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Mark 1:1-5

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 1-8a                      Next page: Chapters 2-3a

Mark 1:6-10

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
Previous page: Chapters 1-8a                      Next page: Chapters 2-3a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 1-8a                      Next page: Chapters 2-3a

Mark 1:11-15

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
Previous page: Chapters 1-8a                      Next page: Chapters 2-3a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 1-8a                      Next page: Chapters 2-3a

Mark 1:16-20

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
Previous page: Chapters 1-8a                      Next page: Chapters 2-3a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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Mark 1:21-25

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 1-8a                      Next page: Chapters 2-3a

Mark 1:26-30

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
Previous page: Chapters 1-8a                      Next page: Chapters 2-3a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 1-8a                      Next page: Chapters 2-3a

Mark 1:31-35

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
Previous page: Chapters 1-8a                      Next page: Chapters 2-3a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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Mark 1:36-40

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Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 1-8a                      Next page: Chapters 2-3a

Mark 1:41-45

Home > The New Testament > Mark > Chapters 1-8a > Chapter 1
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1: Archē. The Greek word "archē" can mean "beginning" (as it does in John 1:1) or "basic principles" (as it does in the Greek version (the Septuagint) of Ps 110:10).
  • Mark 1:1: Christ. Though we often think of "Jesus Christ" as Jesus's name, to Mark's audience Christ meant "messiah" or "anointed one."
  • Mark 1:1: Beginning. The first verse of Mark is ambiguous. It could mean that he is going to start with the beginning of Jesus’s ministry: "This is how Jesus Christ’s preaching began." Or it could mean "Here are the basic principles of the gospel of Jesus Christ." The phrase can also mean, "the beginning of this book, which is the gospel of Jesus Christ." Part of this ambiguity is the result of the ambiguity of the the Greek word "archē" (see the lexical notes above).
Mark is the only evangelist to speak of “the gospel” without a qualifying adjective or pronoun. On that basis, however, we have come to describe the first four books of the Bible as gospels. Clearly Mark isn’t merely telling the story of Christ’s life. However we understand verse 1, Mark is proclaiming the gospel of Jesus Christ, the Son of God.
  • Mark 1:1-8. Mark places emphasis here on the need to prepare for the gospel. Mark's book is fairly short, and in terms of giving a history he very easily could have left out any information about John the Baptist. Instead, he devotes the first section of his book, the first eight verses, to someone who isn't a main character.
What Marks seems to be saying, then, is that the beginning of the gospel is repentance, as inextricably symbolized through baptism. For us today, Mark's writing seems to reinforce the belief that baptism isn't something optional, but something vital. As Mark puts it, this act of baptism is something that is demanded by the prophets that came before, and something that Jesus himself saw as an essential first step. Indeed, throughout the New Testament, conversion was always accompanied by baptism.
  • Mark 1:5. It is interesting that this verse notes that the gospel as taught by John the Baptist had appeal to all people, both the city dwellers and those living in the countryside. Mark may be telling us that the gospel isn't just for people of a certain class or certain background, but for everyone.
  • Mark 1:6-8. The emphasis here is on John the Baptist's humility. This may be here to highlight the contrast between John and the religious leaders of the day,
  • Mark 1:8. Here John the Baptist tells us that he has baptized with water, a cleansing agent, but “the greater one” will baptize with the Holy Ghost. He may be intending us to see a parallel here: I baptize you with water, which cleanses in one way; he will baptize with the Holy Ghost, which cleanses in another way. The use of fire as a metaphor for the Holy Ghost (as in Matt 3:11 and 2 Ne 31:13-14, further suggests this parallel.
  • Mark 1:11. The final part of this verse can be understood to mean "in whom I take great delight." This may be an allusion to Isaiah 42:1.
  • Mark 1:15: Repent. The Greek word translated here as “repent” is “metanoein.” Robert Guelich (Word Biblical Commentary 34a:44-45) argues that “metanoein” is the equivalent of the Hebrew word “sūb” in the Old Testament. “Sūb” is usually translated as “return.” On that reading, to repent is to return to God; it is to return to the covenant he made with Israel.
  • Mark 1:17: Anthropos. The Greek word translated "men" in verse 17 is anthropos, so women are included.
  • Mark 1:16-20. Notice that Mark interrupts his story of Jesus’ power and the illustrations of that power, his miracles, to tell of the call of the disciples (verses 16-20) and the teaching and ordination of the Twelve (3:13-19), and to tell us the parables of the kingdom of God (4:1-34). So, we could say that the primary theme of this section (indeed of Mark as a whole) is Jesus’ power, but the secondary theme is the church. Notice that these stories lead, eventually, to Jesus sending the Twelve out as missionaries (Mark 6:7-13.)
  • Mark 1:22: Scribes. As the context suggests, the "scribes" of verse 22 doesn't refer to someone who merely writes things down. The Greek word translated as "scribes" here is grammateus, which is generally translated today as "teachers of the law," "experts on the law" or something similar.
  • Mark 1:22. Apparently it was the custom in those days, as it is today, for those teaching to quote the "general authorities" of the day, or of scriptures, to lend their support to what they taught. But Jesus acted as, and was seen as, one who himself had the authority to teach doctrine.
  • Mark 1:24. Perhaps in answer to the question of why the spirit speaks in first-person plural: It seems clear from the pronouns used in the surrounding verses that this is one spirit, not several. Note that though the verse begins using the first person plural it ends with a sentence using the first person singular: "I know thee who thou art...." This seems to signal that something different is going on in the first two sentences of the verse than the last. It may be that in the first two sentences (when the spirit uses the first person plural) the spirit was trying to setup a local dispute: "Let us alone! Why are you trying to come here and stir up trouble with new ideas? You're an outsider! Go away!" But then quickly the spirit escalates into accusing. At this point it speaks as itself, using the first person singular and revealing Christ's identity, something Christ didn't want known yet (see verse 34).
  • Mark 1:26: Torn. The Greek word translated as "torn" in verse 26 (sparasso) is used in the New Testament only to refer to incidents where an evil spirit leaves someone's body.
  • Mark 1:31-35. At this point in Jesus' ministry he apparently did not want people (or perhaps not all people) to know who he was. In verse 34, he told the demons not to speak because they knew him, and later (verse 44) he tells a person healed of leprosy not to tell everybody. The man exercised his free agency, however, spreading the news. The result was that so many people were coming to see Jesus that it made it difficult for him to go into towns. It isn't clear from verse 34, though, if that was the reason for Jesus' keeping the demons silent.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 1:1-8. Why does Mark begin with Jesus’ baptism rather than with his birth?
  • Mark 1:3. What does it mean to prepare "the way of the Lord"?
  • Mark 1:3. What is "the way of the Lord"?
  • Mark 1:3. What does it mean to make the Lord's path "straight"?
  • Mark 1:5. How are we to read the claim that "all the land" came out and were baptized by John? Did most people really repent and come to John for baptism?
  • Mark 1:8. If the baptism of the Holy Ghost is also a cleansing, what kind of cleansing is it?
  • Mark 1:10. These days we recognize the dove as a symbol of peace, love and other good things (and the Holy Spirit, of course). For the people this was first written for, what would the dove have symbolized?
  • Mark 1:10. Traditionally, the Spirit mentioned here has been associated with the Holy Spirit (Holy Ghost). But does that have to be the case? Could it be referring to the Spirit of Christ?
  • Mark 1:11. Is it significant that Mark records the voice as saying "Thou art my beloved Son" while Matthew records the voice as saying that "This is my beloved Son"? Who is the voice testifying to?
  • Mark 1:14. Why does Jesus not start his ministry until after John is imprisoned?
  • Mark 1:15. "The time is fulfilled, and the kingdom of God is at hand" means roughly "The appointed time has arrived, the Kingdom of God is near." What is Jesus speaking of when he refers to the appointed time? In what sense or senses is the Divine Kingdom near?
  • Mark 1:17-20. Most of the time disciples choose their teachers/masters. Here, Jesus chooses his disciples. What significance does this reversal have?
  • Mark 1:24. Why does the unclean spirit speak in the first-person plural?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 1-8a                      Next page: Chapters 2-3a

Mark 2:1-5

Home > The New Testament > Mark > Chapters 1-8a > Chapters 2-3a / Verses 2:1-3:6
Previous page: Chapter 1                      Next page: Chapters 3b-6a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. In Moses 6:57 the Lord tells Moses that Son of man is the name of Jesus in the language of Adam. That verse also suggests that "man" refers to "Man of Holiness"--the name of God in the language of Adam. The connection between the use of "son of man" in the New Testament and the way it is used in the Old Testament is a topic of much discussion in biblical criticism.
  • Mark 2:6-10. Until now, Jesus has seemed relucant to let people know who he is. But starting in this section, he doesn't back away at all from suggestions that he is divine.
  • Mark 2:6-10. Note that verse 9 doesn't ask the question whether it is easier forgive sins or heal someone. Instead, it asks which of the two is easier to say. The following two verse go on to say that the Jesus healed the man with palsy so that the scribes would know that Jesus had power to forgive sins. The implied answer then to Jesus's question is that it is easier to say someone's sins are forgiven (how would someone prove you wrong) than it is to say they are healed.
  • The New Testament frequently cites Jesus calling himself the "son of man." Though we know from the Book of Moses (see lexical notes) that this title is a reference to Jesus as the Son of God, it seems that the people who heard Jesus call himself the son of man (as in verse 10 here) did not understand that this title referred to the Son of God. Otherwise, they would have reacted to the claim as blasphemous, which they do not.
  • Mark 2:12. It is interesting to note that in verse 12 the people praised God rather than Jesus for what had happened. Presumably, Jesus made clear that he wasn't taking the glory for himself, but acting on behalf of the one who had sent him.
  • Mark 2:16-17. This is a powerful lesson in judgmentalism. To the outsider, it would seem that those who were fasting, those who weren't sinners, would be the most righteous and the ones Jesus would spend his time with. But the reverse turns out to be true. Jesus seems to be saying, come to me wherever you are in life, whatever your sins may be, and I won't reject you. At the same time, he doesn't say that those who come to him have no need of change; in fact, he says just the opposite.
One of the ironies of this section is that those in this section who believe themselves to be righteous probably aren't, for they are the ones who are most criticized by Jesus elsewhere. All people have the need for Jesus, but those who believe themselves to be righteous just don't know it.
  • Mark 2:23ff. In verses 23 and what follows, it is interesting to note that Jesus does not reject the law of the Sabbath (although his opponents may have seen it that way). Instead, he points to higher law and gives examples of where people of God have followed that higher law.
It also appears here that Jesus is implicitly criticizing the judgmentalism of the Pharisees.
  • Mark 2:28. In verse 28 Jesus again is implicitly making a claim of divinity.
  • Mark 3:1-6. This section draws a sharp contrast between Jesus, who believes it is right to do good on the sabbath, and his critics, who see no exception to their intepretation of the law.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 2:5: Son. Why does Jesus call the paralytic his son?

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. Why does Jesus use the title Son of man to refer to himself? What did it mean to the people who heard it?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Barker on Son of man. Recent work by non-LDS biblical scholar Margaret Barker argues that Jehovah was known by the title Son of Man in the Old Testament period, but that these references were mostly removed by the Deuteronomists and others after 600 BC. According to Barker, this tradition did continue in some veins of Judaism, and was recognizable to at least some New Testament era Jewish sects. See interesting summary here and article here.
  • Mark 2:10: BCC post Son of man. See the post "Son of man" at the BCC blog for a summary of a letter by Charles Penrose to Joseph F. Smith regarding a difference of opinion on the meaning of the phrase "son of Man." Note also some summary of Bible scholarship on this topic (e.g. this quote from the Anchor Bible entry).
  • Mark 2:10: Strauss quote. See a passage by David Friedrich Strauss on this topic here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 1                      Next page: Chapters 3b-6a

Mark 2:6-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 2-3a / Verses 2:1-3:6
Previous page: Chapter 1                      Next page: Chapters 3b-6a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. In Moses 6:57 the Lord tells Moses that Son of man is the name of Jesus in the language of Adam. That verse also suggests that "man" refers to "Man of Holiness"--the name of God in the language of Adam. The connection between the use of "son of man" in the New Testament and the way it is used in the Old Testament is a topic of much discussion in biblical criticism.
  • Mark 2:6-10. Until now, Jesus has seemed relucant to let people know who he is. But starting in this section, he doesn't back away at all from suggestions that he is divine.
  • Mark 2:6-10. Note that verse 9 doesn't ask the question whether it is easier forgive sins or heal someone. Instead, it asks which of the two is easier to say. The following two verse go on to say that the Jesus healed the man with palsy so that the scribes would know that Jesus had power to forgive sins. The implied answer then to Jesus's question is that it is easier to say someone's sins are forgiven (how would someone prove you wrong) than it is to say they are healed.
  • The New Testament frequently cites Jesus calling himself the "son of man." Though we know from the Book of Moses (see lexical notes) that this title is a reference to Jesus as the Son of God, it seems that the people who heard Jesus call himself the son of man (as in verse 10 here) did not understand that this title referred to the Son of God. Otherwise, they would have reacted to the claim as blasphemous, which they do not.
  • Mark 2:12. It is interesting to note that in verse 12 the people praised God rather than Jesus for what had happened. Presumably, Jesus made clear that he wasn't taking the glory for himself, but acting on behalf of the one who had sent him.
  • Mark 2:16-17. This is a powerful lesson in judgmentalism. To the outsider, it would seem that those who were fasting, those who weren't sinners, would be the most righteous and the ones Jesus would spend his time with. But the reverse turns out to be true. Jesus seems to be saying, come to me wherever you are in life, whatever your sins may be, and I won't reject you. At the same time, he doesn't say that those who come to him have no need of change; in fact, he says just the opposite.
One of the ironies of this section is that those in this section who believe themselves to be righteous probably aren't, for they are the ones who are most criticized by Jesus elsewhere. All people have the need for Jesus, but those who believe themselves to be righteous just don't know it.
  • Mark 2:23ff. In verses 23 and what follows, it is interesting to note that Jesus does not reject the law of the Sabbath (although his opponents may have seen it that way). Instead, he points to higher law and gives examples of where people of God have followed that higher law.
It also appears here that Jesus is implicitly criticizing the judgmentalism of the Pharisees.
  • Mark 2:28. In verse 28 Jesus again is implicitly making a claim of divinity.
  • Mark 3:1-6. This section draws a sharp contrast between Jesus, who believes it is right to do good on the sabbath, and his critics, who see no exception to their intepretation of the law.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 2:5: Son. Why does Jesus call the paralytic his son?

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. Why does Jesus use the title Son of man to refer to himself? What did it mean to the people who heard it?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Barker on Son of man. Recent work by non-LDS biblical scholar Margaret Barker argues that Jehovah was known by the title Son of Man in the Old Testament period, but that these references were mostly removed by the Deuteronomists and others after 600 BC. According to Barker, this tradition did continue in some veins of Judaism, and was recognizable to at least some New Testament era Jewish sects. See interesting summary here and article here.
  • Mark 2:10: BCC post Son of man. See the post "Son of man" at the BCC blog for a summary of a letter by Charles Penrose to Joseph F. Smith regarding a difference of opinion on the meaning of the phrase "son of Man." Note also some summary of Bible scholarship on this topic (e.g. this quote from the Anchor Bible entry).
  • Mark 2:10: Strauss quote. See a passage by David Friedrich Strauss on this topic here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 1                      Next page: Chapters 3b-6a

Mark 2:11-15

Home > The New Testament > Mark > Chapters 1-8a > Chapters 2-3a / Verses 2:1-3:6
Previous page: Chapter 1                      Next page: Chapters 3b-6a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. In Moses 6:57 the Lord tells Moses that Son of man is the name of Jesus in the language of Adam. That verse also suggests that "man" refers to "Man of Holiness"--the name of God in the language of Adam. The connection between the use of "son of man" in the New Testament and the way it is used in the Old Testament is a topic of much discussion in biblical criticism.
  • Mark 2:6-10. Until now, Jesus has seemed relucant to let people know who he is. But starting in this section, he doesn't back away at all from suggestions that he is divine.
  • Mark 2:6-10. Note that verse 9 doesn't ask the question whether it is easier forgive sins or heal someone. Instead, it asks which of the two is easier to say. The following two verse go on to say that the Jesus healed the man with palsy so that the scribes would know that Jesus had power to forgive sins. The implied answer then to Jesus's question is that it is easier to say someone's sins are forgiven (how would someone prove you wrong) than it is to say they are healed.
  • The New Testament frequently cites Jesus calling himself the "son of man." Though we know from the Book of Moses (see lexical notes) that this title is a reference to Jesus as the Son of God, it seems that the people who heard Jesus call himself the son of man (as in verse 10 here) did not understand that this title referred to the Son of God. Otherwise, they would have reacted to the claim as blasphemous, which they do not.
  • Mark 2:12. It is interesting to note that in verse 12 the people praised God rather than Jesus for what had happened. Presumably, Jesus made clear that he wasn't taking the glory for himself, but acting on behalf of the one who had sent him.
  • Mark 2:16-17. This is a powerful lesson in judgmentalism. To the outsider, it would seem that those who were fasting, those who weren't sinners, would be the most righteous and the ones Jesus would spend his time with. But the reverse turns out to be true. Jesus seems to be saying, come to me wherever you are in life, whatever your sins may be, and I won't reject you. At the same time, he doesn't say that those who come to him have no need of change; in fact, he says just the opposite.
One of the ironies of this section is that those in this section who believe themselves to be righteous probably aren't, for they are the ones who are most criticized by Jesus elsewhere. All people have the need for Jesus, but those who believe themselves to be righteous just don't know it.
  • Mark 2:23ff. In verses 23 and what follows, it is interesting to note that Jesus does not reject the law of the Sabbath (although his opponents may have seen it that way). Instead, he points to higher law and gives examples of where people of God have followed that higher law.
It also appears here that Jesus is implicitly criticizing the judgmentalism of the Pharisees.
  • Mark 2:28. In verse 28 Jesus again is implicitly making a claim of divinity.
  • Mark 3:1-6. This section draws a sharp contrast between Jesus, who believes it is right to do good on the sabbath, and his critics, who see no exception to their intepretation of the law.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 2:5: Son. Why does Jesus call the paralytic his son?

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. Why does Jesus use the title Son of man to refer to himself? What did it mean to the people who heard it?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Barker on Son of man. Recent work by non-LDS biblical scholar Margaret Barker argues that Jehovah was known by the title Son of Man in the Old Testament period, but that these references were mostly removed by the Deuteronomists and others after 600 BC. According to Barker, this tradition did continue in some veins of Judaism, and was recognizable to at least some New Testament era Jewish sects. See interesting summary here and article here.
  • Mark 2:10: BCC post Son of man. See the post "Son of man" at the BCC blog for a summary of a letter by Charles Penrose to Joseph F. Smith regarding a difference of opinion on the meaning of the phrase "son of Man." Note also some summary of Bible scholarship on this topic (e.g. this quote from the Anchor Bible entry).
  • Mark 2:10: Strauss quote. See a passage by David Friedrich Strauss on this topic here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 1                      Next page: Chapters 3b-6a

Mark 2:16-20

Home > The New Testament > Mark > Chapters 1-8a > Chapters 2-3a / Verses 2:1-3:6
Previous page: Chapter 1                      Next page: Chapters 3b-6a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. In Moses 6:57 the Lord tells Moses that Son of man is the name of Jesus in the language of Adam. That verse also suggests that "man" refers to "Man of Holiness"--the name of God in the language of Adam. The connection between the use of "son of man" in the New Testament and the way it is used in the Old Testament is a topic of much discussion in biblical criticism.
  • Mark 2:6-10. Until now, Jesus has seemed relucant to let people know who he is. But starting in this section, he doesn't back away at all from suggestions that he is divine.
  • Mark 2:6-10. Note that verse 9 doesn't ask the question whether it is easier forgive sins or heal someone. Instead, it asks which of the two is easier to say. The following two verse go on to say that the Jesus healed the man with palsy so that the scribes would know that Jesus had power to forgive sins. The implied answer then to Jesus's question is that it is easier to say someone's sins are forgiven (how would someone prove you wrong) than it is to say they are healed.
  • The New Testament frequently cites Jesus calling himself the "son of man." Though we know from the Book of Moses (see lexical notes) that this title is a reference to Jesus as the Son of God, it seems that the people who heard Jesus call himself the son of man (as in verse 10 here) did not understand that this title referred to the Son of God. Otherwise, they would have reacted to the claim as blasphemous, which they do not.
  • Mark 2:12. It is interesting to note that in verse 12 the people praised God rather than Jesus for what had happened. Presumably, Jesus made clear that he wasn't taking the glory for himself, but acting on behalf of the one who had sent him.
  • Mark 2:16-17. This is a powerful lesson in judgmentalism. To the outsider, it would seem that those who were fasting, those who weren't sinners, would be the most righteous and the ones Jesus would spend his time with. But the reverse turns out to be true. Jesus seems to be saying, come to me wherever you are in life, whatever your sins may be, and I won't reject you. At the same time, he doesn't say that those who come to him have no need of change; in fact, he says just the opposite.
One of the ironies of this section is that those in this section who believe themselves to be righteous probably aren't, for they are the ones who are most criticized by Jesus elsewhere. All people have the need for Jesus, but those who believe themselves to be righteous just don't know it.
  • Mark 2:23ff. In verses 23 and what follows, it is interesting to note that Jesus does not reject the law of the Sabbath (although his opponents may have seen it that way). Instead, he points to higher law and gives examples of where people of God have followed that higher law.
It also appears here that Jesus is implicitly criticizing the judgmentalism of the Pharisees.
  • Mark 2:28. In verse 28 Jesus again is implicitly making a claim of divinity.
  • Mark 3:1-6. This section draws a sharp contrast between Jesus, who believes it is right to do good on the sabbath, and his critics, who see no exception to their intepretation of the law.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 2:5: Son. Why does Jesus call the paralytic his son?

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. Why does Jesus use the title Son of man to refer to himself? What did it mean to the people who heard it?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Barker on Son of man. Recent work by non-LDS biblical scholar Margaret Barker argues that Jehovah was known by the title Son of Man in the Old Testament period, but that these references were mostly removed by the Deuteronomists and others after 600 BC. According to Barker, this tradition did continue in some veins of Judaism, and was recognizable to at least some New Testament era Jewish sects. See interesting summary here and article here.
  • Mark 2:10: BCC post Son of man. See the post "Son of man" at the BCC blog for a summary of a letter by Charles Penrose to Joseph F. Smith regarding a difference of opinion on the meaning of the phrase "son of Man." Note also some summary of Bible scholarship on this topic (e.g. this quote from the Anchor Bible entry).
  • Mark 2:10: Strauss quote. See a passage by David Friedrich Strauss on this topic here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 1                      Next page: Chapters 3b-6a

Mark 2:21-25

Home > The New Testament > Mark > Chapters 1-8a > Chapters 2-3a / Verses 2:1-3:6
Previous page: Chapter 1                      Next page: Chapters 3b-6a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. In Moses 6:57 the Lord tells Moses that Son of man is the name of Jesus in the language of Adam. That verse also suggests that "man" refers to "Man of Holiness"--the name of God in the language of Adam. The connection between the use of "son of man" in the New Testament and the way it is used in the Old Testament is a topic of much discussion in biblical criticism.
  • Mark 2:6-10. Until now, Jesus has seemed relucant to let people know who he is. But starting in this section, he doesn't back away at all from suggestions that he is divine.
  • Mark 2:6-10. Note that verse 9 doesn't ask the question whether it is easier forgive sins or heal someone. Instead, it asks which of the two is easier to say. The following two verse go on to say that the Jesus healed the man with palsy so that the scribes would know that Jesus had power to forgive sins. The implied answer then to Jesus's question is that it is easier to say someone's sins are forgiven (how would someone prove you wrong) than it is to say they are healed.
  • The New Testament frequently cites Jesus calling himself the "son of man." Though we know from the Book of Moses (see lexical notes) that this title is a reference to Jesus as the Son of God, it seems that the people who heard Jesus call himself the son of man (as in verse 10 here) did not understand that this title referred to the Son of God. Otherwise, they would have reacted to the claim as blasphemous, which they do not.
  • Mark 2:12. It is interesting to note that in verse 12 the people praised God rather than Jesus for what had happened. Presumably, Jesus made clear that he wasn't taking the glory for himself, but acting on behalf of the one who had sent him.
  • Mark 2:16-17. This is a powerful lesson in judgmentalism. To the outsider, it would seem that those who were fasting, those who weren't sinners, would be the most righteous and the ones Jesus would spend his time with. But the reverse turns out to be true. Jesus seems to be saying, come to me wherever you are in life, whatever your sins may be, and I won't reject you. At the same time, he doesn't say that those who come to him have no need of change; in fact, he says just the opposite.
One of the ironies of this section is that those in this section who believe themselves to be righteous probably aren't, for they are the ones who are most criticized by Jesus elsewhere. All people have the need for Jesus, but those who believe themselves to be righteous just don't know it.
  • Mark 2:23ff. In verses 23 and what follows, it is interesting to note that Jesus does not reject the law of the Sabbath (although his opponents may have seen it that way). Instead, he points to higher law and gives examples of where people of God have followed that higher law.
It also appears here that Jesus is implicitly criticizing the judgmentalism of the Pharisees.
  • Mark 2:28. In verse 28 Jesus again is implicitly making a claim of divinity.
  • Mark 3:1-6. This section draws a sharp contrast between Jesus, who believes it is right to do good on the sabbath, and his critics, who see no exception to their intepretation of the law.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 2:5: Son. Why does Jesus call the paralytic his son?

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. Why does Jesus use the title Son of man to refer to himself? What did it mean to the people who heard it?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Barker on Son of man. Recent work by non-LDS biblical scholar Margaret Barker argues that Jehovah was known by the title Son of Man in the Old Testament period, but that these references were mostly removed by the Deuteronomists and others after 600 BC. According to Barker, this tradition did continue in some veins of Judaism, and was recognizable to at least some New Testament era Jewish sects. See interesting summary here and article here.
  • Mark 2:10: BCC post Son of man. See the post "Son of man" at the BCC blog for a summary of a letter by Charles Penrose to Joseph F. Smith regarding a difference of opinion on the meaning of the phrase "son of Man." Note also some summary of Bible scholarship on this topic (e.g. this quote from the Anchor Bible entry).
  • Mark 2:10: Strauss quote. See a passage by David Friedrich Strauss on this topic here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 1                      Next page: Chapters 3b-6a

Mark 2:26-28

Home > The New Testament > Mark > Chapters 1-8a > Chapters 2-3a / Verses 2:1-3:6
Previous page: Chapter 1                      Next page: Chapters 3b-6a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. In Moses 6:57 the Lord tells Moses that Son of man is the name of Jesus in the language of Adam. That verse also suggests that "man" refers to "Man of Holiness"--the name of God in the language of Adam. The connection between the use of "son of man" in the New Testament and the way it is used in the Old Testament is a topic of much discussion in biblical criticism.
  • Mark 2:6-10. Until now, Jesus has seemed relucant to let people know who he is. But starting in this section, he doesn't back away at all from suggestions that he is divine.
  • Mark 2:6-10. Note that verse 9 doesn't ask the question whether it is easier forgive sins or heal someone. Instead, it asks which of the two is easier to say. The following two verse go on to say that the Jesus healed the man with palsy so that the scribes would know that Jesus had power to forgive sins. The implied answer then to Jesus's question is that it is easier to say someone's sins are forgiven (how would someone prove you wrong) than it is to say they are healed.
  • The New Testament frequently cites Jesus calling himself the "son of man." Though we know from the Book of Moses (see lexical notes) that this title is a reference to Jesus as the Son of God, it seems that the people who heard Jesus call himself the son of man (as in verse 10 here) did not understand that this title referred to the Son of God. Otherwise, they would have reacted to the claim as blasphemous, which they do not.
  • Mark 2:12. It is interesting to note that in verse 12 the people praised God rather than Jesus for what had happened. Presumably, Jesus made clear that he wasn't taking the glory for himself, but acting on behalf of the one who had sent him.
  • Mark 2:16-17. This is a powerful lesson in judgmentalism. To the outsider, it would seem that those who were fasting, those who weren't sinners, would be the most righteous and the ones Jesus would spend his time with. But the reverse turns out to be true. Jesus seems to be saying, come to me wherever you are in life, whatever your sins may be, and I won't reject you. At the same time, he doesn't say that those who come to him have no need of change; in fact, he says just the opposite.
One of the ironies of this section is that those in this section who believe themselves to be righteous probably aren't, for they are the ones who are most criticized by Jesus elsewhere. All people have the need for Jesus, but those who believe themselves to be righteous just don't know it.
  • Mark 2:23ff. In verses 23 and what follows, it is interesting to note that Jesus does not reject the law of the Sabbath (although his opponents may have seen it that way). Instead, he points to higher law and gives examples of where people of God have followed that higher law.
It also appears here that Jesus is implicitly criticizing the judgmentalism of the Pharisees.
  • Mark 2:28. In verse 28 Jesus again is implicitly making a claim of divinity.
  • Mark 3:1-6. This section draws a sharp contrast between Jesus, who believes it is right to do good on the sabbath, and his critics, who see no exception to their intepretation of the law.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 2:5: Son. Why does Jesus call the paralytic his son?

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Son of man. Why does Jesus use the title Son of man to refer to himself? What did it mean to the people who heard it?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 2:10: Barker on Son of man. Recent work by non-LDS biblical scholar Margaret Barker argues that Jehovah was known by the title Son of Man in the Old Testament period, but that these references were mostly removed by the Deuteronomists and others after 600 BC. According to Barker, this tradition did continue in some veins of Judaism, and was recognizable to at least some New Testament era Jewish sects. See interesting summary here and article here.
  • Mark 2:10: BCC post Son of man. See the post "Son of man" at the BCC blog for a summary of a letter by Charles Penrose to Joseph F. Smith regarding a difference of opinion on the meaning of the phrase "son of Man." Note also some summary of Bible scholarship on this topic (e.g. this quote from the Anchor Bible entry).
  • Mark 2:10: Strauss quote. See a passage by David Friedrich Strauss on this topic here.

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapter 1                      Next page: Chapters 3b-6a

Mark 4:31-35

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 4:36-41

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:1-5

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:6-10

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:11-15

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:16-20

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:21-25

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:26-30

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:31-35

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:36-40

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a

Mark 5:41-43

Home > The New Testament > Mark > Chapters 1-8a > Chapters 3b-6a / Verses 3:7-6:6
Previous page: Chapters 2-3a                      Next page: Chapters 6b-8a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Mark 3:10: Plagues. The Greek word translated in verse 10 as "plagues" is mastix, which (in different contexts) can refer to a whip or scourge. In this context it is probably best translated as "serious diseases." The word can be used to refer to a calamity or illness that is sent by God as a punishment, although there is nothing in the context to indicate that is what is meant here.
  • Mark 3:12. Jesus in verse 12 again orders the unclean spirits not to let people know who is is. This may be because the sheer numbers of people thronging after Jesus have become something of a problem.
  • Mark 3:14: Ordained. The Greek verb translated as "ordained" in verse 14 (poieo) doesn't suggest a formal ordination as we would normally use that word today. The root verb is a very common verb that basically means "to make" or "to do," so how the word is translated into English depends a lot on the context. A very literal translation of this verse, then, would have Jesus "making" the twelve. Modern translations generally say that Jesus "appointed" or "selected" twelve.
It is interesting to note, though, that some Greek manuscripts include a phrase to indicate that Jesus named the twelve as apostles. So the idea that the twelve were selected to some sort of a formal position isn't foreign to this section of the Greek manuscripts.
Some manuscripts mention the selection of the twelve in verse 16 instead of here in verse 14, or in addition to verse 14.
  • Mark 3:14: Apostles. See Luke 6:13 for some discussion of the differences between the several accounts of the apostolate.
  • Mark 3:21: Friends. The word translated as "friends" in verse 21 comes from a Greek word (para) meaning "by" or "close to." Some modern translations use "family" or "kinsmen" here. The difference is probably unimportant; the point is that the people close to Jesus thought he was crazy.
  • Mark 3:21. The theme of verse 21 is repeated in Mark 6:4, when Jesus says that a prophet is without honor among his own kin and in his own country.
  • Mark 3:31-35. Jesus very dramatically makes his point here, even at the risk of seeming rude to his biological family. This section is reminiscent of Luke 2:49, where Jesus seems to be unconcerned that his family was worried about him while he went about his Father's business.
  • Mark 4: Three parables. This chapter has three parables dealing with the planting of seeds (beginning in verse 3, verse 25 and verse 30), which appear to represent the Gospel. It is interesting to note that in all of these parables, the seeds grow (or not) independently of the person who originally planted the seed. This is made explicit here in verse 27: "he knoweth not how." In the first parable, the emphasis is on where the seed is planted; in the second two, it is on the power of the seed.
  • Mark 4:9: Let him hear. The verb translated "let him hear" is in the third-person imperative in Greek, a verb form that has no direct equivalent in English. The translation should probably a bit stronger: "he who has ears to hear, may he hear" or (less literally) "he who has ears to hear should do so."
  • Mark 4:11: Mystery. The English word "mystery" in verse 11 comes from the Green word musterion used here. The meaning of the Greek word has to do more with something being secret rather than something being baffling, so the verse suggests that the kingdom of God can be known through revelation rather than that it is difficult to understand.
  • Mark 4:19: Lusts. The Greek word translated as "lusts" in verse 19 (epithumia) doesn't necessarily refer to sexual desires.
  • Mark 4:21: Bushel. The Greek word translated "bushel" (modios) is a dry measurement of about 8 or 9 liters. In this context, the word could also be translated as "basket" or "bowl."
  • Mark 4:21: Candle. The Greek word translated "candle" (luchnos) can also be translated as "lamp," and in some verses (such as Matthew 6:22) it is translated somewhat figuratively as "light." The Greek word is a distant cousin of English words such as "light," "elucidate" and "luminous."
  • Mark 4:22: Come abroad. The phrase translated as "come abroad" uses the Greek word phaneros, which refers to the act of making something known.
  • Mark 4:34. Verse 34 is reminiscent of verse 11: To those on the outside, the parables don't make much sense. But the truth was revealed to Jesus' disciples.
  • Mark 4:39: Be still. The Greek word translated as "be still" (phimoo) carries with it the idea of muzzling or holding something in check. The emphasis here is on the power that Jesus had over nature.
  • Mark 5:1. By crossing the Sea of Galilee, Jesus entered Gentile territory. Mark's inclusion of this story is an indication that the Gospel isn't intended for Jews only.
  • Mark 5:9: Legion. The Greek name given in verse 9 as Legion (legeon) is the word for a military unit. According to the American Heritage Dictionary, a legion of the Roman army consisted of 3,000 to 6,000 infantry troops and 100 to 200 cavalry troops. The use of this word suggests that there is a spiritual battle going on.
  • Mark 5:13: Gave them leave. The phrase translated as "gave them leave" means that Jesus allowed the demons to leave, or that he gave them permission.
  • Mark 5:19: Publicity. Jesus's instructions that the man should tell people what had happened is in contrast to earlier miracles in the Gospel of Mark, where Jesus tells people to be silent.
  • Mark 5:23, 28: Heal and make whole. The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save." The verb (sozo) that is used for "heal" in verse 23 is the same verb as is used for "to make whole" in verse 28. The same verb also can mean "to save."
  • Mark 5:34. This verse suggests that faith isn't a one-time event. Jesus tells the woman that her faith has healed her, and then he tells her to go in peace and continue to be healed. The suggestion is that she has the option to lose her faith and thus her healing, or that she could decide not to accept the gift of health she has been given.
  • Mark 5:36. Verse 5:36 seems to suggest that fear and belief are incompatible, at least in this context. See Morm 9:27 for incompatibility of doubt and belief; see 1 Jn 4:18 for incompatibility of fear and love.
  • Mark 6:1, 4: Own country. The Greek word translated as "own country" in verses 1 and 4 is patris, which could be translated more literally as "fatherland." (The word is a distant cousin of English words such as "patriotic" and "patriarch.") In verse 1, it presumably refers to Nazareth, where Jesus grew up as a boy.
  • Mark 6:3: Offended. The Greek verb translated as "offended" is skandalizo (the source of the English word "scandalize"). It can mean to offend, as it usually is translated in the New Testament, or it can mean to put a stumbling block or impediment in a person's way, to frustrate someone. In this context, it may be saying that the people felt put off by him because they were unable to reconcile his wisdom with his ordinariness.
  • Mark 6:1-6: No miracle in Nazareth. In the preceding portions of the narrative, Jesus is able to perform miracles as people believed. In Nazareth, where most people didn't believe, he was mostly unable to perform miracles (verse 5). So far in the Gospel of Mark, belief seems to be a precondition for miraculous healing.

Unanswered questions[edit]

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  • Mark 3:29. What does it mean to "blaspheme against the Holy Ghost"?
  • Mark 5:34. Healed by faith. Why does Jesus tell the woman that her faith has healed her (verse 34), rather than that the power of God has healed her?
  • Mark 5:41. Why does Mark report Jesus' actual words in Aramaic in verse 41?
  • Mark 5:43. Give her something to eat. The fact that Jesus told people to make sure that the girl had something to eat indicates that he saw her as a person with multiple needs, not just as someone who needed healing.

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Mark 4:1-41. Suppose that each of these parables (the parable of the sower, of the candle under a bushel, of the seed growing secretly, and of the mustard seed) is a parable that teaches us about the church. Do they all teach the same thing? If so, what is it? If not, what does each teach? Why are these four parables followed by the story of Jesus stilling the winds and waves? What does the latter event have to do with those parables?

Resources[edit]

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  • Mark 4:1-9. N. T. Wright (The Challenge of Jesus: Rediscovering Who Jesus Was and Is 40-41), argues that those living at Jesus’ time would have understood the parable of the sower as a description of the judgment of Israel similar to Isaiah 6 (and, therefore, also to Jacob 5)
  • Mark 4:12: Secrecy in the Gospel of Mark. See this post by RobertC at the Feast blog for a discussion of how this verse might be interpreted in light of the secrecy motif in the Gospel of Mark.
  • Mark 5:25-34. Anne C. Pingree, "To Look, Reach, and Come unto Christ," Ensign, Nov 2006, pp. 113–15. "I have asked myself what might have happened if this woman with the issue of blood had not believed in the Savior enough to make whatever effort was necessary to touch the border of His robe. In that throng I imagine getting even that close to Him took some doing. Yet, nothing wavering, she persisted. In like manner, we must demonstrate that faith in the Lord has penetrated our hearts deeply enough to move us to action."

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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Luke 7:11-15

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Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Luke 7:17: Shewed. Here shewed is used differently than we use it today. A more recent translation may be helpful. Here are two: from The New International Version: "John's disciples told him about all these things;" from the English Standard Version "The disciples of John reported all these things to him."
  • Luke 7:28: The least in the kingdom og God is greater than John. What should we make of Jesus' comment that he who is least in the kingdom of God is better than John--who is greatest of those born among women? The claim tells us that the greatest person is lower than the lowest one in "the kingdom of God." But who are those in the kingdom of God? And what is this statement doing in the middle of Jesus's discussion of John. It seems a distraction from his point.
The phrase "the kingdom of God" is much used in Luke and in several different contexts. To preach the gospel is to preach the kingdom of God (Luke 9:2), God's mysteries are "the mysteries of the kingdom of God" (Luke 8:10). The kingdom of God is something we must recieve (Luke 18:17), something that can be within us (Luke 17:21) and something that we can (or not) enter into (Luke 18:24).
Some have interpreted being in the kingdom of God to mean something like being a follower of Jesus Christ (see note on Matthew Henry's interpretation in related links below). But in all of the uses of this phrase in Luke, there is no indication that anyone of us are "in the kingdom of God" today. If John wasn't "in the kingdom of God" surely no one else Jesus was speaking to at the time was either. Such an interpretation doesn't make much sense of why Jesus was making this remark at the time, since it would have applied to no one he was speaking to. Further this interpretation is suspect as it is self-aggrandizing.
If we interpret those in the kingdom of God to mean something like (in our language) those in the Celestial Kingdom, then this means that the least person in the Celestial Kingdom is greater than John was in his life. In that case the point still is a distraction from Jesus's discussion of John, but it has a clear purpose. At the same time Jesus tells the people that John was the greatest (leading up to the importance of not rejecting his message) he reminds them not to fall into the trap of caring about being greatest. In this interpretation the point is that it matters little who is greatest--we need not seek to be it. We all have the chance to be in the Celestial Kingdom which is really what matters.
Matthew Henry suggests in his commentary on the Bible that when Jesus says that he that is least in the kingdom of God is greater than John the Baptist (who himself was greatest of those born among women), it means that all those who follow/serve Christ are better than the greatest of those who came before Christ.

Unanswered questions[edit]

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Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Verses 6:17-49                      Next page: Verses 7:36-50

Luke 7:16-20

Home > The New Testament > Luke > Chapters 4b-9a > Verses 7:1-35
Previous page: Verses 6:17-49                      Next page: Verses 7:36-50


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Luke 7:17: Shewed. Here shewed is used differently than we use it today. A more recent translation may be helpful. Here are two: from The New International Version: "John's disciples told him about all these things;" from the English Standard Version "The disciples of John reported all these things to him."
  • Luke 7:28: The least in the kingdom og God is greater than John. What should we make of Jesus' comment that he who is least in the kingdom of God is better than John--who is greatest of those born among women? The claim tells us that the greatest person is lower than the lowest one in "the kingdom of God." But who are those in the kingdom of God? And what is this statement doing in the middle of Jesus's discussion of John. It seems a distraction from his point.
The phrase "the kingdom of God" is much used in Luke and in several different contexts. To preach the gospel is to preach the kingdom of God (Luke 9:2), God's mysteries are "the mysteries of the kingdom of God" (Luke 8:10). The kingdom of God is something we must recieve (Luke 18:17), something that can be within us (Luke 17:21) and something that we can (or not) enter into (Luke 18:24).
Some have interpreted being in the kingdom of God to mean something like being a follower of Jesus Christ (see note on Matthew Henry's interpretation in related links below). But in all of the uses of this phrase in Luke, there is no indication that anyone of us are "in the kingdom of God" today. If John wasn't "in the kingdom of God" surely no one else Jesus was speaking to at the time was either. Such an interpretation doesn't make much sense of why Jesus was making this remark at the time, since it would have applied to no one he was speaking to. Further this interpretation is suspect as it is self-aggrandizing.
If we interpret those in the kingdom of God to mean something like (in our language) those in the Celestial Kingdom, then this means that the least person in the Celestial Kingdom is greater than John was in his life. In that case the point still is a distraction from Jesus's discussion of John, but it has a clear purpose. At the same time Jesus tells the people that John was the greatest (leading up to the importance of not rejecting his message) he reminds them not to fall into the trap of caring about being greatest. In this interpretation the point is that it matters little who is greatest--we need not seek to be it. We all have the chance to be in the Celestial Kingdom which is really what matters.
Matthew Henry suggests in his commentary on the Bible that when Jesus says that he that is least in the kingdom of God is greater than John the Baptist (who himself was greatest of those born among women), it means that all those who follow/serve Christ are better than the greatest of those who came before Christ.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




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