DOCSLIB.ORG

PDF Gospel of Mark

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

The Gospel of MARK Part of the Holy Bible A Translation From the Greek by David Robert Palmer https://bibletranslation.ws/palmer-translation/ ipfs://drpbible.x ipfs://ebibles.x To get printed edtions on Amazon go here: http://bit.ly/PrintPostWS With Footnotes and Endnotes by David Robert Palmer July 23, 2021 Edition (First Edition was March 1998) You do not need anyone's permission to quote from, store, print, photocopy, re-format or publish this document. Just do not change the text. If you quote it, you might put (DRP) after your quotation if you like. The textual variant data in my footnote apparatus are gathered from the United Bible Societies’ Greek New Testament 3rd Edition (making adjustments for outdated data therein); the 4th Edition UBS GNT, the UBS Textual Commentary on the Greek New Testament, ed. Metzger; the NA27 GNT; Swanson’s Gospels apparatus; the online Münster Institute transcripts, and from Wieland Willker’s excellent online textual commentary on the Gospels. The readings for Φ (043) I obtained myself from Batiffol, Source gallica.bnf.fr / Bibliothèque nationale de France. PAG E 1 The Good News According to MARK Chapter 1 John the Baptizer Prepares the Way 1The beginning of the good news about Jesus Christ, the Son of God.1 2As2 it is written in the prophets: 3 "Behold, I am sending my messenger before your face, who will prepare your way," 3"a voice of one calling in the wilderness, 'Prepare the way for the Lord, make the paths straight for him,'4" 4so5 John the Baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5And the whole region of Judea was going out to him, even all the Jerusalemites, and were getting baptized by him in the Jordan River, confessing their sins. 6And John was dressed in 1 1:1 txt Χριστοῦ υἱοῦ θεοῦ ℵ¹ Β D L W [NA27] {C} ‖ Χριστοῦ υἱοῦ τοῦ θεοῦ A E Σ Φ TR HF RP ‖ Χριστοῦ υἱοῦ θεοῦ or Χριστοῦ υἱοῦ τοῦ θεοῦ ita,aur,b,d,f,ff2,l,q,r1 vg syrp,h copsamss,bo arm eth geo² Irenaeuslat⅔ Ambrose Chromatius Jerome3/6 Augustine Faustus-Milevis ‖ Χριστοῦ ℵ* syrpal copsams arm geo¹ Origengr,lat Asterius Serapion Cyril-Jerusalem Severian Hesychius; Victorinus-Pettau Jerome3/6 ‖ omit Χριστοῦ Ἰησοῦ as well Irenaeusgr,lat⅓ Epiphanius ‖ lac ⁴⁵ C N syrs. Some early manuscripts do not have, "Son of God." There was always a temptation, to which copyists often succumbed, to expand titles and quasi-titles of books. It is possible that these words were added that way. However, the manuscript support for them is strong. Yet one sign that a reading is secondary is when there are many variables of it, as we find here. The early translations are indeterminate for absence/presence of definite articles, but they mostly support the inclusion of “Son of God.” 2 1·2a txt Καθὼς ℵ B L ΝΑ27 {\} ‖ ὡς A D W Φ TR HF RP ‖ lac ⁴⁵ C N P syrs. 3 1:2b txt τοῖς προφήταις "in the prophets" A E W Σ Φ vgms syrh copboms mg eth slav Irenaeuslat⅔ Asterius TR HF RP ‖ τ σαΐᾳ τ προφήτῃ “in Isaiah the Prophet” ℵ B (L Ἰσαΐᾳ) it vg syrpal,p,hmg copsa,bopt IrenaeusGr,Lat Origen¼ NA27 {A} ‖ σαΐᾳ τ προφήτῃ “in Isaiah the Prophet” D arm geo Iranaeusgr Origen¾ Serapion Epiphanius Severian Titus- Bostra Basil Epiphanius Hesychius Victor-Antioch ( σαΐᾳ or τ σαΐᾳ ita,aur,b,d,f,ff2,l,q,r1 vg syrp,hmgpal copsa,bo Irenaeuslat⅓ Origenlat; (Victorinus-Pettau Chromatius omit τ προφήτῃ) Ambrosiaster (Jerome) Augustine ‖ σαΐᾳ καὶ ἐν τοῖς προφήταις “in Isaiah and in the prophets” itr1vid ‖ lac ⁴⁵ C G N Q Ψ 157 syrs. According to Strack-Billerbeck, “Kommentar zum Neuen Testament aus Talmud und Midrasch,” I, p. 597, Jewish sources were also known to combine Malachi 3 with Isaiah 40. 4 1:3 The first quotation appears to be a blend of Exodus 23:20 and Malachi 3:1, and the second quotation is of Isaiah 40:3. 5 1:4 Many translations say something like, "So John appeared..." This is because his appearing is connected to the Καθὼς γέγραπται (just as it is written) at the beginning of verse 2. When there is so much text elapsed between the καθὼς and what is compared, our ears require a reminder complement. In other words, Just as it is written, ..., so John appeared. PAG E 36 camel's hair, with a leather belt around his waist, and eating locusts and wild honey. 7And he would preach, saying, "After me is coming someone more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. 8I have baptized you in water, but he will baptize you in the Holy Spirit." The Baptism and Temptation of Jesus 9And it came about in those days that Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10And going up out of the water he immediately saw the heavens opening, and the Spirit as a dove coming down to him. 11And a voice from heaven said, "You are my beloved Son; in you I have taken good pleasure." 12And immediately the Spirit thrusts him forth into the wilderness. 13And he was in the wilderness forty days being tempted by Satan, and was with the wild beasts. And the angels were attending him.6 The Calling of Simon, Andrew, James, and John 14And after John was put in prison, Jesus went into Galilee, proclaiming the good news of God,7 15and saying, "The time has played out,8 and the kingdom of God has come near. Repent and believe the good news." 16And passing along beside the Sea of Galilee, he saw Simon, and Andrew, Simon's brother, casting a net in the sea, for they were fishers. 6 1:13 Greek: οἱ ἄγγελοι διηκόνουν αὐτ . The verb διακονέω - diakonéō generally means "to act as a waiter, as an attendant, as a servant." The same word is used in the parallel in Matthew 4:11, but there it sounds more like the angels came only after the temptation was concluded, and that their waiting on him involved feeding him. But in Mark it sounds like the angels were attending him throughout the entire duration of his temptation. Obviously, they were not feeding him during the 40 days, or he would not have been fasting and been tempted over the bread. No, Mark means something else by διακονέω. Mark is known for having a military outlook, and that Jesus was a rough man of action. And here he was amongst the dangers of Satan and wild beasts, and Jesus' attendants were standing by for him militarily to protect him. Somewhat like armor-bearers were attendants. Yet the world διακονέω encompasses the idea of feeding, and we can understand it to mean that they took care of him, met his needs, both military needs and nourishment needs, at the appropriate times, as they waited on him throughout. We know from Matthew that they were farther away before the temptation was concluded, and when it was over, they approached right up to Jesus and tended to his needs. 7 1·14b txt εὐαγγέλιον ℵ B L vgms itb,ff²,t syrs,h copsa,bopt arm geo slavmss Or NA27 {A} ‖ εὐαγγέλιον τῆς βασιλείας A D E W Σ Φ 064 lat syrp copbopt ita,aur,d,f,l,r¹ vg eth Jer TR RP ‖ hiant C N P Ψ. The phrase τὸ εὐαγγέλιον τοῦ θεοῦ "the gospel of God" is found in the gospels only here, so copyists naturally harmonized it to a more familiar "the gospel of the kingdom of God." The biggest flaw by far of the Byzantine text stream in the gospels, is harmonization. 8 1:15 Πεπλήρωται ὁ καιρὸς - Literally, "the time has been completed or filled." It means another time has come, because the time allotted for the age before it has run out. Bauer's lexicon says it means, "the age has come to an end." This idea is echoed by the apostle Paul in Acts 17:30: "In the past, God overlooked such ignorance, but now he commands all people everywhere to repent." And very succinct is Galatians 4:4, "But when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law..." Jesus himself also taught that the age of the law was passing away; see Matt. 11:13 and Luke 16:16, "The Law and the Prophets were until John. Since that time, the kingdom of God is forcing its way forward, and the aggressive lay hold of it. And if you are willing to accept it, John is the Elijah who was to come." PAG E 1 17And Jesus said to them, "Come, you two. Follow me, and I will make you fishers of people." 18And they followed him right away, leaving the nets. 19And when he had gone a little farther, he saw James the son of Zebedee, and his brother John. They also were on board a boat, mending the nets. 20At once he called them, and they went off after him, leaving their father Zebedee in the boat with the hired hands. Jesus' Teaching Has Authority 21And they enter into Capernaum, and having gone straight into the synagogue on the Sabbath, he began to teach. 22And they were amazed at his teaching, because he was teaching them as one having authority, and not like the Torah scholars.9 23And right then there was a man in their synagogue who was in an unclean spirit.
Recommended publications
  • Divine Liturgy

    Divine Liturgy

    THE DIVINE LITURGY OF OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOM H QEIA LEITOURGIA TOU EN AGIOIS PATROS HMWN IWANNOU TOU CRUSOSTOMOU St Andrew’s Orthodox Press SYDNEY 2005 First published 1996 by Greek Orthodox Archdiocese of Australia 242 Cleveland Street Redfern NSW 2016 Australia Reprinted with revisions and additions 1999 Reprinted with further revisions and additions 2005 Reprinted 2011 Copyright © 1996 Greek Orthodox Archdiocese of Australia This work is subject to copyright. Apart from any use permitted under the Copyright Act 1968, no part may in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. Enquiries should be addressed to the publisher. National Library of Australia Cataloguing-in-Publication Data The divine liturgy of our father among the saints John Chrysostom = I theia leitourgia tou en agiois patros imon Ioannou tou Chrysostomou. ISBN 0 646 44791 2. 1. Orthodox Eastern Church. Liturgy of St. John Chrysostom. 2. Orthodox Eastern Church. Prayer-books and devotions. 3. Prayers. I. Greek Orthodox Archdiocese of Australia. 242.8019 Typeset in 11/12 point Garamond and 10/11 point SymbolGreek II (Linguist’s Software) CONTENTS Preface vii The Divine Liturgy 1 ïH Qeiva Leitourgiva Conclusion of Orthros 115 Tevlo" tou' ÒOrqrou Dismissal Hymns of the Resurrection 121 ÆApolutivkia ÆAnastavsima Dismissal Hymns of the Major Feasts 127 ÆApolutivkia tou' Dwdekaovrtou Other Hymns 137 Diavforoi ÓUmnoi Preparation for Holy Communion 141 Eujcai; pro; th'" Qeiva" Koinwniva" Thanksgiving after Holy Communion 151 Eujcaristiva meta; th;n Qeivan Koinwnivan Blessing of Loaves 165 ÆAkolouqiva th'" ÆArtoklasiva" Memorial Service 177 ÆAkolouqiva ejpi; Mnhmosuvnw/ v PREFACE The Divine Liturgy in English translation is published with the blessing of His Eminence Archbishop Stylianos of Australia.
  • The Rule of St Basil in Latin and English

    The Rule of St Basil in Latin and English

    The Rule of St Basil in Latin and English The Rule of St Basil in Latin and English A Revised Critical Edition Translated by Anna M. Silvas A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by Jodi Hendrickson. Cover image: Wikipedia. The Latin text of the Regula Basilii is keyed from Basili Regula—A Rufino Latine Versa, ed. Klaus Zelzer, Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 86 (Vienna: Hoelder-Pichler-Tempsky, 1986). Used by permission of the Austrian Academy of Sciences. Scripture has been translated by the author directly from Rufinus’s text. © 2013 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, micro- fiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Basil, Saint, Bishop of Caesarea, approximately 329–379. The Rule of St Basil in Latin and English : a revised critical edition / Anna M. Silvas. pages cm “A Michael Glazier book.” Includes bibliographical references. ISBN 978-0-8146-8212-8 — ISBN 978-0-8146-8237-1 (e-book) 1. Basil, Saint, Bishop of Caesarea, approximately 329–379. Regula. 2. Orthodox Eastern monasticism and religious orders—Rules. I. Silvas, Anna, translator. II. Title. III. Title: Rule of Basil.
  • Anselm's Cur Deus Homo

    Anselm's Cur Deus Homo

    Anselm’s Cur Deus Homo: A Meditation from the Point of View of the Sinner Gene Fendt Elements in Anselm's Cur Deus Homo point quite differently from the usual view of it as the locus classicus for a theory of Incarnation and Atonement which exhibits Christ as providing the substitutive revenging satisfaction for the infinite dishonor God suffers at the sin of Adam. This meditation will attempt to bring out how the rhetorical ergon of the work upon faith and conscience drives the sinner to see the necessity of the marriage of human with divine natures offered in Christ and how that marriage raises both man and creation out of sin and its defects. This explanation should exhibit both to believers, who seek to understand, and to unbelievers (primarily Jews and Muslims), from a common root, a solution "intelligible to all, and appealing because of its utility and the beauty of its reasoning" (1.1). Anselm’s Cur Deus Homo is the locus classicus for a theory of Incarnation and Atonement which exhibits Christ as providing the substitutive revenging satisfaction for the infinite dishonor God suffers at the sin of Adam (and company).1 There are elements in it, however, which seem to point quite differently from such a view. This meditation will attempt to bring further into the open how the rhetorical ergon of the work upon “faith and conscience”2 shows something new in this Paschal event, which cannot be well accommodated to the view which makes Christ a scapegoat killed for our sin.3 This ergon upon the conscience I take—in what I trust is a most suitably monastic fashion—to be more important than the theoretical theological shell which Anselm’s discussion with Boso more famously leaves behind.
  • Gospel of Mark Study Guide

    Gospel of Mark Study Guide

    Gospel of Mark Study Guide Biblical scholars mostly believe that the Gospel of Mark to be the first of the four Gospels written and is the shortest of the four Gospels, however the precise date of when it was written is not definitely known, but thought to be around 60-75 CE. Scholars generally agree that it was written for a Roman (Latin) audience as evidenced by his use of Latin terms such as centurio, quadrans, flagellare, speculator, census, sextarius, and praetorium. This idea of writing to a Roman reader is based on the thinking that to the hard working and accomplishment-oriented Romans, Mark emphasizes Jesus as God’s servant as a Roman reader would relate better to the pedigree of a servant. While Mark was not one of the twelve original disciples, Church tradition has that much of the Gospel of Mark is taken from his time as a disciple and scribe of the Apostle Peter. This is based on several things: 1. His narrative is direct and simple with many vivid touches which have the feel of an eyewitness. 2. In the letters of Peter he refers to Mark as, “Mark, my son.” (1 Peter 5:13) and indicates that Mark was with him. 3. Peter spoke Aramaic and Mark uses quite a few Aramaic phrases like, Boanerges, Talitha Cumi, Korban and Ephphatha. 4. St Clement of Alexandria in his letter to Theodore (circa 175-215 CE) writes as much; As for Mark, then, during Peter's stay in Rome he wrote an account of the Lord's doings, not, however, declaring all of them, nor yet hinting at the secret ones, but selecting what he thought most useful for increasing the faith of those who were being instructed.
  • The Earliest Magdalene: Varied Portrayals in Early Gospel Narratives

    The Earliest Magdalene: Varied Portrayals in Early Gospel Narratives

    Chapter 1 The Earliest Magdalene: Varied Portrayals in Early Gospel Narratives Edmondo Lupieri In the early writings produced by the followers of Jesus, Mary Magdalene is connected with key events in the narrative regarding Jesus: his death on the cross, his burial, and his resurrection.1 At first sight, her figure seems to grow in importance through time. Her name and figure, indeed, are completely ab- sent from the oldest extant texts written by a follower of Jesus, the authentic letters of Paul.2 This is particularly striking, since 1 Cor 15:5–8 contains the ear- liest known series of witnesses to the resurrection, but only men are named specifically.3 1 All translations are the author’s. The Greek text of the New Testament is from Eberhard Nestle et al., eds., Novum Testamentum Graece, 27th ed. (Stuttgart: Deutsche Bibelgesellschaft, 1993). 2 This phenomenon seems to parallel the minimal importance of the mother of Jesus in Paul’s letters. He mentions her only once and indirectly, when stressing that Jesus was born “of a woman” and “under the Law” (Gal 4:4). Besides using her existence to reaffirm the humanity (and Jewishness) of Jesus (for a similar use of a similar expression to describe the humanity of John the Baptist, see Luke 7:28 / Matt 11:11), Paul does not seem to care about who that “woman” was. This does not mean that Paul is particularly uninterested in Mary Magdalene or in Jesus’s mother, but that generally in his letters Paul does not seem to be interested in any detail regarding the earthly life of Jesus or in the persons who were around him when he was in his human flesh (see further n.
  • Gospel of Mark Sampler

    Gospel of Mark Sampler

    GOSPEL OF MARK SAMPLER ® “Then he said to me, ‘These words are faithful and true.’” Revelation 22:6a, Christian Standard Bible FAITHFUL AND TRUE. These words describe God’s Word (Rev. 22:6). As a Christian leader, you want to be “faithful” and “true” to the Word that reveals God’s character and transforms lives. At LifeWay, we share your commitment to God’s Word, and that is why we are delighted to present you with the Gospel of Mark in the new Christian Standard Bible (CSB), a translation that combines accuracy and readability, without compromise. The Christian Standard Bible was developed by a team of top biblical scholars from a variety of conservative denominations. As you will see, they have delivered a translation that hits the sweet spot of that balance between fidelity and readability. The Gospel of Mark was my first encounter with the Christian Standard Bible. When I began reading through this Gospel, I hoped to experience afresh the good news of Jesus through a translation that communicates ancient truths to a contemporary audience as faithfully and clearly as possible. I wasn’t disappointed. By the time I had finished the first chapter, I was already excited to see how the CSB captured the urgent feel of Mark’s narrative. As I read further, I loved seeing how the translation opted for a word-for-word rendering wherever the text was clearly understandable, while also employing a more dynamic translation wherever a word- for-word approach would obscure the original meaning. As a pastor, I have grown confident in the CSB’s accuracy and precision.
  • The Death and Resurrection of Jesus the Final Three Chapters Of

    The Death and Resurrection of Jesus the Final Three Chapters Of

    Matthew 26-28: The Death and Resurrection of Jesus The final three chapters of Matthew’s gospel follow Mark’s lead in telling of the passion, death and resurrection of Jesus. At each stage Matthew adds to Mark’s story material that addresses concerns of his community. The overall story will be familiar to most readers. We shall focus on the features that are distinctive of Matthew’s version, while keeping the historical situation of Jesus’ condemnation in view. Last Supper, Gethsemane, Arrest and Trial (26:1–75) The story of Jesus’ last day begins with the plot of the priestly leadership to do away with Jesus (26:1–5). As in Mark 14:1-2 they are portrayed as acting with caution, fearing that an execution on the feast of Passover would upset the people (v 5). Like other early Christians, Matthew held the priestly leadership responsible for Jesus’ death and makes a special effort to show that Pilate was a reluctant participant. Matthew’s apologetic concerns probably color this aspect of the narrative. While there was close collaboration between the Jewish priestly elite and the officials of the empire like Pilate, the punishment meted out to Jesus was a distinctly Roman one. His activity, particularly in the Temple when he arrived in Jerusalem, however he understood it, was no doubt perceived as a threat to the political order and it was for such seditious activity that he was executed. Mark (14:3–9) and John (12:1–8) as well as Matthew (26:6–13) report a dramatic story of the anointing of Jesus by a repentant sinful woman, which Jesus interprets as a preparation for his burial (v.
  • 1 the Gospel of Matthew: Introduction and Overview Matthew Was The

    1 the Gospel of Matthew: Introduction and Overview Matthew Was The

    The Gospel of Matthew: Introduction and Overview Matthew was the favorite and most prominent Gospel of early Christianity; it was typically listed first, and it was the Gospel most frequently quoted by the “Church Fathers.” • Carefully constructed to facilitate memory • Early assumption that it was written by an apostolic witness • Early assumption that Matthew was written first • Begins with a genealogy, providing ancient readers a sense of connection between the Gospel story and the salvation-history stories of Hebrew scripture. Date : Probably between 80 and 100, with 90 as a reasonable estimate Author and Audience : The author is unknown. Like all the Gospels, “Matthew” was written anonymously, and his name was attached to the document toward the end of the 2 nd century. The author was apparently a person of Jewish background who must have grown up in a Hellenistic city (probably Antioch), and spoke Greek. He may have been familiar enough with Hebrew for limited study (although the Greek Septuagint would have been his Bible), and enough Aramaic for informal conversation. Although he does not appear to have had formal training as a rabbi, he clearly had a teaching role in his community. This is not material written as timeless truth; it was not written for future generations. Like every “book” and letter in scripture, Matthew’s Gospel was written to a particular group of people to help them with the development of their faith in their unique historical situation: to educate, encourage, teach, and inspire. Matthew is a Greek Gospel, using Greek sources, written for a mixed congregation of Jewish and Gentile Christians at a time when the Jesus tradition had become mixed with legend, and when the ethical teaching of Jesus was being reinterpreted in order to apply it to new situations and codified into law.
  • Letters. with an English Translation by Roy J. Deferrari

    Letters. with an English Translation by Roy J. Deferrari

    THE XOEB CLASSICAL LIBRARY FOUNDED BY JAMES LOEB, LL.D. EDITED BY T. E. PAGE, C.H., MTT.D. E. CAPPS, PH.D., LL.D. W. H. D. ROUSE, litt.d. SAINT BASIL THE LETTERS IV SAINT BASIL, t ^e Gr. THE LETTERS WITH AN ENGLISH TRANSLATION BY ROY J. DEFERRARI, Ph.D. OF THE CATHOLIC ITNIVERSITY OF AMERICA ADDRESS TO YOUNG MEN ON READING GREEK LITERATURE WITH AN ENGLISH TRANSLATION BY ROY JOSEPH DEFERRARI AND MARTIN R. P. McGUIRE OF THE CATHOLIC UNIVERSITY OF AMERICA IN FOUR VOLUMES IV LONDON WILLIAM HEINEMANN LTD CAMBRIDGE, MASSACHUSETTS HARVARD UNIVERSITY PRESS MCMXXXIV Printed in Oreat Britain PREFATORY NOTE The present volume marks the fourth and last of the collected Letters of St. Basil in the Loeb Classical Library and includes Letters CCXLIX to CCCLXVIIL Of these, the last two are here added to the corpus of Basil's letters for the first time. Furthermore, many of the later letters of this volume appear here with an English translation for the first time. Most of the dubia and spuria are included in this volume, and wherever possible I have attempted to summarize the best scholarly opinion regarding their authenticity and to add such new evidence as I have been able to find. The text of this fourth volume has been treated exactly as that of the second and third volumes. Letters CCXLIX to CCCLVI, exclusive of Letter CCCII, appear in the MS. known as Coisslinianus 237 (sig. = E), and do not occur in any of the other MSS. collated by me. Letters CCCII and CCCLVII to CCCLXVIII appear in no MS.
  • The Gospel of Mark

    The Gospel of Mark

    The Gospel of Mark A Living Word Independent Bible Study The Gospel of Mark Part 44 Mark 16:1-8 A Living Word Independent Bible Study The earliest manuscripts of Mark’s Gospel that have been found end with the eight verses in today’s lesson. Later manuscripts include a variety of additional endings that are typically set apart from the rest of the Gospel in modern translations. These endings will be the subject of the final lesson in this study. Mark 16:1-8 ( NIV) The eight verses to be covered in this session contain Mark’s telling INTRODUCTION of the events of Easter morning. It should be noted that each of the four Gospels describes the events of Easter morning somewhat differently. Just as four witnesses to one event may give their testimony to the event somewhat differently, the Gospel writers record the events somewhat differently as well. Early in its history, the Christian church found value in keeping all four Gospels as part of its tradition, rather than attempting to consolidate the four Gospels into a single authoritative account of the life, death, and resurrection of Jesus. While these variations are not unimportant, in a study of a SINGLE Gospel, it is helpful to try to understand the perspective of that particular writer. “Sabbath was over” Mark 16:1 ( NIV) This implies that it was sometime after 6:00 PM on Saturday evening that the women went to purchase spices. When the Sabbath was They would not have been permitted to “work” – over, Mary Magdalene, purchasing or preparing perfumes and ointments – ON the Mary the mother of Sabbath itself.
  • Mark the Evangelist: His African Memory

    Mark the Evangelist: His African Memory

    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 13 Review Article Mark the Evangelist: His African memory Author: Mark is the author of the oldest gospel in the Christian Bible. Not much is known about him 1 Willem Oliver or his family except for a few references in the Bible. The general assumption, originating in Affiliation: the West, is that Mark was born and bred in Palestine. One of the main proponents of the 1Department of Philosophy, Western view is Walter Bauer, a German theologian of the first half of the 20th century. His Practical and Systematic views rely heavily on the argument from silence, as Africa had – and to a great extent still has – Theology, University of an oral culture. Contrary to the Western view, Thomas Oden, an American theologian, did South Africa, Pretoria research on the oral culture and investigated the African memory of Mark. This article presents Corresponding author: a critical discussion and a review of the book written by Oden in 2011 titled The African memory Willem Oliver, of Mark. Oden seems to be very subjective in his remarks in favour of Africa, as is also clear [email protected] from his book titled How Africa shaped the Christian mind, written in 2007, and the question is if Dates: he really has enough grounds for his postulations. Received: 07 Mar. 2016 Accepted: 08 June 2016 Published: 28 Oct. 2016 Introduction How to cite this article: Thomas Clark Oden is a distinguished world scholar with almost 200 publications to his name.1 Oliver, W., 2016, ‘Mark the In 2011 he wrote a second ground-breaking work in a series of three on the history of Africa, titled Evangelist: His African 2 memory’, HTS Teologiese The African memory of Mark: Reassessing early church tradition.
  • Names of Jesus in Mark's Gospel

    Names of Jesus in Mark's Gospel

    Son of God • Unclean Spirits (1:24; 3:11; 5:7) — the demons themselves knew who Jesus was and were deeply afraid. They both “fell before him.” Another place a demon cries out “I know who you are Son of the Who is Jesus? Most High God” which seems to be an attempt to “gain power” over Jesus. Finally there is a place Names of Jesus in where a demon calls him “the Holy One of God” or the “Holy One fom God.” Mark’s Gospel • The Son Doesn’t Know the Hour (13:32) — here Jesus himself talks about the “Son” not knowing the hour when God will send His Son back. Jesus Mark is a story that carries us on a journey does not explicitly say “I am the Son” but this is to discover: Who is Jesus? The disciples wil the only place in Mark he uses that word. • Son of the Blessed (14:61–62) — the High Priest be asked this question throughout the book asked Jesus if he is the “Christ, the Son of the and we wil see how they come to understand Blessed” to which Jesus says yes. that Jesus is the Christ/Messiah, the Son of • Roman Centurion (15:39) — after Jesus gave him- God, who must die and be raised. self up to die, a Roman Centurion standing nearby exclaimed “surely this man was the “Son of God.” Son of God Beloved Son Jesus Christ, the Son of God (1:1) “You are my Beloved Son; with you I am wel pleased.” (1:11) • At the beginning the audience is given advance “This is my Beloved Son; listen to him!” (9:7) notice of the information that the characters will struggle with throughout the Gospel.1 • A Voice from Heaven — God himself speaks • Some old Greek Manuscripts only say “Jesus from heaven and calls Jesus his “beloved Son” at Je- Christ” and lack “Son of God.”2 But a few lines lat- sus’s baptism (1:11) and when Jesus is transfigured er (v.