Markus 1

Markus 1:1

Permulaan Injil Yesus Kristus, Anak Allah.

Injil goes by several names. There is the gospel of Jesus Christ or the gospel of Christ (Rom. 15:19, 1 Cor. 9:12, 2 Cor. 2:12, 9:13, 10:14, Gal. 1:7, Php. 1:27, 1 Th. 3:2). There is the gospel of God (Mark 1:14, Rom 1:1, 15:16, 2 Cor. 11:7, 1 Th. 2:2, 8, 9, 1 Pet. 4:17), gospel of the blessed God (1 Tim. 1:11), and the gospel of his Son (Rom 1:9). There is the gospel of the kingdom (Matt. 4:23, 9:35, 24:14, Luke 16:16), and the gospel of the glory of Christ (2 Cor. 4:4). These are different labels for the one and only gospel of the grace of God (Acts 20:24). See kemasukan untuk Injil.

Markus 1:4

Yohanes Pembaptis muncul di padang gurun mengkhotbahkan pembaptisan pertobatan untuk pengampunan dosa.

(a) Yohanes Pembaptis. Perkataan asal untuk pembaptis ialah kata kerja (baptisō), jadi terjemahan yang lebih tepat ialah Yohanes Pembaptis. Walaupun Matius dan Lukas merujuk kepada John sebagai John the Pembaptis (e.g., Matt. 3:1, 11:11, 14:2, 8, 16:14, 17:13, Luke 7:20, 33, 9:19), Mark consistently called John the Pembaptis (e.g., Mark 6:14, 24-25, 8:28).

(b) Preaching. Perkataan asal (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 kemasukan for Acts 5:42.

(c) Pembaptisan pertobatan. The ceremonial washing of hands was an old covenant ritual, but there was nothing that looked like water baptism. When John started baptizing people in the River Jordan, the religious leaders thought it was strange and refused to participate (Luke 7:30, John 1:25).

(d) Pengampunan. Perkataan asal (aphesis) untuk pengampunan ialah kata nama yang kadangkala diterjemahkan sebagai pengampunan. Ia bermaksud melepaskan atau memecat (lihat kemasukan untuk Lukas 24:47).

Markus 1:5

Dan seluruh negeri Yudea pergi kepadanya, dan semua penduduk Yerusalem; dan mereka dibaptiskan olehnya di sungai Yordan, sambil mengaku dosa mereka.

Dibaptiskan. Perkataan asal membayangkan rendaman total. Lihat kemasukan untuk Pembaptisan.

Markus 1:8

“Aku membaptis kamu dengan air; tetapi Ia akan membaptis kamu dengan Roh Kudus.”

(a) Dibaptis… baptiskan. Perkataan asal membayangkan rendaman total. Lihat kemasukan untuk Pembaptisan.

(b) Air… Roh Kudus. Prior to Christ, John the Baptist baptized people in water as a prophetic act foreshadowing the baptism of the Holy Spirit. After Christ, the early church baptized people in water in response to what the Holy Spirit had done (e.g., Acts 10:47). John was looking forward; the Christians were looking back.

Although the scriptures mention several types of baptism, in reality there is only one baptism that saves (Eph. 4:5, 1 Pet. 3:21). That is the baptism done to every believer by the Holy Spirit when they first turn to the Lord in faith. The moment you came to Jesus, you were baptized or placed into his body by the Holy Spirit (1 Cor. 12:12–13, Gal. 3:27). Every believer has been baptized or immersed into the body and death of Christ Jesus by the Holy Spirit (1 Cor. 12:12–13, Gal. 3:27). Water baptism is an outward act testifying to this supernatural reality.

Markus 1:11

dan terdengarlah suara dari langit: "Engkaulah Anak-Ku yang Kukasihi, kepada-Mulah Aku berkenan."

yang dikasihi. Perkataan asal (agapetos) bermaksud disayangi, dihormati, disayangi dan patut disayangi. Ia berkait rapat dengan kata kerja (agapao) that means to be well pleased or fond of or contented. God the Father not only loves God the Son, but he is deeply fond of him and well-pleased with him (Matt. 12:18, 17:5, Mark 1:11, 9:7, 12:6, Luke 3:22, 9:35, 20:13, 2 Pet. 1:17).

Perkataan ini juga menggambarkan orang percaya yang ada dalam Kristus. Anda adalah anak kesayangan Allah. Bapa syurgamu mengasihi kamu. Anda adalah kegemarannya yang dihormati dan dia sangat gembira dengan anda.

Semua penulis surat merujuk kepada orang percaya sebagai anak-anak Tuhan yang dikasihi atau dikasihi (lihat kemasukan 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; lihat kemasukan for Matt. 4:1.

Markus 1:14

Selepas Yohanes ditangkap, Yesus datang ke Galilea, memberitakan Injil Allah,

Injil Tuhan is synonymous with the gospel of Jesus (2 Th. 1:8) and the gospel of grace (Acts 20:24) because Jesus is the embodiment of the Father’s grace (see kemasukan for 1 Cor. 1:4).

Markus 1:15

dan berkata, “Waktunya sudah genap, dan Kerajaan Allah sudah dekat; bertobat dan percaya kepada Injil.”

(a) Bertaubatlah. To repent means to change your mind. In context, it means changing your mind about Christ and the goodness of God (Rom. 2:4). “Change your unbelieving mind and believe the glad tidings of God’s grace and forgiveness.”

There is no connotation of sin or remorse in this word. To repent and believe is the same as “hear and believe” (Acts 15:7). See kemasukan untuk Taubat.

(b) Percaya kepada injil. In the New Testament, there are more than 200 imperative statements linked with faith. Some of these statements exhort us to: receive Jesus (John 1:11-12, 5:43), receive the message of Jesus (John 17:8), obey or heed the message or good news of Jesus (John 17:6) and turn to God in repentance (Acts 26:20). Other scriptures encourage us to accept the word (Mark 4:20), confess Jesus as Lord (Rom. 10:9), call on the name of the Lord (Act 2:21), eat the bread of life (John 6:50-51), be reconciled to God (2 Cor. 5:20), submit to God’s righteousness (Rom. 10:3), and be born again (John 3:3, 7). But the one imperative that appears far more than any other, is the instruction to believe. We are to believe in the good news of Jesus (see kemasukan untuk Yohanes 3:16).

(c) Injil merujuk kepada Injil Kristus atau Injil Tuhan atau Injil Kerajaan. Ini semua adalah label yang berbeza untuk Injil rahmat. Lihat kemasukan untuk Injil.

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.

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).

Markus 1:24

berkata, “Apakah urusan kita satu sama lain, hai Yesus orang Nazaret? Adakah Engkau datang untuk membinasakan kami? Aku tahu siapa Engkau—Yang Kudus dari Tuhan!”

Yang Kudus dari Tuhan! 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 1:41

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 kemasukan for Compassion.

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