马可福音 1

7 个译本 · 透过 12 个传统阅读 · 影片、歌曲与故事书.

NCB · 新共识圣经

¹The beginning of the gospel of Jesus Christ, the Son of God. ²Just as it is written in Isaiah the prophet: “Look, I am sending my messenger ahead of your face, who will prepare your way.” ³A voice of one crying out in the wilderness, ‘Prepare the way of the Lord, make his paths straight!’ ⁴John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. ⁵And all the Judean region and all the Jerusalemites were going out to him, and they were all being baptized by him in the Jordan River, confessing their sins. ⁶Now John was clothed in camel's hair and had a leather belt around his waist, and he ate locusts and wild honey. ⁷And he preached, saying, “After me comes the one who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. ⁸I indeed baptized you with water, but he will baptize you with the Holy Spirit.” ⁹In those days Jesus came from Nazareth of Galilee and was baptized into the Jordan by John. ¹⁰And immediately, coming up out of the water, he saw the heavens being torn open and the Spirit descending on him like a dove. ¹¹And a voice came from the heavens: “You are my beloved Son; in you I am well pleased.” ¹²And immediately the Spirit drove him out into the wilderness. ¹³And 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. ¹⁴Now after John was handed over, Jesus came into Galilee, proclaiming the gospel of God, ¹⁵and saying, “The time is fulfilled, and the kingdom of God has drawn near; repent and believe in the gospel.” ¹⁶And passing alongside the Sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a casting-net in the sea; for they were fishers. ¹⁷And Jesus said to them, “Come after me, and I will make you become fishers of men.” ¹⁸And immediately they left their nets and followed him. ¹⁹And going on a little farther from there, he saw James the son of Zebedee and John his brother, who were also in the boat mending the nets. ²⁰And immediately he called them, and leaving their father Zebedee in the boat with the hired servants, they went away after him. ²¹And they went into Capernaum, and immediately on the sabbaths he entered the synagogue and began to teach. ²²And they were astounded at his teaching, for he was teaching them as one having authority, and not as the scribes. ²³And immediately there was in their synagogue a man with an unclean spirit, and he cried out, ²⁴saying, “Ha! What do we have to do with you, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” ²⁵And Jesus rebuked him, saying, “Be silenced, and come out of him!” ²⁶And the unclean spirit, convulsing him and voicing with a loud voice, came out of him. ²⁷And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him.” ²⁸And the report of him immediately went out everywhere into the whole surrounding region of Galilee. ²⁹And immediately, having gone out of the synagogue, they went into the house of Simon and Andrew, with James and John. ³⁰Now Simon’s mother-in-law was lying sick with a fever, and immediately they spoke to him about her. ³¹And he approached and raised her up, taking hold of her hand; and immediately the fever left her, and she began to serve them. ³²Evening having come, when the sun set, they brought to him all those who were sick and those possessed by demons. ³³And the whole city was gathered together at the door. ³⁴And he healed many who were sick with various diseases, and cast out many demons; and he would not allow the demons to speak, because they knew him. ³⁵And early, while it was still very much night, he got up and went out, and departed to a deserted place, and there he prayed. ³⁶And Simon and the ones with him hunted for him; ³⁷and they found him and said to him, “All are seeking you.” ³⁸And he said to them, “Let us go elsewhere into the neighboring towns, so that I may preach there also; for this is why I came forth.” ³⁹And he went into the whole of Galilee, preaching in their synagogues and casting out demons. ⁴⁰And a leper came to him, beseeching him, kneeling to him, and saying to him, “If you are willing, you are able to make me clean.” ⁴¹And moved with compassion, he stretched out his hand, touched him, and said to him, “I am willing; be made clean.” ⁴²And immediately the leprosy left him, and he was made clean. ⁴³And sternly warning him, he immediately sent him out, ⁴⁴and said to him, “See that you say nothing to anyone, but go, show yourself to the priest, and offer for your cleansing the things that Moses commanded, for a testimony to them.” ⁴⁵But he went out and began to proclaim it much and to spread the word, so that Jesus could no longer openly enter a city, but stayed outside in deserted places. And they were coming to him from everywhere.

AI 生成的呈现，非人工翻译。在新共识圣经中阅读马可福音 1 →

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马可福音 1：福音的起头

施洗约翰预备道路，耶稣开始祂传道、呼召门徒的职事，并显明祂对疾病和污鬼的神圣权柄。

The New Consensus Bible text of 马可福音 1, read aloud over the chapter’s eight scenes. The words appear below as they are read.

影片、插画与歌曲均由人工智能依据本章共识生成，并非任何传统认可的描绘。

各传统一致认同之处

Broadly, Christians agree that Jesus' baptism at the Jordan River serves as a definitive manifestation of the Holy Trinity. Several traditions draw further practical and theological foundations from this chapter, viewing Christ's baptism as sanctifying the nature of water, His forty days of wilderness temptation as the scriptural basis for Lent, and His solitary morning habits as a mandate for daily personal devotion. Other traditions emphasize specific sacramental or ecclesiological claims… 登录以阅读完整共识 →

多数认同，但非全部

Jesus' baptism at the Jordan River serves as a definitive manifestation of the Holy Trinity. (7 affirm)

各传统的分歧之处

The descent of the Spirit and the Father's voice at Jesus' baptism publicly authorized and equipped Him for His mediatorial office.
oriental-orthodox: DENY; reformed: AFFIRM
Christ's ability to heal and cast out demons through His spoken word demonstrates the communication of divine majesty to His human nature.
oriental-orthodox: DENY; lutheran: AFFIRM
Jesus' declaration 'I will; be clean' to the leper proves that physical healing remains a continuing, active aspect of God's will for believers today.
pentecostal: AFFIRM; restorationist: DENY
Christ's miracles of healing and exorcism functioned specifically to confirm His divine authority during the apostolic age, rather than setting a perpetual expectation for the modern church.
oriental-orthodox: DENY; pentecostal: DENY; restorationist: AFFIRM
The exorcisms performed by Jesus mandate modern believers to engage in spiritual warfare and exercise delegated authority over unclean spirits.
oriental-orthodox: QUALIFY; pentecostal: AFFIRM; restorationist: DENY

各传统如何解读

每种解读均为独立生成 —— 各传统之间互不参考。

Catholic

The Gospel of Mark opens rapidly with John the Baptist acting as the prophesied forerunner, preparing the way in the wilderness. Jesus arrives from Nazareth and is baptized by John in the Jordan, an event immediately followed by the descent of the Spirit and a heavenly voice declaring Jesus as the beloved Son. The Spirit then drives Jesus into the desert for forty days of temptation. Following John's arrest, Jesus begins His public ministry in Galilee, proclaiming the fulfillment of time and the arrival of the kingdom of God. He calls His first disciples—Simon, Andrew, James, and John—who immediately leave their nets. In Capernaum, Jesus demonstrates unprecedented authority by teaching in the synagogue and casting out an unclean spirit. His healing ministry expands, curing Simon's mother-in-law and many others, culminating in the cleansing of a leper who is instructed to present himself to the priest according to the Mosaic law. Reception: The Catholic tradition reads Mark 1 as foundational for its Christology, Trinitarian theology, and sacramental life, synthesizing both Latin and Eastern perspectives. The baptism of Jesus (vv. 9-11) is recognized as a profound Trinitarian manifestation (Theophany). The Eastern Catholic tradition, drawing on Greek Fathers such as Gregory Nazianzen, emphasizes that Christ did not need purification; rather, by entering the Jordan, He sanctified the waters, preparing them for Christian baptism and initiating the cosmic redemption of matter. Latin scholasticism, exemplified by Thomas Aquinas, concurs, teaching that Christ was baptized to institute the sacrament of Baptism by contact with His flesh. The language of 'repentance' (v. 15) and 'baptism of penance' (v. 4, rendered explicitly in the traditional Douay-Rheims translation) is received as the basis for the Church's ongoing call to conversion. The Council of Trent references Christ's call to repentance as foundational to the necessity of the Sacrament of Penance. Furthermore, the episode of the cleansed leper being told to 'show thyself to the priest' (v. 44) has long been interpreted typologically by Latin commentators, such as Bede the Venerable, as a prefiguration of sacramental confession, where the penitent is cleansed by Christ but must still submit to the judgment and validation of the Church's priesthood.

Eastern Orthodox

The chapter establishes Jesus' identity as the Son of God and the inauguration of his kingdom. It sequences John's preparatory ministry, Jesus' baptism and temptation, the call of the first apostles, and a rapid series of teachings, exorcisms, and healings in Galilee. The narrative emphasizes Jesus' inherent authority over spiritual forces and physical ailments, as well as his rhythm of public ministry and solitary prayer. Reception: Patristic consensus in the Orthodox tradition focuses intensely on the Baptism (vv. 9-11) as the paramount 'Theophany' or divine manifestation of the Holy Trinity. Theophylact of Ohrid emphasizes that Christ underwent baptism not for his own purification, but to sanctify the nature of water, paving the way for Christian baptism and the restoration of the cosmos. The voice of the Father and the descent of the Spirit are understood by Gregory Palamas as revealing the consubstantial Trinity to the world. Furthermore, John’s ascetic garb (v. 6) and Christ’s withdrawal into the desert to pray (v. 35) form a major scriptural basis for Orthodox monasticism and the hesychastic life. Basil the Great points to Christ's early morning withdrawal as the perfect model for inner stillness (hesychia) and the necessity of retreating from worldly distraction for contemplation.

Oriental Orthodox

The narrative of Mark 1 opens with the explosive arrival of the Kingdom of God. It introduces John the Baptist as the eschatological forerunner, followed swiftly by the baptism of Jesus, His temptation in the wilderness, the calling of the first disciples, and a rapid succession of exorcisms and healings in Galilee. The text emphasizes Jesus' absolute authority over unclean spirits, sickness, and the Sabbath, setting a tone of urgent action where the power of God decisively invades a world held captive by disease and demonic forces. Reception: In the Oriental Orthodox communion, this chapter is read through a rigorously miaphysite Christological lens alongside a deep ascetic tradition. A characteristic emphasis of this family of churches is seeing the baptism of Jesus (verses 9-11) not as an adoption or the reception of grace by a mere man, but as a theophany and the sanctification of humanity. Drawing on Cyril of Alexandria, the tradition insists the Word incarnate receives the Spirit in His flesh to inaugurate the renewal of the human race, not to supply a lack in His divinity. Furthermore, the healing of the leper (verses 40-42) serves as a supreme Christological prooftext for fathers like Severus of Antioch. Jesus' simultaneous spoken command and physical touch reveal the single, undivided life-giving operation of the one incarnate nature of God the Word. There is no separation between a divine nature that heals and a human nature that merely touches; the flesh itself is life-giving. The Syrian and Coptic monastic traditions, articulated by figures like Philoxenus of Mabbug, read Jesus' combat with Satan in the wilderness (verses 12-13) and His early morning retreat to a solitary place for prayer (verse 35) as the divine blueprint for the ascetic life. Christ goes into the desert to defeat the adversary on his own ground and to re-establish human harmony with creation, dwelling peacefully with wild beasts.

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7 个公有领域译本中的同一章。

WEB · World English Bible

¹The beginning of the Good News of Jesus Christ, the Son of God. ²As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you: ³the voice of one crying in the wilderness, ‘Make ready the way of the Lord! Make his paths straight!’” ⁴John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. ⁵All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. ⁶John was clothed with camel’s hair and a leather belt around his waist. He ate locusts and wild honey. ⁷He preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and loosen. ⁸I baptized you in water, but he will baptize you in the Holy Spirit.” ⁹In those days, Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. ¹⁰Immediately coming up from the water, he saw the heavens parting and the Spirit descending on him like a dove. ¹¹A voice came out of the sky, “You are my beloved Son, in whom I am well pleased.” ¹²Immediately the Spirit drove him out into the wilderness. ¹³He was there in the wilderness forty days, tempted by Satan. He was with the wild animals; and the angels were serving him. ¹⁴Now after John was taken into custody, Jesus came into Galilee, preaching the Good News of God’s Kingdom, ¹⁵and saying, “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.” ¹⁶Passing along by the sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a net into the sea, for they were fishermen. ¹⁷Jesus said to them, “Come after me, and I will make you into fishers for men.” ¹⁸Immediately they left their nets, and followed him. ¹⁹Going on a little further from there, he saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. ²⁰Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. ²¹They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. ²²They were astonished at his teaching, for he taught them as having authority, and not as the scribes. ²³Immediately there was in their synagogue a man with an unclean spirit, and he cried out, ²⁴saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know who you are: the Holy One of God!” ²⁵Jesus rebuked him, saying, “Be quiet, and come out of him!” ²⁶The unclean spirit, convulsing him and crying with a loud voice, came out of him. ²⁷They were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!” ²⁸The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. ²⁹Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. ³⁰Now Simon’s wife’s mother lay sick with a fever, and immediately they told him about her. ³¹He came and took her by the hand and raised her up. The fever left her immediately, and she served them. ³²At evening, when the sun had set, they brought to him all who were sick and those who were possessed by demons. ³³All the city was gathered together at the door. ³⁴He healed many who were sick with various diseases and cast out many demons. He didn’t allow the demons to speak, because they knew him. ³⁵Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there. ³⁶Simon and those who were with him searched for him. ³⁷They found him and told him, “Everyone is looking for you.” ³⁸He said to them, “Let’s go elsewhere into the next towns, that I may preach there also, because I came out for this reason.” ³⁹He went into their synagogues throughout all Galilee, preaching and casting out demons. ⁴⁰A leper came to him, begging him, kneeling down to him, and saying to him, “If you want to, you can make me clean.” ⁴¹Being moved with compassion, he stretched out his hand, and touched him, and said to him, “I want to. Be made clean.” ⁴²When he had said this, immediately the leprosy departed from him and he was made clean. ⁴³He strictly warned him and immediately sent him out, ⁴⁴and said to him, “See that you say nothing to anybody, but go show yourself to the priest and offer for your cleansing the things which Moses commanded, for a testimony to them.” ⁴⁵But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places. People came to him from everywhere.

KJV · King James Version

¹The beginning of the gospel of Jesus Christ, the Son of God; ²As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. ³The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. ⁴John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. ⁵And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. ⁶And John was clothed with camel’s hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; ⁷And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. ⁸I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. ⁹And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. ¹⁰And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: ¹¹And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. ¹²And immediately the Spirit driveth him into the wilderness. ¹³And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him. ¹⁴Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, ¹⁵And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. ¹⁶Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. ¹⁷And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. ¹⁸And straightway they forsook their nets, and followed him. ¹⁹And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. ²⁰And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. ²¹And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. ²²And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. ²³And there was in their synagogue a man with an unclean spirit; and he cried out, ²⁴Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. ²⁵And Jesus rebuked him, saying, Hold thy peace, and come out of him. ²⁶And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. ²⁷And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. ²⁸And immediately his fame spread abroad throughout all the region round about Galilee. ²⁹And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. ³⁰But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her. ³¹And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. ³²And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. ³³And all the city was gathered together at the door. ³⁴And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. ³⁵And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. ³⁶And Simon and they that were with him followed after him. ³⁷And when they had found him, they said unto him, All men seek for thee. ³⁸And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. ³⁹And he preached in their synagogues throughout all Galilee, and cast out devils. ⁴⁰And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. ⁴¹And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. ⁴²And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. ⁴³And he straitly charged him, and forthwith sent him away; ⁴⁴And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. ⁴⁵But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

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改变含义的差异 (94)

v1 [lexical]: (vv 1, 14, 15) choice of word for the good news — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
v2 [textual]: whether the quotation is attributed generally to the prophets or specifically to Isaiah — “prophets Behold” (WEB, KJV, WEBSTER) vs “prophet” (ASV, DARBY, DRC) vs “Lo” (YLT)
v2 [lexical]: choice of word for the heavenly or earthly messenger — “messenger” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “angel” (DRC)
v2 [stylistic]: (vv 2, 44) archaic versus modern second-person possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
v2 [grammatical]: choice of relative pronoun and future auxiliary — “Who” (ASV, YLT, DARBY, WEBSTER, DRC) vs “who will” (WEB) vs “which shall” (KJV)
v2 [grammatical]: choice of possessive pronoun or definite article — “thy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “the” (DRC)
v4 [grammatical]: phrasing of the action of baptizing — “came baptizing” (WEB, YLT) vs “did baptize” (KJV) vs “came who baptized” (ASV) vs “baptising” (DARBY) vs “was baptizing” (WEBSTER) vs “was” (DRC)
v4 [lexical]: (vv 4, 12, 13, 35) choice of word for the uninhabited region — “wilderness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “desert baptizing” (DRC)
v4 [grammatical]: tense and word choice for the act of preaching — “preaching” (WEB, DARBY, WEBSTER, DRC) vs “preach the” (KJV) vs “preached” (ASV) vs “proclaiming a” (YLT)
v5 [lexical]: choice of word for the geographic area — “country” (WEB, ASV, DRC) vs “land” (KJV, WEBSTER) vs “region” (YLT) vs “district” (DARBY)
v5 [textual]: whether 'all' modifies the people of Jerusalem — “they” (KJV, YLT, WEBSTER) vs “all” (ASV, DARBY, DRC) vs “all those” (WEB)
v6 [grammatical]: choice of preposition for being clothed — “with” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “in” (DARBY)
v7 [grammatical]: phrasing of the introduction to John's proclamation — “He” (WEB, ASV, DARBY, DRC) vs “And preached” (KJV, WEBSTER) vs “he proclaimed” (YLT)
v7 [lexical]: choice of word for footwear — “whose shoes” (KJV, ASV, WEBSTER, DRC) vs “sandals” (WEB, DARBY) vs “whom” (YLT)
v7 [grammatical]: phrasing of being fit or worthy to unlace sandals — “worthy to stoop” (WEB, KJV, ASV, WEBSTER, DRC) vs “having stooped” (YLT) vs “fit” (DARBY)
v8 [grammatical]: choice of preposition for baptism — “with” (KJV, YLT, DARBY, WEBSTER, DRC) vs “in” (WEB, ASV)
v8 [stylistic]: choice of future auxiliary — “shall baptize” (KJV, ASV, YLT, DRC) vs “will” (WEB, WEBSTER) vs “baptise” (DARBY)
v8 [lexical]: choice of word for the Holy Spirit — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
v9 [grammatical]: choice of preposition indicating origin — “of” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “to” (WEBSTER)
v9 [grammatical]: choice of preposition for the agent of baptism — “by” (WEB, YLT, WEBSTER, DRC) vs “baptized of” (KJV, ASV) vs “baptised by” (DARBY)
v9 [grammatical]: choice of preposition and article for the location in the Jordan — “the” (WEB, ASV, DRC) vs “in” (KJV, WEBSTER) vs “at the” (YLT, DARBY)
v10 [lexical]: (vv 10, 20, 21, 30) choice of word for immediately — “Immediately” (WEB, YLT, WEBSTER) vs “And straightway coming” (KJV, ASV) vs “going” (DARBY) vs “forthwith” (DRC)
v10 [grammatical]: choice of preposition indicating movement from the water — “from” (WEB, YLT, DARBY) vs “out of the” (KJV, ASV, WEBSTER) vs “he” (DRC)
v10 [lexical]: word choice for the tearing or opening of the heavens — “opened” (KJV, WEBSTER, DRC) vs “parting” (WEB) vs “rent asunder” (ASV) vs “dividing” (YLT) vs “parting asunder” (DARBY)
v10 [grammatical]: choice of comparative word for the dove — “as” (ASV, YLT, DARBY, DRC) vs “like” (KJV, WEBSTER) vs “descending on him” (WEB)
v11 [textual]: whether the pleasure is directed in third person or second person — “whom” (WEB, KJV, YLT, WEBSTER) vs “thee” (ASV, DARBY, DRC)
v11 [lexical]: phrasing of God's pleasure or delight — “am well pleased” (WEB, KJV, ASV, WEBSTER, DRC) vs “did delight” (YLT) vs “have found my delight” (DARBY)
v12 [grammatical]: tense and word choice for the Spirit sending Jesus — “driveth” (KJV, ASV, WEBSTER) vs “drove” (WEB, DRC) vs “put” (YLT) vs “drives” (DARBY)
v12 [grammatical]: choice of directional word accompanying the verb — “out” (WEB, DARBY, DRC) vs “into” (KJV, WEBSTER) vs “forth” (ASV) vs “forth to” (YLT)
v13 [grammatical]: phrasing of the agent of temptation — “by He” (WEB, DRC) vs “by” (DARBY, WEBSTER) vs “of Satan and” (KJV) vs “he” (ASV) vs “by the Adversary he” (YLT)
v13 [lexical]: word choice for angels or messengers and their act of serving — “to” (DARBY, WEBSTER, DRC) vs “angels ministered unto” (KJV, ASV) vs “were serving” (WEB) vs “messengers were ministering to” (YLT)
v14 [lexical]: choice of conjunction — “Now” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DRC) vs “But” (DARBY)
v16 [textual]: choice of verb for walking or passing by — “And walking” (YLT, DARBY) vs “Passing along” (WEB) vs “Now as he walked” (KJV) vs “And passing along” (ASV) vs “was walking” (WEBSTER) vs “And passing” (DRC)
v16 [grammatical]: whether Andrew is described with a pronoun or proper name — “his” (KJV, YLT, WEBSTER, DRC) vs “the” (WEB, ASV) vs “Simon's” (DARBY)
v16 [lexical]: phrasing of the action and type of casting the net — “a net into” (WEB, KJV, WEBSTER) vs “in” (ASV) vs “drag” (YLT) vs “out in” (DARBY) vs “nets” (DRC)
v16 [lexical]: choice of word for those who fish — “fishers” (KJV, ASV, YLT, DARBY, WEBSTER) vs “fishermen” (WEB, DRC)
v17 [stylistic]: (vv 17, 32, 44) archaic versus modern preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v17 [grammatical]: choice of preposition linking fishers and men — “of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “for” (WEB)
v20 [grammatical]: whether the action of leaving is rendered as a finite verb or participle — “they left” (WEB, KJV, ASV, WEBSTER) vs “leaving” (DARBY, DRC) vs “having” (YLT)
v20 [lexical]: choice of word for the vessel — “boat” (WEB, ASV, YLT, WEBSTER) vs “ship” (KJV, DARBY, DRC)
v20 [grammatical]: choice of article or possessive pronoun for the hired servants — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
v20 [grammatical]: phrasing of their departure and following — “servants and went after” (WEB, KJV, ASV, WEBSTER) vs “they away” (YLT, DARBY) vs “men they followed” (DRC)
v21 [grammatical]: tense and word choice for entering the city — “went into Capernaum” (WEB, KJV, WEBSTER) vs “go” (ASV, DARBY) vs “go on to” (YLT) vs “entered Capharnaum” (DRC)
v21 [grammatical]: tense and phrasing of the action of teaching — “and taught” (WEB, KJV, ASV, DARBY, WEBSTER) vs “he was teaching” (YLT) vs “he them” (DRC)
v22 [lexical]: choice of word for what was taught — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
v22 [grammatical]: tense used for the action of teaching — “taught” (WEB, KJV, ASV, DARBY, WEBSTER) vs “was teaching” (YLT, DRC)
v22 [grammatical]: phrasing of possessing authority or power — “having” (WEB, ASV, YLT, DARBY) vs “one that had authority” (KJV, WEBSTER) vs “having power” (DRC)
v23 [textual]: presence and translation of a word indicating immediacy — “And” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Immediately” (WEB) vs “straightway” (ASV)
v23 [interpretive]: whether the man is described as 'with' or 'possessed by' the spirit — “with” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “possessed by” (DARBY)
v24 [lexical]: rendering of Jesus's origin and phrasing of the question — “of Nazareth art thou” (KJV, WEBSTER, DRC) vs “you Nazarene Have you” (WEB) vs “thou Nazarene” (ASV) vs “the Nazarene didst” (YLT) vs “Nazarene” (DARBY)
v24 [stylistic]: archaic versus modern second-person pronoun and verb — “thou art” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you are” (WEB)
v25 [lexical]: choice of word for Jesus's reprimand — “rebuked” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “threatened” (DRC)
v25 [lexical]: phrasing of the command to be quiet — “Hold thy peace” (KJV, ASV, DARBY, WEBSTER) vs “Be quiet” (WEB) vs “Be silenced” (YLT) vs “Speak no more” (DRC)
v25 [lexical]: choice of verb for the spirit leaving — “come” (WEB, KJV, ASV, DARBY, WEBSTER) vs “forth” (YLT) vs “go” (DRC)
v25 [grammatical]: whether the pronoun is translated literally or as 'the man' — “him” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the man” (DRC)
v26 [grammatical]: tense and choice of word for the spirit's violent action — “had torn” (KJV, WEBSTER) vs “tearing” (ASV, DRC) vs “having” (YLT, DARBY) vs “convulsing” (WEB)
v26 [grammatical]: tense and phrasing of the loud noise made by the spirit — “crying” (WEB, ASV) vs “cried” (KJV, WEBSTER) vs “having” (YLT) vs “uttered a cry” (DARBY) vs “crying out” (DRC)
v27 [grammatical]: phrasing of the crowd's reaction and questioning — “insomuch that they questioned” (KJV, ASV, DRC) vs “so” (WEB, WEBSTER) vs “so as to reason” (YLT) vs “so together” (DARBY)
v27 [grammatical]: phrasing and word order of the statement about his authority and commands — “commands” (WEB, DARBY) vs “commandeth” (ASV, WEBSTER) vs “authority commandeth he even” (KJV) vs “also” (YLT) vs “power commandeth” (DRC)
v30 [grammatical]: tense and word choice for communicating with Jesus — “tell” (KJV, ASV, YLT, WEBSTER, DRC) vs “told” (WEB) vs “speak to” (DARBY)
v30 [grammatical]: choice of preposition for the subject of the communication — “of” (KJV, ASV, WEBSTER, DRC) vs “about” (WEB, YLT, DARBY)
v31 [grammatical]: tense and word choice for the woman's action of serving — “ministered unto” (KJV, ASV, DRC) vs “served” (WEB, DARBY) vs “was ministering to” (YLT) vs “to” (WEBSTER)
v32 [stylistic]: choice of relative pronoun — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
v32 [lexical]: choice of word for those who are unwell — “sick” (WEB, ASV) vs “diseased” (KJV, WEBSTER) vs “ill” (YLT, DRC) vs “suffering” (DARBY)
v35 [grammatical]: phrasing and tense of the action of praying — “there prayed” (KJV, ASV, DARBY, WEBSTER) vs “there” (WEB) vs “was praying” (YLT) vs “he” (DRC)
v36 [grammatical]: phrasing of the companions with Simon — “they that were” (KJV, ASV, WEBSTER, DRC) vs “those” (YLT, DARBY) vs “those who” (WEB)
v36 [lexical]: choice of word for pursuing or seeking — “followed after” (KJV, ASV, WEBSTER, DRC) vs “searched for” (WEB) vs “went in quest of” (YLT) vs “went” (DARBY)
v37 [grammatical]: tense and phrasing of them speaking to him — “say to” (YLT, DARBY) vs “to” (WEBSTER, DRC) vs “and told” (WEB) vs “they said unto” (KJV) vs “and say” (ASV)
v38 [grammatical]: tense and choice of preposition for his response — “to” (WEB, WEBSTER) vs “saith to” (YLT, DRC) vs “said unto” (KJV) vs “saith” (ASV) vs “says to” (DARBY)
v38 [grammatical]: phrasing of the hortatory subjunctive — “Let us” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Let’s” (WEB) vs “We may” (YLT)
v38 [textual]: whether an explicit word for 'elsewhere' is included — “elsewhere” (WEB, ASV, DARBY) vs “into” (KJV, WEBSTER, DRC) vs “to” (YLT)
v38 [lexical]: choice of phrase for the nearby towns — “next” (WEB, KJV, ASV, YLT, WEBSTER) vs “neighbouring country” (DARBY) vs “neighbouring” (DRC)
v39 [textual]: tense and verb choice for his action of preaching — “was preaching” (YLT, DARBY, DRC) vs “went into” (WEB, ASV) vs “preached in” (KJV, WEBSTER)
v39 [lexical]: phrasing of the extent of his preaching across Galilee — “throughout all” (WEB, KJV, ASV, WEBSTER) vs “in” (YLT) vs “in the whole of” (DARBY) vs “and in” (DRC)
v39 [grammatical]: tense and form of the verb for casting out — “casting” (WEB, ASV, DARBY, DRC) vs “cast” (KJV, WEBSTER) vs “is casting” (YLT)
v39 [lexical]: choice of word for the evil spirits — “demons” (WEB, ASV, DARBY, WEBSTER) vs “devils” (KJV, DRC) vs “the demons” (YLT)
v40 [grammatical]: phrasing of the leper's plea — “beseeching” (KJV, WEBSTER, DRC) vs “a leper” (ASV, DARBY) vs “begging” (WEB) vs “a leper calling on” (YLT)
v41 [grammatical]: phrasing of the transition and the feeling of compassion — “Being” (WEB, ASV) vs “And Jesus moved with” (KJV, WEBSTER) vs “having been” (YLT) vs “But” (DARBY) vs “having” (DRC)
v41 [grammatical]: tense and phrasing of stretching the hand — “put forth his” (KJV, WEBSTER) vs “he stretched out” (WEB) vs “he stretched” (ASV) vs “having stretched the” (YLT) vs “having stretched out” (DARBY) vs “on him stretched” (DRC)
v41 [grammatical]: (vv 41, 44) tense and preposition for speaking — “to” (YLT, WEBSTER, DRC) vs “and saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
v41 [lexical]: choice of word for Jesus's volition or willingness — “will” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “want to” (WEB)
v41 [grammatical]: phrasing of the command to be healed — “made” (WEB, ASV, DRC) vs “thou clean” (KJV, WEBSTER) vs “cleansed” (YLT, DARBY)
v42 [lexical]: choice of verb for the leprosy leaving — “departed from” (WEB, KJV, ASV, WEBSTER, DRC) vs “went away” (YLT) vs “left” (DARBY)
v42 [lexical]: choice of word for the resulting state of purity — “cleansed” (KJV, YLT, DARBY, WEBSTER) vs “made clean” (WEB, ASV, DRC)
v43 [lexical]: choice of phrase for the stern warning — “strictly” (ASV, WEBSTER, DRC) vs “strictly warned” (WEB) vs “And he straitly charged” (KJV) vs “having sternly” (YLT) vs “having sharply” (DARBY)
v43 [grammatical]: choice of word for immediately and the action of sending him away — “and forthwith sent” (KJV, WEBSTER, DRC) vs “immediately” (WEB) vs “straightway” (ASV) vs “immediately he put” (YLT) vs “he straightway” (DARBY)
v43 [lexical]: choice of directional word for sending him — “away” (KJV, DARBY, WEBSTER, DRC) vs “out” (WEB, ASV) vs “forth” (YLT)
v44 [grammatical]: phrasing of the reference to the things commanded by Moses — “the” (WEB, ASV, YLT) vs “those things which” (KJV, WEBSTER) vs “what” (DARBY) vs “the that” (DRC)
v44 [lexical]: choice of word for Moses's instruction — “commanded” (WEB, KJV, ASV, WEBSTER, DRC) vs “directed” (YLT) vs “ordained” (DARBY)
v45 [lexical]: choice of phrase for making the matter widely known — “blaze abroad” (KJV, WEBSTER, DRC) vs “spread” (ASV, YLT, DARBY) vs “spread about” (WEB)
v45 [grammatical]: phrasing connecting the spread of the news to the consequence for Jesus — “so” (WEB, WEBSTER) vs “matter insomuch” (KJV, ASV) vs “thing so” (YLT) vs “abroad so” (DARBY) vs “word so” (DRC)
v45 [lexical]: choice of word for being outside the city — “without” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “outside” (WEB)
v45 [grammatical]: phrasing of the people approaching him — “and they came to” (KJV, ASV, DARBY, WEBSTER) vs “People” (WEB) vs “were coming unto” (YLT) vs “flocked” (DRC)
v45 [lexical]: choice of phrase for people coming from all directions — “every quarter” (KJV, ASV, YLT, WEBSTER) vs “everywhere” (WEB) vs “side” (DARBY) vs “all sides” (DRC)

关于马可福音 1 的教导

关于本章的真实教导，由各传统自行发布并实时检查 —— 仅链接至他人作品，非官方背书。

Catholic

Eastern Orthodox

Oriental Orthodox

Lutheran

Anglican / Episcopal

Presbyterian / Reformed

Baptist

Anabaptist / Mennonite

Methodist / Wesleyan

Pentecostal / Charismatic

Seventh-day Adventist

Churches of Christ / Restorationist

Latter-day Saint (LDS)

Jehovah’s Witnesses

Messianic Judaism

Academic (historical-critical)

Non-denominational Evangelical

本页幕后

原文。 Greek (TAGNT, public-domain critical text). Greek text provided (Westcott-Hort/Nestle-Aland type as evident by Mark 1:2 attributing to Isaiah and Mark 1:41 reading moved with compassion).

神圣称呼：Theos (God), Kyrios (Lord)。

已参考，但未计入共识

Academic textual-historical analysis

Academic textual-historical analysis approaches Mark 1 as the incipit of the earliest surviving Christian gospel, establishing the work's breathless, apocalyptic tone and its foundational theological framework. The opening verse utilizes the term 'gospel' (euangelion), a word with strong Greco-Roman imperial connotations, often used to announce the 'good news' of an emperor's birth or military victory. By applying this to Jesus, the author sets up an immediate counter-imperial narrative. The text is marked by a rapid pacing driven by the repeated use of the Greek word 'euthys' ('immediately' or 'straightway'), which creates a sense of urgent, cosmic crisis. Textual criticism plays a major role in the analysis of this chapter. Verse 1 features a significant variant where some early and important manuscripts lack the phrase 'the Son of God,' leading scholars to debate whether it is an original reading or a later scribal addition. Verse 2 contains a well-known conflated quotation: the text attributes a prophecy solely to Isaiah, though it actually weaves together elements from Exodus, Malachi, and Isaiah. This provides key evidence of early Christian testimonial practices, and the subsequent manuscript tradition (which often changes 'Isaiah' to 'the prophets') demonstrates the tendency of later scribes to correct perceived errors. Furthermore, the portrayal of John the Baptist in verse 6 deliberately evokes the physical description of the prophet Elijah from the Hebrew Bible, positioning John as the eschatological forerunner. The narrative moves swiftly from Jesus' baptism—where the Spirit's descent and the heavenly voice reflect ancient Near Eastern adoption and enthronement motifs—to his temptation and the inauguration of his Galilean ministry, emphasizing his immediate conflict with demonic forces.

Jewish interpretation

From a modern Jewish historical perspective, this chapter depicts a thoroughly first-century Jewish environment in the Galilee and Judea. It describes John performing ritual immersion (mikvah) associated with repentance in the Jordan River, and Jesus operating as a Galilean Jewish teacher and healer. Jesus is shown participating in normative Jewish communal life by attending and teaching in the synagogue on the Sabbath, and he heals individuals within this purely Jewish context.

Latter-day Saint

Mark begins his Gospel by introducing Jesus Christ as the Son of God, heralded by John the Baptist. John preaches repentance and baptizes in the wilderness, anticipating one mightier who will baptize with the Spirit. Jesus is baptized, receives the Spirit, is tempted in the wilderness, and then begins His ministry in Galilee. He calls His first disciples, teaches with unprecedented authority in the Capernaum synagogue, casts out an unclean spirit, and performs widespread healings, culminating in the cleansing of a leper.

Jehovah's Witnesses

Mark 1 opens by introducing Jesus as the Son of God and detailing John the Baptist's preparatory work in the wilderness. Following his baptism by John, where the spirit descends upon him and a heavenly voice declares him the beloved Son, Jesus endures temptation before launching his public ministry in Galilee. He urgently proclaims the good news of God's Kingdom, calls his first disciples to become 'fishers of men,' and performs numerous miracles of healing and exorcism. Despite his growing fame as a healer, Jesus insists on moving to other towns, stating that preaching is the primary purpose for which he has come.

NCB 所做的翻译选择 (48)

v1: gospel — Translates euangelion directly, preserving the word's Roman counter-imperial context identified by scholarship.
v1: the Son of God — Retains the phrase based on overall manuscript support despite some early omissions.
v1: God — Standard rendering of the divine name Theos.
v2: in Isaiah the prophet — Follows the critical text which restores the original, more difficult reading over later scribal harmonizations.
v2: Look — Modernizes the Greek particle idou in dignified contemporary English without archaism.
v2: messenger — Contextualizes the Greek angelos as a human prophetic forerunner rather than a celestial spirit.
v2: your — Rejects archaic second-person pronouns in favor of contemporary English.
v3: the Lord — Renders the divine name Kyrios consistently without relying on capitalization conventions.
v3: wilderness — Captures the untamed nature of the eremos within biblical theology.
v4: baptizing in the wilderness and proclaiming a baptism — Preserves the cognate relationship between the participle and noun.
v5: all the Judean region and all the Jerusalemites — Preserves the emphatic repetition of pasa and pantes in the Greek text.
v6: camel's hair — Flattens the Greek plural trichas into a standard English mass noun.
v7: the one who is mightier — Reflects the presence of the Greek definite article ho emphasizing uniqueness.
v7: sandals — Provides the historically accurate footwear for the ancient Mediterranean context.
v8: I indeed... but he — Preserves the contrastive men/de particle structure of the Greek syntax.
v8: Holy Spirit — Capitalizes Spirit as the third person of the Trinity, as broadly Christians agree Jesus' baptism manifests the Holy Trinity, while leaving open the disputed mediatorial authorization.
v9: into the Jordan — Retains the literal directionality of the Greek preposition eis.
v10: immediately — Adopts the most direct contemporary equivalent for Mark's characteristic transitional euthys.
v10: torn open — Captures the violent tearing implied by schizomenous, establishing the cosmic apocalyptic tone.
v11: the heavens — Preserves the plural number of the source text.
v11: in you — Retains the second-person direct address shifting from the plural heavens.
v12: drove — Translates the Greek historic present into the standard English past narrative tense.
v13: forty days — Retains the plural duration found in the Greek text without harmonizing by adding 'nights'.
v14: handed over — Translates paradothenai directly, avoiding the interpretive gloss of imprisonment.
v16: casting a casting-net — Preserves the cognate wordplay of the original Greek text.
v17: fishers of men — Maintains the Greek genitive construction and the poetic wordplay matching the previous verse.
v19: the son of Zebedee — Supplies the implicit noun to complete the Greek definite article pattern for familial relations.
v21: on the sabbaths — Preserves the plural dative noun found in the source text.
v22: teaching... teaching — Retains the cognate relationship between the noun didache and the participle didaskon.
v22: as one having authority — Smoothes the syntax of the Greek participle echon into standard English phrasing.
v23: with an unclean spirit — Follows the literal preposition en, leaving unresolved the dispute over whether these events mandate modern believers to engage in spiritual warfare.
v24: Ha! — Translates the Greek interjection ea precisely without expanding it into a full imperative phrase.
v24: we... us... I... you — Preserves the original number shift from the demonic collective to the singular address.
v25: Be silenced, and come out — Reflects the double imperative commands strictly.
v26: voicing with a loud voice — Preserves the cognate phrasing of the original Greek text.
v27: the unclean spirits — Flattens the repeated Greek definite article pattern for natural English syntax.
v31: taking hold of her hand — Expresses the Greek aorist participle kratesas dynamically.
v32: Evening having come, when the sun set — Preserves the temporal pleonasm characteristic of Markan style.
v33: whole city — Translates hole to emphasize the totality of the gathering.
v35: early, while it was still very much night — Retains the compounded temporal descriptors of the source text.
v36: Simon and the ones with him — Flattens the definite article before the proper name while retaining the articular substantive for his companions.
v38: Let us go... I came forth — Preserves the number shift from the plural cohortative to the singular indicative verb.
v39: into the whole of Galilee — Reflects the preposition eis and the repetition of the adjective holen.
v40: beseeching him, kneeling to him, and saying to him — Preserves the repetitive string of participles modifying the leper's approach.
v41: moved with compassion — Adopts the overwhelming majority manuscript reading over the Old Latin variant.
v41: his hand — Flattens the Greek article and pronoun combination into a standard English possessive.
v41: I am willing; be made clean — Renders Christ's volition dynamically while leaving traditions divided over whether this establishes a perpetual expectation for modern believers' physical healing.
v44: nothing to anyone — Flattens the Greek double negative to conform to standard English syntax.

值得了解的局限性

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

查看完整的逐步推导过程 → · AI 生成于 Jul 16, 2026，gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)