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{{New Testament chapter short description}}
{{About|the chapter of the Gospel of Mark||Mark 1 (disambiguation)}}
{{Infobox bible chapter
| name= Mark 1
| previouslink=Matthew 28 |previous=Matthew 28
| nextlink= Mark 2 |next= Mark 2
| book=[[Gospel of Mark]]
| biblepart=[[New Testament]]
| booknum=2
| category= [[Gospel]]
| image=CodexGigas 514 Mark.jpg
| caption=Mark 1:1–5 (Latin) in [[Codex Gigas]] (13th century)
}}
{{Chapters in the Gospel of Mark}}
'''Mark 1''' is the first [[Chapters and verses of the Bible|chapter]] of the [[Gospel of Mark]] in the [[New Testament]] of the [[Christianity|Christian]] [[Bible]]. It recounts the proclamation of [[John the Baptist]], the baptism of [[Jesus Christ]], his [[Temptation of Christ|temptations]] and the beginning of his ministry in [[Galilee]].<ref>Sub-headings in the [[New Revised Standard Version]]</ref>
[[File:CodexGigas_513_Mark.jpg|thumb|right|200px|The preface of the [[Gospel of Mark]] in [[Codex Gigas]] (13th century)]]
[[File:BookOfDurrowBeginMarkGospel.jpg|thumb|right|200px|Image of page from the 7th century [[Book of Durrow]], from The Gospel of Mark. Trinity College [[Dublin]].]]

== Text ==
The original text was written in [[Koine Greek]]. [[Chapters and verses of the Bible|This chapter is divided into]] 45 verses.

===Textual witnesses===
Some early manuscripts containing the text of this chapter are:
*[[Papyrus 137]] (2nd/3rd century; extant verses 7–9, 16–18)<ref>{{cite web|url=https://www.ees.ac.uk/Handlers/Download.ashx?IDMF=45d9d9f7-8df4-4e8f-9eb5-9af2b048ef60|title=1. Theological Texts: 5345 Mark I 7–9, 16–18 (pp. 4–7)|publisher=Egypt Exploration Society|access-date=2018-05-25|archive-date=2023-03-25|archive-url=https://web.archive.org/web/20230325083704/https://www.ees.ac.uk/Handlers/Download.ashx?IDMF=45d9d9f7-8df4-4e8f-9eb5-9af2b048ef60|url-status=dead}}</ref>
*[[Codex Vaticanus]] (325–350; complete)
*[[Codex Sinaiticus]] (330–360; omit verse 33)
*[[Codex Bezae]] (~400; complete)
*[[Codex Washingtonianus]] (~400; complete)
*[[Codex Alexandrinus]] (400–440; complete)
*[[Codex Ephraemi Rescriptus]] (~450; extant verses 18–45)

=={{Anchor|Verse 1}}Opening (verse 1)==
: ''The beginning of the [[gospel]] of [[Jesus]] [[Christ]], the [[Son of God]];''<ref>{{bibleverse|Mark|1:1|KJV}}: [[King James Version]] (KJV)</ref>

The opening verse of the [[Gospel of Mark]] sets out [[Mark the Evangelist|Mark]]'s [[belief]] right from the start:<!--However, because there is no [[Article (grammar)|article]] in the [[Koine Greek]], some have suggested that ({{lang|grc|Ἰησοῦ χριστοῦ υἱοῦ τοῦ θεοῦ}} {{bibleverse-nb|Mark|1:1|70}}) could be [[Translation|translated]] "... a Son of God".{{Citation needed|date=April 2007}}--> [[Church of England|Anglican]] Bishop [[N T Wright|Tom Wright]] describes this verse as "a great way to start".<ref>Wright, T. (2001), ''Mark for Everyone'', SPCK, p. 1</ref> American academic Robert J. Miller translates it as "The [[Goodness and value theory|good]] [[Information|news]] of Jesus the [[Anointing|Anointed]]",{{sfn|Miller|1994|p=13}} on the basis that χριστοῦ means "anointed" and the phrase υἱοῦ τοῦ θεοῦ is not present in a few early witnesses. Some older manuscripts (such as [[Codex Koridethi|Codex Koridethi (Θ; 038)]], [[Minuscule 28]]) omit "Son of God", but Swedish theologian Tommy Wasserman through research concludes that the [[Lacuna (manuscripts)|omission]] was accidental.<ref>Wasserman, Tommy (2011), [https://www.jstor.org/stable/24637864 "The 'Son of God' was in the Beginning (Mark 1:1)", ''Journal of Theological Studies'', NS, Vol 62, Pt. 1, pages 20–50].[https://doi.org/10.1093/jts/flr013]</ref><ref>Wasserman, Tommy (2015). [http://jbtc.org/v20/TC-2015-CBGM-Wasserman.pdf "Historical and Philological Correlations and the CBGMas Applied to Mark 1:1"], [http://jbtc.org/v20/index.html TC: ''A Journal of Biblical Textual Criticism'']. Vol. 20. pp. 1–8. {{ISSN|1089-7747}}.</ref><ref>The original version of this verse in the [[Codex Sinaiticus]] did not include the phrase "the Son of God", but later it was added by a corrector ("S1"). {{Cite web |title=Codex Sinaiticus – Mark 1 |url=http://codexsinaiticus.org/en/manuscript.aspx?book=34&lid=en&side=r&zoomSlider=0 |access-date=2017-02-13}}</ref>

The "beginning" could refer to the beginning of the book, or the next verse,<ref>"The gospel of Jesus the Anointed begins with something Isaiah the prophet wrote:" 1:1–2a Scholars Version, Miller 1994, p. 13</ref> or the beginning of the story of Jesus, as Mark is only beginning to tell the reader about Jesus' life, not writing his entire [[biography]].{{sfn|Kilgallen|1989|p=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-number|Strong's G3323 – Μεσσίας|G|3323}}) which is derived from the Greek [[transliteration]] of the [[Aramaic of Jesus|Aramaic]] word for "Messiah". "[[Son of God]]" can be seen as synonymous with a political messiah, in this case the [[Jewish messianism|King of the Jews]], but can also be seen as expressing [[divinity]],{{sfn|Kilgallen|1989|p=22}} as in the phrase "[[God the Son]]". Only the [[demon]]ic opponents of Jesus call him this in Mark until the [[centurion]] in {{bibleverse|Mark|15:39|KJV}}. 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.{{sfn|Kilgallen|1989|p=21}}

[[Henry Barclay Swete]]'s ''Introduction to the Old Testament in Greek'', pages 456–457 states:<ref>{{cite book|last= Swete|first= Henry Barclay | title=An Introduction to the Old Testament in Greek | editor-last=Thackeray |editor-first=Henry St. John |edition=2|publisher=University Press|date=1902|url= https://archive.org/details/IntroductionToTheOTInGreek |pages = [https://archive.org/details/IntroductionToTheOTInGreek/page/n472 456]–457}}</ref>
:"{{lang|grc|Εὐαγγέλιον}} [''Good news'' or ''Gospel''] in the [[Septuagint|LXX]] occurs only in the plural, and perhaps only in the classical sense of 'a reward for good tidings' ({{bibleverse|2 Samuel|4:10|KJV}} [also {{bibleverse-nb|2 Samuel|18:20|KJV}}, {{bibleverse-nb|2 Samuel|18:22|KJV}}, {{bibleverse-nb|2 Samuel|18:25-27|KJV}}, {{bibleverse|2 Kings|7:9|KJV}}]); in the [[New Testament|NT]] it is from the first appropriated to the Messianic good tidings ([[Mark 1:1]], {{bibleverse-nb||Mark|1:14|KJV}}), probably deriving this new meaning from the use of {{lang|grc|εὐαγγέλίζεσθαι}} in {{bibleverse|Isaiah|40:9|KJV}}, {{bibleverse-nb|Isaiah|52:7|KJV}}, [[Isaiah 60:6|60:6]], [[Isaiah 61:1|61:1]]."

[[St Bede]] remarks on the contrast between Mark's opening verse and [[Matthew 1:1|Matthew's first verse]], where Jesus is described as "Jesus Christ, the Son of [[David]], the Son of [[Abraham]]". Here he is called "the Son of God", but "from both we must understand one Lord Jesus Christ, Son of God, and of man".<ref>Bede, quoted in [[Thomas Aquinas]], [https://ccel.org/ccel/aquinas/catena2/catena2.iii.i.html Catena aurea: Gospel of Mark, Chapter 1], [[Rivington (publishers)|J.G.F. and J. Rivington]], London, 1842, accessed on 11 November 2024</ref>

==Announcement of the prophets==
==={{Anchor|Verse 2|Verse 3}}Verses 2–3===
:''{{sup|2}}As it is written in the Prophets:''
::''"Behold, I send My messenger before Your face,''
::''Who will prepare Your way before You."''<ref>{{bibleverse|Mark|1:2|NKJV}} [[New King James Version|NKJV]]</ref>
::''{{sup|3}}"The voice of one crying in the wilderness:''
::"''Prepare the way of the Lord;''
::''Make His paths straight.'"''<ref>{{bibleverse|Mark|1:3|NKJV}} NKJV</ref>

In the Greek texts of Mark edited by [[Westcott and Hort]], [[Samuel Prideaux Tregelles]] and the [[Society of Biblical Literature]], the prophecies quoted are described as being written "ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ" (''en tō Ēsaia tō prophētē'', "in the prophet [[Book of Isaiah|Isaiah]]"), as they are in [[Biblical manuscript#New Testament manuscripts|manuscripts]] [[Codex Vaticanus|B]], [[Codex Bezae|D]], [[Codex Regius|L]], [[Codex Sangallensis 48|Δ]] and [[Codex Sinaiticus|א]],<ref name=Meyer>[http://biblehub.com/commentaries/meyer/mark/1.htm Meyer's NT Commentary on Mark 1], accessed 9 November 2017</ref> whereas the [[Textus Receptus]] reads "ἐν τοῖς προφήταις" (''en tois prophētais'', "in the prophets") in line with many other ancient manuscripts and [[patristic]] writings.<ref name=Meyer />{{sfn|Metzger|1994|p=73}}

Some think this might indicate that Mark did not use a complete [[Jewish Bible]] but instead used a general collection of quotations from them.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} Protestant theologian [[Heinrich Meyer]] suggests that the reference to Isaiah is authentic but it was a "mistake of memory".<ref name=Meyer /> The quote appears to be a composite from the books of [[Book of Exodus|Exodus]] ({{bibleverse-nb|Exodus|23:20|KJV}}), [[Book of Malachi|Malachi]] ([[Malachi 3:1|3:1]]) and [[Book of Isaiah|Isaiah]] ([[Isaiah 40:3|40:3]]),<ref>''Novum Testamentum Graece'', Nestle-Aland, "Kata Markon 1", 27th edition, 1979, Deutsche Bibelgesellschaft Stuttgart, p. 88. See article on: [[Novum Testamentum Graece]]</ref> linking the gospel of Jesus with a [[Messianic prophecies of Jesus|fulfillment of the "Old Testament"]]. Mark assumes they refer to [[John the Baptist]] or applies them to him.

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]].{{sfn|Kilgallen|1989|pp=23-24}}

In more detail, it appears Mark has taken part of [https://web.archive.org/web/20080704183520/http://septuagint.org/LXX/Exodus/Exodus23.html Exodus 23:20 of the Septuagint]: {{lang|grc|ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου}} ([https://web.archive.org/web/20060503155459/http://www.ecmarsh.com/lxx/Exodus/Exodus%20LXX.htm Brenton Ex 23:20]: "behold, I send my angel before thy face") and combined it with part of [http://septuagint.org/LXX/Malachi/Malachi3.html Malachi 3:1 of the Septuagint]: {{lang|grc|ἐπιβλέψεται ὁδόν}} ([https://web.archive.org/web/20060503155758/http://www.ecmarsh.com/lxx/Malachias/Malachias%20LXX.htm Brenton Mal 3:1]: "survey the way") to create {{bibleverse||Mark|1:2|68}} in the Westcott-Hort Greek NT: {{lang|grc|ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου ὃς κατασκευάσει τὴν ὁδόν σου}}.  The significant differences are {{lang|grc|ἐπιβλέψεται}} ("survey" – Brenton) is replaced with {{lang|grc|κατασκευάσει}} ("prepare" – [[NRSV]]) and a final {{lang|grc|σου}} ("your" – NRSV) has been added: "See, I am sending my messenger ahead of you,<ref>Gk. before your face</ref> who will prepare your way" ({{bibleverse||Mark|1:2|NRSV}} in the NRSV). The following quote of Isaiah 40:3 is specifically from the [[Septuagint]],<ref>''Novum Testamentum Graece'', p.88; also [http://www.newadvent.org/cathen/13722a.htm 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 [[Church Fathers|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 [[Masoretic Text|Hebrew text]] or of more literal translations ([[Aquila of Sinope|Aquila]], [[Theodotion]])." See also [[Hexapla]]</ref> compare [https://web.archive.org/web/20060503155627/http://www.ecmarsh.com/lxx/Esaias/Esaias%20LXX.htm 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]] {{bibleverse-nb||Isa|40:3|HE}}: "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 {{bibleverse-nb||Isa|40:3|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 Jewish Publication Society of America Version|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 [[Gospel of Luke|Luke]] in {{bibleverse||Luke|3:4-6}}, [[Gospel of Matthew|Matthew]] in [[Matthew 3:3]], and [[Gospel of John|John]] in {{bibleverse||John|1:23}}. 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.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} Thus John is linked to [[Isaiah]] as well and once again Mark equates the lord of this passage, [[Yahweh]], with Jesus.{{sfn|Kilgallen|1989|p=24}}

== John the Baptist ==
{{Main|John the Baptist}}
[[File:Negev-2005-1.JPG|thumb|right|Sand Mountains in the [[Negev]]]]
[[File:Geertgen tot Sint Jans 004.jpg|thumb|right|200px|''John the Baptist in the Wilderness'' by [[Geertgen tot Sint Jans]]]]
Mark describes John's activities, preaching [[repentance]] and [[forgiveness]] of [[sin]]s and [[Baptism|baptising]] in the [[Jordan River]]. He says he wore [[camel hair]], a [[leather]] belt, and survived on [[locust]]s and wild [[honey]]. His clothes resemble Elijah's as described in {{bibleverse|2 Kings|1:8|KJV}}. There is also the [[prophecy]] of true prophet's clothing in the [[Book of Zechariah]] {{bibleverse-nb|Zechariah|13:4|KJV}}. His diet may have been his attempt at purity.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} There has been much speculation that John was an [[Essene]], perhaps also [[Jesus]], but there is no hard evidence either way. According to [[Gospel of Luke|Luke]], Jesus and John were relatives ({{bibleverse|Luke|1:36|NRSV}}) and John is described as being a [[Nazarite]] from birth ({{bibleverse|Luke|1:15|NRSV}}). 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.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} According to the [[Q document|Q]] [[hypothesis]] John baptising was also found at the beginning of that book as well.{{sfn|Miller|1994|p=253}} John is revered in [[Mandaeism]].

Many people from [[Judea]] and (or 'including') <ref>{{bibleverse||Mark|1:5|NLT}}: [[New Living Translation]]</ref> [[Jerusalem]] come to [[Confession of sin|confess]] their sins and be baptised by John. Lutheran pietist [[Johann Albrecht Bengel|Johann Bengel]] makes the point that "capital cities are [often] not readily wont to follow a new institution [a new mode of life preached for the first time]".<ref name=Bengel>[[Johann Albrecht Bengel|Bengel, J. A.]], [http://biblehub.com/commentaries/bengel/mark/1.htm Bengel's Gnomon] on Mark 1, accessed 27 May 2018</ref>

John 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.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} What baptising with the Holy Spirit refers to, as Jesus never baptises in Mark, is uncertain if one only considers Mark. {{bibleverse|John|4:1-3|KJV}} has Jesus' [[Disciple (Christianity)|disciples]] (but not Jesus) baptising at the same time as John the Baptist. (See also [[Paraclete]], {{bibleverse|Acts|1:5|KJV}}, {{bibleverse-nb|Acts|1:8|KJV}}, {{bibleverse-nb|Acts|2:4|KJV}}, {{bibleverse-nb|Acts|2:38|KJV}}). [[Matthew 3:11]] and [[Luke 3:16]] specify baptism with holy spirit ''and fire''.

===Verse 7===
[[File:Biblical sandals.JPG|thumb|right|240px|[[Biblical sandals|Sandals]] with modern straps, but of a similar style to the sandals worn in Roman times]]
: ''And he preached, saying,''
:: ''"There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose."''<ref>{{bibleverse|Mark|1:7|NKJV}}: NKJV</ref>
This expression "to stoop down" is peculiar to Mark's Gospel.<ref>[[G. F. Maclear|Maclear, G. F.]] (1893), [https://biblehub.com/commentaries/cambridge/mark/1.htm Cambridge Bible for Schools and Colleges] on Mark 1, accessed on 12 November 2024</ref>

===Verse 8===
:: ''"I indeed baptized you with water, but He will baptize you with the Holy Spirit."''<ref>{{bibleref2|Mark|1:8|NKJV}}: NKJV</ref>

Some see John's statement patterned on the [[Book of Exodus]], in {{bibleverse|Exodus|23:20|KJV}}.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} Other books used this pattern to describe other [[prophet]]s, such as [[Hosea]] in {{bibleverse|Hosea|2:14|KJV}} and {{bibleverse-nb|Hosea|12:9|KJV}}.{{sfn|Miller|1994|p=13}} John refers to his baptism in the past tense ([[aorist]]), {{langx|el|ἐγὼ ἐβάπτισα ὑμᾶς}},<ref>Bible Hub, [https://biblehub.com/text/mark/1-8.htm Text Analysis: Mark 1:8], accessed 25 February 2023</ref> but some versions translate this statement in the present tense, ''I baptize you''.<ref>{{bibleref2|Mark|1:8|NIV}}: [[New International Version]]</ref>

The [[Jesus Seminar]] concluded that this was one of the authentic ("red") acts of Jesus, recorded in {{bibleverse|Mark|1:1-8|KJV}}, [[Matthew 3:1]]–[[Matthew 3:12|12]], {{bibleverse|Luke|3:1-20|KJV}}, [[Gospel of the Ebionites]] 1, and which it calls "A voice in the wilderness".

== Jesus' baptism and temptation==
{{See also|Baptism of Jesus|Temptation of Christ}}
[[File:Александр Андреевич Иванов - Явление Христа народу (Явление Мессии) - Google Art Project.jpg|thumb|right|400px|''Appearance of Christ to the People'', by Alexander Ivanov, 1837–57]]

Jesus is one of the many who come to be baptised, in his case from [[Nazareth]] in [[Galilee]]. Since John, according to Mark, baptised repentance for the forgiveness of sins ({{bibleverse|Mark|1:4|KJV}}) some have argued Jesus also is coming to be forgiven for his sins; but Mark notes that John says that he is unworthy ([[Mark 1:7]][[Mark 1:8|–8]]). Mark also has John's function as preparing the way for Jesus, and some argue this baptism is meant to forward the fulfillment of Jesus' plan. {{bibleverse|John|1:31|KJV}} has John say his baptism was his method of revealing Jesus to [[Israelite|Israel]]. Perhaps Jesus is doing this to embrace the doctrine of baptism and repentance of sins and his oneness with those who embrace it.{{sfn|Kilgallen|1989|p=26}} The [[Epistle to the Hebrews]], in [[Hebrews 4:15]], says Jesus was "just as we are — yet was without [[sin]]" and {{bibleref2|1 John|3:4-5|NRSV}} states: "...sin is [[Antinomianism|lawlessness]]; ... and in him there is no sin".

Mark introduces Jesus without a history or a description, suggesting the intended reader already has heard of him. Mark, like the other Gospels, gives no physical description of Jesus, unlike the short previous description of John. Mark's readers are assumed already to know about the two of them.{{sfn|Miller|1994|p=13}}

John baptizes him and Jesus then sees a [[theophany]]. He sees "[[heaven]] being torn open" ({{langx|el|σχιζομένους}}, ''schizomenous'', rent open),<ref name=Bengel /> "and the spirit descending on him like a [[dove]]",<ref>{{bibleref2|Mark|1:10|NIV}}: NIV translation)</ref> and hears a voice telling him that he is God's son, whom God loves, and with whom God is well pleased. The vision could be related to [[Book of Psalms|Psalm]] {{bibleverse-nb|Psalm|2:7|KJV}}, as well as [[Isaiah 42:1]].{{sfn|Brown|1997|p=128}} The "opening of the heavens" <ref>So translated, for example in the [[King James Version]], but translated as their being "torn apart" in the [[New Revised Standard Version]]</ref> is often seen as the union and beginning of communication between God and the world.{{citation needed|date=May 2018}} Whether anyone else besides Jesus saw this has been often debated: {{bibleverse|Luke|3:22|KJV}} says the Spirit descended in "[[Physical body|bodily]]" form; {{bibleverse|John|1:32-34|KJV}} says John said he saw the Spirit descend onto Jesus. Some have speculated that this event may have been a story that has its origins in the [[Early Christian]] practice of baptism, although [[Franciscan]] theologian Robert J. Karris <ref>[http://www.sbu.edu/academics/theology/news-publications-research/2012/09/17/noted-scripture-scholar-robert-karris-develops-book-of-reflections-for-30-days Noted Scripture scholar Robert Karris develops book of reflections for 30 days], published 17 September 2012, accessed 13 May 2018</ref> argues that this is unlikely.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}}

Some have argued that since Mark begins his story here, at the baptism, this could be seen as a form of [[Adoptionism|adoption]], as it is God's action which changed Jesus' life, although Mark is probably confirming their preexistent relationship.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} Jesus is never declared as God's adopted son anywhere in the book, but Mark does not exactly state how or when Jesus became God's son. Both Matthew and Luke use their [[Genealogy of Jesus|infancy narratives]] to show that Jesus was God's son from the moment of [[Fertilisation|conception]], and [[John 1:1]] has him as the [[Logos|word of God]] from the moment of [[Genesis creation narrative|creation]].{{sfn|Brown|1997|p=128}}

The [[Voice of God|voice from heaven]] calls Jesus "beloved". Some see a relationship between this description and that of [[Isaac]] in [[Book of Genesis|Genesis]] {{bibleverse-nb|Genesis|22|KJV}}, where [[Abraham]] had shown his devotion to God by being ''willing'' to [[Human sacrifice|sacrifice his son]], so God shows his love for [[human]]ity by ''actually'' sacrificing his son, see also [[Substitutionary atonement]]. There is also the possible link with this and the [[Servant songs|beloved servant of God]] in {{bibleverse|Isaiah|42:1–7|KJV}}, {{bibleverse-nb|Isaiah|49:1–6|KJV}}, {{bibleverse-nb|Isaiah|50:4–11|KJV}}, and {{bibleverse-nb|Isaiah|52:13–53:12|KJV}}.{{sfn|Kilgallen|1989|p=28}}

[[File:Christ in the Wilderness - Ivan Kramskoy - Google Cultural Institute.jpg|thumb|right|325px|{{center|''Christ in the desert'' by [[Ivan Kramskoi]]}}]]
The spirit then "at once", ''kai {{Strong-number|euthys|G|2117}}'', sends him out into the desert to be [[Temptation of Christ|tempted]] by [[Satan]] for forty days. Forty is a common [[number|numerological]] device in the Bible, such as the forty days of the flood in {{bibleverse|Genesis|7|KJV}} and the forty years of the Israelites wandering in the desert in [[Book of Exodus|Exodus]]. Elijah also spent forty days and nights travelling to [[Mount Horeb]] in {{bibleverse|1 Kings|19:8|KJV}}. Unlike [[Matthew 4:1]]–[[Matthew 4:11|11]] and {{bibleverse|Luke|4:1–13|KJV}} the number of temptations or what they were are not described. Mark does say that [[Angels]] came to minister to him. Karris argues that the angels and the wilderness are related to {{bibleverse|Psalm|91:11–13|KJV}}.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}}

John is put into prison, presumably by [[Herod Antipas]]. Mark uses the term ''{{Strong-number|paradothēnai|G|3860}}'' to describe John being "turned over", which Mark also uses to describe Jesus being arrested during his [[Passion (Christianity)|Passion]]. Mark has already highlighted two themes, Jesus' power from and favor of God, contrasted with his confrontation with Satan and John being arrested, showing his power and mission have already encountered the most extreme challenges both from the authorities of this [[Nature|world]] and [[supernatural]] powers.

The [[Jesus Seminar]] concluded that parts of these accounts were authentic ("red") acts of Jesus, specifically: "John baptizes Jesus": {{bibleverse|Mark|1:9-11|KJV}}, [[Matthew 3:13]]–[[Matthew 3:17|17]], {{bibleverse|Luke|3:21-22|KJV}}, [[Gospel of the Ebionites]] 4; and "Jesus proclaims the gospel": [[#Verses 14–15|Mark 1:14–15]].

== Calling of the four disciples ==
{{See also|Disciple (Christianity)|First disciples of Jesus|Twelve Apostles}}
[[File:Ein Fiq, Golan Heights - 20040223-03.jpg|thumb|right|190px|Landscape in northern Israel]]
[[File:Sea-of-Galilee-1900.jpg|thumb|right|200px|Fisherman in the Sea of Galilee, 1890–1900]]
[[File:Luis Borrassá 001.jpg|thumb|right|200px|Petrusaltar: Jesus stutzt Petrus auf dem Wasser, Luis Borrassá, {{circa}} 1400]]

===Verses 14–15===
:''{{sup|14}} Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God,''
:''{{sup|15}} and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel."''<ref>{{bibleref2|Mark|1:14–15|NKJV}} NKJV</ref>
Mark explains the circumstances of John's imprisonment in {{bibleref2|Mark|6:17–18|NKJV}}.

Jesus then goes into [[Galilee]], preaching "The [[kingdom of God]] is near (''ēngiken''). [[Repent]] and believe in the gospel (''euangelion'')!" The "kingdom of God" is a major theme of Jesus' teaching and of subsequent debate among interpreters and scholars, with discussion often 'centering around the nature of the kingdom (whether earthly, heavenly, or both) and the kingdom's arrival (present, future, or both)', as well as the relationship between the kingdom of God and Jesus himself.<ref>Note af on {{bibleref2|Mark|1:15|NET}} in the [[New English Translation]]</ref> The words "is at hand" may be read as "has drawn near" (NKJV),<ref>Note on Mark 1:15 in NKJV</ref> or "has come near" ([[English Standard Version|ESV]]).<ref>Note on Mark 1:15 in [[English Standard Version|ESV]]</ref> The kingdom can be seen as a physical or spiritual place. It could also be translated as "God's imperial rule", indicating the power of God over all things.{{sfn|Miller|1994|p=14}} The gospel is seen as not just God's message but God's actions.{{sfn|Brown|Fitzmyer|Murphy|1990|p=599}} Jesus here links the coming of God with the term ''ēngiken'' ([https://archive.today/20121220172056/http://www.blueletterbible.org/cgi-bin/strongs.pl?strongs=1448 Strong's G1448]), which some see as meaning "near" as in "upcoming in the future" but others argue it means "near" as in Jesus himself is near and the coming of God has arrived. These are then linked with repentance, a change of heart, and then belief. Belief and repentance are thus what Jesus says God desires.{{sfn|Kilgallen|1989|pp=32-36}} See also [[Justification (theology)]].

Jesus goes to the [[Sea of Galilee]] and finds [[Saint Peter|Simon]] (whom he will name [[Aramaic of Jesus#Cephas .28.CE.9A.CE.B7.CF.86.CE.B1.CF.82.29|Rock]] (Peter) in {{bibleverse-nb||Mark|3:16}}) and his brother [[Saint Andrew|Andrew]]. They are [[fishing]], a large business then in Galilee.{{sfn|Brown|Fitzmyer|Murphy|1990|p=600}} He speaks the famous phrase: "Come, follow me,...and I will make you fishers of men." Some have argued their status as fishermen is [[metaphor]]ical, based perhaps on {{bibleverse|Jeremiah|16:16|KJV}}, but Karris argues that their occupations as fishermen was historical and related by Mark to show the costliness of being a disciple, as they had to leave a presumably thriving business.{{sfn|Brown|Fitzmyer|Murphy|1990|p=600}} Andrew was a [[Disciple (Christianity)|disciple]] of John the Baptist according to [[Gospel of John|John]]. He only appears three times in Mark, here, and in {{bibleverse|Mark|3:18|KJV}} and {{bibleverse|Mark|13:3|KJV}}. They follow him and then soon come upon [[Saint James the Great|James]] and [[John the Apostle|John]] (whom he will name the [[Aramaic of Jesus#Boanerges .28.CE.92.CE.BF.CE.B1.CE.BD.CE.B7.CF.81.CE.B3.CE.B5.CF.82.29|Sons of Thunder]] in {{bibleverse-nb|Mark|3:17|KJV}}), who also quickly join the group, "they left their father Zebedee in the boat with the [[employment|hired men]]". Peter, James, and John will play a prominent part in several incidents in the Gospel. Mark does not relate that Jesus convinced them to follow him in any way: he simply has them follow him without question. Kilgallen argues that historically this calling was not so sudden, with perhaps a prior meeting, but Mark has shortened it for extra effect to emphasize total devotion to Jesus.{{sfn|Kilgallen|1989|p=39}} [[John's Gospel]] relates Jesus convincing [[Bartholomew|Nathanael]] to join this group in {{bibleverse|John|1:43-51|NKJV}}.

Mark says they had nets in [[#Verse 16|Mark 1:16]] and they and their father, [[Zebedee]], employed other men in {{bibleverse|Mark|1:20|KJV}}. Karris argues this shows they had money and a high probability of being educated, with a knowledge of the [[Jewish Bible]]. Others point to {{bibleverse|Acts|4:13|KJV}} to show that they were unschooled, but Karris argues against reading this too literally.{{sfn|Brown|Fitzmyer|Murphy|1990|p=600}}

{{bibleverse|John|1:35-51|KJV}} has Andrew and someone else who are with John the Baptist follow Jesus after John calls him the [[Lamb of God]]. They then bring Simon to Jesus, who gives him the Aramaic name [[Aramaic of Jesus#Cephas .28.CE.9A.CE.B7.CF.86.CE.B1.CF.82.29|Cephas]], meaning Rock (Peter).  [[Philip the Apostle|Philip]] and Nathanael are then called secondly, not James and John. The calling of disciples is also found in {{bibleverse|Luke|5:1-11|KJV}} and [[Matthew 4:18]]–[[Matthew 4:22|22]].

===Verse 16===
:''And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen.''<ref>{{bibleref2|Mark|1:16|NKJV}} NKJV</ref>
Theologian [[Richard Bauckham]] makes several observations pertaining to the prominence of [[Saint Peter|Simon Peter]]'s name in the [[Gospel of Mark]]:{{sfn|Bauckham|2017|p=124}}
* The name is first mentioned in this verse.
* It is also the first among disciples' name to be noted
* Mark consistently uses 'Simon' until 3:16 when [[Jesus]] changes the name to 'Peter', which is since used more often until the last mention in [[Mark 16:7]]
* The appearance of 'Simon' (first time) in this verse and 'Peter' (last time) in Mark 16:7 form a literary ''inclusio'' of eyewitness testimony to indicate Peter as the main eyewitness source.{{sfn|Bauckham|2017|p=155}}

== Jesus in Capernaum and the tour of Galilee ==
[[File:Ancient Galilee.jpg|thumb|250px|A 1923 map showing Galilee {{circa}} 50 AD. Capernaum is in the upper right while Nazareth is towards the centre.]]

Jesus and the four go to [[Capernaum]], which Mark presents as Jesus's center of activity, and Jesus teaches in the [[synagogue]] on the [[Sabbath in Christianity|sabbath]]. Eventually, at [[Mark 9#The Transfiguration|Mark 9:5]], in recording the [[Transfiguration of Jesus]], Mark uses the technical term {{lang|grc|ῥαββί}}, ''{{Strong-number|rhabbi|G|4461}}'', "[[rabbi]]", meaning a Jewish teacher of [[Torah|Mosaic Law]] (see also [[Aramaic of Jesus#Rabboni .28.CE.A1.CE.B1.CE.B2.CE.B2.CE.BF.CF.85.CE.BD.CE.B5.CE.B9.29|Rabboni]]). Gathering disciples (students) and teaching are thus the first part of what Jesus does to proclaim the kingdom of God. Mark does not relate what Jesus taught, which could mean he left it out because he did not deem it important enough for his book or because he did not know what Jesus taught there.{{cn|date=February 2024}}

Some [[archaeologist]]s believe a synagogue in Capernaum that has been excavated lies on top of the synagogue that existed at this time that would have been the one Jesus would have gone to.{{sfn|Kilgallen|1989|p=42}} Anyone who showed a sufficient knowledge of the scriptures could preach in the synagogue.{{sfn|Brown|Fitzmyer|Murphy|1990|p=600}} Mark says the people thought Jesus taught with "[[authority]]", which the [[scribes]] did not. The scribes would answer questions in a traditional, official manner, see also [[Pharisees#Pharisaic principles and values|Pharisaic Principles and Values]]. Jesus in Mark operates on no authority but his own judgement.{{sfn|Kilgallen|1989|p=41}} According to {{bibleverse|John|2|KJV}} Jesus attended the [[Marriage at Cana]] before going to Capernaum.

{{anchor|Verse 21}}He then [[Jesus in the synagogue of Capernaum|performs an exorcism]] on a [[Demonic possession|demon possessed]] man. Curing people, especially possessed people, will be another major method Jesus uses in his [[Ministry of Jesus|mission]] in Mark.{{sfn|Kilgallen|1989|p=43}} The demon recognizes Jesus as "the [[Sacred|Holy]] one of God", the first time Jesus' supernatural opponents are shown to know his true identity. Jesus simply says "Be quiet, and come out of him!", healing the man with words alone.  The people are amazed. This follows a path Mark often uses, that of a description of the affliction, Jesus' cure of the affliction, and then a demonstration of the cure to others.{{sfn|Miller|1994|p=15}} The power of Jesus' word over the demon might be Mark's way of trying to show to his audience, perhaps under the threat of [[persecution]], that Jesus' message will overcome [[evil]].{{sfn|Kilgallen|1989|p=43}} By showing Jesus' teaching first before his exorcism Mark might be placing emphasis on [[Ministry of Jesus#Teachings|Jesus' teachings]] as more important that any [[Miracles of Jesus|miracle]] he could perform.

There were several people who were claimed to have the ability to perform exorcisms in the ancient world and many ancient opponents of Christianity dismissed Jesus as just another [[Magician (paranormal)|magician]].<ref>For example, [[Origen]], ''[[Contra Celsus]]'' [http://earlychristianwritings.com/text/origen161.html 1].28: "born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God."</ref> Most descriptions of exorcisms at the time tended to involve the exorcist tricking the spirit or demon into leaving the victim by convincing them the exorcist had more power than the being, not a method Jesus employs. Parallels in [[Hellenistic civilization|Hellenistic]] cultural stories of exorcisms differ in that they usually involve an associated [[disease]], which is not the case here. [[John P. Meier]] sees a clear distinction between these incidents and descriptions of magicians at the time.{{sfn|Brown|1997|p=129}}

[[File:Kapernaum Domus Petri.jpg|thumb|250px|Alleged ruins of house of St. Peter under the Catholic Church in [[Capernaum]], historical Judea]]

They go to Peter and Andrew's house and [[Healing the mother of Peter's wife|Jesus cures Peter's sick mother-in-law]]. The house was presumably near the synagogue. She then gets up and helps Jesus and his companions. Attending to her guests would have been her social duty in the Jewish culture.{{sfn|Miller|1994|p=15}} Mark uses the term ''{{Strong-number|ēgeiren|G|1453}}'', "to lift up", to describe Jesus' cure of her, followed by ''{{Strong-number|diēkonei|G|1247}}'', "she served", which some have seen as a theological message about Jesus' power requiring service. Karris argues for this event's historicity, perhaps based on an eyewitness.{{sfn|Brown|Fitzmyer|Murphy|1990|p=600}} A story about Peter's mother-in-law might have survived due to the popularity of Peter among early Christians.{{sfn|Kilgallen|1989|p=44}}

Peter is clearly listed here as having a wife, as Jesus healed his mother-in-law.  [[Paul of Tarsus|Paul]] says that other [[Apostles in the New Testament|Apostles]], Cephas (Peter), and [[Desposyni|Jesus' brothers]] have wives, but not him, in {{bibleverse|1 Corinthians|9:5|KJV}}. See also [[Clerical celibacy]].

It is now night. Mark says "That evening after [[sunset]] …", one of his examples of redundancy as evening and after sunset are really the same thing repeated. Neither Luke and Matthew retain this redundancy. By this time word has spread and the people have brought the sick and possessed for Jesus to heal, which he does. Mark says the "whole city" came to see Jesus, which is probably an exaggeration. Both Luke and Matthew just state there were many people. The demons leaving the possessed people are not allowed to tell people who Jesus is, a common theme of Mark called the [[Messianic Secret]]. Jesus is able to cure every affliction of the people who come to see him.

He then leaves town very early in the morning for solitary [[prayer]]. Mark says πρωι εννυχον λιαν (''prōi ennycha lian'', "very early, it being yet night",<ref>{{bibleverse||Mark|1:35|YLT}}: [[Young's Literal Translation]]</ref> a complicated description of time employing three [[adverb]]s).{{sfn|Brown|Fitzmyer|Murphy|1990|p=601}} His disciples find him and tell him that everyone is looking for him. He says "Let us go somewhere else", to the nearby villages and he will preach to them there also. He says "That is why I have come", using the word εξηλθον (''{{Strong-number|exēlthon|G|1831}}''),<ref>Mark 1:38 – εξεληλυθα (''exēlthuma'') is used in the [[Textus Receptus]]</ref> with its ''ex''- prefix focusing on the place from which he has come, which some see as meaning a statement about Jesus' divine mandate or possibly a rejection of Capernaum: there is no general agreement on these points.{{sfn|Brown|Fitzmyer|Murphy|1990|p=601}} He then travels over all of Galilee, preaching and healing.

He [[Jesus cleansing a leper|cures a leper]] who comes to him asking for a cure and tells him to show the [[Kohen|priests]] and offer the cleaning sacrifices [[Moses]] had commanded ({{bibleverse|Leviticus|13-14|KJV}}), but not to tell people that Jesus had done it. Jesus here seems to stress the importance of the [[613 Commandments|Mosaic law]], see also [[Expounding of the Law]]. This episode is also recorded in the [[Egerton Gospel]] 2:1–4. People have seen Jesus telling the man to be quiet about what had happened as related to the Messianic Secret, although it could be Jesus just telling the man to immediately go to the priests. Leprosy could mean many skin diseases, such as [[favus]] or [[psoriasis]].{{sfn|Brown|Fitzmyer|Murphy|1990|p=601}} Mark says Jesus had "compassion" for the man, although a few manuscripts (the [[Codex Bezae]] and three others in [[old Latin]]) say he was angry, and some have argued that angry was the original word intentionally changed to make Jesus look less angry, as he is described as giving a "stern", ''{{Strong-number|embrimēsamenos|G|1690}}'', warning to the man in verse 43.  Mark however also shows Jesus' anger in many other places, such as {{bibleverse|Mark|3:5|KJV}} and the [[Jesus and the Money Changers|incident at the Temple]], see also [[Expounding of the Law#Anger]]. [[Bruce Metzger]]'s ''Textual Commentary on the Greek NT'' postulates a possible "confusion" between similar words in [[Aramaic]] (compare [[Syriac language|Syriac]] ethraham, "he had pity", with ethra'em, "he was enraged")". See also [[Aramaic primacy]]. Perhaps more likely, H. A. G. Houghton from the [[University of Birmingham]] speculated in "''The Latin New Testament: A Guide to its Early History, Texts, and Manuscripts''" that the mistake stemmed from a copyist misreading of the Latin word "miseratus", which means "pity", as "iratus", which means "anger".<ref>{{cite journal | url=https://academic.oup.com/book/12425/chapter/162895408 | title=The Text of the Early Latin New Testament | journal=Oup Academic | date=February 2016 | last1=h. a. g. | first1=Houghton }}</ref> The man then seems to disobey and spreads the news, increasing Jesus' popularity even more. Whether or not he ever made it to the priests Mark does not say. This is the first of many times in Mark that Jesus unsuccessfully tries to conceal his workings by telling people to keep what he has done a secret. Karris argues that one could also read it as Jesus "spreading the news", not the man.{{sfn|Brown|Fitzmyer|Murphy|1990|p=601}}

==Verse 45==
The chapter ends with Jesus returning to the "deserted" or "lonely" places, ({{langx|grc|επ ερημοις τοποις}}, ''ep eremois topois''), which have been mentioned throughout the chapter ({{bibleref2|Mark|1:3-4, 12-13, 35, 45|NKJV}}), but the people follow him there too.

Matthew records these events in [[Matthew 3]]–[[Matthew 4|4]] without an explicit mention of the exorcism and the [[Healing the mother of Peter's wife|curing of Peter's mother-in-law]]. The curing of the leper then appears in [[Matthew 8:1]]–[[Matthew 8:4|4]] after the [[Sermon on the Mount]], along with the healing of Peter's mother-in-law in {{bibleverse|Matthew|8:14-17|KJV}}.

Luke largely has the same order as Mark in {{bibleverse|Luke|3-5:16|KJV}} except that Jesus calls his disciples after meeting Peter and curing his mother-in-law. Luke also has Jesus going to [[Nazareth]] after his temptation and arguing with the people there. Matthew says he left Nazareth and went to Galilee, but does not relate what happened there.

John records Jesus' baptism and calling of disciples in [[John 1]]. John also has Jesus' disciples baptising at the same time as John the Baptist and so has more occur before John's arrest than in the [[Synoptic Gospels|synoptic]] accounts.

==See also==
*[[John the Baptist]]

==References==
{{reflist}}

==Sources==
*{{cite book| last=Bauckham| first= Richard | author-link= Richard Bauckham |title =Jesus and the Eyewitnesses | edition = 2nd | publisher = Wm. B. Eerdmans Publishing | year = 2017 | isbn = 9780802874313 | url = https://books.google.com/books?id=J2lAvgAACAAJ}}
*[[Walter Bauer|Bauer, Walter]] ''et al.'' ''A Greek-English Lexicon of the New Testament and Other Early Christian Literature'' University Of Chicago Press; 3rd edition (January 15, 2001). {{ISBN|0-226-03933-1}}.
*{{cite book |last= Brown |first= Raymond E. |author-link= Raymond E. Brown |title= An Introduction to the New Testament |publisher= Doubleday |year= 1997 |isbn= 0-385-24767-2 |url= https://archive.org/details/introductiontone00brow_0 }}
*{{cite book| last1=Brown | first1= Raymond E.| author-link1= Raymond E. Brown |first2=Joseph A. |last2=Fitzmyer |author-link2= Joseph Fitzmyer |first3= Roland Edmund |last3= Murphy |author-link3= Roland E. Murphy |title= The New Jerome Biblical Commentary | publisher= Prentice Hall |year= 1990 | isbn= 0-13-614934-0}}
*{{cite book |last= Kilgallen |first= John J. |title= A Brief Commentary on the Gospel of Mark |publisher= Paulist Press |year= 1989 |isbn= 0-8091-3059-9 |url= https://archive.org/details/briefcommentaryo00kilg }}
*{{cite book |last= Metzger |author-link= Bruce Metzger|first= Bruce M. |title= Textual Commentary on the Greek New Testament | publisher= Deutsche Bibelgesellschaft | edition= 2nd | date= June 1994| year= 1994| isbn= 3-438-06010-8}}
*{{cite book |editor-last=Miller |editor-first=Robert J. |title=The Complete Gospels |publisher=Polebridge Press |date=1994 |isbn=0-06-065587-9 |url=https://archive.org/details/completegospels00robe }}
*Nestle, Eberhard; Nestle, Erwin; Åland, Kurt; ''Novum Testamentum Graece'' American Bible Society; 27th edition (June 1993). {{ISBN|3-438-05100-1}}.

==External links==
{{Commons category|Gospel of Mark - Chapter 1}}
*[http://jewishencyclopedia.com/view.jsp?artid=254&letter=J&search=Jesus#1010 Jewish Encyclopedia: Jesus: As Healer and Wonder-Worker]
*[https://web.archive.org/web/20121022105329/http://www.bibleplaces.com/tabgha.htm Tabgha], traditionally considered the site of the calling of the fisherman
*{{bibleverse|Mark|1|KJV}} King James Bible - Wikisource
*[http://www.latinvulgate.com/lv/verse.aspx?t=1&b=2&c=1 English Translation with Parallel Latin Vulgate] {{Webarchive|url=https://web.archive.org/web/20200706104909/http://www.latinvulgate.com/lv/verse.aspx?t=1&b=2&c=1 |date=2020-07-06 }}
*[http://www.gospelhall.org/bible/bible.php?passage=Mark+1 ''Online Bible'' at GospelHall.org] (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
*[http://www.biblegateway.com/passage/?book_id=48&chapter=1 Multiple bible versions at ''Bible Gateway''] (NKJV, NIV, NRSV etc.)
*{{bibleverse|Mark|1|NRSV}} [[NRSV]]
*{{bibleverse|Mark|1|NASB}} [[New American Standard Bible]]
*{{bibleverse|Mark|1|68}} 1881 Westcott-Hort Greek NT
*[http://www.ecmarsh.com/lxx/index.html 1851 Brenton Septuagint in English]

{{sequence
| prev = [[Matthew 28]]
| list = Chapters of the Bible<br />[[Gospel of Mark]]
| next = [[Mark 2]]
}}
{{Gospel of Mark}}
{{Subject bar |portal1= Bible |portal2= Christianity}}

{{DEFAULTSORT:Mark 01}}
[[Category:Gospel of Mark chapters]]
[[Category:Capernaum]]
[[Category:Sea of Galilee]]
[[Category:Temptation of Christ]]
[[Category:John the Baptist]]