Mark’s Gospel appears to be unique. (Mark 4:26-29) The account mentions at least nineteen miracles performed by Jesus Christ. Two of these (the healing of a deaf man who also had a speech impediment and the cure of a certain blind man) are contained only in Mark’s Gospel.—Mark 7:31-37; 8:22-26.

REFERENCES TO THE HEBREW SCRIPTURES

Although Mark appears to have written primarily for the Romans, this record does contain references to and quotations from the Hebrew Scriptures. The work of John the Baptist is shown to have been a fulfillment of Isaiah 40:3 and Malachi 3:1. (Mark 1:2-4) Also to be found in the account are instances of Jesus’ applying, quoting from or alluding to the Hebrew Scriptures. These include: Giving God mere lip service (Mark 7:6, 7; Isa. 29:13); honoring parents (Mark 7:10; Ex. 20:12; 21:17); the creation of man and woman and the institution of marriage (Mark 10:6-9; Gen. 1:27; 2:24); various commandments (Mark 10:19; Ex. 20:12-16; Lev. 19:13); Jesus’ comments regarding the temple (Mark 11:17; Isa. 56:7; Jer. 7:11); his statement about being rejected (Mark 12:10, 11; Ps. 118:22, 23); Jehovah’s words to Moses at the burning thornbush (Mark 12:26; Ex. 3:2, 6); the two great commandments on love (Mark 12:29-31; Deut. 6:4, 5; Lev. 19:18); the prophetic words of Jehovah to David’s Lord on the subjugation of foes (Mark 12:36; Ps. 110:1); the scattering of Jesus’ disciples (Mark 14:27; Zech. 13:7); Jesus’ statement on being forsaken by God (Mark 15:34; Ps. 22:1); his instructions to a healed leper (Mark 1:44; Lev. 14:10, 11) and his prophetic statement regarding the disgusting thing causing desolation.—Mark 13:14; Dan. 9:27.

The references to the Hebrew Scriptures in Mark’s account amply illustrate that Jesus Christ had confidence in them and used those Scriptures in his ministry. The Gospel also provides a basis for becoming better acquainted with the Son of man, who “came, not to be ministered to, but to minister and to give his soul a ransom in exchange for many.”—Mark 10:45.

OUTLINE OF CONTENTS

I. John the Baptist’s ministry (1:1-11)

II. Jesus’ activity from time of temptation by Devil until sending out twelve apostles (1:12–6:6)

A. Tempted by Devil; begins ministry in Galilee after John’s arrest (1:12-15)

B. Calls first disciples; expels demons and cures the sick (1:16-45)

C. Actions questioned by Pharisees and others; plotted against (2:1–3:6)

D. Cured many and expelled demons; selection of twelve apostles (3:7-19)

E. Charge of expelling demons by ruler of demons refuted (3:20-30)

F. Followers equated with brother, sister and mother (3:31-35)

G. Teaching: various illustrations, including sower, and mustard seed; private explanation for disciples (4:1-34)

H. Various miracles: windstorm quieted; demon-possessed man healed, woman healed of flow of blood, Jairus’ daughter resurrected (4:35–5:43)

I. Preaching in home territory (6:1-6)

III. Jesus’ ministry from sending out twelve apostles until his leaving the region of Tyre and Sidon (6:7–7:30)

A. Twelve apostles sent out (6:7-13)

B. News of Jesus’ powerful works reaches Herod (6:14-29)

C. Apostles come back with report about activity (6:30-32)

D. Jesus’ teaching and miracles, including feeding of 5,000, walking on sea and healing (6:33-56)

E. Issue on traditional washing of hands (7:1-23)

F. Demon-possessed daughter of Syrophoenician woman healed in region of Tyre and Sidon (7:24-30)

IV. From Jesus’ leaving the region of Tyre and Sidon until the beginning of his ministry in Perea (7:31–9:50)

A. Miracles: healing of deaf man; feeding of about 4,000 men (7:31–8:9)

B. Dispute with Pharisees about sign; warning about leaven of Pharisees and that of Herod (8:10-21)

C. Progressive restoration of sight to blind man at Bethsaida (8:22-26)

D. Peter’s identification of Jesus as Christ; his objection to things to befall Jesus; given reproof (8:27-33)

E. Requirements for being Jesus’ follower (8:34-38)

F. Transfiguration vision (9:1-13)

G. Healing of demon-possessed boy whom Jesus’ disciples were unable to cure (9:14-29)

H. Jesus foretells death and resurrection; corrects and teaches disciples (9:30-50)

V. Jesus’ ministry in Perea and around Jericho (10:1-52)

A. Jesus tested on matter of divorce (10:1-12)

B. Kingdom belongs to persons like young children (10:13-16)

C. Rich man told requirements for gaining everlasting life; blessings resulting from being Jesus’ follower (10:17-31)

D. Jesus’ future sufferings; request of James and John to sit at Jesus’ right hand (10:32-45)

E. Healing of blind Bartimaeus near Jericho (10:46-52)

VI. Final days of Jesus’ public ministry (11:1–14:16)

A. Jesus’ triumphal entry into Jerusalem (11:1-11)

B. Fig tree cursed (11:12-14)

C. Temple cleansed (11:15-18)

D. Disciples taught about faith and prayer (11:19-25)

E. Chief priests and others question Jesus’ authority; his reply and illustration of vineyard and wicked cultivators (11:27–12:12)

F. Efforts to trap Jesus on tax question and resurrection; greatest commandment in Law (12:13-40)

G. Jesus observes those making contributions at temple; gift of poor widow (12:41-44)

H. Foretells destruction of temple; later provides “sign” in answer to disciples’ question (13:1-36)

I. Plot against Jesus; Judas agrees to betray him (14:1-11)

J. Preparations for Passover (14:12-16)

VII. Jesus’ last Nisan 14 on earth (14:17–15:41)

A. Passover celebration followed by institution of Lord’s Evening Meal (14:12-26)

B. Discussion about all being stumbled and Peter to disown Jesus three times (14:27-31)

C. Events in garden of Gethsemane (14:32-52)

1. Jesus prays; Peter, James and John fall asleep (14:32-42)

2. Judas betrays Jesus with kiss; mob takes Jesus into custody; all abandon Jesus and flee (14:43-52)

D. Jesus tried and held guilty of blasphemy; Peter’s denial (14:53-72)

E. Early morning consultation by Sanhedrin; Jesus before Pilate, who yields to demands for impalement (15:1-15)

F. Jesus mocked by soldiers, led away, and impaled; expires (15:16-41)

VIII. Jesus’ burial, resurrection (15:42–16:8); post-resurrection appearances (long conclusion; 16:9-20)

LONG AND SHORT CONCLUSIONS

Some have thought that Mark 16:8, which ends with the words “and they told nobody anything, for they were in fear,” is too abrupt to have been the original ending of this Gospel. However, that need not be concluded in view of Mark’s general style. Also, the fourth-century scholars Jerome and Eusebius agree that the authentic record closes with the words “they were in fear.”

There are a number of manuscripts and versions that add a long or a short conclusion after these words. The long conclusion (consisting of twelve verses) is found in the Alexandrine Manuscript, the Codex Ephraemi rescriptus and the Cambridge Manuscript. It also appears in the Latin Vulgate, the Curetonian Syriac Version and the Syriac Peshitta Version. But it is omitted in the Sinaitic Manuscript, the Vatican Manuscript No. 1209, the Sinaitic codex (in Old Syriac) and the Armenian Version. Certain late manuscripts and versions contain the short conclusion. The Codex Regius of the eighth century C.E. has both conclusions, giving the shorter conclusion first. It prefixes a note to each conclusion saying that these passages are current in some quarters, though it evidently recognized neither of them as authoritative.

In commenting on the long and short conclusions of the Gospel of Mark, Bible translator Edgar J. Goodspeed noted: “The Short Conclusion connects much better with Mark 16:8 than does the Long, but neither can be considered an original part of the Gospel of Mark.”—The Goodspeed Parallel New Testament, p. 127.

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 181-186.

MARKETPLACE

An open area that served as a center for buying and selling and as a place of public assembly in cities and towns of the ancient Middle East and the Roman world. In Greek and Roman cities, statues and public buildings, including religious edifices, surrounded the open area. It appears that some judicial matters were handled in marketplaces. (Compare Acts 16:19-21.) Also, news, both local and foreign, could be obtained in the marketplace, for it was there that persons congregated and spoke about the latest happenings.—Compare Acts 17:17-21.

In the marketplaces of Palestine children could be found playing games. (Matt. 11:16; Luke 7:32) Unemployed men might be standing around, including those who were willing to be hired for a day. (Compare Matthew 20:3, 4.) The proud scribes and Pharisees wanted to be noticed by the throngs there and to be greeted in accord with their assumed high station. (Matt. 23:2, 6, 7; Mark 12:38; Luke 11:43; 20:46) Upon returning from the market, the tradition-keeping Pharisees and other Jews cleansed themselves by sprinkling before ever eating anything.—Mark 7:3, 4.

While on earth, Christ Jesus healed persons in the marketplaces. (Mark 6:56) And the apostle Paul, at Athens, daily reasoned “in the market place with those who happened to be on hand.”—Acts 17:16, 17; see Appius, MARKET PLACE OF; FORUM.

MAROTH

(Maʹroth) [bitterness, bitter fountains; or, perhaps, contentiousness].

A town mentioned by the prophet Micah in his prophecy foretelling Jehovah’s punishment of Jerusalem and Judah. (Mic. 1:12) The location is undetermined; some would identify it with Maarath of Joshua 15:59.—See MAARATH.

MARRIAGE

Marriage is a divine institution, authorized and established by Jehovah in Eden. Marriage brings into being the family unit, the family circle. Its basic purpose was the reproducing of the members of the human family, to bring into existence more creatures of the human kind. Jehovah the Creator made male and female and ordained marriage as the proper arrangement for the multiplication of the human race. (Gen. 1:27, 28) The first human wedding was performed by Jehovah, as described at Genesis 2:22-24.

Marriage was designed to form a permanent bond of union between man and woman, that they might be mutually helpful to each other. Living together in love and confidence, they could enjoy great happiness. Jehovah created woman as a mate for man by using the man’s rib as a base, thereby making woman man’s closest fleshly relative on earth, his own flesh. (Gen. 2:21) As Jesus pointed out, it was not Adam but God who said, “That is why a man will leave his father and his mother and he must stick to his wife and they must become one flesh.” The wording of this text makes it evident that monogamy was the original standard for marriage in the eyes of Jehovah God.—Matt. 19:4-6.

Marriage was the normal way of life among the Hebrews. Any exception called for explanation. There is no word for bachelor in the Hebrew Scriptures. The basic purpose of marriage being to have children, the statement of blessing by Rebekah’s family is understandable: “May you become thousands times ten thousand” (Gen. 24:60), also Rachel’s appeal to Jacob: “Give me children or otherwise I shall be a dead woman.” (Gen. 30:1) Marriage was a matter affecting the family, and not only the family but the entire tribe or patriarchal community, for it could have an effect on the strength of the tribe as well as its economy. It was natural and seemed necessary, therefore, that the selection of a wife and the arrangement of all contractual and financial matters connected with it should be decided upon by the parents or guardians involved, though the consent of the parties was sometimes sought (Gen. 24:8) and romantic attachments often accompanied the arrangements. (Gen. 29:20; 1 Sam. 18:20, 27, 28) The initial steps or proposals were generally made by the parents of the young man, but sometimes by the father of the girl, especially if there was a difference of rank.—Josh. 15:16, 17; 1 Sam. 18:20-27.

It seems to have been generally customary for a man to look for a wife within the circle of his own relations or tribe. This principle is indicated by Laban’s statement to Jacob: “It is better for me to give [my daughter] to you than for me to give her to another man.” (Gen. 29:19) Especially was this observed among the worshipers of Jehovah, as exemplified by Abraham, who sent to his relatives in his own country to get a wife for his son Isaac rather than to take one from the daughters of the Canaanites among whom he was dwelling. (Gen. 24:3, 4) Marriage to nonworshipers of Jehovah was frowned upon and strongly discouraged. It was a form of disloyalty. (Gen. 26:34, 35) Under the Law, marriage alliances with persons of the seven Canaanite nations were prohibited. (Deut. 7:1-4) However, a soldier might marry a captive virgin from another foreign nation after a purification period, during which she mourned her dead parents and got rid of all features of her past religious connections.—Deut. 21:10-14.

BRIDE-PRICE

Before the marriage contract was concluded the young man or the father of the young man had to pay to the girl’s father the bride-price or marriage price. (Gen. 34:11, 12; Ex. 22:16; 1 Sam. 18:23, 25) This was doubtless regarded as compensation for the loss of the services of the daughter and for the trouble and expense that the parents had undergone in caring for and educating her. Sometimes the brideprice was paid in services to the father. (Gen. 29:18, 20, 27; 31:15) In the Law there was an established purchase price for an unengaged virgin who was seduced by a man.—Ex. 22:16.

CEREMONY

As to the wedding itself, the central and characteristic feature was the solemn bringing of the bride from her father’s home on the date agreed upon to her husband’s home, in which act the significance of marriage as representing admission of the bride into the family of her husband found expression. (Matt. 1:24) This constituted the wedding in patriarchal days before the Law. It was altogether a civil affair. There was no religious ceremony or form, and no priest