In the Bible, Mark was the son of Mary of Jerusalem (whose house was used as a gathering place by early Christians) and the cousin of Saint Barnabas.在圣经中，马克的儿子，玛丽在耶路撒冷（其房子被用来作为聚会场所，由早期的基督徒）和表姐的圣巴纳巴斯。 Mark was his Roman surname; his first name was John (Acts 12:12).马克是他的罗马姓，他的名字是约翰（使徒12时12分） 。 He accompanied Barnabas and Saint Paul on their first missionary journey (Acts 12 and 13) but abruptly left them at Perga.他的陪同下巴纳巴斯和圣保罗对自己的第一次传教之旅（行为， 12日和13日） ，但突然离开他们在perga 。 Paul therefore refused to take Mark on the second trip, a decision that precipitated a break between the apostle and Barnabas (Acts 15:36-40).保罗因此拒绝采取的印记，第二次出访，此一决定表示沉淀休息之间的传道者和巴纳巴斯（使徒15:36-40 ） 。 Paul and Mark later reconciled their differences (Col. 4:10; Philemon 24).保罗和马克后来调和其分歧（歌4:10 ; philemon 24 ） 。
Mark was also associated with Peter (Acts 12:12; 1 Peter 5:13).马克也与彼得（使徒12时12分;彼得前5点13分） 。 He is credited with writing the earliest Gospel, which reflects Peter's teaching in Jerusalem, although the Gentile orientation and seeming lack of knowledge about Palestine are evidence to the contrary.他是记入与写作最早的福音，它反映了彼得对他的教诲在耶路撒冷，虽然gentile方向和似乎缺乏认识巴勒斯坦的相反的证据。 The tradition that he founded the church in Alexandria is of dubious value.传统认为，他创立的教会亚历山大是价值令人怀疑。
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Bibliography
参考书目
Hiebert, D.
Edmond, Mark: A Portrait of the Servant (1974). hiebert ，四彬，马克：画像仆人（ 1974
） 。
Mark, the evangelist; "John whose surname was Mark" (Acts 12:12, 25).马克福音; "约翰的姓马克" （使徒12时12分， 25 ） 。 Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John.马克（马库斯，上校4:10等） ，是他的罗马名字，它逐渐地取代他的犹太名字约翰。 He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim.他叫约翰的行为， 13时05分， 13 ，和马克在15:39 ， 2添。 4:11, etc. He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). 4点11分，等他的儿子，圣母玛利亚，一名女子显然有些手段与影响力，可能是出生在耶路撒冷，在那里他的母亲居住（使徒12时12分） 。 Of his father we know nothing.他的父亲我们一无所知。 He was cousin of Barnabas (Col. 4:10).他的堂弟巴纳巴斯（歌4:10 ） 。 It was in his mother's house that Peter found "many gathered together praying" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his "son" (1 Pet. 5: 13).这是在他母亲的家中表示，彼得发现， "许多聚集在一起祈祷， "当他被从监狱释放，并且很可能就是在这里他被改建彼得，世卫组织呼吁他的"儿子" （ 1宠物5款： 13 ） 。 It is probable that the "young man" spoken of in Mark 14:51, 52 was Mark himself.这是有可能的"小伙子"的发言，在商标14时51分， 52个被标记自己。 He is first mentioned in Acts 12: 25.他是第一个提到的行为， 12 ： 25 。 He went with Paul and Barnabas on their first journey (about AD 47) as their "minister," but from some cause turned back when they reached Perga in Pamphylia (Acts 12:25; 13:13).他与保罗和巴纳巴斯在他们的第一旅（约公元47 ） ，作为他们的"交通部长" ，但由一些原因又回到当他们走到perga在潘菲利亚（使徒行12:25 ; 13时13分） 。
Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him.三年后，一个"尖锐的争论"之间产生的保罗和巴纳巴斯（ 15:36-40 ） ，因为保罗不会采取马克与他的。 He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome (Col. 4:10; Philemon 24).不过，他显然是在长调和，以传道者，因为他与他在他的首监禁在罗马（歌4:10 ; philemon 24 ） 。 At a later period he was with Peter in Babylon (1 Pet. 5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2 Tim. 4:11).在后一时期，他与彼得在巴比伦（ 1宠物。 5时13分） ，然后，和一些几百年之后，其中的总议席的犹太学习;他与提摩太在以弗所的时候，保罗写道，他在他第二次徒刑（ 2添。 4时11分） 。 He then disappears from view.然后，他消失的看法。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(Greek Markos, Latin Marcus). （希腊语markos ，拉丁语马库斯） 。
It is assumed in this article that the individual referred to in Acts as John Mark (xii, 12, 25; xv, 37), John (xiii, 5, 13), Mark (xv, 39), is identical with the Mark mentioned by St. Paul (Colossians 4:10; 2 Timothy 4:11; Philemon 24) and by St. Peter (1 Peter 5:13).这是假定在这篇文章中说，个别所指的行为，因为约翰马克（ 12 ， 12 ， 25条;十五， 37岁） ，约翰（ 13 ， 5 ， 13 ） ，马克（ 15 ， 39 ） ，是完全相同的商标所提由圣保禄他们（ 4:10 ;提摩太4时11分; philemon 24 ）和圣彼得大教堂（ 1彼得5时13分） 。 Their identity is not questioned by any ancient writer of note, while it is strongly suggested, on the one hand by the fact that Mark of the Pauline Epistles was the cousin (ho anepsios) of Barnabas (Colossians 4:10), to whom Mark of Acts seems to have been bound by some special tie (Acts 15:37, 39); on the other by the probability that the Mark, whom St. Peter calls his son (1 Peter 5:13), is no other than the son of Mary, the Apostle's old friend in Jerusalem (Acts 21:12).他们的身份是不能质疑任何古代作家值得注意的是，虽然它是强烈建议，一方面由事实，即标志的宝莲，书信是表姐（何anepsios ）的石碑他们（ 4:10 ） ，向谁大关的行为，似乎已被约束，一些特殊的纽带关系（行为， 15时37分， 39 ） ;另外，由概率该商标，其中圣彼得呼吁他的儿子（ 1彼得5时13分） ，没有其他比儿子佑，使徒的老朋友，在耶路撒冷（使徒21时12分） 。 To the Jewish name John was added the Roman pronomen Marcus, and by the latter he was commonly known to the readers of Acts (xv, 37, ton kaloumenon Markon) and of the Epistles.给犹太名字是约翰补充说，罗马pronomen马库斯，以及由后者他是俗称给读者的行为（ 15 ， 37 ，每吨kaloumenon markon ）及其中的书信。 Mark's mother was a prominent member of the infant Church at Jerusalem; it was to her house that Peter turned on his release from prison; the house was approached by a porch (pulon), there was a slave girl (paidiske), probably the portress, to open the door, and the house was a meeting-place for the brethren, "many" of whom were praying there the night St. Peter arrived from prison (Acts 12:12-13).马克的母亲是一个突出的成员之一，婴儿教会在耶路撒冷，这是她家说，彼得把他从监狱中释放;房子走近阳台（ pulon ） ，有一个奴隶女孩（ paidiske ） ，大概portress ，开门，和众议院是一个会晤地点为弟兄们， "许多"的人祈祷，有夜间圣彼得来到从监狱（行为12:12-13 ） 。
When, on the occasion of the famine of AD 45-46, Barnabas and Saul had completed their ministration in Jerusalem, they took Mark with them on their return to Antioch (Acts 12:25).时，在纪念大饥荒的专案45-46 ，巴纳巴斯和娑罗双树已完成其ministration在耶路撒冷，他们的标志，与他们就返回安提（使徒行12:25 ） 。 Not long after, when they started on St. Paul's first Apostolic journey, they had Mark with them as some sort of assistant (hupereten, Acts 13:5); but the vagueness and variety of meaning of the Greek term makes it uncertain in what precise capacity he acted.不久之后，当他们开始对圣保禄宗徒第一的征程中，他们曾商标与他们作为某种助理（ hupereten行为， 13时05分） ，不过，这个含糊和各种意义的希腊来说，使得不确定什么确切身份，他行事。 Neither selected by the Holy Spirit, nor delegated by the Church of Antioch, as were Barnabas and Saul (Acts 13:2-4), he was probably taken by the Apostles as one who could be of general help.既不选定圣灵，也没有授予由教会安提，如同摩西和娑罗双树（行为13:2-4 ） ，他很可能采取的使徒们，因为一个人能具有一般的帮助。 The context of Acts, xiii, 5, suggests that he helped even in preaching the Word.上下文的行为，十三， 5 ，表明他帮助，甚至鼓吹词。 When Paul and Barnabas resolved to push on from Perga into central Asia Minor, Mark, departed from them, if indeed he had not already done so at Paphos, and returned to Jerusalem (Acts 13:13).当保罗和巴纳巴斯决心推进perga从中央到小亚细亚，马克，背离了他们，如果他确实还没有这样做在帕福斯，然后返回耶路撒冷（使徒13时13分） 。 What his reasons were for turning back, we cannot say with certainty; Acts, xv, 38, seems to suggest that he feared the toil.他有什么理由为，义无反顾，我们不能肯定地说;行为， 15 ， 38 ，似乎暗示，他担心的辛劳。 At any rate, the incident was not forgotten by St. Paul, who refused on account of it to take Mark with him on the second Apostolic journey.无论如何，这起事件并没有忘记，由圣保罗，他们拒绝对户口的，因此它所采取的马克与他的第二个使徒之旅。 This refusal led to the separation of Paul and Barnabas, and the latter, taking Mark with him, sailed to Cyprus (Acts 15:37-40).这一拒绝，导致分离的保罗和巴纳巴斯，而后者，同时标志着他的说法，驶往塞浦路斯（行为15:37-40 ） 。 At this point (AD 49-50) we lose sight of Mark in Acts, and we meet him no more in the New Testament, till he appears some ten years afterwards as the fellow-worker of St. Paul, and in the company of St. Peter, at Rome.在这一点上（公元49-50 ） ，我们忽略了商标的行为，以及我们与他会晤，并没有更多的新约圣经，直到他似乎有些十年后，作为老乡工人的圣保罗，并在该公司的圣彼得大教堂，在罗马。
St. Paul, writing to the Colossians during his first Roman imprisonment (AD 59-61), says: "Aristarchus, my fellow prisoner, saluteth you, and Mark, the cousin of Barnabas, touching whom you have received commandments; if he come unto you, receive him" (Colossians 4:10).圣保罗，以书面形式向歌罗西书，在他的首罗马监禁（公元59-61 ） ，说： " aristarchus ，我的同胞囚犯， saluteth你，并马克，表姐的石碑，感动人，你已收到诫命，如果他来在你们身上，接收他为"他们（ 4:10 ） 。 At the time this was written, Mark was evidently in Rome, but had some intention of visiting Asia Minor.在当时，这是书面，标志明显，在罗马，但有一些有意赴亚洲未成年人。 About the same time St. Paul sends greetings to Philemon from Mark, whom he names among his fellow-workers (sunergoi, Philem., 24).大约同一时间，圣保禄发出问候philemon由马克，其中他的名字，他的老乡工人（ sunergoi ， philem ， 24 ） 。 The Evangelist's intention of visiting Asia Minor was probably carried out, for St. Paul, writing shortly before his death to Timothy at Ephesus, bids him pick up Mark and bring him with him to Rome, adding "for he is profitable to me for the ministry" (2 Timothy 4:11).福音有意赴小亚细亚，大概进行，为圣保罗，在短期内以书面形式在他死之前，以蒂莫西在以弗所，出价他拿起马克，使他与他到罗马，加入" ，因为他是有利可图的，以我为运输部" （ 2蒂莫西4时11分） 。 If Mark came to Rome at this time, he was probably there when St. Paul was martyred.如果马克来到罗马，在这个时候，他大概有当圣保禄是烈属。 Turning to I Peter, v, 13, we read: "The Church that is in Babylon, elected together with you, saluteth you, and (so doth) Mark my son" (Markos, o huios aou).至于彼得，五， 13 ，我们读到： "教会是在巴比伦，选出大家一起saluteth你， （使doth ）标志，我的儿子" （ markos ，澳huios aou ） 。 This letter was addressed to various Churches of Asia Minor (1 Peter 1:1), and we may conclude that Mark was known to them.这封信是给各教会的小亚细亚（ 1彼得1:1 ） ，我们可以得出结论说，商标是众所周知的。 Hence, though he had refused to penetrate into Asia Minor with Paul and Barnabas, St. Paul makes it probable, and St. Peter certain, that he went afterwards, and the fact that St. Peter sends Mark's greeting to a number of Churches implies that he must have been widely known there.因此，虽然他曾拒绝渗透到小亚细亚与保罗和巴纳巴斯，圣保禄使得它有可能，和圣彼得肯定的，他来到后，与事实圣彼得派标志的问候一些教堂意味着他必须均已家喻户晓。 In calling Mark his "son", Peter may possibly imply that he had baptized him, though in that case teknon might be expected rather than huios (cf. 1 Corinthians 4:17; 1 Timothy 1:2, 18; 2 Timothy 1:2; 2:1; Titus 1:4; Philemon 10).在呼唤标志他的"儿子" ，彼得可能暗示说，他对他的洗礼，虽然在这种情况下teknon可以预料，而不是huios （参见哥林多前书4时17分， 1蒂莫西1:2 ， 18岁;提摩太1 ： 2 ; 2:1 ; 1:4弟兄; philemon 10 ） 。 The term need not be taken to imply more than affectionate regard for a younger man, who had long ago sat at Peter's feet in Jerusalem, and whose mother had been the Apostle's friend (Acts 12:12).任期不必采取意味着多有情方面的一个年轻男子，他早就坐在彼得的脚在耶路撒冷，她的母亲已被使徒的朋友（使徒12时12分） 。 As to the Babylon from which Peter writers, and in which Mark is present with him, there can be no reasonable doubt that it is Rome.至于把巴比伦从哪个彼得作家，而在这标志是，目前与他，便不会有合理的怀疑，这是罗马。 The view of St. Jerome: "St. Peter also mentions this Mark in his First Epistle, while referring figuratively to Rome under the title of Babylon" (De vir. Illustr., viii), is supported by all the early Father who refer to the subject.该鉴于圣杰罗姆说： "圣彼得也提到这个标志在他的第一书信，而指的形象，以罗马的名称下巴比伦" （德源。 illustr ，八） ，是各方面的支持早日父亲指该主题。 It may be said to have been questioned for the first time by Erasmus, whom a number of Protestant writers then followed, that they might the more readily deny the Roman connection of St. Peter.可以说，已被质疑为第一次由伊拉斯谟，其中一些新教作家接着，他们可能更容易否认涉嫌罗马的圣彼得。 Thus, we find Mark in Rome with St. Peter at a time when he was widely known to the Churches of Asia Minor.因此，我们发现商标在罗马圣彼得在这个时候，他被广为人知亚洲教会未成年人。 If we suppose him, as we may, to have gone to Asia Minor after the date of the Epistle to the Colossians, remained there for some time, and returned to Rome before I Peter was written, the Petrine and Pauline references to the Evangelist are quite intelligible and consistent.如果我们假设他，因为我们可能要到小亚细亚日期之后的书信向歌罗西书，在那里停留了一段时间后，返回罗马之前，我彼得写， petrine和宝莲参考福音是相当理解和一致的。 When we turn to tradition, Papias (Eusebius, "Hist. eccl.", III, xxxix) asserts not later than AD 130, on the authority of an "elder", that Mark had been the interpreter (hermeneutes) of Peter, and wrote down accurately, though not in order, the teaching of Peter (see below, MARK, GOSPEL OF SAINT, II).当我们转向传统， papias （尤西比乌斯"的历史。 eccl " ，第三，第39届）断言，不晚于公元130 ，对权力的一个"老" ，即标记曾被传译员（ hermeneutes ）的彼得，并写下准确的，虽然不是在一声令下，教学的彼得（见下文，马克，福音的圣人，二） 。 A widespread, if somewhat late, tradition represents St. Mark as the founder of the Church of Alexandria.普遍的，如果有点晚了，传统代表着圣马克作为创始人的教会亚历山大。 Though strangely enough Clement and Origen make no reference to the saint's connection with their city, it is attested by Eusebius (op. cit., II, xvi, xxiv), by St. Jerome ("De Vir. Illust.", viii), by the Apostolic Constitutions (VII, xlvi), by Epiphanius ("Hær;.", li, 6) and by many later authorities.但令人奇怪的克莱门特和渊源没有提到圣人的结合自己的城市，这是核签尤西比乌斯（同前，二，十六，二十四） ，由圣杰罗姆（下称"德源。 illust " ，第八章） ，由宗座章程（第七章，四十六） ，由epiphanius （ " hær ; " ，李， 6 ）和许多后来当局。 The "Martyrologium Romanum" (25 April) records: "At Alexandria the anniversary of Blessed Mark the Evangelist . . . at Alexandria of St. Anianus Bishop, the disciple of Blessed Mark and his successor in the episcopate, who fell asleep in the Lord." " martyrologium romanum " （ 4月25日）的记录： "在亚历山大周年的祝福标志传道者… … 。在亚历山德里亚的圣anianus主教，弟子的祝福马克和他的继任者，在主教团，他们睡着了，在主" The date at which Mark came to Alexandria is uncertain.不迟于马克来到亚历山大是不确定的。 The Chronicle of Eusebius assigns it to the first years of Claudius (AD 41-4), and later on states that St. Mark's first successor, Anianus, succeeded to the See of Alexandria in the eighth year of Nero (61-2).纪事的尤西比乌斯转让给第一多年的克劳狄斯（公元41-4 ） ，并在稍后表示，圣马克的第一继任人， anianus ，继承了该见的亚历山德里亚，在第八个年头的Nero的（ 61-2 ） 。 This would make Mark Bishop of Alexandria for a period of about twenty years.这将使得马克主教亚历山德里亚一个时期的约二十年。 This is not impossible, if we might suppose in accordance with some early evidence that St. Peter came to Rome in AD 42, Mark perhaps accompanying him.这并非不可能，如果我们可以假设，按照早期的一些证据表明，圣彼得来到罗马公元42 ，马克或许随行。 But Acts raise considerable difficulties.但行为提出了相当大的困难。 On the assumption that the founder of the Church of Alexandria was identical with the companion of Paul and Barnabas, we find him at Jerusalem and Antioch about AD 46 (Acts 12:25), in Salamis about 47 (Acts 13:5), at Antioch again about 49 or 50 (Acts 15:37-9), and when he quitted Antioch, on the separation of Paul and Barnabas, it was not to Alexandria but to Cyprus that he turned (Acts 15:39).对假设，即创办的教会亚历山大是一致的，与同伴保罗和巴纳巴斯，我们发现他在耶路撒冷和安提约公元46 （使徒行12:25 ） ，在萨拉米斯约47 （行为， 13时05分） ，在安提再次约49或50 （行为15:37-9 ） ，而当他辞去安提，对分离的保罗和巴纳巴斯，它不是亚历山大，但对塞浦路斯他拒绝了（使徒行15:39 ） 。 There is nothing indeed to prove absolutely that all this is inconsistent with his being Bishop of Alexandria at the time, but seeing that the chronology of the Apostolic age is admittedly uncertain, and that we have no earlier authority than Eusebius for the date of the foundation of the Alexandrian Church, we may perhaps conclude with more probability that it was founded somewhat later.有没有确实证明绝对一切，这是不符合他作为主教亚历山德里亚，在时间，但眼看时序使徒时代是无可不确定的，而且我们已经不早管理局超过尤西比乌斯为约会的基础该亚历山大教会，我们也许能缔结更概率，它成立来得稍晚一些。 There is abundance of time between AD 50 and 60, a period during which the New Testament is silent in regard to St. Mark, for his activity in Egypt.有充裕的时间与专案50和60 ，一个时期内，这种新约圣经是沉默对于圣马克，因为他的活动在埃及。
In the preface to his Gospel in manuscripts of the Vulgate, Mark is represented as having been a Jewish priest: "Mark the Evangelist, who exercised the priestly office in Israel, a Levite by race".在序言中，以他的福音手稿的vulgate ，马克为代表的是被视为一个犹太牧师说： "马克福音，他们行使司铎办公室在以色列， levite由种族" 。 Early authorities, however, are silent upon the point, and it is perhaps only an inference from his relation to Barnabas the Levite (Acts 4:36).早在当局眼中，却是沉默后一点，这也许只是一个推论，从他的关系，以巴纳巴斯的levite （使徒4时36分） 。 Papias (in Eusebius, "Hist. eccl.", III, xxxix) says, on the authority of "the elder", that Mark neither heard the Lord nor followed Him (oute gar ekouse tou kurion oute parekoluthesen auto), and the same statement is made in the Dialogue of Adamantius (fourth century, Leipzig, 1901, p. 8), by Eusebius ("Demonst. Evang.", III, v), by St. Jerome ("In Matth."), by St. Augustine ("De Consens. Evang."), and is suggested by the Muratorian Fragment. papias （尤西比乌斯"的历史。 eccl " ，第三，第39届）说，对权力的"长辈" ，即标志既不是听到上帝，也没有跟随他（ oute明嘉ekouse钭kurion oute parekoluthesen自动） ，并同声明是在对话中的adamantius （第四世纪，莱比锡， 1901年，第8页） ，由尤西比乌斯（ "论证。埃旺" ，三，五） ，由圣杰罗姆（ " matth " ） ，由圣。奥古斯丁（ "时点consens 。埃旺" ） ，并建议由muratorian片段。 Later tradition, however, makes Mark one of the seventy-two disciples, and St. Epiphanius ("Hær", li, 6) says he was one of those who withdrew from Christ (John 6:67).后来传说，不过，令马克其中的72门徒，和圣epiphanius （ " hær " ，李，六日）说，他是其中一人退出基督（约翰福音6:67 ） 。 The later tradition can have no weight against the earlier evidence, but the statement that Mark neither heard the Lord nor followed Him need not be pressed too strictly, nor force us to believe that he never saw Christ.后来的传统，不可能有任何重量对先前证据，但声明中表示，商标既不听取主，也没有跟随他不必压得太严，也没有力量使我们相信他从来没有看到基督。 Many indeed are of opinion that the young man who fled naked from Gethsemane (Mark 14:51) was Mark himself.很多确实有多人认为，青年男子逃离赤裸从gethsemane （马克14时51分） ，马克本人。 Early in the third century Hippolytus ("Philosophumena", VII, xxx) refers to Mark as ho kolobodaktulos, ie "stump-fingered" or "mutilated in the finger(s)", and later authorities allude to the same defect.早在三世纪hippolytus （ " philosophumena " ，第七章，三十）是指标注为何kolobodaktulos ，即"残指"或"肢解在手指（ ） " ，后来当局暗示，同时缺损。 Various explanations of the epithet have been suggested: that Mark, after he embraced Christianity, cut off his thumb to unfit himself for the Jewish priesthood; that his fingers were naturally stumpy; that some defect in his toes is alluded to; that the epithet is to be regarded as metaphorical, and means "deserted" (cf. Acts 13:13).各种解释的修饰语已建议：商标后，他接受了基督教，切断他的拇指，以适合自己为犹太教神职人员; ，他的手指被自然stumpy ;一些缺陷，在他的脚趾是暗示的;表示修饰语是被视为隐喻和手段， "遗弃" （参见行为， 13时13分） 。
The date of Mark's death is uncertain.日期标志的死亡是不确定的。 St. Jerome ("De Vir. Illustr.", viii) assigns it to the eighth year of Nero (62-63) (Mortuus est octavo Neronis anno et sepultus Alexandriæ), but this is probably only an inference from the statement of Eusebius ("Hist. eccl.", II, xxiv), that in that year Anianus succeeded St. Mark in the See of Alexandria.圣杰罗姆（下称"德源。 illustr " ，第八章）赋值到第八个年头的Nero的（ 62-63 ） （死的预测八开neronis标注等sepultus alexandriæ ） ，而这可能只是一种推断，从声明的尤西比乌斯（ "历史。 eccl 。 " ，第二章， 24条） ，在这一年anianus成功的圣马克，在看到亚历山大。 Certainly, if St. Mark was alive when II Timothy was written (2 Timothy 4:11), he cannot have died in 61-62.当然，如果圣马克在世的时候，提摩太写（ 2蒂莫西4时11分） ，他也不能死在61-62 。 Nor does Eusebius say he did; the historian may merely mean that St. Mark then resigned his see, and left Alexandria to join Peter and Paul at Rome.也不尤西比乌斯说，他没有;历史学家可能仅仅意味着圣马克，然后辞去见，离开亚历山大加入彼得和保罗在罗马。 As to the manner of his death, the "Acts" of Mark give the saint the glory of martyrdom, and say that he died while being dragged through the streets of Alexandria; so too the Paschal Chronicle.至于方式，他的死因， "行为"的标志，让圣荣耀殉道，并说他死，而被拖入通过街头的亚历山德里亚，所以太逾越纪事。 But we have no evidence earlier than the fourth century that the saint was martyred.但我们没有证据证明早于四世纪时表示，圣是烈属。 This earlier silence, however, is not at all decisive against the truth of the later traditions.这先前的沉默，但是，是不是在所有的决定性打击的真相，后来的传统。 For the saint's alleged connection with Aquileia, see "Acta SS.", XI, pp.为圣的指控涉嫌与阿奎莱亚，见"的SS学报" ，第十一页。 346-7, and for the removal of his body from Alexandria to Venice and his cultus there, ibid., pp. 346-7 ，以及清除他的身体从亚历山大到威尼斯和他的cultus有，同上，页。 352-8. 352-8 。 In Christian literature and art St. Mark is symbolically represented by a lion.在基督教文学与艺术的圣马克，是在象征意义上代表了一个狮子。 The Latin and Greek Churches celebrate his feast on 25 April, but the Greek Church keeps also the feast of John Mark on 27 September.拉丁语和希腊语教会庆祝他的盛宴4月25日，但希腊教会不断，也盛宴的约翰马克于9月27日。
Publication information Written by J. MacRory.出版信息写了J. macrory 。 Transcribed by Ernie Stefanik.转录由恩尼stefanik 。 The Catholic Encyclopedia, Volume IX.天主教百科全书，体积九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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