Markus 1

Markus 1:1

Begyndelsen på evangeliet om Jesus Kristus, Guds søn.

(a) Evangeliet går under flere navne. Der er Jesu Kristi evangelium eller Kristi evangelium (Rom. 15:19, 1. Kor. 9:12, 2. Kor. 2:12, 9:13, 10:14, Gal. 1:7, Php. 1 :27, 1 Th. 3:2). Der er Guds evangelium (Mark 1:14, Rom 1:1, 15:16, 2 Kor. 11:7, 1 Th. 2:2, 8, 9, 1 Pet. 4:17), evangelium om velsignet Gud (1 Tim 1:11) og hans Søns evangelium (Rom 1:9). Der er evangeliet om riget (Matt. 4:23, 9:35, 24:14, Luk. 16:16) og evangeliet om Kristi herlighed (2. Kor. 4:4). Disse er forskellige betegnelser for det eneste evangelium om Guds nåde (ApG 20:24). Se indgang for Evangeliet.

(b) Jesus Christ. To refer to Jesus as Christ is to recognize that he is the prophesied Messiah or Rescuer (John 1:41). The word Christ means anointed one.

Mark 1:2-3

As it is written in Isaiah the prophet:
“BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY; THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT.’”

(a) It is written. Since the time of Moses, the Jews placed enormous significance on the written words of the law, the psalms and the prophets (e.g., Jos. 1:8, 8:31). This reliance on the written word was carried over into the New Testament by the Gospel writers (e.g., Matt. 2:17–18, Mark 1:2, Luke 3:4, John 6:31), Peter (Acts 1:20, 1 Pet. 1:16), Stephen (Acts 7:42), James (Acts 15:15) and Jesus himself (Matt. 4:4, 7, 10). But no one quoted the old scriptures more than Paul (Acts 13:33, 23:5, Rom. 1:17, 3:4, 10, 4:17, 8:36, 9:13, 33, 10:15, 11:8, 26, 12:19, 14:11, 15:3, 9, 21, 1 Cor. 1:19, 31, 2:9, 3:19, 9:9–10, 10:7, 14:21, 15:45, 2 Cor. 8:15, 9:9, Gal. 3:10, 13, 4:22, 27, Heb. 10:7). The devil also quoted scripture on occasion (Matt. 4:6).

(b) Isaiah the prophet. Mark paraphrases two prophets including Isaiah (“A voice cries: ‘In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God’ (Isa 40:3) and Malachi (“Behold, I send my messenger, and he will prepare the way before me” (Mal 3:1)).

(c) Prepare your way. Malachi 3:1 is a prophecy about two messengers, and the first one (John) clears the way for the second (Jesus, the herald of the new covenant). According to the prophecy, the latter follows the former suddenly, like a two-punch combination. First one, then the other. And this is what we see in the gospels; first John then Jesus.

John prepared the way for the Lord by baptizing people for the forgiveness of sins (Mark 1:5, Luke 3:3) and by foretelling the imminent arrival of the Messiah (Mark 1:7). When he saw Jesus coming he proclaimed, “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29).

Markus 1:4

Johannes Døberen dukkede op i ørkenen og prædikede en dåb af omvendelse til syndernes forladelse.

(a) Johannes was the last and greatest of the old prophets (Matt. 11:13). Jesus said of him, “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist!” (Matt. 11:11).

John’s mother Elizabeth was related to Mary, the mother of Jesus (Luke 1:36). Like Jesus, John was given his name by the angel Gabriel before his birth (Luke 1:13, 31). John was called by God and lived in the deserts until the time of his public ministry (Luke 1:80). He reminded the people of the prophet Elijah on account of his dress and behavior (Mark 9:12–13, Luke 1:17).

John’s role was to prepare the way for the Lord (Mark 1:2). He did this by baptizing people for the forgiveness of sins (Mark 1:5, Luke 3:3) and by foretelling the imminent arrival of the Messiah (Mark 1:7). John also called out the corrupt religious and political leaders of Israel (Matt. 3:7–10). After he rebuked Herod the Tetrarch, Herod had him imprisoned and beheaded (Matt. 14:10, Luke 3:19–20).

(en) Johannes Døberen. Det oprindelige ord for baptist er et verbum (baptizō), så en mere nøjagtig oversættelse ville være Johannes Døberen. Selvom Matthæus og Lukas omtalte Johannes som Johannes Baptist (f.eks. Matt. 3:1, 11:11, 14:2, 8, 16:14, 17:13, Luk. 7:20, 33, 9:19), Markus kaldte konsekvent Johannes for Døber (f.eks. Markus 6:14, 24-25, 8:28).

(b) Preaching. Det oprindelige ord (kerusso) means to herald as a public crier. This is one of three words that are commonly translated as “preaching” in the New Testament. See indgang for Acts 5:42.

(c) En omvendelsesdåb. Den ceremonielle håndvask var et gammelt pagtsritual, men der var intet, der lignede vanddåb. Da Johannes begyndte at døbe folk i Jordanfloden, syntes de religiøse ledere, at det var mærkeligt og nægtede at deltage (Luk 7:30, Joh 1:25).

(d) Tilgivelse. Det oprindelige ord (afese) for tilgivelse er et navneord, der nogle gange oversættes som eftergivelse. Det betyder at give slip eller afskedigelse (se indgang for Lukas 24:47).

Markus 1:5

Og hele Judæas Land drog ud til ham og hele Jerusalems Folk; og de blev døbt af ham i Jordanfloden, idet de bekendte deres synder.

Døbt. Det oprindelige ord indebærer total fordybelse. Se indgang til dåben.

Mark 1:6

John was clothed with camel’s hair and wore a leather belt around his waist, and his diet was locusts and wild honey.

A leather belt. John’s appearance and wild manner reminded people of the prophet Elijah (2 Kgs. 1:8, John 1:21).

Markus 1:8

"Jeg døbte dig med vand; men han vil døbe dig med Helligånden."

(a) Døbt... døbt. De originale ord indebærer total fordybelse. Se indgang til dåben.

(b) Vand... Helligånden. Før Kristus døbte Johannes Døberen mennesker i vand som en profetisk handling, der varslede Helligåndens dåb. Efter Kristus døbte den tidlige kirke mennesker i vand som svar på, hvad Helligånden havde gjort (f.eks. ApG 10:47). John så frem; de kristne så tilbage.

Selvom skrifterne nævner flere typer af dåb, er der i virkeligheden kun én dåb, der frelser (Ef. 4:5, 1. Pet. 3:21). Det er den dåb, der udføres til enhver troende af Helligånden, når de først vender sig til Herren i tro. I det øjeblik du kom til Jesus, blev du døbt eller anbragt i hans legeme af Helligånden (1 Kor. 12:12-13, Gal. 3:27). Enhver troende er blevet døbt eller nedsænket i Kristi Jesu legeme og død ved Helligånden (1 Kor. 12:12-13, Gal. 3:27). Vanddåb er en ydre handling, der vidner om denne overnaturlige virkelighed.

(c) The Holy Spirit is also known as the Spirit of God or the Spirit of Christ; see indgang for John 14:26.

Mark 1:9

In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan.

(a) Nazareth was a town in lower Galilee where Jesus spent his childhood years (Matt. 2:23, 21:11).

(b) Galilee was a region of northern Israel that was administered as part of the Roman province of Judea. Much of Christ’s life and ministry took place in the Galilean cities of Nazareth and Capernaum.

Markus 1:11

og en røst kom ud fra himlen: "Du er min elskede søn, i dig har jeg velbehag."

Elskede. Det oprindelige ord (agapetos) betyder højt elsket, værdsat, yndet og værdig til kærlighed. Det er tæt beslægtet med et verbum (agapao), det betyder at være godt tilfreds eller glad for eller tilfreds. Gud Faderen elsker ikke kun Gud Sønnen, men han holder meget af ham og er glad for ham (Matt 12:18, 17:5, Mark 1:11, 9:7, 12:6, Luk 3: 22, 9:35, 20:13, 2 Pet. 1:17).

Dette ord beskriver også den troende, som er i Kristus. Du er Guds elskede barn. Din himmelske Fader holder af dig. Du er hans værdsatte favorit, og han er godt tilfreds med dig.

Alle brevskriverne omtalte troende som Guds elskede eller højt elskede børn (se indgang for Rom. 1:7).

Mark 1:13

And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him.

Tempted by Satan; se indgang for Matt. 4:1.

Markus 1:14

Men efter at Johannes var blevet taget i forvaring, kom Jesus til Galilæa og forkyndte Guds evangelium,

(a) Guds evangelium er synonymt med Jesu evangelium (2 Th. 1:8) og nådens evangelium (ApG 20:24), fordi Jesus er legemliggørelsen af ​​Faderens nåde (se indgang for 1 Kor. 1:4).

(b) Preaching; se indgang for Mark 1:4.

Markus 1:15

og sagde: "Tiden er inde, og Guds rige er nær; omvend dig og tro på evangeliet."

(a) Guds rige er synonymt med himmeriget; se indgang for Matt. 3:2.

(b) At hand. The kingdom of God is near you. It is within reach. This is good news for sinners and those who feel far from God. We may say, “I can’t believe it. God is holy and I am a sinner.” And Jesus replies, “Repent! Change the way you think about God.”

(c) Angre. To repent literally means to change your mind. In a biblical sense, repentance is not an isolated intellectual act but a response to spiritual revelation that leads to transformation. In context, Jesus is inviting us to change our unbelieving minds and receive the glad tidings of God’s grace and forgiveness.

Note that there is no suggestion of sin or penance in this context. In the new covenant, repentance does not mean “reform your sinning ways.” In the old covenant, repentance implied a turning from sin (see for example; 1 Kings 8:35, 47-48, 2 Chr. 7:14, Eze. 14:6, 18:30, Jer. 36.3). But in the new covenant, repentance involves a turning to God (Acts 20:21). Paul preached that we should “repent and turn to God” (Act 26:20). Repentance and faith are two sides of the same coin and both are a response to God’s love and grace. Repentance is the ability to receive the truth that sets us free. It’s a change of mind that causes us to see as God sees and think as God thinks. To repent and believe is the same as “hear and believe” (Acts 15:7).

Se indgang til Omvendelse.

(d) Tro på evangeliet. I Det Nye Testamente er der mere end 200 imperative udtalelser forbundet med tro. Nogle af disse udtalelser formaner os til at: modtage Jesus (Joh 1:11-12, 5:43), modtage Jesu budskab (Joh 17:8), adlyde eller lytte til Jesu budskab eller gode nyheder (Joh 17:6) ) og vend dig til Gud i omvendelse (ApG 26:20). Andre skriftsteder opfordrer os til at tage imod ordet (Mark 4:20), bekende Jesus som Herre (Rom 10:9), påkalde Herrens navn (Apg 2:21), spise livets brød (Joh 6: 50-51), bliv forsonet med Gud (2. Kor. 5:20), underkast dig Guds retfærdighed (Rom. 10:3), og bliv født på ny (Joh. 3:3, 7). Men det eneste imperativ, der fremstår langt mere end noget andet, er instruktionen om at tro. Vi skal tro på den gode nyhed om Jesus (se indgang for Johannes 3:16).

(e) Evangeliet henviser til Kristi evangelium eller Guds evangelium eller rigets evangelium. Disse er alle forskellige betegnelser for nådens evangelium. Se indgang for Evangeliet.

Mark 1:16

As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen.

(a) Simon was a common Biblical name. Since there were two disciples named Simon, they were distinguished as Simon Peter (Mark 3:16) and Simon the zealot (Matt. 10:4). In addition, the New Testament names seven other Simons including Simon the step-brother of Jesus (Matt. 13:55), Simon the leper (Matt. 26:6), Simon of Cyrene (Matt. 27:32), Simon the Pharisee (Luke 7:36–40), Simon, the father of Judas Iscariot (John 13:2), Simon the sorcerer (Acts 8:9), and Simon the tanner (Acts 10:6). This Simon lived with his brother Andrew in Bethsaida (John 1:44) near Capernaum (Mark 1:21, 29).

(b) Andrew, the brother of Simon Peter, had been a disciple of John the Baptist when he first encountered Jesus (John 1:35–40). Later, Jesus called both Andrew and Simon Peter to follow him (Mark. 1:17).

Mark 1:19

Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets.

(a) Jakob, the son of a fisherman called Zebedee (see next verse), was one of Jesus’ first disciples. He is always mentioned with his brother John, and he is always listed first suggesting that he was the older of the two. James and John must have been rowdy and passionate men because Jesus called them “Sons of Thunder” (Mark 3:17). James was the first apostle to be martyred and the only apostle whose death is recorded in scripture (Acts 12:2). He was executed by Herod Agrippa I, grandson of Herod the Great, around AD44.

(b) Johannes, the son of Zebedee, was a fishermen like his brother of James. Their mother was probably Salome (Matt. 27:56) who was probably Mary’s sister (Mark 15:40, John 19:25). If so, James and John, were Jesus’ cousins. Their family lived in Capernaum (Mark 1:21) and they were prosperous enough to own a fishing business (see next verse). Like his brother, John walked away from all that to follow Jesus. Following the ascension of Jesus, John became a prominent leader within the church.

Mark 1:21

They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach.

(a) The Sabbath was the day of rest mandated in the Law of Moses (Ex. 31:14, Lev. 23:3). The Sabbath day began at sunset on Friday and ended on sunset on Saturday.

(b) Synagogue. Jesus often preached in the Jewish assemblies or synagogues; see indgang for Mark 1:39.

Mark 1:22

They were amazed at his teaching; for he was teaching them as one having authority, and not as the scribes.

(a) Amazed at his teaching. The people were literally “struck with astonishment” because Jesus’ message nothing like what they were used to hearing from the scribes and religious leaders. This kind of amazed reaction was common when Jesus ministered (e.g., Matt. 13:54, 22:33).

(b) Authority. Jesus taught with the divine and irrefutable authority of the Son of God. The scribes had merely read about God, but Jesus was God in the flesh (Col. 2:9, 1 Tim. 3:16).

(c) Scribes. The scribes were experts in the law and were sometimes referred to as lawyers (e.g., Luke 7:30). The scribes were responsible for copying the scriptures (the Old Testament), teaching, reading, and interpreting the Law of Moses (Matt. 23:2, Luke 5:17). Many scribes were members of the ruling council or Sanhedrin (Mark 15:1, Acts 4:5), and some were members of the party of Pharisees (Mark 2:16, Acts 23:9). By the time of Christ, the scribes had become a highly-exclusive group who believed they understood the law better than the masses. Jesus rebuked the scribes for putting more emphasis on their traditions than on than the law itself (Mark 7:6–13), and for their greed and hypocrisy (Matt. 23:2–33, Luke 20:46–47). See also the indgang for Matt. 5:20.

Markus 1:24

og sagde: "Hvad har vi at gøre med hinanden, Jesus fra Nazareth? Er du kommet for at ødelægge os? Jeg ved, hvem du er - Guds Hellige!"

Guds Hellige! Jesus is the Holy Son who comes from the Holy Father in the power of the Holy Spirit (John 17:11, Acts 10:38).

Mark 1:29

And immediately after they came out of the synagogue, they came into the house of Simon and Andrew, with James and John.

(a) Simon; se indgang for Mark 1:16.

(b) Andrew; se indgang for Mark 1:16.

(c) Jakob; se indgang for Mark 1:19.

(d) Johannes; se indgang for Mark 1:19.

Mark 1:30

Now Simon’s mother-in-law was lying sick with a fever; and immediately they spoke to Jesus about her.

Simon. There are nine men named Simon in the New Testament (see indgang for Matt. 4:18). This is Simon Peter (Matt. 8:14).

Mark 1:39

And He went into their synagogues throughout all Galilee, preaching and casting out the demons.

(a) Synagoger. Jesus preached in the Jewish assemblies or synagogues (Matt. 12:9, Mark 1:21, Luke 4:44, John 6:59) and the apostle Paul followed his example (Acts 17:1–2). The first Christians were Jewish and when they travelled they proclaimed the good news in Jewish assemblies. To a large degree, the Christian church was birthed in Jewish synagogues. See also the indgang for Jas. 2:2.

(b) Preaching; se indgang for Mark 1:4.

Mark 1:41

Moved with compassion, Jesus stretched out His hand and touched him, and said to him, “I am willing; be cleansed.”

Compassion. The original word for compassion (splagchnizomai) appears a dozen times in the New Testament and in every case it is associated with the divine compassion revealed in Jesus Christ. See indgang for Compassion.

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