , and Galatians 4:6 (in each case AbbÃ¢, ho patÃ§r , ‘Abba, Father’). In Mark 14:36 , ho patÃ§r is perhaps a gloss added by the Evangelist, as in Mark 5:41 ; Mark 7:11 ; Mark 7:34 he adds an explanation of the Aram

- They tried to trap Jesus into denying responsibility for Roman taxes (Matthew 22:15-22 ; Mark 12:13-17 ). Their plots began the road to Jesus' crucifixion (Mark 3:6 )

- 1: πετρώδης (Strong's #4075 — Adjective — petrodes — pet-ro'-dace ) "rock-like" (petra, "a rock," eidos, "a form, appearance"), is used of "rock" underlying shallow soil, Matthew 13:5,20 , RV, "the rocky places" (AV, "stony places"); Mark 4:5 , RV, "the rocky ground" (AV, "stony ground"); Mark 4:16 , RV, "rocky places" (AV, "stony ground")

- 1: πτύω (Strong's #4429 — Verb — ptuo — ptoo'-o ) "to spit," occurs in Mark 7:33 ; 8:23 ; John 9:6 . 1), occurs in Matthew 26:67 ; 27:30 ; Mark 10:34 ; 14:65 ; 15:19 ; Luke 18:32

- ), and the father of James and John, two of our Lord's disciples (Matthew 4:21 ; 27:56 ; Mark 15:40 ). He seems to have been a man of some position in Capernaum, for he had two boats (Luke 5:4 ) and "hired servants" (Mark 1:20 ) of his own

- of the sea of Galilee as what Mark (Mark 8:10) calls "the regions of Dalmanutha

- ” Jesus' words to Jarius' daughter (Mark 5:41 ). The girl's relatives thought she was dead by the time the Lord arrived, but He pronounced it only as sleep (Mark 5:39 ). The Aramaic reflects Mark's attempt to preserve the actual words of Jesus, who probably spoke Aramaic rather than Greek in which most of the New Testament is written

- John the Baptist wore coarse camel's hair (Mark 1:6 )

- κρίσις, 'judgement,' associated with eternity: judgement of hell,' Matthew 23:33 ; 'eternal judgement,' Mark 3:29 (where some Editors read 'guilty of eternal sin'); and 'resurrection of judgement. ' Mark 16:16 ; Romans 14:23 ; 2 Thessalonians 2:12

- 1: κωμόπολις (Strong's #2969 — Noun Feminine — komopolis — ko-mop'-ol-is ) denotes "a country town," Mark 1:38 , "a large village" usually without walls. " The RV always renders this "village" or "villages," AV, "town" or "towns," Matthew 10:11 ; Mark 8:23,26 (twice),27; Luke 5:17 ; 9:6,12 ; John 7:42 ; 11:1,30

- ] of Colossians 4:10 , Phm 1:24 , 1 Peter 5:13 = Mark (wh

- Loose-fitting, knee length garment worn next to the skin (Matthew 10:10 ; Mark 6:9 )

- Mark 7:2 , and see Clean and Unclean)

- Mark 8

- Mark 5:22 ; Luke ... 8:41

- There was another Mark, Acts 12:12

- 1: τριακόσιοι (Strong's #5145 — Adjective — triakosioi — tree-ak-os'-ee-oy ) occurs in Mark 14:5 ; John 12:5

- , Mark 5:14 ; 6:36 ; 15:21 ; 16:12 ; Luke 8:34 ; 9:12 (plural, lit. , Mark 10:29 ; Acts 4:37 . ... A — 2: πατρίς (Strong's #3968 — Noun Feminine — patris — pat-rece' ) primarily signifies "one's fatherland, native country, of one's own town," Matthew 13:54,57 ; Mark 6:1,4 ; Luke 4:23,24 ; John 4:44 ; Hebrews 11:14 . ... A — 3: χώρα (Strong's #5561 — Noun Feminine — chora — kho'-rah ) properly denotes "the space lying between two limits or places;" accordingly it has a variety of meanings: "country," Matthew 2:12 ; 8:28 ; Mark 1:5 , RV (AV, "land"); Mark 5:1,10 ; Luke 2:8 ; 8:26 ; 15:13,14 , RV (AV, "land"), Luke 15:15 ; 19:12 ; 21:21 ; Acts 10:39 , RV (AV, "land"); Acts 12:20 ; 26:20 , RV (AV, "coasts"); Acts 27:27 ; in Mark 6:55 (in the best mss. 3, signifies "country round about," Luke 8:37 ; "country about," Luke 3:3 , AV (RV, "region round about"); in Matthew 14:35 ; Luke 4:37 , AV, "country round about" (RV, "region round about"); Matthew 3:5 ; Mark 1:28 ; Luke 4:14 ; 7:17 ; Acts 14:6 . 4 in Mark 6:55 , for No. , "to be away from one's people" (apo, "from," demos, "a people"), Matthew 21:33 ; 25:14 ; in Matthew 25:15 the verb is translated in the RV, "went on his journey" (AV, "took his journey"); Mark 12:1 ; Luke 20:9 , "went into another country," RV. , "away from one's own people, gone abroad," Mark 13:34

- Afterward, when Paul and Barnabas had determined to visit the several churches which they had established, Barnabas proposed that they should take Mark with them; to which Paul objected, because Mark had left them in their former journey. Mark accompanied his uncle Barnabas to Cyprus, but it is not mentioned whither they went when they left that island. Mark, from the manner in which he mentions him in his epistles written subsequently to this dispute; and particularly from the direction which he gives to Timothy: "Take Mark, and bring him with thee; for he is profitable to me for the ministry," 2 Timothy 4:11 . Mark in the New Testament; but it is believed, upon the authority of ancient writers, that soon after his journey with Barnabas he met Peter in Asia, and that he continued with him for some time; perhaps till Peter suffered martyrdom at Rome. Epiphanius, Eusebius, and Jerom, all assert that Mark preached the Gospel in Egypt; and the two latter call him bishop of Alexandria. Mark's Gospel is alluded to by Clement of Rome; but the earliest ecclesiastical writer upon record who expressly mentions it is Papias. Mark is genuine. The authority of this Gospel is not affected by the question concerning the identity of Mark the evangelist, and Mark the nephew of Barnabas; since all agree that the writer of this Gospel was the familiar companion of St. Mark's right to be considered as the author of this Gospel, but merely to give it the sanction of St. Mark, whose Gospel we have, being an attendant upon St. Mark; and they say, that the Apostle being informed of what was done, by the revelation of the Holy Ghost, was pleased with the zeal of the men, and authorized the writing to be introduced into the churches. Mark wrote a short Gospel from what he had heard from St. Mark was with St. Mark having written this Gospel for the use of the Christians at Rome, which was at that time the great metropolis and common centre of all civilized nations, we accordingly find it free from all peculiarities, and equally accommodated to every description of persons. Quotations from the ancient prophets, and allusions to Jewish customs, are, as much as possible, avoided; and such explanations are added as might be necessary for Gentile readers at Rome; thus, when Jordan is first mentioned in this Gospel, the word river is prefixed, Mark 1:5 ; the oriental word corban is said to mean a gift, Mark 7:11 ; the preparation is said to be the day before the Sabbath, Mark 15:42 ; and defiled hands are said to mean unwashed hands, Mark 7:2 ; and the superstition of the Jews upon that subject is stated more at large than it would have been by a person writing at Jerusalem. Mark's Gospels, have pointed out the use of the same words and expressions in so many instances that it has been supposed St. Mark wrote with St. Mark's writing from St

- Philip, Matthew 14:3 ; Mark 6:17 ; Luke 3:19 . Herod the Tetrarch, Matthew 14:1-6 ; Luke 3:1-19 ; Luke 9:7 ; Acts 13:1 ; the king, ... Matthew 14:9 ; King Herod, Mark 6:14-22 ; Herod, Luke 13:31 ; Luke 23:7-15 . Matthew 14:3-6 ; Mark 6:17-22 ; Luke 3:19

- Matthew 8:19 ; Mark 4:38 ; Luke 3:12 ; John 1:38 , etc. Matthew 26:25,49 ; Mark 9:5 ; Mark 11:21 ; Mark 14:45 ; John 4:31 , John 9:2 ; John 11:8

- , business dealings such as the hiring of laborers, Matthew 20:3 ; the buying and selling of goods, Mark 7:4 (involving risk of pollution); the games of children, Matthew 11:16 ; Luke 7:32 ; exchange of greetings, Matthew 23:7 ; Mark 12:38 ; Luke 11:43 ; 20:46 ; the holding of trials, Acts 16:19 ; public discussions, Acts 17:17 . Mark 6:56 records the bringing of the sick there. The AV sometimes changes the rendering to "markets" and translates it "streets" in Mark 6:56

- An exclamation of sorrow or regret (Psalm 35:25 ; Isaiah 1:4,24 ; Jeremiah 1:6 ; 22:18 ; Mark 15:29 )

- Thaddaeus or Judas, the brother of James (Mark 3:18)

- KJV translation for jar or flask, a container of oil used for anointing (2 Kings 9:1 ; Mark 14:3 )

- One of the last words of Our Lord dying on the Cross, as narrated by Matthew 27, and Mark 15

- It is referenced in Mark 7:11 and is alluded to in Leviticus 1:2

- Mark 7:11

- One of the last words of Our Lord dying on the Cross, as narrated by Matthew 27, and Mark 15

- Be opened, a Syro-chaldaic word, which our Savior pronounced when he cured one deaf and dumb, Mark 7:34

- ) Mark 1:1-11 ... Baptism of Jesus. Jesus preaches in Galilee Mark 1:14,15 ... Jesus at the synagogue at Nazareth: cast out of the city. Luke 4:16-30 ... Jesus visits the towns of Galilee Mark 1:38,39 ... 27 Jesus visits Jerusalem (probably the second Passover ). 1 ... The twelve Apostles chosen Mark 3:13-19 ... Sermon on the Mount. Mark 5:1-20 ... The Jews offended at Jesus at Nazareth. Mark 6:1-5 ... Jesus again visits the villages around. Mark 6:6 ... Jesus sends forth the twelve. Mark 6:7-13 ... Death of John the Baptist. Mark 6:17-29 ... Feeding the five thousand. Mark 6:35-44 ... Miracles in Gennesaret. Mark 6:53-56 ... 28 Approach of the third Passover John 6:4 ... Feeding the four thousand. Mark 8:1-9 ... The Transfiguration. Mark 9:2-10 ... Feast of Tabernacles. Cleanses the temple Mark 11:1-18 ... The Greeks visit Jesus. The Lord's supper Mark 14:1-2 ... The Crucifixion

- Among the apostles there were two who bore this name, (1) Judas (Jude 1:1 ; Matthew 13:55 ; John 14:22 ; Acts 1:13 ), called also Lebbaeus or Thaddaeus (Matthew 10:3 ; Mark 3:18 ); and (2) Judas Iscariot (Matthew 10:4 ; Mark 3:19 )

- In Mark 5:42 and Luke 5:26 the Greek word is rendered "astonishment," "amazement" (Compare Mark 16:8 ; Acts 3:10 )

- The Gadarenes were known also as Gerasenes after the chief town of the district (Matthew 8:28; Mark 5:1; Mark 5:11-14)

- Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A. Some have supposed Antioch (Compare Mark 15:21 with Acts 11:20 ). Mark also uses certain Latin words not found in any of the other Gospels, as "speculator" (6:27, rendered, A. " ...
Mark also records with wonderful minuteness the very words (3:17; 5:41; 7:11,34; 14:36) as well as the position (9:35) and gestures (3:5,34; 5:32; 9:36; 10:16) of our Lord. "The Gospel of Mark," says Westcott, "is essentially a transcript from life. " "In Mark we have no attempt to draw up a continuous narrative. This pictorial power is that which specially characterizes this evangelist, so that 'if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark. preaching the gospel of the kingdom" (Mark 1:14 ). ... "Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51 peculiar to itself

- Attributing the work of the Holy Spirit to the devil (Matthew 12:32 ; Mark 3:29 ; Luke 12:10 )

- 1: ἀλλαχόθεν (Strong's #237 — Adverb — allachou — al-lakh-oth'-en ) connected with allos, "another," is used in Mark 1:38 (RV only)

- Thou hast forsaken me, one of the Aramaic words uttered by our Lord on the cross (Matthew 27:46 ; Mark 15:34 )

- ' Proverbs 7:19 ; Matthew 20:11 ; Matthew 24:43 ; Mark 14:14 ; Luke 12:39 ; Luke 22:11

- 1: ἀποστεγάζω (Strong's #648 — Verb — apostegazo — ap-os-teg-ad'-zo ) signifies "to unroof" (apo, from, stege, "a roof"), Mark 2:4

- In the lists of Mark and Luke, Bartholemew comes after Philip (Mark 3:18; Luke 6:14). John does not mention Bartholemew, but he twice mentions Nathanael (who is not mentioned in Matthew, Mark or Luke)

- (hih roh' dih uhss) In Mark 6:17 , the wife of Herod Antipas. She was first married to the half brother of her father, identified in Mark 6:17 as Philip

- 1: κατωτέρω (Strong's #2736 — — kato — kat'-o, kat-o-ter'-o ) signifies (a) "down, downwards," Matthew 4:6 ; Luke 4:9 ; John 8:6,8 ; Acts 20:9 ; (b) "below, beneath," of place, Mark 14:66 ; the realms that lie below in contrast to heaven, John 8:23 ; the earth, as contrasted with the heavens, Acts 2:19 ; with heos, "unto," Matthew 27:51 ; Mark 15:38

- It is one of the least curable of diseases; but the Savior healed it with a word, Matthew 4:24 ; 12:10 ; Mark 2:3-12 . The "withered hand," Mark 3:1 , was probably an effect of the palsy

- A thong (Acts 22:25 ), cord, or strap fastening the sandal on the foot (Isaiah 5:27 ; Mark 1:7 ; Luke 3:16 )

- 1: ξηραίνω (Strong's #3583 — Verb — xeraino — xay-rah'ee-no ) "to dry up, wither," is rendered "pineth away" in Mark 9:18

- All three represent the Aramaic word which means “arise” in Mark 5:41

- (See Mark 5:41)...

- Rose, a young damsel in the household of Mary mother of John Mark, when Peter was miraculously released from prison, Acts 12:13

- * Note: The word "crave," found in the AV of Mark 15:43 , translates the verb aiteo, "to ask" (RV, "asked for")

- cousins (Matthew 13:55; Mark 6:3)

- It is concluded that, since the symptoms of the affliction were frequently those of bodily disease (as dumbness, (Matthew 9:32 ) blindness, (Matthew 12:22 ) epilepsy, (Mark 9:17-27 ) ), or those seen in cases of ordinary insanity (as ill) (Matthew 8:28 ; Mark 5:1-5 ) the demoniacs were merely persons suffering under unusual diseases of body and mind. But demoniacs are frequently distinguished from those afflicted with bodily sickness, see (Mark 1:32 ; 16:17,18 ; Luke 6:17,18 ) the same outward signs are sometimes referred to possession sometimes merely to disease, comp. (Matthew 4:24 ) with Matthew 17:15 ; (Matthew 12:22 ) with Mark 7:32 etc. ( Matthew 8:29 ; Mark 1:24 ; 5:7 ; Luke 4:41 ) etc. (Luke 10:18 ) Lastly, the single fact recorded of the entrance of the demons at (Gadara (Mark 5:10-14 ) into the herd of swine, and the effect which that entrance caused is sufficient to overthrow the notion that our Lord and the evangelists do not assert or imply any objective reality of possession

- To this class belong: the discourse on Forgiveness, with the parable of the Two Debtors, given at the house of Simon the Pharisee (Luke 7:36-50); the beginning of the discourse on Tradition (eating with unwashen hands), though later ‘he called the multitudes,’ ‘and the disciples came unto him’ (Matthew 15:1-20, Mark 7:1-20); the Denunciation of the Pharisees and Lawyers at the house of a chief Pharisee (Luke 11:37-54); the discourse at another Pharisee’s house, where He discussed Modesty, Giving Feasts, and spoke the parable of the Great Feast and Excuses (Luke 14:1-24); finally, the discourse at the house of Zaccbaeus, with the parable of the Pounds (Luke 19:1-27). To this class belong: the discourse on Fasting (Matthew 9:14-17, Mark 2:18-22, Luke 5:33-39); the response to objectors on Sabbath Observance (Matthew 12:1-8, Mark 2:23-28, Luke 6:1-5); responses about Following Him (Matthew 8:19-22, Luke 9:57-62); response to the lawyer about Eternal Life, and parable of the Good Samaritan (Luke 10:25-37, cf. Luke 10:23); on Divorce (Matthew 19:3-12, Mark 10:2-12); response to the Rich Young Ruler, with discourse on the Perils of Wealth and on Forsaking All and Following Him (Matthew 19:6-30, Mark 10:17-31, Luke 18:18-30); the parable of the Labourers in the Vineyard (Matthew 20:1-18); response to the request of certain Greeks, with remarks on His Death and Glory (John 12:30-36). (a) Short occasional discourses: the explanation of the Parable of the Tares, with the short parables that follow (Matthew 13:36-52); the caution against Pharisaic Leaven (Matthew 16:4-12, Mark 8:13-21); remarks about His Church upon Peter’s confession (Matthew 16:13-20, Mark 8:27-30, Luke 9:18-21); the immediately following discourse on His Death and on Self-Denial (Matthew 16:21-28, Mark 8:31 to Mark 9:1, Luke 9:22-27); talk after the Transfiguration (Matthew 17:9-13, Mark 9:9-13); a second foretelling of His Death and Resurrection (Matthew 17:22-23, Mark 9:30-32, Luke 9:43-45); discourses at the Mission and Return of the Seventy (Luke 10:1-24); teaching as to Prayer, with parable of the Friend at Midnight (Luke 11:1-13); parable of the Unjust Steward (Luke 16:1-13); teaching as to Offences, Faith, Service (Luke 17:1-10); third prediction of His Death and Resurrection (Matthew 20:17-19, Mark 10:32-34, Luke 18:31-34); talk about Faith suggested by the Withered Fig-tree (Matthew 21:20-22, Mark 11:20-26); talk following the Washing of the Disciples’ Feet (John 13:12-20); institution of the Lord’s Supper (Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20); after the resurrection, talk with the Two Disciples on the way to Emmaus (Luke 24:17-27); with the Apostles, Thomas absent (Luke 24:36-49, John 20:19-25); talk with some of the Apostles at the Sea of Galilee (John 21:4-23); the Great Commission (Matthew 28:16-19). But of the longer discourses with the chosen few we have the following: the Mission and Instruction of the Twelve (Matthew 10:1-42, Mark 6:7-13, Luke 9:1-6); on Humility, Offences, Forgiveness (Matthew 18:1-35, Mark 9:33-50, Luke 9:46-50); discourse on the Mount of Olives on His Second Coming and the Final Judgment (Matthew 24, 25, Mark 13, Luke 21:7-36); the Farewell Discourse and Prayer (John 14-17). Here we have: the beginning of His ministry (Matthew 4:17, Mark 1:14-15, Luke 4:14-15); the sermon at Nazareth (Luke 4:16-28); the first preaching tour in Galilee (Matthew 4:23-24, Mark 1:39, Luke 4:44); at Capernaum (Mark 2:1-2; Mark 2:13); the second preaching tour in Galilee (Luke 8:1-3); at Nazareth again (Matthew 13:54-58, Mark 6:1-6); the third preaching tour in Galilee (Matthew 9:35-38, Mark 6:6); a tour alone after sending out the Twelve (Matthew 11:1); teaching and journeying (Luke 13:10; Luke 13:22, cf. Matthew 19:1, Mark 10:1); teaching in the Temple (Mark 11:17 f. Of these there are a great number and variety, spoken sometimes to great multitudes, sometimes to groups, but publicly: on Blasphemy (Matthew 12:22-37, Mark 3:19-30); on Signs (Matthew 12:38-45); latter part of discourse on Eating with Unwashen Hands, and Traditions (Matthew 15:1-20, Mark 7:1-23); on Signs again (Matthew 16:1-4, Mark 8:11-12); on Demons and Signs again (Luke 11:14-36); on Confession, Worldliness, Watchfulness (Luke 12); on Repentance, with parable of the Barren Fig-tree (Luke 13:1-9); on the Good Shepherd (John 10:1-18); on His Messiahship and Relations with the Father (John 10:22-38); Sabbath Healing, parables of Mustard Seed and Leaven (Luke 13:10-21); on the Salvation of the Elect (Luke 13:23-30); Lament over Jerusalem (Luke 13:34-35); on Counting the Cost of Following Him (Luke 14:25-35); reproof of the Pharisees, with parable of the Rich Man and Lazarus (Luke 16:14-31); on the Coming of the Kingdom (Luke 17:20-37); on Prayer, with parables of the Importunate Widow, and of the Pharisee and Publican (Luke 18:1-14); the colloquies with His critics in the Temple, on His Authority, on the Tribute to Caesar, on the Resurrection, on the Great Commandment, on the Son of David (Matthew 21:23 to Matthew 22:46, Mark 11:27 to Mark 12:37, Luke 20); remarks on Belief and Unbelief (John 12:44-50). (Matthew 13:1-53, Mark 4:1-34, Luke 8:4-16); discourse in the synagogue at Capernaum on the Bread of Life (John 6:22-65); colloquy in the Temple on His Mission (John 7, 8); second great group of parables, the Lost Sheep, etc. (Luke 15:1 to Luke 17:10); last public discourse, Denunciation of the Pharisees (Matthew 23:1-39, Mark 12:38-40, Luke 20:45-47)

- Thus (a) we read of our Lord taking the sick person by the hand, as in the case of Simon’s wife’s mother (Mark 1:31 and || Mt. ), Jairus’ daughter (Mark 5:41 and || Mt. ), and the child with the dumb spirit (Mark 9:27). Swete (on Mark 9:27) suggests that this gesture was used when great exhaustion had preceded. (c) Jesus stretched forth His hand to heal, and touched or laid hands on the sick, as in the case of the leper in Mark 1:41 (and || Mt. The healings by anointing would also involve a touch, as by the Twelve (Mark 6:13), or in the case of the blind man anointed with clay (John 9:6); cf. Similarly we read of the sick touching Jesus,—the woman with the issue oMar_5:27(Mark 5:27 and || Mt. ), the sick at Gennesaret and the neighbMar_6:56(Mark 6:56 and || Mt. , Acts 13:3, Acts 19:6 and Acts 9:12, Acts 28:8; the last two are cases of healing, (d) Jesus laid on hands to bless, as in the case of the little children (Mark 10:16 and || Mt. of our Lord’s taking children in His arms (Mark 9:36; Mark 10:16 ἐναγκαλισάμενος), a gesture ascribed to Him in Mk. In another way we read of Jesus’ blessing with a gesture of the hand, as at the Last Supper (λαβὠν—εὐλογήσας, Mark 14:23) and at the meal at Emmaus (Luke 24:30; Luke 24:35). Mark 10:52 with Matthew 20:34); but in some cases, at least, Jesus healed in absence. The following are examples of cases where apparently no gesture was used: the paralytic (Mark 2:10 and || Mt. ), the man with the withered hand (Mark 3:5 and || Mt. Jesus looked up to heaven at the miracle of the feeding of the five thousand (Mark 6:41 and || Mt. ), in His last prayer before going to Gethsemane (John 17:1), at the healing of the deaf man with an impediment (Mark 7:34), and the raising of Lazarus (John 11:41). Mark both Greek and Coptic, Abyssinian (or Ethiopia), St. In Mark 3:5 it conveys His righteous anger (|| Lk. In Mark 3:34; Mark 10:27 (and || Mt. In Mark 10:21 it is a mark of love; here, as so often, St. Mark alone relates the feelings of our Lord’s human soul. The glance to emphasize truth must also be understood where we expressly read of Jesus’ ‘turning’ to those whom He is addressing (Mark 8:33, Luke 7:9; Luke 9:55 etc. On the other hand, no special significance must be attached to passages where our Lord’s ‘look’ is mentioned, but where it was merely that He might see, as Mark 5:32 (and || Mt. (c) The gesture of kneeling or prostration is mentioned only once of our Lord, in Gethsemane (Mark 14:35 and || Mt. As standing was the usual attitude for prayer* [Note: Our Lord sat to teach, the usual custom (" translation="">Matthew 5:1, " translation="">Mark 4:1, " translation="">Luke 4:20; " translation="">Luke 5:3, " translation="">John 8:2, cf. ] (Mark 11:25, where see Swete’s note, Luke 18:11; Luke 18:13), we must interpret this kneeling or prostration as specially signifying deep distress, as in the early Church it signified special penitence, being forbidden by the 20th canon of Nicaea on festival occasions like Sundays and Eastertide (so Tertullian, de Cor. We read of many thus kneeling to Jesus—the leper (Mark 1:40 and || Mt. ), demoniacs (Mark 3:11; Mark 5:6), Jairus (Mark 5:22 and || Mt. ), the Syrophœnician woman (Mark 7:25 and || Mt. ), the rich young man (Mark 10:17), the blind man (John 9:38), Mary of Bethany (John 11:32), the lunatic’s father (Matthew 17:14, not || Mk. Peter at the miraculous draught of fishes (Luke 5:8), and so the soldiers in derision (Mark 15:19 and || Mt. (d) A gesture to emphasize speech may probably be understood in Mark 12:29 where it may be that Jesus pointed to the scribe’s phylactery, which contained the words, ‘Hear, O Israel,’ etc. Jesus sighed at weakness of faith (Mark 7:34; Mark 8:12), and groaned (or was moved with indignation, ἐνεβριμήσατο), shuddered (ἐτάραξεν ἑαυτόν), and wept at Lazarus’ grave (John 11:33; John 11:35; John 11:38); He shuddered at the thought of the betrayal (John 13:21), and wept over Jerusalem (Luke 19:41 ff. But we find such expressive gestures as shaking off the dust (Mark 6:11 and || Mt. Genesis 37:29; Genesis 37:34, Joel 2:13); in the Gospels we find it mentioned only of Caiaphas (Mark 14:63 and || Mt. ); in Acts (Mark 14:14) only of Paul and Barnabas at Lystra. Wagging the head was the derisive gesture of the passers-by at the Crucifixion (Mark 15:29 and || Mt. Lastly, we notice the kiss as the sign of love, real or feigned, as in the case of the sinful woman (Luke 7:45), of Judas (Mark 14:45 and || Mt. It is true that the kiss was the ordinary way of greeting a Rabbi (see Swete on Mark 14:45), but in all these cases much more than ordinary courtesy is intended by the gesture, and probably καταφιλεῖν in these passages means ‘to kiss fervently,’ or (in the case of Judas) ‘ostentatiously

- in Mark 9:49 ), is used (a) literally in Matthew 5:13 (2nd part); Mark 9:50 (1st part, twice); Luke 14:34 (twice); (b) metaphorically, of "believers," Matthew 5:13 (1st part); of their "character and condition," Mark 9:50 (2nd part); of "wisdom" exhibited in their speech, Colossians 4:6 . So in Scripture, it is an emblem of the covenant between God and His people, Numbers 18:19 ; 2 Chronicles 13:5 ; so again when the Lord says "Have salt in yourselves, and be at peace one with another" (Mark 9:50 ). To refuse God's provision in Christ and the efficacy of His expiatory sacrifice is to expose oneself to the doom of being "salted with fire," Mark 9:49 . ... B — 1: ἁλίζω (Strong's #233 — Verb — halizo — hal-id'-zo ) akin to A, signifies "to sprinkle" or "to season with salt," Matthew 5:13 ; Mark 9:49 (see under A). " ... C — 2: ἄναλος (Strong's #358 — Adjective — analos — an'-al-os ) denotes "saltless" (a, negative, n, euphonic, and A), insipid, Mark 9:50 , "have lost its saltness," lit

- A — 1: ξηρός (Strong's #3584 — Adjective — xeros — xay-ros' ) is used (a) naturally, of "dry" land, Hebrews 11:29 ; or of land in general, Matthew 23:15 , "land;" or of physical infirmity, "withered," Matthew 12:10 ; Mark 3:3 ; Luke 6:6,8 ; John 5:3 ; (b) figuratively, in Luke 23:31 , with reference to the spiritual "barrenness" of the Jews, in contrast to the character of the Lord. 1, "to dry, dry up, make dry, wither," is translated "dried" (of physical infirmity), in Mark 5:29 ; of a tree, in the AV of Mark 11:20 (RV, "withered away"); of water, in Revelation 16:12 . It is translated "ripe" (RV, "overripe") in Revelation 14:15 , of a harvest (used figuratively of the gathered nations against Jerusalem at the end of this age); "pineth away," in Mark 9:18

- 1: ἐπιράπτω (Strong's #1976 — Verb — epirapto | epirrhapto — ep-ir-hrap'-to ) (epi, "upon," rhapto, "to sew or stitch"), is used in Mark 2:21

- Honorable mention is made of this woman in her attendance on the Lord Jesus, Mark 15:40; Mar 16:1

- We have his history, and a very interesting history it is, Mark 10:46, etc

- Compare Mark 15:40 . James was of Bethsaida in Galilee, and left his earthly occupation to follow Christ, Mark 1:29,20 . ... James and John were originally fishermen, with Zebedee their father, Mark 1:19 . For this reason, or because of their zeal and energy as ministers of Christ, the name of Boanerges, or sons of thunder, was afterwards given to them, Mark 3:17 . Together with Peter they appear to have enjoyed special honors and privileges among the disciples, Mark 1:29 5:37, 9:2, 13:3, 14:33, Luke 8:51 . ... Another apostle, son of Alphaeus, or Cleophas, Matthew 10:3, Mark 3:18, Luke 6:15 . His mother's name was Mary, (3) and his brethren were Joses and Judas, (3) Matthew 27:56, Mark 15:40 . The gospels repeatedly mention James, Joses, Juda, and Simon, as "brothers" of our Lord, and speak in the same connection of his "mother" and his "sisters," Matthew 12:46 13:56, Mark 3:31, 6:3, Luke 8:19 ; moreover, the inspired writers expressly distinguish the brothers of Christ from the apostles both James the Less and Jude, John 2:12 7:3-10 Acts 1:13,14 , thus furnishing strong reasons, as many believe, for the opinion that James the Just was literally a brother of our Lord

- ” See Mark 1:19-20 ). His wife, Mary, also followed Jesus and ministered to Him (Mark 15:40-41 )

- John 18:1; Mark 14:26; Luke 22:39. Matthew 26:36; Mark 14:32; John 18:2

- Joel 2:28; Acts 2:16; Mark 16:17; comp. Matthew 10:19-20; Mark 13:11

- 1: ἔχω (Strong's #2192 — Verb — echo — ekh'-o ) "to have," is rendered "could" in Mark 14:8 , "she hath done what she could," lit. ... 2: ἰσχύω (Strong's #2480 — Verb — ischuo — is-khoo'-o ) "to have strength," is translated in Mark 14:37 "couldest thou not

- ἑνεβριμήσατο and ἐμβριμώμενος, from ἐμβριμάομαι to snort in, to be very angry, to be moved with indignation, Mark 14:5; sternly to charge, Matthew 9:30, Mark 1:43); He was disturbed inwardly by pity for the mourners, by grief at their hopeless view of death, and by disappointment at their lack of trust in Him. His feeling found expression in tears (Mark 1:35). When restoring hearing and speech by the unusual means of putting His hands in the ears and touching the tongue, prayer, and the word ‘Ephphatha,’ He sighed (ἐστέναξεν, Mark 7:34). Soon after, when asked for a sign, He ‘sighed deeply in spirit’ (ἀναστενάξας τῷ πνεύματι, Mark 8:12), distracted by His desire to win the nation and His purpose not to use any illegitimate means (cf. He withdrew for prayer after the first Sabbath of healing in Capernaum (Mark 1:35), after the cleansing of the leper (Luke 5:16), and after dismissing the multitude which He had fed (Mark 6:46). This experience was not confined to one occasion, for, as Luke (Luke 4:13) states, the tempter ‘departed from him for a season,’ and it is not improbable even that the narratives of the Temptation (Matthew 4:1-11, Mark 1:12-13, Luke 4:1-13) bring together a series of trials, separated by intervals of time. Gethsemane must also be regarded as a time of temptation (Matthew 26:41, Mark 14:38; cf. His dread of encouraging curiosity or wrong belief by His miracles (John 4:48) came in conflict with His desire to help and comfort; and when the Evangelists call attention to compassion as the motive of His performing a miracle, we may conclude that there had been such a struggle of soul (Matthew 14:14; Matthew 15:32; Matthew 20:34, Mark 1:41, Luke 7:13). So also this feeling of sympathy came in conflict with His desire for rest and privacy (Matthew 9:30, Mark 1:44; Mark 6:31). ... What struggles of soul must have resulted from the thwarting of His love and grace by the misunderstanding or unbelief of His relatives (Mark 3:31-35), His disciples (Matthew 15:17; Matthew 16:9; Matthew 26:31, Mark 14:27), His fellow-townsmen (Mark 6:6), and the Jerusalem which He so loved that He wept over it (Luke 13:34; Luke 19:41)! He strove to turn Judas from his betrayal (John 6:70, Matthew 17:22; Matthew 26:23, John 13:27, Luke 22:48), and to save Peter from his denial (Luke 22:32)

- (5) For the word "rising," which is used to translate the verbs anatello in Mark 16:2 , and anistemi, in Mark 9:10 , see under ARISE , Nos. (7) Epanistamai, "to rise up against," occurs in Matthew 10:21 ; Mark 13:12

- A — 1: ἀπολύω (Strong's #630 — Verb — apoluo — ap-ol-oo'-o ) "to let loose from, let go free" (apo, "from," luo, "to loose"), is translated "is divorced" in the AV of Matthew 5:32 (RV, "is put away"); it is further used of "divorce" in Matthew 1:19 ; 19:3,7-9 ; Mark 10:2,4,11 ; Luke 16:18 . The Lord also used it of the case of a wife putting away her husband, Mark 10:12 , a usage among Greeks and Romans, not among Jews. aphistemi, "to cause to withdraw"), denotes, in the NT, "a writing or bill of divorcement," Matthew 5:31 ; 19:7 ; Mark 10:4

- Peter's resorting there immediately upon his release (Acts 12:12) shows her tried steadfastness and implies a bond of intimacy with her; so that he calls Mark his "son" (1 Peter 5:13). Mark doubtless derived some of the straightforward, decided character which appears in his Gospel from her influence

- Simon the brother of our Lord (Matthew 13:55, Mark 6:3). Simon the Zealot (see Cananaean), one of the twelve Apostles (Mark 3:18 ||). Simon ‘the leper,’ in whose house the anointing of our Lord by Mary of Bethany took place (Matthew 26:6, Mark 14:3)

- Father of apostle called James the Less to distinguish him from James, the son of Zebedee and brother of John (Matthew 10:3 ; Mark 3:18 ; Luke 6:15 ; Acts 1:13 ). Mark 15:40 says James' mother, Mary, was with Jesus' mother at the cross. The father of the apostle Levi (Mark 2:14 )

- 1: πνίγω (Strong's #4155 — Verb — pnigo — pnee'-go ) is used, in the Passive Voice, of "perishing by drowning," Mark 5:13 ; in the Active, "to seize a person's throat, to throttle," Matthew 18:28 . Mark 5:13 , above). , by crowding, Matthew 13:22 ; Mark 4:7,19 ; Luke 8:14

- 1: σπαράσσω (Strong's #4682 — Verb — sparasso — spar-as'-so ) denotes "to tear, rend, convulse," Mark 1:26 ; 9:20 (in some mss. 1, is used in Mark 9:20 , in the best texts (some have No. ... 4: ῥήσσω (Strong's #4486 — Verb — rhegnumi — hrayg'-noo-mee, hrace'-so ) "to break," is rendered "teareth" in Mark 9:18 , AV (RV, "dasheth

- 1: δύο (Strong's #1417 — Noun — duo — doo'-o ) is rendered "twain" in Matthew 5:41 ; 19:5,6 ; 21:31 ; 27:21,51 ; Mark 10:8 (twice); 15:38; in 1 Corinthians 6:16 ; Ephesians 5:31 , RV (AV, "two"); Ephesians 2:15 ; in Revelation 19:20 , RV (AV, "both"). , "two (and) two," Mark 6:7 (not a Hebraism; the form of expression is used in the papyri); (d) eis duo, "into two," in twain," Matthew 27:51 ; Mark 15:38 (see above)

- The inhabitants of Gadara, in Revised Version "Gerasenes" (Mark 5:1 ; Luke 8:26,37 )

- Mark 6:9 ; Acts 12:8

- ' Mark 5:41

- of and close to the sea of Tiberias, in the land of Gennesareth (Mark 6:45-53; John 6:16-17; John 1:44; John 12:21). of the lake, they entered into a boat to cross to Bethsaida (Mark 6:45), while John says" they went over the sea toward Capernaum. The miracle was wrought in a lonely "desert place," on a rising ground at the back of the town, covered with much "green grass" (Mark 6:39). In Mark 8:10-22 a Bethsaida on the E. Thus, Caesarea Philippi is mentioned presently after, Bethsaida being on the road to it; and the mount of the transfiguration, part of the Hermon range, above the source of the Jordan (Mark 9:2-3); the snow of Hermon suggested the image, "His raiment became white as snow

- The father of James the Apostle ( Matthew 10:3 = Mark 3:18 = Luke 6:15 = Acts 1:13 ), commonly identified with James the Little, son of Mary and brother of Joses or Joseph ( Mark 15:40 = Matthew 27:56 ). The father of Levi the tax-gatherer ( Mark 2:14 ), afterwards Matthew the Apostle and Evangelist ( Matthew 9:9 ; Matthew 10:3 ). It is remarkable that in Mark 2:14 Codex BezÃ¦ and some cursives read James for Levi , and there is a tradition (Chrysost. He was evidently himself a believer; his son Joses, though undistinguished, was evidently a believer also; his son James was an Apostle; his son Matthew was an Apostle and an Evangelist; and his wife Mary was one of the faithful women who stood by the Cross and visited the Sepulchre ( Mark 16:1 )

- As to the other meaning, the RV has "amazement" in Mark 5:42 ; Luke 5:26 , but "astonishment" in Mark 16:8 . " "Amaze" is preferable to "astonish" throughout; (b) in Mark 3:21 ; 2 Corinthians 5:13 it is used with its other meaning of being beside oneself. 2, is used in Mark 1:27 ; 10:24,32 (and Acts 9:6 , AV). The RV has "amazed" in each place; AV, "astonished," in Mark 10:24 . 3, is found in Mark's Gospel only; in Mark 9:15 , "were greatly amazed;" in Mark 14:33 , AV, "were sore amazed;" in Mark 16:5 , RV, "were amazed," AV, "were affrighted;" in Mark 16:6 , RV, "be not amazed," AV, "be not affrighted

- Found in Mark only. Mark 4:26-29. Mark 13:34-36. In Matthew, Mark and Luke only. Matthew 5:15 : Mark 4:21; Luke 8:16. Matthew 9:16; Mark 2:21; Luke 5:36. Matthew 9:17 : Mark 2:22; Luke 5:37. Matthew 13:1-58; Mark 4:1-41; Luke 8:1-56. Matthew 13:1-58; Mark 4:1-41; Luke 13:1-35. Matthew 21:1-46; Mark 12:1-44; Luke 20:1-47. Matthew 24:1-51; Mark 13:1-37; Luke 21:1-38. Found in Mark only. Mark 7:31-37. Mark 8:22-26. In Matthew and Mark only. Matthew 15:1-39; Mark 7:1-37. Matthew 15:1-39; Mark 8:1-38. Matthew 21:1-46; Mark 11:1-33

- have it in Mark 9:3 (AV)

- Matthew 27:46 ; Mark 15:34

- "Save, I beseech thee," or, "Give salvation," a well known form of blessing, Matthew 21:9 ; Matthew 21:15 ; Mark 11:9-10 ; John 12:13

- 1: Φοῖνιξ (Strong's #5405 — Noun Location — tekton — foy'-nix ) denotes any craftsman, but especially a worker in wood, a carpenter, Matthew 13:55 ; Mark 6:3

- To the Jewish name (John) was added, for use in extra-Palestinian circles, the Latin praenomen Mark* [Note: The correct form of the name is Maarcus, Μᾶρκος, not Μάρκος, as in editions of the NT. The son of Mary, a prominent and well-to-do member of the early Christian society (John 18:16-17, Acts 12:12), to whose house the brethren used to resort, Mark had easy introduction to the apostolic cabinet, and probably fell under the influence of the dominating personality of Peter. as the man carrying the pitcher of water, as one of the Seventy, as the young man of Mark 14:51. He is termed ὁ κολοβοδάκτυλος† [Note: Several explanations of this term have been given: (1) that it means ‘deserter’ (Tregelles) and is applied to Mark because of his defection at Perga; but one so honourably remembered would not be so opprobriously nicknamed; (2) that Mark was a Levite and ‘amputasse sibi post fidem pollicem dicitur ut sacerdotio reprobus haberetur’ (Monarchian Prologues [TU xv. -Having displayed practical gifts probably in the famine relief work in Judaea , Mark returned to Syria with Paul and Barnabas and was chosen to journey with them (Acts 12:25; Acts 13:5). Chase, article ‘Mark (John)’ in Hasting's Dictionary of the Bible (5 vols) ). After the Jerusalem Council, when the two colleagues contemplated a return visit to their churches (Acts 15:36), Paul came into sharp collision with Barnabas, who wished again to take his cousin Mark with them, and they separated. Barnabas and Mark sailed for Cyprus, probably as unauthorized evangelists, while Paul with Silas left for Syria under the official benediction (παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν). Mark, too, was a Hellenist and had Cyprian blood in his veins. Mark may then have passed to Egypt, and traditions certainly point that way. Though their details will not precisely fit, we may possibly regard Mark as the founder of the Christian Church in Alexandria and as its first bishop. -Shall we say, then, that Mark returned from his Egyptian journey, his spurs won? He reappears in Paul’s favour and serves under his direction. Is there just a touch of Paul’s old distrust of Mark in the hypothetical phrase? He does not seem to have actually reached Colossae. The ageing Apostle needed just such personal services as Mark was specially fitted to give. -Assuming the genuineness of 1 Peter, we next find Mark, probably after the death of Paul, again in close touch with Peter. This apostle had helped to form Mark’s early impressions by his visits to Mary’s house, and claimed him by the affectionate title of son (υἱός), if indeed he was not a spiritual son (τέκνον). Now, if tradition be correct, he was destined to furnish Mark’s mind with a treasure that has enriched the whole Christian Church. For this task of dragoman Mark was eminently suited. As Peter preached Mark took mental note of his reminiscences of Jesus, and thence grew that memoir which is, or has become in expanded forms, the Second Gospel. Origen would even make Peter responsible for personal oversight of the work, but Irenaeus is probably right in stating that it was after Peter’s death that Mark wrote down the memoirs (cf. -Later legend has been busy with the name of Mark. Italy, and from this springs Mark’s association with Venice (notably the Church of St. Mark). Mark2, 1902, pp. 40-47; articles ‘Mark, St. ’ in Encyclopaedia Britannica 11, ‘Mark (John)’ in Hasting's Dictionary of the Bible (5 vols) , and ‘Mark’ in Encyclopaedia Biblica ; T

- The brother of Alexander and son of Simon of Cyrene ( Mark 15:21 only). Mark, who probably wrote in Rome

- Matthew 6:27-28 ; Matthew 6:31 ; Matthew 6:34 ), in Matthew 10:19 , in Mark 13:11 , and in Luke 12:11 ; Luke 12:22 ; Luke 12:25-26 the Eng. ’ Thus Mark 13:11 ‘Take no thought beforehand’ does not mean do not think or plan

- (Matthew 6:33 ; Mark 1:14,15 ; Luke 4:43 ) = "kingdom of Christ" (Matthew 13:41 ; 20:21 ) = "kingdom of Christ and of God" (Ephesians 5:5 ) = "kingdom of David" (Mark 11:10 ) = "the kingdom" (Matthew 8:12 ; 13:19 ) = "kingdom of heaven" (Matthew 3:2 ; 4:17 ; 13:41 ), all denote the same thing under different aspects, viz

- 1: ἰχθύς (Strong's #2486 — Noun Masculine — ichthus — ikh-thoos' ) denotes "a fish," Matthew 7:10 ; Mark 6:38 , etc. 1, "a little fish," Matthew 15:34 ; Mark 8:7

- A — 1: πυρετός (Strong's #4446 — Noun Masculine — puretos — poo-ret-os' ) "feverish heat" (from pur, "fire"), hence, "a fever," occurs in Matthew 8:15 ; Mark 1:31 ; John 4:52 ; Acts 28:8 ; in Luke 4:38 , with megas, "great, a high fever;" ver. ... B — 1: πυρέσσω (Strong's #4445 — Verb — puresso — poo-res'-so ) signifies "to be ill of a fever" (akin to A), Matthew 8:14 ; Mark 1:30

- Thrice mentioned in Scripture: Mark 5:20, which shows that it was around Gadara (Mark 7:31; Matthew 4:25)

- Matthew 14:25 ; Matthew 24:43 ; Mark 6:48 ; Mark 13:35 ; Luke 12:38

- Matthew 9:9 ; Matthew 10:3 ; Mark 3:18 ; Luke 6:15 ; Acts 1:13 . He is called LEVI in Mark 2:14 ; Luke 5:27,29

- 1: ἔξωθεν (Strong's #1855 — Adverb — exothen — ex'-o-then ) an adverb formed from exo, "without," properly signifies "from without," Mark 7:18 (in Mark 7:15 it is used as a preposition); with the article it is equivalent to a noun, "the outside," Matthew 23:25 (for ver

- Mark 10:45-52. According to some writers, our Lord healed one of these (as in Luke) on entering Jericho, and another (Bartimeus, as in Mark) on leaving it; and Matthew has, with characteristic brevity in recording miracles, combined both these in one

- Matthew 21:17; Mark 11:11-12. It was the home of Simon, Mark 14:3, the place where Lazarus was raised from the dead

- Matthew 4:25; Mark 5:20; Mark 7:31

- 1: αὐλή (Strong's #833 — Noun Feminine — aule — ow-lay' ) "a court," most frequently the place where a governor dispensed justice, is rendered "hall" in Mark 15:16 ; Luke 22:55 , AV (RV, "court"). ... 2: πραιτώριον (Strong's #4232 — Noun Neuter — praitorion — prahee-to'-ree-on ) is translated "common hall" in Matthew 27:27 , AV (RV, "palace"); "Praetorium" in Mark 15:16 ; "hall of judgment" or "judgment hall" in John 18:28,33 ; 19:9 ; Acts 23:35 (RV, "palace," in each place); "praetorian guard," Philippians 1:13 (AV, "palace")

- 1: θλίβω (Strong's #2346 — Verb — thlibo — thlee'-bo ) "to press," is rendered "throng," Mark 3:9 . 1), a strengthened form, is used in Mark 5:24,31

- 1: μνημεῖον (Strong's #3419 — Noun Neuter — mnemeion — mnay-mi'-on ) is almost invariably rendered "tomb" or "tombs" in the RV, never "grave," sometimes "sepulchre;" in the AV, "tomb" in Matthew 8:28 ; 27:60 ; Mark 5:2 ; 6:29 . ... 2: μνῆμα (Strong's #3418 — Noun Neuter — mnema — mnay'-mah ) rendered "tombs" in Mark 5:3,5 ; Luke 8:27 : see GRAVE , No

- 1: ξηραίνω (Strong's #3583 — Verb — xeraino — xay-rah'ee-no ) "to dry up, parch, wither," is translated "to wither," (a) of plants, Matthew 13:6 ; 21:19,20 ; Mark 4:6 ; 11:20 , RV (AV, "dried up"),21; Luke 8:6 ; John 15:6 ; James 1:11 ; 1 Peter 1:24 ; (b) of members of the body, Mark 3:1 , and, in some texts, 3

- In Mark 5:30 , Luke 6:19 ; Luke 8:46 the word ‘virtue’ is used with the antiquated meaning of ‘power,’ or ‘powerful influence’ (Gr

- (See Matthew 15:39 and Mark 8:10)...

- Sons of thunder, a surname given by our Lord to James and John (Mark 3:17 ) on account of their fervid and impetuous temper (Luke 9:54 )

- The spare room on the upper floor of an Eastern dwelling (Mark 14:14 ; Luke 22:11 )

- ) occurs only twice in the New Testament (Mark 10:51 , A

- 1: ἐλαύνω (Strong's #1643 — Verb — elauno — el-ow'-no ) "to drive," is used of "rowing" or sailing a boat, Mark 6:48 ; John 6:19

- In the East pitchers were usually carried on the head or shoulders (Genesis 24:15-20 ; Judges 7:16,19 ; Mark 14:13 )

- ‘to list’ occurs in Matthew 17:12 , Mark 9:13 , John 3:8 , James 3:4

- ARIMATHÃA ( Matthew 27:57 , Mark 15:43 , Luke 23:51 , John 19:38 )

- 1: μόδιος (Strong's #3426 — Noun Masculine — modios — mod'-ee-os ) was a dry measure containing about a peck, Matthew 5:15 ; Mark 4:21 ; Luke 11:33

- Place of figs, a little village at the eastern foot of the Mount of Olives, near to Bethany, Matthew 21:1 ; Mark 11:1 ; Luke 19:29

- —Of (a) supernatural causes (1) the first, an all-inclusive cause, was the Divine will (John 10:18), recorded beforehand in OT Scriptures (Matthew 26:54, Mark 14:21, Luke 22:37; Luke 24:25 f. It is at the same time clear, from Christ’s anxiety to avoid publicity (Matthew 12:16, Mark 7:36; Mark 8:26 etc. (1) Many trials arose from the imperfections of His disciples; their dulness (Mark 8:15 ff; Mark 9:32, Luke 24:25), spiritual powerlessness (Matthew 17:16 f. ), false zeal (Matthew 15:23; Matthew 16:23, Mark 9:38, Luke 9:54), mistaken aims (Mark 9:5; Mark 10:35 ff. , Luke 22:24), and discreditable falls (Matthew 26:56, Mark 14:66 ff. But (2) most arose from Christ’s rejection by ‘His own’ (John 1:11, Matthew 23:37, Mark 12:6 ff. , John 5:43; John 19:15) from motives (which He well perceived, Matthew 9:4; Matthew 12:25, Mark 9:33 f. , Mark 15:15), gain (Matthew 26:14 f. , Mark 10:22, Luke 16:14), envy (Matthew 21:38; Matthew 27:18, John 12:10), and hate (Luke 19:14, John 7:7; John 15:18; John 15:24); a rejection characterized in its display by indifference (Luke 14:18 ff. , John 5:15), contradiction (John 8:13), insult (Matthew 10:25; Matthew 12:24, Mark 15:32, Luke 7:34; Luke 22:63; Luke 23:11, John 8:48; John 9:24), treachery (Luke 11:53; Luke 20:20; Luke 22:48), injustice (Mark 14:55 f. The emotions of His mind (Mark 3:5; Mark 7:34; Mark 10:14, Luke 19:41, John 11:35) and spirit (Luke 10:21, John 11:33; John 13:21) were evident from their outward traces, as well as from His own statements (Matthew 15:32, Luke 22:15, John 11:15). On two occasions He referred to those of His soul (John 12:27, Mark 14:34). That this capability of suffering was not counteracted by the exercise of miraculous power is proved by His reference to His ‘temptations’ (Luke 22:28), by His prediction of sufferings on the part of His disciples similar generally to His own (Mark 10:38 f. ), or to lessen His torments even by ordinary means (Mark 15:23), by His craving for the support of human sympathy (Mark 14:33 ff. , Matthew 26:2, Mark 14:18; Mark 14:30, Luke 9:22; Luke 9:44; Luke 12:50; Luke 13:33; Luke 17:25; Luke 22:37 etc. (3) Above all, the relation between the Passion of Christ and the sin of the world (John 1:29), symbolized by the supernatural darkness, laid on Him that infinite woe, almost amounting to despair (Mark 15:33 f. Numerous instances might be given of the sympathy of Christ with human nature in its aspirations (Mark 10:21; Mark 10:38 ff. ), weariness (Matthew 11:28, Mark 6:31), misery (Matthew 8:3), and shame (Matthew 11:19, Luke 15:1 f. To Him, therefore, as ‘Son of Man,’ ideally as well as actually, is given authority to exercise pardon (Mark 2:10), legislation (Mark 2:28), and judgment (John 5:27). It may be summed up in the words ‘forgiveness’ (Matthew 26:28), ‘redemption’ (Mark 10:45), and ‘removal of sin’ (John 1:29); to which, in John 11:50 ff. At the same time He declared a complementary truth, namely, the Divine preservation of His ‘own sheep’ (John 10:28 f, John 17:12, John 18:9, Mark 13:22), a privilege commonly described as the ‘perseverance of the elect

- Matthew 15:37 ; Matthew 16:10 ; Mark 8:8,20 . ' Matthew 14:20 ; Matthew 16:9 ; Mark 6:43 ; Mark 8:19 ; Luke 9:17 ; John 6:13

- Wife of Zebedee; among the "women who followed Jesus from Galilee, ministering unto Him" (Matthew 27:55-56; compare Mark 15:40). Size was at His crucifixion, "beholding afar off," when even her sons had withdrawn; and at His sepulchre by early dawn (Mark 16:1). 18:5, section 4; Matthew 14:6; Mark 6:22)

- He belonged to Bethsaida of Galilee ( John 1:44 ), the harbour-town of Capernaum (see Bethsaida), and was a fisherman on the lake in company with Simon ( Matthew 4:18 = Mark 1:16 ), whose home he also shared ( Mark 1:29 ). He brought his brother Simon to the newly found Messiah ( John 1:41 ), thus earning the distinction of being the first missionary of the Kingdom of heaven; and it seems that, like the favoured three, he enjoyed a special intimacy with the Master ( Mark 13:3 )

- A — 1: ἐγγύς (Strong's #1451 — adverb — engus — eng-goos' ) "nigh" or "near," is translated in both ways in Matthew 24:32,33 ; Mark 13:28,29 , AV (RV, "nigh" in both); in Acts 1:12 , with echon, present participle neuter of echo, "to have," RV, "nigh unto . ... C — 1: παρά (Strong's #3844 — Preposition — para — par-ah' ) "beside, alongside of," is translated "night unto" in Matthew 15:29 ; in Mark 5:21 , RV, "by" (AV, "nigh unto"). ... Note: In Mark 5:11 , AV, pros, "towards, on the side of," is translated "night unto (the mountain)," RV, "on (the mountain) side;" the swine were not simply "near" the mountain

- Besides its literal sense (Luke 5:2 ), this word is also applied by our Lord to his disciples in a figurative sense (Matthew 4:19 ; Mark 1:17 )

- (See also Acts 7:54 ; Mark 9:18

- Son of Timaeus, one of the two blind beggars of Jericho (Mark 10:46 ; Matthew 20:30 )

- Mark 6

- ) Marked with red

- 1: ἄνιπτος (Strong's #449 — Adjective — aniptos — an'-ip-tos ) "unwashed" (a, negative, nipto, "to wash"), occurs in Matthew 15:20 ; Mark 7:2 (ver

- A place near Bethany, Matthew 21:1; Mark 11:1; Luke 19:29, and possibly west of that place

- The ‘pillow’ of Mark 4:38 (AV [Note: Authorized Version

- 1), is found seven times in Matthew, five in Mark, two in John, and in these places only in the NT (some mss. have it in Mark 11:11 , see B). , Mark 1:32 (cp. , Matthew 20:1 ), is used practically as a noun in Mark 11:11 , lit. , "the hour being at eventide;" Mark 11:19 ; 13:35 ; in Matthew 28:1 it is rendered "late on," RV, for AV, "in the end of

- circumcision as a sign of the covenant); (3) as an ‘indication’-Matthew 26:48 (Judas’ kiss), Luke 2:12 (to the Shepherds) Luke 2:34 (the child Jesus set for a sign); (4) hence for some wonderful indication-Matthew 24:3; Matthew 24:30, Mark 13:4 (of Christ’s Coming), Matthew 16:1; Matthew 16:4, Mark 8:11, Mark 16:17; Mark 16:20, Luke 11:15; Luke 11:29 (to show Christ’s power), Matthew 16:3 (signs of the times) Matthew 16:4 (sign of Jonah), 1 Corinthians 14:22 (tongues and prophesying as a sign of the power of Christianity); and therefore for a ‘miracle’ or wonderful deed which has instruction as its object

- It is used adjectivally to describe the Jewish people in transferring their affections from God, Matthew 12:39 ; 16:4 ; Mark 8:38 . ... A — 3: μοιχεία (Strong's #3430 — Noun Feminine — moicheia — moy-khi'-ah ) "adultery," is found in Matthew 15:19 ; Mark 7:21 ; John 8:3 (AV only). ... B — 1: μοιχάω (Strong's #3429 — Verb — moichao — moy-khah'-o ) used in the Middle Voice in the NT, is said of men in Matthew 5:32 ; 19:9 ; Mark 10:11 ; of women in Mark 10:10 . 1); Matthew 19:18 ; Mark 10:19 ; Luke 16:18 ; 18:20 ; John 8:4 ; Romans 2:22 ; 13:9 ; James 2:11 ; in Revelation 2:22 , metaphorically, of those who are by a Jezebel's solicitations drawn away to idolatry

- Mark 13:35) parts. just before dawn (Matthew 14:25, Mark 6:48); (b) in His remarks upon the uncertainty and unexpectedness of the Presence (παρουσία) of the Son of Man (Matthew 24:43, Luke 12:38). —The duty of constant watchfulness (γρηγορεῖν) and vigilance (ἀγρυπνεῖν) is insisted upon by our Lord in two main connexions: (a) in regard to the particular, immediate need for it on the night of the Betrayal (Matthew 26:38; Matthew 26:40-41, Mark 14:34; Mark 14:38) and (b) in regard to the general attitude of disciples who await their Lord’s Return (Matthew 24:42-43, Mark 13:33-34; Mark 13:37, Luke 12:37; Luke 12:39; Luke 21:36)

- ... Jesus commissioned His disciples to continue His basic ministry, including healing (Matthew 10:5-10 ; Mark 6:7-13 ; Luke 9:1-6 ). Speaking to the woman who was hemorrhaging Jesus said, “thy faith hath made three whole” (Mark 5:34 ; compare Matthew 9:29 ). Jesus stated to the father of the sick boy that healing was possible if people had faith, and the man responded, “Lord, I believe; help thou mine unbelief” (Mark 9:23-24 ). And his servant was healed in the selfsame hour” (Matthew 8:10 ,Matthew 8:10,8:13 ; compare Mark 2:5 ). When Jesus was in Nazareth He bypassed the unbelief of some (Mark 6:5 ). Healing also seems to have occurred as people touched either Jesus or His garments: the woman with the hemorrhage (Mark 5:27 ,Mark 5:27,5:29 ), and at other times in His ministry (Mark 6:56 ). ... In three instances Jesus used saliva alone or with mud, a common healing medium in that day: with a deaf and speech afflicted man (Mark 7:33 ) and with blind men (Mark 8:23 ; John 9:6-7 ). ... Apparently Jesus used oil, for when He sent out His disciples they “ cast out many devils, and anointed with oil many that were sick, and healed them” (Mark 6:13 ). Similar situations are recorded in Matthew 14:14 ; Mark 1:40-42 ; and Matthew 20:30-34 . ... 2) Jesus spoke of doctors in a positive way as He compared those in good health who have no need of a physician with those who do, (Matthew 9:12 ; Mark 2:17 ; Luke 5:31 )

- The enemies of Jesus tried to ‘catch Him in talk’ (Mark 12:13, Luke 11:54) by the questions they put to Him. ‘How is it that ye sought me?’ (Luke 2:49); He ‘marvelled because of their unbelief, in Nazareth (Mark 6:6); He was disappointed at the dulness of understanding of His disciples (Matthew 15:17; Matthew 16:9; Matthew 16:11) and of His hearers in Jerusalem (John 8:43), and at the unbelief of His generation (Mark 8:12). He was disappointed in His desire for rest with His disciples (Mark 6:31; Mark 6:34), and for secrecy (Mark 7:24-25). He expected to find fruit on the barren fig-tree (Mark 11:13). His state in Gethsemane was one of amazement (Mark 14:33); there was an element in the doom He looked forward to that He could not understand, and had not looked for. The multitudes marvelled at His teaching, His healing, His forgiveness of sins, His wisdom in answering the questions of His opponents, and His grace in preaching the gospel (Mark 1:22; Mark 1:27, Matthew 7:28-29, Mark 2:12; Mark 5:20; Mark 5:42, Matthew 9:8; Matthew 9:33; Matthew 12:23, Luke 9:43; Luke 7:49, Matthew 22:22, Luke 20:26; Luke 4:22). His disciples were astonished at His command over the storm (Mark 6:51), His teaching regarding the rich (Matthew 19:25), and the curse on the fig-tree (Matthew 21:20). His disregard of the current customs caused surprise (Luke 11:38, John 4:27), as did the freedom from these He allowed to His disciples (Mark 2:18; Mark 7:5)

- His first enthusiasm to use the new energy afforded the occasion for the temptation in the wilderness (Mark 1:12 ‘straightway the Spirit driveth him forth’). In His call to His disciples, His teaching and healing, His journeyings from place to place in the early Galilaean ministry (Mark 1:17; Mark 1:27; Mark 1:38; Mark 1:41), this mood of enthusiasm is dominant (Luke 4:1). His mood was mistaken for madness by His relatives (Mark 3:21), and His answer regarding His spiritual relationships would not remove their doubt (Mark 3:34-35). We have abundant evidence that He so inspired men in Galilee by His healing, teaching, forgiveness of sins, companionship (Mark 1:27; Mark 1:37; Mark 2:12; Mark 2:19), and attracted many (Mark 3:7; Mark 6:53-56). The people believed Him to be John the Baptist, Elijah, Jeremiah, or one of the prophets (Mark 6:14, Matthew 16:14). That this mood was temporary Jesus recognized in the parable of the Sower (Mark 4:5-6). The flame blazed up again for a moment among the Galilaean pilgrims at the triumphal entry (Mark 11:8; Mark 11:10)

- 1: κεράμιον (Strong's #2765 — Noun Neuter — keramion — ker-am'-ee-on ) "an earthen vessel" (keramos, "potter's clay"), "a jar" or "jug," occurs in Mark 14:13 ; Luke 22:10

- KJV term meaning, “revile,” “deride,” “cast contempt upon,” or “scold using harsh and abusive language” (1 Samuel 25:14 ; 2 Chronicles 32:17 ; Mark 15:29 ; Luke 23:39 )

- Mark 15:37 (a) Here and elsewhere the word should be rendered "Spirit

- Mark 1:44; Luke 5:14

- 1: λαμά (Strong's #2982 — pronoun — lama — lam-ah', lam-mah' ) is the Hebrew word for "Why?" (the variant lema is the Aramaic form), Matthew 27:46 ; Mark 15:34

- The third watch of the night in the Roman system (Mark 13:35 ), thus midnight until 3 a

- (Matthew 13:55 ; Mark 6:3 ) ... Joses Barnabas

- 1: πενθερά (Strong's #3994 — Noun Feminine — penthera — pen-ther-ah' ) denotes "a mother-in-law," Matthew 8:14 ; 10:35 ; Mark 1:30 ; Luke 4:38 ; 12:53 (twice)

- Sound mind, mentally healthy (Mark 5:15 ; Luke 8:35 )

- In Matthew 23:6; Mark 12:39; Luke 14:7-8; Luke 20:46, not in our sense, but "place at table"

- Isaiah 44:5 ; Isaiah 45:4 ; Matthew 10:3 : Mark 3:16,17 ; etc

- Numbers 7:13-85 ; Matthew 14:8,11 ; Mark 6:25,28

- *Note: See the RV of Mark 15:5 ; John 16:23 ; 1 Timothy 6:7 ; in Luke 24:41 , the RV suitably has "anything to eat," for AV, "any meat

- In Matthew 26:69 and Mark 14:66 this word is incorrectly rendered "palace" in the Authorized Version, but correctly "court" in the Revised Version. " In Matthew 27:27 and Mark 15:16 (A

- , "a broad way"), "a street," Matthew 6:5 ; 12:19 (in some texts, Mark 6:56 ); Luke 10:10 ; 13:26 ; 14:21 ; Acts 5:15 ; Revelation 11:8 ; 21:21 ; 22:2 . ... 2: ἄμφοδον (Strong's #296 — Noun Neuter — amphodon — am'-fod-on ) properly "a way around" (amphi, "around," hodos, "a way"), occurs in Mark 11:4 , RV, "the open street" (AV, "where two ways met")

- Hence possibly its preference by the blind man (Mark 10:51) in his natural anxiety to address Jesus with the title of greatest courtesy and respect that he knew. Mark 10:51 (Revised Version NT 1881, OT 1885 following the reading of most authorities), and John 20:16 (ῥαββουνί, Textus Receptus ; ῥαββουνεί, WH [Note: H Westcott and Hort’s text

- (lee' giohn) In the New Testament a collection of demons (Mark 5:9 ,Mark 5:9,5:15 ; Luke 8:30 ) and the host of angels (Matthew 26:53 )

- The region of Decapolis ( Matthew 4:25 , Mark 5:20 ; Mark 7:31 ) was the territory in which these cities were situated; that is (excluding Damascus), roughly speaking, the country S

- The battle of Actium, which he fought with Mark Antony, and which made him master of the empire, happened fifteen years before the birth of Christ. After the defeat of Mark Antony, Herod adhered to Augustus, and was always faithful to him; so that Augustus loaded him with honours and riches

- 1: γονυπετέω (Strong's #1120 — Verb — gonupeteo — gon-oo-pet-eh'-o ) denotes "to bow the knees, kneel," from gonu (see above) and pipto, "to fall prostrate," the act of one imploring aid, Matthew 17:14 ; Mark 1:40 ; of one expressing reverence and honor, Mark 10:17 ; in mockery, Matthew 27:29

- —In the Gospels the word is used in the text of Matthew 27:27 and John 18:28; John 18:33; John 19:9, and in the margin of Mark 15:16. In all cases it is the representative of πραιτώριον (see Praetorium), which was a term wide enough to include what would now be called a guard-room or the barrack-square adjoining (Matthew 27:27, Mark 15:16), as well as the actual place (referred to in the Johannine passages) in which a case was tried and the sentence pronounced

- ... 2: θόρυβος (Strong's #2351 — Noun Masculine — thorubos — thor'-oo-bos ) "a noise, uproar, tumult," is rendered "tumult" in Matthew 27:24 ; Mark 5:38 ; in Matthew 26:5 , RV (AV, "uproar"), so in Mark 14:2 ; in Acts 20:1 , "uproar," AV and RV; in Acts 24:18 , "tumult;" in Acts 21:34 , AV, "tumult" (RV, "uproar")

- 1: δρέπανον (Strong's #1407 — Noun Neuter — drepanon — drep'-an-on ) "a pruning hook, a sickle" (akin to drepo, "to pluck"), occurs in Mark 4:29 ; Revelation 14:14-18 (twice),19

- 1: πλέκω (Strong's #4120 — Verb — pleko — plek'-o ) "to weave, twist, plait," is used of the crown of thorns inflicted on Christ, Matthew 27:29 ; Mark 15:17 ; John 19:2

- 1: στέγη (Strong's #4721 — Noun Feminine — stege — steg'-ay ) "a covering" (stego, "to cover"), denotes "a roof," Mark 2:4 ; said of entering a house, Matthew 8:8 ; Luke 7:6

- 1: τρύβλιον (Strong's #5165 — Noun Neuter — trublion — troob'-lee-on ) denotes "a bowl," somewhat deep, Matthew 26:23 ; Mark 14:20 ; among the Greeks it was a measure in medical prescriptions

- A rose, the damsel in the house of Mary, the mother of John Mark

- 1: λαῖλαψ (Strong's #2978 — Noun Feminine — lailaps — lah'ee-laps ) "a hurricane, whirlwind," is rendered "storm" in Mark 4:37 ; Luke 8:23 ; 2 Peter 2:17 , RV (AV, "tempest")

- The source purportedly consists of that part of Matthew not paralleled by Mark or Luke

- a country in Palestine, so called, because it contained ten principal cities; some situated on the west, and some on the east side of Jordan, Matthew 4:25 ; Mark 5:20

- Used in Mark 10, by Bartimaeus and in John 20, by Saint Mary Magdalene

- (son of Timeus ), a blind beggar of Jericho who, ( Mark 10:46 ) ff

- 1: ἀγέλη (Strong's #34 — Noun Feminine — aglee — ag-el'-ay ) from ago, "to lead," is used, in the NT, only of swine, Matthew 8:30,31,32 ; Mark 5:11,13 ; Luke 8:32,33

- 1: ἄγναφος (Strong's #46 — Adjective — agnaphos — ag'-naf-os ) "uncarded" (a, negative, knapto, "to card wool"), is rendered "undressed," of cloth, in Matthew 9:16 ; Mark 2:21 , RV (AV, "new")

- 1: λύω (Strong's #3089 — Verb — luo — loo'-o ) "to loose," is rendered "to unloose" in Mark 1:7 ; Luke 3:16 ; John 1:27 ; in Acts 13:25 , RV: see LOOSE

- ... 2: σιωπάω (Strong's #4623 — Verb — siopao — see-o-pah'-o ) "to be silent or still, to keep silence" (from siope, "silence"), is translated "to hold one's peace," in Matthew 20:31 ; 26:63 ; Mark 3:4 ; 9:34 ; 10:48 ; 14:61 ; Luke 19:40 ; Acts 18:9 ; in the Lord's command to the sea, in Mark 4:39 , it is translated "peace" (for the next word "be still" see No. ... 4: φιμόω (Strong's #5392 — Verb — phimoo — fee-mo'-o ) "to muzzle," is used metaphorically in the Passive Voice, in Mark 1:25 ; Luke 4:35 , "hold thy peace;" in Mark 4:39 , "be still

- 1: στρωννύω (Strong's #4766 — Verb — stronnuo — strone'-noo-mee ) "to spread," is so rendered in Matthew 21:8 , RV, twice; Mark 11:8 , RV, once. ... Notes: (1) In Mark 1:28 ; 1 Thessalonians 1:8 , AV, exerchomai, "to go out or forth" (RV), is rendered "to spread abroad. " (2) In Mark 6:14 , AV, ginomai, "to become," with phaneros, "manifest," is translated "had spread abroad" (RV, "had become known"). (5) For Mark 1:45 , see BLAZE ABROAD

- ... In the New Testament muteness is either not explained (Mark 7:32 ,Mark 7:32,7:37 ) or else attributed to demons (Matthew 9:32 ; Matthew 12:22 ; Mark 9:17 ,Mark 9:17,9:25 ; Luke 11:14 )

- Mark 6:45 . A blind man was cured there, Mark 8:22 ; and near to it the 5,000 were fed, Luke 9:10-17 : also related in Matthew 14:13-21 ; Mark 6:31-44 ; John 6:1-14

- Matthew 27:48; Mark 15:36; John 19:29; Psalms 69:21

- (Matthew 13:55 ; Mark 6:3 ) Whether this and the Jude above are the same is still a disputed point

- (jee' zuhss) The story of Jesus begins abruptly in the Gospel of Mark when He presented Himself at the Jordan River to the desert prophet John the Baptist as a candidate for baptism. All that is said about His origin is that He came to the river “from Nazareth” (Mark 1:9 ). The play on words seems intended to poke fun simultaneously at Jesus' obscure origins and at the stark contrast (in the eyes of many) between His supposed holiness (like the Nazirites of the Old Testament) and His practice of keeping company with sinners, prostitutes, and tax collectors (Mark 2:17 ). More the biographer than either Mark or Matthew, Luke provided glimpses of Jesus as an eight-day-old infant (Luke 2:21-39 ), a boy of twelve years (Luke 2:40-52 ), and a man of 30 beginning His ministry (Luke 3:21-23 ). When He taught in Nazareth, the townspeople asked, “Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us?” (Mark 6:3 ; compare Luke 4:22 ). ... Jesus and the God of Israel Even after the momentous events associated with Jesus' baptism in the Jordan River—the descent of God's Spirit on Him like a dove and the voice from heaven announcing “Thou art my beloved Son, in whom I am well pleased” (Mark 1:10-11 )—His identity as Son of God remained hidden from those around Him. Citing three passages from Deuteronomy, Jesus called attention not to Himself, but to “the Lord thy God” (Luke 4:8 ; compare Mark 10:18 ; Mark 12:29-30 ). First, the God-centered character of His message continued in the proclamation He began in Galilee when He returned home from the desert: “The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel” (Mark 1:1 ;Mark 1:1;15:1 ; compare Matthew 4:17 ). Mark called this proclamation “the gospel of the kingdom of God” (Mark 1:14 ). Just as the devil challenged Jesus in the desert as “Son of God,” so in the course of His ministry the demons (or the demon-possessed) confronted Him with such words as “what have we to do with thee, thou Jesus of Nazareth? I know thee who thou art, the Holy One of God” (Mark 1:24 ), or “What have I to do with thee Jesus, thou Son of the most high God?” (Mark 5:7 ). He silenced the demons (Mark 1:25 ,Mark 1:25,1:34 ; Mark 3:12 ); and when He healed the sick, He frequently told the people who were cured not to speak of it to anyone (Mark 1:43-44 ; Mark 7:36 ). The more He urged silence, however, the faster the word of His healing power spread (Mark 1:45 ; Mark 7:36 ). He had to get up before daylight to find time and a place for private prayer (Mark 1:35 ). So pressed was He by the crowds that He taught them on one occasion while standing in a boat offshore on the lake of Galilee (Mark 4:1 ). Once when a group of people desired healing for a paralyzed man, the huge mob around the house where Jesus was staying forced them to lower the man through a hole in the roof (Mark 2:4 ). He replied to criticism: “They that are whole have no need of the physician, but they that are sick; I came not to call the righteous, but sinners” (Mark 2:17 ). Even during Jesus' lifetime, He responded to the initiatives of Gentiles seeking His help (Matthew 8:5-13 ; Luke 7:1-10 ; Mark 7:24-30 ; Matthew 15:21-28 ), sometimes in such a way as to put Israel to shame (Matthew 8:10 ). The whole affair was complicated by the concern of Jesus' relatives over his safety and sanity (Mark 3:21 ) and by His consequent affirmation of His disciples as a new family based on obedience to the will of God (Mark 3:31-35 ). ... The so-called “Beel-zebub controversy,” triggered by his healing and saving activity, set a grim precedent for Jesus' relationship with the Jerusalem authorities and made His eventual arrest, trial, and execution almost inevitable (Mark 3:20-35 ). From that time Jesus began to speak in parables to make the truth about God's kingdom clear to His followers while hiding it from those blind to its beauty and deaf to its call (Mark 4:10-12 ; notice that Jesus is first said to have spoken in parables in Mark 3:23 , in immediate response to the charge of demon possession). He also began to intimate, sometimes in analogy or parable (Mark 10:38 ; Luke 12:49-50 ; John 3:14 ; John 12:24 ,John 12:24,12:32 ) and sometimes in explicit language (Mark 8:31 ; Mark 9:31 ; Mark 10:33-34 ), that He would be arrested and tried by the religious leadership in Jerusalem, die on the cross, and rise from the dead after three days

- John 1:48 ), was used of Christ by demoniacs ( Mark 1:24 , Luke 4:34 ), by the people generally ( Mark 10:47 , Luke 18:37 ), by the soldiers ( John 18:6-7 ), by the servants ( Matthew 26:71 , Mark 14:67 ), by Pilate ( John 19:19 ), as well as by His own followers on various occasions ( Luke 24:19 etc

- , Matthew 5:29,30 ; Revelation 10:5 , RV, "right hand;" in connection with armor (figuratively), 2 Corinthians 6:7 ; with en, followed by the dative plural, Mark 16:5 ; with ek, and the genitive plural, e. ; Ezra 10:19 ; Ezekiel 17:18 ; figuratively, Lamentations 5:6 ; it is often so used in the papyri; (c) metaphorically of "power" or "authority," Acts 2:33 ; with ek, signifying "on," followed by the genitive plural, Matthew 26:64 ; Mark 14:62 ; Hebrews 1:13 ; (d) similarly of "a place of honor in the messianic kingdom," Matthew 20:21 ; Mark 10:37

- " On Roman coins the emperor's name was inscribed, Matthew 22:20 ; Mark 12:16 ; Luke 20:24 . The four Evangelists state that at the crucifixion of Christ the title was affixed to the cross, Mark (Mark 15:26 ) and Luke (Luke 23:38 ) call it a "superscription;" Marks says it was "written over" (epigrapho, the corresponding verb)

- 1, is translated "everywhere" in Mark 1:28 , RV, of the report throughout Galilee concerning Christ; in Mark 16:20 , of preaching; Luke 9:6 , of healing; Acts 17:30 , of a Divine command for repentance; Acts 28:22 , of disparagement of Christians; 1 Corinthians 4:17 , of apostolic teaching; in Acts 24:3 , it is rendered "in all places. ... 3: πάντοθεν (Strong's #3840 — Adverb — pantothen — pan-toth'-en ) or pantachothen, "from all sides," is translated "from every quarter," Mark 1:45 ; in Luke 19:43 , "on every side;" in Hebrews 9:4 , "round about

- The disciples applied it to Christ (Mark 9:5; Mark 11:21; Mark 14:45; John 1:38; John 1:50; John 3:2; John 4:31; John 6:25; John 9:2; John 11:8; John 13:13)

- Mark, the Gospel of. The universal consent of the ancient church ascribed the second gospel to John Mark. Mark introduces several Latin terms; he even substitutes Roman money for Greek, 12:42, which Luke does not, and notices that Simon of Cyrene was the father of Alexander and Rufus, 15:21, who probably were Christians in Rome

- A village about 15 stadia (2910 yards or about 1â mile) from Jerusalem ( John 11:18 ) on the road from Jericho, close to Bethphage and on the Mount of Olives ( Mark 11:1 , Luke 19:29 ). It was the lodging-place of Christ when in Jerusalem ( Mark 11:11 ). Here also He was entertained by Simon the leper, at the feast where the woman made her offering of ointment ( Matthew 26:6 , Mark 14:3 )

- see] in Matthew 27:27 , Mark 15:16 , John 18:3 ; John 18:12 , Acts 10:1 ; Acts 21:31 ; Acts 27:1 ), each containing about 600 men, and each commanded on occasion by a military tribune. It is not necessary to remember all these facts in studying the NT use of the word ‘legion’ ( Matthew 26:53 , Mark 5:9 ; Mark 5:15 , Luke 8:30 )

- Greek terms translated master (of servants or a household) include despotes, kyrios, oikodeshypotes (Mark 13:35 ; Luke 13:25 ; Luke 14:21 ; Luke 16:13 ; Ephesians 6:9 ). KJV sometimes also translated rabbi (rabbi, teacher) and rabboni (my rabbi, my teacher) as master (Matthew 26:25 ; Mark 9:5 ; John 4:31 ). Luke often uses epistates (manager, chief) where Matthew and Mark have teacher (didaskalos), rabbi, or Lord (for example, Luke 5:5 ; Luke 8:24 ,Luke 8:24,8:45 ; Luke 9:33 ,Luke 9:33,9:49 ; Luke 17:13 )

- ... It thus appears that χολή was used of any bitter drug, and there is therefore no discrepancy between Matthew 27:34 οἶνον [ὄξος is a copyist’s assimilation to Psalms 69:21] μετὰ χολῆς μεμιγμένον, and Mark 15:23 ἐσμυρνισμένον οἶνον. * [Note: Wetstein on " translation="">Mark 15:23. Mark, ad loc

- It is to be noted that in the corresponding passage in Mark (Mark 13:14), no mention is made of Daniel. In view of the accepted priority of Mark and his closer fidelity, and also of Matthew’s fondness for OT references, the absence of the clause raises the suspicion that it is not part of the original utterance, but a comment added by the latter Evangelist

- Those that breed in putrefied bodies, רסה , Exodus 16:20 ; Exodus 16:24 ; Job 7:5 ; Job 17:14 ; Job 21:26 ; Job 24:20 ; Job 25:6 ; Isaiah 14:11 ; ακωληξ , Sir_7:17 ; Sir_10:11 ; 1Ma_2:62 ; 2Ma_9:9 ; Jdt_16:17 ; Mark 9:44 ; Mark 9:46 ; Mark 9:48 ; Acts 12:23

- 1: ὁρκίζω (Strong's #3726 — Verb — horkizo — hor-kid'-zo ) "to cause to swear, to lay under the obligation of an oath" (horkos, Mark 5:7 ; Acts 19:13 ), is connected with the Heb. , Mark 6:23 , in contrast to Mark 5:7 (horkizo)

- , "well-timed" (eu, "well," kairos, "a time, season"), hence signifies "timely, opportune, convenient;" it is said of a certain day, Mark 6:21 ; elsewhere, Hebrews 4:16 , "in time of need. eukairia, "opportunity," Matthew 26:16 ; Luke 22:6 ; eukaireo, "to have opportunity," Mark 6:31 ; Acts 17:21 ("they spent their time," marg. ... B — 1: εὐκαίρως (Strong's #2122 — Adverb — eukairos — yoo-kah'ee-roce ) "conveniently," Mark 14:11 , is used elsewhere in 2 Timothy 4:2 , "in season

- in Mark 13:11 , "(neither) do ye premeditate

- John the Baptist went before our Lord in this character (Mark 1:2,3 )

- It was partaken of in the early part of the evening (Mark 6:21 ; John 12:2 ; 1 Corinthians 11:21 )

- Mark 3:18

- Mark 8:10

- A resident of Cyrene in Libya, the father of Alexander and Rufus; he was forced to carry the Cross of Our Saviour for part of the journey to Calvary (Matthew 27; Mark 15)

- Therefore such conceptions of ‘honour’ must be regarded as briers choking the word (Mark 4:19); for whatever justification codes of ‘honour’ may claim (as from Matthew 7:12), they are impatient of the spirit of meekness inculcated by Christ in precept (Matthew 5:39) and in example (Matthew 27). The wicked husbandmen did not honour the son of the lord of the vineyard (Mark 12:6); they killed him and put him to shame (Mark 15). ’... Nay, even the most sacred honour is not the right goal for the follower of Christ, as James and John were taught (Mark 10:37). Service, not honour, is the true aim for the life of self-sacrifice,—not to be honoured of all, but to be servant of all (Mark 10:44). Still further, the tradition of men must give place to the commandment of God (Mark 7:8)

- ... Among the diseases and disabilities that the Bible mentions are leprosy (2 Kings 7:3; 2 Kings 7:8; Luke 17:12; see LEPROSY), epilepsy (Matthew 4:24), dysentery (Acts 28:8), nervous disorders (1 Samuel 16:14-23; Daniel 4:33), deafness (Leviticus 19:14; Mark 7:32), dumbness (Mark 7:37; Mark 9:25), blindness (2 Samuel 5:8; Mark 10:46; John 9:1), paralysis (John 5:4; Acts 9:33), bone deformities (Luke 5:18; Luke 6:6; Luke 13:11), boils (1 Samuel 5:6; Isaiah 38:21), dropsy (Luke 14:2) and various fevers (Mark 1:30; John 4:52; Acts 28:8). At a time when the knowledge and facilities of modern medicine were not available, physicians and common people alike used whatever skills they had (Genesis 50:2; Jeremiah 8:22; Mark 5:26) and whatever treatments were available to them (2 Kings 20:7; Jeremiah 46:11; Luke 10:34; 1 Timothy 5:23)

- * Note: Ephphatha is an Aramaic word signifying "to open," used in the imperative mood, "be opened," Mark 7:34 ; while the application in this case was to the ears, the tongue was remedially affected

- prefix ped---), occurs in Mark 5:4 ; Luke 8:29

- (Matthew 15:39 ) and Mark 8:10 [ MAGDALA ] Dalmnnutha probably stood at the place called 'Ain-el-Barideh , "the cold fountain

- 1: νεότης (Strong's #3503 — Noun Feminine — neotes — neh-ot'-ace ) from neos, "new," occurs in Mark 10:20 ; Luke 18:21 ; Acts 26:4 ; 1 Timothy 4:12 (in some mss

- 1: πενθερά (Strong's #3994 — Noun Feminine — penthera — pen-ther-ah' ) the feminine of pentheros ("a father-in-law"), occurs in Matthew 8:14 ; 10:35 ; Mark 1:30 ; Luke 4:38 ; 12:53 (twice)

- God’s kingdom will reach its fullest expression when Jesus returns at the end of the age to punish evil, remove Satan and reign in righteousness (Daniel 7:13-14; Matthew 13:41-43; Matthew 24:30-31; Mark 8:38). In his unique person he carried the authority of God into the world (Mark 2:10; Mark 2:28; cf. ... When the Jewish leaders finally understood Jesus’ usage of the title (namely, that he claimed to be both the Davidic Messiah and the supernatural heavenly Messiah of Daniel 7:13-14), they accused him of blasphemy and had him crucified (Mark 14:61-64). He had to suffer and die before he could receive the kingdom (Mark 8:31; Mark 9:12; Mark 10:45; John 3:13-14; John 8:28; see SERVANT OF THE LORD). ... If, however, the crucified Son of man was to receive an eternal kingdom, his death had to be followed by resurrection (Mark 9:31; Mark 10:33-34). The full revelation of that glory will take place when the Son of man returns in the triumph of his kingdom (Mark 8:38; Mark 13:26; Mark 14:62)

- Mark. The doctrine of a proto-Mark, of a deutero-Mark, and of a trito-Mark. Mark. Mark are comparatively simple and are easily explained. We have first to explain the fact of his omissions (a) of Markan matter, (b) of Matthaean; next, his additions (a) of narrative, (b) of discourse; thirdly, his variations from the other Gospels in arrangement (a) of Markan matter, (b) of Matthaean; then we must examine his editorial work, which consists (a) of prefaces to introduce a section, (b) of conclusions to wind it up, (c) of explanatory notes, (d) of corrections, alike in fact, in style, and in grammar; lastly, we must consider cases where he agrees with St. Mark, and cases where he alone of the Synoptists has some contact with St. Mark as the ‘abbreviator and humble follower of St. Mark; therefore, they argued, he must be the earlier writer. Mark. Mark’s is the arehaic Gospel. For example, in Mark 15:39 we find the Latin word κεντυρίων, but in the parallel passages St. Mark’s ‘barbarism,’ and the different forms which they used indicate independent action. Mark found ἑκατόνταρχος in St. Mark. Mark’s Gospel furnishes the historical framework for the others. Whatever agreement exists between them in non-Markan sections comes from their use of a common source. The doctrine of a proto-Mark, of a deutero-Mark, and of a trito-Mark. Mark’s Gospel in its complete form lay before St. Mark, earlier in date, and free from those ‘picturesque’ additions which strike the reader of St. Mark’s Gospel. Mark’s Gospel circulated in the Apostolic age in three widely different editions, it is impossible to believe that the first and second editions perished without being noticed by such scholars as Origen and Jerome. Mark entrusted his first edition to St. Mark. Mark was much shorter than St. Mark. Mark’s Gospel (oral or written) was not merely used by St. Mark there would have been neither a St. Mark, but than the St. Mark which lay before the redactor of St. In short, he used an Urmarkus or an (oral) proto-Mark. Mark’s order. Mark contained: he adhered to St. Mark’s order in every section which he took directly from St. Mark. Mark’s Gospel is divided into 223 sections, of which St. A group of sections is omitted between Mark 3:22; Mark 4:1. Mark’s 16 chapters—is omitted between Mark 6:17; Mark 8:26. Mark’s Gospel. Only from Mark 2, 5 are no sections omitted. Mark’s 86 proper names. Again, he omits the healing of the Syrophœnician’s daughter (Mark 7:24-30)—the only case in which our Lord is recorded to have healed a Gentile. He omits the only journey which our Lord is said to have taken through Gentile lands (Mark 7:31 to Mark 8:10). Mark and of the Login. Mark, whether oral or written, it is reasonable to suspect that in several places he has preserved for us the primitive Petrine wording. Mark. For, if the trito-Mark has made many additions to the primitive records, so also has he sometimes altered the tradition. Mark in details, however highly he may value it on the whole. Mark’s 223 sections, he does not always omit them entirely, but has preserved short fragments or ‘scraps’ of 24 out of the 54. Mark’s order is our chief means of detecting them. Mark. Mark. When, therefore, these ‘scraps’ reached him, he was not aware that they were Markan. Luke derived the sections of the proto-Mark in their invariable order: from the former source he derived the ‘scraps’ of the deutero-Mark together with much other matter. Matthew’s redactor frequently introduces non-Markan material into a Markan section, mixing the two together to the reader’s confusion. Luke corrects the proto-Mark or forsakes it in favour of other sources. Mark’s style in a multitude of instances, but in his third chapter he gives (with some additions) the account of the Baptist which he found in the second Source, preferring it to the much shorter account which is found in St. Mark. The same thing is done in Mark 3:22-26. He differs from the proto-Mark in holding that only one of the malefactors who were hanged reviled our Lord, the other turned to Him for help (Luke 23:39). Mark, it is reasonable to believe that they had good warrant for doing so. Mark’s Gospel to St. Peter’s teaching, and we are entitled to claim that at least the proto-Mark may in large measure be regarded as his work. Mark’s Gospel is defective in order. Luke, belonging, as it does, to the deutero-Mark. Mark’s arrangement, supported, as it is, by St. Mark assigns 360 verses to the ministry in Galilee, which is commonly supposed to have lasted three years, 251 to the ministry in Jerusalem, which lasted about a week. Mark is, as Papias says, and as his contemporaries probably well knew, defective in arrangement. Mark’s account of the ministry in Jerusalem ought to be broken by several visits to Galilee. Mark by putting the Cleansing of the Temple into the first year’s ministry (John 2:13-22) instead of the last. Mark has misplaced it, he has misplaced also some other sections which adhere to it. ’ And if this collection was originally oral, as many who deny an oral Mark are ready to admit, there is nothing strange in our contention that St. Mark. Mark furnishes a clue, as he does in the account of the Baptist and of the Temptation, St. Luke has preserved the original order, because he has so scrupulously followed the order of the proto-Mark. Mark, had regard to anything else in arrangement than convenience in Church teaching

- Certainly, the Galilee into which Jesus brought His gospel (Mark 1:14), with its cities like Capernaum (Mark 1:21), its country-towns (Mark 1:38), and country-districts, was no thinly peopled tract. Crowds repeatedly gather round Him (Mark 1:45, Mark 2:13, Mark 4:1 etc. Mark 6:33 f. Mark 6:53 f. A motto for the Galilaean ministry might well be found in the words, ‘In those days again there was a great crowd’ (Mark 8:1), whether Jesus was in the populous cities by the Lake or touring through the inland synagognes. Gaulanitis, on the opposite side of the Lake, was more bare and wild, and to this quarter Jesus resorted at least once (Mark 4:35 f. Mark 10:1), and since the outbreak of the Jewish War drove many Christians from the west to the east of the Jordan

- ” A group of Greek cities referred to in Matthew 4:25 ; Mark 5:20 ; Mark 7:31 , originally ten in number but including more cities at a later time. ... The “Decapolis” is mentioned only in Matthew and Mark in the Bible. In Mark 5:20 , Jesus healed a demoniac after which the man “began to publish in Decapolis how great things Jesus had done for him. ” Mark 7:31 states that after Jesus went to the region of Tyre and Sidon he went “through the midst of the coasts of Decapolis

- ... D — 1: λίαν (Strong's #3029 — Adverb — lian — lee'-an ) "very, exceedingly," is translated "sore" in Mark 6:51 (of amazement). " (3) In Mark 9:26 , AV, polla, "much" (RV), the neuter plur. " (5) For the RV, "sore troubled," Matthew 26:37 ; Mark 14:33 (AV, "very heavy"), see TROUBLE , B, No. (6) For AV, "were sore amazed" in Mark 14:33 , see AMAZE , B, No. (8) In Mark 9:6 , ekphobos is rendered "sore afraid

- Mark 1:21; Acts 6:9; Acts 9:2-20; Luke 7:5. Isaiah 61:4; Luke 4:16; Luke 4:28; Matthew 13:54; Mark 6:2; John 18:20; Acts 13:5-44; Acts 14:1; Acts 17:2; Acts 17:17; Acts 18:4; Acts 18:26; Acts 19:8. Luke 8:49; Luke 13:14; Mark 5:35; Acts 18:8. The "elders" of the synagogue preserved order in the assembly, Luke 7:3; Mark 5:22; Acts 13:15, and appear also to have constituted the lowest tribunal, which took cognizance mainly of religious matters, and sometimes inflicted the punishment. Matthew 10:17; Matthew 23:34; Mark 13:9; Luke 12:11; Luke 21:12; John 16:2; Acts 22:19; Acts 26:11

- nardos pistike , Mark 14:3 , John 12:3 ). ] at Mark 14:3 , and cf

- Twin, one of the twelve (Matthew 10:3 ; Mark 3:18 , etc. From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18 ), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers

- (joh' sseess) Personal name in Mark 6:3 , one of the brothers of Jesus. Mark 15:40 mentions another Joses, the brother of James the Less, whose mother's name was Mary

- The KJV uses the term only once (Mark 6:27 for the one beheading John the Baptist). Where “official” executioners are mentioned, they are portrayed as the agents of despotic rulers ( Daniel 2:14 ,Daniel 2:14,2:24 ; Mark 6:27 )

- Mark's reference to Galilean nobles among Herod's guests has prompted some interpreters to suggest a site further north. The Gospels, however, associate John's ministry with the Judean wilderness (Mark 1:5 ; Matthew 3:1 ; John 3:22-23 ). That John's disciples claimed his body (Mark 6:29 ) suggests a site, such as the Macherus, near the center of John's ministry

- In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (Luke 12:38 ; Matthew 14:25 ; Mark 6:48 ). Mark mentions (14:30) the two cock-crowings

- This name, signifying 'sons of thunder,' was given by the Lord to James and John the sons of Zebedee, Mark 3:17 , perhaps because of their urgent zeal, as was manifest when, indignant at the treatment of their Lord, they asked if they should call down fire from heaven. Mark 9:38

- An artificer in stone, iron, and copper, as well as in wood (2 Samuel 5:11 ; 1 Chronicles 14:1 ; Mark 6:3 ). It was said of our Lord, "Is not this the carpenter's son?" (Matthew 13:55 ); also, "Is not this the carpenter?" (Mark 6:3 )

- Regarding allelon, "of one another," and its other forms, the RV substitutes "one another" for the AV "themselves" in Mark 8:16 ; 9:34 ; Luke 4:36 ; John 6:52 ; 11:56 ; 16:17 ; 19:24 ; Acts 26:31 ; 28:4 ; Romans 2:15 , but adheres to the rendering "themselves" in Mark 15:31 ; Acts 4:15 ; 28:25

- 1: φόνος (Strong's #5408 — Noun Masculine — phonos — fon'-os ) is used (a) of a special act, Mark 15:7 ; Luke 23:19,25 ; (b) in the plural, of "murders" in general, Matthew 15:19 ; Mark 7:21 ( Galatians 5:21 , in some inferior mss

- 1: πρασιά (Strong's #4237 — Noun Feminine — prasia — pras-ee-ah' ) "a garden bed or plot" (probably from prason, "a leek"), is used metaphorically in Mark 6:40 of "ranks" of persons arranged in orderly groups

- Occurs only in the narrative of the crucifixion (Matthew 27:48 ; Mark 15:36 ; John 19:29 )

- See Naught; and notice, further, the phrase ‘set at nought’ ( Proverbs 1:25 , Mark 9:12 )

- The name Christ gave to James and John, probably because of their fiery zeal; for proof of which see Luke 9:54; Mark 9:38; comp

- 1: ψευδόχριστος (Strong's #5580 — Noun Masculine — pseudochristos — psyoo-dokh'-ris-tos ) denotes "one who falsely lays claim to the name and office of the Messiah," Matthew 24:24 ; Mark 13:22

- His deceased daughter, twelve years of age, was restored to life and health by the Savior, Mark 5:33 ; Luke 8:41

- Special occasions were the restoration of a demoniac (Mark 1:8, Luke 4:37) and the cleansing of a leper (Luke 5:15, cf. Mark 1:45). Mark 6:14, Luke 9:7). ‘hearing’; Revised Version NT 1881, OT 1885 ‘report’), used also for ‘rumours’ in the eschatological discourse (Matthew 24:6, Mark 13:7). ... These passages, taken along with others that more directly express admiration or astonishment (Matthew 7:28; Matthew 12:23; Matthew 15:31), or that relate the concourse and following of multitudes (Mark 3:7-9; Mark 6:34; Mark 6:55; Mark 10:46), show that during His whole public ministry the acts of Jesus arrested the gaze of men. Others less instructed talked wildly as if Elijah had descended, or the Baptist had risen (Mark 6:14-15, Matthew 16:13-14), or some prophet of local tradition or expectation had appeared (John 7:40, Matthew 21:11). And it is to the honour of human nature to remember that the common people heard Him gladly (Mark 12:37), and that not the nation at large, but the constituted authorities and their tools—a suspicious officialism, a proud and jealous priesthood—rejected the true Leader and Lord of men, the Shepherd and Bishop of souls

- , Mark 7:30 , also denotes a "couch" for reclining at meals, Mark 4:21 , or a "couch" for carrying the sick, Matthew 9:2,6 . In Mark 7:4 the AV curiously translates the word "tables" (marg. grabatus), is "a somewhat mean bed, pallet, or mattress for the poor," Mark 2:4,9,11,12 ; 6:55 ; John 5:8-11 ; Acts 5:15 ; 9:33

- John 6:17,21,24 ] It was of sufficient size to be always called a "city," ( Matthew 9:1 ; Mark 1:33 ) had its own synagogue, in which our Lord frequently taught, (Mark 1:21 ; Luke 4:33,38 ; John 6:59 ) and there was also a customs station, where the dues were gathered both by stationary and by itinerant officers. (Matthew 9:9 ; 17:24 ; Mark 2:14 ; Luke 5:27 ) The only interest attaching to Capernaum is as the residence of our Lord and his apostles, the scene of so many miracles and "gracious words. " (Mark 2:1 ) The spots which lay claim to its site are,
Kahn Minyeh , a mound of ruins which takes its name from an old khan hard by

- A symbol of Our Saviour, "the Lion of the fold of Juda" (Apocalypse 5); also of Saint Mark, Saint Jerome, and Saint Blaise

- 1: προσκεφάλαιον (Strong's #4344 — Noun Neuter — proskephalaion — pros-kef-al'-ahee-on ) denotes "a pillow, a cushion for the head" (pros, "to," kephale, "a head"), Mark 4:38 (RV, "cushion")

- Mark 2:3 (a) This physical ailment may be used to describe the spiritual condition in which sin paralyzes the life and the activities of a person, and renders him helpless in the things of GOD

- Mark 15:21

- (Luke 22:55 ) In (Matthew 27:27 ) and Mark 15:16 "Hall" is synonymous with "praetorium," which in ( John 18:28 ) is in Authorized Version "judgment hall

- ), when used in the Middle Voice, signifies "to warm oneself," Mark 14:54,67 ; John 18:18 (twice),25; James 2:16

- 1: μνημόσυνον (Strong's #3422 — Noun Neuter — mnemosunon — mnay-mos'-oo-non ) denotes "a memorial," that which keeps alive the memory of someone or something (from mnemon, "mindful"), Matthew 26:13 ; Mark 14:9 ; Acts 10:4

- Marks connected with Jahweh-worship

- ... ... The Hebrew name of Mark (q. ... ... THE APOSTLE, brother of James the "Greater" (Matthew 4:21 ; 10:2 ; Mark 1:19 ; 3:17 ; 10:35 ). He was one, probably the younger, of the sons of Zebedee (Matthew 4:21 ) and Salome (Matthew 27:56 ; Compare Mark 15:40 ), and was born at Bethsaida. His father was apparently a man of some wealth (Compare Mark 1:20 ; Luke 5:3 ; John 19:27 ). He became one of the innermost circle (Mark 5:37 ; Matthew 17:1 ; 26:37 ; Mark 13:3 ). In zeal and intensity of character he was a "Boanerges" (Mark 3:17 ). This spirit once and again broke out (Matthew 20:20-24 ; Mark 10:35-41 ; Luke 9:49,54 )

- Mother of John Mark, mentioned in the New Testament only once (Acts 12), where we read that many were gathered together and praying in her house when Peter knocked at the door, after his escape from prison

- (Matthew 9:18 ; Mark 5:22 ; Luke 8:41 ) (A

- They are not pure Hebrew, but Syriac, and signify, "My daughter, arise,"... Mark 5:41

- 1: πίναξ (Strong's #4094 — Noun Feminine — pinax — pin'-ax ) primarily "a board or plank," came to denote various articles of wood; hence, "a wooden trencher, charger," Matthew 14:8,11 ; Mark 6:25,28 ; Luke 11:39

- (son of Abba ), a robber, ( John 18:40 ) who had committed murder in an insurrection, (Mark 15:7 ; Luke 28:18 ) in Jerusalem and was lying in prison the time of the trial of Jesus before Pilate

- A genitive case or a possessive pronoun accompanying it denotes: ( a ) the person or the thing preached (the gospel of Christ, or of peace, or of salvation, or of the grace of God, or of God, or of the Kingdom, Matthew 4:23 ; Matthew 9:35 ; Matthew 24:14 , Mark 1:14 , Acts 20:24 , Romans 15:19 , Ephesians 1:13 ; Ephesians 6:15 etc. ); or sometimes ( b ) the preacher ( Mark 1:1 (?), Romans 2:16 ; Romans 16:25 , 2 Corinthians 4:3 etc. ‘The gospel’ is often used in NT absolutely, as in Mark 1:15 ; Mark 8:35 ; Mark 14:9 RV [Note: Revised Version. ] , Mark 16:15 , Acts 15:7 , Romans 11:28 , 2 Corinthians 8:16 (where the idea must not be entertained that the reference is to Luke as an Evangelist ), and so ‘this gospel,’ Matthew 26:13 ; but English readers should bear in mind that usually (though not in Mark 16:15 ) the EV [Note: English Version

- It has been contended that such a hint is given in Mark 3:31 ff. Another is Matthew 10:35-37 || Mark 10:29, Luke 12:53; Luke 14:26. The emphasis with which, in other connexions, Jesus denounces contemporary sins against the filial relationship is a proof that with Him the ideal life did not consist with holding it in contempt (Mark 7:10-13, Matthew 15:4-9). The filial relationship is to be superseded only by the greater sacredness of the conjugal (Matthew 19:5, Mark 10:7). It is noteworthy that the mother of Zebedee’s children (Matthew 20:20) goes unrebuked, as does the action of the mothers who brought their children to Him (Mark 10:13). His sympathy with motherhood may be inferred from these incidents, as also from the healing of the daughter of the Canaanitish woman (Matthew 15:22, Mark 7:26)

- A disturbance of the vocal organs resulting in the inability to produce intelligible sounds (Mark 7:32 )

- ] of Matthew 14:26 and Mark 6:49 for AV [Note: Authorized Version

- spongos , Matthew 27:48 , Mark 15:36 , John 19:29 , used in the Crucifixion scene)

- [For example, see Mark Antony's oration

- Matthew 27:46; Mark 15:34

- 9: 9; Mark 2:14 ), where they collected the money that was to be paid on certain goods (Matt. It had to be paid in Jewish coin (Matthew 22:17-19 ; Mark 12:14,15 ). ) were necessary, to enable the Jews who came up to Jerusalem at the feasts to exchange their foreign coin for Jewish money; but as it was forbidden by the law to carry on such a traffic for emolument (Deuteronomy 23:19,20 ), our Lord drove them from the temple (Matthew 21:12 : Mark 11:15 )

- Near here Jesus fed the 5,000 (Luke 9:10 ) and healed a blind man (Mark 8:22 ). This postulation is based on Mark 6:45 , where following the feeding of the 5,000 outside Bethsaida, Jesus tells His disciples to sail to Bethsaida. However, there is no contemporary mention of two Bethsaidas, and the Mark 6:1 text can just as easily refer to a short trip to the known city of Bethsaida-Julias as to an unknown town

- Matthew 26:34 ; Matthew 26:74 , Mark 13:35 ; Mark 14:30 ; Mark 14:72 , Luke 22:34 ; Luke 22:60-61 , John 13:30 ; John 18:27

- Matthew 21:13 ; Mark 11:17 ; Luke 19:46 . Matthew 26:55 ; Mark 14:48 ; Luke 22:52 . Matthew 27:38,44 ; Mark 15:27

- The draught offered to our Lord at his crucifixion is said by Matthew to be mingled with gall, by Mark with myrrh. Matthew 27:34; Mark 15:23. If the two refer to the same act, Mark specifies the ingredient, while Matthew shows that the effect was to render the mixture bitter: as we say, "bitter as gall

- Matthew 5:22; Matthew 5:29-30; Matthew 10:28; Mark 9:43; Mark 9:45; Mark 9:47; Luke 12:5; James 3:6

- ... There is another John surnamed Mark, spoken of with honourable testimony in the New Testament. (Acts 12:12) This man, though called John, and surnamed Mark, was neither the apostle John nor the evangelist Mark, but another person

- Matthew 8:31; Mark 5:11-13. They have a separate consciousness; they know the Lord Jesus Christ, Luke 4:41; Luke 8:28, and are addressed by Christ as personal beings, Mark 1:24; Mark 5:9; and they are looking forward to the day of judgment, to them the day of torment Matthew 8:29; James 2:19

- klasma, "a broken piece"), properly a young tender shoot, "broken off" for grafting, is used for any kind of branch, Matthew 13:32 ; 21:8 ; 24:32 ; Mark 4:32 ; 13:28 ; Luke 13:19 ; the descendants of Israel, Romans 11:16-19,21 . ... 3: στοιβάς (Strong's #4746 — Noun Feminine — stoibas | stibas — stoy-bas' ) from steibo, "to tread on," primarily denoted "a layer of leaves, reeds, twigs or straw, serving for a bed;" then "a branch full of leaves, soft foliage," which might be used in making a bed, or for treading upon, Mark 11:8 . ... Note: Matthew, Mark and John each use a different word for "branch" in narrating Christ's entry into Jerusalem

- , Luke 19:44 ; (c) esothen, 2 Corinthians 7:5 ; Revelation 4:8 ; 5:1 ; "from within," Mark 7:21,23 ; Luke 11:7 ; "within," Matthew 23:25 ; Luke 11:40 , RV, "inside;" in Matthew 23:27,28 , RV, "inwardly;" (d) eso, John 20:26 ; Acts 5:23 ; 1 Corinthians 5:12 (i. , "within" the church); (e) pros, to, or with, in Mark 14:4 , AV, "within" (RV, "among"); (f) dia, "through," rendered "within (three days)" in Mark 14:58 , AV (RV, "in," looking through the time to the event, and in keeping with the metaphor of building); (g) esoteros, Hebrews 6:19 , the comparative degree of eso, used with the article translated "that within," lit

- 1: ἀσκός (Strong's #779 — Noun Masculine — askos — as-kos' ) "a leather bottle, wineskin," occurs in Matthew 9:17 (four times); Mark 2:22 (four times); Luke 5:37 (three times),38; in each place, RV, "wineskins" or "skins," for AV, "bottles. ... Note: For "(a girdle) of a skin," Mark 1:6 , see LEATHERN

- , "cathedral"), "a chair," Matthew 21:12 ; Mark 11:15 ; of teachers, Matthew 23:2 . ... A — 2: πρωτοκαθεδρία (Strong's #4410 — Noun Feminine — protokathedria — pro-tok-ath-ed-ree'-ah ) "the first seat," Matthew 23:6 ; Mark 12:39 ; Luke 11:43 ; 20:46 ; see CHIEF , No

- Mark 16:15 . Hearing the Gospel, Mark 4:24

- So in the New Testament, Mark 8:27, "villages of Caesarea Philippi. " In Mark 1:38 "village towns" (komopoleis ) of Galilee

- Both the Old Testament and the New Testament speak of the place of the ungodly and unbeliever as being that where the worm is always alive and working (Isaiah 66:24 : Mark 9:44 ,Mark 9:44,9:48 )

- The barren fig-tree was cursed by our Lord because it had leaves only (Matthew 21:19, Mark 11:13) and no fruit. ... The putting forth of leaves by the fig-tree is referred to by our Lord as one of the indications that summer is nigh (Matthew 24:32, Mark 13:28)

- Matthew 4:25 ; Mark 5:20 ; Mark 7:31

- The word legion came in the course of time to express indefinitely a large number; so it is used in Matthew 26:53; Mark 5:9; Mark 5:15; Luke 8:30; and so we frequently now use it

- A ruler of the synagogue at Capernaum, whose only daughter Jesus restored to life (Mark 5:22 ; Luke 8:41 ). , "Maid, arise," and immediately the spirit of the maiden came to her again, and she arose straightway; and "at once to strengthen that life which had come back to her, and to prove that she was indeed no ghost, but had returned to the realities of a mortal existence, he commanded to give her something to eat" (Mark 5:43 )

- 1: μισθωτός (Strong's #3411 — Adjective — misthotos — mis-tho-tos' ) an adjective denoting "hired," is used as a noun, signifying "one who is hired," "hired servants," Mark 1:20 ; "hireling," John 10:12,13 ; here, it expresses, not only one who has no real interest in his duty (that may or may not be present in its use in Mark 1:20 , and in misthios, No

- ' Matthew 10:3 ; Mark 3:18 . Matthew 13:55 : called JUDA in Mark 6:3

- 1: βλαστάνω (Strong's #985 — Verb — blastano — blas-tan'-o ) "to bud," is said of Aaron's rod, Hebrews 9:14 ; "spring up," Matthew 13:26 ; Mark 4:27 ; elsewhere, in James 5:18

- 1: σκληροκαρδία (Strong's #4641 — Noun Feminine — sklerokardia — sklay-rok-ar-dee'-ah ) "hardness of heart" (skleros, "hard," and kardia), is used in Matthew 19:8 ; Mark 10:5 ; 16:14

- ), is found in Matthew 21:19 ; 24:32 ; Mark 11:13 (twice); 13:28; Revelation 22:2

- ] is simply to ‘cleanse or purify,’ as Psalms 51:7 ‘Purge me with hyssop and I shall be clean’; Mark 7:19 ‘purging all meats,’ i

- A town or village near the city of Magdala, Mark 8:10

- 1: δαμάζω (Strong's #1150 — Verb — damazo — dam-ad'-zo ) "to subdue, tame," is used (a) naturally in Mark 5:4 ; James 3:7 (twice); (b) metaphorically, of the tongue, in James 3:8

- 1: δίς (Strong's #1364 — Adverb — dis — dece ) occurs in Mark 14:30,72 ; Luke 18:12 ; Jude 1:12 ; combined with nuriades, "ten thousand," in Revelation 9:16 ; rendered "again" in Philippians 4:16 ; 1 Thessalonians 2:18

- And there is the practical impossibility of a house divided against itself escaping ruin (Mark 3:25). God is able to save to the uttermost (Luke 18:27), though it seems like the passage of a camel through a needle’s eye for a rich man to enter the Kingdom of heaven (Matthew 19:24, Mark 10:25). It is through Christ, the Son of God become the Son of Man, that all is possible and nothing impossible (John 15:5, Mark 9:23). The command over nature displayed in the stilling of the storm (Mark 4:39) and in the healing of the woman with the issue of blood (Matthew 9:21, Mark 5:28) is at the service of faith and prayer. Infinite resources, acknowledging no bounds of impossibility, are within reach of the earnest childlike faith the Lord approves (Mark 11:23, Luke 17:6)

- —Matthew 16:3; Matthew 20:1; Matthew 27:1, Mark 11:20; Mark 13:35; Mark 16:2; cf. ’ The Roman division of the night into four ‘watches,’ extending from six o’clock to six o’clock, is brought into striking view in Mark 13:35, where ὀψέ (in the evening), μεσονύκτιον, (at midnight), and ἀλεκτοροφωνίας (at cock-crowing), are given in connexion and contrast with πρωῑ̔ (in the morning). The passages in the Gospels in which πρωῑ̔ (morning) plays the most interesting and puzzling part are those connected with the visit of the women to the sepulchre after the resurrection of Jesus (Matthew 28:1, Mark 16:2, Luke 24:1, and John 20:1). ’ This, too, would bring the words into harmony with those of Mark and John

- Related New Testament Passages—Mark 5:41 ; Mark 14:36 ; Mark 15:34 . Jewish Palestinian Aramaic words and phrases occur in the New Testament, such as Abba (father) ( Mark 14:36 ), talitha, qumi (maiden, arise) ( Mark 5:41 ), lama sabachthani (why hast thou forsaken me?) ( Mark 15:34 )

- It is used in the parable of the Wicked Husbandmen (Matthew 21:37, Mark 12:6, Luke 20:13), where the idea is that even those who had ill-treated the servants might show proper respect and honour to the Son. ... The word τιμή and its derivatives are used to express high reverential regard and profound respect (Matthew 13:57; Matthew 15:4-6, Mark 7:10, John 5:23; John 5:41; John 8:49; John 8:54). The term προσκυνεῖν, which means ‘to kiss the hand to,’ and then ‘to bow down before,’ is often used in the Gospels to signify the sentiment of reverential regard, and even of worship (Matthew 2:2; Matthew 2:8-11; Matthew 4:9; Matthew 14:33; Matthew 15:25; Matthew 20:20; Matthew 28:17, Mark 5:6; Mark 15:19). In several places certain physical acts are significant of reverence, such as προσπίπτειν, ‘to fall down before’ (Mark 3:11; Mark 5:33, Luke 8:28); γονυπετεῖν, ‘to bend the knee’ (Matthew 17:14, Mark 1:40); πίπτειν ἐπὶ πρόσωπον, ‘to fall upon the face. In some passages δοξάζειν, ‘to glorify,’ is used in a rather suggestive way to set forth the idea of giving reverence to (as in Matthew 6:2; Matthew 9:8, Mark 2:12, Luke 5:25-26; Luke 7:16, John 8:54; John 17:1-4), where hypocrites seeking glory of men, people of different sorts giving glory to God, the Father glorifying the Son, and the Son giving glory to the Father, are alluded to. The terms ἀσπάζειν, ‘to salute,’ and ἀσπασμός, ‘salutation’ (Mark 9:15; Mark 15:18, Luke 1:29-41), are also expressive of reverential regard. ... Some additional passages may be merely noted, wherein words and phrases denote reverence in different aspects: Matthew 7:29; Matthew 8:8; Matthew 9:27; Matthew 12:23; Matthew 16:16; Matthew 21:9-15; Matthew 22:21; Matthew 23:12; Matthew 26:12, Mark 1:7; Mark 9:1-10, Luke 2:9-20; Luke 7:16; Luke 7:44-45; Luke 8:35-37; Luke 19:35; Luke 23:11, John 12:3; John 12:14; John 13:13; John 21:15; John 21:17

- Here he healed the centurion’s palsied servant ( Matthew 8:5-13 , Luke 7:2-10 ), provided the half-shekel for the Temple tribute ( Matthew 17:24 ), taught in the synagogue ( Mark 1:21 , Luke 4:31 , John 6:59 ), performed many miracles ( Mark 1:23 to Mark 2:12 , Luke 4:33-41 ), taught humility to the disciples ( Mark 9:33 ), healed a nobleman’s son by a word from Cana ( John 4:46 )

- Mark 12:41-44; Luke 21:1-4

- The guest room of Mark 14:14 ; Luke 22:11 was a room borrowed for the celebration of the Passover meal

- In Mark 15:43 , Luke 23:50 , the word probably means a member of the Jewish Sanhedrim

- 1: ἰατρός (Strong's #2395 — Noun Masculine — iatros — ee-at-ros' ) akin to iaomai, "to heal," "a physician," occurs in Matthew 9:12 ; Mark 2:17 ; 5:26 ; Luke 4:23 ; 5:31 (in some mss

- 1: σανδάλιον (Strong's #4547 — — sandalion — san-dal'-ee-on ) a diminutive of sandalon, probably a Persian word, Mark 6:9 ; Acts 12:8

- The Greek angareuein is a Tartar word adopted by the Persians for impressing into the government service men and horses to carry the dispatches without interruption, by relays of men and horses stationed at intervals (Matthew 5:41; Mark 15:21)

- 1: πρύμνα (Strong's #4403 — Noun Feminine — prumna — proom'-nah ) the feminine form of the adjective prumnos, "hindmost," is rendered "stern" in Acts 27:29 ; and in the RV in Acts 27:41 ; Mark 4:38

- (See also Mark 14:3)

- Often "the girdle" (zoonee ): Matthew 10:9; Mark 6:8

- And Christ himself, Matthew 9:5; Mark 2:19-20

- 1: ἁπαλός (Strong's #527 — Adjective — hapalos — ap-al-os' ) "soft, tender," is used of the branch of a tree, Matthew 24:32 ; Mark 13:28

- 1: διαφημίζω (Strong's #1310 — Verb — diaphemizo — dee-af-ay-mid'-zo ) "to spread abroad" (dia, "throughout," phemizo, "to speak"), is so translated in the RV in Matthew 9:31 ; 28:15 (AV, "commonly reported"); Mark 1:45 (AV, "blaze abroad")

- Magadan, Mark 8:10; Matthew 15:39; probably at ʾAin-el-Bârideh, on the west side of the sea, two miles from Tiberias, where are ruins

- ( Matthew 26:51 ; Mark 14:17 ; Luke 22:49,51 ; John 18:10 )

- These include Jesus' temptation (Matthew 4:1-11 ; Mark 1:12-13 ; Luke 4:1-13 ); the blind man (Matthew 9:32-33 ); the blind and mute man (Matthew 12:22-23 ; Luke 11:14 ); the Canaanite woman's daughter (Matthew 15:22-28 ; Mark 7:24-30 ); the man in the synagogue (Mark 1:23-27 ; Luke 4:31-37 ); the Gerasene demoniac (Matthew 8:28-34 ; Mark 5:1-20 ; Luke 8:26-37 ); the boy with seizures (Matthew 17:14-20 ; Mark 9:14-29 ; Luke 9:37-43 ); and the silencing of demons (Matthew 8:16 ; Mark 1:32-35 ; Luke 4:40-41 ). Other possible examples include the seven demons expelled from Mary Magdalene (Luke 8:1-2 ), Jesus' rebuke of Satan's suggestion through Peter (Matthew 16:23 ; Mark 8:33 ), and his command to Judas after Satan had entered him (John 13:27 ). Additionally, we are told that the disciples (Luke 10:17-20 ) and even someone they did not know (Mark 9:38-40 ) saw demons submit to them, but we are not given any other details. There are three main terms for demons in the New Testament: daimonion [ Mark 8:31 ). They robbed a young boy of his speech (Mark 9:17,25 ), rendered a man mute (Matthew 9:33 ; Luke 11:14 ), and froze the back of an elderly woman (Luke 13:11,16 ). Evil spirits were in the demoniac in the synagogue ( Mark 1:23 ); the Gerasene demoniac was a person who was with a spirit ( Mark 5:2 ; " [in the power] of an unclean spirit, " Amplified ) that drove or impelled him (Luke 8:29 ). Many were described as having (echo [ Matthew 11:18 ; Mark 3:30 ; 7:25 ; 9:17 ; Luke 4:33 ; 7:33 ; 8:27 ; John 7:20 ; 8:48,52 ; 10:20 ). Such a spirit entered the young boy (Mark 9:25 ; Luke 8:30 ) and then mauled and convulsed him. ... People who have demons are demonized (daimonizomai [ Matthew 4:24 ; 8:16,28 , 33 ; 12:22 ; 15:22 ; Mark 1:32 ; 5:15,16 , 18 ; Luke 8:36 ; John 10:21 ). The physical symptoms include muteness (Matthew 9:32-33 ; Mark 9:17 ; Luke 11:14 ), blindness (Matthew 12:22 ), self-inflicted wounds (Mark 5:5 ; 9:22 ), crying (Mark 5:4 ), or screaming (Mark 1:26 ; 5:7 ; 9:26 ), convulsions (Mark 1:26 ), seizures (Matthew 17:15 ), falling to the ground, rolling around, foaming at the mouth, grinding of the teeth, and rigidity (Mark 9:18,20 ), inhuman strength (Mark 5:3-4 ), and staying active day and night (Mark 5:5 ). The social symptoms include dwelling in unclean places (Mark 5:3 ; Luke 8:27 ) and going around naked (Luke 8:27 ). The spiritual symptoms include supernatural abilities such as recognition of the person of Christ and reaction against him (Mark 1:23-24 ; 5:7 ; Luke 4:40-41 ) and the ability to tell the future (divination Acts 16:16 ). He commanded the spirit in the Gerasene demoniac to come out (Luke 8:29 ) and ordered the demon out of the man in the synagogue (Mark 1:27 ) and the young boy (Mark 9:25 ). The demons in the Gerasene demoniac needed Jesus' permission to enter the pigs (Mark 5:13 ; Luke 8:32 ) and he denied permission for demons to speak (Mark 1:34 ; Luke 4:41 ). He rebuked the demon in the young boy (Matthew 17:18 ; Mark 9:25 ; Luke 9:42 ) and the man in the synagogue (Mark 1:25 ; Luke 4:35 ). ... The term most commonly used of the expulsion of demons in the New Testament is cast out (ekballo [ John 9:34-35 ; see also Mark 1:12 ). Jesus' authority to cast out demons was given to the Twelve (Matthew 10:1,8 ) and others, who cast them out in Jesus' name (Mark 9:38-41 ; see also Acts 16:18 ). With the young boy, however, they were unsuccessful because of lack of prayer (Mark 9:28-29 ). Our weapons in this ongoing struggle include our authority as seated with Christ at the right hand of God, far above every power (Ephesians 1:15-2:6 ), the name of Jesus (Philippians 2:10 ), our spiritual armor (Ephesians 6:18 ), prayer (a must in some cases, Mark 9:29 ), simple resistance (James 4:7 ), forgiveness (Ephesians 4:26-27 ), and exhibiting the fruit of the Spirit (Galatians 5:22-23 ; Ephesians 4:22-29 ; 6:10-18 )

- ... To explain the narrative of Mark 11:13 two other facts have been advanced of doubtful value and trust-worthiness. ... (a) The parable of the Fig-Tree (Mark 13:28-29 = Matthew 24:32-33, paraphrased and interpreted Luke 21:29-31) is based on the early verdure of the tree. These (ταῦτα; Mark 13:29 treats the preceding context as if only premonitions of the Day had been spoken of, overlooking Mark 13:24-27; but cf. Luke 12:51-53; Luke 12:56 with Mark 13:12-13; Mark 13:29; πἀντα ταῦτα, Matthew 24:33 is more specific but less correct) signs prove that the judgment, the gleaning of God (cf. Mark 4:29, not ‘the kingdom of God,’ Luke 21:31) is close at hand. ... (b) The parable of the Barren Fig-Tree (Luke 13:6-9) stands in the same eschatological context as the warning to read the signs of the times (Luke 12:35 to Luke 13:9 paralleled by Mark 13:33-36; Mark 13:12-13), and forms its climax. One is tempted to conjecture that the problematic ‘parable’ referred to in Mark 13:28, Matthew 24:32 (ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν, cf. Mark 7:17 as against Luke 21:29 καὶ εἷπεν παραβολήν) was once no other than this. The cursing of the fig-tree (Mark 11:12-14; Mark 11:20-25 = Matthew 21:18-22). implies that the omission of Mark 11:12-14; Mark 11:20-25 was deliberate. or Mark. ... (b) The withering of the tree (Mark 11:20-25), a sequel of the next day after the cursing (Mark 11:12-14), occupies a different position in Matthew 21:19-22, taking place ‘on the spot. The contents of Mark 11:20-25 consist in the main of two logia, torn from their proper context (cf. Matthew 17:20, Luke 17:6, and Matthew 6:14-15) and characterized by non-Markan expressions (cf. ‘your Father in heaven,’ Mark 11:25). Such loose agglomerations of stray logia are frequent in our Second Gospel (Mark 3:22-30; Mark 4:11-12; Mark 4:21; Mark 4:25; Mark 8:15; Mark 8:34-36; Mark 9:42-50; Mark 10:10-12 etc. By transposing the sequel into immediate juxtaposition with the cursing, and abridging Mark 11:20-25, Mt. avoids one of the two interruptions of the principal narrative of the purging of the temple and its consequences (Mark 11:1-10; Mark 11:15-18; Mark 11:27 ff. ... This superfluousness of Mark 11:20; Mark 11:25 is most apparent in the light of such attempted explanations as that of B. ’ Nevertheless Weiss is clearly right in maintaining that the purpose of Jesus would be just as completely met if the story stopped with Mark 11:14 a

- Paul’s care for the Jewish Christians, 1 Corinthians 16:1, Acts 24:17), Galilee was a hive of industry (see Swete, Gospel of St Mark, p. In accordance with this distinction, the contact of Jesus with the poor as described in the Gospels is almost confined to Judaea and Jerusalem (Matthew 19:16, Mark 10:21 the rich young ruler; Mark 12:42, Luke 21:1 the poor widow; Matthew 26:6, Mark 14:5 ‘this ointment might have been sold for much and given to the poor’; Matthew 20:30, Mark 10:46, Luke 18:35 the blind beggars outside Jericho; cf. Mark (‘Is not this the carpenter?’ Mark 6:3; cf. Matthew 16:5, Mark 8:14) and gave to the poor (John 13:29; cf. Mark (Mark 6:37 ‘Shall we buy two hundred pennyworth of bread?’ cf. Zebedee would seem to have been in a good position (Mark 1:20 ‘with the hired servants’; one of his sons is personally known to the high priest, John 18:15). Perhaps it was through his help that Jesus was able to have a small boat constantly in attendance on Him when preaching at the Lake of Galilee (ἵνα πλοιάριον προσκαρτερῇ αὐτῷ, Mark 3:9). The same thing may be gathered of the household at Bethany (Luke 10:38; and still more John 11:3; John 11:45; John 12:3); certain women, including the wife of Herod’s steward, ‘minister’ to Him (Mark 15:40, Luke 8:3). He is able to secure an ass on which to enter into Jerusalem (Matthew 21:3, Mark 11:3, Luke 19:31), a lodging at night through the last week (Matthew 21:7, Mark 11:19, Luke 21:37), and the use of an upper room for the Passover (Matthew 26:18, Mark 14:15); nor is there anything to suggest that Christ’s hunger when He was passing the barren fig-tree was the result of inability to procure food (Matthew 21:18, Mark 11:12). Isaiah 61:1-2, Luke 4:18), and specially contrasts the widow with the rich donors to the Temple treasury (Mark 12:42, Luke 21:3). The danger of wealth is constantly pointed out (Matthew 19:23, Mark 10:23, Luke 18:24 ‘How hardly shall they that have riches enter into the kingdom of heaven’; Matthew 18:8 ‘If thy hand or thy foot cause thee to stumble, cut it off’; Luke 16:19 the parable of Lazarus and Dives; Luke 12:16 the parable of the Rich Fool, following on Christ’s peremptory refusal to divide the inheritance between the two brothers). the command to the rich young ruler, ‘Sell all that thou hast,’ Matthew 19:21, Mark 10:21, Luke 18:22, in which there was evidently some personal appropriateness; the demand was not universally made. According to our accounts, the Temple was cleansed of buyers and sellers both at the beginning and the end of the ministry (John 2:14, and Matthew 21:12, Mark 11:15). Christ demanded the surrender not of money in itself, but of everything that could interfere with the interests of the Kingdom of heaven; in this sense the verb ἀφίημι, ‘to give up, leave’ (Matthew 19:29, Mark 10:28, Matthew 4:20, Mark 1:18; cf

- ... (b)Diffuseness and redundancies of Mark. ... (c)Correction of Mark’s matter by Matthew and Luke. ... (d)Correction of Mark’s phraseology—Diminutives. Mark’s other characteristics of diction. Matter peculiar to Mark. Is our Second Gospel the original Mark?... Literature. Mark. ) we will consider whether the Gospel known to these writers is the same as our Mark. ‘Gospels’) differs from him are noted: ‘For our present purpose we will merely add to his [Papias’] words which have been quoted above, a tradition which has been set forth through these sources concerning Mark who wrote the Gospel: “And the Elder said this also: Mark, having become the interpreter of Peter, wrote down accurately everything that he remembered [Schmiedel: ‘mentioned’], without, however, recording in order what was either said or done by Christ. So then Mark made no mistake [Schm. ” Such, then, is the account given by Papias concerning Mark. ’... Here Papias vindicates Mark from inaccuracy, and from errors of omission, as far as his knowledge went, but finds fault with his chronological order, which was due to his being dependent only on Peter’s oral teaching. 209, 218) that Mark, being Peter’s scholar, made Peter’s teaching widely known through his written Gospel, or (Swete, St. Mark, p. Papias does not call the work of Mark a ‘gospel,’ and the word εὐαγγέλιον is not undoubtedly found in the sense of the record of good tidings before Justin (Apol. ’ But these last words actually occur only in Mark 3:17, where we read of both names, Peter and Boanerges, together, and in no other Gospel. Peter as a chief source of Mark. Mark being the eagle (see § iii. 1) Irenaeus says that Mark was Peter’s disciple and interpreter (ἑρμηνευτής, as Papias), and that he handed on to us in writing the things preached by Peter, after the departure of Peter and Paul. 6 (where the Greek is wanting), Irenaeus calls Mark ‘interpres et sectator Petri. Swete, Lightfoot, and Chase interpret them to mean that Mark was present at some discourses of Peter; he reported Peter’s teaching as far as he had the opportunity. ) thinks that the author of the fragment had quoted Papias as saying that Mark was not a hearer of our Lord, and then qualified Papias’ assertion by saying that Mark had been present at some of our Lord’s discourses. 6) that Mark was one of the Seventy (Seventy-two) Disciples; and with the modern opinion that the young man of Mark 14:51 was the Evangelist. Mark, p. 14) says that while Peter was preaching the gospel at Rome, many of those present begged Mark to write down what was said. 25) says that Mark composed the Gospel at Peter’s instruction (ὡς Πέτρος ὑφηγήσατο), being acknowledged as his son (1 Peter 5:13). 16) makes Mark go to Egypt and found the Church at Alexandria after he had written his Gospel, and says (ib. Mark died then (de Vir. 6) that of the four Evangelists, Matthew wrote first, then Mark, and that Mark was, as it were, Matthew’s follower and abbreviator (‘Marcus eum subsecutus tanquam pedissequus et breviator ejus videtur’). Mark, p. 23) and pseudo-Clement (Ancient Homily, 11), which in the latter is introduced by λέγει γὰρ καὶ ὁ προφητικὸς λόγος, is more likely to be from some lost Christian writing than to be a fusion of Mark 4:26 ff. ] 5, διάκονος πάντων, seems to come from Mark 9:35. ] 7, which quotes Matthew 26:41 and Mark 14:38 exactly, and both in Polycarp and in the Gospels the context is about not going into temptation. Pseudo-Clement (§ 2), after quoting Is 54:1 LXX Septuagint , continues: ‘Another Scripture saith, I came not to call the righteous, but sinners,’ exactly as Matthew 9:13, Mark 2:17, where ‘to repentance’ is not in the best manuscripts, but comes from || Luke 5:32. likely, there is no trace of his knowing Mark. He apparently refers to Mark 3:29; Mark 10:24 where they differ from Mt. Only Mark (Mark 6:3) calls Jesus a carpenter (see § iii. Mark, p. Further, (d) the Alexandrian Fathers Clement and Origen do not mention Mark’s preaching at Alexandria—a strange silence; and (e) there is no hint till Hippolytus that there was more than one Mark; apparently the other writers identified the cousin of Barnabas and the disciple of Peter. So that, while we should never from the NT itself have arrived at the name Mark, yet the internal evidence fully corroborates the external, that the author was the ‘interpreter of Peter. , was to Mark ‘the beginning of the gospel of Jesus Christ the Son of God’ (1:1), whether these words are part of the record or are the title prefixed by an early scribe. Mark describes at length the Galilaean ministry and the slow unfolding of Jesus’ claims. Our Lord, for example, does not at once proclaim His Messiahship, nor does He allow evil spirits to proclaim it in-opportunely (Mark 1:25; Mark 3:12; cf. Mark 1:44 etc. Even after Peter’s confession at Caesarea Philippi, when the Galilaean ministry was nearly ended, the disciples were charged to tell no man (Mark 8:30). At first Jesus begins by calling Himself the Son of Man (Mark 2:10). We might even think, at first sight, especially if we have the Matthaean account (Mark 16:16) of Peter’s confession chiefly in mind and not the Markan, that the disciples then and then only found out that Jesus was Messiah

- The transfiguration is recorded in each of the Synoptic Gospels (Matthew 17:1-9 ; Mark 9:2-10 ; Luke 9:28-36 ) and in 2 Peter 1:16-21 . The place of this event is "a high mountain" (Matthew 17:1 ; Mark 9:2 ). There are several reasons why this is unlikely: the title given to Jesus ("Rabbi") in Mark 9:5 and the equation of Jesus with Moses and Elijah ( Matthew 17:4 ; Mark 9:5 ; Luke 9:33 ) would be strange addressed to the resurrected Christ; the form of this account is quite different from resurrection accounts; the presence of Peter-James-John as an inner circle occurs in other accounts during the life of Jesus, but not in a resurrection account; and the temporal designations associated with the resurrection are "first day" or "after three days, " not "after six days" (Matthew 17:1 ; Mark 9:2 ) or "about eight days after" (Luke 9:28 ). These temporal designations tie this event intimately with the events of Caesarea Philippi (Matthew 16:13-28 ; Mark 8:27-38 ; Luke 9:18-27 ). The words, "This is my Son, whom I love" (Mark 9:7 ), are a rebuke of Peter's placement of Jesus on the same level as Moses and Elijah ("Let us put up three shelters — one for you, one for Moses and one for Elijah" [ Mark 9:5 ]) as well as a divine confirmation of Jesus' identity given in Peter's confession (Mark 8:29 ). Whereas the voice at the baptism is directed to Jesus (Mark 1:11 ), here it directed to the three disciples. These words are best understood as a rebuke of Peter's unwillingness to accept Jesus' teaching concerning his future passion (Mark 8:31-33 )

- There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him 'a prophet, mighty in deed and word'; the third by Luke, of whom it might be said that he represents Christ in the special character of the Saviour of sinners (Luke 7:36 ; 15:18 ); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim" (Ezekiel 1:10 ). "If the extent of all the coincidences be represented by 100, their proportionate distribution will be: Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and Mark, 20; Mark and Luke, 6

- When the Gospel writers Mark and Luke give the list of the twelve apostles, they name Matthew but do not record his occupation (Mark 3:18; Luke 6:15). When they mention the tax collector who responded to Jesus’ call and invited his fellow tax collectors to a feast to meet Jesus, they call him not Matthew, but Levi, which was his other name (Mark 2:14-17; Luke 5:27-32). )... At the time he first met Jesus, Matthew lived and worked in Capernaum on the shore of the Sea of Galilee (Mark 2:1; Mark 2:13-14)

- ... ... The most prominent member of the group is James the Less (Mark 15), called "the brother of the Lord" (Galatians 1). His father was a certain Alphaeus, equivalent to the Cleophas or Clopas of John 19, according to the synoptic Gospels (Matthew 10; Mark 3; Luke 6), and his mother, Mary, was a close attendant on Jesus (Mark 15), being a sister of the mother of Jesus (John 19) or a sister-in-law (on Hegesippus's assertion that Cleophas was Saint Joseph's brother). ... ... Joseph or Joses, probably next in age to James (Matthew 13), is only noteworthy because his mother, at the scene of the Crucifixion, is identified by the use of his name (Mark 15). ... ... Simon or Simeon is merely mentioned as the third of the four brothers (Matthew 13; Mark 6)

- Jesus was Mary’s first-born ( Luke 2:7 ), and she subsequently (according to the view accepted in the present article) bore to Joseph four sons, James, Joseph, Judas, and Simon, and several daughters ( Matthew 13:55-56 = Mark 6:3 ). They sneered at Him ( John 7:3-5 ), and once they concluded that He was mad, and wished to arrest Him and convey Him away from Capernaum ( Mark 3:21 ; Mark 3:31 ). ( b ) They were held to be His cousins, sons of Mary, the wife of Alphœus ( Matthew 27:56 = Mark 15:40 ); ‘brother’ here implying merely kinship, as Abraham calls himself and his nephew Lot ‘brethren’ ( Genesis 13:8 ), and Laban calls Jacob, his sister’s son, his ‘brother’ ( Genesis 29:16 ). It is very unlikely that two sisters should have been named Mary; and moreover, James, the son of Alphæus, was an Apostle ( Matthew 10:3 = Mark 3:18 = Luke 6:15 ), and none of the Lord’s brethren was an Apostle in His life-time (cf

- 1: βλέπω (Strong's #991 — Verb — blepo — blep'-o ) "to look, see," usually implying more especially an intent, earnest contemplation, is rendered "take heed" in Matthew 24:4 ; Mark 4:24 ; 13:5,9,23,33 ; Luke 8:18 ; 21:8 ; 1 Corinthians 3:10 ; 8:9 ; 10:12 ; Galatians 5:15 ; Colossians 2:8 (AV, "beware"); 4:17; Hebrews 3:12 . ... 2: ὁράω (Strong's #3708 — Verb — horao — hor-ah'-o ) "to see," usually expressing the sense of vision, is rendered "take heed" in Matthew 16:6 ; 18:10 , AV (RV, "see"); Mark 8:15 ; Luke 12:15 ; Acts 22:26 (AV only). 2 and 1, in that order, in Mark 8:15 ; but in Luke 12:15 the RV rightly follows No. (3) For the RV of Mark 5:36 , "not heeding," see under HEAR , No

- (Genesis 32:21; Genesis 32:24; Genesis 32:31; Mark 16:2), the third hour would be about 9 a. (Mark 15:25; Acts 2:15), the sixth hour would be about noon (Mark 15:33; Acts 10:9), the ninth hour would be about 3 p. (Mark 15:33; Acts 3:1), and the twelfth hour would be about 6 p. , or sunset (Mark 1:32; John 11:9; cf

- Mark 6:33 (Textus Receptus ; all the best Manuscripts omit] and Mark 10:2 without the article; once only in Jn. In Authorized Version it is rendered ‘multitude’ and frequently ‘people,’ also ‘press’ (Mark 2:4; Mark 5:27; Mark 5:30, Luke 8:19; Luke 19:3) and ‘company’ (Luke 5:29; Luke 6:17; Luke 9:38 (but ‘people’ in Luke 9:37 ] Luke 12:13, John 6:5). Mark 3:9 (διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν), also Matthew 9:23, Mark 2:4; Mark 5:27; Mark 5:30, Luke 8:19; Luke 19:3; yet in Mark 5:31 where συνθλίβοντα is used of ὅχλον (translation ‘crowd’ in the previous verse), and in Luke 5:1 where the ὅχλος is described as pressing upon Him (ἐπικεῖσθαι), Revised Version NT 1881, OT 1885 rather inconsistently uses ‘multitude. ’ The following phrases may be noted—(a) ὄχλος ἱκανος, which Revised Version NT 1881, OT 1885 in Mark 10:46 translates ‘great multitude’ (Authorized Version a ‘great number of people’), yet in Luke 7:12 renders, as Authorized Version , ‘much people,’ probably because in the preceding verse ‘great multitude’ is used for a different collection of persons; (b) ὁ πολὺς ὁχλος or ὁ ὀχλος πολύς forming almost a composite term ‘the common people’ (Mark 12:37, John 12:9; John 12:12 (Revised Version margin) ); (c) ὁ σλεῖστοι ὀχλος, Matthew 21:8 Revised Version NT 1881, OT 1885 ‘the most part of the multitude,’ Authorized Version ‘a very great multitude,’ Vulgate plurima turba; in Mark 4:1 ὄχλος πλεῖστος is read by אB, al. (Mark 3:7-8), and 2 in Jn. Mark 8:34, Luke 9:16; Luke 9:18, and Matthew 23:1, where the disciples appear round Jesus in the foreground, the multitude farther off, and the Pharisees in the background). This same fear prevented the chief priests and the Pharisees from laying hold on Jesus (Matthew 21:46); they decided not to arrest Him on the feast day (Mark 14:2), ‘lest haply there shall be a tumult of the people’ (λαοῦ, note the future ἔσται, which shows their positive expectation of trouble); and they arranged with Judas for His betrayal ‘in the absence of the multitude’ ((Revised Version margin) ‘without tumult,’ ἄτερ ὄχλου, Luke 22:6; cf. ... On other occasions His compassion for the multitude led Him to heal their sick (Matthew 14:14), and to feed the 4000 (Matthew 15:32, Mark 8:2). These feelings were excited by the manner and substance of His teaching (Matthew 7:28; Matthew 22:33, Mark 1:22, Luke 4:32), by His words of grace (Luke 4:22), and also by His mighty works (Matthew 9:8; Matthew 9:33; Matthew 15:31, Mark 2:12; Mark 5:20; Mark 7:37, Luke 4:36; Luke 5:26; Luke 7:16; Luke 9:43; Luke 11:14). Mark 12:37 and Luke 13:17, where there is a contrast to the feeling of His adversaries who ‘were ashamed’). At other times we read that, attracted by His teaching and His miracles, ‘all the city was gathered together at the door’ (Mark 1:33); ‘they came from every quarter’ (Mark 1:45); their attendance was so persistent that Jesus and the disciples ‘could not so much as eat bread’ (Mark 3:20); it was necessary to address them from the boat (Matthew 13:2); they brought their sick and maimed to Him (Matthew 15:31, Mark 1:32); they pressed upon Him and heard the word of God (Luke 5:1); and their rapt attention to His preaching, even during the last days at Jerusalem, is described by St. Even in the region of Caesarea Philippi, whither He had gone for retirement, we are surprised to find mention of a multitude, which may indeed have consisted mainly of Gentiles (Mark 8:34). Matthew 8:18, John 6:15), and the expression ἀφεὶς τοὺς ὅχλους, used in Matthew 13:36, Mark 4:36, means ‘leaving the multitude’ (Revised Version NT 1881, OT 1885 ), not ‘sending them away’ (Authorized Version ). , Mark 7:14 f. also Mark 2:13

- At times the KJV uses cousin when a distant relative is referred to (Luke 1:36 ; see also Mark 6:4 ; Luke 1:58 ; Luke 2:44 ; Luke 14:12 )

- (Mark 6:17 ), the son of Herod the Great by Mariamne, the daughter of Simon, the high priest

- " Many persons thus afflicted were cured by our Lord (Matthew 4:24 ; 8:5-13 ; 9:2-7 ; Mark 2:3-11 ; Luke 7:2-10 ; John 5:5-7 ) and the apostles (Acts 8:7 ; 9:33,34 )

- Denotes the whole creation in Romans 8:39 ; Colossians 1:15 ; Revelation 5:13 ; the whole human race in Mark 16:15 ; Romans 8:19-22

- 1: κρημνός (Strong's #2911 — Noun Masculine — kremnos — krame-nos' ) "a steep bank" (akin to kremannumi, "to hang"), occurs in Matthew 8:32 ; Mark 5:13 ; Luke 8:33 , RV, "the steep" (AV, "a steep place")

- , Matthew 3:11 ; 10:10 ; Mark 1:7

- In Matthew 10:9 ; Mark 6:8 , the 'girdle' is alluded to, a portion of which was used as a purse

- Able to see, Bartimaeus followed Jesus (Mark 10:46-52 )

- Hither Christ sailed after feeding the four thousand ( Mark 8:10 )

- Matthew 10:3 ; Mark 3:18 ; Luke 6:14 ; Acts 1:13

- Matthew 21:1 ; Mark 11:1 ; Luke 19:29

- Matthew 9:18; Mark 5:22; Luke 8:41

- , Alexandria, by Saint Mark

- 1: φάντασμα (Strong's #5326 — Noun Neuter — phantasma — fan'-tas-mah ) "a phantasm or phantom" (from phaino, "to appear"), is translated "apparition" in the RV of Matthew 14:26 ; Mark 6:49 (AV, "spirit")

- The references to "room" in (Matthew 23:6 ; Mark 12:39 ; Luke 14:7,8 ; 20:46 ) signify the highest place on the highest couch round the dinner or supper table --the "uppermost seat", as it is more accurately rendered in (Luke 11:43 )

- 1: ψιχίον (Strong's #5589 — Noun Neuter — psichion — psikh-ee'-on ) "a small morsel," a diminutive of psix, "a bit, or crumb;" of bread or meat, it is used in Matthew 15:27 ; Mark 7:28 ; some mss

- Belief involved more than just a momentary decision; it involved a life of following him as a true disciple to the end (Mark 8:34-38; Mark 13:13; Luke 9:57-62; John 15:4-6; cf. In one of his parables Jesus showed that some people profess to be believers, but later, by their lack of perseverance, prove not to be (Mark 4:15-20). It shows that their faith is genuine (Mark 13:13; Mark 13:22-23; Luke 21:36; Philippians 3:13-14; 2 Timothy 4:7-8). The source of their troubles may be the trials of life, persecution, desire for personal prosperity, worry, laziness or false teaching (Mark 4:17-18; Mark 13:13; 1 Timothy 4:1; 1 Timothy 6:10; Hebrews 2:1; Hebrews 10:32-39)

- The "good news" is denominated either simply the "gospel," Matthew 26:13, or else "the gospel of the kingdom," Matthew 9:35; of "Jesus Christ,"... Mark 1:1; "of peace," Romans 10:15 A. The four Gospels were issued probably during the latter half of the first century—those of Matthew and Mark and Luke before the destruction of Jerusalem; and that of John towards the close of the century. If we suppose the history that they contain to be divided into 89 sections, in 42 of these all the three narratives coincide, 12 more are given by Matthew and Mark only, 5 by Mark and Luke only, and 14 by Matthew and Luke. To these must be added 5 peculiar to Matthew 2:1-23 to Mark 9:1-50 to Luke, and the enumeration is complete. Mark wrote the Second Gospel from the preaching of Peter. See Matthew, Mark, Luke, and John

- Of the instances of this use of the verb 14 relate to the deliverance from disease or demoniacal possession—Matthew 9:21-22 bis, Mark 5:23; Mark 5:28; Mark 5:34; Mark 6:56; Mark 10:32, Luke 8:36; Luke 8:48; Luke 8:50; Luke 17:19; Luke 18:42, John 11:12; in 20 instances the reference is to the rescue of physical life from some impending peril or instant death—Matthew 8:25; Matthew 14:30; Matthew 16:25; Matthew 27:40; Matthew 27:42 bis. , Matthew 27:49, Mark 3:4; Mark 8:35; Mark 15:30-31 bis. Luke 23:37; Luk_23:39, John 12:27; in the remainder of cases, 20 times, the reference is to religious salvation technically so called—Matthew 1:21; Matthew 10:22; Matthew 19:25; Matthew 24:13; Matthew 24:22, Mark 8:35; Mark 10:26; Mark 13:13; Mark 13:20; Mark 16:16, Luke 7:50; Luke 8:12; Luke 9:24; Luke 13:23; Luke 18:26; Luke 19:10, John 3:17; John 5:34; John 10:9; John 12:47. ’ The Authorized Version accordingly renders in most of these cases ‘to make whole’ or ‘be whole,’ in two ‘to heal’ (Mark 5:23, Luke 8:36), in one ‘to do well’ (John 11:12), and only once ‘to save’ (Luke 18:42). In one instance it offers ‘to save’ as a marginal reading for ‘to make whole’ (Mark 10:52). Revised Version NT 1881, OT 1885 everywhere follows the rendering of Authorized Version except that it makes the two passages where the latter has ‘to heal’ and the one passage where it has ‘to save’ uniform with the others; further, that it renders in John 11:12 ‘to recover,’ and that it offers in all passages except Mark 6:56 the marginal alternative ‘to save. ’ It should be noticed that on other occasions the Evangelists use, and make Jesus use, different words, whose import is restricted to ‘healing’ in the medical sense, and that not only where the object is some disease or disability, but also with a personal object; so θεραπεὑειν (Matthew 4:23-24; Matthew 8:7; Matthew 8:16; Matthew 9:35; Matthew 10:1; Matthew 10:8; Matthew 12:10; Matthew 12:15; Matthew 14:14; Matthew 15:30; Matthew 17:16; Matthew 17:18; Matthew 19:2; Matthew 21:14, Mark 1:34; Mark 3:2; Mark 3:10; Mark 3:15; Mark 6:5; Mark 6:13, Luke 4:23; Luke 4:40; Luke 5:15; Luke 6:7; Luke 6:18; Luke 7:21; Luke 8:2; Luke 8:43; Luke 9:1; Luke 9:6; Luke 10:9; Luke 13:14; Luke 14:3, John 5:10) and ἱᾶσθαι (Luke 6:19; Luke 9:2; Luke 9:11; Luke 9:42; Luke 14:4; Luke 22:51, John 4:47). Not only would this have been impossible to a Greek speaker or writer in cases where the saving act as a matter of fact consisted in or involved healing, but it is also excluded by the observation that Jesus more than once referred to His saving work as the work of a physician, and in the instruction to His disciples spoke also of it as ‘healing’ (Matthew 9:12; Matthew 10:1; Matthew 10:8; Matthew 13:15, Mark 2:17, Luke 4:18; Luke 5:31; Luke 9:1-2; Luke 10:9). In Mark 3:4, Luke 6:9, while speaking of His healing work, our Lord contrasts σώζειν with ἀποκτείνειν, which implies that He regarded it as the opposite of ‘killing,’ i. According to Mark 5:23, the purpose of ‘being saved ‘is ‘to live. the withered hand (Mark 3:4), the issue of blood (Mark 5:28), certainly some of the diseases of Mark 6:56, blindness (Mark 10:52). The external and the internal are significantly placed side by side as co-ordinated halves of an identical work (Mark 2:9). On three occasions our Lord has brought out the spiritual significance of the physical salvation by calling special attention to its dependence on the exercise of faith: the woman with the issue of blood (Mark 5:34 = Matthew 9:22 = Luke 8:48), the blind man near Jericho (Mark 10:52 = Luke 18:42), one of the lepers (Luke 17:19). ... That σώζειν has to do with the contrast of life and death becomes plain also from those instances of its natural use where deliverance from evil other than disease or demon-possession is referred to, for here everywhere the evil is that of physical death (Matthew 8:25; Matthew 14:30; Matthew 16:25; Matthew 27:40; Matthew 27:42; Matthew 27:9, Mark 8:35; Mark 15:30-31, Luke 9:24; Luke 9:56; Luke 23:35; Luke 23:37; Luke 23:39, John 12:27)

- Thus Christ’s Divine glory at the Transfiguration was veiled in a bright cloud (Matthew 17:5, Mark 9:7, Luke 9:34); thus, too, He will come at the Last Day in a cloud (Luke 21:27). ||), ‘sleep’ for ‘death’ (Matthew 9:24 || John 11:11), cutting off the right hand (Matthew 5:30; Matthew 18:8 ||), the dead burying their dead (Matthew 8:22 ||), the buying of swords (Luke 22:36), the undying worm (Mark 9:44; Mark 9:46; Mark 9:48), were not, of course, intended to be understood literally. Christ taught people as they were able to hear (Mark 4:33, cf. He explained the meaning of His parables to His disciples in private (Mark 4:34). They were worked only on those who had faith (Mark 9:23). The crowd of mourners are excluded at Jairus’ house because they laughed Him to scorn (Mark 5:40 ||). The Pharisees were not influenced favourably by the miracles which they saw (Matthew 12:14, Mark 3:5 f. The gospel was to be ‘published among all nations’ (Mark 13:10, Revised Version NT 1881, OT 1885 ‘preached’). κηρύσσω, which is used to denote a publication such as Jesus forbade of His miraculous cures (Mark 1:45; Mark 7:36), is the same word as is constantly employed with reference to His own proclamation of the gospel (Matthew 4:23 etc. ) and His instruction to His disciples to proclaim it (Matthew 10:7, Mark 3:14, Luke 9:2 etc. In Mark 13:10, as noted above, Revised Version NT 1881, OT 1885 has substituted ‘preach’ for ‘publish’ of Authorized Version . Bacon (‘The Markan Theory of Demonic Recognition of the Christ’) in ZNTW [Note: NTW Zeitschrift für die Neutest

- The barren fig-tree had nothing but leaves (Matthew 21:19 ; Mark 11:13 ). There are numerous allusions to leaves, their flourishing, their decay, and their restoration (Leviticus 26:36 ; Isaiah 34:4 ; Jeremiah 8:13 ; Daniel 4:12,14,21 ; Mark 11:13 ; 13:28 )

- , Matthew 26:2 ; John 2:13,23 ; 6:4 ; 11:55 ; 12:1 ; 13:1 ; 18:39 ; 19:14 ; Acts 12:4 ; Hebrews 11:28 ; (II) by metonymy, (a) "the Paschal Supper," Matthew 26:18,19 ; Mark 14:16 ; Luke 22:8,13 ; (b) "the Paschal lamb," e. , Mark 14:12 (cp

- Kneeling was the posture of prayer (Daniel 6:10 ; Acts 7:60 ; Acts 9:40 ; Acts 20:36 ; Ephesians 3:14 ; compare 1 Kings 18:42 ), acknowledging a superior (2 Kings 1:13 ; Matthew 17:14 ; Matthew 27:29 ; Mark 1:40 ; Mark 10:17 ; Luke 5:8 ), or worship of God (1 Kings 8:54 ), Jesus (Philippians 2:10 ), or idols (1 Kings 19:18 ; Isaiah 66:3 where blessing an idol refers to kneeling before an idol)

- Mark to have been done in the country of the Gadarenes, Mark 5:1 ; and by St

- Some have oxos (AV, "vinegar"), but Mark 15:23 (AV and RV) confirms the RV in the passage in Matthew. This which the soldiers offered before crucifying, was refused by Him, as it was designed to alleviate His sufferings; the "vinegar" is mentioned in Mark 15:36 ; so Luke 23:36 ; John 19:29,30

- ” The New Testament uses the reference in Zechariah 9:9 as a prediction of Jesus' triumphal entry into Jerusalem ( Matthew 21:1 ; Mark 11:1 ; Luke 19:1 ; John 12:15 ). Mark, Luke, and John told the story of Jesus' entry with reference to one animal

- Mark, (Mark 3:18 ) and St

- have it in Mark 13:11 ; (b) "to ponder, imagine," Acts 4:25 . ... Note: In the corresponding passage in Mark 13:11 , the most authentic mss

- A place on the shore of the Sea of Galilee, whither Christ went after feeding the five thousand ( Mark 6:45 , cf. Luke 9:10 ), and where He healed a blind man ( Mark 8:22 ); the home of Philip, Andrew, and Peter ( John 1:44 ; John 12:21 ). Et-Tell , on the northern shore of the sea, east of the Jordan, is generally identified with Bethsaida Julias: those who consider that the narrative of the crossings of the Lake ( Mark 6:45 ) requires another site west of the Jordan, seek it usually at ’Ain et-Tabigha near Khan Minyeh

- , "picture"), hence "divers," Matthew 4:24 ; Mark 1:34 ; Luke 4:40 ; 2 Timothy 3:6 ; Titus 3:3 ; Hebrews 2:4 (RV, "manifold"); 13:9; James 1:2 (RV, "manifold"); in 1 Peter 1:6 ; 4:10 , "manifold," both AV and RV. ... (2) The pronoun tines, "some" (the plural of tis, "someone"), is translated "divers" in the AV of Mark 8:3 ; Acts 19:9 ; RV, "some. , "throughout places" (kata, "down, or throughout," in a distributive sense, topos, "a place"), is translated "in divers places," in Matthew 24:7 ; Mark 13:8 ; Luke 21:11

- The Synoptic Gospels relate these insults (Matthew 26:68 ; Matthew 27:29 ,Matthew 27:29,27:40-44 ; Mark 14:65 ; Mark 15:16-20 ,Mark 15:16-20,15:29-32 ; Luke 22:63-65 ; Luke 23:11 ,Luke 23:11,23:35-39 )

- (gad' uh reene) A resident of Gadara, one of the cities of Decapolis (Mark 5:1 ). (Matthew 8:28-34 ; Mark 5:1-17 ; Luke 8:26-37 ). Textual evidence appears to favor Gadarenes in Matthew, Gerasenes in Mark and Luke

- In all other occurrences “rabbi” and an alternate form “rabboni” apply to Jesus in direct address ( Mark 9:5 ; Mark 11:21 ; Mark 14:45 , John 1:49 ; John 3:2 ; John 4:31 ; John 6:25 ; John 9:2 ; John 11:8 ; John 20:16 )

- Abbreviation of the German Quelle , meaning “source,” used to designate the hypothetical common source of over 200 verses found in Matthew and Luke but not in Mark. According to the two-document hypothesis, Matthew and Luke inserted sayings material stemming from Q into Mark's narrative framework of the Jesus story (cp. Verbatim agreements in the double tradition (material shared by Matthew and Luke but not Mark), common sequence of sayings within blocks of materials, and doublets (repetition) of sayings found but once in Mark point to the common source

- In Matthew 9:20 ; 14:36 ; Mark 6:56 ; Luke 8:44 , it is used of the border of Christ's garment (AV "hem," in the first two places). The AV has "coasts," but "borders" in Matthew 4:13 ; the RV always "borders," Matthew 2:16 ; 4:13 ; 8:34 ; 15:22,39 ; 19:1 ; Mark 5:17 ; 7:31 (twice); 10:1; Acts 13:50 . , in Mark 7:24

- 1: σῖτος (Strong's #4621 — Noun Masculine — sitos — see'-tos ) "wheat, corn;" in the plural, "grain," is translated "corn" in Mark 4:28 ; "wheat," Matthew 3:12 ; 13:25,29,30 ; Luke 3:17 ; 12:18 (some mss. , "sown, or fit for sowing" (speiro "to sow, scatter seed"), denotes, in the plural, "sown fields, fields of grain, cornfields," Matthew 12:1 , RV; Mark 2:23 ; Luke 6:1 (cp. ... 4: στάχυς (Strong's #4719 — Noun Masculine — stachus — stakh'-oos ) means "an ear of grain," Matthew 12:1 ; Mark 2:23 ; 4:28 ; Luke 6:1

- 1: τράπεζα (Strong's #5132 — Noun Feminine — trapeza — trap'-ed-zah ) is used of (a) "a dining table," Matthew 15:27 ; Mark 7:28 ; Luke 16:21 ; 22:21,30 ; (b) "the table of shewbread," Hebrews 9:2 ; (c) by metonymy, of "what is provided on the table" (the word being used of that with which it is associated), Acts 16:34 ; Romans 11:9 (figurative of the special privileges granted to Israel and centering in Christ); 1 Corinthians 10:21 (twice), "the Lord's table," denoting all that is provided for believers in Christ on the ground of His death (and thus expressing something more comprehensive than the Lord's Supper); "the table of demons," denoting all that is partaken of by idolaters as the result of the influence of demons in connection with their sacrifices; (d) "a moneychanger's table," Matthew 21:12 ; Mark 11:15 ; John 2:15 ; (e) "a bank," Luke 19:23 (cp. ... Note: Some texts have the word kline, "a couch," in Mark 7:4 (AV, "tables")

- ... B — 2: καταμόνας (Strong's #2651 — Adjective — kata monas — kat-am-on'-as ) signifies "apart, in private, alone," Mark 4:10 ; Luke 9:18 . ... C — 1: ἀφίημι (Strong's #863 — Verb — aphiemi — af-ee'-ay-mee ) signifies "to send away, set free;" also "to let alone," Matthew 15:14 ; Mark 14:6 ; Luke 13:8 ; John 11:48 ; 12:7 (RV, "suffer her"); in Acts 5:38 some texts have easate from eao, "to permit. ... (2) The phrase kat' idian, Mark 4:34 , signifies "in private," "privately," RV (AV, "when they were alone")

- He taught it is better to destroy a part of one's body than to have one's whole body thrown into Gehenna (Matthew 5:29 ; Matthew 18:9 ; Mark 9:43 ,Mark 9:43,9:45 ,Mark 9:45,9:47 ). In Gehenna worms are constantly at work in a fiery environment that burns forever (Mark 9:48 )

- ... The supper not only anticipated Christ's death but also His victory over death in the promise of His drinking wine anew in the Father's kingdom (Matthew 26:29 ; Mark 14:25 ; Luke 22:18 ; compare 1 Corinthians 11:26 ). Also prominent in all four Gospels is Jesus' prediction of His betrayal by Judas (Matthew 26:21-24 ; Mark 14:18-21 ; Luke 22:21-22 ; John 13:21 ). According to the Synoptics, the Last Supper was the Passover meal (Matthew 26:17-19 ; Mark 14:12 ,Mark 14:12,14:16 ; Luke 22:7 ,Luke 22:7,22:13 )

- ( John 19:25 ) She remained by the cross till all was over, and waited till the body was taken down and placed in the garden sepulchre of Joseph of Arimathaea, (Matthew 27:61 ; Mark 15:47 ; Luke 23:55 ) when she, with Salome and Mary the mother of James, "bought sweet spices that they might come and anoint" the body. (Mark 16:1 ) The next morning accordingly. in the earliest dawn, (Matthew 28:1 ; Mark 16:2 ) they came with Mary the mother of James to the sepulchre. " (Matthew 28:5 ; Mark 16:6 ) To her first of all Jesus appeared after his resurrection

- (2) Christ also forewarned His disciples that they too must suffer persecution (Matthew 24:9, Mark 4:17; Mark 10:30, Luke 11:49; Luke 21:12; Luke 21:16, John 16:2-4; John 16:33). It was mentioned in the parable of the Sower as the cause of defection among superficial believers (Mark 4:17, Matthew 13:21). ... The methods of persecution adopted against Christ and His immediate followers were such as contempt and disparagement (John 8:48); ascription of Christ’s miracles to the power of the Evil One (Matthew 12:24); expulsion of those believing on Him from the synagogue (John 9:22; John 9:34); attempts to entrap Him in His words (Matthew 22:15, John 8:6); questioning His authority (Mark 11:28, Matthew 21:23); (after the failure of the former) illegal arrest and the heaping of every kind of insult upon the Prisoner, who was entitled to protection from the authorities until the authorized penalty was laid upon Him (Matthew 26:67 ff

- (dal muh nyoo' thuh) Place to which Jesus and His disciples came following the feeding of the four thousand (Mark 8:10 )

- The only instances of its use in the Bible center around giving Jesus a drink while upon the cross (Matthew 27:48 ; Mark 15:36 ; John 19:29 )

- In Mark 7:4 the word translated 'table' is κλίνη, 'a couch,' often translated 'bed' in... the A

- Matthew 26:7 ; Mark 14:3 ; Luke 7:37

- Mark 14:36; Romans 8:15; Galatians 4:6

- Two Greek words are translated "farthing' in the New Testament: kodrantes; Roman, quadram—worth about three-eighths of a cent; Matthew 5:26; Mark 12:42; and assarion; Roman, æs or as—the tenth of a denarius, worth about a cent to 1½ cents

- Christ's robes at the transfiguration were white "so as no fuller on earth can white them," Mark 9:3

- Partisans of Herod Antipas, Matthew 22:16 ; Mark 3:6

- (changing ) the father of the apostle James the Less, ( Matthew 10:3 ; Mark 3:18 ; Luke 6:15 ; Acts 1:13 ) and husband of Mary

- One of the brethren of the Lord, Mark 6:3 : called JUDAS in Matthew 13:55

- The country of the Gadarenes" (Mark 5:1; Luke 8:26; Luke 8:37, in Alex. But the Sinaiticus manuscript has: "Gazarenes" in Matthew," Gerasenes" in Mark, and in Luke "Gergesenes. " Vaticanus has: "Gerasenes: in Mark and Luke. Probably Matthew, writing for those intimately acquainted with the topography, names the obscure but exact locality; Mark and Luke, writing for those at a distance, name Gadara the well-known capital of the place. Contrast the cured demoniac, Mark 5:15-16; Mark 5:18

- The recurring Johannine theological theme of Jesus' “hour” being divinely directed is pointedly made by Mary's presence in the episode (compare Mark 3:31-35 ; Luke 11:27-28 ). Mark 16:9 and Luke 8:2 indicate that this Mary, from Magdala, was exorcised of some seven demons. She was a witness of His crucifixion ( Mark 15:40 ; Matthew 27:56 ; John 19:25 ), burial (Mark 15:47 ; Matthew 27:61 ), the empty tomb (Mark 16:18 ; Matthew 28:1-10 ; Luke 24:10 ), and she was a witness of Jesus' resurrection (Mark 16:9 ; John 20:1-18 ). This Mary would appear to be part of Jesus' following from Galilee who moved with Him during His itinerant public ministry (compare Mark 15:40-41 ). She witnessed Jesus' crucifixion and was part of the group of women who encountered the empty tomb (Mark 15:47 ; Mark 16:1-8 ; Matthew 27:55-56 ; Matthew 28:1-8 ; Luke 23:56 ; Luke 24:1-10 ). Mary, the mother of John Mark. Her son, John Mark, eventually became a disciple of Paul and Barnabas (Acts 12:25 ). See Mark, John

- The presence of foreigners, however, is seldom mentioned in the Gospels, save for a few references to centurions (Matthew 8:5, Luke 7:2; Luke 23:47), strangers from Tyre and Sidon (Mark 3:8), a short journey to Decapolis (Mark 7:31, where, strangely enough, the Aramaic word ‘Ephphatha’ finds special place in the text), and the notice of the Greeks who sought for Jesus at the feast—though no account of His interview with them is given (John 12:20). Traces of a cosmopolitan atmosphere may be detected in Mark 15:21 (‘Simon, father of Alexander and Rufus’), in the Greek names of two of the disciples (Andrew and Philip), and the trilingual ‘title’ on the cross (John 19:20). ... Jewish exclusiveness was apparently endorsed by Christ Himself (Matthew 5:47 ( Revised Version NT 1881, OT 1885) 6:7, 32); the Twelve are forbidden to go into any way of the Gentiles (Matthew 10:5); and the Syrophœnician woman is at first addressed in thoroughly Jewish language (Matthew 15:21, Mark 7:24). , Mark 7:24 ff. the references to publicans and sinners, Matthew 9:11; Matthew 11:19, Mark 2:15, Luke 5:30; Luke 7:37; Luke 15:1, and the fragment in John 7:53 to John 8:11; (b) the universalism of the gospel, Matthew 24:14, Mark 14:9 (‘what she hath done shall be preached in all the world’), Matthew 28:19, Mark 16:15, Luke 24:49 (‘make disciples of all the nations’); so John 3:16; John 12:33 (‘I, if I be lifted up, will draw all men unto myself’); the same thing would result from Matthew 20:28, Mark 10:45 (‘to give his life a ransom for many’), if carried out to its logical conclusion; (c) anti-legalism in regard to the Sabbath (Matthew 12:1, Mark 2:23, Luke 6:1; Luke 13:14), ceremonial ablutions (Matthew 15:1, Mark 7:19), the provisions of the Law (Matthew 5:21; Matthew 5:33; Matthew 5:38; Matthew 5:43), and the inadequacy of the righteousness of the scribes and Pharisees (Matthew 5:20). It is noteworthy that the ground of marriage fidelity is carried back from Moses to the Creation (Matthew 19:4, Mark 10:6), and the Sadducees are referred, on the subject of the resurrection, to God’s language to the pre-Mosaic patriarchs (Mark 12:18, Luke 20:37); still Christ regards as final a combination of Deuteronomy 6:4 and Leviticus 19:18 (Mark 12:28 ff. 40–48, especially the statement that, omitting what is probably unauthentic, ‘Mark and Matthew have almost consistently withstood the temptation to introduce the Gentile mission into the words and deeds of Jesus,’ p

- The person doing the watching may be a soldier or a servant (2 Kings 9:17 ; Isaiah 5:2 ; Mark 12:1 )

- Were used in religious worship, and for personal and domestic enjoyment (Exodus 30:35-37 ; Proverbs 7:17 ; Song of Solomon 3:6 ; Isaiah 57:9 ); and also in embalming the dead, and in other funeral ceremonies (Mark 14:8 ; Luke 24:1 ; John 19:39 )

- * Note: This forms part of the rendering of (a) atimazo, Mark 12:4 , Luke 20:11 , see DISHONOR , C, No

- It is sometimes applied to Christ (Matthew 23:7,8 ; Mark 9:5 (RSV); John 1:38,49 ; 3:2 ; 6:25 , etc

- ), Matthew 21:33 , Mark 12:1 , Luke 14:23 a ‘partition’ of any kind

- Mentioned only in connection with the denial of Peter, Matthew 26:34,74,75 ; and with the 'cock crowing,' a division of time at which the Lord may come, Mark 13:35 : this corresponds to the third watch of the night, and would be about 3 o'clock, A

- They recognized Christ (Mark 1:23-24) and can possess non-Christians (Matthew 8:29)

- Genesis 14:23 ; Isaiah 5:27 ; Mark 1:7 ; Luke 3:16 ; John 1:27

- In Matthew 23:6 ; Mark 12:39 , AV, protoklisia, "a chief place," is translated "uppermost rooms" (RV, "chief place" and "chief places")

- 1: προέρχομαι (Strong's #4281 — Verb — proerchomai — pro-er'-khom-ahee ) "to go forward, go in advance, outgo," is used of time in Mark 6:33 , "outwent," of the people who in their eagerness reached a spot earlier than Christ and His disciples

- 1: ῥάκος (Strong's #4470 — Noun Neuter — rhakos — hrak'-os ) denotes "a ragged garment, or a piece of cloth torn off, a rag," hence, a piece of "undressed cloth," Matthew 9:16 ; Mark 2:21

- Our Lord in His parables has immortalized its metaphorical meaning, likening the Word of God to a seed (Matthew 13; Mark 4; Luke 8)

- 1: μογιλάλος (Strong's #3424 — Adjective — mogilalos — mog-il-al'-os ) denotes "speaking with difficulty" (mogis, "hardly," laleo, "to talk"), "stammering," Mark 7:32 ; some mss

- Matthew 22:44 ; 26:64 and parallel passages in Mark and Luke, and Acts 2:34 ); often as antecedent or successive to, or accompanying, another act (in no case a superfluous expression), e. , Matthew 15:29 ; 27:36 ; Mark 2:14 ; 4:1 ; (b) metaphorically in Matthew 4:16 (twice); Luke 1:79 ; of inhabiting a place (translated "dwell"), Luke 21:35 ; Revelation 14:6 , RV marg. 1), occurs in Mark 14:54 ; Acts 26:30 . , "reclined"); 26:7; 26:20, RV, "He was sitting at meat" (AV, "He sat down"); Mark 16:14 ; in some mss. 5); 22:27 (twice); in Mark 14:18 , "sat;" in John 6:11 , "were set down;" John 12:2 in the best texts (see No. 3), "to sit at meat or at table with," occurs in Matthew 9:10 , "sat down;" Matthew 14:9 ; Mark 2:15 , RV, "sat down with" (AV, "sat . 3), is used of "reclining at a meal," Mark 2:15 ; 14:3 ; Luke 5:29 , RV, "were sitting at meat" (AV, "sat down"); Luke 7:37 (in the best texts); 1 Corinthians 8:10 . ... 6: ἀνακλίνω (Strong's #347 — Verb — anaklino — an-ak-lee'-no ) "to cause to recline, make to sit down," is used in the Active Voice, in Luke 12:37 (also in Luke 2:7 , of "laying" the infant Christ in the manger); in the Passive, Matthew 8:11 ; 14:19 ; Mark 6:39 (in the best texts); in some texts, Luke 7:36 ; 9:15 (see No. , Matthew 5:1 , RV, "when (He) had sat down" (AV, "was set"); Matthew 19:28 ; 20:21,23 ; 23:2 ; 25:31 ; 26:36 ; Mark 11:2,7 ; 12:41 ; Luke 14:28,31 ; 16:6 ; John 19:13 ; Acts 2:3 (of the tongues of fire); 8:31; 1 Corinthians 10:7 ; 2 Thessalonians 2:4 , "he sitteth," aorist tense, i. , in Mark 16:19 ); Revelation 3:21 (twice), RV, "to sit down" and "sat down;" Revelation 20:4 . ... 12: ἀναπίπτω (Strong's #377 — Verb — anapipto — an-ap-ip'-to ) "to fall back" (ana, "back," pipto, "to fall"), denotes in the NT, "to recline for a repast," Matthew 15:35 ; Mark 6:40 ; 8:6 ; Luke 11:37 ; 14:10 ; 17:7 ; 22:14 ; John 6:10 (twice); 13:12; in John 13:25 ; 21:20 it is used of leaning on the bosom of Christ

- In Mark the Lord Jesus is more particularly in view as the Servant — Prophet, and 'the gospel' or 'glad tidings' has a prominent place. ... In Mark 3 we see the break with the existing unbelieving generation, the calling of the apostles, and the consequent disowning of His kindred in the flesh. ... Mark 4 and Mark 5 give an epitome of His personal service, carrying us on to the raising up of Israel in the future, figuratively presented in the ruler's daughter. ... In Mark 6 the service of the apostles comes into view: the Lord begins to send them forth two and two. For Himself ( Mark 7 ) He retired to the north-west into the district of Tyre and Sidon, and healed the daughter of the Syrophenician woman — His grace thus going out to the Gentiles. After returning through Decapolis, and ( Mark 8 ) feeding the four thousand at Gennesaret, He went to the north-east, and ( Mark 9 ) was transfigured before His three disciples; it was probably on Mount Hermon. ... Mark 10 opens with the Lord on the other side of Jordan on His last visit to Jerusalem. ... Mark 11 . ... For the prophecies given in Mark 13 refer to MATTHEW, Matthew 14 ... The solemn events of the Lord's agony in the garden, the trial, condemnation and crucifixion follow. ... It is believed that in Mark's gospel chronological order has been preserved more than in any other

- Griesbach derived his title from the Greek word which means “to view at the same time,” and, consequently gave Matthew, Mark, and Luke the designation “synoptic gospels” because of their similar perspective (in contrast to John) on the life of Jesus. ... Need for Comparative Study Even the most casual reading of the New Testament reveals the need and helpfulness of a comparative study of Matthew, Mark, and Luke. Some of the material contained in one gospel is repeated almost word for word in one or both of the other gospels (the story of Jesus' disciples plucking grain on the Sabbath, Mark 2:23-27 , Matthew 12:1-8 ; Luke 6:1-5 ). ... The Synoptic Problem As noted above, scholars have long noted the particular similarities which abound between Matthew, Mark, and Luke. ... In addition to the rough similarity in their plots and similar points of view, the three gospels exhibit an undeniable interrelatedness with respect to actual content: Luke contains 50 per cent of the substance of Mark's verses, while Matthew contains a full 90 per cent of Mark. He decided that Matthew wrote first and that Mark produced his gospel by abridging what Matthew had written. In either case, those who believed this hypothesis assumed Matthew, Mark, and Luke individually selected material from this gospel as they wrote their accounts. Reversing the established view that Matthew was written first, proponents of the two document theory concluded that Mark was actually the first gospel and that the other two synoptic gospels were dependent upon Mark. The Priority of Mark Like the proponents of the two document theory, Streeter believed Mark was written first and served as a source for both Matthew and Luke. However, when they do disagree, Matthew and Mark frequently agree compared to Luke, or Luke and Mark will agree compared to Matthew. Matthew and Luke hardly ever agree compared to Mark. Mark often agrees with Matthew or Luke against the other, but Matthew and Luke rarely agree against Mark. These two facts would indicate Mark was used by the other writers. A third piece of evidence indicating the priority of Mark is that statements in Mark which could offend or perplex readers are either omitted or presented in a less provocative form by the other two synoptics (compare Mark 4:38 with Matthew 8:25 and Luke 8:24 ). Streeter believed that when taken together, these three facts can only lead to the conclusion that Mark was written first and used by Matthew and Luke. The Existence of “Q” Streeter also agreed with the proponents of the two document theory that Matthew and Luke used a common source other than Mark. ” Its content can only be deduced by comparing passages common to Matthew and Luke but absent from Mark. The “M” Source Streeter believed Matthew had access to a body of material unknown to (or at least unused by) Mark and Luke. If Matthew, Mark and Luke used other documents to write their gospels, does God still have a place in their authorship? Careful thought will reveal that “sources” and inspiration are not mutually exclusive. ... Summary While most contemporary scholars hold to the two document hypothesis (Matthew and Luke used Mark and “Q” but no other written sources), one must recognize any solution to the synoptic problem is a theory and not a proven fact

- Mark 7:3; Matthew 15:2; Luke 11:38

- " Other references to exorcism as practised by the Jews are found in Matthew 12:27 ; Mark 9:38 ; Luke 9:49,50 . The power of casting out devils was conferred by Christ on his apostles (Matthew 10:8 ), and on the seventy (Luke 10:17-19 ), and was exercised by believers after his ascension (Mark 16:17 ; Acts 16:18 ); but this power was never spoken of as exorcism

- * Notes: (1) For polla, AV, "straitly" in Mark 3:12 ; 5:43 , see MUCH (RV). (4) For embrimaomai, AV, "charge straitly" (RV, "strictly") in Matthew 9:30 ; Mark 1:43 , see CHARGE , C, No

- (bahr thuhl' oh meew) One of the twelve apostles (Mark 3:18 ). It occurs in all four lists of the apostles in the New Testament (Matthew 10:2-4 ; Mark 3:16-19 ; Luke 6:14-16 ; Acts 1:13 ); in each of the Gospels it immediately follows the name of Philip

- The Lord's Supper (Matthew 26:26-30; Mark 14:22-26; Luke 22:14-20; 1 Corinthians 1:23-26). The Lord's Supper, or communion, replaces the Passover meal with the "body and blood" (Mark 14:22-24) of Jesus

- In the New Testament, eschatological chapters include Matthew 24:1-51; Mark 13:1-37; Luke 17:1-37, and 2 Thessalonians 2:1-17. But some that are more prominently eschatological are Daniel, Ezekiel, Isaiah, Joel, Zechariah, Matthew, Mark, Luke, 2Thessalonians, and of course Revelation

- The Gadarenes abode on the east of the Sea of Galilee, where the Lord cured the two demoniacs, though Mark and Luke mention but one. Matthew 8:28-34 ; Mark 5:1-20 ; Luke 8:26-39

- The apostles were enabled to cast out evil spirits in Christ's name, Matthew 10:1 Mark 16:17 Luke 10:17 ; and designing men, both before and after the Savior's death, pretended to exercise the same power, Matthew 12:27 Mark 9:38 Luke 9:49,50 Acts 19:13-17

- ... 2: ἄνομος (Strong's #459 — Adjective — anomos — an'-om-os ) "without law" (a, negative), is translated "transgressors" in Luke 22:37 (in some texts, Mark 15:28 ), in a quotation from Isaiah 53:12

- Bethsaida was an important town on the northern shore of the Sea of Galilee (Mark 6:45). ... On one occasion Jesus healed a blind man in Bethsaida (Mark 8:22), and on another occasion he miraculously fed five thousand people not far from Bethsaida (Luke 9:10-17)

- The daughter of Herodias, mentioned (although not by name) in Matthew 14:6-11, Mark 6:22-28. The mother of James and John, and wife of Zebedee (Mark 15:40; Mark 16:1; cf. Mark does not mention her in this connexion. She was one of the women who followed our Lord and ministered to Him (ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ, Mark 15:41), and was present at the Crucifixion. Mark as present. Mark

- It is referred to in the Gospels as (1) σκληροκαρδία, Matthew 19:8 || Mark 10:5 [Mark 16:14]; as (2) καρδ. πεπωρωμένη, Mark 6:52; Mark 8:17. Its active nature, as distinguished from passive infirmity, is indicated by the form πώρωσις, Mark 3:5 (cf. Mark 6:52; Mark 8:17

- , Mark 5:42 ; Luke 2:42 ; 3:23 ; John 8:57 ; Acts 4:22 ; 1 Timothy 5:9 ; (d) to mark recurring events, Luke 2:41 (with kata, used distributively); 13:7; (e) of an unlimited number, Hebrews 1:12

- He was a fisherman, Mark 1:19, when at the call of the Master he left all, and became a disciple. Matthew 10:2; Mark 3:7; Luke 6:14; Acts 1:13. Mark 10:37; Luke 9:54. Mark 15:40; Mark 16:1; Matthew 27:56; Acts 1:13

- —While this word does not occur in Authorized Version in the Gospels, the Greek words βρῶμα (Matthew 14:15, Mark 7:19, Luke 3:11; Luke 9:13, and John 4:34) and βρῶσις (John 4:32; John 6:27; John 6:55), rendered ‘meat,’ would be in each case better rendered ‘food. Of cereals, wheat and barley were favourite food-stuffs (Matthew 3:12, Mark 2:23-25, Luke 3:17, John 6:9; John 21:13); of herbs there is mention of mint, anise, and cummin (Matthew 23:23, Luke 11:42); of fruits, we hear of figs (Luke 13:7, Matthew 21:18-19) and grapes (Matthew 7:16, Mark 12:2). Food was seasoned with salt (Mark 9:50); mustard leaves and cummin were used as condiments. ... John the Baptist, like some others of his day, lived nearer to nature, as a rebuke of prevalent luxury, and chose the native food of the wilderness, ‘locusts and wild-honey’ (Matthew 3:4, Mark 1:6)

- Jesus solemnly warns them against the danger of losing the power which would enable them to fulfil this function, ‘for if the salt have lost its savour (‘become saltless,’ Mark 9:50), wherewith shall it be salted?’ (Matthew 5:13 || Luke 14:34). (2) There is also a suggestion of its significance as a symbol of concord in the counsel, ‘Have salt in yourselves, and be at peace one with another’ (Mark 9:50); for it is given in connexion with disputes or discussions as to which of the disciples should be the greatest (Mark 9:33-37). In Mark 9:49 the words πᾶσα θυσία ἁλὶ ἁλισθήσεται are omitted by Tischendorf, WH [Note: H Westcott and Hort’s text. The fire is most probably to be interpreted as the fire of judgment, as in the verse immediately preceding (‘where their worm dieth not and their fire is not quenched,’ Mark 9:48). It may be Divine and penal (Mark 9:48), or personal and corrective (cf. Mark 9:43; Mark 9:47). Mark, ad loc. ) interprets the lire of the Christian life as the Holy Spirit, but fire as a symbol of the Spirit is not found in Mark

- In Mark 12:26 ; Luke 20:37 the phrase "in the place concerning the Bush" signifies in that part of the book of Exodus concerning it

- ... Note: Some texts have ekcheo in Mark 2:22 (so AV)

- He who is called a lawyer in Matthew 22:35 is called a "scribe" in Mark 12:28, what we should call a "divine

- (Mark 12:41 ; Luke 21:1 ) a name given by the rabbins to thirteen chests in the temple, called trumpets from their shape

- , "kleptomania"), occurs in Matthew 6:19,20 ; 19:18 ; 27:64 ; 28:13 ; Mark 10:19 ; Luke 18:20 ; John 10:10 ; Romans 2:21 (twice); 13:9; Ephesians 4:28 (twice)

- (cay nuh' uhn) One of the twelve apostles is identified(Mark 3:18 RSV) as Simon the Cananaean (KJV renders “Simon the Canaanite”)

- At Mark 8:10 , most translations follow other Greek manuscripts reading Dalmanutha

- ” When Pilate handed Jesus over to be crucified, the whole battalion assembled together before Jesus (Matthew 27:27 ; Mark 15:16 )

- (al ehx an' dehr) names five New Testament men including the son of Simon of Cyrene (Mark 15:21 ), a relative of Annas (Acts 4:6 ), a Jew of Ephesus (Acts 19:33 ), a false teacher (1 Timothy 1:19-20 ), and a coppersmith (2 Timothy 4:14 )

- Since the 3century the term is used exclusively of the writers of the Gospels: Saints Matthew, Mark, Luke, John

- The meaning of this name is explained to us, as given by Jesus himself, (Mark 3:17) "the Sons of thunder

- Paul, Barnabas, and John Mark came to the city on their first missionary journey and possibly led the proconsul, Sergius Paulus, to Christ (Acts 13:6-12 )

- Several centurions are mentioned with honor in the New Testament, Mark 15:39 ; Luke 7:1-10 ; and the first fruits to Christ from the Gentiles was the generous and devout Cornelius, Acts 10:1-48

- ( Matthew 10:25 ; 12:24 ; Mark 3:22 ; Luke 11:15 ) ff

- 5) is used in its comparative form, anektoteros, in Matthew 10:15 ; 11:22,24 ; Luke 10:12,14 ; some texts have it in Mark 6:11

- (1) ‘to cry’ or ‘cry out’ (= κράζειν, ἀνακράζειν:... (a) of articulate cries, followed by words uttered (often with ‘saying’ or ‘and said’ added): of joy, Mark 11:9 and ||; Matthew 21:15 (children crying in the temple, ‘Hosanna’); of complaint or distress, Mark 10:48 || Luke 18:39, Matthew 20:31 (Bartimaeus); Matthew 14:30 (Peter crying out while walking on the water);* [Note: Probably here should be added " translation="">Matthew 15:23 (‘she crieth after us’), where articulate cries seem to be meant, though the words uttered are not given. ] Mark 1:23 || Luke 4:33 (ἀνέκραξεν; Lk. adds ‘with a loud voice’); Mark 9:24; Luke 4:41 (demons crying out and saying), cf. Mark 3:11; Mark 5:7; of the angry cries of the multitude, Matthew 27:23, Mark 15:13-14† [Note: In || passages " translation="">Luke 23:21 has ἑτεφώνουν λέγοντες, " translation="">John 19:6ἑκραύγασαν λέγοντες. to the possessed, Mark 5:5 (cf. Luke 8:28 ἀνακράξας); Mark 9:26 || Luke 9:39; of the disciples, Matthew 14:28 (‘and they cried out for fear’); with ref. ‡ [Note: In the || passages " translation="">Mark 15:37 has ἀφεὶς φωνὴν μεγάλην, and " translation="">Luke 23:46φωνὴσας φωνῃ μεγαλῃ. ... (3) ‘To cry’ or ‘cry out’ (= βοᾷν, ἀναβοᾷν, ἐπιβοᾷν):... (a) of articulate utterances: of solemn and impressive emphasis (= to speak with a high, strong voice), Matthew 3:3 || Mark 1:3, Luke 3:4, John 1:23 (all in the quotation from Isaiah 40:3 ‘the voice of one crying,’ etc. ), Mark 15:34 and || Matthew 27:48. ... (b) of the inarticulate cries of the possessed, Mark 1:23 (‘and the unclean spirit … crying with a loud voice’)

- , Mark 8:32 ; 9:10 ; 10:22 ; Luke 9:28 ; John 6:60 ; 21:23 ; the RV appropriately substitutes "word" or "words" for AV, "saying" or "sayings," especially in John's Gospel e. , 1 Timothy 1:15 ; 3:1 ; 4:9 ; 2 Timothy 2:11 ; Titus 3:8 ; (f) by other men, Mark 7:29 ; Acts 7:29 ; John 4:37 (in general). ... 2: ῥῆμα (Strong's #4487 — Noun Neuter — rhema — hray'-mah ) "that which is said, a word," is rendered "saying" or "sayings" in Mark 9:32 ; Luke 1:65 ; 2:17,50,51 ; 7:1 ; 9:45 (twice); 18:34

- and noon (Mark 15:25 ). (Matthew 27:45 ; Mark 15:33 ; Luke 23:44 ). He uttered the cry of desolation, quoting Psalm 22:1 in the Aramaic language ( Matthew 27:46 ; Mark 15:34 ), expressed His thirst, (John 19:28 ) and issued the cry of victory, “It is finished” (John 19:30 )

- ... The vinegar offered to our Lord was mingled with "gall" according to Matthew, with "myrrh" according to Mark (Mark 15:23). Matthew designated the drink according to the prophetic aspect, Psalms 69:21; Mark according to its outward appearance

- It was situated "at" the Mount of Olives, ( Mark 11:1 ; Luke 19:29 ) about fifteen stadia (furlongs, i. Mark 11:1 comp. Mark 10:46 And close by the west(?) of another village called Bethphage, the two being several times mentioned together

- (house of fish ) of Galilee, ( John 12:21 ) a city which was the native place of Andrew, Peter and Philip, (John 1:44 ; 12:21 ) in the land of Gennesareth, (Mark 6:46 ) comp. Mark 6:53 And therefore on the west side of the lake. By comparing the narratives in ( Mark 6:31-53 ) and Luke 9:10-17 It appears certain that the Bethsaida at which the five thousand were fed must have been a second place of the same name on the east of the lake

- 1 represent different multiples of a thousand: dischilioi, 2,000, Mark 5:13 ; trischilioi, 3,000, Acts 2:41 ; tetrakischilioi, 4,000, Matthew 15:38 ; 16:10 ; Mark 8:9,20 ; Acts 21:38 ; pentakischilioi, 5,000, Matthew 14:21 ; 16:9 ; Mark 6:44 ; 18:19 ; Luke 9:14 ; John 6:10 ; heptakischilioi, 7,000, Romans 11:4

- Jesus repeatedly condemned the Jewish religious leaders of his time as hypocrites, because though they were outwardly religious, inwardly they were ungodly (Matthew 22:18; Matthew 23:25; Mark 7:6-8; Mark 12:15). Mark 12:15 with Matthew 22:18; see MALICE)

- Either he or his wife’s parents also had a house in the neighbouring lakeside town of Capernaum, which became a base for Jesus’ work in the area (Mark 1:21; Mark 1:29-30; Mark 2:1). Sometimes he spoke or acted with too much haste and had to be rebuked (Matthew 14:28-31; Matthew 16:22-23; Matthew 19:27-28; Mark 9:5-7; Luke 5:4-5; John 13:6-11; John 18:10-11; John 21:7), but he never lost heart. Jesus knew that Peter had sufficient quality of character to respond to the lessons and so become a stronger person in the end (Mark 14:29; Mark 14:66-72; Luke 22:31-34). ... As Jesus’ ministry progressed, Peter, James and John became recognized as a small group to whom Jesus gave special responsibilities and privileges (Mark 5:37; Mark 9:2; Mark 14:33). Peter was the natural leader of the twelve and was often their spokesman (Mark 1:36-37; Mark 10:27-28; Luke 12:41; John 6:67-68; John 13:24; John 21:2-3; Acts 1:15-16). Mark 16:7), and later gained from Peter a public statement of his devotion to his Lord (John 21:15). ... During this time Mark worked closely with Peter. In fact, Peter regarded Mark as his ‘son’ (1 Peter 5:13). When Peter left for other regions, Mark remained in Rome, where he helped the Christians by recording for them the story of Jesus as they had heard it from Peter. (For the influence of Peter in Mark’s account see MARK, GOSPEL OF. Mark was again with him, and so was Silas, who acted as Peter’s secretary in writing a letter to the churches of northern Asia Minor. 1 Peter 4:15-16 with Mark 14:66-72; cf. 1 Peter 5:1 with Mark 9:2-8; cf

- Harmonizing Matthew 27:56 with Mark 15:40 suggests that John's mother was Salome. ... The sons of Zebedee were among the first disciples called (Matthew 4:21-22 ; Mark 1:19-20 ). Their father was sufficiently prosperous to have “hired servants” (Mark 1:20 ), and Luke 5:10 states that James and John were “partners with Simon” Peter. ... John is always mentioned in the first four in the lists of the twelve (Matthew 10:2 ; Mark 3:17 ; Luke 6:14 ; Acts 1:13 ). John is also among the “inner three” who were with Jesus on special occasions in the Synoptic Gospels: the raising of Jairus' daughter (Mark 5:37 ), the transfiguration (Mark 9:2 ), and the Garden of Gethsemane (Mark 14:32-33 ). Andrew joined these three when they asked Jesus about the signs of the coming destruction of Jerusalem (Mark 13:3 ). ... The sons of Zebedee were given the surname Boanerges , “sons of thunder” (Mark 3:17 ). The only words in the Synoptic Gospels attributed specifically to John are: “Master, we saw one casting out devils in thy name and we forbad him, because he followeth not us” (Mark 9:38 ; Luke 9:49 ). On another occasion the two brothers asked to sit in places of honor, on Jesus' left and right in His glory (Mark 10:35-41 ; compare Matthew 20:20-24 ). A fifth-century writer, Philip of Side, and George the Sinner, of the ninth century, report that Papias (second century) wrote that James and John were killed by the Jews (Acts 12:2 ), but these reports are generally dismissed as fabrications based on interpretations of Mark 10:39 . ... Mark 1:3-4 records that John was in the wilderness until the time of his public ministry. He wore the dress of a prophet, camel's hair and a leather girdle ( Matthew 3:4 ; Mark 1:6 ; see 2 Kings 1:8 ). ... Jesus was baptized by John, a fact that all the evangelists except Mark attempted to explain. Thus, the witness of John the Baptist to Jesus is featured, deflecting any possibility that later followers of the Baptist might argue that John was superior to Jesus (Matthew 3:11-12 ; Mark 1:7-8 ; Luke 3:15-17 ; John 1:15 , John 1:19-36 ). His disciples practiced fasting (Mark 2:18 ), and he taught them to pray (Luke 11:1 ). John's popularity with the people is reflected in Matthew 21:31-32 ; Mark 11:27-32 ; Luke 7:29-30 ; John 10:41 . John's death is recorded in detail in Mark 6:14-29 . ... According to the Gospel of John, the ministry of Jesus overlapped with that of John (John 3:22-24 ; contrast Mark 1:14 ), and some of Jesus' first disciples had also been disciples of John the Baptist (John 1:35-37 ). Jesus even identified John with the eschatological role of Elijah (Matthew 17:12-13 ; Mark 9:12-13 ). Indeed, some believed that Jesus was John, raised from the dead (Mark 6:14-16 ; Mark 8:28 ). John Mark. See Mark

- DRAUGHT ( Matthew 15:17 , Mark 7:19 ) and DRAUGHT HOUSE (Amer

- For holding oil or perfumery (Mark 14:3 )

- 1: ἐντολή (Strong's #1785 — Noun Feminine — entole — en-tol-ay' ) "a commandment," is translated "precept" in Mark 10:5 (RV, "commandment"); so Hebrews 9:19

- The "porch" (proaulion ) was the vestibule leading to it (Mark 14:68)

- (Matthew 10:3 ; Mark 3:18 ) From a comparison with the catalogue of St

- —Authorized Version translation in Mark 5:30, Luke 6:19; Luke 8:46 of δύναμις (Revised Version NT 1881, OT 1885 ‘power’), referring to the healing influence that went out from Jesus

- Matthew 22:17,21 ; Mark 12:14,16,17 ; Luke 2:1 ; John 19:12,15 ; Acts 25:8,21 ; Philippians 4:22 ; etc

- A writer of the history, or doctrines, precepts, actions, life and death of our blessed Savior, Jesus Christ as the four evangelists, Matthew, Mark, Luke and John

- "Cruse," RV, is a more suitable rendering than "box;" Matthew 26:7 ; Mark 14:3 ; Luke 7:37

- 1: γαλήνη (Strong's #1055 — Noun Feminine — galene — gal-ay'-nay ) primarily signifies "calmness, cheerfulness" (from a root gal---, from which gelao, "to smile," is also derived; hence the "calm" of the sea, the smiling ocean being a favorite metaphor of the poets), Matthew 8:26 ; Mark 4:39 ; Luke 8:24

- 1: πήρα (Strong's #4082 — Noun Feminine — pera — pay'-rah ) "a traveler's leather bag or pouch for holding provisions," is translated "wallet" in the RV (AV, "scrip"), Matthew 10:10 ; Mark 6:8 ; Luke 9:3 ; 10:4 ; 22:35,36

- WOT) in Mark 9:6 ; 14:40 ; Luke 2:49 ; John 5:13 ; Acts 12:9 ; 23:5

- , in Mark 13:11 ; Luke 4:1 ; 4:9 , RV; Luke 4:29 ; 22:54 ; 23:1 , AV only; Luke 23:32 ; John 18:28 (present tense, RV); Acts 8:32 ; metaphorically in Romans 2:4 , of the goodness of God; Romans 8:14 ; Galatians 5:18 , of the Spirit of God; 1 Corinthians 12:2 , of the powers of darkness instigating to idolatry; 2 Timothy 3:6 , of divers lusts (in some mss. ... 3: ἀπάγω (Strong's #520 — Verb — apago — ap-ag'-o ) "to lead away" (apo, "away"), is used of a way "leading" to destruction, Matthew 7:13 ; to life, Matthew 7:14 ; of those who "led" Christ away from Gethsemane, Mark 14:44 ; in some mss. 1 here); to Caiaphas, Matthew 26:57 ; Mark 14:53 ; to Pilate, Matthew 27:2 ; to the Praetorium, Mark 15:16 ; to crucifixion, Matthew 27:31 ; Luke 23:26 ; in some mss. ... 9: ἐξάγω (Strong's #1806 — Verb — exago — ex-ag'-o ) "to lead out," is rendered by the verb "to lead, out or forth," in Mark 15:20 (in some mss. in Mark 8:23 , the best have ekphero, "to bring out);" Luke 24:50 ; John 10:3 ; Acts 7:36,40 (AV "brought"), and Acts 13:17 , RV; Acts 21:38 ; Hebrews 8:9 . up" in the AV of Mark 9:2 (RV "bringeth . astray," metaphorically, in Matthew 24:4,5,11 ; Mark 13:5,6 (AV, "deceive"). 12), is used metaphorically of "leading into error," Mark 13:22 , RV, "lead astray" (AV, "seduce"); Passive Voice in 1 Timothy 6:10 (AV, "erred")

- " Also in (Mark 9:38) their forbidding one casting out demons in Christ's name, because he followed not with them. Compare also their ambition for the highest place in Christ's kingdom, next Himself (Mark 9:35-41)

- , Matthew 6:28 ; Mark 11:8 (some mss. ... 4: σπόριμος (Strong's #4702 — Adjective — sporimos — spor'-ee-mos ) signifies "fit for sowing" (from sperio, "to sow"), and denotes "a cornfield," Matthew 12:1 ; Mark 2:23 ; Luke 6:1

- 1: συκῆ (Strong's #4808 — Noun Feminine — suke or sukea — soo-kay' ) "a fig tree," is found in Matthew 21:19,20,21 ; 24:32 ; Mark 11:13,20,21 ; 13:28 ; Luke 13:6,7 ; 21:29 ; John 1:48,50 ; James 3:12 ; Revelation 6:13 (see sukon, above). The tree in Mark 11:13 should have had fruit, unripe indeed, but existing

- A — 1: τολμάω (Strong's #5111 — Verb — tolmao — tol-mah'-o ) signifies "to dare," (a) in the sense of not dreading or shunning through fear, Matthew 22:46 ; Mark 12:34 ; Mark 15:43 , "boldly," lit

- Matthew 21:17 ; Matthew 26:6 ; Mark 11:1,11,12 ; Mark 14:3 ; Luke 19:29 ; Luke 24:50 ; John 11:1,18 ; John 12:1

- such passages as John 1:51; John 3:13; John 6:53; Matthew 9:6; Matthew 12:8; Mark 2:10; Mark 2:28

- The other evangelists call him only Mark 2:14 Luke 5:27 ; but he always calls himself Matthew, which was probably his name as a publican, or officer for gathering taxes. His ordinary abode was at Capernaum, and his office probably on the main road, near the Sea of Tiberias; here, in the midst of his business, he was called by Jesus to follow him, Matthew 9:9 Mark 2:14

- A city in Galilee, on the western shore of the lake of Gennesareth, a little north of Capernaum; it was the birthplace of the apostles Philip, Andrew, and Peter, and was often visited by our Lord, Matthew 11:21 ; Mark 6:45 ; 8:22 . Compare Matthew 14:13-22 ; Mark 6:31-45

- , Matthew 10:38 ; with the particle an, expressing possibility, uncertainty or a condition, signifying "whosoever," Mark 3:29 , AV (RV, "whosoever"); Mark 4:25 ; 9:40 (with an, in the best mss

- ... It is a coincidence undesigned, and therefore a mark of genuineness, that by three evangelists the "grass" is noticed in the miraculous feeding of the 5,000; John (John 6:10) saying, "there was much grass in the place" (a notable circumstance in Palestine, where grass is neither perennial nor universal; the latter rain and sunshine stimulate its rapid growth, but the scorching summer soon withers it and leaves the hills bare); Mark (Mark 6:39), with his usual graphic vividness, mentioning "the green grass"; Matthew (Matthew 14:19) simply stating Christ's command to "sit down on the grass. " But in the feeding of the 4,000 the multitude in both Gospels (Matthew 15:35; Mark 8:6) are commanded to "sit down on the ground

- Authorized Version ‘maid,’ Revised Version NT 1881, OT 1885 ‘damsel’); ἡ παῖς (Luke 8:51 Authorized Version and Revised Version NT 1881, OT 1885 ‘maiden’; Luke 8:54 Authorized Version ‘maid,’ Revised Version NT 1881, OT 1885 ‘maiden’); and παιδίσκη (Matthew 26:69, John 18:17 Authorized Version ‘damsel,’ Revised Version NT 1881, OT 1885 ‘maid’; Mark 14:66; Mark 14:69, Luke 22:56 Authorized Version and Revised Version NT 1881, OT 1885 ‘maid’; Luke 12:45 Authorized Version ‘maidens,’ Revised Version NT 1881, OT 1885 ‘maidservants’). Mark 5:41 and Luke 8:54 : for a discussion of the Aramaic form see art. 303b; Swete on Mark 14:66,... W

- words are so rendered: (1) ὠφελέω, to further, help, profit: Revised Version NT 1881, OT 1885 ‘profit,’ Matthew 15:5 (= Mark 7:11) 16:26 (= Mark 8:36, Luke 9:25 Authorized Version ‘advantage’), John 6:63; ‘prevail,’ Matthew 27:24, John 12:19; ‘be bettered,’ Mark 5:26; (2) συμφἐρω, to bear or bring together; ‘be profitable,’ Matthew 5:29-30; Matthew 18:6; ‘be expedient,’ Matthew 19:10 (Authorized Version ‘good’), John 11:50; John 18:14; John 16:7. ), but in one great saying the appeal to what may be termed the business instincts is direct: ‘What shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life?’ Matthew 16:26 (= Mark 8:36, Luke 9:25)

- Mother of Mark

- A labourer employed on hire for a limited time (Job 7:1 ; 14:6 ; Mark 1:20 )

- : (Strong's # — — — ) Matthew 23:4 ; Mark 7:33 ; Luke 11:46 ; 16:24 ; John 8:6 ; 20:25,27 , is used metaphorically in Luke 11:20 , for the power of God, the effects of which are made visible to men (cp

- form Beel'zebul), the name given to Satan, and found only in the New Testament (Matthew 10:25 ; 12:24,27 ; Mark 3:22 )

- with the palm of his hand" (AV, in Mark 14:65 ; John 18:22 ), see BLOW

- 1: θῆλυς (Strong's #2338 — Adjective — thelus — thay'-loos ) an adjective (from thele, "a breast"), is used in the form thelu (grammatically neuter) as a noun, "female," in Matthew 19:4 ; Mark 10:6 ; Galatians 3:28 ; in the feminine form theleia, in Romans 1:26 , "women;" Romans 1:27 "woman

- Mentioned only in Mark 6:9 and Acts 12:8

- , "scythe;" Joel 3:13 ; Mark 4:29 )

- Such persons served at city gates (2 Samuel 18:26 ; 2 Kings 7:10 ), Temple gates (1Chron, 2Kings 9:22,2Kings 9:24,2 Kings 9:26 ), the doors of private homes (Mark 13:34 ), and even the gate of a sheepfold (John 10:3 )

- 1: κύπτω (Strong's #2955 — Verb — kupto — koop'-to ) "to bow the head, stoop down," occurs in Mark 1:7 ; John 8:6,8

- KJV term for an unbridled expression of sexual urges (Mark 7:22 ; 2 Corinthians 12:21 ; Galatians 5:19 ; Ephesians 4:19 ; 1 Peter 4:3 ; Jude 1:4 )

- Mark 7

- , Alexandria, founded by Saint Mark

- 1: ἀποκεφαλίζω (Strong's #607 — Verb — apokephalizo — ap-ok-ef-al-id'-zo ) apo, "from, off," kephale, "a head," is found in Matthew 14:10 ; Mark 6:16,27 ; Luke 9:9

- ado," in Mark 5:39 ; elsewhere in Matthew 9:23 ; Acts 17:5 ; 20:10

- Mark 15:21

- , Alexandria, founded by Saint Mark

- , "cranium"), a diminutive of kranon, denotes "a skull" (Latin calvaria), Matthew 27:33 ; Mark 15:22 ; Luke 23:33 ; John 19:17

- He is mentioned in Mark 2:25-26 ‘Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread?’ The Revised Version NT 1881, OT 1885, however, translates, ‘when Abiathar was high priest. ... The discrepancy between Mark 2:26 and 1 Samuel 21 f. Mark is not to 1 Samuel 21 at all, but to some later unrecorded incident, such as might have occurred during the flight from Absalom. Mark, ad loc. ) suggests that the clause ἐτὶ Ἀβιαθὰρ ἀρχιερέως, which is peculiar to Mark, may be an editorial note

- ... 2: ἔπω (Strong's #2036 — Verb — epo — ep'-o ) denotes "to speak" (connected with eipon, "to say"); hence, among various renderings, "to bid, command," Matthew 4:3 ; Mark 5:43 ; 8:7 ; Luke 4:3 ; 19:15 . " ... 3: ἐντέλλω (Strong's #1781 — Verb — entello — en-tel'-lom-ahee ) signifies "to enjoin upon, to charge with;" it is used in the Middle Voice in the sense of commanding, Matthew 19:7 ; 28:20 ; Mark 10:3 ; 13:34 ; John 8:5 ; 15:14,17 ; Acts 13:47 ; Hebrews 9:20 ; 11:22 , "gave commandment. ... 4: ἐπιτάσσω (Strong's #2004 — Verb — epitasso — ep-ee-tas'-so ) signifies to appoint over, put in charge (epi, "over," tasso, "to appoint"); then, "to put upon one as a duty, to enjoin," Mark 1:27 ; 6:27,39 ; 9:25 ; Luke 4:36 ; 8:25,31 ; 14:22 ; Acts 23:2 ; Philemon 1:8 . , Mark 6:8 ; Luke 8:29 ; 9:21 ; Acts 5:28 ; 2 Thessalonians 3:4,6,10,12 . ... 7: προστάσσω (Strong's #4367 — Verb — prostasso — pros-tas'-so ) denotes "to arrange or set in order towards" (pros, "towards," tasso, "to arrange"); hence "to prescribe, give command," Matthew 1:24 ; 8:4 ; Mark 1:44 ; Luke 5:14 ; Acts 10:33,48

- ), Mark 12:40 ; Luke 20:47 . ... A — 5: πόσος (Strong's #4214 — pronoun — posos — pos'-os ) "how much," is used with chronos, in Mark 9:21 , "how long time," RV (AV, "how long ago"). , Mark 1:45 ; (b) of time, e. , "until when?" signifies "how long?" Matthew 17:17 (twice); Mark 9:19 (twice); Luke 9:41 ; John 10:24 ; Revelation 6:10 . eph' hoson signifies "so long as, as long as" (epi, "upon," hosos, "how much"), Matthew 9:15 ; Mark 2:19 ; 2 Peter 1:13

- 27, (Mark 1:20 ) when at the call of the Master he left all, and became, one and forever, his disciple, in the spring of 28. (Matthew 10:2 ; Mark 3:14 ; Luke 6:13 ; Acts 1:13 ) It would seem to have been at the time of the appointment of the twelve apostles that the name of Boanerges was given to the sons of Zebedee. (Mark 10:37 ; Luke 9:54 ) On the night before the crucifixion James was present at the agony in the garden. By comparing (Matthew 27:56 ) and Mark 15:40 with John 19:25 We find that the Virgin Mary had a sister named, like herself, Mary, who was the wife of Clopas or Alpheus (varieties of the same name), and who had two sons, James the Less and Joses. By referring to ( Matthew 13:55 ) and Mark 6:3 We find that a James the Less and Joses, with two other brethren called Jude and Simon, and at least three sisters, were sisters with the Virgin Mary at Nazareth by referring to ( Luke 6:16 ) and Acts 1:13 We find that there were two brethren named James and Jude among the apostles

- (2) Later writers ‘interpret’ a foreign word by giving its Greek equivalent (ἑρμηνεύω [John 1:42; John 9:7, Hebrews 7:2], διερμηνεύω [Acts 9:36], μεθερμηνεύω [Matthew 1:23; Mark 5:41; Mark 15:22; Mark 15:34, John 1:38; John 1:41, Acts 4:36; Acts 13:8]). Mark St. Mark translated the sermon to the Greek audience. Mark, since he composed his Gospel on the basis of St. Matthew 1:22; Matthew 2:5; Matthew 2:15; Matthew 2:23; Matthew 4:14; Matthew 8:17; Matthew 11:7 ff; Matthew 12:17; Matthew 13:35; Matthew 21:5, Mark 1:2 f. ; Mark 4:11 f. ; Mark 11:9 f. ; Mark 12:10 f; Mark 12:36, Mark 14:27, Luke 4:21; Luke 7:27; Luke 24:44, John 12:38; John 15:25; John 17:12; John 19:24; John 19:28; John 19:36). For Matthew OT prophecy is virtually a ‘source’ of information about Jesus’ career, as when Mark 11:1-7, is made to conform to the first evangelist’s interpretation of Zechariah 9:9 (Matthew 21:1-7; see also Matthew 1:22 f. ; Mark 4:12; Mark 12:36; Mark 15:34). To illustrate from the NT, Mark 1:2 f. A logical non sequitur is illustrated in Mark 12:26 f

- Matthew 10:9; Mark 6:8

- occurs only in (Mark 7:26 ) The word denoted perhaps a mixed race, half Phoenicians and half Syrians; (or the Phoenicians in this region may have been called Syro-phoenicians because they belonged to the Roman province of Syria, and were thus distinguished from the Phoenicians who lived in Africa, or the Carthaginians

- " In Mark 4:19 "lusts" are objects of desire

- * Notes: (1) In Matthew 13:6 ; Mark 4:6 , AV, anatello, "to rise" (of the sun), is rendered "was up

- 1: θηλάζω (Strong's #2337 — Verb — thelazo — thay-lad'-zo ) from thele, "a breast," is used (a) of the mother, "to suckle," Matthew 24:19 ; Mark 13:17 ; Luke 21:23 ; in some texts in Luke 23:29 (the best have trepho); (b) of the young, "to suck," Matthew 21:16 , "sucklings;" Luke 11:27

- In the Gospels it occurs only in Matthew 22:20 || Mark 12:16 || Luke 20:24, where, in Christ’s answer as to the legality of the Roman tribute, it refers to the likeness of the emperor Tiberius

- The place whence Christ, on the road from Jericho to Jerusalem, sent His disciples to fetch the ass ( Matthew 21:1 , Mark 11:1 , Luke 19:29 )

- With translation subjoined, it is used by Mark and Paul in the New Testament as a form of address to God

- Judges 16:21 ; 2 Samuel 3:34 ; 2 Kings 25:7 ; Job 36:8 ; Psalm 149:8 ; Mark 5:4 ; Luke 8:29

- Mark 5

- (Matthew 26:53 ; Mark 5:9 )

- , "derm," "dermal," "dermatology"); it is translated "leather" in Matthew 3:4 , of John the Baptist's girdle; in Mark 1:6 , RV (AV, "of a skin")

- All biblical references are found in accounts or summaries of the healing of invalids (Mark 2:4-12 ; John 5:8-12 ; Acts 5:15 )

- ( Matthew 20:2 ; 22:10 ; Mark 6:37 ; 12:15 ; Luke 20:24 ; John 6:7 ; Revelation 6:6 ) The denarius was the chief Roman silver coin, and was worth about 15 to 17 cents

- Two names of coins in the New Testament are rendered in the Authorized Version by this word:
Quadrans , ( Matthew 5:26 ; Mark 12:42 ) a coin current in the time of our Lord, equivalent to three-eights of a cent; ... The assarion , equal to one cent and a half, ( Matthew 10:29 ; Luke 12:6 )

- * Note: In Mark 2:22 , apollumi, "to destroy, perish," is found in the most authentic mss

- , "the half," Mark 6:23 ; "half (a time)," Revelation 12:14 ; "a half," Revelation 11:9,11 , RV

- 1: πύργος (Strong's #4444 — Noun Masculine — purgos — poor'-gos ) is used of "a watchtower in a vineyard," Matthew 21:33 ; Mark 12:1 ; probably, too, in Luke 14:28 (cp

- In the New Testament, (1) a proverb (Mark 7:17 ; Luke 4:23 ), (2) a typical emblem (Hebrews 9:9 ; 11:19 ), (3) a similitude or allegory (Matthew 15:15 ; 24:32 ; Mark 3:23 ; Luke 5:36 ; 14:7 ); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an earthly story with a heavenly meaning," as in the parables of our Lord. He himself explains his reasons for this in his answer to the inquiry of the disciples, "Why speakest thou to them in parables?" (Matthew 13:13-15 ; Mark 4:11,12 ; Luke 8:9,10 )

- ) Mark 9:44; Mark 9:46; Mark 9:48, "THEIR worm" is the gnawing self reproach of conscience, ever continuing and unavailing remorse

- ... B — 1: ἀγανακτέω (Strong's #23 — Verb — aganakteo — ag-an-ak-teh'-o ) "to be indignant, to be moved with indignation" (from agan, "much," achomai, "to grieve"), is translated "were moved with indignation" of the ten disciples against James and John, Matthew 20:24 ; in Mark 10:41 , RV (AV, "they began to be much displeased"); in Matthew 21:15 , of the chief priests and scribes, against Christ and the children, RV, "they were moved with indignation" (AV, "they were sore displeased"); in Matthew 26:8 , of the disciples against the woman who anointed Christ's feet, "they had indignation;" so Mark 14:4 ; in Mark 10:14 , of Christ, against the disciples, for rebuking the children, "He was moved with indignation," RV (AV, "he was much displeased"); in Luke 13:14 , of the ruler of the synagogue against Christ for healing on the Sabbath, "being moved with indignation," RV, AV, "(answered) with indignation

- With John and Peter he was present at the transfiguration (Matthew 17:1 ; Mark 9:2 ), at the raising of Jairus's daughter (Mark 5:37-43 ), and in the garden with our Lord (14:33). He is mentioned along with the other apostles (Matthew 10:3 ; Mark 3:18 ; Luke 6:15 )

- A — 1: λόγος (Strong's #3056 — Noun Masculine — logos — log'-os ) "a word," is translated "talk" in Matthew 22:15 ; Mark 12:13 . ... B — 1: λαλέω (Strong's #2980 — Verb — laleo — lal-eh'-o ) "to speak, say," is always translated "to speak" in the RV, where the AV renders it by "to talk," Matthew 12:46 ; Mark 6:50 ; Luke 24:32 ; John 4:27 (twice); 9:37; 14:30; Acts 26:31 ; Revelation 4:1 ; 17:1 ; 21:9,15 . ... B — 2: συλλαλέω (Strong's #4814 — Verb — sullaleo — sool-lal-eh'-o ) "to speak with" (sun), is translated "to talk with," Matthew 17:3 ; Mark 9:4 ; Luke 9:30

- Apostle, martyr, died 62 AD, son of Alpheus and Mary of Cleophas, who was probably the sister of the Blessed Virgin Mary; he was therefore called "brother of Our Lord"; known as James the Less (Mark 15) to distinguish him from James the Greater. He was called to the apostolate with his brother Jude in the second year of Christ's ministry (Matthew 10; Mark 3; Luke 6; Acts 1)

- The KJV translates the underlying Hebrew and Greek terms as “issue of blood” (Leviticus 12:7 ; Matthew 9:20 ) or “fountain of blood” (Mark 5:29 ). The woman suffering from a hemorrhage (Matthew 9:20 ; Mark 5:29 ; Luke 8:43-44 ) was thus a religious and social outcast who only dared approach Jesus from behind

- 1: ἔρχομαι (Strong's #2064 — Verb — erchomai — er'-khom-ahee ) "to come," is translated "resorted" in Mark 2:13 ; in John 10:41 (RV, "came"). " (2) In Mark 10:1 , AV, sumporeuomai, "to come together" (RV), is translated "resort

- , Matthew 6:6 ; 27:60 ; (b) metaphorically, of Christ, John 10:7,9 ; of faith, by acceptance of the Gospel, Acts 14:27 ; of "openings" for preaching and teaching the Word of God, 1 Corinthians 16:9 ; 2 Corinthians 2:12 ; Colossians 4:3 ; Revelation 3:8 ; of "entrance" into the Kingdom of God, Matthew 25:10 ; Luke 13:24,25 ; of Christ's "entrance" into a repentant believer's heart, Revelation 3:20 ; of the nearness of Christ's second advent, Matthew 24:33 ; Mark 13:29 ; cp. ... Note: For the phrase "that kept the door," thuroros, John 18:16,17 ("porter" in Mark 13:34 ; John 10:3 ), see PORTER

- 1, occurs in Mark 13:36 ; Luke 2:13 ; 9:39 ; Acts 9:3 ; 22:6 . 2, occurs in Mark 9:8

- (See Matthew 13:20, and Mark 4:5, Mark 4:16)

- Mark, to "the parts of Dalmanutha," Mark 8:10

- It is used 14 times in Matthew, 8 in Mark, twice in Luke, twice in John; elsewhere in 1 Corinthians 8:13 (twice); 2 Corinthians 11:29 . The RV renders it by the verb "to stumble," or "cause to stumble," in every place save the following, where it uses the verb "to offend," Matthew 13:57 ; 15:12,26:31,33 ; Mark 6:3 ; 14:27,29

- is mentioned only in the first two Gospels, (Matthew 16:13 ; Mark 8:27 ) and in accounts of the same transactions. (Mark 8:27 )

- 1: ἔθω (Strong's #1486 — Verb — etho — eth'-o ) "to be accustomed," is used in the pluperfect tense (with imperfect meaning), eiotha, rendered "was wont" in Matthew 27:15 ; Mark 10:1 . ... Notes: (1) In Mark 15:8 , "he was wont to do," RV, represents the imperfect tense of poieo, "to do" (AV, "he had ever done")

- 1); Mark 6:56 ; Luke 4:40 ; 7:10 (RV omits the word); 9:2; John 4:46 ; 5:3 , RV (AV, "impotent folk"); 5:7; 6:2, RV (AV, "were diseased"); 11:1-3,6; Acts 9:37 ; 19:12 ; Philippians 2:26,27 ; 2 Timothy 4:20 ; James 5:14 . (2) The adverb kakos, "evilly ill," with echo, "to hold, to have," is rendered "to be sick," in Matthew 4:24 , RV, "that were sick;" Matthew 8:16 ; 9:12 ; 14:35 ; Mark 1:32 , RV (AV, "diseased"); Mark 1:34 ; 2:17 ; 6:55 ; Luke 5:31 ; 7:2 . ... B — 2: ἄρρωστος (Strong's #732 — Verb — arrhostos — ar'-hroce-tos ) "feeble, sickly" (a, negative, rhonnumi, "to be strong"), is translated "sick" in Matthew 14:14 ; Mark 16:18 ; "sick folk" in Mark 6:5 ; "that were sick" in Mark 6:13 ; "sickly" in 1 Corinthians 11:30 , here also of the physical state

- ’ πλοιάριον: Mark 3:9 Authorized Version ‘a small ship,’ Revised Version NT 1881, OT 1885 ‘a little boat’; John 6:22 Authorized Version and Revised Version NT 1881, OT 1885 ‘boat,’ (Revised Version margin) ‘little boat’; v. In two recorded instances He employed a boat as His pulpit (Luke 5:1-3, Matthew 13:1-2 = Mark 4:1). Mark says (Mark 3:9), ‘He spake to his disciples that a little boat should wait on him because of the crowd, lest they should throng him’; and it is interesting to observe how the Evangelist subsequently alludes to ‘the boat’ (Mark 4:36; Mark 6:32

- Mark (Mark 15:21) alone adds that he was ‘the father of Alexander and Rufus. This information as to the two sons of Simon being Alexander and Rufus, is also found in the Gospel of Nicodemus (Mark 4). The name Alexander appears in Acts 4:6; Acts 19:33, 1 Timothy 1:20, 2 Timothy 4:14, but there is not the slightest ground for identifying any one of these with the Alexander of Mark 15:21. Mark wrote especially for the Romana; and if so, it is worth remarking that he alone of the Evangelists describes Simon of Cyrene as the “father of Alexander and Rufus” (15:21). Mark

- , of "rising" from sleep, Mark 1:35 ; from a meeting in a synagogue, Luke 4:29 ; of the illegal "rising" of the high priest in the tribunal in Matthew 26:62 ; of an invalid "rising" from his couch, Luke 5:25 ; the "rising" up of a disciple from his vocation to follow Christ, Luke 5:28 ; cp. of officials against people, Acts 5:17 ; of a seditious leader, 5:36; of the "rising" up of Satan, Mark 3:26 ; of false teachers, Acts 20:30 ; (c) of "rising" to a position of preeminence or power e. , of Christ as a prophet, Acts 3:22 ; 7:37 ; as God's servant in the midst of the nation of Israel, Acts 3:26 ; as the Son of God in the midst of the nation, 13:33 (not here of resurrection, but with reference to the Incarnation: the AV "again" has nothing corresponding to it in the original, it was added as a misinterpretation: the mention of His resurrection is in the next verse, in which it is stressed by way of contrast and by the addition, "from the dead"); as a priest, Hebrews 7:11,15 ; as king over the nations, Romans 15:12 ; (d) of a spiritual awakening from lethargy, Ephesians 5:14 ; (e) of resurrection from the dead: (1) of the resurrection of Christ, Matthew 17:9 ; 20:19 ; Mark 8:31 ; 9:9,10,31 ; 10:34 ; Luke 18:33 ; 24:7,46 ; John 20:9 ; Acts 2:24,32 ; 10:41 ; 13:34 ; 17:3,31 : 1 Thessalonians 4:14 ; (2) of believers, John 6:39,40,44,54 ; 11:24 ; 1 Thessalonians 4:16 ; of unbelievers, Matthew 12:41 . , ek, intensive), signifies "to raise up," Mark 12:19 ; Luke 20:28 ; intransitively, "to rise up," Acts 15:5 . , Matthew 2:14 ; 9:5,7,19 ; James 5:15 ; Revelation 11:1 ; (b) of causing to appear, or, in the Passive, appearing, or raising up so as to occupy a place in the midst of people, Matthew 3:9 ; 11:11 ; Mark 13:22 ; Acts 13:22 . 1, (c); (c) of rousing, stirring up, or "rising" against, Matthew 24:7 ; Mark 13:8 ; (d) of "raising buildings," John 2:19,20 ; (e) of "raising or rising" from the dead; (1) of Christ, Matthew 16:21 ; and frequently elsewhere (but not in Phil. , 1,2, 3John, and Jude); (2) of Christ's "raising" the dead, Matthew 11:5 ; Mark 5:41 ; Luke 7:14 ; John 12:1,9,17 ; (3) of the act of the disciples, Matthew 10:8 ; (4) of the resurrection of believers, Matthew 27:52 ; John 5:21 ; 1 Corinthians 15:15,16,29,32,35,42-44,52 ; 2 Corinthians 1:9 ; 4:14 ; of unbelievers, Matthew 12:42 (cp. " In Mark 4:39 (AV, "he arose," RV, "he awoke"), the lit. , Matthew 8:24 ; Mark 4:37 , "there arose a great tempest. " So of the arising of persection, Matthew 13:21 ; Mark 4:17 ; this might be translated "taketh place;" of a tumult, Matthew 27:24 , RV, "arising," for AV, "made;" of a flood, Luke 6:48 ; a famine, Luke 15:14 ; a questioning, John 3:25 ; a murmuring, Acts 6:1 ; a tribulation, Acts 11:19 (RV); a stir in the city, Acts 19:23 ; a dissension, Acts 23:7 ; a great clamor, Acts 23:9 . , "the rising" of the sun, moon and stars; metaphorically, of light, in Matthew 4:16 , "did spring up;" of the sun, Matthew 5:45 ; 13:6 (RV); Mark 4:6 ; James 1:11 ; in Mark 16:2 the RV has "when the sun was risen," keeping to the verb form, for the AV, "at the rising of;" of a cloud, Luke 12:54 ; of the day-star, 2 Peter 1:19 ; in Hebrews 7:14 metaphorically, of the Incarnation of Christ: "Our Lord hath sprung out of Judah," more lit

- In return, the Lord has unfailing promises of blessedness here and hereafter (Luke 18:29-30, Mark 10:29-30); but the true disciple must renounce everything this world offers, to be counted worthy of the eternal joy (Matthew 16:24, Mark 8:34, Luke 9:23). The sensuous or sensual life of the soul (ψυχή) must not be striven after (Matthew 16:25; Matthew 10:39, Mark 8:35, Luke 9:24; Luke 17:33, John 12:25). All the pleasure the world can afford will never compensate for what is lost in such a pursuit (Matthew 16:26, Mark 8:36, Luke 9:25). The Master’s prayer was always, ‘Not what I will, but what thou wilt’ (Mark 14:36). Hand or eye may well be sacrificed for the sake of faithfulness to Christ in the hope of eternal salvation (Matthew 5:29-30, Mark 9:43; Mark 9:47)

- It expressed the peculiar tenderness, familiarity, and confidence of the love between parent and child, Mark 14:36 ; Romans 8:15 ; Galatians 4:6

- Roman couriers were empowered to confiscate transportation or the help of citizens of the empire in the fulfillment of their duties (Matthew 5:41 ; Mark 15:21 )

- Breast, the name of one of the apostles (Mark 3:18 ), called "Lebbaeus" in Matthew 10:3 , and in Luke 6:16 , "Judas the brother of James;" while (John 14:22 ), probably referring to the same person, speaks of "Judas, not Iscariot

- Child of a ruler of the synagogue, whom Our Lord raised to; life (Mark 5)

- House of the unripe fig, a village on the Mount of Olives, on the road from Jerusalem to Jericho (Matthew 21:1 ; Mark 11:1 ; Luke 19:29 ), and very close to Bethany

- (Matthew 14:9 ; Mark 6:14,22 )

- (Matthew 24:15 ; Mark 13:14 ; Compare Luke 21:20 ), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews

- 1: θυρωρός (Strong's #2377 — Noun Masculine — thuroros — Thoo-ro-ros' ) "a door-keeper" (thura, "a door," ouros, "a guardian"), is translated "porter" in Mark 13:34 ; John 10:3 ; it is used of a female in John 18:16,17 , translated "(her) that kept the door

- ... Note: In Mark 16:13 , AV, the plural of loipos, "left," is translated "residue" (RV, "rest")

- ; "in hearing, deaf," Matthew 11:5 ; Mark 7:32,37 ; 9:25 ; Luke 7:22

- 1: πεντήκοντα (Strong's #4004 — Adjective — pentekonta — pen-tay'-kon-tah ) is found in Luke 7:41 ; 16:6 ; John 8:57 ; 21:11 ; Acts 13:20 ; in Mark 6:40 with kata (in the most authentic mss

- ... Note: In Mark 4:32 , AV, poieo, "to do, make," is rendered "shooteth out," RV, "putteth out

- 1: στάσις (Strong's #4714 — Noun Feminine — stasis — stas'-is ) akin to histemi, "to stand," denotes (a) "a standing, stability," Hebrews 9:8 , "(while as the first tabernacle) is yet standing;" (b) "an insurrection, uproar," Mark 15:7 ; Luke 23:19,25 ; Acts 19:40 ; 24:5 ; (c) "a dissension," Acts 15:2 ; 23:7,10

- 1: στάχυς (Strong's #4719 — Noun Masculine — stachus — stakh'-oos ) is found in Matthew 12:1 ; Mark 2:23 ; 4:28 ("ear," twice); Luke 6:1

- It lay to the east of the Lake of Galilee, and included among its towns Bethsaida-Julias (Mark 8:22 ) and Seleucia

- (bohuhnuhr' jeess; sons of thunder ) A name given by Jesus to James and John, the sons of Zebedee (Mark 3:17 )

- It is part of the evil of the human heart (Mark 7:22 ; compare Romans 13:13 ), calling for repentance (2 Corinthians 12:21 )

- The Greek word so translated in Mark 7:22 etc

- 1: δάκρυον (Strong's #1144 — Noun Neuter — dakruon | dakru — dak'-roo, dak'-roo-on ) akin to dakruo, "to weep,"is used in plural, Mark 9:24 ; Luke 7:38,44 (with the sense of washing therewith the Lord's feet); Acts 20:19,31 ; 2 Corinthians 2:4 ; 2 Timothy 1:4 ; Hebrews 5:7 ; 12:17 ; Revelation 7:17 ; 21:4

- 1: θέλω (Strong's #2309 — Verb — thelo — ) "to will, wish," is translated by the verb "to list" in Matthew 17:12 ; Mark 9:13 ; John 3:8

- 1: λίμνη (Strong's #3041 — Noun Feminine — limne — lim'-nay ) "a lake," is used (a) in the Gospels, only by Luke, of the Sea of Galilee, Luke 5:2 ; 8:22,23,33 , called Gennesaret in Luke 5:1 (Matthew and Mark use thalassa, "a sea"); (b) of the "lake" of fire, Revelation 19:20 ; 20:10,14,15 ; 21:8

- Matthew 10:3; Mark 3:18; Luke 6:11; Acts 1:13

- Mark 12:28

- ’ The description recalls the ‘Talitha cumi, scene in Jairus’ house ( Mark 5:41 )

- ( Matthew 10:3 ; Mark 3:18 ; Luke 6:14 ; Acts 1:13 ) It has been not improperly conjectured that he is identical with Nathanael

- Some texts in Mark 15:6 have hosper, a strengthened form of hos, AV, "whomsoever

- 1: δέω (Strong's #1210 — Verb — deo — deh'-o ) "to bind," is rendered "to tie" in Matthew 21:2 ; Mark 11:2,4 ; Luke 19:30

- 1: στάχυς (Strong's #4719 — Noun Masculine — stachus — stakh'-oos ) is found in Matthew 12:1 ; Mark 2:23 ; 4:28 ("ear," twice); Luke 6:1

- , in the "highest" regions, the abode of God, Matthew 21:19 ; Mark 11:10 ; Luke omits the article, Luke 2:14 ; 19:38

- He did so even more impressively, if less directly, by assuming His Father’s functions in the world (Mark 2:5; Mark 2:7 = Matthew 9:2-3 = Luke 5:20-21; Luke 7:48) and representing Himself as controlling Divine forces and originating Divine missions (Matthew 11:27 a, John 15:26; John 20:22-23). It is present in a special manner in the Baptism which signalized the beginning of His ministry among men (Mark 1:10-11 = Matthew 3:16-17 = Luke 3:21-22). It is His stay alike before the labours of the day begin (Mark 1:35), at the very moment of service (Mark 6:41 ἀναβλέψας εἰς τὸν οὐρανόν; cf. also Mark 7:34; Mark 8:24, John 6:11; John 11:41), and when refreshment of soul is needed at the close of the long hours of toil (Mark 6:46 = Matthew 14:23, Luke 5:16). The Gospels, indeed, make it plain that He regarded such communion as a condition on which the accomplishment of certain work depended (Mark 9:29, cf. also Mark 9:2, John 12:28; John 17:1 ff. His consciousness of it appears to have wavered (Mark 15:34); yet even this cry of desolation must not be considered apart from the certain restoration of the communion revealed in the calm confidence of the last word of all (Luke 23:46). Nay, it was under the strong impulse of that Spirit whose presence with Him was at once the sign and the expression of His union with God (see Mark 1:10), that He submitted to the assaults of evil (Mark 1:12-13, note ἐκβάλλει, = Matthew 4:1 = Luke 4:1). ἐν τοῖς πειρασμοῖς μου, Luke 22:28, and John 12:27), successfully endured, itself became to our Lord the means of a fresh assurance and (perhaps we may add) a fuller realization of fellowship with the spiritual world (Mark 1:13 διηκόνουν—impf. Perhaps it is symbolically represented in Mark 15:38. Sometimes it is presented as citizenship in God’s kingdom (Mark 10:14-15, John 3:3); sometimes as discipleship (Luke 14:26, John 8:31), friendship (John 15:15), and even kinship (Mark 3:32-35) with Christ Himself. In other places it is spoken of as a personal knowledge of Him (1 John 2:3); in others, again, as a following in His footsteps (Mark 8:34, John 8:12); and in yet others as the possession of a new type of life (John 3:16 : for the definition of eternal life as ‘knowing God’ see John 17:3, 1 John 5:20). As one condition of finding this experience, which, in whatever terms it be described, places men in a new relationship with God, Christ mentions childlikeness of disposition (Mark 10:15). and the performance of the Divine will in a life of righteousness and love (Mark 3:35, Luke 6:35-36; Luke 8:21, John 8:31; John 14:23, cf. ‘If any man willeth to come after me, let him renounce himself’ (Mark 8:34 and ||). But joined to the ‘self’ (the second ψυχή of Mark 8:35) which is capable of union with God, he is conscious also of another ‘self’ (the first ψυχή of Mark 8:35) which is incongruous with that close relationship to Deity. ’... So both Mark 8:34-35 : the ἐαυτον of Mark 8:34 is thus equivalent to the first ψυχη of Mark 8:35 The ‘taking up his cross’—i. In other places it is represented as an indwelling of the Spirit (John 14:16-20; John 16:7; John 16:13-15, 1 John 2:20; 1 John 2:27; 1 John 3:24; 1 John 4:13), whose presence, to believers (as in a deeper sense to their Lord) the sign and expression of union with God, is to be with them from the moment of their initiation into the new life (Mark 1:8 and || ||, 1 John 3:24; 1 John 4:13). It is the inspiration of this Unseen Presence that shall give to believers definite guidance in moments of crisis and perplexity (Mark 13:11 and ||, Luke 12:11-12). It is in this communion with God that they will find their surest refuge against fears and dangers (Mark 13:18 = Matthew 24:20) and against the assaults of temptation (Mark 14:38 and ||). the significant connexion between Mark 8:31; Mark 8:27-29, which is clearly brought out in the emphatic καὶ ἤρξατο διδάσκειν of Mark 8:31 : cf. also Mark 4:33, John 16:12). our Lord’s own illustration of this, Mark 14:36 and ||), the degree of intimacy that ensues will naturally be conditioned by the extent to which this element is rendered prominent. Thus, while its neglect will open up the possibility of lapsing even to one who has been on intimate terms with Christ (Mark 14:18, John 13:18), its constant and progressive practice may bring a man to a union with God so close as to constitute his complete possession by Divine influence (cf. If an intimate connexion between the Lord’s Supper (Mark 14:22 ff

- and other words—ἀκούειν, Matthew 13:13-15; Matthew 13:23, Mark 7:14, Luke 8:10, the sound of the word spoken falling on the ear contrasted with the exercise of such criticism as leads to the apprehending of its personal bearing: νοεῖν, Mark 8:17, perceiving contrasted with earnest reflexion. A comparison of Matthew 16:12 with || Mark 8:21 is interesting, Mt. Similarly, Mark 6:52 (Revised Version NT 1881, OT 1885 , ‘considered’ Authorized Version ) of the miracle of the loaves and the walking on the sea; ‘debuerant a pane ad mare concludere’ (Bengel). ἀσύνετος ‘without understanding,’ exhibits the precise meaning of the verb, Matthew 15:16, Mark 7:18. ... The noun σύνεσις occurs only in Luke 2:47, where the precise idea is implied of the growth of Jesus in the development of His faculty of recognizing truth in every aspect along with His growth in stature; and Mark 12:33, where, however, the reading is more than doubtful. νοεῖν Matthew 15:17, Mark 7:18, Matthew 16:9, Mark 8:17, Matthew 16:11 Revised Version NT 1881, OT 1885 ‘perceive,’ Matthew 24:15, Mark 13:14 (Authorized Version and Revised Version NT 1881, OT 1885 ), John 12:40 (from Isaiah 6:9) Revised Version NT 1881, OT 1885 ‘perceive’: to perceive (1) with the senses, (2) with the mind. rendering of its privative ἀγνοεῖν in Mark 9:32 = Luke 9:45). (Gospels only Mark 9:32, Luke 9:45) preserves this idea of advance, ‘there was a Divine purpose in their temporary ignorance’ (Swete)

- " (1) of persons; Christ, sent by the Father, Matthew 10:40 ; 15:24 ; 21:37 ; Mark 9:37 ; 12:6 ; Luke 4:18,43 ; 9:48 ; 10:16 ; John 3:17 ; 5:36,38 ; 6:29,57 ; 7:29 ; 8:42 ; 10:36 ; 11:42 ; 17:3,8,18 (1st part),21,23,25; 20:21; Acts 3:20 (future); 3:26; 1 John 4:9,10,14 ; the Holy Spirit, Luke 24:49 (in some texts; see No. , Matthew 10:16 ; Mark 11:1 ; Luke 22:8 ; John 4:38 ; 17:18 (2nd part); Acts 26:17 ; servants, e. , Matthew 21:34 ; Luke 20:10 ; officers and officials, Mark 6:27 ; John 7:32 ; Acts 16:35 ; messengers, e. , Matthew 24:31 ; Mark 13:27 ; Luke 1:19,26 ; Hebrews 1:14 ; Revelation 1:1 ; 22:6 ; demons, Mark 5:10 ; (2) of things, e. , Matthew 21:3 ; Mark 4:29 , RV, marg. , Mark 8:26 ; 12:3 ; Luke 4:18 , "to set (at liberty). , Acts 10:5,32,33 ; 15:22,25 ; 2 Corinthians 9:3 ; Ephesians 6:22 ; Philippians 2:19,23,25 ; 1 Thessalonians 3:2,5 ; Titus 3:12 ; a prisoner, Acts 25:25,27 ; potentates, by God, 1 Peter 2:14 ; an angel, Revelation 22:16 ; demons, Mark 5:12 ; (b) of things, Acts 11:29 ; Philippians 4:16 ; 2 Thessalonians 2:11 ; Revelation 1:11 ; 11:10 ; 14:15,18 , RV, "send forth" (AV, "thrust in"). , in Mark 1:2 ; Luke 14:32 ; 19:14 . ... 7: ἐκβάλλω (Strong's #1544 — Verb — ekballo — ek-bal'-lo ) "to cast out," or "send out," is translated "sent out" in Mark 1:43 , RV (AV, "sent away"), and in AV and RV in James 2:25 . ... 8: ἀπολύω (Strong's #630 — Verb — apoluo — ap-ol-oo'-o ) "to set free, to let go," is translated "to send away" in Matthew 14:15,22,23 ; Mark 6:36,45 ; 8:3,9 ; Luke 8:38 ; Acts 13:3 , where the "sending" is not that of commissioning, but of letting go, intimating that they would gladly have retained them (contrast ekpempo, the act of commissioning by the Holy Spirit in ver. away" (RV, "He left"); so in Mark 4:36 , AV, "they had sent away," RV, "leaving. " (2) In Mark 6:46 , apotassomai, "to take leave of" (RV) is translated "He had sent

- 13 ; 1 Samuel 16:20 ; Matthew 9:17 ; Mark 2:22 ; Luke 5:37,38 ), or milk (Judges 4:19 ), or water (Genesis 21:14,15,19 ), or strong drink (Habakkuk 2:15 ). In Job 32:19 (Compare Matthew 9:17 ; Luke 5:37,38 ; Mark 2:22 ) the reference is to a wine-skin ready to burst through the fermentation of the wine

- " It was the native place of Peter, Andrew, and Philip, and was frequently resorted to by Jesus (Mark 6:45 ; John 1:44 ; 12:21 ). ... ... A city near which Christ fed 5,000 (Luke 9:10 ; Compare John 6:17 ; Matthew 14:15-21 ), and where the blind man had his sight restored (Mark 8:22 ), on the east side of the lake, two miles up the Jordan

- (Mark 7:1-9 ). To such precepts about ceremonial washing Mark here refers

- 1: ἑξήκοντα (Strong's #1835 — Noun — hexekonta — hex-ay'-kon-tah ) occurs in Matthew 13:8 , RV (AV, "sixty-fold"); 13:23; Mark 4:8 , where the RV and AV reverse the translation, as in Matthew 13:8 , while in Mark 4:20 the RV has "sixtyfold," AV, "sixty;" in Revelation 13:18 , RV, "sixty" (AV, "threescore")

- 1: κοράσιον (Strong's #2877 — Noun Neuter — korasion — kor-as'-ee-on ) a diminutive of kore, "a girl," denotes "a little girl" (properly a colloquial word, often used disparagingly, but not so in later writers); in the NT it is used only in familiar conversation, Matthew 9:24,25 (AV, "maid"); 14:11; Mark 5:41,42 ; 6:22,28 . ... 2: παιδίον (Strong's #3813 — Noun Neuter — paidion — pahee-dee'-on ) a diminutive of pais, denotes "a young child (male or female)" in the AV of Mark 5:39-41 (1st line); the RV corrects "damsel" to "child," so as to distinguish between the narrative of facts, and the homely address to the little girl herself, in which, and in the following sentence, korasion is used

- —In Matthew 26:67 and Mark 14:65 this word (Gr. Mark, with his usual attention to details, notices that the officers received Him with blows of their hands

- "Watch-towers" or "lodges" were also built in them (Isaiah 1:8 ; Mark 12:1 ), in which their keepers sat. The dead were sometimes buried in gardens (Genesis 23:19,20 ; 2 Kings 21:18,26 ; 1 Samuel 25:1 ; Mark 15:46 ; John 19:41 )

- But our Lord implies that some Jews actually cast out demons (Matthew 12:27), probably by demoniacal help; others in the name of Jesus, without saving faith in Him (Matthew 7:22; Mark 9:38). He gave the power to the twelve, the seventy, and to other disciples after His ascension (Matthew 10:8; Luke 10:17-19; Mark 16:17; Acts 16:18)

- , money, Matthew 10:9 ; Mark 6:8 ; 12:41 , or a sounding instrument, 1 Corinthians 13:1 , figurative of a person destitute of love. ... 3: χαλκίον (Strong's #5473 — Noun Neuter — chalkion — khal-kee'-on ) is used in Mark 7:4 of "brazen vessels

- , privately, alone, is translated "apart" in Matthew 14:13,23 ; 17:1,19 ; 20:17 ; Mark 6:31,32 (AV, "privately"); Mark 9:2

- , Matthew 12:6 ; Mark 9:1 ; used with the neuter plural of the article, Colossians 4:9 , "(all) things (that are done) here," lit. , "(all) the (things) here;" in Matthew 24:23 , hode is used in both parts, hence the RV, "Lo, here (is the Christ, or) Here;" in Mark 13:21 hode is followed by ekei, "there

- A — 1: στάσις (Strong's #4714 — Noun Feminine — stasis — stas'-is ) akin to histemi, "to make to stand," denotes (a) primarily, "a standing or place," Hebrews 9:8 ; (b) "an insurrection, sedition," translated "insurrection" in Mark 15:7 ; "insurrections" in Acts 24:5 , RV (AV, "sedition"); in Luke 23:19,25 (AV "sedition"), "riot," Acts 19:40 , RV (AV, "uproar"); (c) "a dissension," Acts 15:2 ; in Acts 23:7,10 , "dissension. ... A — 2: συστασιαστής (Strong's #4955 — Noun Masculine — stasiastes — soos-tas-ee-as-tace' ) denotes "a rebel, revolutionist, one who stirs up sedition" (from stasiazo, "to stir up sedition"), Mark 15:7 , "had made insurrection

- —The word occurs (Mark 14:65, John 18:22; cf. In Matthew 26:67, Mark 14:65, a distinction is implied between the rough jest of hitting with the fist (κολαφίζω) by the soldiers standing in front of Christ and the smiting with the palm by the servants of the high priests as they stood behind and challenged Him to tell from whom the blow had come

- Mark 1:29. Mark 13:3; John 6:8-9; John 12:22

- 29-34 ; Mark 10. There were two healed, according to Matthew; but Mark and Luke only mention Bartimeus, who bore his father's name, as though of a well known family

- Mark, ch. (Mark 8:10 ) we find the "parts of Dalmanutha," on the western edge of the Lake of Gennesareth

- , Matthew 7:3 (1st part); it is used as a noun with the article, in the phrases to son, "that which is thine," Matthew 20:14 ; 25:25 , "thine own;" hoi soi, "thy friends," Mark 5:19 ; ta sa, "thy goods," Luke 6:30 , lit. , Mark 5:9 ; with meno, "to remain," Acts 5:4 (1st part), "thine own," lit

- 1: βροντή (Strong's #1027 — Noun Feminine — bronte — bron-tay' ) in Mark 3:17 "sons of thunder" is the interpretation of Boanerges, the name applied by the Lord to James and John; their firey disposition is seen in Mark 9:38 ; Luke 9:54 ; perhaps in the case of James it led to his execution

- 1: ὑποκάτω (Strong's #5270 — Verb — hupokato — hoop-ok-at'-o ) an adverb signifying "under," is used as a preposition and rendered "under" in Mark 6:11 ; 7:28 ; Luke 8:16 ; Hebrews 2:8 ; Revelation 5:3,13 ; 6:9 ; 12:1 ; "underneath" in Matthew 22:44 , RV (Mark 12:36 in some mss

- John 1:43-48; John 6:5-7; John 12:21-22; John 14:8-9; Matthew 10:3; Mark 3:18; Luke 6:14. Matthew 16:13; Mark 8:27. Matthew 14:3; Mark 6:17; Luke 3:19

- Anointing was then used, and is still, medicinally, Mark 6:13 James 5:14 ; but the miraculous cures thus wrought by the apostles furnish no warrant for the ceremony just before death called "extreme unction. " The anointing of dead bodies was also practiced, to preserve them from corruption, Mark 14:8 16:1 Luke 23:56

- In Mark 16:2 , AV, it is translated "early in the morning;" in Mark 16:9 ; John 18:28 ; 20:1 , "early;" in Matthew 16:3 ; 20:1 ; 21:18 ; Mark 1:35 ; 11:20 ; 13:35 ; 15:1 , "in the morning;" in Acts 28:23 , "(from) morning

- Some interpreters identify Martha as the wife (widow) or daughter of Simon the leper on the basis of harmonization with Matthew 26:6-13 and Mark 14:3-9 . Matthew 26:6-13 ; Mark 14:3-9 ; Mark 2:1

- One of the "brethren" of Jesus, Matthew 13:55 Mark 6:3 . He was "the father of Alexander and Rufus," Mark 15:21 ; and from the cordial salutation of Paul, Romans 16:13 , it would seem that the family afterwards resided at Rome, and that their labor of love was not forgotten by God. The leper; that is, who had been a leper; a resident of Bethany, with whom also Jesus supped, Matthew 26:6 Mark 14:3

- , Mark 14:29 ; 1 Corinthians 4:4,15 ; 9:2 ; (3) mentoi, "nevertheless," John 4:27 ; 20:5 ; (4) akmen, "even to this point of time" (the accusative case of akme, "a point"), Matthew 15:16 ; (5) ouketi, "no longer," Mark 15:5 , AV, "yet . , "no one at any time (yet);" (11) the following, in which the RV gives the correct meaning for the AV, "yet:" ede, "now," Mark 13:28 ; pote, "ever," Ephesians 5:29 (AV, "ever yet"); kai

- , Mark 14:41 ; John 21:17 (twice); without the article, lit. 1 (c), PARADISE]; in the phrase "the third hour," Matthew 20:3 ; Mark 15:25 ; Acts 2:15 (". to 1 Samuel 30:12,13 , and Esther 4:16 ; 5:1 ; in Mark 9:31 ; 10:34 , the RV, "after three days," follows the texts which have this phrase, the AV, "the third day," those which have the same phrase as in Matthew 16:21 , etc

- The tyranny of the past led the Galilaeans to ask, ‘Is not this the carpenter?’ (Mark 6:3); but, as signally in the call of Levi, the disciple of Christ must be ready to throw aside the past altogether for His sake (Matthew 9:9). —There is a dead past to be forgotten and forgiven, for God is God of the living (Mark 12:27). The loving gift of a forgiven woman who had been a sinner is still told for a memorial of her (Mark 14:9)

- 1: τίλλω (Strong's #5089 — Verb — tillo — til'-lo ) is used of "plucking off ears of corn," Matthew 12:1 ; Mark 2:23 ; Luke 6:1 . For Mark 2:4 see BREAK , No. ... Notes: (1) In Mark 5:4 , AV, diaspao, "to rend asunder" (RV), is translated "plucked asunder," said of chains. (2) In Mark 9:47 , AV, ekballo, "to cast out" (RV), is translated "pluck

- , Matthew 17:18 ; Mark 1:25 ; 9:25 ; Luke 4:35,41 ; 9:42 ; (b) winds, Matthew 8:26 ; Mark 4:39 ; Luke 8:24 ; (c) fever, Luke 4:39 ; (d) disciples, Mark 8:33 ; Luke 9:55 ; contrast Luke 19:39 . For rebukes by others see Matthew 16:22 ; 19:13 ; 20:31 ; Mark 8:32 ; 10:13 ; 10:48 , RV , "rebuke" (AV, "charged"); Luke 17:3 ; 18:15,39 ; 23:40

- The divine Angel told him (as Manoah thought He was a man and knew not He was the Angel of Jehovah, and He being jealous for God's honor would not accept it as man; compare Mark 10:18) he must offer his burnt offering to Jehovah. "He did wondrously" according to His name, for He made a flame rise from the rock to consume the offering and (compare Judges 6:21) ascended in the flame; compare Mark 4:41; Mark 5:42; Mark 7:37; Acts 1:9; John 3:13

- It was quite usual, though by no means universal, for a son to follow the trade of his father, as Jesus did that of Joseph, who was a carpenter (Matthew 13:55, Mark 6:3). These occupations are seldom directly mentioned in the Gospels, but the implements or wares connected with many of them are referred to, or are used as illustrations in parables of our Lord = ploughs and yokes, work of the carpenter, Luke 9:62, Matthew 11:29; of the mason, Luke 23:53, Matthew 21:42; of the weaver, Matthew 3:4, John 19:23; of the tailor, Mark 2:21; the fuller, Mark 9:3; of digging, Luke 16:3; of spinning, Matthew 6:28. Fish) was a most important one, more particularly about the Sea of Galilee; Jesus called several of His disciples from this occupation, Matthew 4:18, Mark 16

- Even though our English translations usually speak of “sitting down” at a meal, the Greek actually means “recline” (Mark 6:39 ; Luke 12:37 ). Beef or lamb was used only by the rich or on special occasions (Mark 14:12 ; Luke 15:23 ). ... Some “seats” at the banquet table were preferred over others (Mark 10:37 ; Luke 14:7-11 ; John 13:23 ). He often used banquets and feasts to present His message to various people (Matthew 9:9-10 ; Mark 14:1-9 ; Luke 7:36-50 ; Luke 19:1-6 ; John 2:1-11 ; John 12:1-8 )

- Matthew 10:4 ; Mark 3:18 ; Luke 6:15 ; Acts 1:13 . Matthew 13:55 ; Mark 6:3 . Matthew 26:6 ; Mark 14:3 . Matthew 27:32 ; Mark 15:21 ; Luke 23:26

- ... ... Matthew 5:26 ; Mark 12:42 (Gr

- The word is used (Matthew 26:53 ; Mark 5:9 ) to express simply a great multitude

- As the twofold names Αbba (Hebrew) Father (Greek) in Mark 14:36 combine Jew and Gentile in the common salvation, so Satan's two names abaddon (Hebrew) and Αpollos (Greek) combine them in a common destruction

- 1: περιστερά (Strong's #4058 — Noun Feminine — peristera — per-is-ter-ah' ) denotes "a dove or pigeon," Matthew 3:16 ; 10:16 (indicating its proverbial harmlessness); 21:12; Mark 1:10 ; 11:15 ; Luke 2:24 ("pigeons"); 3:22; John 1:32 ; 2:14,16

- 1: σαβαχθάνι (Strong's #4518 — Aramaic transliteration — sabachthanei — sab-akh-than-ee' ) an Aramaic word signifying "Thou hast forsaken Me," is recorded as part of the utterance of Christ on the Cross, Matthew 27:46 ; Mark 15:34 , a quotation from Psalm 22:1

- Matthew 21:12 ; Mark 11:15

- Also attached to vineyards, as lodges for the keepers, wherein they could watch against the depredations of man or beast (Isaiah 5:2; Matthew 21:33; Mark 12:1)

- One of the Twelve, mentioned only in the lists of the Apostles ( Matthew 10:3 = Mark 3:18 = Luke 6:14 )

- KJV term for a leather thong or strap used to fasten sandals (Genesis 14:23 ; Isaiah 5:27 ; Mark 1:7 ; Luke 3:16 ; John 1:27 )

- " Matthew 21:9 ; Mark 11:9,10 ; John 12:13

- In these places, as on its occurrence elsewhere (Matthew 23:5, Mark 6:56, Luke 8:44), Revised Version NT 1881, OT 1885 adopts the rendering ‘horder

- Of interest to the Christian in that the Lord was not only called 'the carpenter's son,' but also 'the carpenter,' Matthew 13:55 ; Mark 6:3 , which implies that He actually worked as an artizan before He began His heavenly Father's 'business,' for which He specially came into the world

- Matthew 27:57 ; Mark 15:43 ; Luke 23:51 ; John 19:38

- Matthew 9:2-6 ; Mark 2:3-10 ; Luke 5:18,24 ; Acts 8:7 ; Acts 9:33

- (See also Mark 11:2; Luke 19:30)

- Numbers 11:8 ; Matthew 18:6 ; Mark 9:42 ; Revelation 18:21,22

- (Hebrew: kinnor, a harp) ... Fertile district of Palestine, on the northwest shore of the Sea of Galilee (Mark 6), often called the Lake of Genesareth; the scene of the public ministry of Our Lord

- ) in Matthew 20:5 ; 27:45,46 ; Mark 15:33,34 ; Luke 23:44 ; Acts 3:1 ; 10:3,30 ; (b) to "the topaz" as the "ninth" foundation of the city wall in the symbolic vision in Revelation 21 ( Revelation 21:20 )

- 1: κλοπή (Strong's #2829 — Noun Feminine — klope — klop-ay' ) akin to klepto, "to steal," is used in the plural in Matthew 15:19 ; Mark 7:22

- 1: ὠφελέω (Strong's #5623 — Verb — opheleo — o-fel-eh'-o ) in the Active Voice signifies "to help, to succor, to be of service;" in the Passive "to receive help, to derive profit or advantage;" in Mark 5:26 , "was (nothing) bettered," of the woman who had an issue of blood

- One of the brethren of our Lord, Matthew 13:55 Mark 6:3

- Sons of thunder, a name given by our Savior to James and John the sons of Zebedee, Mark 3:17 ; perhaps on account of their power as preachers

- [HANANIAH , 8] (Luke 3:26 ) He seems to be certainly the same person as ABIUD in (Matthew 1:13 ) ... One of the Lord's brethren, enumerated in (Mark 6:3 ) ... The patriarch Judah

- , Mark 15:7 ; Luke 23:19 ; Galatians 2:4 ; hosos, "as many as," Hebrews 2:15 ; in Acts 13:7 , AV, houtos, "this (man)," is translated "who," RV, "the same

- 1: λάχανον (Strong's #3001 — Noun Neuter — lachanon — lakh'-an-on ) denotes "a garden herb, a vegetable" (from lachaino, "to dig"), in contrast to wild plants, Matthew 13:32 ; Mark 4:32 ; Luke 11:42 ; Romans 14:2

- have it in Mark 13:11

- , Matthew 23:14 ), Mark 12:40 ; Luke 20:47 ; (b) of distance, "far, far" distant, Luke 15:13 ; 19:12 . " Luke 7:6 ; 15:20 , RV, "afar off;" John 21:8 ; Acts 17:27 ; 22:21 ; (b) metaphorically, "far (from the kingdom of God)," Mark 12:34 ; in spiritual darkness, Acts 2:39 ; Ephesians 2:13,17 . 1), Mark 8:3 : see AFAR. ... B — 3: πόρρω (Strong's #4206 — Adverb — porro — por'-rho ) is used (a) literally, Luke 14:32 , "a great way off;" the comparative degree porroteron, "further," is used in Luke 24:28 ; (b) metaphorically, of the heart in separation from God, Matthew 15;8 ; Mark 7:6 . (5) In the following the verb apodemeo, "to go abroad," is rendered, in the AV, "to go into a far country," RV, "to go into another country," Matthew 21:33 ; 25:14 ; Mark 12:1 ; in Matthew 25:15 , RV, "he went on his journey" (AV, "took etc. " The adjective apodemos in Mark 13:34 is rendered in the AV, "taking a far journey," RV, "sojourning in another country

- ' John 2:12; Matthew 4:13; Matthew 13:54-55; Mark 6:1-4 Lastly she was at the cross, and was there commended to the care of the disciple whom Jesus loved: "Woman, behold thy son. The wife of Cleophas, was present at the crucifixion and burial of our Lord, Matthew 27:56; Matthew 27:61, was among those who went to embalm him, Mark 16:1-10, was among the earliest to whom the news of his resurrection was announced, Luke 24:6; Luke 24:10, and on her way to the disciples with the intelligence she met her risen Lord and worshipped him. The mother of John Mark, Acts 12:12, and aunt to Barnabas, Colossians 4:10, a godly woman residing at Jerusalem at whose house the disciples were convened the night Peter was miraculously delivered from prison. She was at his crucifixion, John 19:25, and burial, Mark 15:47, and was among those who had prepared the materials to embalm him, Mark 16:1, and who first went to the sepulchre after the resurrection; and she was the first to whom the risen Redeemer appeared, Mark 16:9, and his conversation with her has an interest and pathos unsurpassed in history

- Their bodily needs He anticipates and provides for, as in the case of the hungering multitudes (Matthew 15:32, Mark 8:1-3, Luke 9:13, John 6:5), where, moreover, He takes care also that nothing of the store He had provided should be lost (John 6:12), and in the case of His over-wrought disciples (‘Come ye apart and rest awhile,’ Mark 6:31). To which may be added His directions regarding Jairus’ daughter, when He had raised her from the dead (‘He commanded that something should be given her to eat,’ Mark 5:43). ), while by going with Jairus He supports his weak faith, and is beside him when the stunning message reaches him, ‘Thy daughter is dead: why troublest thou the Master any further?’ (Mark 5:35); His whole action in the case of the woman taken in adultery (John 8:1-11); and His attention to the still deeper need of the woman with the issue of blood, whose faith, great as it was, required to be adorned with gratitude to, and confession of, her healer (Mark 5:29-34). John (John 19:26-27) teach, no doubt, the new relationships created for believers by the gospel (Mark 10:30, cf

- A — 1: μικρός (Strong's #3398 — Adjective — mikros — mik-ros', mik-rot'-er-os ) "little, small" (the opposite of megas, "great"), is used (a) of persons, with regard to (1) station, or age, in the singular, Mark 15:40 , of James "the less" (RV marg. , "little"), possibly referring to age; Luke 19:3 ; in the plural, "little" ones, Matthew 18:6,10,14 ; Mark 9:42 ; (2) rank or influence, e. 1, is used adverbially (a) of distance, Matthew 26:39 ; Mark 14:35 ; (b) of quantity, 2 Corinthians 11:1,16 ; (c) of time, Matthew 26:73 , "a while;" Mark 14:70 ; John 13:33 , "a little while;" John 14:19 ; 16:16-19 ; Hebrews 10:37 , with the repeated hoson, "how very," lit. 2, is used adverbially of (a) time, Mark 6:31 , "a while;" 1 Peter 1:6 , RV, "a little while" (AV, "a season"); 1 Peter 5:10 , RV, "a little while" (AV, "a while"); Revelation 17:10 , RV, "a little while" (AV, "a short space"); (b) space, Mark 1:19 ; Luke 5:3 ; (c) extent, with the preposition pros, "for," in 1 Timothy 4:8 , RV, "(for) a little" (AV, and RV marg

- Their father was a GalilÃ¦an fisherman, evidently in a thriving way, since he employed ‘hired servants’ ( Mark 1:20 ). Matthew 27:56 = Mark 15:40 with John 19:25 ), they were cousins of Jesus after the flesh. Like his brother, James worked with Zebedee in partnership with Simon and Andrew ( Luke 5:10 ), and he was busy with boat and nets when Jesus called him to leave all and follow Him ( Matthew 4:21-22 = Mark 1:19-20 ). His name is coupled with John’s in the lists of the Apostles ( Matthew 10:2 = Mark 3:17 = Luke 6:14 ), which means that, when the Twelve were sent out two by two to preach the Kingdom of God ( Mark 6:7 ), they wentin company. See Mark 15:40 , John 19:25 , Mark 16:1 . ... Tradition says that he had been a tax-gatherer, and it is very possible that his father AlphÃ¦us was the same person as AlphÃ¦us the father of Levi the tax-gatherer (Mark 2:14 ), afterwards Matthew the Apostle and Evangelist

- ... Three related accounts... Mark’s Gospel appears to have been the first written. Mark had assisted the apostle Peter on missionary journeys that took them through the northern parts of Asia Minor and brought them eventually to Rome (cf. When Peter left Rome, Mark stayed behind, and was still there when Paul arrived as a prisoner, accompanied by Luke and Aristarchus (about AD 60; Acts 27:2; Acts 28:16; Acts 28:30). (In letters Paul wrote from Rome, he mentions that Mark, Luke and Aristarchus were all with him; Colossians 4:10; Colossians 4:14; Philem 24. ) The Roman Christians asked Mark to preserve Peter’s teaching for them, and this resulted in the writing of Mark’s Gospel (see MARK, GOSPEL OF). Upon meeting Mark, Luke took some of Mark’s material and added it to his own to fill out his record and so bring the book to completion. ... By this time, Mark’s Gospel had become widely known. (About 90% of Mark is found in Matthew. ) There is also a lot of material common to Matthew and Luke that is not found in Mark. ... Because of the parallels between Matthew, Mark and Luke, the three books are often referred to as the Synoptic Gospels (meaning Gospels that ‘see from the same viewpoint’). In Mark this amount is very small, less than 5%

- The sower with his seed, the harvest-fields, the birds of the air, the fox in his hole, the sheep in the fold or lost on the hills, the wind that foretells heat or rain (Luke 12:54-55), the prophecies of the sunset (Matthew 16:2), or the springtide promise of the sprouting fig-tree (Mark 13:28),—all passing through His appreciative spirit is treasured as the visible manuscript of God. The villagers bring their sick on beds to the market-places (Mark 6:55-56), or lower the palsied through the roof at Capernaum (Mark 2:4). The woman with the issue of blood would but touch the hem of His garment to be cured (Mark 5:28). The Syro-Phœnician woman persisted in her prayer for her sick daughter, eagerly claiming the rights, while bearing the reproach of being a Gentile ‘dog’ (Mark 7:28). With one cry is He greeted alike by blind Bartimaeus (Mark 10:47), the two blind men (Matthew 9:27), and the ten lepers (Luke 17:13)—‘Jesus, thou Son of David, have mercy on us’; a cry the meaning of which is uttered by the leper (Mark 1:40)—‘Lord, if thou wilt, thou canst make me clean. ‘There went great multitudes with him’ is the frequent note that leads up to some great doctrine of life (Matthew 19:2, Luke 14:25, Mark 6). The house filled at Capernaum (Mark 2:2) is but the parallel of the occasion when His own mother ‘could not come at him for the press’ (Luke 8:19), or of the thousands by the seashore (Mark 4:1), or of the multitude that ‘trod one upon another’ (Luke 12:1). Lives that He changes from darkness to light bear willing evidence to His power and charm: Mary Magdalene will not be held back by false shame from entering the Pharisee’s house to acknowledge her Saviour (Luke 7:36-50), nor be repulsed by the charge of wastefulness through sentiment (Mark 14:4); and Zacchaeus will boldly profess a practical conversion before those who know him intimately (Luke 19:8). ... We look for appreciation from His nearest disciples, a quick obedience, a joy that has no place for fasting (Mark 2:18), the mother’s confidence at the marriage-feast at Cana (John 2:5), the great utterances of His forerunner the Baptist (John 1:30; John 3:30), the exalted vision of the Transfiguration (Mark 9:5), and that Petrine outburst, repeated by all, as they neared Gethsemane—‘If I should die with thee, I will not deny thee. But beyond these we have the scribes (Matthew 8:19, Mark 12:34) earnestly approaching Him, Pharisees inviting Him to their houses (Luke 11:37; Luke 14:1); we have the confession of the council of priests and Pharisees—‘If we let him alone, all will believe on him’ (John 11:48); we have the acknowledgment of Samaritans, convinced not by hearsay but by personal knowledge (John 4:42), of centurions (Matthew 8:5-13, Mark 15:39), and of the rich young man ‘running and kneeling’ and saying, ‘Good Master’ (Mark 10:17). Strangers seek Him out—‘Sir, we would see Jesus’ (John 12:20); and the common people of His own race ‘heard him gladly’ (Mark 12:37), and acclaimed His entry into Jerusalem (Mark 11:8-10)

- , Mark 16:8 ; John 14:21 ; Romans 1:28 ; 1 Timothy 3:9 ; 2 Timothy 1:13 ; (c) "to hold on, cling to, be next to," e. , "are near to"); of place, Mark 1:38 , "next (towns)," lit. , Matthew 14:5 ; 21:46 ; Mark 11:32 ; Luke 14:18 ; Philemon 1:17 ; (e) "to involve," Hebrews 10:35 ; James 1:4 ; 1 John 4:18 ; (f) "to wear," of clothing, arms, etc. , Matthew 3:4 ; 22:12 ; John 18:10 ; (g) "to be with child," of a woman, Mark 13:17 ; Romans 9:10 (lit. , Matthew 8:20 ; 19:22 ; Acts 9:14 ; 1 Thessalonians 3:6 ; (i) of complaints, disputes, Matthew 5:23 ; Mark 11:25 ; Acts 24:19 ; Revelation 2:4,20 ; (j) of ability, power, e. , "that had themselves sickly"); Mark 5:23 , "lieth (lit. , "hath herself") at the point of death;" Mark 16:18 , "they shall recover" (lit. " (2) In Mark 12:22 , in some mss. , "what (is) to me and thee?" Mark 5:7 ; Luke 8:28 ; John 2:4 , where Westcott translates it "What is there to Me and to thee?;" Ellicott, "What is that to Me and to thee," i. For the construction with the plural pronoun see Matthew 8:29 ; Mark 1:24 ; Luke 4:34 . " (6) In Mark 5:26 , "all that she had" is, lit

- Crowds from Idumea followed Jesus early in His ministry (Mark 3:8 )

- (See Mark 2:25-26 )

- But our Lord cured it with a touch (Matthew 26:51 ; Mark 14:47 ; Luke 22:51 )

- He married Salome, the daughter of Herodias (Matthew 16:13 ; Mark 8:27 ; Luke 3:1 )

- ... 2: ἀφεδρών (Strong's #856 — Noun Masculine — aphedron — af-ed-rone' ) "a latrine, a sink, drain," is found in Matthew 15:17 ; Mark 7:19

- , undecim), is used only of the eleven Apostles remaining after the death of Judas Iscariot, Matthew 28:16 ; Mark 16:14 ; Luke 24:9,33 ; Acts 1:26 ; 2:14

- 1), "belonging to death, or partaking of the nature of death," is used in Mark 16:18

- 1: ξέστης (Strong's #3582 — Noun Masculine — xestes — xes'-tace ) was a Sicilian corruption of the Latin liquid measure sextarius, about a pint; in Mark 7:4 (ver

- The seventh of an obolus , which was the sixth of a drachma or denarius , "penny" (Mark 12:42; Luke 12:59; Luke 21:2)

- (Mark 7:3; John 2:6

- KJV translation of a Greek term for a belt, girdle, or waistband (Matthew 10:9 ; Mark 6:8 )

- NAS used poll-tax sometimes when other translations read either taxes or tribute (Matthew 17:25 ; Matthew 22:17 ; Mark 12:14 )

- At the Second Coming of Christ every eye will see Him (Revelation 1:7) as He descends from heavens in the clouds (Matthew 24:30; Mark 14:6)

- 1: ἀκοή (Strong's #189 — Noun Feminine — akoe — ak-o-ay' ) "a hearing," is translated "rumor" in Matthew 24:6 ; Mark 13:7

- In one recorded instance, a shroud was worn as a garment (Mark 14:51-52 )

- BOANERGES ( Mark 3:17 ), ‘Sons of Thunder

- Song of Solomon 1:12 ; Song of Solomon 4:13,14 ; Mark 14:3 ; John 12:3

- Matthew 9:15 ; Mark 2:19 ; Luke 5:34

- All description of it fails, I can only therefore refer the reader to the Scripture account of it, as the Holy Ghost hath recorded it, (Matthew 17:1-27; Mark 9:1-50; Luke 9:1-62)...

- (b) A writer of one of the four Gospels (With the definite article); as, the four evangelists, Matthew, Mark, Luke, and John

- ... Mark 1:7 (c) John uses the least of the things on the person of JESUS to illustrate his own feelings of utter unworthiness in the presence of his Lord

- This Syriac or Chaldee word is found three times in the New Testament (Mark 14:36 ; Romans 8:15 ; Galatians 4:6 ), and in each case is followed by its Greek equivalent, which is translated "father

- The word is translated 'infidel' in 2 Corinthians 6:15 ; 1 Timothy 5:8 ; and 'faithless' in Matthew 17:17 ; Mark 9:19 ; Luke 9:41 ; John 20:27

- Matthew 14:8-11; Mark 6:24-28, a

- The Evangelist hath explained it, Mark 7:34

- 1: γόνυ (Strong's #1119 — Noun Neuter — gonu — gon-oo' ) "a knee" (Latin, genu), is used (a) metaphorically in Hebrews 12:12 , where the duty enjoined is that of "courageous self-recovery in God's strength;" (b) literally, of the attitude of a suppliant, Luke 5:8 ; Ephesians 3:14 ; of veneration, Romans 11:4 ; 14:11 ; Philippians 2:10 ; in mockery, Mark 15:19

- Mark 12

- "The land of Gennesaret," Matthew 14:34 Mark 6:53 , was a tract of land some three of four; miles long on the western border of the Sea of Galilee

- (Matthew 20:3 ; Mark 12:38 ; Luke 7:35 ; Acts 16:19 ) (any open place of public resort in cities or towns where public trials and assemblies were held and goods were exposed for sale

- (Matthew 14:8-11 ; Mark 6:24-28 ) (A

- 1: ἄγριος (Strong's #66 — Adjective — agrios — ag'-ree-os ) denotes (a) "of or in fields" (agros, "a field"), hence, "not domestic," said of honey, Matthew 3:4 ; Mark 1:6 ; (b) "savage, fierce," Jude 1:13 , RV, metaphorically, "wild (waves)," AV, "raging

- ... 2: κυλλός (Strong's #2948 — Adjective — kullos — kool-los' ) denotes "crooked, crippled" (akin to kulio, "to roll"); in Matthew 15:30,31 , translated "maimed;" so in Matthew 18:8 , AV (RV, "halt"); Mark 9:43 (AV and RV)

- 1: κινέω (Strong's #2795 — Verb — kineo — kin-eh'-o ) "to move," is used of those who mocked the Lord at His crucifixion, nodding their heads in the direction of the Cross as if sneering at this supposed ending of His career, Matthew 27:39 ; Mark 15:29

- 1: οὐά (Strong's #3758 — interjective — oua — oo-ah' ) an interjection of derision and insult, is translated "Ha!" in Mark 15:29 , RV

- A — 1: κυλίω (Strong's #2947 — Verb — kulio — koo-lee-o'-o ) in the Active Voice denotes "to roll, roll along;" in the Middle Voice in Mark 9:20 , rendered "wallowed

- As a result some of the Gadarenes were at times called Gerasenes, even though they may not have lived in the town itself (Mark 5:1-2; cf

- Though the Pharisees would normally not be sympathetic to the Herodians, they were willing to cooperate with them in trying to find a way to have Jesus accused of law-breaking and, if possible, killed (Matthew 22:15-17; Mark 3:6)

- Mark 6:55,56 ; John 21:25 . ... It is stated in Mark 16:16-18 that those who should believe on the Lord Jesus, by the testimony of the apostles, would be able to work miracles; and there is ample testimony in early church history that this was the case, especially in casting out demons. ... Deaf and dumb man cured - Mark 7:31-37 . ... Blind man cured - Mark 8:22-26 . ... Syro-Phoenician's daughter cured - Matthew 15:21-28 ; Mark 7:24-30 . ... Four thousand fed - Matthew 15:32-38 ; Mark 8 : l- 9. ... Fig tree withered - Matthew 21:18-22 ; Mark 11:12-24 . ... Demoniac in the synagogue cured - Mark 1:23-28 ; Luke 4:33-37 . ... Peter's wife's mother cured - Matthew 8:14-15 ; Mark 1:30-31 ; Luke 4:38,39 . ... Leper cured - Matthew 8:2 - 4 ; Mark 1:40-45 ; Luke 5:12-15 . ... Paralytic cured - Matthew 9:2 - 7 ; Mark 2:3-12 ; Luke 5:18-26 . ... Tempest stilled - Matthew 8:23-27 ; Mark 4:36-41 ; Luke 8:22-25 . ... Demoniacs cured at Gadara - Matthew 8:28-34 ; Mark 5:1-20 ; Luke 8:26-39 . ... Jairus' daughter raised - Matthew 9:18-26 ; Mark 5:22-43 ; Luke 8:41-56 . ... Woman's issue of blood cured - Matthew 9:20-22 ; Mark 5:25-34 ; Luke 8:43-48 ... Man's withered hand cured - Matthew 12:10-13 ; Mark 3 : l- 5; Luke 6:6-11 . ... Demon cast out of boy - Matthew 17:14-18 ; Mark 9:14-27 ; Luke 9:37-42 . ... Blind men cured - Matthew 20:30-34 ; Mark 10:46-52 ; Luke 18:35-43 . ... Jesus walks on the sea - Matthew 14:24-33 ; Mark 6:47-51 ; John 6:16-21 . ... Five thousand fed - Matthew 14:15-21 ; Mark 6:35-44 ; Luke 9:12-17 ; John 6:5-14

- ... A — 3: ὠδίν (Strong's #5604 — Noun Feminine — odin — o-deen' ) "a birth-pang, travail, pain," "sorrows," Matthew 24:8 ; Mark 13:8 ; see PAIN , A, No. ... C — 1: περίλυπος (Strong's #4036 — Adjective — perilupos — per-il'-oo-pos ) "very sad, deeply grieved" (peri, intensive), is used in Matthew 26:38 ; Mark 14:34 , "exceeding sorrowful;" Mark 6:26 ; Luke 18:23 (ver

- It was of sufficient size to be called a "city," Matthew 9:1; Mark 1:33 : had its own synagogue, in which our Lord frequently taught, Mark 1:21; Luke 4:33; Luke 4:38; John 6:69; and it had also a station where the taxes or customs were gathered both by stationary and by itinerant officers. Matthew 9:9; Matthew 17:24; Mark 2:14; Luke 5:27

- 4, is translated "tribulation" in the RV (for AV, "affiction") in Mark 4:17 ; 13:19 ; plural in 2 Thessalonians 1:4 , AV, "tribulations," RV, "afflictions;" in Acts 14:22 "many tribulations" (AV, "much tribulation"); in Matthew 24:9 , "unto tribulation" (AV, "to be afflicted"); in 2 Corinthians 1:4 ; 7:4 ; 2 Thessalonians 1:6 , AV, "tribulation" for RV, "affliction;" RV and AV, "tribulation(-s)," e. , "the tribulation, the great one" (not as AV, without the article), is not that in which all saints share; it indicates a definite period spoken of by the Lord in Matthew 24:21,29 ; Mark 13:19,24 , where the time is mentioned as preceding His second advent, and as a period in which the Jewish nation, restored to Palestine in unbelief by gentile instrumentality, will suffer an unprecedented outburst of fury on the part of the antichristian powers confederate under the Man of Sin (2 Thessalonians 2:10-12 ; cp. Revelation 12:13-17 ); in this tribulation Gentile witnesses for God will share (Revelation 7:9 ), but it will be distinctly "the time of Jacob's trouble" (Jeremiah 30:7 ); its beginning is signalized by the setting up of the "abomination of desolation" (Matthew 24:15 ; Mark 13:14 , with Daniel 11:31 ; 12:11 )

- The third (which frequently means to ask a question), when used of making requests, generally asks a person to do something (Mark 7:26, Luke 8:37, John 4:40; John 4:47; John 14:16; John 17:15; John 17:20). —The chief place was the Temple: ‘My house shall be called a house of prayer’ (Matthew 21:13, Mark 11:17, Luke 19:46). The worship in the synagogues was frequently attended by Christ, especially in the earlier part of His ministry (Matthew 12:9; Matthew 13:54, Mark 1:21; Mark 3:1; Mark 6:2, Luke 4:16; Luke 6:6, John 6:59; John 18:20); and no doubt His disciples frequently did the same. There is also the inner chamber (ταμεῖον, Matthew 6:6), and the guest-chamber (κατάλυμα, Mark 14:14, Luke 22:11) or upper room (ἀνάγαιον, Mark 14:15, Luke 22:12), in which the prayer of the great High Priest seems to have been offered (John 17, although some would place the scene of this in the Temple, cf. John 14:31), and in which Jesus and the Eleven ‘sang a hymn’ (Matthew 26:30, Mark 14:26) before going to the Mount of Olives. Nathanael’s fig-tree (John 1:48) and Gethsemane (Matthew 26:36, Mark 14:32) lead us to think of gardens as places of retirement for prayer. And there is also the mountain-top near Bethsaida (Mark 6:46), and that other which was the scene of the Transfiguration (Matthew 17:1, Mark 9:2, Luke 9:28), and which St. ... Not much is said in the Gospels about times of prayer; but we read of Christ rising up before daylight and going to a desert spot to pray (Mark 1:35), and of His continuing all night in prayer before the choosing of the twelve Apostles (Luke 6:12). The common attitude in prayer among the Jews was standing; and this our Lord assumes in His teaching (Matthew 6:5, Mark 11:25, Luke 18:11; Luke 18:13). On one great occasion, in the garden, just before His Passion, we know that He prayed for Himself (Matthew 26:39, Mark 14:35, Luke 22:41). Mark (Mark 1:35) mentions His retirement for prayer after healing multitudes at Capernaum, where St. Mark (Luke 6:46) and St. As we might expect, the prayer for Himself in the garden of Gethsemane is recorded by all three Synoptists (Matthew 26:39, Mark 14:35, Luke 22:41). He looked up to heaven before breaking the bread at the feeding of the 5000 (Matthew 14:19, Mark 6:41, Luke 9:16). So also, before healing the deaf man who had an impediment in his speech, Jesus looked up to heaven and sighed (Mark 7:34). ... This gives us, in all, fourteen instances: two in all three Gospels, one in Matthew and Mark, two in Mark alone, two in John alone, and seven in Luke alone. To say with Victor of Antioch (Swete on Mark 1:35), that Christ prayed οὐκ αὐτὸς ταύτης δεομενος … ἀλλʼ οἰκονομικῶς τοῦτο ποιῶν, is not adequate, even if in some sense true. The necessity of a forgiving spirit is repeated in Matthew 6:14-15 and Mark 11:25, with obvious reference to the Lord’s Prayer. Two other things are stated as necessary accompaniments of prayer: watchfulness (Mark 13:33; Mark 14:38, Matthew 26:41) and faith (Mark 11:24, Matthew 21:22). ... And there are two things specially to be avoided: parade (Matthew 6:5-6; Matthew 23:14, Mark 12:40, Luke 20:47) and prating (Matthew 6:7). We are to pray that we ourselves may be delivered from temptation (Matthew 6:13; Matthew 26:41, Mark 14:38, Luke 11:4; Luke 22:40; Luke 22:46), and that evil may be cast out from others (Matthew 17:21, Mark 9:29), and that missionaries for the conversion of the world may be multiplied (Matthew 9:38, Luke 10:2). About temporal blessings we are not to be over anxious; yet prayer for them is not merely allowed but enjoined (Matthew 6:11, Luke 11:3); as also is prayer against temporal calamities (Mark 13:18, Matthew 24:20). The prayer of the disciples for help in the storm was heard (Matthew 8:26, Mark 4:39, Luke 8:24). The prayer of the sons of Zebedee for the right and left hand places in the Kingdom (Matthew 20:21, Mark 10:37) was not of this character, and was not commended. Mark once, mention the fact that people ‘worshipped’ (προσεκύνησαν) Jesus

- " ... "Out of a total of 1151 verses, Luke has 389 in common with Matthew and Mark, 176 in common with Matthew alone, 41 in common with Mark alone, leaving 544 peculiar to himself. ) Luke also records seven of our Lord's miracles which are omitted by Matthew and Mark. If the contents of each Gospel be represented by 100, then when compared this result is obtained: ... Mark has 7 peculiarities, 93 coincidences. ... That is, thirteen-fourteenths of Mark, four-sevenths of Matthew, and two-fifths of Luke are taken up in describing the same things in very similar language. ... Luke's style is more finished and classical than that of Matthew and Mark

- Emissaries were sent from Jerusalem for this purpose (Mark 7:1 and Matthew 15:1 Revised Version NT 1881, OT 1885 ), and in the latter portion of His public ministry He could hardly speak in any synagogue or other public place without seeing some of these spies in His audience. Mark 3:2 = Luke 6:7; Luke 14:1; Luke 20:20, where Authorized and Revised Versions add ‘him,’ though the verb is probably used generally of watching for an opportunity. for a similar union in Galilee, Mark 3:6). Mark (Mark 12:13) describes their object as ‘that they might catch him in talk’ (ἵνα αὐτὸν ἀγρεύσωσι λόγῳ); St. the direction to the man with the withered hand, ‘Stand forth’ (Mark 3:3). to facilitate His arrest, is implied in Mark 14:1, where His enemies sought how they might take Him with subtilty (ἐν δόλῳ), and in John 11:57 by the command that if any man knew where He was he should give information (μηνύσῃ), that they might take Him

- Himself as acting ‘by the finger of God’ ( Luke 11:20 ) or ‘by the Spirit of God’ ( Matthew 12:28 ), and sometimes His will is indicated even without speech ( Luke 13:13 ; Luke 13:16 ); but the general method is a stern or peremptory command ( Matthew 8:16 , Mark 1:25 ; Mark 9:25 , Luke 8:29 ). He does not require any previous preparation on the part of the sufferer, though occasionally ( Mark 9:23 f. In the case of His disciples, the power to exercise was given both before and after the resurrection ( Matthew 10:1 ; Matthew 10:8 , Mark 3:15 ; Mark 16:17 , Luke 9:1 ), and was successfully exercised by them ( Mark 6:13 , Luke 10:17 , Acts 5:16 ; Acts 8:7 ; Acts 19:12 ); but the authority was derived, and on that ground, if not by explicit command (cf. ‘in my name,’ Mark 16:17 )

- ἰμάτιον signifies an outer garment, a mantle or cloak; it is translation ‘garment,’ Matthew 9:16; Matthew 9:20-21; Matthew 14:36; Matthew 21:8; Matthew 23:5; Matthew 27:35, Mark 2:21; Mark 5:27; Mark 6:56; Mark 10:50; Mark 11:7-8; Mark 13:16; Mark 15:24, Luke 5:36; Luke 8:44; Luke 19:35; Luke 22:36, John 13:4; John 13:12; John 19:23; ‘cloak,’ Matthew 5:40, Luke 6:29; ‘clothes,’ Luke 8:27 (sing. in Greek); (plural) ‘clothes,’ Matthew 21:7; Matthew 24:18; Matthew 26:65, Mark 5:28; Mark 5:30; Mark 15:20, Luke 19:36; ‘raiment,’ Matthew 11:8; Matthew 17:2; Matthew 27:31, Mark 9:3, Luke 7:25; Luke 23:34, John 19:24. The scarlet or purple robe of Jesus is called ἰμάτιον in John 19:2, χλαμύς in Matthew 27:28; Matthew 27:31, ἑσθής in Luke 23:11, and in Mark 15:17; Mark 15:20 simply ‘the purple,’ τὴν τορφύραν (cf. stola—is used for the long garments of the scribes, translation ‘long clothing’ Mark 12:38, ‘long robes’ Luke 20:46; for the ‘best robe’ of the Prodigal Son, Luke 15:22; for the ‘long garment’ of the Resurrection angel, Mark 16:5—in the parallel passage ἐσθησις, ‘garment’ is used, Luke 24:4. χιτών signified an under-garment, and is translation in Authorized and Revised Versions ‘coat’ in Matthew 5:40; Matthew 10:10, Mark 6:9, Luke 3:11; Luke 6:29; Luke 9:3, John 19:23. The plural is in Mark 14:63 translation ‘clothes,’ though in the parallel passage Matthew 26:65 ἱμάτια is used. Closely connected with clothes we have λέντιον, the towel with which Christ girded Himself, John 13:4-5; σουδάριον, ‘napkin,’ of Luke 19:20, John 11:44; John 20:7; ὀθόνιον, ‘linen cloth,’ of Luke 24:12, John 19:40; John 20:5-7; σινδών, ‘linen cloth,’ of Matthew 27:59, Mark 14:51-52; and βύσσος, ‘fine linen,’ Luke 16:18; ὑτόδημα, ‘shoe,’ Matthew 3:11; Matthew 10:10, Mark 1:7, Luke 3:16; Luke 10:4; Luke 15:22; Luke 22:35, John 1:27; σανδάλιον, ‘sandals,’ Mark 6:9; ζώνη, ‘girdle,’ Matthew 3:4, Mark 1:6, ‘purse,’ Matthew 10:9, Mark 6:8; τήρα, ‘scrip,’ Matthew 10:10, Mark 6:8, Luke 9:3; Luke 10:4; Luke 22:35-36. In the ‘hem’ or ‘border’ (κράσπεδον, Matthew 9:20; Matthew 14:36, Mark 6:56, Luke 8:44) we have reference to the fringed border of the cloak; and even more definite is the reference in Matthew 23:5, when the scribes and Pharisees are reproved for unduly lengthening the fringes (τὰ κράσπεδα) of their garments. In the girdle is carried, as in NT days (Matthew 10:8, Mark 6:8), the money, often knotted into a corner of a handkerchief, and also the pen and ink of the learned or the dagger of the fighter. Sandals are still worn, but not commonly as formerly, when the sandal seemed to make the simplest foot-gear (Mark 6:9). Like the modern ‘abâ, the himation was cast aside for quick movement (Mark 10:50, John 13:4; John 13:12), left aside when working in the fields (Mark 13:16); and being dispensed with in fighting, might profitably be exchanged for a sword when danger was near (Luke 22:36). It might be spread on the ground to form a carpet for an honoured person (Matthew 21:8), and might be used in lieu of a saddle, folded across an ass’s back (Mark 11:7-8). The στολή was evidently considered among the circle of Jesus a robe of dignity; it is the ‘best robe’ brought forth for the returning prodigal; it is used to describe the clothing of the ‘young man’ at the tomb (Mark 16:5), and the imposing garments of the scribes (Luke 20:46 etc. The unsatisfactoriness of patching with new cloth a much worn garment (Matthew 9:16, Mark 2:21), and the ubiquitousness of that scourge, the clothes-moth (Matthew 6:19-20, Luke 12:33), are daily to be seen illustrated in Palestine

- ’ Every step of His pathway was a ‘necessity’ to Him, in the fulfilment of the mission for which He had ‘come forth’ (Mark 1:38, cf. Matthew 10:40, Mark 9:37, Luke 9:48; Luke 10:16; Matthew 15:24; Matthew 21:37, Mark 12:6, Luke 20:13, cf. Swete on Mark 9:37). Luke 9:51) was His particular task, under the government of this ‘Divine necessity’ (Matthew 16:21; Matthew 26:54, Mark 8:31, Luke 9:22; Luke 17:25; Luke 22:22; Luke 22:37; Luke 24:7; Luke 24:44, John 3:14; John 20:9, cf. His final journey to Jerusalem (Matthew 16:21), His rejection by the rulers (Mark 8:31, Luke 9:22; Luke 17:25), His betrayal (Luke 24:7), arrest (Matthew 26:54), sufferings (Matthew 26:54, Mark 8:31, Luke 9:22; Luke 17:25), and death (Matthew 16:21, Mark 8:31, Luke 9:22) by crucifixion (Luke 24:7, John 3:14), His rising again (John 20:9) on the third day (Matthew 16:21, Mark 8:31, Luke 9:22; Luke 24:7; Luke 24:44)—each item alike is declared to have been ‘a matter of necessity in pursuance of the Divine purpose’ (Meyer, Matthew 24:6), ‘a necessary part of the destiny assigned our Lord’ (Meyer, Matthew 26:56). (John 12:38; John 13:18; John 15:25; John 17:12; John 19:24; John 19:36), but found also in the other Evangelists (Mark 14:49, Luke 4:21), the several occurrences of His life fell out as they did, ‘in order that what was spoken by the Lord’ through the prophets or in Scripture, ‘might be fulfilled’ (cf. The ‘Divine δεῖ’ which governed His life is represented as fully recognized by Himself (Matthew 16:21, Mark 8:31, Luke 4:43; Luke 9:22; Luke 17:25; Luke 24:7, John 3:14; John 12:34), and the fulfilment of the intimations of prophecy in His life as accepted by Him as a rule for His voluntary action (Matthew 26:54, Luke 22:37; Luke 24:26; Luke 24:44, John 20:9, Mark 14:49, Luke 4:21, John 13:18; John 15:25; John 17:12; cf. Matthew 13:14; Matthew 15:7; Matthew 24:15; Matthew 26:56, Mark 7:6). They record with evident sympathy the impression made by Him at the outset of His ministry, that God had at last in Him visited His people (Mark 6:15, Luke 7:16, John 4:19; John 9:17); they trace the ripening of this impression into a well-settled belief in His prophetic character (Matthew 21:11, Luke 24:19, Matthew 21:46, Luke 7:39, John 7:40); and they remark upon the widespread suspicion which accompanied this belief, that He was something more than a prophet—possibly one of the old prophets returned, certainly a very special prophet charged with a very special mission for the introduction of the Messianic times (Matthew 16:14, Mark 6:15; Mark 8:28, Luke 9:8; Luke 9:19, John 6:14; John 7:40). They represent Jesus as not only calling out and accepting this estimate of Him, but frankly assuming a prophet’s place and title (Matthew 13:57, Mark 6:4, Luke 4:24, John 4:44, Luke 13:33), exercising a prophet’s functions, and delivering prophetic discourses, in which He unveils the future (Matthew 24:21, Mark 13:23, John 14:29; cf. Matthew 28:6, Luke 24:44, and such passages as Matthew 26:32; Matthew 26:34, Mark 16:7). Swete on Mark 2:8) of immediate, universal, and complete knowledge of the thoughts and intents of the human heart (cf. John’s Gospel as Mark 13:32, on which see below. John in attributing to Jesus the Divine prerogative of reading the heart (Matthew 9:4, Meyer; Mark 2:5; Mark 2:8; Mark 8:17; Mark 12:15; Mark 12:44, Swete, p. lxxxviii; Luke 5:22; Luke 7:39) or the manifestation, in other forms, of God-like omniscience (Matthew 17:27; Matthew 21:2, Mark 11:2; Mark 14:13, Luke 5:4; Luke 19:30; Luke 22:10; cf

- ’ Another verb (παρακούω) is used, Matthew 18:17, and translated ‘refuse to hear’ ( Revised Version NT 1881, OT 1885), and Mark 5:36 where the Revised Version NT 1881, OT 1885 is ‘not heeding’ (mg. The most obvious meaning of ‘hear’ is, of course, to be endowed with the faculty of hearing, as opposed to deafness; and in this sense it is used in Matthew 11:5 (Luke 7:22), Mark 7:37. hear of mediately)—the object again being either personal, as Mark 7:25 ‘A woman … having heard of him,’ or impersonal, as Mark 6:55 ‘where they heard he was. (a) Matthew 8:10 (Luke 7:9) Matthew 21:16; Mat_27:13, Mark 5:36, Luke 8:50; Luke 18:22; (b) Matthew 4:12; Matthew 9:12 (Mark 2:17), John 9:35; John 11:4; John 11:6. Mark 4:9; Mark 4:23; Mark 7:16, Luke 8:8; Luke 14:35); (2) in respect to that which the attention is given to: ‘Take heed what ye hear’ (Mark 4:24); (3) in respect to the manner of hearing: ‘Take heed therefore how ye hear’ (Luke 8:18). For example, referring to the multitude generally, Jesus said to the disciples, ‘Therefore speak I to them in parables: because seeing they see not, and hearing they hear not, neither do they understand’ (Matthew 13:13, Mark 4:12, Luke 8:10). ‘Hear and understand, Not that which entereth into the mouth defileth the man; but that which proceedeth out of the mouth, this defileth the man’ (Matthew 15:10, Mark 7:14). ‘With many such parables spake he the word unto them, as they were able to hear it’ (Mark 4:33), etc. (Matthew 13:23, Mark 4:20, Luke 8:15). ) the interest displayed in anticipation of hearing is described, and these may he collected together without further remark: Matthew 12:42 (Luke 11:31), Matthew 13:17 (Luke 10:24), Mark 3:8 (cf. Matthew 4:25, Mark 3:20 etc. The ‘ability to hear’ (Mark 4:33, John 6:60) implies an inward communication from God and an exercise of man’s natural faculties

- —This fact is involved in certain explicit statements of our Lord Himself (Matthew 13:41-42; Matthew 25:46, John 15:2; John 15:6), and clearly suggested in more than one of His parables (Mark 12:9, Matthew 13:30; Matthew 22:13-14, Luke 13:9; Luke 13:22 ff. It is further implied both in the recognition of God’s wrath upon men (John 3:36) and of a consequent difference in their destinies (Matthew 13:41; Matthew 13:43; Matthew 25:46, John 5:29), and in frequent references to Gehenna (Matthew 5:29; Matthew 10:28, Mark 9:43-48, Luke 12:5) or to the place of outer darkness (Matthew 8:12; Matthew 22:13; Matthew 25:30). So serious may this punishment be, that death would be a preferable alternative (Mark 9:42); and, unrestricted to individual transgressors, it may fall also both upon cities (Matthew 10:15; Matthew 11:21; Matthew 23:38) and upon nations (Matthew 21:43-44; Matthew 23:35; Matthew 23:38). The principle of punishment was illustrated in our Lord’s action (Mark 11:12 ff. , Mark 11:15 ff. At least it would appear that in certain cases He allows that a connexion exists between sin and physical sickness (Mark 2:10-11 || John 5:14). And not only is this true in that his sin involves remorse (Matthew 26:75; Matthew 27:4-5, Mark 6:16), but also because his very attitude to Christ automatically enriches his personality or issues in its impoverishment (John 3:18-19; John 9:1; John 9:11-12, Matthew 25:28-29, cf. Here it will suffice to observe that, whatever be its accidents, the essence of punishment will consist in banishment from the presence of Christ (Matthew 7:23; Matthew 25:41); and that it will be marked by varying degrees of severity (Mark 12:40, Matthew 10:15; Matthew 11:22; Matthew 11:24, Luke 12:48), each of us by his own use of opportunity providing his own criterion (Matthew 5:7; Matthew 7:1-2; Matthew 10:33, Mark 4:24). ) would seem to forbid us to reduce it to the mere equivalent of discipline; and He Himself, in speaking of sin that has no forgiveness (Mark 3:28 ||, cf. Mark 14:21 and 1 John 5:16), distinctly implies a punishment that is retributive in character. Such are decapitation (Mark 6:27, Matthew 14:10), drowning (Mark 9:42, Matthew 18:6), incarceration (Mark 6:17, Matthew 5:25; Matthew 18:30, Luke 23:19), and hanging (Matthew 27:5), inflicted, according to Jewish custom, only for idolatry or blasphemy, and then only after the victim had already been put to death in some other way (Edersheim, LT [Note: T Life and Times of Jesus the Messiah [Edersheim]. According to His own prophecy (Mark 10:34, Matthew 20:19, Luke 18:33), our Lord was subjected to this cruel instrument of torture (Mark 15:15, Matthew 27:26, John 19:1). For the details of our Lord’s crucifixion (Mark 15:22 ||, cf

- 2); 4:8; 8:28; Mark 9:3 ; Luke 23:8 . ... B — 2: σφόδρα (Strong's #4970 — Adverb — sphodra — sfod'-rah ) properly the neuter plural of sphodros, "excessive, violent" (from a root indicating restlessness), signifies "very, very much, exceedingly," Matthew 2:10 ; 17:6 , "sore;" Matthew 17:23 ; 18:31 , RV, "exceeding," for AV, "very;" Matthew 19:25 ; 26:22 ; 27:54 , RV, "exceedingly" for AV, "greatly;" Mark 16:4 , "very;" Luke 18:23 (ditto); Acts 6:7 , RV, "exceedingly," for AV, "greatly;" Revelation 16:21 . ... B — 4: περισσῶς (Strong's #4057 — Adverb — perissos — per-is-soce' ) is used in Matthew 27:23 , RV, "exceedingly," for AV, "the more;" Mark 10:26 , RV, "exceedingly," for AV, "out of measure;" in Acts 26:11 , "exceedingly. " In Mark 15:14 , the most authentic mss. " (3) In Mark 4:41 , "they feared exceedingly" is, lit

- The evangelists, enumerating the various descriptions of patients, distinguish δαιμονιζομενοι , demoniacs, σεληνιαζομενοι , lunatics, and παραλυτικοι , paralytics, from persons afflicted with other kinds of diseases, Matthew 4:24 ; Mark 1:34 ; Luke 6:17-18 . Mary of Magdala, or the Magdalene, was afflicted with seven demons, Mark 16:9 . This remarkable case is noticed by the three evangelists most circumstantially, Matthew 8:28 ; Mark 5:1 ; Luke 8:26 . Their language was, "What hast thou to do with us, Jesus of Nazareth? Art thou come to torment us before the time?" "I know thee who thou art, the Holy One of God:" "thou art the Christ, the Son of God, the Son of the most high God," Matthew 8:29 ; Mark 1:24 ; Mark 3:11 ; Luke 4:34-41

- ... ... A village on the south-eastern slope of the Mount of Olives ( Mark 11:1 ), about 2 miles east of Jerusalem, on the road to Jericho. It is frequently mentioned in connection with memorable incidents in the life of our Lord (Matthew 21:17 ; 26:6 ; Mark 11:11,12 ; 14:3 ; Luke 24:50 ; John 11:1 ; 12:1 )

- Our Lord was accused of blasphemy when he claimed to be the Son of God (Matthew 26:65 ; Compare Matthew 9:3 ; Mark 2:7 ). Blasphemy against the Holy Ghost (Matthew 12:31,32 ; Mark 3:28,29 ; Luke 12:10 ) is regarded by some as a continued and obstinate rejection of the gospel, and hence is an unpardonable sin, simply because as long as a sinner remains in unbelief he voluntarily excludes himself from pardon

- In the parallel passage Mark 14:68 , No. ... 3: προαύλιον (Strong's #4259 — Noun Neuter — proaulion — pro-ow'-lee-on ) "the exterior court" or "vestibule," between the door and the street, in the houses of well-to-do folk, Mark 14:68 , "porch" (RV marg

- ... 2: περίχωρος (Strong's #4066 — Adjective — perichoros — per-ikh'-o-ros ) "a country or region round about" (peri), is translated "region round about" in Matthew 3:5 ; 14:35 , RV; Mark 1:28 (in some mss. Mark 6:55 ); Luke 3:3 , RV; 4:14; 4:37, RV; 7:17; Acts 14:6 (see No

- A — 1: ἐρημία (Strong's #2047 — Noun Feminine — eremia — er-ay-mee'-ah ) primarily "a solitude, an uninhabited place," in contrast to a town or village, is translated "deserts" in Hebrews 11:38 ; "the wilderness" in Matthew 15:33 , AV, "a desert place," RV; so in Mark 8:4 ; "wilderness" in 2 Corinthians 11:26 . , Matthew 14:13,15 ; Acts 8:26 ; in Mark 1:35 , RV, "desert," for AV, "solitary

- —‘River’ (Mark 1:5 etc. The name occurs frequently in the Gospels, but only once connected with ‘river’ (Mark 1:5)

- A tax collector in Capernaum who became a follower of Jesus (Mark 2:14 ). In the parallel account in the Gospel of Matthew the man's name is given as “Matthew” instead of “Levi” (Mark 9:9 )

- A tree lacking fruit with withered leaves (Jeremiah 8:13 ) symbolizes a people found lacking when God judges (compare Matthew 21:19 ; Mark 11:13 ). Jesus used the appearance of fig leaves which herald the arrival of summer to illustrate the need to heed the signs of the end (Matthew 24:32 ; Mark 13:28 )

- See Augmentation, and Marks of cadency, under Cadency

- —In Matthew 14:6 and Mark 6:21 this word represents the Gr. Γενέσια, which in Attic Greek means ‘the commemoration of the dead,’ is in the later language interchangeable with γενέθλια (birthday celebrations), and there seems no reason why the translation of Revised Version NT 1881, OT 1885 and Authorized Version should not be right (see Swete on Mark 6:21, and Hasting's Dictionary of the Bible, s

- Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32. Matthew 21:12; Mark 11:15; John 2:14-16

- 1: κόφινος (Strong's #2894 — Noun Masculine — kophinos — kof'-ee-nos ) was "a wicker basket," originally containing a certain measure of capacity, Matthew 14:20 ; 16:9 ; Mark 6:43 (RV, "basketfuls"); 8:19; Luke 9:17 ; 13:8 in some mss. , "sphere"); hence a reed basket, plaited, a capacious kind of hamper, sometimes large enough to hold a man, Matthew 15:37 ; 16:10 ; Mark 8:8,20 (RV, "basketfuls"); Acts 9:25

- mallon — kal-os' ) the neuter of kalos, with mallon, "more," is used in Mark 9:42 , "it were better (lit. " In verses Mark 9:43,45,47 , kalos is used alone (RV, "good," for AV, "better")

- The "ointment" is mentioned in the NT in connection with the anointing of the Lord on the occasions recorded in Matthew 26:7,9,12 ; Mark 14:3,4 ; Luke 7:37,38,46 ; John 11:2 ; 12:3 (twice),5. The alabaster cruse mentioned in the passages in Matthew, Mark and Luke was the best of its kind, and the spikenard was one of the costliest of perfumes

- ... B — 1: ἀκούω (Strong's #191 — Verb — akouo — ak-oo'-o ) "to hear," is translated "it was noised" in Mark 2:1 (Passive Voice), of the rapid spread of the information that Christ was "in the house" in Capernaum. " (2) In Matthew 9:23 , AV, thorubeo, "to make a tumult or uproar," in the Middle Voice, as in Mark 5:39 ; Acts 20:10 , is translated "making a noise" (RV, "making a tumult")

- A — 1: τρέμω (Strong's #5141 — Verb — tremo — trem'-o ) "to tremble, especially with fear," is used in Mark 5:33 ; Luke 8:47 ( Acts 9:6 , in some mss. 1), occurs in Mark 16:8 , RV, "trembling (

- קרבן , Mark 7:11 ; from the Hebrew קרב , to offer, to present. For when a child was asked to relieve the wants of his father or mother, he would often say, "It is a gift," corban, "by whatsoever thou mightest be profited by me;" that is, I have devoted that to God which you ask of me; and it is no longer mine to give, Mark 7:11

- Matthew 17:23 Mark 1:21-35 John 6:17,59 ; and it is called "his own city," Matthew 4:12-16 9:1 Mark 2:1

- Expression used in a similitude which is given in slightly different forms and under diverse circumstances by three Evangelists (Matthew 5; Mark 9; Luke 14). In Saint Mark this parable is a rebuke for their quarrels over precedence; in Saint Matthew and Saint Luke it is a warning to remain true to their vocation by correspondence to Christ's teaching and grace, which alone will give them the authority and spiritual force necessary to imbue others with the true spirit of Jesus

- Mark 5 . Mark 3

- 1: ἐπίβλημα (Strong's #1915 — Noun Neuter — epiblema — ep-ib'-lay-mah ) primariy denotes "that which is thrown over, a cover" (epi, "over," ballo, "to throw"); then, "that which is put on, or sewed on, to cover a rent, a patch," Matthew 9:16 ; Mark 2:21 ; in the next sentence, RV, "that which should fill" (AV, "the new piece that filled"), there is no word representing "piece" (lit. ... 4: κλάσμα (Strong's #2801 — Noun Neuter — klasma — klas'-mah ) "a broken piece" (from klao, "to break") is used of the broken pieces from the feeding of the multitudes, RV, "broken pieces," AV, "fragments," Matthew 14:20 ; Mark 6:43 ; 8:19,20 ; Luke 9:17 ; John 6:12,13 ; in Matthew 15:37 ; Mark 8:8 , RV, "broken pieces" (AV, "broken meat"). " (2) For the phrase "to break to (in) pieces," Matthew 21:44 , RV, and Mark 5:4 , see BREAK , A, Nos

- From Jerusalem they brought back, as a helper, John Mark, the cousin of Barnabas ( Acts 12:12 ; Acts 12:25 ; cf. ); with John Mark the two friends sailed for Cyprus, and from this point, with three exceptions, their names occur in the order ‘Paul and Barnabas. Between Paul and Barnabas ‘there arose a sharp contention’ concerning John Mark ( Acts 15:35 ff), and they agreed to work apart; Galatians 2:13 also records Paul’s adverse judgment of Barnabas’ attitude in regard to the circumcision controversy. All that is definitely known of Barnabas after he bade Paul farewell is that with his cousin Mark he ‘sailed away unto Cyprus’ ( Acts 15:39 )

- ) Marked or distinguished by a mark (') called a prime mark

- "blasphemy") is so translated thirteen times in the RV, but "railing" in Matthew 15:19 ; Mark 7:22 ; Ephesians 4:31 ; Colossians 3:8 ; 1 Timothy 6:4 ; Jude 1:9 . , Matthew 27:39 ; Mark 15:29 ; Luke 22:65 (RV, "reviling"); Luke 23:39 ; (b) of those who speak contemptuously of God or of sacred things, e. , Matthew 9:3 ; Mark 3:28 ; Romans 2:24 ; 1 Timothy 1:20 ; 6:1 ; Revelation 13:6 ; 16:9,11,21 ; "hath spoken blasphemy," Matthew 26:65 ; "rail at," 2 Peter 2:10 ; Jude 1:8,10 ; "railing," 2 Peter 2:12 ; "slanderously reported," Romans 3:8 ; "be evil spoken of," Romans 14:16 ; 1 Corinthians 10:30 ; 2 Peter 2:2 ; "speak evil of," Titus 3:2 ; 1 Peter 4:4 ; "being defamed," 1 Corinthians 4:13 . The verb (in the present participial form) is translated "blasphemers" in Acts 19:37 ; in Mark 2:7 , "blasphemeth," RV, for AV, "speaketh blasphemies

- (6) For Mark 1:35 see DAY , B. (7) In Mark 15:44 palai, "long ago," is rendered "any while. en ho, in Mark 2:19 ; Luke 5:34 ; John 5:7 ; en to, in Luke 1:21 , RV, "while;" in Hebrews 3:15 , "while it is said," is, lit. , has the meaning "while" in Matthew 14:22 ; Mark 6:45 ; 14:32 ; in some texts, John 9:4 ; 12:35,36 ; with hotou, "whatever" (an oblique case, neuter, of hostis, "whoever"), "whiles," Matthew 5:25

- , "(keeping, phulasso) watches;" (b) of "the time during which guard was kept by night, a watch of the night," Matthew 14:25 ; 24:43 ; Mark 6:48 ; Luke 12:38 . The Romans divided the night into four "watches;" this was recognized among the Jews (see Mark 13:35 ). 2), is rendered "to watch" in Mark 3:2 ; Luke 6:7 ; 14:1 ; 20:20 ; Acts 9:24 . ... B — 4: ἀγρυπνέω (Strong's #69 — Verb — agrupneo — ag-roop-neh'-o ) "to be sleepless" (from agreuo, "to chase," and hupnos, "sleep"), is used metaphorically, "to be watchful," in Mark 13:33 ; Luke 21:36 ; Ephesians 6:18 ; Hebrews 13:17

- Mark 4:1 )], was about thirty years of age,’ and so most moderns, though the word ‘beginning,’ standing by itself, is awkward; it perhaps denotes the real commencement of the Gospel, the chapters on the Birth and Childhood being introductory (Plummer). Mark 2:23 (harvest) Mark 6:39 (spring; ‘green grass’), for the length of the journeys of Mark 6:56 to Mark 10:32 shows that the spring of Mark 6:39 could not be that of the Crucifixion. also we see traces of three periods in the ministry: (1) Mark 3:21 to Mark 4:30 , preaching in the wilderness of Judæa and in Nazareth and Galilee, briefly recorded; (2) Mark 4:31 to Mark 9:50 , preaching in Galilee and the North, related at length; (3) 9:51-end, preaching in Central Palestine as far as Jerusalem. we have several indications of time: Mark 2:13 ; Mark 2:23 (Passover), Mark 4:35 (four months before harvest; harvest near), Mark 5:1 (‘a feast’ or ‘the feast’), Mark 6:4 (Passover, but see below), Mark 7:2 (Tabernacles, autumn), Mark 10:22 (Dedication, winter). In two cases ( Mark 5:1 , Mark 6:4 ) there is a question of text; in Mark 5:1 the reading ‘a feast’ is somewhat better attested, and is preferable on internal grounds, for ‘the feast’ might mean either Passover or Tabernacles, and since there would be this doubt, the phrase ‘the feast’ is an unlikely one. If so, we cannot use Mark 5:1 as an indication of time, as any minor feast would suit it. In Mark 6:4 Hort excises ‘the passover’ (Westcott-Hort, NT in Greek , App. ] , and rests only on the omission by Irenæus (who, however, merely enumerates the Passovers when Jesus went up to Jerusalem; yet the mention of Mark 6:4 would have added to his argument), and probably on Origen (for him and for others adduced, see Turner op

- Gospel narrative of the miraculous multiplication of five loaves of bread and two fishes to feed the five thousand who had been attracted by the words and miracles of Christ to follow Him into the desert, or mountain as Saint John styles it (Matthew 14; Mark 6; John 6)

- ’ Then it came to mean any cause of complaint, or any case that had to be stated or defended, as Mark 6:19 ‘Herodias had a quarrel against him’: so Leviticus 26:25 , 2 Kings 5:7

- " It is always used in the Middle Voice, Matthew 11:17 ; 14:6 ; Mark 6:22 ; Luke 7:32

- stugetos, "hateful," Titus 3:3 ), is said of the human countenance, Mark 10:22 , RV, "his countenance fell" (AV, "he was sad"); of the sky, Matthew 16:3 , "lowring

- , son of Abba or of a father, a notorious robber whom Pilate proposed to condemn to death instead of Jesus, whom he wished to release, in accordance with the Roman custom (John 18:40 ; Mark 15:7 ; Luke 23:19 )

- From the comparison of the lists of names in the four Gospels, it seems that ‘Thaddaeus’ was another name for Judas the son of James (Matthew 10:3; Mark 3:18; Luke 6:16; John 14:22; Acts 1:13)

- Barabbas was charged with insurrection (Mark 15:7 ; Luke 23:19 ,Luke 23:19,23:25 )

- Words or letters carved, engraved, or printed on a surface (Mark 15:26 ; Luke 23:38 ; superscription, KJV)

- Mark 6:20 ‘Herod feared John, knowing that he was a just man and an holy, and observed him

- Tearing or pulling garments apart, often as a sign of mourning (Genesis 37:34 ; Leviticus 10:6 ; Leviticus 21:10 ; 1 Samuel 4:12 ; 2 Samuel 3:31 ), repentance (Genesis 37:29 ; Joshua 7:6 ; 2 Chronicles 34:27 ; Joel 2:13 ), or as a response to the rejection of God's plan (Numbers 14:6 ) or (perceived) blasphemy (Matthew 26:65 ; Mark 14:63 ; Acts 14:14 )

- The "charger" in which the Baptist's head was presented was a platter or flat wooden trencher (Matthew 14:8,11 ; Mark 6:25,28 )

- So Nebuzaradan (Jeremiah 39:9), and Arioch (Daniel 2:14; Mark 6:27)

- The similar dress of John the Baptist marked him as a prophet (Matthew 3:4 ; Mark 1:6 )

- Many of these became Christians, as Simon and his sons (doubtless), Mark 15:21 ; Lucius, Acts 13:1 ; and those in Acts 11:20 who preached to the ‘Greeks’ ( v

- Mark 15:34 (a) This time was 3:00 o'clock in the afternoon, the time of the evening sacrifice, prescribed by Moses

- Mark 7

- If the poor man possessed of a legion of devils was thus numbered, what a state to contemplate! (See Mark 5:9) I rather think the expression is of the figurative kind, or, as the poor man himself saith, a legion meant many

- A name given to the apostle Simon (Matthew 10:4 ; Mark 3:18 )

- (Zechariah 9:9 with Matthew 21:4-5; Mark 11:1; Luke 19:28; John 12:14)...

- The lad in Matthew 17:15 is called a lunatic, but he was also possessed by a demon: in Mark 9:25 it is called a 'dumb and deaf spirit

- " Mark 5:9,15 ; Luke 8:30

- See Mark

- The name is used invariably by Our Lord to designate Hell, the abode of the damned, where "the fire is not extinguished" (Mark 9)

- , Psalm 47:1 ; "to wail," Jeremiah 29:2 ; in the NT, in Mark 5:38 , of wailing mourners; in 1 Corinthians 13:1 , of the "clanging" of cymbals (AV, "tinkling")

- 1: ἐπιγράφω (Strong's #1924 — Verb — epigrapho — ep-ee-graf'-o ) "to write upon, inscribe" (epi, "upon," grapho, "to write"), is usually rendered by the verb "to write upon, over, or in," Mark 15:26 ; Hebrews 8:10 ; 10:16 ; Revelation 21:12 ; it is translated by a noun phrase in Acts 17:23 , "(with this) inscription," lit

- 1: λυχνία (Strong's #3087 — Noun Feminine — luchnia — lookh-nee'-ah ) is mistranslated "candlestick" in every occurrence in the AV and in certain places in the RV; the RV has "stand" in Matthew 5:15 ; Mark 4:21 ; Luke 8:16 ; 11:33 ; "candlestick" in Hebrews 9:2 ; Revelation 1:12,13,20 (twice); 2:1,5; 11:4; the RV marg

- See Mark 14:3-5; John 12:3; John 12:5

- Also a supernatural portent, Luke 21:11 ; and a miracle, regarded as a token of the divine agency, Exodus 4:7-9 Mark 8:11

- (Matthew 26:34 ; Mark 13:35 ; 14:30 ) etc

- ( Matthew 21:9,15 ; Mark 11:9,10 ; John 12:13 ) The Psalm from which it was taken, the 118th, was one with which they were familiar from being accustomed to recite the 25th and 26th verses at the feast of tabernacles, forming a part of the great hallel

- ( John 14:22 ; Matthew 10:3 ; Mark 3:18 ; Luke 6:16 ; John 14:22 ; Acts 1:13 ) Nothing is certainly known of the later history of the apostle

- " It occurs in (Matthew 10:4 ; Mark 3:18 ) and is derived from a Chaldee or Syriac word by which the Jewish sect or faction of the "Zealots" was designated --a turbulent and seditious sect, especially conspicuous at the siege of Jerusalem

- The word is πραιτώριον,praetorium , as it is translated in Mark 15:16

- 1: ὁδός (Strong's #3598 — Noun Feminine — hodos — hod-os' ) "a way, path, road," is rendered "highways" in Matthew 22:10 ; Luke 14:23 ; in Mark 10:46 , RV, "way side," AV, "highway side;" in Matthew 22:9 , the word is used with diexodoi ("ways out through"), and the phrase is rightly rendered in the RV, "the partings of the highways" (i

- in Matthew 5:38 (twice); elsewhere in the plural, of "the gnashing of teeth," the gnashing being expressive of anguish and indignation, Matthew 8:12 ; 13:42,50 ; 22:13 ; 24:51 ; 25:30 ; Mark 9:18 ; Luke 13:28 ; Acts 7:54 ; in Revelation 9:8 , of the beings seen in a vision and described as locusts

- ) (Mark 6:3; Matthew 13:55; Luke 6:16; Acts 1:13)

- He advanced in wisdom ( Luke 2:52 ); He asked for information ( Mark 6:38 ; Mark 8:5 ; Mark 9:21 , Luke 8:30 , John 11:34 ); He expressed surprise ( Mark 6:38 ; Mark 8:5 ; Mark 9:21 , John 11:34 ). His use of prayer, and especially the prayer in the garden ( Matthew 26:39 ) and the words upon the cross ( Mark 15:34 ), point in the same direction. With regard to one point our Lord expressly disclaimed Divine knowledge ( Mark 13:32 )

- Jesus voluntarily drank the cup of suffering (Matthew 20:22 ; Matthew 26:39 ,Matthew 26:39,26:42 ; Mark 10:38 ; Mark 14:36 ; Luke 22:42 ; John 18:11 ). In the Christian ordinance the cup is a symbolic reminder of the atoning death of Jesus (Matthew 26:27-28 ; Mark 14:23-24 ; Luke 22:20 ; 1 Corinthians 11:25-26 )

- ) A blind beggar of Jericho, who had his sight restored by Christ as He was going out of the town (Mark 10:46); Luke (Luke 18:35; Luke 19:1; Luke 19:5) describes the cure as Christ was entering Jericho the day before. Bartimaeus, being the more prominent, is alone mentioned by Mark and Luke; just as they mention only the colt, Matthew both the donkey (the mother) and the colt; Luke (Luke 24:4) the two angels, Matthew and Mark the one alone who spoke

- , Mark 4:2 , AV, "doctrine," RV, "teaching;" the RV has "the doctrine" in Romans 16:17 . 1 (from which, however, it is to be distinguished), (a) "that which is taught, doctrine," Matthew 15:9 ; Mark 7:7 ; Ephesians 4:14 ; Colossians 2:22 ; 1 Timothy 1:10 ; 4:1,6 ; 6:1,3 ; 2 Timothy 4:3 ; Titus 1:9 ("doctrine," in last part of verse: see also No. Apart from the Apostle Paul, other writers make use of didache only, save in Matthew 15:9 ; Mark 7:7 (didaskalia)

- , Mark 4:31, 1 Corinthians 15:38, 2 Corinthians 9:10; σπόρος, Mark 4:26 f. , Mark 12:19-22, Luke 1:55; Luke 20:28, John 7:42; John 8:33; John 8:37, Acts 3:25; Acts 7:5 f

- Jesus' Nazareth critics listed them in Mark 6:3 as James, Joses, Juda, and Simon. His brothers may have been among the friends in Mark 3:21 who thought Jesus was “beside himself”; ten verses later Mark 3:31 “his brethren and his mother” tried to get His attention while He was teaching in a house

- Ezra 2:34; Nehemiah 3:2; Matthew 19:1; Matthew 20:29-34; Mark 10:1; Mark 10:46; Mark 10:52; Luke 18:35-43; Luke 19:1-10

- ... 2: αὐλή (Strong's #833 — Noun Feminine — aule — ow-lay' ) primarily, "an uncovered space around a house, enclosed by a wall, where the stables were," hence was used to describe (a) "the courtyard of a house;" in the OT it is used of the "courts" of the tabernacle and Temple; in this sense it is found in the NT in Revelation 11:2 ; (b) "the courts in the dwellings of well-to-do folk," which usually had two, one exterior, between the door and the street (called the proaulion, or "porch," Mark 14:68 ), the other, interior, surrounded by the buildings of the dwellings, as in Matthew 26:69 (in contrast to the room where the judges were sitting); Mark 14:66 ; Luke 22:55 ; AV, "hall;" RV "court" gives the proper significance, Matthew 26:3,58 ; Mark 14:54 ; 15:16 (RV, "Praetorium"); Luke 11:21 ; John 18:15

- , Matthew 26:15 ; so Matthew 28:12 , where the meaning is "many, (hikanos) pieces of silver;" (c) "money;" it has this meaning in Matthew 25:18,27 ; 28:15 ; Mark 14:11 ; Luke 9:3 ; 19:15,23 ; 22:5 ; Acts 8:20 (here the RV has "silver"). , "a thing that one uses" (akin to chraomai, "to use"), hence, (a) "wealth, riches," Mark 10:23,24 ; Luke 18:24 ; (b) "money," Acts 4:37 , singular number, "a sum of money;" plural in 8:18,20; 24:26. ... 3: χαλκός (Strong's #5475 — Noun Masculine — chalkos — khal-kos' ) "copper," is used, by metonymy, of "copper coin," translated "money," in Mark 6:8 ; 12:41

- 3, "a youth, a young man," occurs in Matthew 19:20,22 ; Mark 14:51 (1st part; RV omits in 2nd part); 16:5; Luke 7:14 ; Acts 2:17 ; 5:10 (i. " (2) In Mark 7:25 , AV, thugatrion, a diminutive of thugater, "a daughter," is rendered "young (RV, 'little') daughter. " (3) In Mark 10:13 , AV, paidion, in the neuter plural, is rendered "young (RV, 'little') children

- --The author of this Gospel has been universally believed to be Mark or Marcus, designated in (Acts 12:12,25 ; 15:37 ) as John Mark, and in ch. --Mark was not one of the twelve; and there is no reason to believe that he was an eye and ear witness of the events which he has recorded but an almost unanimous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says, "He, the Presbyter (John), said, Mark, being the Interpreter of Peter, wrote exactly whatever he remembered but he did not write in order the things which were spoken or done by Christ. Mark, therefore, made no mistakes when he wrote down circumstances as he recollected them; for he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related. " Thus Papias writes of Mark. -- (1) Mark's Gospel is occupied almost entirely with the ministry in Galilee and the events of the passion week

- ’ A fourth word, λαλέω, ‘talk,’ ‘discourse,’ is also rendered ‘preach’ in Mark 2:2 Authorized Version (as also in Acts 8:25; Acts 11:19; Acts 13:42; Acts 14:25; Acts 16:6); but in Revised Version NT 1881, OT 1885 this is rendered ‘speak’ (‘he spake the word unto them’). Thus John the Baptist was emphatically a preacher, he came to announce the coming of the Kingdom of God; Jesus began where John left off by also preaching this message; and the Twelve were sent out to preach (κηρύσσειν, Mark 3:14, cf. Mark 2:13; Mark 4:1-2). states that Jesus came into Galilee preaching the Kingdom of God (Mark 1:14)—the public open-air proclamation; but that He went into a synagogue to teach (Mark 1:21), where after the scripture had been read He would expound it (cf

- But Jesus himself often referred to John and his older brother James as ‘sons of thunder’, perhaps because they were sometimes impatient and over-zealous (Mark 3:17; Mark 10:35-40; Luke 9:49-56). His mother, Salome, appears to have been the sister of Mary the mother of Jesus (Matthew 27:56; Mark 15:40; John 19:25-27). Peter, James and John developed into an inner circle of disciples who were particularly close to Jesus (Mark 5:37; Mark 9:2; Mark 14:33)

- In restoring the man with the unclean spirit in the synagogue at Capernaum (Mark 1:25, Luke 4:35), and the demoniac boy at the foot of the Mount of Transfiguration (Matthew 17:18, Mark 9:25, Luke 9:42), Jesus is said to have rebuked (ἐπετίμησεν) the unclean spirit. He rebuked the spirit (1) because, being personal, he was susceptible of rebuke; and (2) because of his malevolence in torturing the human patient (Matthew 17:15), or because of his testimony to Him as Messiah, which testimony, seeing it tended towards a faith founded upon marvels and not upon a simple love of goodness and joy in His revelation of the Father, really opposed His work (Mark 1:24-25; Mark 1:34, Luke 4:41). Mark speaks of any rebuke here; it is therefore most probable that this is only the Evangelist’s vivid description of Jesus’ authoritative tone and manner of healing. On the sea of Galilee, Jesus is said to have rebuked the wind (Matthew 8:26, Mark 4:39, Luke 8:24). These were in the case of Peter (Mark 8:33), and James and John (Luke 9:55). (1) The disciples’ rebuke of those who brought little children to Jesus’, serves to contrast their thought of the parents as inconsiderate and selfish, and of the children as beneath His notice because of their incapacity to understand His words, with His sympathy with the parents’ desire to give their children a prophet’s blessing, His warm love for the children simply as children (Mark 9:36), and His delight in the child-spirit as manifesting the true heavenly temper (Mark 10:14)

- Indeed, as it furnishes a common description of both maladies, a less careful student would be in danger, at least in the chief characteristic passage (Mark 7:31-37), of misrendering, or rather misapplying, the adjective, which plainly signifies ‘deaf. ’ But later in the same Gospel (Mark 9:25) κωφός probably means ‘dumb. Luke the physician, in the three passages in which the word occurs, uses κωφός in this double application (Mark 1:22, Mark 11:14 of dumbness, Mark 7:22 of deafness). Mark have suggestions about the deaf and dumb which are full of interest, and to which only inadequate commentary is possible within the space of this article. The former is that wrought by the Lord, on the edge of the Holy Land, upon an unnamed sufferer (Mark 7:31-37). ] here employed (Mark 7:32), which does not occur elsewhere in NT and is found only once in LXX Septuagint (Isaiah 35:8), indicates at once the closeness of link between the two maladies which has been already emphasized, and also declares that the man was not so dumb as he was deaf. Mark with such extraordinary vividness of detail,† [Note: See present writer’s article in Expositor (v. Mark, in His compassion for suffering humanity, in His teaching as significant by action as by word, in His sublime confidence that He had that to give, for which He looked not in vain from heaven. Mark puts in simple, unscientilic terms the record of the cure. Mark (Mark 9:14-29), is upon one whose dumbness was linked with demoniacal possession. Its verdict was, ‘He hath done all things well’ (Mark 7:37). The open eye, clear, candid, trustful, is a figure it faith throughout both Testaments (Psalms 119:18; Psalms 121:1, Proverbs 20:12, Mark 8:18, John 12:40, Romans 11:8)

- Most frequently, ἀκολουθεω with dative (but μεθʼ ἠμῶν, Luke 9:49; ὀπίσω μου, Matthew 10:38), in nearly every instance used of following Christ, except Matthew 9:19, Mark 9:38; Mark 14:13; Mark 16:17 (Tr. ἐτακολουθέω, to follow close upon (Mark 16:20; 1 Peter 2:21). in Mark 16:17 where Translation WH [Note: H Westcott and Hort’s text. συνακολουθεω, to follow with, so Revised Version NT 1881, OT 1885 (Mark 5:37; Mark 14:51, Luke 23:49 with var. καταδιωκω (Mark 1:36), to pursue closely, ‘the κατα gives the idea of hard persistent search, as in our ‘hunt down’ (Gould). Mark 1:17. Matthew 4:25; Matthew 8:1; Matthew 20:29; Matthew 21:9, Mark 5:24, Luke 23:27 (see Crowd, Multitude); publicans and sinners also (ἡκολούθουν, א B, Vulgate Mark 2:15, cf. Hence ‘following’ was a mark of belonging to the band of disciples (Mark 9:38 ||). Further, the disciples followed Him not merely to learn more doctrine, but to be prepared for future work (Matthew 4:19; and of the Apostles, Mark 3:14). Mark 10:32 is especially noteworthy, describing vividly the manner of following on the last journey to Jerusalem

- Among the many miracles mentioned in the Gospels, special prominence is given to the casting-out of devils, or demons (Mark 5; 7; 9; Matthew 15; 17; Luke 11), which gave such a striking proof of a power above nature that the disciples seem to have been more impressed by this than by the other powers given them (Luke 10)

- Father of Matthew, or Levi, the evangelist, Mark 2:14

- ] in both cases ‘chief seat’), or ‘the uppermost room’ ( Matthew 23:6 , Mark 12:39 , RV [Note: Revised Version

- 1: ἄρωμα (Strong's #759 — Noun Neuter — aroma — ar'-o-mah ) "spice," occurs in Mark 16:1 , RV "spices" (AV, "sweet spice"); Luke 23:56 ; 24:1 ; John 19:40

- 1), about two thirds of a farthing, Matthew 5:26 ; Mark 12:42

- 1: ὀρθῶς (Strong's #3723 — Adverb — orthos — or-thoce' ) "rightly" (from orthos, "straight"), is translated "plain," in Mark 7:35 , of restored speech

- 2), Matthew 7:16 ; Mark 11:13 ; Luke 6:44 ; James 3:12

- ... A — 2: ὑπερηφανία (Strong's #5243 — Noun Feminine — huperephania — hoop-er-ay-fan-ee'-ah ) "pride," Mark 7:22 : see HAUGHTY

- Used only in the proverb, "to pass through a needle's eye" (Matthew 19:24 ; Mark 10:25 ; Luke 18:25 )

- Mark 5:11-17 speaks of a large herd of swine in the Decapolis area where Jesus saw them as fit bearers of demons

- KJV on occasion translates the Greek term oikodehyspotes (rendered “goodman” at Matthew 20:11 ; Matthew 24:43 ; Mark 14:14 ; Luke 22:11 ) as master of the house (Matthew 10:25 ) or householder (Matthew 13:27 )

- Mark and other holy champions delivering the fair city from the devil, who had resolved to raise a great storm in the Adriatic, flood the lagunes, and drown the inhabitants of the 'bride of the sea

- CUSTOM(S) ( Matthew 17:25 , Romans 13:7 ): ‘receipt of custom’ ( Matthew 9:9 , Mark 2:14 , Luke 5:27 )

- Mark 14:3; "broke the box," i

- Mark 14

- The incident is narrated also in Matthew and Mark, but only Luke mentions the sweat of blood and the visitation of the angel

- That respecting Simon occurs in Matthew 10:4 ; Mark 3:18 ; by the other two Evangelists he is styled 'Zelotes,' and Κανανίτης (in some copies Καναναῖος) is held to be from the Aramaic qana , 'to be zealous:' cf

- Mark 14:14 ; Luke 22:11

- Mark 9:3

- ... Note: In Mark 9:39 , AV, the adverb tachu, "quickly," is translated "lightly" (RV, "quickly")

- 1: ἐκδίδωμι (Strong's #1554 — Verb — ekdidomi — ek-did'-o-mee ) primarily, "to give out, give up, surrender" (ek, "out, from," didomi, "to give"), denotes "to let out for hire;" in the NT it is used, in the Middle Voice, with the meaning "to let out to one's advantage," in the parable of the husbandman and his vineyard, Matthew 21:33,41 ; Mark 12:1 ; Luke 20:9 , AV, "let

- , Mark 9:30 ; Luke 11:53 (in the best texts); Acts 7:4 ; 14:26 ; (b) of time, Acts 13:21 , "and afterward

- 7), or for fastening sandals, Mark 1:7 ; Luke 3:16 ; John 1:27

- 1: ὑπόκρισις (Strong's #5272 — Noun Feminine — hupokrisis — hoop-ok'-ree-sis ) primarily denotes "a reply, an answer" (akin to hupokrinomai, "to answer"); then, "play-acting," as the actors spoke in dialogue; hence, "pretence, hypocrisy;" it is translated "hypocrisy" in Matthew 23:28 ; Mark 12:15 ; Luke 12:1 ; 1 Timothy 4:2 ; the plural in 1 Peter 2:1

- Matthew 8:28 , in the parallel passages in Mark and Luke, Gadarenes

- One of the twelve apostles, Matthew 10:3 Mark 3:18 Luke 6:14 Acts 1:13

- (Mark 14:14,15 ; Luke 22:12 ) The upper chamber was used more particularly for the lodgment of strangers

- ... * Note: (Phrases) In Matthew 27:51 ; Mark 15:38 , apo anothen, "from the top" (lit

- 1: σκώληξ (Strong's #4663 — Noun Masculine — skolex — sko'-lakes ) "a worm which preys upon dead bodies," is used metaphorically by the Lord in Mark 9:48 ; in some mss

- 1: ταλιθά (Strong's #5008 — Noun Feminine — taleitha | talitha — tal-ee-thah' ) an Aramaic feminine meaning "maiden," Mark 5:41 , has been variously transliterated in the NT Greek mss

- "(he put) a hedge (around);" Mark 12:1 ; Luke 14:23 ; (b) metaphorically, of the "partition" which separated Gentile from Jew, which was broken down by Christ through the efficacy of His expiatory sacrifice, Ephesians 2:14

- The evangelist Mark's Hebrew name (Acts 12:12; Acts 12:25; Acts 13:5; Acts 13:13; Acts 15:37)

- 854, and known as the Muratorian Fragment), recognizes the Gospels (Luke and John, the sentences as to Matthew and Mark are obliterated) as inspired, and condemns as uninspired the Shepherd by Hermes, "written very recently in our own times," i. ... Of 99 portions in Matthew and 93 portions in Mark, 78 sections are common to both Matthew and Mark; also, of 65 particulars in Mark, 54 of them appear in Matthew in the same relative order. Yet that Mark does not copy Matthew appears from his restoring the true order of events before the Baptist's death, from which Matthew had departed to give prominence to the Sermon on the Mount and the apostolic commission, and to make less prominent the narrative, which is but one third of the whole. Mark too, of all Four Gospels, abounds in the most minute graphic touches as an eyewitness of the scenes, though his Gospel is the shortest. ... In 42 sections the three Synoptists coincide; 12 more sections are given by Matthew and Mark alone; five sections are given by Mark and Luke alone, 14 sections are given by Matthew and Luke. Besides, five sections are unique to Matthew, two sections are unique to Mark, and nine sections are unique to Luke. In Matthew the proportion is as one to more than two, in Mark one to four, in Luke one to ten (Norton, Genuineness, I. Stroud thus tabulates the four, taking 100 as the sum:... Portions Unique To... Coincidences... Total Each Gospel... Mark... 7... 93... 100... Matthew... 42... 58... 100... Luke... 59... 41... 100... John... 92... 8... 100... John's narrative of Mary's anointing of Jesus' feet combines her actions drawn from Luke, the ointment and its value from Mark, and the admonition to Judas from Matthew. ... Of the 44 particulars in Mark and the 42 particulars in Luke, (forming the latter's main part ending with Luke 9:50,) Luke 9:32 particulars are common to both gospels, and with one exception in the same order; the more remarkable as 10 new particulars are inserted into Luke, 12 particulars are in Mark; the true succession alone would admit of such insertions without irregularity ensuing. At Luke 18:15, the blessing of the children, Luke's narrative rejoins Matthew and Mark. )... Mark wrote before Luke, for except 24 verses all his Gospel is in one of the two other Synoptists; he never, if he was after Luke, would for the sake of 24 verses of original matter have published a distinct Gospel. Mark uses "gospel" for Christ's doctrine; a later usage, not in Matthew. " Mark and Luke place him before Thomas and omit the humiliating epithet also they do not join his former profession with the apostolic name Matthew, but hide it under his lesser-known name Levi (Matthew 9:9; Mark 2:14; Luke 5:27). The second period is from the rise of the Gentile church at Antioch to Paul's passing over to Europe in obedience to the vision at Troas; the second Gospel, Mark, answers to this Judaeo-Gentile transition period, A. 50; hence, there occur (Mark 7) adaptations to Gentile converts by explanations of Jewish usages. 53, and who seems to have helped him as Peter helped Mark. " Mark probably wrote while having the opportunity of Peter's guidance in Palestine, between his return from Perga and his second journey with Barnabas in or for Caesarea, the second center of gospel preaching as Jerusalem was the first and Antioch the third, the scene of Cornelius' conversion by Peter, Mark's father in the faith, the head quarters of the Roman forces in Palestine, where Philip the evangelist resided. Latin idioms and Roman energy are characteristic of Mark, whose very name is Roman. In Colossians 4:10 be is identified with John (Hebrew) Mark (Latin) by the addition "sister's son to Barnabas. 58) when Peter (1 Peter 5:18) calls him "Mark (Marcus) my son. " Peter, after escaping from Herod's prison, went to the house of John Mark's mother first (Acts 12:12). 8) calls Mark "Peter's interpreter," "handing down in writing what Peter preached. , 106, quotes Mark's Gospel as "Records (or "Memorials", apomnemoneumata) of Peter. ) say, "Peter narrated, Mark wrote. ... Mark's Gospel, except a few verses, is limited to the time of Peter's attendance on our Lord. For other instances of omitting what tends to Peter's honour compare Matthew 14:29; Matthew 17:24-27; Mark 9:30-33; Mark 14:47; John 18:10; Luke 5:10; Luke 24:34. The angel's words addressed to Mary Magdalene after Christ's resurrection, "Go, tell His disciples and Peter," are recorded owing to Peter's deep sense of Christ's pardoning grace after his grievous fall; delicacy forbade his recording his own repentance, gratitude can never forget that Jesus' first words of special comfort were sent to him, "tell Peter" specially, for his Saviour has risen even for his justification (Mark 16:7). ... Mark's Gospel, brief, vivid, and abounding in acts rather than discourses, was best suited to the Roman character, with fewer Old Testament quotations than Matthew who wrote for the Jews. Mark's shortcoming was that of his spiritual father - Peter - slowness to admit uncircumcised Gentile Christians to the privileges of full fellowship (Acts 13:13; Acts 15:38; compare Acts 10:14; Galatians 2:11-14). Mark, from love of ease and home, as well as Jewish prejudice, shrank from carrying the gospel to the heathen of Pamphylia; but by subsequent zeal he so regained Paul's favour that the apostle desired Luke to bring him, saying "he is profitable to me for the ministry" (2 Timothy 4:11). Thus, in the Jewish aspect of Matthew's Gospel, the Roman of Mark's, and the Greek of Luke's, we observe the conflux of the three chief human civilizations, the Hebrew theocracy, the Roman polity, and the Greek literary and artistic refinement; while in John's the spiritual verities of t

- 1: γινώσκω (Strong's #1097 — Verb — ginosko — ghin-oce'-ko ) "to know by experience and observation," is translated "to perceive" in Matthew 12:15 , RV (AV, "knew"); Matthew 16:8 ; 21:45 ; 22:18 ; 26:10 , RV, (AV, "understood"); Mark 8:17 ; 12:12 ; 15:10 , RV (AV, "knew"); so Luke 9:11 ; 18:34 ; in Luke 7:39 , RV (AV, "known"); Luke 20:19 (cp. 1, "to gain a full knowledge of, to become fully acquainted with," is translated "to perceive" in Mark 5:30 , RV (AV, "Knowing"); Luke 1:22 ; 5:22 ; Acts 19:34 , RV (AV, "knew"). ... 3: ὁράω (Strong's #3708 — Verb — eidon — hor-ah'-o ) (akin to oida, "to know"), an aorist form used to supply that tense of horao, "to see," is translated "to perceive" in Matthew 13:14 ; Mark 4:12 ; Acts 28:26 ; in Luke 9:47 , AV (RV, "saw"); in Acts 14:9 , AV, "perceiving" (RV, "seeing"). " ... 6: νοέω (Strong's #3539 — Verb — noeo — noy-eh'-o ) "to perceive with the mind, to understand," is translated "to perceive" in Matthew 15:17 , RV (AV, "understand"); Song of Solomon 16:9,11 ; John 12:40 ; Romans 1:20 ; Ephesians 3:4 ; in Mark 7:18 ; 8:17 , AV and RV, "perceive. ... Notes: (1) In Mark 12:28 the best mss

- —Mark 4:38 ἐπὶ τὸ προσκεφάλαιον καθεύδων, Revised Version NT 1881, OT 1885 ‘the cushion. It is clear that the condition of the fishermen of the Lake of Gennesaret was considerably removed from one of absolute poverty; we have other evidences of this in Mark 1:20 (‘the hired servants’), Luke 8:3, Mark 15:40 f. ‘Sleep is attributed to our Lord in this context only; but it is probably implied in Mark 1:35, and in passages which describe His vigils as if they were exceptional’ (Swete, St. Mark, 85)

- , also Matthew 2:1; Matthew 3:1, Mark 1:9; Mark 8:1; Mark 13:17; Mark 13:24 in true Hebraistic style). The more common divisions of the day among the Hebrews were morning, noonday, and evening (Psalms 55:17); but they frequently spoke of ‘sunrise’ and ‘dawn’ (Mark 16:2, John 20:1, Revelation 22:16), ‘the heat of the day’ (Matthew 20:12), ‘noon’ (Genesis 43:16, Deuteronomy 28:29), ‘the cool of the day’ (Genesis 3:8), and ‘between the two evenings,’ . see) was in the morning (Mark 14:30; Mark 14:72, Luke 1:10); the time of the ‘meal-offering’ was in the middle of the afternoon (1 Kings 18:29; 1 Kings 18:36); while ‘the time that women go out to draw water’ was towards evening (Genesis 24:11). Luke 17:24, John 8:56; John 14:20; John 16:23; John 16:26, Romans 13:12, 1 Corinthians 1:7-8, 2 Thessalonians 1:7; 1 Peter 1:7; 1Pe_1:13; 1Pe_4:13); ‘the day of his Parousia’ (Matthew 7:22; Matthew 24:36, Mark 13:32; Mark 14:25, Luke 21:34, 2 Thessalonians 1:10, 2 Timothy 1:18, Hebrews 10:25); the days of His death and departure (Luke 5:35 ἐλεύσονται δὲ ἡμέραι, ‘But the days will come,’ i. Mark, and Plummer’s Com

- Mark used “apostles” only once (Mark 6:30 ) as they returned from their mission trip (Mark 6:7-11 ). He, too, referred more often to the twelve (Mark 3:14 ; Mark 4:10 ; Mark 6:7 ; Mark 9:35 ; Mark 10:32 ; Mark 11:11 ; Mark 14:10 ,Mark 14:10,14:17 ,Mark 14:17,14:20 ,Mark 14:20,14:43 ). The apostles did signs and wonders Acts 2:43 ; Acts 5:12 ; compare Mark 6:7-13 ). Matthew is apparently also known as Levi (compare Matthew 9:9 ; Mark 2:13-14 ; Luke 5:27-28 ). As “son of Alphaeus” (Mark 2:14 ), Levi may be brother to James, “son of Alphaeus. ” Luke has a second Judas, where Matthew and Mark list Lebbeus or Thaddeus

- Mark conspicuously calls attention (as in Mark 6:31 δεῦτε … κ. This in a way matches the memorable picture found in the threefold Synoptic narrative, in which the Master beats a speedy retreat after one busy and exhausting day, and sleeps like a child through the storm (Mark 4:35-38 ||). As particular instances of this, Mark 3:13; Mark 7:24-37 may be cited (see Bruce, art. , the entreaties of Jairus (Mark 5:22 f. ) and the calmness of the whole attitude of Jesus (Mark 5:36); the quiet response, ‘I will come and heal him’ (Matthew 8:7), and the hurried, eager request of the Roman captain on behalf of his servant

- —Named only in Mark 10:46-52, where he is described as a blind beggar who was cured by Jesus as He left Jericho on His last journey to Jerusalem. Mark that the miracle took place on the Lord’s departure from Jericho, speaks of two blind men as having been healed; but St. Mark is content to describe the healing as the result of a word of comfort, ‘Go thy way, thy faith hath made thee whole,’ St. Mark), or that Bartimaeus, begging at the gate, became aware of Jesus’ entrance into the city, and, seeking out a blind companion, along with him intercepted the Saviour the next day as He was leaving Jericho, and was then healed. on Mark 10:46; and for the various derivations that have been proposed, Keim, Jesus of Nazara, English translation v. Mark interprets it for us, is clearly a patronymic (cf. Mark, p

- Mark 7:7, Matthew 15:9 ‘teaching for instructions human injunctions’ (διδάσκοντες διδασκαλι̇ας ἐντάλματα ἀνθρώπων, after Isaiah 29:13). There was, we may be sure, a certain fitness in the plausible compliment, as coming even from Pharisaic lips, ‘Rabbi, … of a truth thou teachest the way of God’ (Mark 12:14, ||, cf. Mark 12:32). But the lines of the new were continuous with the old as regards the primarily practical reference of the new teaching, which superseded that of the scribes of the Pharisaic school, then dominant (Mark 1:22-27; Mark 2:16-18). Thus the ‘knowledge’ which Jesus aimed at imparting in His ‘teaching’ was analogous in scope to that recognized as such in current Palestinian Judaism, and bore essentially on true piety conceived as doing the will of God’ (Mark 3:35). But the form of its presentation, and much of its resulting spirit, were largely determined by two features peculiar to Jesus as a teacher: (a) a note of fresh, personal authority, in contrast to the derivative authority claimed by the scribes (Mark 1:22); (b) constant reference to ‘the kingdom of heaven,’ the true Theocracy for which Israel had long been waiting and watching, in connexion with Messiah, its Divinely commissioned Inaugurator. … In Mark He speaks only of the future Kingdom; but He does not say that He is to bring it. Far from this, it recedes completely into the background in Mark. In the Galilaean period He does not as a rule preach at all, but He teaches: and indeed not about the Kingdom of God (which doe not occur at all, save in the addition Mark 4:30; Mark 4:32), but, in unconstrained succession, touching this and that matter which comes in His way; obvious truths, with reference to the needs of a general public, which is misled by its spiritual leaders’ (p. Wellhausen goes on to question whether the phrase ‘the gospel’ was ever found on Jesus’ own lips, since even in Mark ‘the gospel is tantamount to Christianity,’ i. Both, no doubt, urged repentance as befitting such an expectation; but how differently this may be done, how different the motives suggested—in a word, how different the spirit of the two messages! (see Mark 2:18 f. So we read in Mark 6:12, even after much of the Galilaean teaching was already given, that the Apostles ‘went out and preached that men should repent’ (Wellh. on Mark 1:15):... ‘A voice by Jordan’s shore,... A summons stern and clear:... Repent! be just, and sin no more!... God’s judgment draweth near!... A voice by Galilee,... A holier voice I hear:... Love God, thy neighbour love! for see... God’s mercy draweth near. But the same knowledge was also given less fully and formally, in occasional and piecemeal fashion, in the ‘teaching’ Jesus was wont in His earlier ministry to give at the Sabbath services in synagogues of Galilee, in close connexion with the reading of the Law and its regular exposition (Mark 1:21; Mark 6:2, Luke 4:15; cf. Apparently the practical recognition of His plenary authority as Revealer of the Kingdom and the truths constitutive of it, enforced by the object-lesson of His deeds (Luke 10:23-24) of beneficent authority in the healing of the body and soul (see Mark 2:5; Mark 2:12), was what Jesus had most at heart in the earlier stage of His ministry at least. , Jesus is said to have ‘taught in parables’ (Mark 4:2, Matthew 13:3; Mark 3:23, Luke 5:36; Luke 6:39 do not prove the contrary), but also from the fact that His disciples ask Him as to the meaning of the first recorded parable, plain as its meaning is to us (Mark 4:10; Mark 4:13). In fact the psychological moment at which He began His full parabolic method on principle, was just that depicted in Mark’s narrative (cf. Already the Scribes, both local (Mark 2:6; Mark 2:16) and from the religious centre in Jerusalem (Mark 3:22), the Pharisees generally (Mark 2:18; Mark 2:24, Mark 3:6), and even the disciples of John,—presumably a specially prepared class,—had indicated pretty clearly that their attitude was likely to be unreceptive Thus we read in Mark 3:7 of His withdrawing from before Pharisaic hostility—which already felt that He must be got rid of at any cost (v. This comes out most clearly in Mark’s narrative, which, throughout the chapter on the beginnings of parabolic teaching, preserves the original historic atmosphere to a degree far surpassing what the other Evangelists, owing to their later perspective, particularly as regards the intelligence at that time of Christ’s personal disciples (see Mark 4:13, omitted by Mt. : ‘He proceeded to teach them in parables many things, and to say to them in his teaching, Listen (Mark 4:2) … He who has ears to listen, let him listen (Mark 4:9). … If any one hath ears to listen, let him listen (Mark 4:21-23). Luke 8:18 ‘what he supposes he hath’) shall be taken from him’ (Mark 4:24-25). Then, after two more parables,† [Note: Probably not spoken on the same occasion, but added by the Evangelist (in keeping with catechetical tradition), by affinity of theme; and this addition leads up naturally to the use of ‘to them’ in Mark 4:33 = to the people. ] we read: ‘And with such parables, and many of them, he used to speak to them the word just as they were able to listen; but without parable used he not to speak to them, whilst privately to his own disciples he used to resolve (the meaning of) all things’ (Mark 4:33 f. But what are we to make of the motive assigned to it in Mark 4:12 ‘That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest haply they should turn again and it should be forgiven them’? Can we believe that in these words—if read in the sense of a ‘judicial blinding’—we have a quotation from Jesus’ lips uncoloured by the tradition lying between Him and the Gospel records? Hardly. Hence he speaks of their ‘strange severity’ in Mark’s context, ‘which would be mitigated if they could be put later in the ministry, where they occur in St

- Upon his arrival Peter found the deceased already prepared for burial, and laid out in an upper chamber, where she was surrounded by the recipients and the tokens of her charity after the example of our Saviour in the house of Jairus, ( Matthew 9:25 ; Mark 5:40 ) "Peter put them all forth," prayed for the divine assistance, and then commanded Tabitha to arise. (Mark 5:41 ; Luke 8:51 ) She opened-her eyes and sat up, and then, assisted by the apostle, rose from her couch

- It was from the fishing-nets that Jesus called his disciples (Mark 1:16-20 ), and it was in a fishing-boat he rebuked the winds and the waves (Matthew 8:26 ) and delivered that remarkable series of prophecies recorded in Matthew 13 . " Two kinds of fishing-nets are mentioned in the New Testament: ... ...
The casting-net (Matthew 4:18 ; Mark 1:16 )

- 1: ἀγανακτέω (Strong's #23 — Verb — aganakteo — ag-an-ak-teh'-o ) from agan, "much," and achomai, "to grieve," primarily meant "to feel a violent irritation, physically;" it was used, too, of the fermenting of wine; hence, metaphorically, "to show signs of grief, to be displeased, to be grieved, vexed;" it is translated "sore displeased" in Matthew 21:15 , AV; "much displeased," in Mark 10:14 ; the RV always renders it "to be moved with, or to have indignation," as the AV elsewhere, Matthew 20:24 ; 26:8 ; Mark 14:4 ; Luke 13:14

- , Matthew 14:10 ; Mark 6:17 ; Acts 5:19 ; 2 Corinthians 11:23 ; in 2 Corinthians 6:5 ; Hebrews 11:36 it stands for the condition of imprisonment; in Revelation 2:10 ; 18:2 , "hold" (twice, RV, marg. In Mark 1:14 , AV, "was put in prison," RV, as in Matthew 4:12 ; see PUT , No

- (2) Akoe, "a hearing," is translated "report" in the RV of Matthew 4:24 ; 14:1 ; Mark 1:28 , for AV, "fame. ... B — 1: διαφημίζω (Strong's #1310 — Verb — diaphemizo — dee-af-ay-mid'-zo ) signifies "to spread abroad a matter," Matthew 28:15 , RV; Mark 1:45 , RV (from dia, "throughout," and phemi, "to say"); hence, "to spread abroad one's fame," Matthew 9:31

- —The words occur in Mark 5:41, and were uttered by our Saviour over the daughter of the Jewish ruler, Jairus. of Mark 5:41 the Aram

- The two kinds of tree most often mentioned in the Bible are the fruit bearing trees, the fig and the olive (Deuteronomy 8:8; Mark 11:1; Mark 11:3; see FIG; OLIVE)

- THUNDER (βροντή) is but twice mentioned in the Gospels (Mark 3:17, John 12:29). The surname ‘sons of thunder’ given to James and John (Mark 3:17) disappears at once and finally from the records

- 1: ἐκτείνω (Strong's #1614 — Verb — ekteino — ek-ti'-no ) "to stretch out or forth," is so rendered in Matthew 12:13 (twice),49; 14:31; 26:51; Mark 3:5 (twice); Luke 6:10 ; in Matthew 8:3 ; Mark 1:41 ; Luke 5:13 , RV (AV, "put forth"); Luke 22:53 ; John 21:18 ; Acts 4:30 ; 26:1

- Matthew 21:42, under the figure of the cornerstone, refers to the rejection of Jesus by the Jews; and in Mark 12:10 and Luke 20:17 the same reference occurs. Jesus knew that He would be rejected, and anticipated the result to Himself (Mark 8:31, Luke 9:22; Luke 17:25), to the Jewish nation (Luke 19:43), and to the world (John 12:48)

- Mark’s Gospel. It is expressed in Mark 7:34 by the word στενάζω—in the LXX Septuagint the equivalent of אנח—and in Mark 8:12 by the compound ἀναστενάζω

- (See also Matthew 24:42; Matthew 25:13; Mark 13:35; Luke 21:36; Acts 20:31). ... Mark 13:33 (b) This is an attitude of heart wherein one is attentive to the possibilities of Satan's hindrances and to the opportunities for serving CHRIST

- " Mark 13:3,4,32 . The Lord, as the Servant-Prophet (which is the character given by the Spirit in Mark) did not know the day

- By comparing together the following passages, Matthew 27:56,61 ; Matthew 28:1 ; Mark 15:40,47 ; Mark 16:1 ; and Luke 24:10 , it appears probable that 'the other Mary,' and 'Mary the mother of James (or James the less) and Joses' allude to the same person, and she may have been the wife of Clopas

- ( John 19:25 ) In the evening of the same day we find her sitting desolate at the tomb with Mary Magdalene, (Matthew 27:61 ; Mark 15:47 ) and at the dawn of Easter morning she was again there with sweet spices, which she had prepared on the Friday night, (Matthew 28:1 ; Mark 16:1 ; Luke 23:56 ) and was one of those who had "a vision of angels, which said that he was alive

- She was the person who requested of Jesus Christ, that her two sons, James and John, might sit on his right and left hand when he should enter upon his kingdom, having then but the same obscure views as the rest of the disciples; but she gave proof of her faith when she followed Christ to Calvary, and did not forsake him even at the cross, Mark 15:40 ; Matthew 27:55-56 . She was also one of the women that brought perfumes to embalm him, and who came, for this purpose, to the sepulchre "early in the morning," Mark 16:1-2

- Mark 14:14. Mark 14:15; Luke 22:12; Acts 1:13

- ... It was at Caesarea Philippi, after His first announcement of the tragic end awaiting Him at the hands of men, that Jesus made also the first announcement of His future glorious return (Matthew 16:27, Mark 8:38, Luke 9:26). Mark 9:1, Luke 9:27), and the same idea of nearness is expressed in Matthew 10:23 and Mark 14:62. Such are the parables of the Ten Virgins (Matthew 25:1-12) and the Tyrannical Upper Servant (Luke 12:42-46 and Mark 13:35). Jesus did not Himself profess to define the time; indeed, in one memorable saying He disclaimed with the utmost distinctness all positive knowledge of the day and hour of the supreme consummation (Matthew 24:36 || Mark 13:32). In the great Eschatological Discourse recorded in Matthew 24 and Mark 13 (cf. It is at least clear that certain passages in the discourse point to the judgment on Israel as a nation and the impending fall of Jerusalem and its Temple-worship, whilst it is equally clear that other passages refer to a crisis, certainly to be looked for, but still lying in the distance (Matthew 24:43-50, Mark 13:34-37). We find, besides, that in a particular group of parables—the Mustard Seed, the Leaven (Matthew 13:31-33), and the Growing Grain of Corn (Mark 4:26-29)—the Kingdom He came to establish is represented as subject to the law of growth. Moreover, He spoke also of the evangelization of the Gentile races as a work to be undertaken ere the end should come (Matthew 24:14; Matthew 26:13, Mark 13:10). On the other hand, there are passages in the Eschatological Discourse in Matthew 24 and Mark 13 which seem to represent the final coming as preceded by certain manifest signs which shall give evidence of its nearness—the appearance of false Christs (Matthew 24:5, Mark 13:6; Mark 13:22), wars, earthquakes, and famines (Matthew 24:7, Mark 13:7-10), persecutions and tribulations (Matthew 24:9, Mark 13:11-13), the darkened sun and falling stars (Matthew 24:29, Mark 13:24-25). He will appear in heavenly majesty, attended by His holy angels, and His glory and power shall be fully revealed (Matthew 24:30; Matthew 25:31; Matthew 26:64, Mark 8:38). The day shall at last have arrived—‘that day’ (Matthew 7:22, Luke 10:12) so momentous to every soul—when there can be no more self-deception, and the results of the law of recompense shall have to be faced, the righteous and pure-hearted being raised to eternal life and blessedness in the presence of the Father, and the unworthy and insincere cast into the outer darkness (Matthew 13:41-43; Matthew 22:13; Matthew 25:34-46, Mark 8:38)

- Concerning the created order, Jesus walked on water (Mark 6:45-56 ; pars. ) and twice multiplied enough food with his hands from meager rations to feed thousands of people (Mark 6:30-44 ; pars. " Examples include a man with leprosy (Mark 1:41 ; pars. ), many sick people (Mark 6:5 , ; Luke 4:40 ), two dead children (Mark 5:41 ; pars. Luke 7:14 ), blind men (Matthew 9:29 ; Mark 9:22-25 ; John 9:6 ), a deaf/mute man (Mark 7:33 ), a boy with an evil spirit (Mark 9:27 ), a crippled woman (Luke 13:13 ), and a servant with a severed ear (Luke 22:51 ). Many were also healed by touching Jesus or his clothes (Mark 3:10 ; par. Mark 5:25-34 ; pars. Mark 6:56 ; par

- Here we have the corn-lands green with the sprouting of the tiny blade (Mark 4:26-29), tangled betimes with the tares (Matthew 13:25); there the rocky and the thorn-choked patches (Mark 4:5-7); and over all the hovering birds (Mark 4:4), ready to devour the precious seed. Men are working in the clumps of vines (Matthew 21:28), from which the wine-press peeps (Mark 12:1), and where the watch-tower stands upon its bolder coign (Mark 12:1). ... One parable must be specially noted—the story of the Wicked Husbandmen (Matthew 21:33-43, Mark 12:1-9, Luke 20:9 ff. Endless pains had been taken (Mark 12:1) with the vineyard of the Kingdom, yet when messenger after messenger came seeking fruit in the Divine name, they had been sent empty away, and contumeliously treated—one beaten, another wounded, a third killed (Mark 12:2-5). We have insight into the marvellous composure of the heart of Jesus as He pictures His own case in the person of the one son, well beloved, who was cast out, bruised and bleeding, his body soon to be cold in death upon the highway (Mark 12:8). Thus, in tragic fashion, He broadens the charge against His opponents, with their complacent jealousy (Mark 12:7), by proving their conduct to be of a piece with Israel’s cruel treatment of speakers for God in the past. Their doom, He concludes, is written with God’s own finger on the wall, for those who had the eyes to see: ‘He will come, and destroy the husbandmen, and will give the vineyard unto others’ (Mark 12:9)

- " In Mark 15:40, "Mary Magdalene, and Mary of James the Little and of Joses, and Salome. She is first named at the cross, again in the evening of the same day "sitting over against the sepulchre" with Mary Magdalene (Matthew 27:61), having previously "beheld where He was laid" (Mark 15:47). She, with the women which came with Jesus from Galilee, "prepared spices and ointments" on the sabbath eve (Luke 23:55-56), and when the sabbath was past "came to see the sepulchre" (Matthew 28:1) and "to anoint Him" with the "sweet spices they had bought" (Mark 16:1), and then "saw the vision of angels which said He was alive" (Luke 24:23). Her sons were certainly older than Jesus, else they would not have dared to interfere with Him by force (Mark 3:21)

- , Matthew 24:24 ; Mark 13:22 ; (4) by Satan through his special agents, 2 Thessalonians 2:9 ; Revelation 13:13,14 ; 19:20 ; (d) of tokens portending future events, e. , Matthew 24:3 , where "the sign of the Son of Man" signifies, subjectively, that the Son of Man is Himself the "sign" of what He is about to do; Mark 13:4 ; Luke 21:7,11,25 ; Acts 2:19 ; Revelation 12:1 , RV; 12:3, RV; 15:1

- Mark 2:25; Mark 12:10; Mark 12:26, Matthew 12:3, Luke 6:3. ’s parallel passage there is no reference to Daniel (see Mark 13:14)

- Jesus spent his childhood in Nazareth (Luke 2:40; Luke 2:51; Luke 4:16), and seems to have continued living there till he was about thirty years of age, at which time he began his public ministry (Mark 1:9; Luke 3:23). Jesus was often referred to – by friends, enemies, angels, demons, common people, government officials, and even by himself – as Jesus of Nazareth (Matthew 26:71; Mark 1:23-24; Mark 16:5-6; Luke 24:19; John 18:5; John 19:19; Acts 2:22; Acts 22:8). On one occasion they tried to throw him over one of the cliffs in the hills around Nazareth (Matthew 13:53-58; Luke 4:16-30; Mark 6:1-6)

- Among the disciples, Simon and Andrew are siblings (Mark 1:16 ); so also are James and John (Mark 1:19 ). The four brothers of Jesus are mentioned in Mark 3:31 and named in Mark 6:3

- Mark (Mark 14:32) use the word χωρίον, St. It lay east of Jerusalem, across the Kidron (John 18:1), at the foot of or upon the Mount of Olives (Matthew 26:20, Mark 14:26, Luke 22:39 : cf. ... The scene of Christ’s agonizing prayers immediately before the betrayal, and of His betrayal and capture (Matthew 26:36-57, Mark 14:32-53, Luke 22:39-54, John 18:1-13), it had long been a favourite resort with the Master and His disciples (Luke 21:37, John 18:2)

- ... 2: εἶτα (Strong's #1534 — Adverb — eita — i'-tah ) denotes sequence (a) "of time, then, next," Mark 4:17 , RV, "then;" Mark 4:28 , in some texts; Mark 8:25 , RV, "then" (AV, "after that"); Luke 8:12 ; John 13:5 ; 19:27 ; 20:27 ; in some texts in 1 Corinthians 12:28 ; 1 Corinthians 15:5,7,24 ; 1 Timothy 2:13 ; 3:10 ; James 1:15 ; (b) In argument, Hebrews 12:9 , "furthermore. " ... 3: ἔπειτα (Strong's #1899 — Adverb — epeita — ep'-i-tah ) "thereupon, thereafter," then (in some texts, Mark 7:5 ; kai, "and," in the best); Luke 16:7 ; John 11:7 ; 1 Corinthians 12:28 , RV, "then" (AV, "after that"); 1 Corinthians 15:6,7 (ditto); 1 Corinthians 15:23 , RV, AV, "afterward" (No

- In Matthew 27:28, Mark 15:17; Mark 15:20, John 19:2; John 19:5, the last two words are used indiscriminately for the same colour (see art. It was as the badge of kingship that the purple formed part of the soldiers’ mockery (Mark 15:17; Mark 15:20 ||)

- ... ... One of the Lord's "brethren" (Mark 6:3 )

- (cawr' ban) A gift particularly designated for the Lord, and so forbidden for any other use (Mark 7:11 )

- The seating of the crowd in groups of hundreds in Mark 6:40 is perhaps meant to recall Israel's wilderness division

- The period following sunset with which the Jewish day began (Genesis 1:5 ; Mark 13:35 )

- ) In the scourging of our Lord ( Matthew 27:26 ; Mark 15:15 ) the words of prophecy (Isaiah 53:5 ) were fulfilled

- (Mark 7:4 ) means banqueting-couches or benches, on which the Jews reclined when at meals

- , "seismic," "seismology," "seismometry"), is used (a) of a "tempest" in the sea, Matthew 8:24 ; (b) of "earthquakes," Matthew 24:7 ; 27:54 ; 28:2 ; Mark 13:8 ; Luke 21:11 ; Acts 16:26 ; Revelation 6:12 ; 8:5 ; 11:13 (twice) ,19; 16:18 (twice)

- pera, which was a bag carried by travellers and shepherds, generally made of skin (Matthew 10:10 ; Mark 6:8 ; Luke 9:3 ; 10:4 )

- In Mark 7:3,9,13 , Colossians 2:8 , this word refers to the arbitrary interpretations of the Jews

- Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7 ; 7:9-12 ; 20:30 ; Mark 13:1,2 )

- So Mark 11:14 , Luke 22:69 , John 1:51 ; John 14:30

- The parallel passage, Mark 8:10, has the "parts of Dalmanutha," on the western edge of the lake

- ” Wife of Zebedee and mother of James and John (if one combines Mark 16:1 ; Matthew 27:56 ; compare John 19:25 )

- The term appears twice in the Song of Solomon (Romans 1:12 ; Romans 4:13-14 ) and in two of the gospel accounts of the woman anointing Jesus at Simon's house in Bethany (Mark 14:3 ; John 12:3 ; “spikenard,” KJV)

- ), Barsabas (Acts 1:23 ; Acts 15:22 ), Bartholomew (Matthew 10:3 ; Acts 1:13 ), and Bartimaeus (Mark 10:46 )

- Morning can refer to the time before dawn (Mark 1:35 ; compare Genesis 44:3 ), to dawn (Genesis 19:15 ; Genesis 29:25 ; Judges 16:2 ), or to some time after sunrise

- Lunacy was not clearly distinguished from demon possession ( Matthew 17:18 ; compare Mark 9:17 ; Luke 9:39 )

- Matthew 16:13 ; Mark 8:27

- Mark 7:11

- Blasphemy of the Holy Spirit is stating that Jesus did his miracles by the power of the devil (Matthew 12:22-32) and is an unforgivable sin (Mark 3:28-30)

- It is found in Matthew 14:6 ; Mark 6:21

- By the description of Mark 9:17-26 it is inferred that this disease was epilepsy

- Fences and walls seem to have been little used in Judea, Mark 2:23 , though gardens were sometimes inclosed

- Mark 6

- The common barn-door fowl is not often mentioned in Scripture, Mark 13:35 ; 14:30 ; Luke 22:34 ; but at the present day they and their eggs are more used in Syria than any other food not vegetable

- (Mark 12:41-44 ; Luke 21:1-4 ) It seems in Palestine to have been the smallest piece of money (worth about one-fifth of a cent), being the half of the farthing, which was a coin of very low value. Mark's explanation, "two mites, which make a farthing," ver

- ); "male" in Matthew 19:4 ; Mark 10:6 ; Luke 2:23 ; Galatians 3:28 , "(there can be no) male (and female)," RV, i

- , "census," denotes "a poll tax," Matthew 17:25 ; 22:17,19 ; Mark 12:14

- A — 1: χειμών (Strong's #5494 — Noun Masculine — cheimon — khi-mone' ) denotes "winter," in Matthew 24:20 ; Mark 13:18 ; John 10:22 ; 2 Timothy 4:21

- The lesser known of these were the mother of John Mark (Acts 12:12; for details see MARK), a member of the church in Rome (Romans 16:6), and a woman who was wife of Clopas and mother of two sons, James and Joseph (Matthew 27:56; Mark 15:40; Mark 15:47; Mark 16:1; John 19:25). ... The children born to Mary and Joseph after Jesus were James, Joseph, Simon, Judas and at least two daughters (Matthew 13:55-56; Mark 6:3). On one occasion when they expressed their annoyance with him, Mary was with them (Mark 3:21; Mark 3:31-35; John 7:3-5)

- —The word occurs only in Mark 13:35, where it is evidently used to designate the third of four parts into which the night was divided—‘at even, or at midnight, or at the cock-crowing, or in the morning. The cock-crowing in Mark 13:35 thus refers to the third watch of the night, between the hours of 12 and 3. Mark we have the variations—all the more significant because of the writer’s commonly acknowledged dependence upon the Petrine tradition—that Jesus said to Peter, ‘Before the cock crow twice, thou shalt deny me thrice’; and in correspondence with this a record of two distinct cock-crowings (Mark 14:30; Mark 14:68; Mark 14:72). Mark as occurring at definite seasons of the night, the one about midnight and the other at the first approach of dawn, just before the commencement of the fourth or morning watch, and to define the second of the two as the gallicinium proper, and consequently the only one of which the other three Evangelists take notice. ’ But as a matter of fact cocks crow during the night, in the East as elsewhere, at irregular times from midnight onward; and the narrative of Mark 14:66-72 does not suggest that there was an interval of anything like three hours between the first cock-crowing and the second. Mark’s narrative as embodying Peter’s own account of the incident, it will seem natural that the disciple to whom the warning was directly addressed, and on whom it would make the deepest impression, should distinguish between two separate cock-crowings where others thought only of the last

- This is based on the very precarious inference that Mark 13 could not have been substantially spoken by Christ. Mark wrote his Gospel after the death of St. ] which connects the Gospel with Rome, may perhaps mean that Mark edited there his previously written Gospel. Mark, the inclination to date the First Gospel relatively late is due to a belief that it reflects the atmosphere of a period in which the Church has become organized and developed. Mark in order to bring that Gospel into fine with the idea of the nearness of the Parousia which was so prominent in his own mind (cf. , Matthew 16:28 with Mark 9:1, Matthew 24:29 with Mark 13:24). Mark) in accordance with its ideas. Mark’s Gospel. Mark. The absence of Peter from Jerusalem would, suggest the writing down of his teachings to compensate for the loss of his personal presence, and no one was so fitted for this work as John Mark. Mark did not stay long in Jerusalem. Mark’s work as his basis, and wrote a longer Gospel, inserting from another source much of the Lord’s teaching as preserved at Jerusalem. Mark before him much as we have it. Mark is so strong that it requires some boldness to set it aside. Mark borrowed from Q,‡ [Note: The question whether St. Mark used Q has been much discussed recently. The central figure of the book is introduced under the description ‘Jesus Messiah, Son of God’ (Mark 1:1), but nothing is said of His human parentage. If we set aside the last five chapters, which describe in detail, disproportionate to the rest of the book, the last few days of the Messiah’s life, the account of His doings in MK Mark 1:14 to Mark 10:52 is strangely disconnected and without sequence. ... If a keynote to the Gospel be wanted, it may be found in the phrase ‘having authority’ (Mark 1:22). the following:- Mark 1:22 : ‘He was teaching as having authority’; Mark 1:27 : ‘a new teaching, with authority he commands’; Mark 2:10 : ‘the Son of Man hath authority’; Mark 5:30 : ‘knowing the power which had gone forth from him’; Mark 6:2 : ‘the powers (miracles) done by him. the following:- Mark 1:22 : ‘the crowds were astonished at his teaching’; Mark 2:12 : ‘all were astonished’; Mark 5:42 : ‘they were astonished with great amazement’; Mark 6:2 : ‘the populace were astonished’; Mark 7:37 : ‘they were above measure astonished’; Mark 11:18 : ‘the crowd were astonished at his teaching’; Mark 1:33; ‘the whole city was gathered at the door’; Mark 1:45 : ‘He could no longer enter into a city, but was without in desert places, and they came to him from all sides’; Mark 2:2 : ‘They were gathered together, so that the space about the door could no longer contain them’; Mark 3:9 : ‘He bade his disciples prepare a boat, because of the crowd’; Mark 3:20 : ‘the crowd again gathers, so that they could not even eat’; Mark 4:1 : ‘and there gathers to him a very great crowd, so that he embarked into a boat’; Mark 6:31 : ‘There were many coming and going, and they had no opportunity to eat

- contains the incidents of the Rich Young Man whom He told, ‘Yet one thing thou lackest: go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven’ (Mark 10:21); the Widow’s Mite (Mark 12:43); and the emphatic praise of Mary of Bethany (Mark 14:7). Mark 2:1-11), ‘good works’ which Christ ‘showed you from the Father’ (Mark 10:32); tells the Lord’s defence of Mary’s act (Mark 12:8); and drops a hint twice over (Mark 12:6 and Mark 13:29) of Christ’s own practice of giving something to the poor out of His scanty wallet. In certain cases, like that of the Rich Young Ruler, it may be needful for a man to sell all and distribute to the poor (Matthew 19:21, Mark 10:21, Luke 18:22); while the poor whom we may make our friends by using ‘the mammon of unrighteousness,’ for their benefit, are able, by their grateful prayers for us, to ‘receive us, when it (our wealth) has failed us, into the eternal tabernacles’ (Luke 16:1-13 parable of the Unjust Steward). our Lord’s injunction to the Twelve, ‘Freely ye have received, freely give’ (Matthew 10:8); His own compassionate feeding of the hungry multitudes (Matthew 14:18; Matthew 15:32, Mark 6:37; Mark 8:3, Luke 9:13); His rebuke of the Rabbis’ rule, that when sons had rashly or selfishly taken the vow of Corban, they must no longer be suffered to do aught for their father or their mother (Matthew 15:5, Mark 7:11); His acceptance of the Jews’ intercession for the Gentile who had built them a synagogue (Luke 7:5); the praise of the women who ministered unto Him of their substance (Luke 8:3); His advice, when we make a feast, to invite the poor (Luke 14:13); and the vow of the penitent Zacchaeus, ‘The half of my goods I give to the poor’ (Luke 19:8). Again, by His own example, in the case of the woman of Canaan (Matthew 15:21-28), He cuts off another unworthy motive, too often active in our so-called almsgiving, the wish to get rid of a beggar’s importunity; while, both in the case of this woman and of her with the issue of blood (Matthew 9:20, Mark 5:25, Luke 8:43), He shows by His own example that true kindness is not indiscriminate, but takes the most careful account, not so much of the immediate and material, as of the ultimate and spiritual benefit which may be done, by its assistance, to the afflicted or the needy

- ... When we remember that Jesus was constantly charged by His enemies with being a law-breaker (Mark 2:16; Mark 2:18; Mark 2:24 etc. ’ And elsewhere He affirms that the Pharisaic and Rabbinic legalism led to a positive dishonouring of the Divine law in the interests of a human tradition (Mark 7:8-9; Mark 7:13). And apart from polemics altogether, there was this positive reason why He should ‘magnify the law and make it honourable’—He knew (Mark 7:17) that the very purpose of His coming was, not to destroy it, but to fulfil. Mark 7:20). Thus Jesus comes, not to destroy the least commandment (Mark 7:19), but to fulfil it

- A — 1: κλάω (Strong's #2806 — Verb — klao | klazo — klah'-o ) "to break, to break off pieces," is used of "breaking bread," (a) of the Lord's act in providing for people, Matthew 14:19 ; 15:36 ; Mark 8:6,19 ; (b) of the "breaking of bread" in the Lord's Supper, Matthew 26:26 ; Mark 14:22 ; Luke 22:19 ; Acts 20:7 ; 1 Corinthians 10:16 ; 11:24 ; (c) of an ordinary meal, Acts 2:46 ; 20:11 ; 27:35 ; (d) of the Lord's act in giving evidence of His resurrection, Luke 24:30 . 1, is used in Mark 6:41 ; Luke 9:16 , of Christ's "breaking" loaves for the multitudes. 9 is used in the next clause); the "breaking" of fetters in pieces, Mark 5:4 ; the "breaking" of an alabaster cruse, Mark 14:3 ; an earthenware vessel, Revelation 2:27 ; of the physical bruising of a person possessed by a demon, Luke 9:39 ; concerning Christ, "a bone of Him shall not be broken," John 19:36 ; metaphorically of the crushed condition of a "broken-hearted" person, Luke 4:18 (AV only); of the eventual crushing of Satan, Romans 16:20 . ," is translated "break" in the AV, of Matthew 9:17 , of wine-skins (RV, "burst"); as in Mark 2:22 ; Luke 5:37 . 6, "to burst asunder, to rend, cleave," is said of the rending of garments, Matthew 26:65 ; Mark 14:63 ; Acts 14:14 ; of the "breaking" of a net, Luke 5:6 ; of fetters, 8:29. ... A — 12: σχίζω (Strong's #4977 — Verb — schizo — skhid'-zo ) "to split, to rend open," is said of the veil of the temple, Matthew 27:51 ; the rending of rocks, Matthew 27:51 ; the rending of the heavens, Mark 1:10 ; a garment, Luke 5:36 ; John 19:24 ; a net, John 21:11 ; in the Passive Voice, metaphorically, of being divided into factions, Acts 14:4 ; 23:7 . 13), is used of the "breaking up" of part of a roof, Mark 2:4 , and, in a vivid expression, of plucking out the eyes, Galatians 4:15

- also the surnames given by our Lord to the three leading Apostles, Mark 3:16-17). when Jesus calls (προσκαλεσάμενος) His disciples near Him for a short talk (Mark 10:42). We have the simple form in one important passage when James and John are ‘called’ (Mark 1:20 || Matthew 4:21 ἐκάλεσεν), though the compound (προσκαλεῖται) is found in Mark’s record of the selection of the Twelve (Mark 3:13), while in the parallel in Luke (Luke 6:13) προσεφώνησεν is employed. Anyway, as a matter of fact, those ‘calls’ were commands and invitations, to ‘leave all’ (Mark 10:28) and follow Jesus—to take up solemn functions in His service. Jesus may simply ‘call to’ (φωνεῖν) Bartimaeus (Mark 10:49); but the result of the conversation (and miracle) is that be who had been blind ‘follows Jesus in the way’ (Mark 10:52). In two other passages the group of meanings associated with Proverbs 1-9—privilege rather than authority; invitation, rather than command—come to the front: ‘I came not to call (καλέσαι) the righteous, but sinners’ (Mark 2:17, Matthew 9:13; Luke 5:32 adds ‘to repentance’), and ‘many are called (κλητοί), but few chosen’ (Matthew 22:14; in Matthew 20:16 these words are rightly dropped by Revised Version NT 1881, OT 1885 as not belonging to the original text). Not to cite the Fourth Gospel—abundant signs of this, but in the usual golden haze blurring all sharp outlines—we have Mark 1:38 (?) Mark 2:17; Mark 10:45, Matthew 5:17; Matthew 15:24 etc. ’ If there is any one point in our Lord’s life where it may be held that the ‘call’ definitely reached Him,—where He became conscious of Messiahship,—we must seek it at His baptism (Mark 1:9-11; three parallels). (2) The Synoptists tell us of the call in Galilee (‘Come ye after me,’ Mark 1:17 || Matthew 4:19; ‘He called them,’ Mark 1:20 || Matthew 4:21) of Peter, Andrew, James, John. Disciple below) involves leaving everything to follow Christ (Luke 5:11, Mark 10:28; cf. Mark 1:18; cf. Mark 1:20, Matthew 19:27; cf. Matthew the publican, however (Matthew 9:9, Luke 5:27 Levi, Mark 2:14 Levi the son of Alphaeus), is called straight from his place of toll to ‘follow,’ and instantly obeys; a memorable incident. (3) The final ‘call’ in this series appears when Jesus ‘calls to him whom he himself will,’ and ‘appoints twelve, that they may be with him, and that he may send them forth to preach and … cast out devils’ (Mark 3:13 etc. (4) Or, if there is another stage still, it is marked when they are ‘sent out’ for the first time (Matthew 10:5, Mark 6:7, Luke 9:1), or when in consequence of this the name ‘apostles’ (see art. There are four cases; the rich young ruler (Mark 10:17 etc

- Mark in our Lord’s prayer in Gethsemane (Mark 14:36 Ἀββᾶ ὁ πατήρ, πάντα δυνατά σοι), and given twice in the same association with ὁ πατήρ by St. In Mark 14:36 (Peshitta) Pusey and Gwilliam give ܐܰܒܼܳܐ as in Massora 1 in the British Museum (Codex Additionalis 12138, Nestorianus, a. It is very noteworthy, however, that the Harkleian version in the Markan passage spells the word ܐܰܒܒܰܐ, transliterating the Greek directly back into Syriac, rather than using the Syriac word itself. ... John Lightfoot (Horae Hebraicae on Mark 14:36) remarks that the Targum, in translating the OT, never renders a ‘civil’ father, i. In Mark 14:36 the Peshitta reads ܐܰܒܼܳܐ ܐܳܒܼܝܝ ‘Father, my Father,’ and the Sinaitic Syriac has simply ܐܳܒܼܝܝ ‘my Father. Mark undoubtedly reports several Aramaic words, and except in the case of the well-known ‘Rabbi,’ ‘Rabboni’ (Mark 9:5; Mark 10:51 etc. But then he always uses a formula, ὅ ἐστιν (Mark 3:17, Mark 7:11; Mark 7:34) or ὅ ἐστι μεθερμηνευόμενον (Mark 5:41, Mark 15:34). Mark, it is probably not a mere explanation for the benefit of Greek readers

- He ‘cometh unto John to be baptized of him’ with the decision already thought out that ‘thus it becometh us to fulfil all righteousness’ (Matthew 3:13-17 || Mark 1:9-11, Luke 3:21-22). Only the deepest premeditation could have given them such a full charge—to preach the Kingdom, raise the dead, and reveal the secret of life in the cross on the one hand, and on the other to recognize the disciple’s duty in the common needs of men, as in the giving of a cup of cold water (Matthew 9:37; Matthew 9:10 || Mark 3:13-15; Mark 6:7-12, Luke 9:1-6). There He speaks of the inevitable destruction of the Temple and the officialism it had so long stood for (Matthew 24:1 || Mark 13:1, Luke 21:5); there He weeps over the lost possibilities of Jerusalem, that ancient home of faith (Luke 19:42); and there, from the midst of His own agony and sorrow, He can bid the women of the city weep for the downfall that is to come, ‘for yourselves and for your children’ (Luke 23:28). He comes to the last Passover, and Peter and John are sent ahead with instructions that suggest a prepared understanding with the householder (Matthew 26:18 || Mark 14:13, Luke 22:7), thus giving us the beautiful and precious thought that the first of the long line of celebrations of the Lord’s Supper should have taken place in a room chosen beforehand by Christ Himself. The sufferings inherent in Messiahship are foreshadowed in His many utterances concerning the cross (Matthew 20:17-19 || Mark 10:32, Luke 18:31, Luke 9:22, Matthew 17:22-23 || Mark 9:31, Luke 9:44, John 12:23; John 16:16); the necessity for His imitators (disciples) to bear their cross (Matthew 16:24 || Mark 8:34, Luke 9:23; Luke 14:27); the certainty that He would be delivered up to His enemies (Matthew 26:21 || Mark 14:18, Luke 22:21, John 13:21); the desertion by His followers, who would leave Him alone, ‘and yet I am not alone, for the Father is with me’ (John 16:32, Matthew 26:31 || Mark 14:27, Luke 22:31, John 13:36). The immediacy of an intuition is seen in His use of the opportunity given Him by the woman at the well (John 4:7), or in the call of Nathanael (John 1:28), or in the treatment of the woman taken in sin (John 8:1-7), or in the scene at Simon the Pharisee’s (Matthew 26:6-13 || Mark 14:3-9, Luke 7:36-50, John 12:1-8), or the freeing of the Sabbath from Rabbinic tyranny (Matthew 12:3 || Mark 2:25, Luke 6:3). Strongly does Christ reprove those who watch the heavens for signs of weather and can read the skies, but cannot read the spirit of their day (Matthew 16:2 || Mark 8:12, Matthew 12:39 || Luke 11:29). The disciple must not be over-prudent: he must give himself ungrudgingly, and sow the seed broadcast, not being too careful about the purity and goodness of the ground in which he sows, even throwing some on the trodden pathways of the world, and on what seems the shallowest of soil (Matthew 13:1-9 || Mark 4:1-9, Luke 8:4-8)

- The transformation of Jesus in His appearance with Moses and Elijah before Peter, James, and John (Matthew 17:1-13 ; Mark 9:1-13 ; Luke 9:28-36 ; compare 2 Peter 1:16-18 ). ... Aside from minor differences in wording, Mark alone states that Jesus' garments became so white that no bleacher could brighten them and that Peter did not know what to say. Also Mark alone has no reference to a change in Jesus' face. Instead of the six days of Matthew and Mark, Luke has about eight days. ” In Matthew, Jesus is addressed as Lord, in Mark as Rabbi, and in Luke as Master

- , Mark 1:32 . According to rabbinical ideas, the disciples, by plucking ears of corn (Matthew 12:1 ; Mark 2:23 ), and rubbing them (Luke 6:1 ), broke the "sabbath" in two respects; for to pluck was to reap, and to rub was to thresh. The Lord's attitude towards the "sabbath" was by way of freeing it from these vexatious traditional accretions by which it was made an end in itself, instead of a means to an end (Mark 2:27 ). Where the singular is used the RV omits the word "day," Matthew 12:2 ; 24:20 ; Mark 6:2 ; Luke 6:1 ("on a sabbath"); 14:3; John 9:14 ("it was the sabbath on the day when . 1), Mark 15:42 ; some mss

- ’ The verb θλίβω occurs twice in the Gospels: in Mark 3:9, where it describes the action of the crowd in ‘thronging’ Jesus; and Matthew 7:14, where it represents ‘the ways that leadeth unto life’ as being ‘straitened’ (τεθλιυμένη). Mark 13:19). The necessity of this tribulation is emphasized (Matthew 24:6, Mark 13:7, Luke 21:9), and the circumstances attending it are described in terrible and pathetic detail. ‘Tribulation’ and persecution (διωγμός) ‘because of the word’ are mentioned in the parable of the Sower as the conditions which cause those ‘to stumble straightway’ that ‘hear the word, and straightway with joy receive it, and have no root in themselves’ (Matthew 13:21, Mark 4:17). A mind only emotionally interested in the ‘word,’ that is to say, as distinct from one intellectually and morally interested (Matthew 13:23, Mark 4:20), is incapable of withstanding the emotional shock occasioned by tribulation and persecution

- )... People gave blessings on important occasions, most notably at births, marriages and farewells (Genesis 14:18-19; Genesis 24:60; Ruth 4:14-15; Mark 10:13-16; Luke 2:33-35; Luke 24:50). A blessing could therefore become an expression of praise, and in this sense grateful people can bless God (Psalms 28:6; Psalms 31:21; Psalms 41:13; Daniel 2:19-20; Mark 11:9-10; Luke 1:68; Romans 1:25; Ephesians 1:3). A thanksgiving to God such as before eating a meal is sometimes called a blessing (Mark 6:41; Mark 8:7; Mark 14:22; 1 Corinthians 10:16)

- Nearby occurred the miracles of the loaves and fishes (Luke 9) and the restoration of sight to the blind man (Mark 8)

- Jesus used this account to illustrate His teaching on the Sabbath, that the day was made to benefit people (Mark 2:23-28 )

- ... Of the Old Testament these are: ...
1,2Machabees

Baruch

Ecclesiasticus

Judith

Tobias

Wisdom

parts of Daniel (3,24-90; 13,14)

parts of Esther (10:4, to 16:14)
Of the New Testament these are: ...
2,3John

2Peter

Apocalypse

Hebrews

James

John (7,53, to 8,11)

Luke (22,43-44)

Mark (16,9-20)
Protestants commonly reject the deuterocanonical books of the Old Testament as apocryphal

- (Deuteronomy 28:22 ; Matthew 8:14 ; Mark 1:30 ; John 4:52 ; Acts 28:8 ), a burning heat, as the word so rendered denotes, which attends all febrile attacks

- (Mark 12:1 )

- 1: λιμός (Strong's #3042 — Noun Masculine — limos — lee-mos' ) is translated "hunger" in Luke 15:17 ; 2 Corinthians 11:27 ; elsewhere it signifies "a famine," and is so translated in each place in the RV; the AV has the word "dearth" in Acts 7:11 ; 11:28 , and "hunger" in Revelation 6:8 ; the RV "famine" is preferable there; see Matthew 24:7 ; Mark 13:8 ; Luke 4:25 ; 15:14 ; 21:11 ; Romans 8:35 ; Revelation 18:8

- 1: μάστιξ (Strong's #3148 — Noun Feminine — mastix — mas'-tix ) "a whip, scourge," Acts 22:24 , "by scourging;" Hebrews 11:36 , "scourgings," is used metaphorically of "disease" or "suffering," Mark 3:10 ; 5:29,34 ; Luke 7:21

- 1: τρίβος (Strong's #5147 — Noun Feminine — tribos — tree'-bos ) "a beaten track" (akin to tribo, "to rub, wear down"), "a path," is used in Matthew 3:3 ; Mark 1:3 ; Luke 3:4

- " Mark 12:34

- Later it became also the official residence and administration centre of the provincial governor (Matthew 27:27; Mark 15:16; Acts 23:10; Acts 23:35; Acts 25:6; Acts 25:13-14)

- An upstairs room chosen by Jesus in which to hold a final meal with His disciples before His arrest (Mark 14:14-15 )

- ... ... Proaulion, the entrance to the inner court (Mark 14:68 )

- (Matthew 10:10 ; Mark 6:8 ; Luke 9:3 ; 22:35 ) The English word "scrip" is probably connected with scrape, scrap, and was used in like manner for articles of food

- See Mark 3:22 ; Luke 11:15-26

- 2 Samuel 18:26 ; 2 Kings 7:10,11 ; 1 Chronicles 9:17-26 ; Mark 13:34

- It is used in Mark 12:33 , by the scribe who questioned the Lord as to the first commandment in the Law, and in Hebrews 10:6,8 , RV, "whole burnt offerings

- Jesus used this account to illustrate His teaching on the Sabbath, that the day was made to benefit people (Mark 2:23-28 )

- Mark 5

- In wealthy households this task was performed by a slave or other menial ( Mark 14:13 , Luke 22:10 )

- 1: μέλι (Strong's #3192 — Noun Neuter — meli — mel'-ee ) occurs with the adjective agrios, "wild," in Matthew 3:4 ; Mark 1:6 ; in Revelation 10:9,10 , as an example of sweetness

- 1: σάββατον (Strong's #4521 — Noun Neuter — sabbaton — sab'-bat-on ) is used (a) in the plural in the phrase "the first day of the week," Matthew 28:1 ; Mark 16:2,9 ; Luke 24:1 ; John 20:1,19 ; Acts 20:7 ; 1 Corinthians 16:2

- , Matthew 8:29 ; Mark 11:3 ; Luke 9:41 ; John 6:25 ; (b) of "position;" See HERE , PLACE

- It was located in northern Galilee, near the source of the Jordan River (Matthew 16:13; Mark 8:27)

- Matthew 24:3; Matthew 26:30; Mark 11:1-20; Mark 13:8; Mark 14:26; Luke 19:29-44; Luke 21:37; Luke 22:39; John 8:1; Acts 1:9-12

- Simon the CananÃ¦an, one of the Twelve ( Matthew 10:4 , Mark 3:13 ). Simon the Leper, our Lord’s host at Bethany ( Matthew 26:6 , Mark 14:3 ; cf. The Cyrenian who bore our Lord’s cross ( Matthew 27:32 , Mark 15:21 , Luke 23:26 ); See Alexander and Rufus

- (4Jun 1567 Appointed - 1578 Died)

Blessed Dermot O'Hurley (11Sep 1581Appointed - 1584Martyred)

David Kearney (May 21, 1603Appointed - 14Aug 1624Died)

Thomas Walsh (27 Apr 1626 Appointed - May 5, 1654Died)

William Burgat (11Jan 1669 Appointed - 1674Died)

John Brenan (8 Mark 1677 Appointed - 1693Died)

Edward Comerford (14Nov 1695 Appointed - 21Feb 1710 Died)

Christopher Butler (1Sep 1711Appointed - 4Sep 1757 Died)

James Butler (1st) (4Sep 1757 Succeeded - May 17, 1774Resigned)

James Butler (2nd) (May 17, 1774Succeeded - 29 Jul 1791Died) who moved the diocesan seat to Thurles where it has remained; compiled Butler's Catechism

Thomas Bray (20 Jul 1792Appointed - 15 Dec 1820 Died)

Patrick Everard (15 Dec 1820 Succeeded - 31Mar 1821Died)

Robert Laffan (18 Mark 1823Appointed - 1833Died)

Michael Slattery (22Dec 1833Appointed - 4Feb 1857 Died)

Patrick Leahy (27 Apr 1857 Appointed - 26 Jan 1875 Died)

Thomas William Croke

Thomas Fennelly (23Jul 1902Succeeded - 7 Mark 1913Resigned)

John Mary Harty (2Dec 1913Appointed - 1Sep 1946 Died)

Jeremiah Kinane (11Sep 1946 Succeeded - 18 Feb 1959 Died)

Thomas Morris (21Dec 1959 Appointed - 12Sep 1988 Resigned)

Dermot Clifford (12Sep 1988 Succeeded - )
See also ...
Catholic-Hierarchy

- , "nosology"), is the regular word for "disease, sickness," Matthew 4:23 ; 8:17 ; 9:35 ; 10:1 , RV, "disease," AV, "sickness;" in Matthew 4:24 ; Mark 1:34 ; Luke 4:40 ; 6:17 ; 9:1 ; Acts 19:12 , AV and RV render it "diseases. omit the word in Mark 3:15 . e, "to be ill or in an evil case," is used in Matthew 14:35 (AV, "were diseased," RV, "were sick"); so in Mark 1:32 ; Luke 7:2

- , "are being quenched;" of the retributive doom hereafter of sin unrepented of and unremitted in this life, Mark 9:48 (in some mss. in Mark 9:44,46 ); (b) metaphorically, of "quenching" the fire-tipped darts of the evil one, Ephesians 6:16 ; of "quenching" the Spirit, by hindering His operations in oral testimony in the church gatherings of believers, 1 Thessalonians 5:19 . ... B — 1: ἄσβεστος (Strong's #762 — Adjective — asbestos — as'-bes-tos ) "not quenched" (a, negative, and A), is used of the doom of persons described figuratively as "chaff," Matthew 3:12 ; Luke 3:17 , "unquenchable;" of the fire of Gehenna (see HELL), Mark 9:43 , RV , "unquenchable fire" (in some mss

- New Testament Greek is heavily infused with Semitic thought modes, and many Aramaic words are found rendered with Greek letters (for example, talitha cumi , Mark 5:41 ; ephphatha , Mark 7:34 ; Eli, Eli, lama sabachthani , Mark 15:34 ; marana-tha , 1 Corinthians 16:22 )

- The word χαλκία in Mark 7:4 (found here only in the NT), Authorized Version and Revised Version NT 1881, OT 1885 ‘brasen vessels,’ may be translation ‘copper vessels,’ and is actually so rendered in the German and Dutch versions. χαλκός occurs also in Mark 6:8; Mark 12:41, where it is translation ‘money,’ marg

- In Mark 2:26 , reference is made to an occurrence in "the days of Abiathar the high priest. The apparent discrepancy is satisfactorily explained by interpreting the words in Mark as referring to the life-time of Abiathar, and not to the term of his holding the office of high priest. It is not implied in Mark that he was actual high priest at the time referred to

- , Mark 1:6 ; Luke 8:27 (in the best mss. In Mark 15:17 the best texts have this verb (some have No. ... 5: ἱματίζω (Strong's #2439 — Verb — himatizo — him-at-id'-zo ) means "to put on raiment" (see himation, below), Mark 5:15 ; Luke 8:35

- ... A — 2: ὄχλος (Strong's #3793 — Noun Masculine — ochlos — okh'-los ) "a multitude," is translated "number" in Luke 6:17 , RV (AV, "multitude"); in Mark 10:46 ; Acts 1:15 the renderings are reversed. have verse 28 in Mark 15 (AV), where logizomai, "to reckon," is translated "He was numbered. (3) In Mark 5:13 see the italicized words in RV

- , Matthew 5:13,14,48 ; 6:9,19,20 ; Mark 6:31,37 ; John 15:27 (1st part); Romans 1:6 ; 1 Corinthians 3:17,23 ; Galatians 3:28,29 (1st part); Ephesians 1:13 (1st part); 2:8; 2:11,13; Philippians 2:18 ; Colossians 3:4,7 (1st part); 4:1; 1 Thessalonians 1:6 ; 2:10,19,20 ; 3:8 ; 2 Thessalonians 3:13 ; James 5:8 ; 1 Peter 2:9 (1st part); 1 John 2:20,24 (1st and 3rd occurrences),27 (1st part); 4:4; Jude 1:17,20 . , Mark 6:31 ; John 3:28 ; 1 Corinthians 11:13 ; 1 Thessalonians 4:9 . , Matthew 3:9 ; 16:8 ; 23:31 ; 25:9 ; Mark 9:50 ; Luke 3:8 ; 12:33,57 ; 16:9 ; 21:30 , "of your own selves;" Luke 21:34 ; Acts 5:35 ; in Romans 11:25 , "in your own (conceits)," lit

- —The observance of the Sixth Commandment, as of the rest, is taken for granted in the Christian system (Matthew 19:18, Mark 10:19, Luke 18:20). Thus the guilt of murder is predicated of Barabbas (Mark 15:7, Luke 23:19; Luke 23:25, John 18:40 ‘robber’), and of the unwilling guests (Matthew 22:7), and Satan is designated the original ἀνθρωποκτόνος (John 8:44). In the doctrine of Jesus, the crimes of the Mosaic codes are traced to their source in the heart (Matthew 15:19, Mark 7:21), and murder to the passion of anger

- words are represented by ‘offer,’ ‘offering,’ in the Revised Version NT 1881, OT 1885 : (1) προσφίρω, to bring to or near, the general term for the act of worshipper or priest, Matthew 5:23-24; Matthew 8:4 (= Mark 1:44, Luke 5:14), John 16:2; (2) ἀνάθημα, a votive offering set up in a temple (Luke 21:5); (3) δίδωμι, to give (Luke 2:24, cf. The command to the leper, now cleansed, ‘show thyself to the priest, and offer the gift that Moses commanded,’ Matthew 8:4 (= Mark 1:44, Luke 5:14), ought not to be pressed beyond this. Freewill offerings, over and above the requirements of the Law, were provided for in the Temple treasury (Mark 12:41, Luke 21:4)

- ... A — 2: χωρίον (Strong's #5564 — Noun Neuter — chorion — kho-ree'-on ) "a region" (a diminutive of chora, "a land, country"), is used of Gethsemane, Matthew 26:36 ; Mark 14:32 . (2) For "place of toll," Matthew 9:9 ; Mark 2:14 , see CUSTOM TOM (TOLL), No. (5) For amphodon, rendered "a place where two ways met," Mark 11:4 (RV, "the open street"), see STREET. (11) For "rocky places," Mark 4:16 , see ROCKY. (2) In the following the RV gives the correct meaning: in Mark 6:10 , ekeithen, "thence" (AV, "from that place"); in Hebrews 2:6 ; 4:4 , pou, "somewhere" (AV, "in a certain place"); in Matthew 12:6 , hode, "here" (AV, "in this place"); in Mark 6:10 , hopou ean, "wheresoever" (AV, "in what place soever")

- σείω, ‘to shake’) is used of an earthquake (Matthew 24:7; Matthew 27:54; Matthew 28:2, Mark 13:8, Luke 21:11), and once (Matthew 27:51) the idea is expressed by the phrase ἡ γῆ ἐσεισθη (Authorized and Revised Versions ‘the earth did quake’). Mark (Mark 15:33; Mark 15:38) and St. —Matthew 24:7, Mark 13:8, Luke 21:11. Mark’ in Internat

- The few cases of unofficial meaning of the term are: Luke 15:25, where it describes the ‘elder brother’ in the parable of the Prodigal; and Matthew 15:2, Mark 7:3; Mark 7:5, where it means ‘the elders’ of a former age, the men of old from whom customs and maxims are handed down. In all the other passages (Matthew 16:21; Matthew 21:28; Matthew 26:3; Matthew 26:47; Matthew 26:57; Matthew 26:59; Matthew 27:1; Matthew 27:3; Matthew 27:12; Matthew 27:20; Matthew 27:41, Mark 8:31; Mark 11:27; Mark 14:43; Mark 14:53, Luke 9:22; Luke 20:1; Luke 22:52) the term ‘elders’—invariably plural—bears the official meaning current among the Jews of our Lord’s time

- —The word ‘bed’ (κλίνη, κράββατος, κοίτη) is found in the Gospels only in Matthew 9:2; Matthew 9:6, Mark 2:4-12; Mark 4:21; Mark 7:30, Luke 5:18; Luke 8:16; Luke 11:7; Luke 17:34, John 5:8-12. Mark tell us that on this occasion, when, because of the crowd in the house, the four men could not reach Jesus with the paralytic, they took him up on the house-top, broke through the roof, and ‘let him down through the tiling with the couch (κλινίδιον; in Luke 5:18, however, the word κλίνη, ‘bed,’ is used) into the midst before Jesus’ (Luke 5:19), or, as St. Mark puts it, ‘let down the bed (κράββατος) wherein the sick of the palsy lay’ (Luke 2:4). ... For ordinary use at night the bed was laid on the floor, generally on the mat, which served to keep it off the ground, frequently on a light portable frame of wood which served a like purpose; but sometimes on a more elevated bedstead (‘under the bed,’ Mark 4:21 Revised Version NT 1881, OT 1885)

- ... At the preliminary investigation before Caiaphas, the chief priests and the whole council sought (ἐζήτουν) false witness on which such a capital charge might be based as would demand Pilate’s attention (Matthew 26:59, Mark 14:55); ὡς μὲν ἐκείνοις ἐδόκει μαρτυρίαν, ὡς δὲ τῇ ἀληθείᾳ ψευδομαρτυρίαν (Euthym. Though many false witnesses came (Matthew 26:60) and bore false witness (Mark 14:56), yet their witness agreed not together (ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν, ib. ’ The parallel words in Matthew 26:59-60 lend some support (‘sought false witness against Jesus that they might put him to death; and they found it not, though many false witnesses came’); but it is a strong objection that οὐδὲ οὕτως ἴση is used of the witness of those who perverted His words concerning the temple (Mark 14:59), which constituted a very grave charge; cf. Expositor’s Greek Testament on Mark 14:56). ... Even the spies who constantly laid wait for Him had caught up nothing to serve their purpose; but at last two false witnesses (Matthew 26:60; τινες, Mark 14:57) came, who perverted certain words spoken at the beginning of His ministry (John 2:19); but their testimony also was not ἴση. It has been inferred from Matthew 27:63 that the rulers knew the true meaning; but perhaps this is better referred to a knowledge of Christ’s words in Mark 8:31 etc

- Mark some years before the destruction of Jerusalem; that of St. If we suppose the history that they contain to be divided into 89 sections, in 42 of these all the three narratives coincide, 12 more are given by Matthew and Mark only, 5 by Mark and Luke only, and 14 by Matthew and Luke. To these must be added 5 peculiar to Matthew, 2 to Mark and 9 to Luke, and the enumeration is complete. Mark has 7 peculiarities and 93 coincidences. Mark wrote the SECOND GOSPEL

- —The term rendered ‘unbelief’ is the noun ἀπιστία (occurring 5 times: Matthew 13:58; Matthew 17:20, Mark 6:6; Mark 9:24; Mark 16:14), with a range of meaning between distrust and disbelief. Four times (Mark 16:11; Mark 16:16; Luke 24:11; Luke 24:41) the verb ἀπιστέω occurs; and in each case the ‘disbelieve’ of Revised Version NT 1881, OT 1885 suggests that it is used absolutely. ’ If Luke 4:16 refers to a previous visit (which is unlikely), He will seek once more to win His fellow-townsmen when (Matthew 13:53-54, Mark 6:1-2) He takes His stand in the synagogue at Nazareth. ‘And he marvelled,’ διὰ τὴν ἀπιστίαν αὐτῶν (Mark 6:6); it became evident that ‘a Divine “cannot” answers to a Divine “must” ’ (Westcott). Despondency lies in the background of the unbelief referred to in the appendix to the Second Gospel (Mark 16:11; Mark 16:13); a despondency which, because yielded to, has sunk into a settled disinclination to be convinced. The thought here is of that stolid unbelief in which the heart is hardened and the mind unreceptive of spiritual truth (Mark 16:14). Matthew 21:23-27, Mark 11:27-33). ... If, on the one hand, there is an incredulity which Jesus reproves (Mark 16:14), so, on the other hand, there is an incredulity which He not merely sanctions but enjoins. There is surely a depth and width of meaning in the μὴ πιστεύσητε addressed to the disciples in His recorded predictions (Matthew 24:23, Mark 13:21); and the warning against false Messiahs may be equally a warning against perverted notions of Deity, false conceptions of religion. And this is strikingly exemplified in the father of the demoniac boy (Mark 9:14-29); the unbelief which, realized by himself, he will not conceal from Jesus, has not deprived him of the capacity to trust. That he can, and does, trust is evident from his pathetic utterance (Mark 9:24 πιστεύω, βοήθει μου τῇ ἀπιστίᾳ). Mark). There is a ‘complete spiritual parallel’ (Westcott) between the nobleman of Capernaum and the father of the demoniac boy (Mark 9:24)

- James the brother of John (Matthew 10:2, Mark 3:17, Luke 6:14, Acts 1:13), elder* [Note: The usual order is ‘James and John. ] son of Zebedee, a well-to-do† [Note: He had ‘Hired servants’ (" translation="">Mark 1:20). his Wife Was one of those who ministered to Christ ‘of their substance’ (" translation="">Mark 15:41, " translation="">Luke 8:3). The call of James to Apostleship is related in Matthew 4:21-22, Mark 1:19-20 and (perhaps) Luke 5:10. Wright regards it as a conflation of the Markan narrative with that found in " translation="">John 21:1-6. Mark 9:38, Luke 9:49-50). James is specially mentioned as present at the healing of Peter’s wife’s mother (Mark 1:29), at the raising of Jairus’ daughter (Mark 5:37), at the Transfiguration (Mark 9:2), at the Mount of Olives during the great ‘eschatological’ discourse (Mark 13:3), and at the agony in the Garden of Gethsemane (Mark 14:33). The special favour accorded to the two brothers (and perhaps their kinship to Jesus) probably prompted the ambitious request of Salome that they might sit as assessors to Him in His kingdom (Mark 10:35-40, Matthew 20:20-23). James was called upon to ‘drink the cup’ of suffering (Mark 10:38-39) first of all the Apostolic band, being beheaded by Herod Agrippa i. James the son of Alphaeus, one of the Twelve (Matthew 10:3, Mark 3:18, Luke 6:15, Acts 1:13). Matthew 9:9 with Mark 2:14). ] (Mark 15:40; cf. Mark would describe James the son of Alphaeus by a new designation, James ‘the Little’ (in stature). He is mentioned by name twice in the Gospels (Matthew 13:55, Mark 6:3). Other references to the Brethren of the Lord are found in Matthew 12:46-50, Mark 3:31-35, Luke 8:19-21, John 7:3-5

- ... 2: ἀποκαθίστημι (Strong's #600 — Verb — apokathistemi — ap-ok-ath-is'-tay-mee ) or the alternative form apokathistano is used (a) of "restoration" to a former condition of health, Matthew 12:13 ; Mark 3:5 ; 8:25 ; Luke 6:10 ; (b) of the Divine "restoration" of Israel and conditions affected by it, including the renewal of the covenant broken by them, Matthew 17:11 ; Mark 9:12 ; Acts 1:6 ; (c) of "giving" or "bringing" a person back, Hebrews 13:19

- , "schism"), denotes "a cleft, a rent," Matthew 9:16 ; Mark 2:21 ; then, metaphorically, "a division, dissension," John 7:43 ; 9:16 ; 10:19 ; 1 Corinthians 1:10 ; 11:18 ; in 1 Corinthians 12:25 it is translated "schism" (marg

- 1: ὀρύσσω (Strong's #3736 — Verb — orusso — or-oos'-so ) "to dig, dig up soil, dig a pit," is said of a place for a winepress, Matthew 21:33 ; Mark 12:1 ; of "digging" a pit for hiding something, Matthew 25:18 . , "to dig out," is translated "to break up" in Mark 2:4 ; "to pluck out (the eyes)" in Galatians 4:15

- Occurs only in the New Testament in connection with the box of "ointment of spikenard very precious," with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper (Matthew 26:7 ; Mark 14:3 ; Luke 7:37 ). Mark says (14:5) that this box of ointment was worth more than 300 pence, i

- We have express notice of the thong (Authorized Version "shoe latchet") in several passages, notably (Genesis 14:23 ; Isaiah 5:27 ; Mark 1:7 ) Sandals were worn by all classes of society in Palestine, even by the very poor; and both the sandal and the thong or shoe-latchet were so cheap and common that they passed into a proverb for the most insignificant thing

- Matthew 9:6 ; Mark 2:9,11,12 ; John 5:8-12 . Doubtless light movable couches were also used as bedsteads, 2 Kings 4:10 , under which a lamp could be placed, Mark 6:21 , and on which the man was let down through the roof

- Matthew 22:44, Mark 12:36, Luke 20:43, where the Synoptists record Christ’s quotation from Psalms 110—a psalm always regarded by the Jews as distinctly Messianic. ’ Similarly in Mark 12:36 ὑποκάτω is read by many ancient authorities, and is adopted by WH [Note: H Westcott and Hort’s text

- The whole expression is equivalent to the phrase found in Mark 10:6; Mark 13:19 ‘from the beginning of the creation’ (ἀπὸ ἀρχῆς κτίσεως)

- 1: ἀναγκάζω (Strong's #315 — Verb — anankazo — an-ang-kad'-zo ) denotes "to put constraint upon (from ananke, 'necessity'), to constrain," whether by threat, entreaty, force or persuasion; Christ "constrained" the disciples to get into a boat, Matthew 14:22 ; Mark 6:45 ; the servants of the man who made a great supper were to constrain people to come in, Luke 14:23 (RV, "constrain"); Saul of Tarsus "strove" to make saints blaspheme, Acts 26:11 , RV (AV, "compelled"); Titus, though a Greek, was not "compelled" to be circumcised, Galatians 2:3 , as Galatian converts were, Galatians 6:12 , RV; Peter was "compelling" Gentiles to live as Jews, Galatians 2:14 ; Paul was "constrained" to appeal to Caesar, Acts 28:19 , and was "compelled" by the church at Corinth to become foolish in speaking of himself, 2 Corinthians 12:11 . ... 2: ἀγγαρεύω (Strong's #29 — Verb — angareuo — ang-ar-yew'-o ) "to dispatch as an angaros (a Persian courier kept at regular stages with power of impressing men into service)," and hence, in general, "to impress into service," is used of "compelling" a person to go a mile, Matthew 5:41 ; of the impressing of Simon to bear Christ's cross, Matthew 27:32 ; Mark 15:21

- , Matthew 22:46 ; Mark 14:25 ; 15:5 , RV, "no more (anything)," AV, "yet . , Mark 1:45 ; 2:2 , RV, "no longer" (AV, "no")

- ... A — 2: σύνεσις (Strong's #4907 — Noun Feminine — sunesis — soon'-es-is ) akin to suniemi, "to set together, to understand," denotes (a) "the understanding, the mind or intelligence," Mark 12:33 ; (b) "understanding, reflective thought," Luke 2:47 ; 1 Corinthians 1:19 , RV, "prudence;" Ephesians 3:4 , RV (AV, "knowledge"); Colossians 1:9 ; 2:2 ; 2 Timothy 2:7 . ... B — 1: ἀσύνετος (Strong's #801 — Adjective — asunetos — as-oon'-ay-tos ) "without understanding or discernment" (a, negative, sunetos, "intelligent, understanding"), is translated without understanding" in Matthew 15:16 : Mark 7:18 ; Romans 1:31 ; 10:19 , RV, "void of understanding" (AV, "foolish"); in Romans 1:21 , RV, "senseless" (AV, "foolish")

- He is also called Levi (Mark 2:14, Luke 5:29), and many have supposed that he received the name Matthew after his call by Jesus, just as Simon became Peter. In the various lists of the apostles, Matthew’s name occurs seventh in Mark 3:18 and Luke 6:15 and eighth in Matthew 10:3 and Acts 1:13. I came not to call the righteous but sinners’ (Matthew 9:9-13, Mark 2:14-17, Luke 5:27-32). ... Matthew is called the ‘son of Alphaeus’ (Mark 2:14), and the question has arisen whether he is to be regarded as the brother of James the son of Alphaeus (Matthew 10:3, Mark 3:18, Luke 6:15, Acts 1:13). 1 Maccabees 11:30), and consequently assume that James the Less of Mark 15:40 is the son of Alphaeus, it is extremely unlikely that Matthew’s name would be omitted in Mark 15:40 if he were one of the sons of Mary and the brother of James, Joses, and Salome

- , Mark 2:7 , RV (AV, "only"); Mark 10:18 ; Luke 18:19 ; (c) "one and the same," e. Mark 14:19 ; in 1 Thessalonians 5:11 the phrase in the 2nd part, "each other," RV (AV, "one another"), is, lit. , Matthew 28:1 ; Mark 16:2 ; Acts 20:7 ; 1 Corinthians 16:2 . (6) In Mark 9:26 nekros, "dead," is translated "one dead. " (8) In Mark 1:7 , AV, the article ho, "the," is rendered "one" (RV, "he that"). (9) In Mark 7:14 , AV, the plural of pas, "all" (so RV), is translated "every one;" in Matthew 5:28 , AV, pas, with the article, is translated "whosoever" (RV "every one who")

- , Mark 3:16,17 , "(He) surnamed," lit. , "(He added) the name;" Mark 14:32 , lit. , Mark 16:17 ; Luke 10:17 ; Acts 3:6 ; 4:10 ; 16:18 ; James 5:14 ; (3) in acknowledgement or confession of, e. , Matthew 19:29 ; with dia, "on account of," Matthew 10:22 ; 24:9 ; Mark 13:13 ; Luke 21:17 ; John 15:21 ; 1 John 2:12 ; Revelation 2:3 (for 1 Peter 4:16 , see Note below); ... (III) as standing, by metonymy, for "persons," Acts 1:15 ; Revelation 3:4 ; 11:13 (RV, "persons"). ... Note: In Mark 9:41 , the use of the phrase en with the dative case of onoma (as in the best mss. have the verb in this sense in Mark 3:14 ; 1 Corinthians 5:1 ). (2) In Matthew 9:9 ; Mark 15:7 , AV, the verb lego, "to speak, to call by name," is rendered "named" (RV, "called")

- tarache, "an agitation, disturbance, trouble," is found in Mark 13:8 (plur. 4), (2) metaphorically, (a) of the soul and spirit of the Lord, John 11:33 , where the true rendering is "He troubled Himself;" (b) of the hearts of disciples, John 14:1,27 ; (c) of the minds of those in fear or perplexity, Matthew 2:3 ; 14:26 ; Mark 6:50 ; Luke 1:12 ; 24:38 ; 1 Peter 3:14 ; (d) of subverting the souls of believers, by evil doctrine, Acts 15:24 ; Galatians 1:7 ; 5:10 ; (e) of stirring up a crowd, Acts 17:8 ; Acts 17:13 in the best texts, "troubling (the multitudes)," RV. 89), is used in the Active Voice in Mark 5:35 ; Luke 8:49 ; in the Passive Voice, Matthew 9:36 , in the best texts, RV, "they were distressed" (some have ekluo, AV, "they fainted"); in the Middle Voice, Luke 7:6 , "trouble (not thyself). ... B — 10: θροέω (Strong's #2360 — Verb — throeo — thro-eh'-o ) "to make an outcry" (throos, "a tumult"), is used in the Passive Voice, Matthew 24:6 ; Mark 13:7 ; Luke 24:37 ; 2 Thessalonians 2:2 . ... B — 12: ἀδημονέω (Strong's #85 — Verb — ademoneo — ad-ay-mon-eh'-o ) "to be much troubled, distressed" (perhaps from a, negative, and demon, "knowing," the compound therefore originally suggesting bewilderment), is translated "sore troubled" in Matthew 26:37 ; Mark 14:33 , RV (AV, "very heavy"); so the RV in Philippians 2:26 (AV, "full of heaviness"); Lightfoot renders it "distressed," a meaning borne out in the papyri. ... B — 13: διαπονέομαι (Strong's #1278 — Verb — diaponeo — dee-ap-on-eh'-o ) denotes "to work out with toil," hence, "to be sore troubled;" so the RV in Acts 4:2 ; 16:18 (AV, "grieved"); Mark 14:4 in some texts. , "to give trouble to"), in Matthew 26:10 ; Mark 14:6 ; Luke 11:7 ; 18:5 ; Galatians 6:17 ; the meaning is to embarrass a person by distracting his attention, or to give occasion for anxiety

- It also became a symbol for the sacrifice of self in discipleship (Romans 12:1 ) and for the death of self to the world (Mark 8:34 ). The Synoptic Gospels list at least three (Mark 8:31 ; Mark 9:31 ; Mark 10:33-34 and parallels), while John records three others ( Mark 3:14 ; Mark 8:28 ; Mark 12:32-33 ). Several aspects of Jesus' passion are predicted; 1) it occurred by divine necessity (“must” in Mark 8:31 ); 2 ) both Jews (“delivered”) and Romans (“killed”) were guilty (Mark 9:31 ); 3 ) Jesus would be vindicated by being raised from the dead; 4) the death itself entailed glory (seen in the “lifted up” sayings which imply exaltation in John 3:14 ; John 8:28 ; John 12:32-33 ). ” The Jewish elements in the crucifixion of Jesus were the wine mixed with myrrh (Mark 15:23 ), the hyssop reed with vinegar (Mark 15:36 ), and the removal of Jesus' body from the cross before sunset (John 19:31 ). Mark and Matthew centered upon the horror of putting the Son of God Himself to death. Mark emphasized the messianic meaning, using the taunts of the crowds to “save yourself” (Mark 15:30-31 ) as an unconscious prophecy pointing to the resurrection. Matthew took Mark even further, pointing to Jesus as the royal Messiah who faced His destiny in complete control of the situation. Jesus' vindication was found not only in the rending of the veil and the centurion's testimony (Matthew 27:51 ,Matthew 27:51,27:54 paralleling Mark) but in the remarkable raising of the Old Testament saints ( Matthew 27:52-53 ) which links the cross and the open tomb. ” Three major themes are interwoven in this and other creeds ( Romans 4:25 ; Romans 6:1-8 ; Romans 8:32 ; Colossians 2:11-12 ; 1 Timothy 3:16 ; Hebrews 1:3-4 ; 1 Peter 1:21 ; 1 Peter 3:18-22 ): Jesus death as our substitute (from Isaiah 53:5 ; compare Mark 10:45 ; Mark 14:24 ); Jesus' death and resurrection as fulfilling Scripture; and Jesus' vindication and exaltation by God. He used it five times as a symbol of true discipleship in terms of self-denial, taking up one's cross, and following Jesus (Mark 8:34 ; Mark 10:38 ; Matthew 16:24 ; Luke 9:23 ; Luke 14:27 )

- In the absence of their Master the disciples become faithless (Mark 9:19), and He has to return to them to restore their confidence. His miracles do not prove omnipotence, as they were wrought in dependence on, with prayer to, God (Mark 9:29, John 11:41-42), were restrained by unbelief (Matthew 13:58), seemingly involved physical strain (Mark 5:30), and sometimes were accompanied by means of cure (Mark 7:33-34; see The Expositor, 6th series, vol. He claimed to know the Father as no other knew Him (Matthew 11:27), but, on the other hand, He confessed that His knowledge as Son was limited in so important a matter as the time of His Return (Matthew 24:36 Revised Version NT 1881, OT 1885 , Mark 13:32). He made a mistake regarding the barren fig-tree (Mark 11:13); He was sometimes surprised and disappointed [see art. Surprise] (Matthew 8:10; Matthew 26:40, Mark 1:45; Mark 2:1-2; Mark 6:6; Mark 7:24-25; Mark 7:36; Mark 8:12, Luke 2:49); information came to Him by the ordinary channels of hearing and seeing (Matthew 4:12; Matthew 4:17; Matthew 14:12-13, Mark 1:37-38; Mark 2:17, John 4:1-3), and He sought it in this way (John 1:38; John 9:35, Mark 5:30-32, Luke 4:17). The command to the disciples about casting their net (Luke 5:5) was probably an act of faith in God, even as the command to the storm (Mark 4:39). That Jesus was Himself conscious of being still the subject of a moral discipline is suggested by His refusal of the epithet ‘good’ (Mark 10:18). Jesus was subject to human emotion: He groaned (John 11:33; John 11:38), sighed (Mark 7:34; Mark 8:12), wept at the grave of Lazarus (John 11:35) and over Jerusalem (Luke 13:34; Luke 19:41, Matthew 23:37). He endured poverty (Matthew 8:20, Luke 9:58), labour (Mark 6:3), weariness (John 4:6, Matthew 21:7), weakness (Matthew 27:32), hunger (Matthew 4:2; Matthew 21:18), thirst (John 4:7; John 19:28), pain (Matthew 27:34-35), and death (Matthew 27:50, John 19:30)

- , Matthew 5:12 ; Mark 6:15 ; Luke 4:27 ; John 8:52 ; Romans 11:3 ; (b) of "prophets in general," e. , Matthew 10:41 ; 21:46 ; Mark 6:4 ; (c) of "John the Baptist," Matthew 21:26 ; Luke 1:76 ; (d) of "prophets in the churches," e. , John 1:21 ; 6:14 ; 7:40 ; Acts 3:22 ; 7:37 , or, without the article, and, without reference to the Old Testament, Mark 6:15 , Luke 7:16 ; in Luke 24:19 it is used with aner, "a man;" John 4:19 ; 9:17 ; (f) of "two witnesses" yet to be raised up for special purposes, Revelation 11:10,18 ; (g) of "the Cretan poet Epimenides," Titus 1:12 ; (h) by metonymy, of "the writings of prophets," e. ... 2: ψευδοπροφήτης (Strong's #5578 — Noun Masculine — pseudoprophetes — psyoo-dop-rof-ay'-tace ) "a false prophet," is used of such (a) in OT times, Luke 6:26 ; 2 Peter 2:1 ; (b) in the present period since Pentecost, Matthew 7:15 ; 24:11,24 ; Mark 13:22 ; Acts 13:6 ; 1 John 4:1 ; (c) with reference to a false "prophet" destined to arise as the supporter of the "Beast" at the close of this age, Revelation 16:13 ; 19:20 ; 20:10 (himself described as "another beast," Revelation 13:11 )

- A — 1: ἀποδοκιμάζω (Strong's #593 — Verb — apodokimazo — ap-od-ok-ee-mad'-zo ) "to reject" as the result of examination and disapproval (apo, "away from," dokimazo, "to approve"), is used (a) of the "rejection" of Christ by the elders and chief priests of the Jews, Matthew 21:42 ; Mark 8:31 ; 12:10 ; Luke 9:22 ; 20:17 ; 1 Peter 2:4,7 (AV, "disallowed"); by the Jewish people, Luke 17:25 ; (b) of the "rejection" of Esau from inheriting "the blessing," Hebrews 12:17 . , "without place," a, negative, tithemi, "to place"), hence, besides its meanings "to set aside, make void, nullify, disannul," signifies "to reject;" in Mark 6:26 , regarding Herod's pledge to Salome, it almost certainly has the meaning "to break faith with" (cp. " In Mark 7:9 "ye reject (the commandment)" means "ye set aside;" in Luke 7:30 , "ye reject" may have the meaning of "nullifying or making void the counsel of God;" in Luke 10:16 (four times), "rejecteth," RV (AV, "despiseth"); "rejecteth" in John 12:48 ; "reject" in 1 Corinthians 1:19 (AV, "bring to nothing"); 1 Thessalonians 4:8 , "to despise," where the reference is to the charges in ver. " ... A — 4: παραιτέομαι (Strong's #3868 — Verb — paraiteomai — par-ahee-teh'-om-ahee ) besides the meanings "to beg from another," Mark 15:6 (in the best texts); "to entreat that

- Matthew, Mark, and John all transliterate it (Luke does not, but appears to paraphrase it with the Greek word for "glory": see his "glory in the highest, 19:38). Mark (11:9) and John (12:13) do not have "to the Son of David, " but all three follow the opening cry with, "Blessed is he who comes in the name of the Lord!" (from Psalm 118:26 ). Matthew and Mark conclude the people's cries with "Hosanna in the highest" (apparently an echo of Psalm 148:1 ), which John omits. But Mark inserts "Blessed is the coming kingdom of our father David" (11:10), and John adds, "Blessed is the King of Israel" (12:13)

- in the Synoptic account of the instructions given by Jesus to the Twelve as He sent them on their mission (Mark 6:8 = Matthew 10:10 = Luke 9:3). The instruction as given in Mark 6:8 was that the Twelve were to take nothing with them, ‘except a staff only’ (εἰ μὴ ῥάβδον μόνον); whereas, according to Mt. So the way is left open for the puerile suggestion that the accounts are consistent, inasmuch as Jesus meant that His disciples were not to take more than one staff each! Yet Wyclif’s earlier version (following the Vulgate ) had rendered ‘nether a yerde’ in Matthew 10:10 (similarly Luke 9:3), careless of the discrepancy with Mark 6:8 (‘but a yerde oneli’). The ξύλον mentioned in Mark 14:43 (|| Matthew 26:47, and see Luke 22:52), like the sword, is distinctly a weapon

- The same is true of kneeling ( 1 Kings 19:18 , 2 Kings 1:13 , Psalms 95:6 , Mark 1:40 ). The glance of the eye may mean appeal, as the upward look in prayer ( Job 22:26 , Mark 6:41 etc. ), anger ( Mark 3:5 ), or reproach ( Luke 22:61 ). A shake of the head may express scorn or derision ( 2 Kings 19:21 , Psalms 109:25 , Mark 15:29 etc

- The only occurrence of the word in the Gospels is in Mark 14:13 || Luke 22:10, in the directions given by our Lord for securing a room for the Paschal meal. …’ But apart altogether from the chronological inaccuracy,—the disciples must have entered Jerusalem early in the day (Mark 14:17, Matthew 26:20),—this statement is not confirmed by Mark 14:14 and Luke 22:11, from which it may be inferred that the head of the house, who has been identified in turn with John Mark, Joseph of Arimathaea, and Nicodemus, is not the bearer of the pitcher

- It was rebuilt by Herod the Great, and named after Mark Antony

- Paul and his companions landed at this place from Cyprus on their first missionary journey (Acts 13:13,14 ), and here Mark forsook the party and returned to Jerusalem

- Moses replied, "Enviest thou for my sake? would God that all the Lord's people were prophets" (Numbers 11:24-30 ; Compare Mark 9:38 ; Luke 9:49 )

- ) A robber (John 18:40) who had committed murder in an insurrection (Mark 15:7) and was cast into prison (compare Matthew 27:15-26)

- , cranium (akin to kara, "the head"), is used of the scene of the Crucifixion, Matthew 27:33 ; Mark 15:22 ; John 19:17 ; in Luke 23:33 , RV, "(the place which is called) The skull," AV, "Calvary" (from Latin calvaria, "a skull:" marg

- 1: χορτάζω (Strong's #5526 — Verb — chortazo — khor-tad'-zo ) "to fill or satisfy with food," is translated "satisfy" in Mark 8:4 , AV (RV, "to fill")

- A — 1: πορφύρα (Strong's #4209 — Noun Feminine — porphura — por-foo'-rah ) originally denoted the "purple-fish," then, "purple dye" (extracted from certain shell fish): hence, "a purple garment," Mark 15:17,20 ; Luke 16:19 ; Revelation 18:12

- This was probably the scene of the miracle, Mark 5:1-20 , etc

- Matthew 12:29 ; Mark 3:27 ; Colossians 2:15 ; Hebrews 2:14

- Fetters worn on the feet were often joined by a rope or chain to hobble the prisoner (Mark 5:4 )

- Hence, Joseph the carpenter taught the holy Jesus his trade; and many of His own country marveled that works so mighty should be wrought by one like themselves, an artisan: "is not this the carpenter?" (Mark 6:3)

- Paul's "fellow laborer," along with Mark and Luke (Philemon 1:24), and companion (Colossians 4:14) during his first Roman imprisonment

- Many interpreters understand the symptoms of the boy in Mark 9:17-29 (inability to speak, salivation, grinding teeth, rigid body, convulsions) as expressions of epilepsy

- In NT it is the name of the ruler of the synagogue whose daughter Jesus raised from the dead ( Mark 5:22 , Luke 8:41 )

- Herod Antipas married, then divorced his daughter to marry Herodias (Mark 6:17-18 )

- Mark’s ‘greatly amazed and sore troubled’ ( Mark 14:33 )

- Mark 7:2-8

- Mark 9

- Jesus cured one who called himself "legion," as if possessed by a legion of devils, Mark 5:9

- , "unto the things behind," in Mark 13:16 ; Luke 9:62 ; 17:31 ; John 6:66 ; 18:6 ; 20:14

- 1: τράχηλος (Strong's #5137 — Noun Masculine — trachelos — trakh'-ay-los ) is used (a) literally, Matthew 18:6 ; Mark 9:42 ; Luke 17:2 ; of "embracing," Luke 15:20 ; Acts 20:37 ; (b) metaphorically, in Acts 15:10 , of "putting a yoke upon;" Romans 16:4 , singular in the original, "(laid down their) neck," indicating the figurative use of the term rather than the literal

- Mark 10

- He was a fisherman in comfortable circumstances, on the west shore of the sea of Galilee, and readily spared his two sons at the call of the Savior, Mark 1:19,20

- ; Mark 12:13 ff

- ( Matthew 23:7,8 ; 26:25,49 ; Mark 9:6 ; 11:21 ; 14:45 ; John 1:38,49 ; 3:2,26 ; 4:31 ; 6:25 ; 9:2 ; 11:8 ) Another form of the title was Rabboni

- * Notes: (1) For alalazo, rendered "to wail" in Mark 5:38 , see CLANGING

- 1: κορβανᾶς (Strong's #2878 — Noun Masculine — korban — kor-ban', kor-ban-as' ) signifies (a) "an offering," and was a Hebrew term for any sacrifice, whether by the shedding of blood or otherwise; (b) "a gift offered to God," Mark 7:11

- 23; 24:19; 26:24; Mark 13:17 ; 14:21 ; Luke 6:24,25 (twice),26; 10:13; six times in ch

- " The RV translates it "crowd" (AV, "press" in some) in Matthew 9:23,25 ; Mark 2:4 ; 3:9 ; 5:27,30 ; Luke 8:19 ; 19:3 ; Acts 21:34,35 ; 24:12,18

- also Mark 5:7 ; Acts 19:13

- The Gospel of Mark teaches about the person and Acts of God as revealed in the words and works of his Son, Jesus Christ. Mark's theology is a record of history written in narrative style. ... Mark presents Jesus as the one God empowers with his Spirit (1:8-10), and as the proclaimer of God's good news (1:14). When compared with the Gospel of Matthew where the person and ministry of Jesus, from his birth until his death, are presented as a fulfillment of Old Testament prophecies, the Gospel of Mark interprets the relationship between Jesus and the Old Testament more broadly. ... The coming of John the Baptist and his prophetic role are linked directly in Mark 1:2-3 to the eschatological promises of Malachi 3:1 and Isaiah 40:3 . Similarly, the scattering of the sheep in Mark 14:27 , as a result of the arrest, trial, and death of Jesus, is traced to the eschatological promise of Zechariah 13:7 . ... Jesus' use of the title "Son of Man" is the clearest indication in Mark of a radical reinterpretation of the Old Testament eschatological promises. In the "little apocalypse" of Mark 13 the figure of the Son of Man of Daniel 7:13 appears after great suffering (13:19; cf. The Sonship of Jesus and the coming of the Spirit in Mark 1:9-11 (cf. ... The meaning of the many miracles of Jesus is summarized in Mark 7:37 , which reflects the hopes of the redeemed in Isaiah 35:5-6 when God is present. By beginning the story of Jesus with his baptism, divine empowerment, and temptation by Satan, Mark emphasizes that Jesus is a divine being who is the Son of God. ... The later Jewish objection that Jesus' death indicated defeat and a denial of his earlier claims is countered in Mark's Christology. Whatever else miracles mean in the Gospel of Mark they too are proof of Jesus' Messiahship. ... The frequent use of the title "Son of Man" with its narrative interpretations indicates its singular significance for Mark's Christology. The story of Jesus in Mark is bracketed between the beginning of his ministry in Galilee where he calls for people to "repent and believe the good news" (1:15), and the end of his ministry in Jerusalem where the centurion at the cross confesses that he is "the Son of God" (15:39). ... The faith responses in Mark come from those who are catalysts for the exercise of Jesus' mighty power (2:5; 5:34,36; 9:23-24; 10:52; cf. The disciples' role in the ministry of Jesus is a starting point for an understanding of discipleship in Mark. As a revelatory record of events the disciples' story reflects a historical reality and speaks to the needs of Mark's time and our own. ... The development of the meaning of discipleship follows the structure of the Gospel of Mark with its division between Jesus' ministry in Galilee (1:16-8:26), Jerusalem (8:27-13:37), and his passion and resurrection (14:1-16:8). The abruptness of the ending of Mark at 16:8 was solved by the early church with shorter or longer (16:9-20) textual additions. The references in Mark to a return and its results, outside of an explicit eschatological context, may be taken as either an interpretation of events related to Jesus' resurrection, or the end of the age. ... The Olivet Discourse or "little apocalypse" in Mark 13 provides the answer. ... In this way Mark presents Jesus as the Lord of history who knows the future and promises to be with his disciples as they follow him in the way of the cross and spread the good news of what God has done and is doing in Jesus Christ. Kingsbury, The Christology of Mark's Gospel ; W. Lane, The Gospel According to Mark ; R. Martin, Mark: Evangelist and Theologian ; R. Swartley, Mark: The Way for All Nations

- 1: παρέρχομαι (Strong's #3928 — Verb — parerchomai — par-er'-khom-ahee ) from para, "by," erchomai, "to come" or "go," denotes (I), literally, "to pass, pass by," (a) of persons, Matthew 8:28 ; Mark 6:48 ; Luke 18:37 ; Acts 16:8 ; (b) of things, Matthew 26:39,42 ; of time, Matthew 14:15 ; Mark 14:35 ; Acts 27:9 , AV, "past" (RV, "gone by"); 1 Peter 4:3 ; (II), metaphorically, (a) "to pass away, to perish," Matthew 5:18 ; 24:34,35 ; Mark 13:30,31 ; Luke 16:17 ; 21:32,33 ; 2 Corinthians 5:17 ; James 1:10 ; 2 Peter 3:10 ; (b) "to pass by, disregard, neglect, pass over," Luke 11:42 ; 15:29 , "transgressed. , Matthew 12:43 , RV, "passeth (AV, walketh) through;" Mark 4:35 , AV, "pass (RV, go) over;" Luke 19:1,4 ; Hebrews 4:14 , RV, "passed through" (AV "into"); Christ "passed through" the created heavens to the throne of God; (b) of things, e. ... 10: παραπορεύομαι (Strong's #3899 — Verb — paraporeuomai — par-ap-or-yoo'-om-ahee ) primarily, "to go beside, accompany" (para, "beside," poreuomai, "to proceed"), denotes "to go past, pass by," Matthew 27:39 ; Mark 9:30 , "passed through" (some mss. have poreuomai); Mark 11:20 ; 15:29 ; in Mark 2:23 , "going . (5) In Mark 6:35 ; AV, "the time is far passed" (RV, "the day is

- The work of the Christ was summed up in the words: ‘He shall baptize with holy spirit’ (Mark 1:8). ’ ‘I baptize you with water, he shall baptize you with holy spirit’ (Mark 1:8). According to Mark 1:10, as Jesus ascends from the water, He sees the heavens cleaving and the Spirit as a dove descending upon Him. So again it might be said that if the cleansing of the temple (Mark 11:15 ff. ), the cursing of the fig-tree (Mark 11:14), the excitement (apparently) with which, on the way to Jerusalem, Jesus took the lead of His disciples, to their bewilderment and fear (Mark 10:32), had been told of anybody else, that other would have been described, on each occasion, as ‘filled with the Holy Spirit. The word ἐκβάλλει (Mark 1:12), though it must not be forced, suggests a Divine impulse which could not be resisted. calls it (Mark 1:10; Mark 1:12), while Mt. which immediately succeeds the Temptations illustrates first by Jesus’ power over men (Mark 1:16-20), next by His power or authority in teaching (Mark 1:21 f. ), and, finally, by His power over demons (Mark 1:23 ff. The allusion in Mark 1:35 to His rising early and going away to a desert place to pray suggests that, Divine as this power was, it wrought in, and in accordance with the laws of, a human nature which was capable of spiritual exhaustion, and had to recruit its strength with God. We do not find till we come to Mark 3:21 (‘they said, He is beside himself,’ ἐξέστη) any further indication of how His work in the Spirit affected Jesus. If the character of Jesus’ teaching and healing had been that of emotionless placidity, it would not have been even plausible to say δαιμόνιον ἔχει καὶ μαίνεται (John 8:48; John 8:52; John 10:20 : these passages from the Fourth Gospel are guaranteed by their agreement with Mark 3:21 f. The main interest of the passage Mark 3:20-35 lies in the word of Jesus Himself about the Holy Spirit: ‘Verily I say unto you, All things shall be forgiven to the sons of men, the sins and the blasphemies, all that they have blasphemed: but whoso shall have blasphemed the Holy Spirit hath never forgiveness, but is guilty of eternal sin: because they said, He hath an unclean spirit’ (Mark 3:28 f. It is such an exercise of power as is possible only for one who has already vanquished Satan, and is engaged in liberating his captives (Mark 3:27). The people who said, ‘He has Beelzebul’ (Mark 3:22), ‘He has an unclean spirit’ (Mark 3:30), were not giving expression to their first, but to their last thoughts of Christ. It is not likely, however, that when we read of power as having gone forth from Him (which in Mark 5:30 and Luke 6:19 may be only the Evangelist’s reading of the facts, but in Luke 8:46 is distinctly ascribed to Jesus Himself), any reference to the Spirit is intended. The wisdom and the mighty works which astonished the Nazarenes (Mark 6:2) would no doubt be referred to this source by the Evangelist; and when in Mark 6:7 Jesus sends out the Twelve, giving them authority over the unclean spirits, it can only have been conceived as due to the transference to them of a part in that Divine power which had been so wonderfully operative in Him (cf. The Spirit of Jesus in Mark 8:12 is no doubt, as in Mark 2:8, His human spirit; but if we admit that it is to this that the Spirit of God is most akin, or most immediately attached, it is perhaps not fanciful to suppose that the sigh (ἀναστενάξας, cf. in a similar situation Mark 7:34) represents the grieving of the Spirit of God by the unbelief and hard-heartedness of man (cf. It is more hazardous to argue that only in ‘pneumatic’ and abnormal conditions—only in a psychological state extraordinarily and violently elevated above the level of common experience-did Jesus identify Himself with the Son of Man, who after a tragic career on earth was to rise again on the third day, or to come on the clouds of heaven (Mark 8:31; Mark 9:31; Mark 10:32 ff; Mark 14:62). Certainly the Gospel suggests in this period of His life accesses of intense emotion (Mark 8:33) and phenomena both in His aspect (Mark 9:15) and in His conduct (Mark 10:32) which must have struck people as unusual, and due to something overpowering within, which it would have been natural to call the Spirit; but in point of fact there is no reference to the Spirit in this period. Perhaps the nearest approach to it is in Mark 10:38, where Jesus asks James and John, ‘Are ye able to be baptized with the baptism with which I am baptized?’ There is no doubt that Jesus speaks throughout this scene with unusual elevation of tone; and the figure of baptism, which He could hardly use without recalling the experience at the Jordan and all that His consecration there involved, lifts us into the region where the thought of the Spirit is near. It does not really cast any light on Jesus’ experience of the Spirit, when in Mark 12:36 He quotes Psalms 110 by ‘David himself said in the Holy Spirit’: this merely represents the Jewish belief in the Divine inspiration of Scripture, a belief most distinctly preserved in the Epistle to the Hebrews, where OT quotations are introduced by ‘as saith the Holy Spirit,’ etc. More important is Mark 13:11, which contains the only promise of the Holy Spirit in the earliest Evangelist. It is not the Holy Spirit which is referred to in Mark 14:38; and in Mark 16:16-20, although mention is made, as is natural in a late passage based on other NT writings, of most of what are usually called spiritual gifts, the Spirit itself is not expressly named

- (1) Among the most important was the discipline of temptation (Mark 1:12-13 ||, Hebrews 2:15); and in this connexion it is important to remember that His testing was not only searching in its strength, but repeated in its assaults (note plur. Mark 14:32 ff. Mark 5:30). The story of His sufferings is the story of His life (for a few examples see Mark 8:31 || Mark 14:32 ff. || Mark 15:16-39 ||, Hebrews 5:8; note the use of παιδεύω in Luke 23:16; Luke 23:22). It certainly befell our Lord’s early followers (Mark 13:9, Matthew 10:22-23, John 15:21; John 16:33; cf. Such self-renunciation, indeed, is one of the conditions of entering His service (Mark 8:34 ff. Mark 1:17-18), our Lord assumed His right to claim from His followers that utter self-repudiation, and confidently expected on their part a willing response to His demand (Matthew 9:9; Matthew 19:21)

- This realm also has, adapted to it, a special form of life (John 6:33, John 17:3) which becomes his upon his entrance into it, and which receives its own spiritual sustenance (John 4:14; John 4:32; John 4:34, John 6:35; John 6:48-51, John 7:37) This realm also imposes certain relationships upon him; for it, no less than the other, has its sanctions of authority (Mark 11:9, John 12:13; John 18:33-37) and ties of kinship, both of man with God (John 1:12, 1 John 3:2) and of man with men (Mark 3:34-35 || Matthew 10:29-30, John 19:26-27). Mark 1:15). Its citizens possess definite characteristics (Mark 10:15, Luke 18:16-17), and, as it is essentially spiritual in character (Luke 17:20-21, John 4:23), a certain fitness is necessary to those who would belong to it (Luke 9:62). Hence it has to be definitely entered (Matthew 7:13-14, Mark 10:15; Mark 12:34, John 3:3; John 3:5). The Gospel narratives reveal Him as holding converse with the Father (Mark 1:35 et passim; see art. Communion), with angels (Mark 1:13, cf. Matthew 26:53), and with departed spirits of holy men (Mark 9:2 ff. Its incidents furnished illustrations for His sermons (Mark 4:3, Matthew 25:14). Respect for them was scrupulously evinced alike in His advice (Mark 12:17) and in His example (Matthew 17:27). ), and that love is to find expression not in vapid sentiment, but in whole-hearted service (Mark 10:42 ff. Indeed, Christ teaches that this love and service to man are the criterion of love and service to God (Matthew 25:40; Matthew 25:45), while in several suggestive passages He even hints that the earthly life forms in some sense an interpretation of the spiritual life (see Mark 2:5; Mark 2:10-11, Matthew 18:10). It is of the utmost significance in this connexion that our Lord deliberately refused to recognize a contrast of opposition between the powers of the heavenly and those of the earthly realm (Mark 12:13-17 || John 6:15, cf. Nor does worldliness lie in the performance or nonperformance of any particular actions (Mark 2:18; Mark 2:24; Mark 3:4; Mark 7:5; Mark 7:8; Mark 7:15; Mark 7:21), Luke 11:39-41, John 5:10; John 7:23-24 et passim); for, since it is the possession of a certain spirit, the most scrupulous punctiliousness in outward conduct may coexist with the deepest unspirituality (Matthew 27:6, John 12:5-6; John 18:28; John 19:31; cf. In some cases this may be recognized by the entire exclusion of the spiritual (Luke 22:15-21); in others by its subjection to the temporal (Matthew 8:21; Matthew 10:37-38, Mark 5:17, Luke 14:15-24, John 3:19). He will mix freely even in its darker scenes, but without sharing their spirit (Mark 2:16). He no longer regards himself as a permanent holder, but as a temporary steward, ever awaiting the return of an unseen Lord (Mark 13:35-37). the supreme submission of Mark 14:36) as to their comparative claims

- Mary the mother of James the Little and Joses, one of the women who followed Jesus from Galilee, stood beside the cross, watched the burial, and visited the sepulchre on the Resurrection morning (Matthew 27:55-56 = Mark 15:40-41, Matthew 27:61 = Mark 15:47, Mark 16:1 = Matthew 28:1 = Luke 24:10). If this identification be allowed, then (1) James the Little was probably one of the Twelve (Matthew 10:3 = Mark 3:18 = Luke 16:15); (2) he was perhaps brother to Levi (Matthew), the son of Alphaeus. Ἰάκωβον for Δευείν in Mark 2:14; (b) the tradition that James, like Matthew, had been a tax-gatherer (Chrysost. Mark 15:40 = Matthew 27:56). She was one of the devoted women who stood by the cross (John 19:25, Matthew 27:56 = Mark 15:40), watched His burial (Matthew 27:61 = Mark 15:47), and came on the Resurrection morning to the sepulehre (John 20:1 = Matthew 28:1 = Mark 16:1 = Luke 24:10). Matthew 26:6-13 = Mark 14:3-9)

- The only place in the NT (Authorized and Revised Versions) where this word is found is in the record of the betrayal of Jesus given by two of the Synoptists (Matthew 26:23, Mark 14:20). ... The form of the Greek equivalent (τρύβλιον, Vulgate catinum [Mark 14:20], but in Matthew 26:23 Vulgate has paropsis, for which see below) is that of a diminutive, although there is no example of a cognate or simpler form (see Liddell and Scott, s. To the Markan account which makes Jesus answer the anxious question of His disciples (μήτι ἐγώ;) by the vague statement, ‘(it is) one of the twelve who is (now) dipping with me in the dish,’ which is equivalent to the previous ὁ ἐσθίων μετʼ ἐμοῦ (Mark 14:18; on this, however, cf. Mark, ad loc. Mark in leaving out all reference to an indication of the traitor beyond the statement that one of those present at the meal (ἐπὶ τῆς τραπέζης, Luke 22:21) was guilty, while the author of the Fourth Gospel agrees with St. μετʼ ἐμοῦ, Matthew 26:23 = Mark 14:20). Mark; see Bengel’s Gnomon of NT on Mark 14:20), and that in this way Jesus was able to convey privately to Judas the fact that He knew of the latter’s intention. Here we may notice that the word translated ‘platter’ is the word used to denote the flat dish (Authorized and Revised Versions ‘charger’) on which (ἐπὶ πίνακι) the Baptist’s head was sent to Herodias (Matthew 14:8; Matthew 14:11 = Mark 6:25; Mark 6:28)

- —Mark 8:10 only. ] ) or Μαγαδάν (all critical editions); according to Mark 8:10 εἰς τὰ μέρη Δαλμανουθά. are almost identical expressions, is shown by Matthew 15:21 εἰς τὰ μέρη Σιδῶνος καὶ Τύρου compared with Mark 7:24 εἰς τὰ ὅρια (TR [Note: R Textus Receptus. = Dalmanutha in Mark. At all events it follows from the entry, that Eusebius did not find Dalmanutha in his text of Mark, and that he sought the place on the eastern side; but Gerasa seems too far from the Lake, unless we are to suppose that it had some sort of enclave on its shores. Wellhausen has no doubt that it must be sought on the eastern shore, in the neighbourhood of Bethsaida (Mark 8:22), if this town itself did not belong to it. For he holds Mark 8:9 b, Mark 8:10 to be identical with Mark 8:13, the object αὐτούς of ἀφείς in Mark 8:13 being the ὄχλοι, not the Pharisees, and πάλιν he regards as a harmonistic insertion. He believes that Mark 8:13 originally followed immediately upon Mark 8:22 καὶ ἔρχονται εἰς Βηθσαιδάν. 82); the monograph of Martin Schultze, Dalmanutha: Geographisch-linguistische Untersuchungen zu Mark 8:10, Oldesloe, 1884; A

- Their names are as follows (Matthew 10; Mark 3; Luke 6): ...
Andrew

Bartholomew

James the Greater

James the Lesser

John

Matthew

Matthias (elected in place of Judas)

Philip

Simon Peter

Simon

Thaddeus or Jude

Thomas
Though not one of the twelve Apostles, Saint Paul is numbered as an Apostle of the first rank

- ” Rhoda's relationship to the household of Mary, the mother of John Mark, is not clear

- When Jesus was asked about the “greatest commandment,” He answered by quoting the Shema ( Mark 12:29 )

- (Matthew 14:3-11 ; Mark 6:17-28 ; Luke 3:19 ), the daughter of Aristobulus and Bernice

- He is frequently referred to simply as "Caesar" (Matthew 22:17,21 ; Mark 12:14,16,17 ; Luke 20:22,24,25 ; 23:2 ; John 19:12,15 )

- ” Surname of both the disciple Judas who betrayed Jesus (Mark 3:19 ) and of his father Simon (John 6:71 )

- (Matthew 27:6 ; Mark 12:41 ; John 8:20 )

- * Notes: (1) In the AV of Matthew 26:73 ; Mark 14:70 ; John 17:8 , alethos, "truly," is rendered "surely" (RV, "of a truth"); so pantos, "at all events, altogether," in Luke 4:23 (RV, "doubtless"), and nai, "yea," in Revelation 22:20 (RV, "yea")

- , Mark 15:36 ; hence, "to pull down, demolish;" in Acts 19:27 , according to the most authentic mss

- " The RV uses the verb "to come down," for AV, "descend," in Mark 15:32 ; Acts 24:1 ; Revelation 21:10

- 1: πάντοθεν (Strong's #3840 — Adverb — pantothen — pan-toth'-en ) "from all sides," is translated "from every quarter" in Mark 1:45

- 1: πηγή (Strong's #4077 — Noun Feminine — pege — pay-gay' ) "a spring or fountain," is used of (a) "an artificial well," fed by a spring, John 4:6 ; (b) metaphorically (in contrast to such a well), "the indwelling Spirit of God," John 4:14 ; (c) "springs," metaphorically in 2 Peter 2:17 , RV, for AV, "wells;" (d) "natural fountains or springs," James 3:11,12 ; Revelation 8:10 ; 14:7 ; 16:4 ; (e) metaphorically, "eternal life and the future blessings accruing from it," Revelation 7:17 ; 21:6 ; (f) "a flow of blood," Mark 5:29

- ... B — 1: περίλυπος (Strong's #4036 — Adjective — perilupos — per-il'-oo-pos ) is translated "exceeding sorry" in Mark 6:26 : see SORROWFUL , C, No

- A lair of wild beasts (Psalm 10:9 ; 104:22 ; Job 37:8 ); the hole of a venomous reptile (Isaiah 11:8 ); a recess for secrecy "in dens and caves of the earth" (Hebrews 11:38 ); a resort of thieves (Matthew 21:13 ; Mark 11:17 )

- Of this kind were Philip the deacon, Mark, Silas, &c

- ” One of the first twelve disciples of Jesus (Mark 3:18 )

- (1 Samuel 5:2 ; Matthew 22:33 ; Mark 12:1 ) Such towers are still in use in Palestine in vineyards, especially near Hebron, and are used as lodges for the keepers of the vineyards

- have enduo, "to clothe"), and Luke 10:30 ; to take off, Matthew 27:31 ; Mark 15:20 ; figuratively, 2 Corinthians 5:4 , "unclothed" (Middle Voice), of putting off the body at death (the believer's state of being unclothed does not refer to the body in the grave but to the spirit, which awaits the "body of glory" at the resurrection)

- (See Mark 2:17; Luke 5:31)

- Mark 13:34 (b) This represents the servant of GOD who is watching constantly for the welfare of GOD's people and for the interests of his absent Lord

- (See Mark 15:38; Luke 23:45; Hebrews 10:20)

- LATCHET (ἱμάς, Luke 3:16, Mark 1:7, John 1:27)

- See Matthew 4:1; Mark 1:13

- (See also Mark 9:43))

- Matthew 14:6 ; Mark 6:21

- " Mark 12:7

- ‘flask’) is substituted by Revised Version NT 1881, OT 1885 for ‘box’ of Authorized Version in Matthew 26:7 (|| Mark 14:3, Luke 7:37) as the designation of the ἀλάβαστρος used by the woman who anointed our Lord

- ' Mark 12:41,43

- Gehenna is mentioned in Mark 9:43ff and Matthew 10:28 as the place of punishment of unquenchable fire where both the body and soul of the wicked go after death

- It is translated 'astonishment' in Mark 5:42 ; and 'amazement' in Acts 3:10

- ; Mark 12:13 ff

- John the Baptist had about his loins a 'leathern girdle,' Matthew 3:4 ; or 'of a skin' as in Mark 1:6

- This lady was first betrothed to Mark, the son of Alexander Lysimachus, albarach of Alexandria; afterward she married Herod, king of Chalcis, her own uncle by the father's side

- 1: ἀκρίς (Strong's #200 — Noun Feminine — akris — ak-rece' ) occurs in Matthew 3:4 ; Mark 1:6 , of the animals themselves, as forming part of the diet of John the Baptist; they are used as food; the Arabs stew them with butter, after removing the head, legs and wings

- 1), and signifies derisive laughter, Matthew 9:24 ; Mark 5:40 ; Luke 8:53

- leisure" in Mark 6:31 ; in Acts 17:21 , "spent their time" (RV, marg

- " It is found only in the Synoptists, and always used by the Lord, fifteen times in Matthew; elsewhere, Mark 7:6 ; Luke 6:42 ; 11:44 (in some mss

- Mark 1:2-3

- When Jesus was asked about the “greatest commandment,” He answered by quoting the Shema ( Mark 12:29 )

- Hacket, while examining a field of these plants, saw a bird of the air come and lodge in the branches before him, Matthew 13:31,32 ; Mark 4:31,32

- It lay near the shore of the Sea of Galilee, at its most westerly point, three miles northwest of Tiberias; in the southern part of a small plain on which stood also Capernaum at the other end, and Dalmanutha in its immediate vicinity, Matthew 15:39 ; Mark 8:10

- Mark 5

- ) It is evident that the word itself refers to same disease affecting both the body and the mind, which might or might not be a sign of possession By the description of ( Mark 9:17-26 ) it is concluded that this disease was epilepsy

- (1 Samuel 16:23 ) The power of casting out devils was bestowed by Christ while on earth upon the apostles, (Matthew 10:8 ) and the seventy disciples (Luke 10:17-19 ) and was, according to his promise, (Mark 16:17 ) exercised by believers after his ascension

- (2) For Matthew 26:64 ; Luke 22:69 (AV, "hereafter") see HENCEFORTH; for Mark 11:14 see HENCEFORWARD

- 1: μεσονύκτιον (Strong's #3317 — Noun Neuter — mesonuktion — mes-on-ook'-tee-on ) an adjective denoting "at, or of, midnight," is used as a noun in Mark 13:35 ; Luke 11:5 ; Acts 16:25 ; 20:7

- the noun huperephania, Mark 7:22 , "pride

- 1: χωλός (Strong's #5560 — Adjective — cholos — kho-los' ) "lame," is translated "halt" in Matthew 18:8 ; Mark 9:45 ; John 5:3 ; in Acts 14:8 , "cripple;" in Luke 14:21 , AV, "halt," RV, "lame;" elsewhere, "lame," Matthew 11:5 ; 15:30,31 ; 21:14 : Luke 7:22 ; 14:13 ; Acts 3:2 ; 8:7 ; Hebrews 12:13 ; some mss

- ... Jews of Old Testament times never used abba when addressing God, but Jesus used it when praying to his Father (Mark 14:36)

- Of these there are several examples in the Gospels (Luke 2:34; Luke 6:28; Luke 24:50 and Mark 10:16). In the NT the verbs εὐλογεῖν (Luke 2:34; Luke 6:28; Luke 24:50) and κατευλογεῖν (Mark 10:16) denote ‘to utter a benediction’ in this sense. The Jewish custom of blessing God on every possible occasion (see below) supplies a probable explanation of the designation of God in Mark 14:61 ὁ εὐλογητός, ‘the Blessed. Luke 6:28 and Mark 11:9 f. ’ This is clearly the meaning in Psalms 118:26 (LXX Septuagint), and consequently in Mark 11:9 = Matthew 21:9 = Luke 19:38 = John 12:13 and Matthew 23:39 = Luke 13:35, where the Psalm is quoted. Mark 11:10). There are similar phrases in Mark 11:10 and Luke 1:42. It is not equally certain that the laying of hands upon the children who were blessed by Christ (Mark 10:16) is directly connected with the act of benediction as such, although Genesis 48:14 may be quoted in support of that view. The request made to Christ is that He should touch the children (Mark 10:13 = Luke 18:15; but cf. || Matthew 19:13), and that is something different from a request that He should bless them (see Mark 5:28, and cf. Matthew 19:13 may be regarded as an interpretation of Mark 10:16; benedictions of persons are intercessory prayers on their behalf. Luke 22:19 has ‘give thanks’ (εὐχαριστήσας) in place of the ‘bless’ (εὐλογήσας) of Mark 14:22 and Matthew 26:26; John 6:11 has ‘give thanks’ where the Synoptists have ‘bless’ (cf. ‘give thanks to God for’ the food in question (so Mark 8:7 and Luke 9:16). ... Mark 6:41 (and so the parallels) speaks of Christ looking up to the sky, and implies, no doubt, in accordance with the circumstances, that He stood while He offered His prayer of thanksgiving. Mark’s εὐλογεῖν (Mark 8:7; Mark 14:22)

- Hence in time of persecution the fugitive would do well to flee along the roofs rather than fall a prey to the enemy in the streets (Matthew 24:17, Mark 13:15, Luke 17:31). The nature of the material of the roof explains how easy it was to dig through it (Mark 2:4, ἐξορύξαντες; cf. Mark (W. -The door or gate itself is θύρα (Mark 2:2, John 18:16, figuratively in Revelation 3:20), but πυλών is the gateway or entry of a house, especially if large, as well as of a city (Matthew 26:71, Luke 16:20, Acts 10:17; Acts 12:13 f. The house-gate was naturally kept locked in troublous times, as in Acts 10:17; Acts 12:13-16, and was guarded by a porter (Mark 13:34, ὁ θυρωρός) or a portress (John 18:16, ἡ θυρωρός; cf. Mark 14:69, Acts 12:13 f. The entry (πυλών) is either the same as, or else leads into, the fore-court (προαύλιον) of Mark 14:68, where || Matthew 26:71 has πυλών. -This occupied the centre of the house (Matthew 26:69, Mark 14:54; Mark 14:66). We read of a charcoal fire in it-a brazier in the open air (Mark 14:54; Mark 14:67, Luke 22:55 f. -The kitchen itself is not mentioned in the NT, though the oven (Matthew 6:30) and kitchen utensils (Mark 7:4) are referred to. Hence we read that the upper room (ἀνώγεον or ἀνώγαιον or ἀνωγεών or ἀνάγαιον) of Mark 14:14 f. The room mentioned in Acts 1:13 must have been large, for it held 120 people; and it was perhaps the same as the coenaculum of Mark 14:14 f. When we read in the NT the various words for a ‘bed’ as used for sleeping in-κλίνη (Matthew 9:2, Luke 5:18), κλινίδιον (Luke 5:19; Luke 5:24; the same as κλίνη, Luke 5:18), κράββατον (Mark 2:4; Mark 6:55, John 5:8)-only mattresses and bedclothes are meant. The same is probably true of κλίνη in Mark 7:30, Luke 17:34, Revelation 2:22, where either sense is possible; and of the κλινἀρια καὶ κράββατα in Acts 5:15 (inferior Manuscripts substitute κλίναι for the former word), where the sick are laid in the streets. On the other hand, the low couches (κλίναι, triclinia, τρικλίνια [the last not in the NT] used for meals are clearly articles of furniture in Mark 4:21; Mark 7:4 (here a ‘Western’ addition, but it may be genuine), Luke 8:16; for a lamp may be put under them (cf. Thus ‘table’ in the Bible does not usually denote an article of furniture, except in the case of the money-changers in Matthew 21:12, Mark 11:15, John 2:15, where a house is not being spoken of. ) are spoken of; but ordinary people sat, as they still sit in the true East, on the ground, of on cushions, though chairs or seats (καθέδραι) were not unknown (Matthew 21:12, Mark 11:15)

- ... The Jewish leaders considered that Jesus’ claim to be the Son of God was blasphemy (Mark 2:7; Mark 3:22; Mark 14:61-64; John 7:25; John 7:40-44; John 8:56-59; John 11:55-57). ... Jesus was still the creator and controller of the universe (Colossians 1:16-17; Hebrews 1:2-3), the Lord of life (Luke 7:22; John 5:21; John 5:26; John 8:51; John 10:10; John 10:28), the forgiver of sins (Mark 2:5; Mark 2:7; Mark 2:10; 2 Corinthians 5:19), and the judge of the world (Matthew 13:41-43; Matthew 25:31-32; John 5:26-27; 2 Corinthians 5:10). He was still the originator of divine truth (Matthew 5:22; Matthew 5:28; Matthew 5:32; Matthew 5:34; Matthew 5:39; Matthew 5:44; Matthew 12:5-8; Mark 13:31; John 14:6; John 14:10), the possessor of superhuman knowledge (John 6:64; John 11:14; John 18:4), the satisfier of people’s deepest needs (Matthew 11:28-30; John 4:14; John 6:35; John 11:25) and the object of people’s worship (Matthew 2:11; John 5:23; John 9:38). Because he was God, Jesus demanded that total allegiance which only God could demand (Matthew 10:37-39; Mark 8:34-35; John 3:36). He showed some of the emotional reactions common to human nature such as astonishment, disappointment, pity and anger (Mark 3:5; Mark 6:6; Mark 8:2; Mark 10:14; Luke 7:9). He was inwardly troubled as he saw his crucifixion drawing near, and he desired the sympathetic company of his closest friends during his time of spiritual conflict in Gethsemane the night before his death (Mark 14:32-41; Luke 12:50; John 12:27). That was one reason why he prayed constantly (Mark 1:35; Mark 6:46; Luke 6:12). ... Jesus’ acceptance of the limitations of human life meant also that if he wanted information he asked questions (Luke 2:46; Mark 5:30; Mark 6:38; Mark 9:21). As the obedient Son who took the humble place of a servant, he knew, and desired to know, only what his Father wanted him to know (Mark 13:32; John 8:55). Even among people who were not diseased, Jesus preached the kingdom, urging them to enter the kingdom voluntarily in humble faith and so receive eternal life (Mark 1:15; Matthew 6:33; Matthew 18:3; Matthew 19:16; Matthew 19:19-23; see KINGDOM OF GOD). This title was taken from the heavenly figure of Daniel 7:13-14, to whom the Almighty gave a kingdom that was worldwide and everlasting (Matthew 24:30-31; Matthew 25:31; Mark 8:38; Mark 14:62; see SON OF MAN). He wanted people to see for themselves that he, the Son of man, was both a heavenly figure and the Davidic Messiah (Matthew 16:13-16; Mark 2:10; Mark 2:28; John 6:62; John 9:35-36; John 12:23; John 12:34; see MESSIAH). ... Likewise Jesus’ miracles were directed towards revealing who he was, though in a way designed to lead people to saving faith (Mark 2:9-12; Luke 4:18; John 9:16-17; John 20:30-31; see MIRACLES)

- They were variously fastened to the wearer (Mark 1:6 ; Jeremiah 13:1 ; Ezekiel 16:10 ). " Also Mark 6:8 )

- It was the scene of Paul's first missionary labours (13:4-13), when he and Barnabas and John Mark were sent forth by the church of Antioch. It was afterwards visited by Barnabas and Mark alone (15:39)

- (Mark 13:35). The second cockcrowing (Mark 14:72), which marked Peter's third denial of Jesus, was probably at the beginning of the fourth watch between 3 and 4 in the morning, not long before the first day dawn, just when our Lord was being led bound to Caiaphas across the court where Peter was standing

- A — 1: βλασφημέω (Strong's #987 — Verb — blasphemeo — blas-fay-meh'-o ) "to blaspheme, rail, revile" (for the meanings of which see BLASPHEME), is translated "to rail at, or on," in Matthew 27:39 , RV (AV, "reviled"); Mark 15:29 ; Luke 23:39 ; 2 Peter 2:10 , RV (AV, "to speak evil of"); Luke 2:12 , RV (AV, "speak evil of"). ... B — 1: βλασφημία (Strong's #988 — Noun Feminine — blasphemia — blas-fay-me'-ah ) is translated "railings" in Matthew 15:19 , RV; 1 Timothy 6:4 , AV and RV; "railing" in Mark 7:22 , RV; Colossians 3:8 , RV; Jude 1:9 , AV and RV, lit

- His original name was Levi, Mark 2:14; Luke 5:27; Luke 5:29, which, like that of Simon and of Saul, was changed on his being called to the apostleship. —a period during which both Mark and Luke probably wrote their gospels

- A person's outward condition did not make one unclean; rather that which proceeds from the heart determines one's standing before God (Mark 7:1-23 ; compare Acts 10:9-16 ). Therefore, Jesus did not hesitate about touching lepers (Mark 1:40-45 ) and even commanded His disciples to cleanse lepers (Matthew 10:8 )

- 2), John the Baptist was imprisoned and put to death by Herod Antipas (Matthew 14:3-12, Mark 6:17-29, Luke 3:19)

- In easy circumstances, for he owned a boat and hired servants (Matthew 4:21; Mark 1:20). Salome his wife ministered to Jesus (Matthew 27:55-56; Mark 15:40-41)

- 2 Kings 4:10) that Christ referred in Mark 4:21 as being necessary to complete the value of the lamp for those in the house (Matthew 5:16) and those who enter it (Luke 8:16; Luke 11:33). Practical illustrations of this parable are found in Mark 5:19-20, Matthew 10:27; Matthew 10:32, Luke 10:21; Luke 17:18 (cf

- John Mark (see Mark)

- (6) In Mark 8:1 some texts have pampollou, "very great," AV (from pas, "all," polus, "much"), RV, "a great (pollou) multitude" (after palin, "again"). (8) The adverb lian is translated "very" in Mark 16:2 ; 2 Corinthians 11:5 ; 12:11

- Matthew 18:10 ; Acts 12:15 (where it is better understood as = 'ghost'), superior to man, Hebrews 2:7 ; Psalm 8:5 , belonging to Heaven, Matthew 24:36 ; Mark 12:25 , and to God, Luke 12:8 , and engaged in His service, Psalm 103:20 . ... "They are called 'holy' in Mark 8:38 , and 'elect,' 1 Timothy 5:21 , in contrast with some of their original number, Matthew 25:41 , who 'sinned,' 2 Peter 2:4 , 'left their proper habitation,' Jude 1:6 , oiketerion, a word which occurs again, in the NT, only in 2 Corinthians 5:2

- in Mark 1:16 : the best have the verb amphiballo alone). ... 2: δίκτυον (Strong's #1350 — Noun Neuter — diktuon — dik'-too-on ) a general term for a "net" (from an old verb diko, "to cast:" akin to diskos, "a quoit"), occurs in Matthew 4:20,21 ; Mark 1:18,19 ; Luke 5:2,4-6 ; John 21:6,8,11 (twice)

- the right and) the left;" (b) in the phrase "on the left," formed by ex (for ek), "from," and the genitive plural of this adjective, Mark 10:37 (some mss. , "left"); or (b) with the preposition ex (for ek), signifying "on the left hand," Matthew 20:21,23 ; 25:33,41 ; 27:38 ; Mark 10:40 (for ver

- Mark, Mark 14:3 , mentions "ointment of spikenard very precious," which is said to be worth more than three hundred denarii; and John 12:3 , mentions a pound of ointment of spikenard, very costly; the house was filled with the odour of the ointment; it was worth three hundred denarii

- The brother of our Lord, Matthew 13:55; Mark 6:5; not to be confounded with the preceding, nor with Symeon, who succeeded James as bishop of the church in Jerusalem. Matthew 27:32; Mark 15:21; Luke 23:26

- A name given in the gospels to the house in which dwelt the Roman governor of Jerusalem, Mark 15:16 . It was a magnificent building, and inclosed a spacious court, Matthew 27:27 Mark 15:16 John 18:28,33

- These plots against Christ, Matthew 26:1-5 Mark 14:1 Luke 22:2 , led to his seizure, and he was brought first before Annas, formerly high priest, who sent him to Caiaphas his son-in-law. See Matthew 26:57-68 Mark 14:53-72 Luke 22:54-71 John 18:13-27

- (an oil-press ), a small "farm," ( Matthew 26:36 ; Mark 14:32 ) situated across the brook Kedron (John 18:1 ) probably at the foot of Mount Olivet, (Luke 22:39 ) to the northwest and about one-half or three quarters of a mile English from the walls of Jerusalem, and 100 yards east of the bridge over the Kedron

- , Mark 7:15,18 ; Luke 11:40 ; 2 Corinthians 7:5 ; 1 Timothy 3:7 ; as a preposition, Revelation 11:2 ; (c) choris, "apart from," frequently used as a preposition, especially in Hebrews (Hebrews 4:15 ; 7:7,20,21 ; 9:7,18,22,28 ; 11:6 ; in Hebrews 11:40 , RV, "apart from" (AV, "without"); Hebrews 12:8,14 ); (d) aneu, like choris, but rarer, Matthew 10:29 ; Mark 13:2 ; 1 Peter 3:1 ; 4:9 ; (e) ater, Luke 22:6 , marg

- " The mention of the bursting of the wineskins, Matthew 9:17 ; Mark 2:22 ; Luke 5:37 , implies fermentation. " So Mark 14:25

- ... C — 1: ἐναντίος (Strong's #1727 — Adjective — enantios — en-an-tee'-os ) "over against" (en, "in," antios, "against"), is used primarily of place, Mark 15:39 ; of an opposing wind, Matthew 14:24 ; Mark 6:48 ; Acts 27:4 ; metaphorically, opposed as an adversary, antagonistic, Acts 26:9 ; 1 Thessalonians 2:15 ; Titus 2:8 ; Acts 28:17 , "against

- , Matthew 20:33 ; of God's power of vision, Hebrews 4:13 ; 1 Peter 3:12 ; of Christ in vision, Revelation 1:14 ; 2:18 ; 19:12 ; of the Holy Spirit in the unity of Godhood with Christ, Revelation 5:6 ; (b) metaphorically, of ethical qualities, evil, Matthew 6:23 ; Mark 7:22 (by metonymy, for envy); singleness of motive, Matthew 6:22 ; Luke 11:34 ; as the instrument of evil desire, "the principal avenue of temptation," 1 John 2:16 ; of adultery, 2 Peter 2:14 ; (c) metaphorically, of mental vision, Matthew 13:15 ; John 12:40 ; Romans 11:8 ; Galatians 3:1 , where the metaphor of the "evil eye" is altered to a different sense from that of bewitching (the posting up or placarding of an "eye" was used as a charm, to prevent mischief); by Gospel-preaching Christ had been, so to speak, placarded before their "eyes;" the question may be paraphrased, "What evil teachers have been malignly fascinating you?;" Ephesians 1:18 , of the "eyes of the heart," as a means of knowledge. 33); Mark 8:23 (No. ... 3: τρυμαλιά (Strong's #5168 — Noun Feminine — trumalia — troo-mal-ee-ah' ) is used of the "eye" of a needle, Mark 10:25 (from trume, "a hole," truo, "to wear away")

- have it in Matthew 17:21 ; Mark 9:29 ); "fasting" had become a common practice among Jews, and was continued among Christians; in Acts 27:9 "the Fast" refers to the Day of Atonement, Leviticus 16:29 ; that time of the year would be one of dangerous sailing; (b) of involuntary abstinence (perhaps voluntary is included), consequent upon trying circumstances, 2 Corinthians 6:5 ; 11:27 . 1), "fasting," is used of lack of food, Matthew 15:32 ; Mark 8:3 . 1 and 2), is used of voluntary "fasting," Matthew 4:2 ; 6:16,17,18 ; 9:14,15 ; Mark 2:18,19,20 ; Luke 5:33,34,35 ; 18:12 ; Acts 13:2,3

- ... A — 2: πρωτοκλισία (Strong's #4411 — Noun Feminine — protoklisia — pro-tok-lis-ee'-ah ) "the chief reclining place at table," is rendered "uppermost rooms," in Matthew 23:6 , AV (RV, "chief place"); in Mark 12:39 , "uppermost rooms," AV (RV, "chief places"); in Luke 14:7 , "chief rooms," AV (RV, "chief seats"); in Luke 14:8 , AV, "highest room" (RV, "chief seat"); in Luke 20:46 , AV, "highest seats" (RV, "chief seats"). ... A — 3: ἀνάγαιον (Strong's #508 — Noun Neuter — anagaion | anogeon — an-ogue'-eh-on ) "an upper room" (ana, "above," ge, "ground"), occurs in Mark 14:15 ; Luke 22:12 , "a chamber," often over a porch, or connected with the roof, where meals were taken and privacy obtained. room" in Mark 2:2

- In Mark 15:15 Authorized Version has ‘into the hall called Praetorium,’ as translation of law ἔσω τῆς αὐλῆς ὅ ἐστιν πραιτώριον. The Authorized Version renders αὐλή by ‘palace’ in Matthew 26:3; Matthew 26:58; Matthew 26:69, Mark 14:54; Mark 14:66, Luke 11:21, John 18:15, when the reference is to the place where the governor dispensed justice; by ‘fold’ in John 10:1; John 10:16 of the place where the sheep were kept at night; and by ‘court’ in Revelation 11:2, as designating the court of the temple

- In this sense it was rendered to Christ in awe of His person (Mark 10:17, Luke 5:8), and in mockery of His claims (Matthew 27:29). (b) The posture of a suppliant (Matthew 17:14, Mark 1:40). Among the Jews the usual custom (and in the Temple and synagogues at ordinary times the invariable custom) was to stand at prayer (Matthew 6:5, Mark 11:25, Luke 9:28-32; Luke 18:11 ff; Luke 22:46 etc

- " Matthew 10:3 ; Mark 3:18 ; Luke 6:14 ; John 1:43-48 ; John 6:5-7 ; John 12:21,22 ; John 14:8,9 ; Acts 1:13 . Matthew 14:3 ; Mark 6:17 ; Luke 3:19 . Matthew 16:13 ; Mark 8:27

- 45, to convey alms from this church to that at Jerusalem, and soon returned, bringing with them John Mark, Acts 11:28-30 12:25 . While preparing for a second missionary tour, Paul and Barnabas having a dispute relative to Mark, Barnabas' nephew, they separated, Paul going to Asia, and Barnabas with Mark to Cyprus, Acts 13:1-15 Galatians 2:13

- , the opposite of, eu, "well," and kolon, "food"); hence, "difficult," Mark 10:24 , of the "difficulty," for those who trust in riches, to enter into the Kingdom of God. 1), and is used metaphorically of dulled spiritual perception, Mark 3:5 , RV, "at the hardening of their hearts;" Romans 11:25 , RV, "a hardening" (AV, "blindness"), said of the state of Israel; Ephesians 4:18 , RV, "hardening," of the heart of Gentiles. 2), is used metaphorically, of the heart, Mark 6:52 ; 8:17 ; John 12:40 ; of the mind (or thoughts), 2 Corinthians 3:14 , of those in Israel who refused the revealed will and ways of God in the Gospel, as also in Romans 11:7 , RV, "hardened" (AV, "blinded"), in both places

- 1: βρῶμα (Strong's #1033 — Noun Neuter — broma — bro'-mah ) "food" (akin to bibrosko, "to eat," John 6:13 ), solid food in contrast to milk, is translated "food" in Matthew 14:15 , RV (AV, "victuals"); "meats," Mark 7:19 ; 1 Corinthians 6:13 (twice); 1 Timothy 4:3 ; Hebrews 9:10 ; 13:9 ; "meat," John 4:34 ; Romans 14:15 (twice),20; 1 Corinthians 3:2 ; 8:8,13 ; 10:3 ; "food," RV, for AV, "meat," Luke 3:11 ; 9:13 . (3) In Matthew 15:37 ; Mark 8:8 , the AV translates the plural of klasma, "a broken piece" (from klao, "to break"), "broken meat" (RV, "broken pieces"). (4) In John 12:2 , RV, anakeimai, "to recline at table," is translated "sat at meat" (AV, "sat at the table"); in Mark 6:26 , RV, according to the best mss. , "sat at meat," some have sunanakeimai (AV, "sat with him"); in Mark 6:22 , RV, sunanakeimai, "to recline at table together," is translated "that sat at meat with him

- He was a Jew from Cyprus (Acts 4:36) and was related to John Mark, whose family home was in Jerusalem (Colossians 4:10; Acts 12:12). ... When Paul suggested that he and Barnabas revisit the churches of Asia Minor, a disagreement arose between them concerning whether to take Mark with them. Barnabas took Mark to Cyprus, and Paul took Silas to Asia Minor (Acts 15:36-41; see MARK)

- Teaching in the synagogue (Mark 1:21 ) and private homes (Mark 2:1 ) was basic to His work there, but the miracles performed there appear to have precipitated the controversy and opposition. The religious leadership challenged the direction of Jesus' ministry (Mark 2:24 , Mark 7:5 ) and the popular following attempted to take over and force Him into a political position (John 6:15 ). Mark (John 2:1 ) referred to Capernaum as Jesus' home and Matthew ( John 9:1 ) described it as “his own city

- ] it often as ‘railing’ or slanderous talk generally ( Matthew 15:19 = Mark 7:22 , Ephesians 4:31 , Col 3:8 , 1 Timothy 6:4 , Judges 1:9 ), looked at, however, on its ethical and religious side. The cognate verb, too, is treated in the same way ( Mark 15:29 = Matthew 27:39 , Luke 22:65 ; Luke 23:39 , Romans 3:8 ; Rom 14:16 , 1 Corinthians 4:18 ; 1 Corinthians 10:30 , Tit 3:2 , 1 Peter 4:4 ; 1 Peter 4:14 , 2Pe 2:2 ; 2 Peter 2:10 ; 2 Peter 2:12 , Judges 1:8 ; Judges 1:10 ), as is also the derived adjective ( 2 Timothy 3:2 , 2 Peter 2:11 ). ... One of the most frequent of the charges brought by the Jews against Jesus was that of blasphemy, and when we inquire into the meaning of the accusation, we find that it was the application to Himself of Divine attributes and prerogatives (Mark 2:7 = Matthew 9:3 , Mark 14:64 = Matthew 26:65 , John 10:33 ; John 10:36 ). On the other hand, the NT writers regarded the unreasoning attitude of the Jews to the claims and teaching of Jesus as blasphemous ( Mark 15:29 = Matthew 27:39 , Luke 22:65 ; Luke 23:39 , Acts 13:45 ; Acts 18:6 )

- In some instances Jesus sharpens commandments (Matthew 5:17-48 ) and in others considers them obsolete (Mark 7:17-19 ). On one occasion, having been asked to identify the greatest commandment, Jesus concurs with the Jewish wisdom of his time (Mark 12:32-33 ) that the greatest commandments are to love God supremely and to love one's neighbor as oneself (Mark 12:28-31 ). , 1 Corinthians 7:10-11 /Mark 7:10-11/10:2-9 ; 1 Corinthians 9:14 /Luke 9:14/10:7 ; Romans 14:1-23 /Mark 14:1-23/7:18-19 ) is a matter of Paul's intention rather than happy accident

- ... New Testament Jesus was persecuted and finally killed by the religious and political establishments of His day (Mark 3:6 ; Luke 4:29 ; John 5:16 ; Acts 3:13-15 ; Acts 7:52 ; passion stories). He fleshed out the liberating passion of God (Luke 4:16-29 ) and came into conflict with the religious institutions of the cult by healing on the sabbath (Mark 3:1-6 ), criticizing the Temple activities (Mark 11:15-18 ), and the law (Matthew 5:21-48 ). In an evil world, disciples are to expect persecution (Matthew 10:16-23 ; Mark 4:17 ; Mark 13:9 ; John 15:20 ; John 16:2 ), just as was the case with the prophets in the Old Testament (Matthew 5:12 ; Matthew 23:31 ; Luke 11:47-51 ; Acts 7:52 ; Hebrews 11:32-38 ). Something like a theology of persecution emerged, which emphasized patience, endurance, and steadfastness (Romans 12:12 ; 1 Thessalonians 2:14-16 ; James 5:7-11 ); prayer (Matthew 5:44 ; Romans 12:14 ; 1 Corinthians 4:12 ); thanksgiving (2 Thessalonians 1:4 ); testing (Mark 4:17 ) and the strengthening of faith (1 Thessalonians 3:2-3 ); experiencing the grace of God (Romans 8:35 ; 2 Corinthians 4:9 , 2 Corinthians 12:10 ), and being blessed through suffering (Matthew 5:10-12 ; 1 Peter 3:14 ; 1 Peter 4:12-14 )

- The only undoubted notice of this Simon occurs in (Matthew 13:55 ; Mark 6:3 ) He has been identified by some writers with Simon the Canaanite, and still more generally with Symeon who became bishop of Jerusalem after the death of James, A. ... Simon the Canaanite, one of the twelve apostles, (Matthew 10:4 ; Mark 3:18 ) otherwise described as Simon Zelotes, (Luke 6:15 ; Acts 1:13 ) (A. ) The latter term, which is peculiar to Luke, is the Greek equivalent for the Chaldee term preserved by Matthew and Mark. ) Meeting the procession that conducted Jesus to Golgotha, as he was returning from the country, he was pressed into the service to bear the cross, (Matthew 27:32 ; Mark 15:21 ; Luke 23:26 ) when Jesus himself was unable to carry it any longer. (John 19:17 ) Mark describes him as the father of Alexander and Rufus, perhaps because this was the Rufus known to the Roman Christians, (Romans 16:13 ) for whom he more especially wrote. ; Mark 14:3 etc

- , Mark 13:9-13, Luke 21:12 ff. His fearless exposure of hypocrisy (Matthew 15:1-14, Mark 7:1-13, Matthew 23:1-39 et al. ), His disregard of, or opposition to, religious practices which had been invested with the sanctity of Divine law, and the performance of which was the hall-mark of righteousness (Matthew 9:14; Matthew 12:1; Matthew 12:9, Mark 2:18-22; Mark 7:1, Luke 3:33; Luke 6:1-6), His defiance of social and religious caste in receiving sinners and eating with them were the moral utterances of a courageous righteousness and love (Matthew 9:10, Luke 15:2). When He knows that His hour has come, He presses to the cross with an eagerness which made those who saw Him afraid (Mark 10:32)

- ... Kingdom divided against itself, Mark 3:24 . ... House divided against itself, Mark 3:25 . ... Strongman armed, Mark 3:27 Luke 11:21 . ... Seed growing secretly, Mark 4:26-29 . ... Lighted candle, Mark 4:21 Luke 11:33-36 . ... Man taking a far journey, Mark 13:34-37

- 2, signifies (a) "to raise a cry," whether of joy, Galatians 4:27 , or vexation, Acts 8:7 ; (b) "to speak with a strong voice," Matthew 3:3 ; Mark 1:3 ; 15:34 ; Luke 3:4 ; 9:38 (some mss. in Mark 15:8 , of the shouting of a multitude; in some mss. , instead of kraugazo); of the shouts of the children in the Temple, Matthew 21:15 ; of the people who shouted for Christ to be crucified, Matthew 27:23 ; Mark 15:13,14 ; of the "cry" of Christ on the Cross at the close of His sufferings, Matthew 27:50 ; Mark 15:39 (see No. 4, signifies "to cry out loudly," Mark 1:23 ; 6:49 ; Luke 4:33 ; 8:28 ; 23:18 . ... Note: For aphiemi, Mark 15:37 , See UTTER

- It is employed in phrases which express worthlessness (‘to be trodden under foot,’ Matthew 5:13), supplication (‘fell at his feet,’ Mark 5:22; Mark 7:25), great honour or reverence (Luke 7:38-46 the woman who kissed Jesus’ feet; John 11:2 Mary; Matthew 28:9 ‘held him by the feet’), ignorant or blasphemous contempt (Matthew Mat_7:6 ‘trample under foot’), righteous condemnation or rejection (Matthew 10:14 ‘shake dust off feet’), salvation through sacrifice (Matthew 18:8 || Mark 9:45 cutting off hand or foot), discipleship (Luke 8:35 cured demoniac sitting at Jesus’ feet; Luke 10:39 Mary), helplessness (Matthew 22:13 ‘bind hand and foot’), complete triumph (Matthew 22:44, Mark 12:36 || Luke 20:43 enemies of Messianic King put under His feet), absolute safety (Matthew 4:6 || Luke 4:11 ‘lest thou dash thy foot against a stone’), subjection (Matthew 5:35 earth the footstool of God’s feet). Before His feet suppliants fell down (Mark 5:22; Mark 7:25, Luke 8:41), and also a Samaritan who returned to give thanks (Luke 17:16). Matthew 26:7, Mark 14:3) upon the feet which had brought the Lord from beyond Jordan (John 10:40; John 11:7) to speak the life-giving word at her brother’s grave (John 11:43 f

- By far the most common designation is simply ‘Peter’ (20 times in Matthew , 18 times in Mark , 15 times in Luke , 16 times in Jn. ‘Simon,’ standing alone, occurs less frequently (twice in Matthew , 5 times in Mark , 10 times in Lk. According to Mark 3:16, Luke 6:14, early in his Galilaean ministry Jesus set apart the Twelve to be His helpers and gave Simon the surname Peter (καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι Πἐτρον) In referring to the same incident, Matthew (Matthew 10:2) speaks of ‘the so-called Peter’ (ὁ λεγόμενος Πέτρος), but seemingly intends to make the Apostle’s famous confession at Caesarea Philippi the occasion for the Messiah to bestow upon him the name ‘Peter’ and to designate him formal head of the Church (Matthew 16:17-19). He was generally thought to have been the first disciple to see-if not to believe in (John 20:8)-the Risen Lord (1 Corinthians 15:5, Mark 16:7, Luke 24:34), and, as St. in the Logia [Q]), but in Mark he is a conspicuous figure from first to last. He, with his brother Andrew, is the first to answer Jesus’ call to discipleship (Mark 1:16); they entertain Him at their home in Capernaum, where He heals Simon’s mother-in-law (Mark 1:29 f. ); and the company of the disciples is now known as ‘Simon and those with him’ (Mark 1:36). He heads the list of the Twelve (Mark 3:16), he is named first among the favoured few to witness the raising of Jairus’ daughter (Mark 5:37), he is granted similar favours at the time of the Transfiguration (Mark 9:2), and in Gethsemane on the night of the betrayal (Mark 14:33), and it is to him in particular that the women are instructed to announce the resurrection of Jesus (Mark 16:7). On several occasions he is chief spokesman for the disciples, and is mentioned first among those receiving private instructions or explanations (Mark 8:29, Mark 9:5, Mark 10:28, Mark 11:21, Mark 13:3). Although he is the first of the Twelve to affirm belief in Jesus’ Messiahship, his failure to understand the true Messianic programme calls forth a sharp rebuke from Jesus (Mark 8:32 f. ); he is found asleep when left on duty in Gethsemane (Mark 14:37); and during the course of Jesus’ trial Peter persistently denies his Master (Mark 14:29; Mark 14:54-72). Matthew omits the paragraph in which ‘Simon and those with him’ seek Jesus to tell Him that the people of Capernaum desire His return to the city (Mark 1:36), nothing is said of Peter’s accompanying Jesus when the latter raised the daughter of Jairus (Mark 5:37), and Peter’s name is expunged from the instructions given to the women by the angel at the tomb of Jesus (Mark 16:7). The additional data of Matthew are more important, especially the paragraph supplementing Mark’s account of Peter’s confession (Matthew 16:17-19). Into Mark’s narrative of Peter’s confession, otherwise copied rather closely, Matthew interjects three verses, ascribing Peter’s exceptional perceptive powers to revelation, designating him the corner-stone of the Church, and committing to his keeping the keys of the Kingdom. These statements are manifestly Matthaean insertions, for they do not stand in Mark, which Matthew is copying in both the preceding and the following contexts, nor do they appear in Luke, where the Marcan narrative at this point is also followed. Mark 1:16-20); and in the account of Peter’s denial Luke seems to be following a slightly different source, yet the variations are formal rather than essential so far as the portrayal of Peter is concerned (Luke 22:31-62; cf. Mark 14:26-72). In copying Mark’s account of the Caesarea-Philippi incident, Luke omits the closing verses which tell of Jesus’ upbraiding Peter for his presumption in attempting to regulate the Messiah’s conduct (Mark 8:32 ff. Similarly, in Luke’s version of the Gethsemane incident Peter is not singled out for rebuke as in Mark (Luke 22:46; cf. Mark 14:37). Mark 16:7), because Luke records only Judaea n appearances; but he does note that the first appearance was made to Peter (Luke 24:34)

- (hoh ssan' nuh) Cry with which Jesus was greeted on the occasion of His triumphal entrance into Jerusalem (Mark 11:9 )

- It seems quite certain that this is the nard sed by Mary of Bethany to anoint Our Lord (Matthew 6; Mark 14; John 12)

- The Roman soldiers paid Christ mock homage before the crucifixion ( Mark 15:19 NRSV)

- But by the Abomination of Desolation spoken of by our Lord, Matthew 24:15 Mark 13:14 , and foretold as about to be seen at Jerusalem during the last siege of that city by the Romans under Titus, is probably meant the Roman army, whose standards had the images of their gods and emperors upon them, and were worshipped in the precincts of the temple when that and the city were taken

- The face as an indication of mood, emotion, or character (see Genesis 4:5-6 ; Deuteronomy 28:50 ; Job 9:27 ; Psalm 10:4 ; Proverbs 15:13 ; Ecclesiastes 7:3 ; Mark 10:22 )

- The common married life ceases but the marriage bond remains intact (1 Corinthians 7; Mark 10; Matthew 19)

- In the parallel passage in Mark 8:10 this place is called Dalmanutha

- ekphuo, "to cause to grow out, put forth" (leaves), Matthew 24:32 ; Mark 13:28

- * Notes: (1) For himation, rendered "raiment" in Matthew 17:2 , AV (RV, "garments"), so Matthew 27:31 ; Mark 9:3 ; Luke 23:34 ; John 19:24 ; Acts 22:20 ; Revelation 3:5,18 ; 4:4 ; AV and RV, Acts 18:6 , see CLOTHING , No

- , in the AV (except in 1 Peter 2:7 , "be disobedient"); "disbelieve" (or "disbelieved") in the RV, in Mark 16:11,16 ; Luke 24:11,41 ; Acts 28:24 ; "disbelieve" is the best rendering, implying that the unbeliever has had a full opportunity of believing and has rejected it; some mss

- 1: ἀπολύω (Strong's #630 — Verb — apoluo — ap-ol-oo'-o ) "to loose from," is translated "to release" in Matthew 18:27 , RV (AV, "loosed"); 27:15,17,21,26; Mark 15:6,9,11,15 ; Luke 6:37 (twice), RV (AV, "forgive" and "ye shall be forgiven"); 23:16 (ver

- ), is used in Mark 4:28 ; Acts 12:10

- prefix, hex---, is used separately from other numerals in Matthew 17:1 ; Mark 9:2 ; Luke 4:25 ; 13:14 ; John 2:6 ; 12:1 ; Acts 11:12 ; 18:11 ; James 5:17 ; Revelation 4:8

- We have in the New Testament a striking example of this (Matthew 26:63 ; Mark 5:7 ), where the high priest calls upon Christ to avow his true character

- It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Matthew 5:31,32 ; 19:1-9 ; Mark 10:2-12 ; Luke 16:18 )

- ) In Mark 5:9 the demon-possessed says, "my name is legion, for we are many," "because many demons (Greek) were entered into him

- At his transfiguration our Lord's rainment is said to have been white "so as no fuller on earth could white them" (Mark 9:3 )

- ” In Mark 15:22 , the Hebrew name for the place where Jesus was crucified

- The Greek word (praitorion) thus rendered in Mark 15:16 is rendered "common hall" ( Matthew 27:27 , marg

- ( Matthew 27:48 ; Mark 15:36 ; John 19:29,30 )

- The title "king" is applied by courtesy, not right, to Herod "the tetrarch" (Luke 3:1; Mark 6:14)

- Jesus was buried in such a cave (Mark 15:46 )

- Mark warned that believers are not to give God vain lip service but obedience from the heart (Deuteronomy 7:6-7 ; see Isaiah 1:13 ; Isaiah 29:13 ; James 1:26 )

- All four Gospels mention such a superscription (Matthew 27:37 ; Mark 15:26 ; Luke 23:38 ; John 19:19 ) being nailed over Jesus' head

- Mark 1:45

- Mark 2

- Matthew 14:10 ; Mark 6:16,27 ; Luke 9:9

- Mark 15

- Mentioned only in the parallel passages Matthew 14:34 , Mark 6:53 , as the place whither the disciples sailed after the stilling of the second storm on the Lake

- A place to which Christ retired with His disciples ( Matthew 26:35 , Mark 14:32 ), and where Judas betrayed Him

- The "castle" into which the chief captain commanded Paul to be brought was the quarters of the Roman soldiers in the fortress of Antonia (so called by Herod after his patron Mark Antony), which was close to the north-west corner of the temple (Acts 21:34 ), which it commanded

- Matthew 14:34 ; Mark 6:53

- This state of mind may range from genuine concern (see Philippians 2:20 ,Philippians 2:20,2:28 ; 2 Corinthians 11:28 ) to obsessions that originate from a distorted perspective of life (Matthew 6:25-34 ; Mark 4:19 ; Luke 12:22-31 )

- of Mark 15:28 and Luke 22:37

- , "George"), denotes (a) "a husbandman," a tiller of the ground, 2 Timothy 2:6 ; James 5:7 ; (b) "a vine-dresser," Matthew 21:33-35,38,40,41 ; Mark 12:1,2,7,9 ; Luke 20:9,10,14,16 ; John 15:1 , where Christ speaks of the Father as the "Husbandman," Himself as the Vine, His disciples as the branches, the object being to bear much fruit, life in Christ producing the fruit of the Spirit, i

- 1: ἔσω (Strong's #2080 — Adverb — eso — es'-o ) an adverb connected with eis, "into," is translated "inner" in the AV of Ephesians 3:16 (RV, "inward"); after verbs of motion, it denotes "into," Mark 15:16 ; after verbs of rest, "within

- , Matthew 25:20,22,25 ; John 1:29,36,47 ; Galatians 5:2 , the only occurrence outside Matthew, Mark and John

- [SANHEDRIN ] ... The lesser courts, (Matthew 10:17 ; Mark 13:9 ) of which there were two at Jerusalem and one in each town of Palestine

- Matthew 27:21; Mark 15:6-11; Luke 23:18; John 18:40; Acts 3:14

- Matthew 10:25; Matthew 12:24; Matthew 12:27; Mark 3:22; Luke 11:15-27

- Matthew 6:12; Matthew 6:14-15; Matthew 18:21-35; Mark 11:25-26 A

- (From the Greek words, deka, ten, and polis, a city,) a country in Palestine, which contained ten principal cities, on both of the Jordan, chiefly east, Matthew 4:25 ; Mark 5:20 ; 7:31

- When Herod was banished to Lyons, she accompanied him, Matthew 14:3,6 Mark 6:17 Luke 3:19

- The common married life ceases but the marriage bond remains intact (1 Corinthians 7; Mark 10; Matthew 19)

- The Anaphora of Saint Cyril, also called Saint Mark's, together with the part common to all, is a duplicate of the Greek Saint Mark

- 1: βαπτισμός (Strong's #909 — Noun Masculine — baptismos — bap-tis-mos' ) denotes "the act of washing, ablution," with special reference to purification, Mark 7:4 (in some texts, ver

- ), is translated by the verb "to cross" in the RV, but differently in the AV; in Matthew 9:1 ; Mark 5:21 ; 6:53 (AV, "passed"); Matthew 14:34 (AV, "were gone"); Luke 16:26 (AV, "neither can they pass"); Acts 21:2 (AV, "sailing")

- 1: ἐρημία (Strong's #2047 — Noun Feminine — eremia — er-ay-mee'-ah ) "an uninhabited place," is translated "wilderness" in the AV of Matthew 15:33 ; Mark 8:4 (RV, "a desert place"); RV and AV, "wilderness" in 2 Corinthians 11:26

- 1: καταρτίζω (Strong's #2675 — Verb — katartizo — kat-ar-tid'-zo ) from kata, "down," intensive and artios, "fit," has three meanings, (a) "to mend, repair," Matthew 4:21 ; Mark 1:19 , of nets; (b) "to complete, furnish completely, equip, prepare," Luke 6:40 ; Romans 9:22 ; Hebrews 11:3 and in the Middle Voice, Matthew 21:16 ; Hebrews 10:5 ; (c) "ethically, to prepare, perfect," Galatians 6:1 ; 1 Thessalonians 3:10 ; 1 Peter 5:10 ; Hebrews 13:21 ; and in the Passive Voice, 1 Corinthians 1:10 ; 2 Corinthians 13:11

- 1: κῦμα (Strong's #2949 — Noun Neuter — kuma — koo'-mah ) from kuo, "to be pregnant, to swell," is used (a) literally in the plural, Matthew 8:24 ; 14:24 ; Mark 4:37 ( Acts 27:41 , in some mss

- 1: φιμόω (Strong's #5392 — Verb — phimoo — fee-mo'-o ) "to close the mouth with a muzzle" (phimos), is used (a) of "muzzling" the ox when it treads out the corn, 1 Corinthians 9:9 , AV, "muzzle the mouth of," RV, "muzzle," and 1 Timothy 5:18 , with the lesson that those upon whom spiritual labor is bestowed should not refrain from ministering to the material needs of those who labor on their behalf; (b) metaphorically, of putting to silence, or subduing to stillness, Matthew 22:12,34 ; Mark 1:25 ; 4:39 ; Luke 4:35 ; 1 Peter 2:15

- ’ It is used in this literal sense of our Lord’s walking by the Lake (Matthew 4:18 περιπατῶν δέ),—the words following show that the subject of His thoughts as He walked was the analogy between Peter and Andrew’s present occupation and the work to which He was about to call them, that of ‘fishers of men,’—Mark 1:16 has the more vivid παράγων παρά, ‘passing along by’ (Revised Version NT 1881, OT 1885 , cf. LXX Septuagint Psalms 128:8); of His walking near Jordan, when His mien as He passed riveted John’s gaze (John 1:36); of His walking on the sea (Mark 6:48-49, Matthew 14:25-26, John 6:19—ἐπὶ τῆς θαλάσσης in Mk. Mark 6:47 ἑπὶ τῆς γῆς), the accusative to the progress implied in περιπατῶν’ (Swete, St. Mark, 130). περιπατεῖν is also used: of men’s gait, whereby the blind man who was being gradually restored to sight recognized the true nature of the objects which he would otherwise have taken for trees (Mark 8:24 βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας, ‘I see men; for I perceive objects like trees, walking’; cf. ); of people’s walking over hidden graves (Luke 11:44 : see Woe); of the scribes, τῶν θελόντων περιπατεῖν ἐν στολαῖς (Luke 20:46 || Mark 12:38 ‘love to go in long clothing,’ Authorized Version ; see Dress); and in the question with which the Risen Lord began the conversation with His two disciples whom He joined on the road to Emmaus (Luke 24:17 τίνες οἱ λόγοι … οὑς ἁντιβάλλετε … περιπατοῦτες; cf. Mark 16:12). ... (2) Of those to whom Jesus miraculously restored the power of walking: the paralytic (Mark 2:9 || Matthew 9:5, Luke 5:23). So of the impotent man at Bethesda (John 5:8-9; John 5:11-12—a Sabbath miracle: the others being