Mark

same as Marcus

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; 2Tim 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.)

Mark, Gospel according to

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.)

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

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

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

4. (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.

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

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

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

8. (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.

9. (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.

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

11. (n.) Attention, regard, or respect.

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

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

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

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

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

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

18. (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.

19. (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.

20. (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.

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

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

MARK

mark: In the King James Version this word is used 22 times as a noun and 26 times as a predicate. In the former case it is represented by 5 Hebrew and 3 Greek words; in the latter by 11 Hebrew and 2 Greek words. As a noun it is purely a physical term, gaining almost a technical significance from the "mark" put upon Cain (Genesis 4:15 the King James Version); the stigmata of Christ in Paul's body (Galatians 6:17); the "mark of the beast" (Revelation 16:2).

As a verb it is almost exclusively a mental process: e.g. "to be attentive," "understand ": bin (Job 18:2 the King James Version), rightly rendered in the Revised Version (British and American) "consider"; shith, "Mark ye well her bulwarks" (Psalm 48:13), i.e. turn the mind to, notice, regard; shamar, i.e. observe, keep in view; so Psalm 37:37, "Mark the perfect man"; compare Job 22:15 the King James Version. This becomes a unique expression in 1 Samuel 1:12, where Eli, noticing the movement of Hannah's lips in prayer, is said to have "marked her mouth." Jesus "marked" how invited guests chose out (epecho, i.e. "observed") the chief seats (Luke 14:7); so skopeo (Romans 16:17 Philippians 3:17), "Mark them," i.e. look at, signifying keen mental attention, i.e. scrutinize, observe carefully. The only exceptions to this mental signification of the verb are two verses in the Old Testament: Isaiah 44:13, "He marketh it out with a pencil" ("red ochre," the King James Version "line"), and "with the compasses," where the verb is ta'ar, "to delineate," "mark out"; Jeremiah 2:22, "Thine iniquity is marked (katham, "cut (i.e. engraved)) before me," signifying the deep and ineradicable nature of sin. It may also be rendered "written," as in indelible hieroglyphics.

As a noun the term "mark" may signify, according to its various Hebrew and Greek originals, a sign, "a target" an object of assault, a brand or stigma cut or burnt in the flesh, a goal or end in view, a stamp or imprinted or engraved sign.

(1) 'oth, "a sign": Genesis 4:15 the King James Version, "The Lord set a mark upon Cain" (the American Standard Revised Version "appointed a sign"). It is impossible to tell the nature of this sign. Delitzsch thinks that the rabbins were mistaken in regarding it as a mark upon Cain's body. He considers it rather "a certain sign which protected him from vengeance," the continuance of his life being necessary for the preservation of the race. It was thus, as the Hebrew indicates, the token of a covenant which God made with Cain that his life would be spared.

(2) mattara', "an aim," hence, a mark to shoot at. Jonathan arranged to shoot arrows as at a mark, for a sign to David (1 Samuel 20:20); Job felt himself to be a target for the Divine arrows, i.e. for the Divinely decreed sufferings which wounded him and which he was called to endure (Job 16:12); so Jeremiah, "He hath set me as a mark for the arrow" (Lamentations 3:12); closely akin to this is miphga`, an object of attack (Job 7:20), where Job in bitterness of soul feels that God has become his enemy, and says, `Why hast thou made me the mark of hostile attack?'; "set me as a mark for thee."

See TARGET.

(3) taw, "mark" (Ezekiel 9:4, 6). In Ezekiel's vision of the destruction of the wicked, the mark to be set upon the forehead of the righteous, at Yahweh's command, was, as in the case of the blood sprinkled on the door-posts of the Israelites (Exodus 12:22, 23), for their protection. As the servants of God (Revelation 7:2, 3)-the elect-were kept from harm by being sealed with the seal of the living God in their foreheads, so the man clothed in linen, with a writer's inkhorn by his side, was told to mark upon their foreheads those whom God would save from judgment by His sheltering grace. Taw also appears (Job 31:35) for the attesting mark made to a document (the Revised Version (British and American) "signature," margin "mark").

The equivalent Hebrew letter taw ("t") in the Phoenician alphabet and on the coins of the Maccabees had the form of a cross (T). In oriental synods it was used as a signature by bishops who could not write. The cross, as a sign of ownership, was burnt upon the necks or thighs of horses and camels. It may have been the "mark" set upon the forehead of the righteous in Ezekiel's vision.

(4) qa`aqa`, "a stigma" cut or burnt. The Israelites were forbidden (Leviticus 19:28) to follow the custom of other oriental and heathen nations in cutting, disfiguring or branding their bodies.

The specific prohibition "not to print any marks upon" themselves evidently has reference to the custom of tattooing common among savage tribes, and in vogue among both men and women of the lower orders in Arabia, Egypt, and many other lands. It was intended to cultivate reverence for and a sense of the sacredness of the human body, as God's creation, known in the Christian era as the temple of the Holy Spirit.

See also CUTTINGS IN THE FLESH.

(5) skopos, something seen or observed in the distance, hence, a "goal." The Christian life seemed to Paul, in the intensity of his spiritual ardor, like the stadium or race-course of the Greeks, with runners stretching every nerve to reach the goal and win the prize. "I press on toward the goal (the King James Version "mark") unto the prize" (Philippians 3:14). The mark or goal is the ideal of life revealed in Christ, the prize, the attainment and possession of that life.

In The Wisdom of Solomon 5:21 "they fly to the mark" is from eustochoi, "with true aim" (so the Revised Version (British and American)).

(6) stigma, "a mark pricked or branded upon the body." Slaves and soldiers, in ancient times, were stamped or branded with the name of their master. Paul considered and called himself the bondslave of Jesus Christ. The traces of his sufferings, scourging, stonings, persecution, wounds, were visible in permanent scars on his body (compare 2 Corinthians 11:23-27). These he termed the stigmata of Jesus, marks branded in his very flesh as proofs of his devotion to his Master (Galatians 6:17).

This passage gives no ground for the Romanist superstition that the very scars of Christ's crucifixion were reproduced in Paul's hands and feet and side. It is also "alien to the lofty self-consciousness" of these words to find in them, as some expositors do, a contrast in Paul's thought to the scar of circumcision.

(7) charagma, "a stamp" or "imprinted mark." "The mark of the beast" (peculiar to Revelation) was the badge of the followers of Antichrist, stamped on the forehead or right hand (Revelation 13:16; compare Ezekiel 9:4, 6). It was symbolic of character and was thus not a literal or physical mark, but the impress of paganism on the moral and spiritual life. It was the sign or token of apostasy. As a spiritual state or condition it subjected men to the wrath of God and to eternal torment (Revelation 14:9-11); to noisome disease (Revelation 16:2); to the lake of fire (Revelation 19:20). Those who received not the mark, having faithfully endured persecution and martyrdom, were given part in the first resurrection and lived and reigned with Christ a thousand years (Revelation 20:4). The "beast" symbolizes the anti-Christian empires, particularly Rome under Nero, who sought to devour and destroy the early Christians.

(8) molops, "bruise," Sirach 23:10 (the Revised Version (British and American) "bruise"); 28:17:00.

Dwight M. Pratt

MARK, JOHN

mark, John (Ioannes) represents his Jewish, Mark (Markos) his Roman name. Why the latter was assumed we do not know.

1. Name and Family: Perhaps the aorist participle in Acts 12:25 may be intended to intimate that it dated from the time when, in company with Barnabas and Saul, he turned to service in the great Gentilecity of Antioch. Possibly it was the badge of Roman citizenship, as in the case of Paul. The standing of the family would be quite consistent with such a supposition.

His mother's name was Mary (Acts 12:12). The home is spoken of as hers. The father was probably dead. The description of the house (with its large room and porch) and the mention of the Greek slave, suggest a family of wealth. They were probably among the many zealous Jews who, having become rich in the great world outside, retired to Jerusalem, the center of their nation and faith. Mark was "cousin" to Barnabas of Cyprus (Colossians 4:10) who also seems to have been a man of means (Acts 4:36). Possibly Cyprus was also Mark's former home.

2. His History as Known from the New Testament:

When first mentioned, Mark and his mother are already Christians (44 A.D.). He had been converted through Peter's personal influence (1 Peter 5:13) and had already won a large place in the esteem of the brethren, as is shown by his being chosen to accompany Barnabas and Saul to Antioch, a little later. The home was a resort for Christians, so that Mark had every opportunity to become acquainted with other leaders such as James and John, and James the brother of the Lord. It was perhaps from the latter James that he learned the incident of Mark 3:21 which Peter would be less likely to mention.

His kinship with Barnabas, knowledge of Christian history and teaching, and proved efficiency account for his being taken along on the first missionary journey as "minister" (huperetes) to Barnabas and Saul (Acts 13:5). Just what that term implies is not clear. Chase (HDB) conjectures the meaning to be that he had been huperetes, "attendant" or chazzan in the synagogue (compare Luke 4:20), and was known as such an official. Wright (English translation, February, 1910) suggests that he was to render in newly founded churches a teaching service similar to that of the synagogue chazzan. Hackett thought that the kai of this verse implies that he was to be doing the same kind of work as Barnabas and Saul and so to be their "helper" in preaching and teaching. The more common view has been (Meyer, Swete, et al.) that he was to perform "personal service not evangelistic," "official service but not of the menial kind"-to be a sort of business agent. The view that he was to be a teacher, a catechist for converts, seems to fit best all the facts.

Why did he turn back from the work (Acts 13:13)? Not because of homesickness, or anxiety for his mother's safety, or home duties, or the desire to rejoin Peter, or fear of the perils incident to the journey, but rather because he objected to the offer of salvation to the Gentiles on condition of faith alone. There are hints that Mark's family, like Paul's, were Hebrews of the Hebrews, and it is not without significance that in both verses (Acts 13:5, 13) he is given only his Hebrew name. The terms of Paul's remonstrance are very strong (Acts 15:38), and we know that nothing stirred Paul's feelings more deeply than this very question. The explanation of it all may be found in what happened at Paphos when the Roman Sergius Paulus became a believer. At that time Paul (the change of name is here noted by Luke) stepped to the front, and henceforth, with the exception of 15:12, 25, where naturally enough the old order is maintained, Luke speaks of Paul and Barnabas, not Barnabas and Saul. We must remember that, at that time, Paul stood almost alone in his conviction. Barnabas, even later than that, had misgivings (Galatians 2:13). Perhaps, too, Mark was less able than Barnabas himself to see the latter take second place.

We hear nothing further of Mark until the beginning of the second missionary journey 2 years later, when Paul's unwillingness to take him with them led to the rupture between Paul and Barnabas and to the mission of Barnabas and Mark to Cyprus (Acts 15:39). He is here called Mark, and in that quiet way Luke may indicate his own conviction that Mark's mind had changed on the great question, as indeed his willingness to accompany Paul might suggest. He had learned from the discussions in the council at Jerusalem and from subsequent events at Antioch.

About 11 years elapse before we hear of him again (Colossians 4:10 Philemon 1:24). He is at Rome with Paul. The breach is healed. He is now one of the faithful few among Jewish Christians who stand by Paul. He is Paul's honored "fellowworker" and a great "comfort" to him.

The Colossian passage may imply a contemplated visit by Mark to Asia Minor. It may be that it was carried out, that he met Peter and went with him to Babylon. In 1 Peter 5:13 the apostle sends Mark's greeting along with that of the church in Babylon. Thence Mark returns to Asia Minor, and in 2 Timothy 4:11 Paul asks Timothy, who is at Ephesus, to come to him, pick up Mark by the way, and bring him along. In that connection Paul pays Mark his final tribute; he is "useful for ministering" (euchrestos eis diakonian), so useful that his ministry is a joy to the veteran's heart.

3. His History as Known from Other Sources:

The most important and reliable tradition is that he was the close attendant and interpreter of Peter, and has given us in the Gospel that bears his name account of Peter's teaching. For that comradeship the New Testament facts furnish a basis, and the gaps in the New Testament history leave plenty of room. An examination of the tradition will be found in MARK, THE GOSPEL ACCORDING TO (which see).

Other traditions add but little that is reliable. It is said that Mark had been a priest, and that after becoming a Christian he amputated a finger to disqualify himself for that service. Hence, the nickname kolobo-daktulos, which, however, is sometimes otherwise explained. He is represented as having remained in Cyprus until after the death of Barnabas (who was living in 57 A.D. according to 1 Corinthians 9:5) and then to have gone to Alexandria, founded the church there, become its first bishop and there died (or was marthyred) in the 8th year of Nero (62-63). They add that in 815 A.D. Venetian soldiers stole his remains from Alexandria and placed them under the church of Mark at Venice.

LITERATURE.

Chase, HDB, III, 245;; Rae, DCG, II, 119 f; Harnack, Encyclopedia Brit; Zahn, Introduction to the New Testament, II, 427-56; Lindsay, Salmond, Morison and Swete in their Comms.

J. H. Farmer

MARK, THE GOSPEL ACCORDING TO

" I. OUR SECOND GOSPEL

II. CONTENTS AND GENERAL CHARACTERISTICS

1. Scope

2. Material Peculiar to Mark

3. Quotations

4. A Book of Mighty Works

5. The Worker Is Also a Teacher

6. A Book of Graphic Details

III. THE TEXT

IV. LANGUAGE

1. General Character

2. Vocabulary

3. Style

4. Original Language

V. AUTHORSHIP

1. External Evidence

2. Internal Evidence

VI. SOURCES AND INTEGRITY

VII. DATE AND PLACE OF COMPOSITION

VIII. HISTORICITY

IX. PURPOSE AND PLAN

1. The Gospel for Romans

2. Plan of the Gospel

X. LEADING DOCTRINES

1. Person of Christ

2. The Trinity

3. Salvation

4. Eschatology

LITERATURE

I. Our Second Gospel.

The order of the Gospels in our New Testament is probably due to the early conviction that this was the order in which the Gospels were written. It was not, however, the invariable order. The question of order only arose when the roll was superseded by the codex, our present book-form. That change was going on in the 3rd century. Origen found codices with the order John-Matthew-Mark-Luke-due probably to the desire to give the apostles the leading place. That and the one common today may be considered the two main groupings-the one in the order of dignity, the other in that of time. The former is Egyptian and Latin; the latter has the authority of most Greek manuscripts, Catalogues and Fathers, and is supported by the old Syriac.

Within these, however, there are variations. The former is varied thus: John-Matthew-Luke-Mark, and Matthew-John-Mark-Luke, and Matthew-John-Luke-Mark; the latter to Matthew-Mark-John-Luke. Mark is never first; when it follows Luke, the time consideration has given place to that of length.

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); Mark 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).

3. Quotations:

In striking contrast to Matthew who, in parallel passages, calls attention to the fulfillment of prophecy by Jesus, Mark only once quotes the Old Testament and that he puts in the very forefront of his Gospel. The Isaiah part of his composite quotation appears in all 4 Gospels; the Malachi part in Mark only, though there is a reflection of it in John 3:28. This fact alone might convey an erroneous impression of the attitude of the Gospel to the Old Testament. Though Mark himself makes only this one twofold reference, yet he represents Jesus as doing so frequency. The difference in this respect between him and Matthew is not great. He has 19 formal quotations as compared with 40 in Matthew, 17 in Luke and 12 in John. Three of the 19 are not found elsewhere. The total for the New Testament is 160, so that Mark has a fair proportion. When Old Testament references and loose citations are considered the result is much the same. Westcott and Hort, The New Testament in Greek give Matthew 100, Mark 58, Luke 86, John 21, Acts 107. Thus. the Old Testament lies back of Mark also as the authoritative word of God. Swete (Introduction to the Old Testament in Greek, 393) points out that in those quotations which are common to the synoptists the Septuagint is usually followed; in others, the Hebrew more frequently. (A good illustration is seen in Mark 7:7 where the Septuagint is followed in the phrase, "in vain do they worship me"-a fair para-phrase of the Hebrew; but "teaching as their doctrines the precepts of men" is a more correct representation of the Hebrew than the Septuagint gives.) Three quotations are peculiar to Mark, namely, 9:48; 10:19; 12:32.

4. A Book of Mighty Works:

Judged by the space occupied, Mark is a Gospel of deeds. Jesus is a worker. His life is one of strenuous activity. He hastens from one task to another with energy and decision. The word euthus, i.e. "straightway," is used 42 times as against Matthew's 7 and Luke's 1. In 14 of these, as compared with 2 in Matthew and none in Luke, the word is used of the personal activity of Jesus. It is not strange therefore that the uneventful early years should be passed over (compare John 2:11). Nor is it strange that miracles should be more numerous than parables. According to Westcott's classification (Introduction to Study of the Gospel, 480-86), Mark has 19 miracles and only 4 parables, whereas the corresponding figures for Matthew are 21 to 15 and for Luke 20 to 19. Of the miracles 2 are peculiar to Mark, of the parables only 1. The evangelist clearly records the deeds rather than the words of Jesus. These facts furnish another point of contact with Peter's speeches in Acts-the beneficent character of the deeds in Acts 10:38, and their evidential significance in Acts 2:22 (compare Mark 1:27; Mark 2:10, etc.).

The following are the miracles recorded by Mark: the unclean spirit (1:21-28), the paralytic (2:1-12), the withered hand (3:1-5), the storm stilled (4:35-41), the Gerasene demoniac (5:1-17), Jairus' daughter (5:22;), the woman with the issue (5:25-34), feeding the 5,000 (6:35-44), feeding the 4,000 (8:1-10), walking on the water (6:48;); the Syrophoenician's daughter (7:24-30), the deaf mute (7:31-37), the blind man (8:22-26), the demoniac boy (9:14;), blind Bartimeus (10:46-52), the fig tree withered (11:20;), the resurrection (16:1;). For an interesting classification of these see Westcott's Introduction to Study of the Gospels, 391. Only the last three belong to Judea.

5. The Worker Is Also a Teacher:

Though what has been said is true, yet Mark is by no means silent about Jesus as a teacher. John the Baptist is a preacher (Mark 1:4, 7), and Jesus also is introduced as a preacher, taking up and enlarging the message of John. Very frequent mention is made of him as teaching (e.g. Mark 1:21; Mark 2:13; Mark 6:6, etc.); indeed the words didache, and didasko, occur more frequently in Mark than in any other Gospel. Striking references are made to His originality, methods, popularity and peerlessness as a teacher (Mark 1:22; Mark 4:1, 33; 11:27-12:37; especially 12:34). A miracle is definitely declared to be for the purpose of instruction (Mark 2:10), and the implication is frequent that His miracles were not only the dictates of His compassion, but also purposed self-revelations (Mark 5:19; Mark 11:21-23). Not only is He Himself a teacher, but He is concerned to prepare others to be teachers (Mark 3:13; Mark 4:10 f). Mark is just as explicit as Matthew in calling attention to the fact that at a certain stage He began teaching the multitude in parables, and expounding the parables to His disciples (Mark 4:2-11 f). He mentions, however, only four of them-the Sower (Mark 4:1-20), the Seed Growing Secretly (Mark 4:26-29), the Mustard Seed (Mark 4:30-32) and the Husband-men (Mark 12:1-12). The number of somewhat lengthy discourses and the total amount of teaching is considerably greater than is sometimes recognized. Mark 4 and 13 approach most nearly to the length of the discourses in Matthew and correspond to Matthew 13 and 24 respectively. But in Mark 7:1-23; Mark 9:33-50; 10:5-31, 39-45 and 12:1-44 we have quite extensive sayings. If Jesus is a worker, He is even more a teacher. His works prepare for His words rather than His words for His works. The teachings grew naturally out of the occasion and the circumstances. He did and taught. Because He did what He did He could teach with effectiveness. Both works and words reveal Himself.

6. A Book of Graphic Details:

There is a multitude of graphic details: Mark mentions actions and gestures of Jesus (7:33; 9:36; 10:16) and His looks of inquiry (5:32), in prayer (6:41; 7:34), of approval (3:34), love (10:21), warning (to Judas especially 10:23), anger (3:5), and in judgment (11:11). Jesus hungers (11:12), seeks rest in seclusion (6:31) and sleeps on the boat cushion (4:38); He pities the multitude (6:34), wonders at men's unbelief (6:6), sighs over their sorrow and blindness (6:34; 8:12), grieves at their hardening (3:5), and rebukes in sadness the wrong thought of His mother and brothers, and in indignation the mistaken zeal and selfish ambitions of His disciples (8:33; 10:14). Mark represents His miracles of healing usually as instantaneous (1:31; 2:11; 3:5), sometimes as gradual or difficult (1:26; 7:32-35; 9:26-28), and once as flatly impossible "because of their unbelief" (6:6). With many vivid touches we are told of the behavior of the people and the impression made on them by what Jesus said or did. They bring their sick along the streets and convert the market-place into a hospital (1:32), throng and jostle Him by the seaside (3:10), and express their astonishment at His note of authority (1:22) and power (2:12). Disciples are awed by His command over the sea (4:41), and disciples and others are surprised and alarmed at the strange look of dread as He walks ahead alone, going up to Jerusalem and the cross (10:32). Many other picturesque details are given, as in 1:13 (He was with the wild beasts); 2:4 (digging through the roof); 4:38 (lying asleep on the cushion); 5:4 (the description of the Gerasene demoniac); 6:39 (the companies, dressed in many colors and looking like flower beds on the green mountain-side). Other details peculiar to Mark are: names (1:29; 3:06; 13:03; 15:21), numbers (5:13; 6:7), time (1:35; 2:01; 11:19; 16:2), and place (2:13; 3:08; 7:31; 12:41; 13:03; 14:68 and 15:39). These strongly suggest the observation of an eyewitness as the final authority, and the geographical references suggest that even the writer understood the general features of the country, especially of Jerusalem and its neighborhood. (For complete lists see Lindsay, Mark's Gospel, 26;.)

III. The Text.

Of the 53 select readings noted by Westcott and Hort, The New Testament in Greek (Into), only a few are of special interest or importance. The following are to be accepted: en to Esaia to prophete (Mark 1:2) hamartematos (Mark 3:29); pleres (indeclinable, 4:28); to tekton (Mark 6:3; Jesus is here called "the carpenter"); autou (Mark 6:22, Herod's daughter probably had two names, Salome and Herodias); pugme (Mark 7:23, "with the fist," i.e. "thoroughly," not pukna "oft"). Westcott and Hort, The New Testament in Greek are to be followed in rejecting pisteusai (leaving the graphic To Ei dune (Mark 9:23)); kai nesteia (Mark 9:29); pasa...halisthesetai (Mark 9:49); tous...chremasi (Mark 10:24); but not in rejecting huiou Theou (Mark 1:1). They are probably wrong in retaining hous...onomasan (Mark 3:14; it was probably added from Luke 6:31); and in rejecting kai klinon and accepting hrantisontai instead of baptisontai (Mark 7:4; ignorance of the extreme scrupulosity of the Jews led to these scribal changes; compare Luke 11:38, where ebaptisthe is not disputed). So one may doubt eporei (Mark 6:20), and suspect it of being an Alexandrian correction for epoiei which was more difficult and yet is finely appropriate.

The most important textual problem is that of Mark 16:9-20. Burgon and Miller and Salmon believe it to be genuine. Miller supposes that up to that point Mark had been giving practically Peter's words, that for some reason those then failed him and that 16:9-20 are drawn from his own stores. The majority of scholars regard them as non-Markan; they think 16:8 is not the intended conclusion; that if Mark ever wrote a conclusion, it has been lost, and that 16:9-20, embodying traditions of the Apostolic Age, were supplied later. Conybeare has found in an Armenian manuscript a note referring these verses to the presbyter Ariston, whom he identifies with that Aristion, a disciple of John, of whom Papias speaks. Many therefore would regard them as authentic, and some accept them as clothed with John's authority. They are certainly very early, perhaps as early as 100 A.D., and have the support of Codices Alexandrinus, Ephraemi, Bezae, Xi, Gamma, Delta, Zeta all late uncials, all cursives, most versions and Fathers, and were known to the scribes of Codex Sinaiticus and Codex Vaticanus, who, however, do not accept them.

It is just possible that the Gospel did end at verse 8. The very abruptness would argue an early date when Christians lived in the atmosphere of the Resurrection and would form an even appropriate closing for the Gospel of the Servant (see below). A Servant comes, fulfills his task, and departs-we do not ask about his lineage, nor follow his subsequent history.

IV. Language.

1. General Character:

Mark employs the common coloquial Greek of the day, understood everywhere throughout the Greek-Roman world. It was emphatically the language of the Character people, "known and read of all men." His vocabulary is equally removed from the technicalities of the schools and from the slang of the streets. It is the clean, vigorous, direct speech of the sturdy middle class.

2. Vocabulary:

Of his 1,330 words, 60 are proper names. Of the rest 79 are peculiar to Mark, so far as the New Testament is concerned; 203 are found elsewhere only in the Synoptics, 15 only in John's Gospel, 23 only in Paul (including Hebrews), 2 in the Catholic Epistles (1 in James, 1 in 2 Peter), 5 in the Apocalypse (Revelation) (see Swete, Commentary on Mark). Rather more than a fourth of the 79 are non-classical as compared with one-seventh for Luke and a little more than one-seventh for Mr. Hawkins also gives a list of 33 unusual words or expressions. The most interesting of the single words are schizomanous, ephien, komopoleis, ekephaliosan, proaulion, and hoti, in the sense of "why" (Mark 2:16; Mark 9:11, 28); of the expressions, the distributives in Mark 6:7, 39 and 14:19, the Hebraistic ei dothesetai, and hotan with the indicative. Of ordinary constructions the following are found with marked frequency: kai (reducing his use of de to half of Matthew's or Luke's), historic present (accounting for the very frequent use of legei instead of eipen the periphrastic imperfect), the article with infinitives or sentences, participles, and prepositions.

There are indications that the writer in earlier life was accustomed to think in Aramaic. Occasionally that fact shows itself in the retention of Aramaic words which are proportionately rather more numerous than in Matthew and twice as numerous as in Luke or John. The most interesting of these are taleitha koum, ephphatha, and Boanerges, each uttered at a time of intense feeling.

Latinisms in Mark are about half as numerous as Aramaisms. They number 11, the same as in Matthew, as compared with 6 in Luke and 7 in John. The greater proportion in Mark is the only really noteworthy fact in these figures. It suggests more of a Roman outlook and fits in with the common tradition as to its origin and authorship.

For certain words he has great fondness: euthus 42 times; akathartos 11 times; blepo, and its compounds very frequently; so eperotan, hupagein, exousia, euaggelion, proskaleisthai, epitiman compounds of poreuesthai, sunzetein, and such graphic words as ekthambeisthai, embrimasthai, enagkalizesthai, and phimousthai. The following he uses in an unusual sense: eneichen, pugme, apechei, epibalon.

The same exact and vivid representation of the facts of actual experience accounts for the anacolutha and other broken constructions, e.g. Mark 4:31; 5:23; 6:8; 11:32. Some are due to the insertion of explanatory clauses, as in 7:3-5; some to the introduction of a quotation as in 7:11 f. These phenomena represent the same type of mind as we have already seen (II, 6 above).

3. Style:

The style is very simple. The common connective is kai. The stately periods of the classics are wholly absent. The narrative is commonly terse and concise. At times, however, a multitude of details are crowded in, resulting in unusual fullness of expression. This gives rise to numerous duplicate expressions as in Mark 1:32; Mark 2:25; Mark 5:19 and the like, which become a marked feature of the style. The descriptions are wonderfully vivid. This is helped out by the remarkably frequent use of the historic present, of which there are 151 examples, as contrasted with 78 in Matthew and 4 in Luke, apart from its use in parables. Mark never uses it in parables, whereas Matthew has 15 cases, and Luke has 5. John has 162, a slightly smaller proportion than Mark on the whole, but rather larger in narrative parts. But Mark's swift passing from one tense to another adds a variety and vividness to the narrative not found in John.

4. Original Language:

That the original language was Greek is the whole impression made by patristic references. Translations of the Gospel are always from, not into, Greek. It was the common language of the Roman world, especially for letters. Paul wrote to the Romans in Greek. Half a century later Clement wrote from Rome to Corinth in Greek. The Greek Mark bears the stamp of originality and of the individuality of the author.

Some have thought it was written in Latin. The only real support for that view is the subscription in a few manuscripts (e.g. 160, 161, egraphe Rhomaisti en Rhome) and in the Peshitta and Harclean Syriac. It is a mistaken deduction from the belief that it was written in Rome or due to the supposition that "interpreter of Peter" meant that Mark translated Peter's discourses into Latin

Blass contended for an Aramaic original, believing that Luke, in the first part of Acts, followed an Aramaic source, and that that source was by the author of the Second Gospel which also, therefore, was written in Aramaic. He felt, moreover, that the text of Mark suggests several forms of the Gospel which are best explained as translations of a common original. Decisive against the view is the translation of the few Aramaic words which are retained.

V. Authorship.

1. External Evidence:

The external evidence for the authorship is found in the Fathers and the manuscripts. The most important patristic statements are the following:

Papias-Asia Minor, circa 125 A.D.-(quoted by Eus., HE, III, 39): "And this also the elder said: Mark, having become the interpreter (hermeneutes) of Peter, wrote accurately what he remembered (or recorded) of the things said or done by Christ, but not in order. For he neither heard the Lord nor followed Him; but afterward, as I said (he attached himself to) Peter who used to frame his teaching to meet the needs (of his hearers), but not as composing an orderly account (suntaxin) of the Lord's discourses, so that Mark committed no error in thus writing down some things as he remembered them: for he took thought for one thing not to omit any of the things he had heard nor to falsify anything in them."

Justin Martyr-Palestine and the West, circa 150 A.D.-(In Dial. with Trypho, cvi, Migne ed.): "And when it is said that He imposed on one of the apostles the name Peter, and when this is recorded in his `Memoirs' with this other fact that He named the two sons of Zebedee `Boanerges,' which means `Sons of Thunder,' " etc.

Irenaeus-Asia Minor and Gaul, circa 175 A.D.-(Adv. Haer., iii. 1, quoted in part Eus., HE, V, 8): "After the apostles were clothed with the power of the Holy Spirit and fully furnished for the work of universal evangelization, they went out ("exierunt," in Rufinus' translation) to the ends of the earth preaching the gospel. Matthew went eastward to those of Hebrew descent and preached to them in their own tongue, in which language he also (had?) published a writing of the gospel, while Peter and Paul went westward and preached and founded the church in Rome. But after the departure (exodon. "exitum" in Rufinus) of the, Mark, the disciple and interpreter (hermeneutes) of Peter, even he has delivered to us in writing the things which were preached by Peter."

Clement of Alexandria-circa 200 A.D.-(Hypotyp. in Eus., HE, VI, 14): "The occasion for writing the Gospel according to Mark was as follows: After Peter had publicly preached the word in Rome and declared the gospel by the Spirit, many who were present entreated Mark, as one who had followed him for a long time and remembered what he said, to write down what he had spoken, and Mark, after composing the Gospel, presented it to his petitioners. When Peter became aware of it he neither eagerly hindered nor promoted it."

Also (Eus., HE, II, 15): "So charmed were the Romans with the light that shone in upon their minds from the discourses of Peter, that, not contented with a single hearing and the viva voce proclamation of the truth, they urged with the utmost solicitation on Mark, whose Gospel is in circulation and who was Peter's attendant, that he would leave them in writing a record of the teaching which they had received by word of mouth. They did not give over until they had prevailed on him; and thus they became the cause of the composition of the so-called Gospel according to Mk. It is said that when the apostle knew, by revelation of the Spirit, what was done, he was pleased with the eagerness of the men and authorized the writing to be read in the churches."

Tertullian-North Africa, circa 207 A.D.-(Adv. Marc., iv. 5): He speaks of the authority of the four Gospels, two by apostles and two by companions of apostles, "not excluding that which was published by Mark, for it may be ascribed to Peter, whose interpreter Mark was."

Origen-Alexandria and the East, c. 240 A.D.-("Comm. on Mt" quoted in Eus., HE, VI, 25): "The second is that according to Mark who composed it, under the guidance of Peter (hos Petros huphegesato auto), who therefore, in his Catholic (universal) epistle, acknowledged the evangelist as his son."

Eusebius-Caesarea, circa 325 A.D.-(Dem. Evang., III, 5): "Though Peter did not undertake, through excess of diffidence, to write a Gospel, yet it had all along been currency reported, that Mark, who had become his familiar acquaintance and attendant (gnorimes kat phoitetes) made memoirs of (or recorded, apomnemoeusai) the discourses of Peter concerning the doings of Jesus." "Mark indeed writes this, but it is Peter who so testifies about himself, for all that is in Mark are memoirs (or records) of the discourses of Peter."

Epiphanius-Cyprus, circa 350 A.D.-(Haer., 41): "But immediately after Matthew, Mark, having become a follower (akolouthos) of the holy Peter in Rome, is entrusted in the putting forth of a gospel. Having completed his work, he was sent by the holy Peter into the country of the Egyptians."

Jerome-East and West, circa 350 A.D.-(De vir. illustr., viii): "Mark, disciple and interpreter of Peter, at the request of the brethren in Rome, wrote a brief Gospel in accordance with what he had heard Peter narrating. When Peter heard it he approved and authorized it to be read in the churches."

Also xi: "Accordingly he had Titus as interpreter just as the blessed Peter had Mark whose Gospel was composed, Peter narrating and Mark writing."

Preface Commentary on Matthew: "The second is Mark, interpreter of the apostle Peter, and first bishop of the Alexandrian church; who did not himself see the Lord Jesus, but accurately, rather than in order, narrated those of His deeds, which he had heard his teacher preaching."

To these should be added the Muratorian Fragment-circa 170 A.D.-"which gives a list of the New Testament books with a brief account of the authorship of each. The account of Matthew and most of that of Mark are lost, only these words relating to Mark being left: `quibus tamen interfuit, et ita posuit' " (see below).

These names represent the churches of the 2nd, 3rd, and 4th centuries, and practically every quarter of the Roman world. Quite clearly the common opinion was that Mark had written a Gospel and in it had given us mainly the teaching of Peter.

That our second Gospel is the one referred to in these statements there can be no reasonable doubt. Our four were certainly the four of Irenaeus and Tatian; and Salmon (Introduction) has shown that the same four must have been accepted by Justin, Papias and their contemporaries, whether orthodox or Gnostics. Justin's reference to the surname "Boanerges" supports this so far as Mark is concerned, for in the Gospel of Mark alone is that fact mentioned (3:17).

A second point is equally clear-that the Gospel of Mark is substantially Peter's. Mark is called disciple, follower, interpreter of Peter. Origen expressly quotes "Marcus, my son" (1 Peter 5:13 the King James Version) in this connection. "Disciple" is self-explanatory. "Follower" is its equivalent, not simply a traveling companion. "Interpreter" is less clear. One view equates it with "translator," because Mark translated either Peter's Aramaic discourses into Greek for the Hellenistic Christians in Jerusalem (Adeney, et al.), or Peter's Greek discourses into Latin for the Christians in Rome (Swete, et al.). The other view-that of the ancients and most moderns (e.g. Zahn, Salmon)-is that it means "interpreter" simply in the sense that Mark put in writing what Peter had taught. The contention of Chase (HDB, III, 247) that this was a purely metaphorical use has little weight because it may be so used here. The conflict in the testimony as to date and place will be considered below (VII).

There is no clear declaration that Mark himself was a disciple of Jesus or an eyewitness of what he records. Indeed the statement of Papias seems to affirm the contrary. However, that statement may mean simply that he was not a personal disciple of Jesus, not that he had never seen Him at all.

The Muratorian Fragment is not clear. Its broken sentence has been differently understood. Zahn completes it thus: "(ali) quibus tamen interfuit, et ita posuit," and understands it to mean that "at some incidents (in the life of Jesus), however, he was present and so put them down." Chase (HDB) and others regard "quibus tamen" as a literal translation of the Greek hois de, and believe the meaning to be that Mark, who had probably just been spoken of as not continuously with Peter, "was present at some of this discourses and so recorded them." Chase feels that the phrase following respecting Luke: "Dominum tamen nec ipse vidit in carne," compels the belief that Mark like Luke had not seen the Lord. But Paul, not Mark, may be there in mind, and further, this interpretation rather belittles Mark's association with Peter.

The patristic testimony may be regarded as summarized in the title of the work in our earliest manuscripts, namely, kata Markon. This phrase must refer to the author, not his source of information, for then it would necessarily have been kata Petron. This is important as throwing light on the judgment of antiquity as to the authorship of the first Gospel, which the manuscripts all entitle kata Matthaion.

2. Internal Evidence:

The internal evidence offers much to confirm the tradition and practically nothing to the contrary. That Peter is back of it is congruous with such facts as the following:

(1) The many vivid details referred to above (III, 6) must have come from an eyewitness. The frequent use of legei, in Mark and Matthew where Luke uses eipen, works in the same direction.

(2) Certain awkward expressions in lists of names can best be explained as Mark's turning of Peter's original, e.g. Mark 1:29, where Peter may have said, "We went home, James and John accompanying us." So in Mark 1:36 (contrasted with Luke's impersonal description, Luke 4:42); Mark 3:16; Mark 13:3.

(3) Two passages (Mark 9:6; Mark 11:21) describe Peter's own thought; others mention incidents which Peter would be most likely to mention: e.g. Mark 14:37 and 14:66-72 (especially imperfect erneito); 16:07; 7:12-23 in view of Acts 10:15).

(4) In Mark 3:7 the order of names suits Peter's Galilean standpoint rather than that of Mark in Jerusalem-Galilee, Judea, Jerusalem, Perea, Tyre, Sidon. The very artlessness of these hints is the best kind of proof that we are in touch with one who saw with his own eyes and speaks out of his own consciousness.

(5) Generally Mark, like Matthew, writes from the standpoint of the Twelve more frequently than Luke; and Mark, more frequently than Matthew, from the standpoint of the three most honored by Jesus.

Read Complete Article...

JOHN MARK

See MARK, JOHN.

3138. Markos -- Mark, a Christian
... Mark, a Christian. Part of Speech: Noun, Masculine Transliteration: Markos Phonetic
Spelling: (mar'-kos) Short Definition: Mark Definition: Mark, who also had ...
//strongsnumbers.com/greek2/3138.htm - 6k

795. astocheo -- to miss the mark
... to miss the mark. Part of Speech: Verb Transliteration: astocheo Phonetic Spelling:
(as-tokh-eh'-o) Short Definition: I miss the mark, miss my aim, make a false ...
//strongsnumbers.com/greek2/795.htm - 7k

4649. skopos -- a watchman, a mark (on which to fix the eye)
... a watchman, a mark (on which to fix the eye). Part of Speech: Noun, Masculine
Transliteration: skopos Phonetic Spelling: (skop-os') Short Definition: a goal ...
//strongsnumbers.com/greek2/4649.htm - 7k

3724. horizo -- to mark off by boundaries, to determine
... to mark off by boundaries, to determine. Part of Speech: Verb Transliteration: horizo
Phonetic Spelling: (hor-id'-zo) Short Definition: I define, determine ...
//strongsnumbers.com/greek2/3724.htm - 8k

264. hamartano -- to miss the mark, do wrong, sin
... to miss the mark, do wrong, sin. Part of Speech: Verb Transliteration: hamartano
Phonetic Spelling: (ham-ar-tan'-o) Short Definition: I sin Definition ...
//strongsnumbers.com/greek2/264.htm - 9k

4593. semeioo -- to mark, note
... to mark, note. Part of Speech: Verb Transliteration: semeioo Phonetic Spelling:
(say-mi-o'-o) Short Definition: I note Definition: I note, mark for myself. ...
//strongsnumbers.com/greek2/4593.htm - 6k

4742b. stigma -- a tattoo mark or brand
... 4742a, 4742b. stigma. 4743 . a tattoo mark or brand. Transliteration:
stigma Short Definition: brand-marks. Word Origin from stizo ...
//strongsnumbers.com/greek2/4742b.htm - 5k

592. apodiorizo -- to mark off
... to mark off. Part of Speech: Verb Transliteration: apodiorizo Phonetic Spelling:
(ap-od-ee-or-id'-zo) Short Definition: I make a distinction Definition: I make ...
//strongsnumbers.com/greek2/592.htm - 6k

873. aphorizo -- to mark off by boundaries from, ie set apart
... to mark off by boundaries from, ie set apart. Part of Speech: Verb Transliteration:
aphorizo Phonetic Spelling: (af-or-id'-zo) Short Definition: I rail off ...
//strongsnumbers.com/greek2/873.htm - 8k

5179b. tupos -- the mark (of a blow), an impression, stamp (made ...
... 5179a, 5179b. tupos. 5180 . the mark (of a blow), an impression, stamp (made
by a die). Transliteration: tupos Short Definition: example. ...
//strongsnumbers.com/greek2/5179b.htm - 5k

184. avah -- to sign, mark, describe with a mark
... 183, 184. avah. 185 . to sign, mark, describe with a mark. Transliteration:
avah Phonetic Spelling: (aw-vaw') Short Definition: draw. Word Origin a prim. ...
/hebrew/184.htm - 5k

8420a. tav -- a mark
... tav. 8420b . a mark. Transliteration: tav Short Definition: mark. Word Origin
from an unused word Definition a mark NASB Word Usage mark (2), signature (1). ...
/hebrew/8420a.htm - 5k

4645. miphga -- something hit, a mark
... 4644, 4645. miphga. 4646 . something hit, a mark. Transliteration: miphga
Phonetic Spelling: (mif-gaw') Short Definition: target. ... mark. ...
/hebrew/4645.htm - 6k

5061. nega -- a stroke, plague, mark
... 5060, 5061. nega. 5062 . a stroke, plague, mark. Transliteration: nega
Phonetic Spelling: (neh'-gah) Short Definition: mark. Word ...
/hebrew/5061.htm - 6k

4307. mattara -- a guard, ward, prison, target, mark
... a guard, ward, prison, target, mark. Transliteration: mattara or mattarah Phonetic
Spelling: (mat-taw-raw') Short Definition: guardhouse. ... mark, prison. ...
/hebrew/4307.htm - 6k

8427. tavah -- to make or set a mark
... 8426, 8427. tavah. 8428 . to make or set a mark. Transliteration: tavah
Phonetic Spelling: (taw-vaw') Short Definition: put. Word ...
/hebrew/8427.htm - 6k

8420. tav -- a mark
... a mark. Transliteration: tav Phonetic Spelling: (tawv) Short Definition: frowardness. ...
From tavah; a mark; by implication, a signature -- desire, mark. ...
/hebrew/8420.htm - 5k

8376. taah -- probably to mark out
... 8375, 8376. taah. 8377 . probably to mark out. Transliteration: taah Phonetic
Spelling: (taw-aw') Short Definition: line. Word Origin a prim. ...
/hebrew/8376.htm - 5k

853. eth -- untranslatable mark of the accusative case.
... 852, 853. eth. 854 . untranslatable mark of the accusative case. ... Word Origin
a prim. particle Definition untranslatable mark of the accusative case. ...
/hebrew/853.htm - 6k

3487. yath -- mark of the accusative.
... 3486, 3487. yath. 3488 . mark of the accusative. ... Word Origin (Aramaic)
corresponding to eth Definition mark of the accusative. whom ...
/hebrew/3487.htm - 5k

The Gospel of St. Mark
The Gospel of St. Mark. <. The Gospel of St. Mark GA Chadwick. Table of Contents.
Title Page. Strong Meat for Hungry Souls: The Gospel of St. Mark. ...
//christianbookshelf.org/chadwick/the gospel of st mark/

John Mark
... XIII TO END JOHN MARK. '... ... The few brief notices of John Mark in Scripture are
sufficient to give us an outline of his life, and some inkling of his character. ...
/.../maclaren/expositions of holy scripture the acts/john mark.htm

The Genesis Water-Mark.
... The Master Passion The Genesis Water-mark. ... You know the way publishers have of putting
an imprint in a book by means of what is called a water-mark. ...
/.../gordon/quiet talks with world winners/the genesis water-mark.htm

The Gospel of Mark
... The Gospel of Mark. CONTENTS We may divide the contents of Mark's Gospel,
that treats of Christ as the mighty Worker, into five parts: ...
/.../drummond/introduction to the new testament/the gospel of mark.htm

Mark
... Mark. Mark [2374] the disciple and interpreter of Peter wrote a short gospel at
the request of the brethren at Rome embodying what he had heard Peter tell. ...
/.../various/jerome and gennadius lives of illustrious men /chapter viii mark.htm

St. Mark
... II. THE CHRISTIAN YEAR St. Mark. [1042]278 We praise thy grace, O Saviour Also the
following: [1043]288 Come, pure hearts, in sweetest measures. ...
/.../various/the hymnal of the protestant episcopal church in the usa/st mark.htm

Of the Testimony in Mark. What is Meant by the Saviour's Shoes and ...
... Sixth Book. 18. Of the Testimony in Mark. ... Now let us consider what is stated by
Mark. Mark's account of John's preaching agrees with the other. ...
/.../origen/origens commentary on the gospel of john/18 of the testimony in.htm

Mark.
... CHAPTER XII. THE NEW TESTAMENT. Section 81. Mark. Commentaries. George Petter (the
largest Com. on M., London, 1661, 2 vols. fol.); C. Fr. ... Life of Mark. ...
/.../schaff/history of the christian church volume i/section 81 mark.htm

The Gospel According to Mark.
... Book II. Chapter XV."The Gospel according to Mark. 1. And thus when the
divine word had made its home among them, [387] the power ...
/.../pamphilius/church history/chapter xv the gospel according to.htm

The Parallel Passages in Mark and Luke.
... Book XIII. 19. The Parallel Passages in Mark and Luke. ... Mark, [5939] then, says, that
the Twelve reasoned in the way as to which of them was the greatest. ...
/.../origens commentary on the gospel of matthew/19 the parallel passages in.htm

Mark (182 Occurrences)
...Mark, Gospel according to. It is the current and apparently well-founded tradition
that Mark derived his information mainly from the discourses of Peter. ...
/m/mark.htm - 93k

Skin-mark (1 Occurrence)
Skin-mark. Skink, Skin-mark. Skinned . Multi-Version Concordance
Skin-mark (1 Occurrence). Leviticus 13:6 And the priest ...
/s/skin-mark.htm - 6k

Cross-mark (1 Occurrence)
Cross-mark. Crossings, Cross-mark. Cross-paths . Multi-Version
Concordance Cross-mark (1 Occurrence). Leviticus 19:28 ...
/c/cross-mark.htm - 6k

Questioning (65 Occurrences)
... the law. (BBE). Mark 2:6 But there were some of the scribes sitting there,
and reasoning in their hearts, (See RSV). Mark 5:9 and ...
/q/questioning.htm - 24k

Questioned (57 Occurrences)
... (DBY NAS). Mark 1:27 They were all amazed, so that they questioned among themselves,
saying, "What is this? ... (See RSV). Mark 5:9 Jesus also questioned him. ...
/q/questioned.htm - 22k

Quickly (254 Occurrences)
... (WEB KJV WEY ASV BBE DBY WBS YLT NAS RSV). Mark 1:28 And news of him went out quickly
everywhere into all parts of Galilee round about. (BBE NIV). ...
/q/quickly.htm - 35k

Stood (491 Occurrences)
...Mark 5:42 Immediately the girl rose up and walked, for she was twelve years old. ...
Mark 9:27 but Jesus took his hand and raised him up, and he stood on his feet. ...
/s/stood.htm - 36k

Amazed (75 Occurrences)
... (See NAS). Mark 1:22 They were astonished at his teaching, for he taught them
as having authority, and not as the scribes. (See NAS NIV). ...
/a/amazed.htm - 27k

Speaking (376 Occurrences)
... heads, (YLT). Mark 2:2 and such numbers of people came together that there
was no longer room for them even round the door. He was ...
/s/speaking.htm - 34k

Astonished (92 Occurrences)
... The people "were astonished out of measure" at His doctrine (Mark 10:26 the King
James Version); "astonished with a great astonishment" at His raising the dead ...
/a/astonished.htm - 34k

Summary of the Gospel of Mark - Bible Survey | GotQuestions.org

Who was John Mark in the Bible? | GotQuestions.org

Should Mark 16:9-20 be in the Bible? | GotQuestions.org

Mark: Dictionary and Thesaurus | Clyx.com

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