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Mark 1 is the first chapter of the Gospel of Mark of the New Testament of the Christian Bible. It begins "The beginning of the gospel about Jesus Christ, the Son of God" (in the NIV translation) stating right from the start Mark's belief. However, because there is no article in the Koine Greek some have suggested ( ) be translated "...a Son of God". Robert Miller translates it as "The good news of Jesus the Anointed"〔Miller 13〕 on the basis that χριστου means "anointed" and the phrase υιου του θεου is not present in a few early witnesses. The "beginning" could refer to the beginning of the book, or the next verse,〔"The gospel of Jesus the Anointed begins with something Isaiah the prophet wrote:" 1:1-2a Scholars Version, Miller 13〕 or the beginning of the story of Jesus, as Mark is only beginning to tell you about Jesus' life, not writing his entire biography.〔Kilgallen 17〕 By saying he is the anointed, Mark is declaring Jesus the Messiah, the successor to King David. Mark always uses "Christ" which is derived from the Greek translation, he never uses "Messias" ((Strong's G3323 )) which is derived from the Greek transliteration of the Aramaic word for "Messiah". Son of God can be seen as synonymous with a political messiah, in this case the King of the Jews, but can also be seen as expressing divinity,〔Kilgallen 22〕 as in the phrase "God the Son". Only the demonic opponents of Jesus call him this in Mark until the centurion in . The good news could refer to the news about Jesus or from Jesus or Jesus as the good news or a combination of them all.〔Kilgallen 21〕 Henry Barclay Swete's ''Introduction to the Old Testament in Greek'', pages (456 )-(457 ) states: :" (news'' or ''Gospel'' ) in the LXX occurs only in the plural, and perhaps only in the classical sense of 'a reward for good tidings' ( (, , , )); in the N.T. it is from the first appropriated to the Messianic good tidings (, ), probably deriving this new meaning from the use of in , , , ." == John the Baptist == (詳細はBook of Isaiah, not even those found in the Dead Sea Scrolls. Some manuscripts of Mark instead have "... in the prophets".〔Metzger, 73〕 Some think this might indicate he did not use a complete Jewish Bible but instead used a general collection of quotations from them.〔Brown ''et al.'' 599〕 The quote appears to be a composite from the books of Exodus, Malachi and Isaiah: , and ,〔''Novum Testamentum Graece'', Nestle-Aland, p.88 "Kata Markon 1", 27th edition, 1979, Deutsche Bibelgesellschaft Stuttgart, see article on: Novum Testamentum Graece〕 linking the gospel of Jesus with a fulfillment of the "Old Testament". Mark assumes these refer to John the Baptist. The passage from Malachi describes one who will prepare the way of God ''for God''. Mark has changed the statement of Malachi, which refers to Elijah returning to prepare God's way, to one in which John is seen as Elijah, because the spirit of Elijah rested on him and "my" way has been changed to "your" way, i.e. Jesus' way. Mark thus might be equating Jesus with God.〔Kilgallen 23-24〕 In more detail, it appears Mark has taken part of (Exodus 23:20 of the Septuagint ): ( (Brenton Ex 23:20 ): "behold, I send my angel before thy face") and combined it with part of (Malachi 3:1 of the Septuagint ): ((Brenton Mal 3:1 ): "survey the way") to create in the Westcott-Hort Greek NT: . The significant differences are ("survey" -Brenton) is replaced with ("prepare" -NRSV) and a final ("your" -NRSV) has been added: "See, I am sending my messenger ahead of you,〔Gk. before your face〕 who will prepare your way" ( in the NRSV). The following quote of Isaiah 40:3 is specifically from the Septuagint,〔''Novum Testamentum Graece'', p.88; also (Catholic Encyclopedia: Septuagint Version ): "We know also that the writers of the New Testament made use of it, borrowing from it most of their citations; it became the Old Testament of the Church and was so highly esteemed by the early Christians that several writers and Fathers declared it to be inspired. The Christians had recourse to it constantly in their controversies with the Jews, who soon recognized its imperfections, and finally rejected it in favour of the Hebrew text or of more literal translations (Aquila, Theodotion).", see also Hexapla〕 compare (Brenton Isa 40:3 ): "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God." to the Masoretic Text : "Hark! one calleth: 'Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." or the NRSV : "A voice cries out: ‘In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God." or the new JPS Tanakh (1985) 40:3: "A voice rings out: Clear in the desert A road for the Lord! Level in the wilderness A highway for our God!" All four gospels use the quote from Septuagint Isaiah. It is in Luke in , Matthew in Matthew 3:3, and John in . This section of Isaiah is about the return journey home from the Babylonian captivity and was a passage Jews often used as a way of expressing the help of God. Isaiah probably uses this passage symbolically to describe moral cleansing and renewal.〔 Thus John is linked to Isaiah as well and once again Mark equates the lord of this passage, Yahweh, with Jesus.〔Kilgallen 24〕 Some see John's statement patterned on the Book of Exodus, in .〔 Other books used this pattern to describe other prophets, such as Hosea in and .〔 Mark then describes John's activities, preaching repentance and forgiveness of sins and baptising in the Jordan river. He says he wore camel hair, a leather belt, and survived off locusts and wild honey. His clothes resemble Elijah's described in . There is also the prophecy of true prophet's clothing in the Book of Zechariah . His diet may have been his attempt at purity〔 There has been much speculation that John was an Essene, perhaps also Jesus, but there is no hard evidence either way. According to Luke, Jesus and John were relatives () and John is described as being a Nazarite from birth (). All portraits of him paint him as certainly an ascetic, but also as a popular and respected preacher. This portrait of John is somewhat the same but somewhat different from the one Josephus gives us. Josephus states that John baptized, but not for the forgiveness of sins and that he was a great leader of the people, making no mention of Jesus regarding John. This difference might show how Mark views John, as a representative of Elijah and merely the herald of who Mark deems the more important, Jesus.〔 According to the Q hypothesis John baptising was also found at the beginning of that book as well.〔Miller 253〕 John is revered in Mandaeism. Many people come to be baptised by John. He tells them "After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit." Untying someone's sandals was a task commonly done by someone's slave.〔 What baptising with the Holy Spirit refers too, as Jesus never baptises in Mark, is uncertain if one only considers Mark. has Jesus' disciples (but not Jesus) baptising at the same time as John the Baptist. (See also Paraclete, , , , .) Matthew 3:11 and specify baptism with holy spirit ''and fire''. The Jesus Seminar concluded that this was one of the authentic ("red") acts of Jesus, recorded in , , , Gospel of the Ebionites 1, and which it calls "A voice in the wilderness". 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mark 1」の詳細全文を読む スポンサード リンク
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