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February 23    Scripture

Bible Books: Mark
The Book of Mark in the Bible

Mark in the Bible. Jesus the Suffering Servant. Jesus the Suffering Servant for Man (Ox). Presents Jesus as the Servant. 1/3 of the gospel deals with the last week of His life. -Outline of the Books of the Bible


Gospel According to Mark in Easton's Bible Dictionary It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was "the disciple and interpreter of Peter" specially. 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 (comp. 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;" R.V., "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." (3.) 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. (4.) 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. (5.) 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 T0002442.),+Gospel+according+to/

Gospel According to Mark in Fausset's Bible Dictionary frontACTS, THE BOOK OF; 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+gospel+according+to/

Gospel According to Mark, 1 in the Bible Encyclopedia - ISBE II. Contents and General Characteristics. 1. Scope: The Gospel begins with the ministry of John the Baptist and ends with the announcement of the Resurrection, if the last 12 verses be not included. These add post-resurrection appearances, the Commission, the Ascension, and a brief summary of apostolic activity. Thus its limits correspond closely with those indicated by Peter in Acts 10:37-43. Nothing is said of the early Judean ministry. The Galilean ministry and Passion Week with the transition from the one to the other (in Acts 10) practically make up the Gospel. 2. Material Peculiar to Mark: Matter peculiar to Mark is found in 4:26-29 (the seed growing secretly); 3:21 (his kindred's fear); 7:32-37 (the deaf and dumb man); 8:22-26 (the blind man); 13:33-37 (the householder and the exhortation to watch); 14:51 (the young man who escaped). But, in addition to this, there are many vivid word-touches with which the common material is lighted up, and in not a few of the common incidents Mark's account is very much fuller; e.g. 6:14-29 (death of John the Baptist); Mk 7:1-23 (on eating with unwashen hands); 9:14-29 (the demoniac boy); 12:28-34 (the questioning scribe). There is enough of this material to show clearly that the author could not have been wholly dependent on the other evangelists. Hawkins reckons the whole amount of peculiar material at about fifty verses (Hor. Syn., 11)...,+THE+GOSPEL+ACCORDING+TO,+1/

Gospel According to Mark, 2 in the Bible Encyclopedia - ISBE VI. Sources and Integrity. We have seen that, according to the testimony of the Fathers, Peter's preaching and teaching are at least the main source, and that many features of the Gospel support that view. We have seen, also, subtle but weighty reasons for believing that Mark added a little himself. Need we seek further sources, or does inquiry resolve itself into an analysis of Peter's teaching? B. Weiss believes that Mark used a document now lost containing mainly sayings of Jesus, called Logia (L) in the earlier discussions, but now commonly known as Q (Quelle). In that opinion he has recently been joined by Sanday and Streeter. Harnack, Sir John Hawkins and Wellhausen have sought to reconstruct Q on the basis of the non-Markan matter in Matthew and Luke. Allen extracts it from Matthew alone, thinking that Mark also may have drawn a few sayings from it. Some assign a distinct source for Mark 13. Streeter considers it a document written shortly after the fall of Jerusalem, incorporating a few utterances by Jesus and itself incorporated bodily by Mark. Other sources, oral or written, are postulated by Bacon for smaller portions and grouped under X. He calls the final redactor R--not Mark but a Paulinist of a radical type. In forming a judgment much depends upon one's conception of the teaching method of Jesus and the apostles. Teaching and preaching are not synonymous terms. Matthew sums up the early ministry in Galilee under "teaching, preaching and healing," and gives us the substance of that teaching as it impressed itself upon him. Mark reports less of it, but speaks of it more frequently than either Matthew or Luke. Jesus evidently gave teaching a very large place, and a large proportion of the time thus spent was devoted to the special instruction of the inner circle of disciples. The range of that instruction was not wide. It was intensive rather than extensive. He held Himself to the vital topic of the kingdom of God. He must have gone over it again and again. He would not hesitate to repeat instructions which even chosen men found it so difficult to understand. Teaching by repetition was common then as it is now in the East. The word "catechize" (katecheo) implies that, and that word is used by Paul of Jewish (Rom 2:18) and by...,+THE+GOSPEL+ACCORDING+TO,+2/

Gospel of Mark in Smiths Bible Dictionary 1. By whom written. --The author of this Gospel has been universally believed to be Mark or Marcus, designated in Ac 12:12,25; 15:37 as John Mark, and in ch. 5,13 as John. 2. 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. 3. 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. 4. 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. 5. 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. 6. 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. 7. 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.,+Gospel+of/

Gospel of Mark in Wikipedia The Gospel According to Mark (Greek: κατὰ Μᾶρκον εὐαγγέλιον, τὸ εὐαγγέλιον κατὰ Μᾶρκον, to euangelion kata Markon), commonly shortened to the Gospel of Mark, is the second book of the New Testament. This Canonical account of the life of Jesus is one of the Synoptic Gospels. It was thought to be an epitome, and accordingly, its place as the second gospel in most Bibles. However, most contemporary scholars now regard it as the earliest of the canonical gospels[1] (c 70).[2] The Gospel of Mark narrates the ministry of Jesus of Nazareth from his baptism by John the Baptist to the resurrection and it concentrates particularly on the last week of his life (chapters 1116, the trip to Jerusalem). Its swift narrative portrays Jesus as a heroic man of action,[2] an exorcist, a healer and miracle worker. It calls him the Son of Man[3], the Son of God[4], and the Messiah or Christ...

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