A growing consensus has emerged in recent years that the sacred evangelists were both historians and theologians.一个越来越普遍的共识已经出现在近几年的神圣福音均历史学家和神学家。 They produced accurate histories of the life of Christ and at the same time preached its implications for life in the church.他们制作了准确的历史生命和基督在同一时间内所宣扬的，其含义为生活中的教堂。 Further, each evangelist had a distinctive message, seen in the way he selected and omitted certain scenes and details.此外，每一个传道者进行了独特的讯息，可见在他选定的，并省略某些场景和细节。 It is therefore accurate to speak of a "theology of Mark."因此，这是准确的谈论"神学的标志" 。 His major themes will here be traced and an attempt made to delineate the way in which each is seen throughout his Gospel.他的重大主题，将在这里追查，并企图以划定方式，其中每个被认为是整个他的福音。
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Mark's favorite designation is "Son of man," a term which undoubtedly was Jesus' own self-designation but which also went beyond to picture the heavenly figure of Dan.马克的最爱称号，是"人子" ，这个词，无疑是一个耶稣自己的自我定位，但其中也超越了以图片，天上的数字丹。 7:13. 7时13分。 In Mark it speaks of his humanity (2:10, 27-28); his betrayal, suffering, and death (the passion predictions of 9:12; 14:21, 41); and his exaltation and future reign (13:26).在马克它谈论了他的人性（ 2时10分， 27日至28日） ;他的背叛，痛苦和死亡（激情预言， 9时12分; 14时21分， 41岁）和他的提升和未来的统治（ 13时26分） 。 It is obvious that here we have the correction of misunderstandings regarding his purpose and personhood, especially since it occurs primarily in the second half of the Gospel, where Jesus begins to correct the disciples' views.这是很明显，在这里我们有改正的误解，对于他的目的和人格，特别是因为它发生，主要是在下半年的福音，而耶稣开始纠正弟子的意见。 It seems definite that Mark wishes to combine a theologia crucis with a theologia gloria.它似乎是肯定的是马克的愿望结合起来， theologia交叉与theologia格洛丽亚。 Therefore the so-called messianic secret centers upon the fact that the cross is the path to glory and that Jesus' live exaltation can be understood only by comprehending the significance of his suffering.因此，以所谓救世主的秘密中心，一经事实，那就是两岸是通向辉煌，并为耶稣生活提升，可以理解，只有理解了的意义，他的苦难。
The final aspect of Mark's emphases is Jesus as teacher.最后一环标志的侧重点是耶稣为老师。 In the past this designation was usually attributed only to Matthew, but recently it has been more and more recognized that Mark gives Jesus' teaching office prime place in his work.在过去的这个称号通常归因于只马修，但最近它已经越来越多地认识到，商标耶稣的教学办公总理在他的工作。 The one who performs such great and mighty deeds is demonstrated as the one who teaches; in fact, the first is subordinate to the second, for it is in his activity as teacher (4:38; 5:35; 9:17, 38; 10:51; 11:21) that both the disciples and the opponents are confronted with the reality of the Christ event.一个从事如此巨大威武的事迹，证明了作为一个人任教;事实上，第一是服从，第二，因为这是在他的活动，为教师（ 4时38分; 5时35分; 9时17分， 38 ; 10时51分; 11:21 ） ，它们都门徒和反对者都面临着现实的基督事件。 It is in his teaching that true authority is manifest (1:22), and therefore this may well be the major stress.这是他在教学中表示，真正的权力是显而易见的（ 1:22 ） ，因此，这很可能是主要的压力。
At the same time we must acknowledge the stress on the future parousia in Mark.在同一时间，我们必须承认强调，对未来在圆满马克。 The three passages mentioned above (8:33; 13:26; 14:62) show that the suffering of Christ could be understood properly only in light of his coming glory at both the resurrection/exaltation and parousia.三个通道如上所述（ 8时33分; 13时26分; 14:62 ）表明，这种痛苦的基督是可以理解的，只有适当地根据自己的未来荣耀都复活/提升和圆满。 One event that illustrates the connection between the resurrection and the eschaton is the transfiguration (9:2-8); when one realizes that it is surrounded by passages on suffering, the point made here becomes clear.一事件说明了两者之间的联系的复活和eschaton是变形（ 9:2-8 ） ，当人们认识到它是四周通道上的痛苦，提出的论点，在这里变得清晰。 the same is true of the Olivet discourse (ch. 13), which demonstrates once more that suffering and persecution lead to glory.同样是真实的司科特话语（ 13章） ，这表明，一旦更多的苦难和迫害，带头走向辉煌的经历。 Yet even here we are not free of the strong realized stress, for it is seen in the great accent on watchfulness (13:5, 9, 23, 33, 35, 37) which permeates the chapter.然而，即使是在这里，我们就没有了自由的强烈意识到强调，因为它被认为是在伟大的口音就警惕（ 13时05分， 9 ， 23 ， 33 ， 35 ， 37 ） ，其中贯穿着的篇章。 The true disciple will be characterized by an expectant alertness in light of the imminent inbreaking of the final kingdom.真正的大弟子的特点将是一个期待的警觉性，结合即将inbreaking的最后王国。
The connection of the miracles with faith and forgiveness leads to the further point: when faith is present, the miracles point to the salvific power of God in Christ.连接神迹与信仰与宽恕的线索，以进一步指出：当信仰的是，目前的神迹点到salvific上帝的力量，在基督里。 By actualizing the power and authority of God in the situation, they make the reader cognizant of the radical demands of God.由actualizing的权力和权威，在神的情况，他们让读者认识到激进诉求的上帝。 It has often been said that Mark has no true soteriology.人们经常说，马克已没有真正的soteriology 。 Yet that is to deny the implication of such key passages as 10:45, which presents Christ as the one who gave his life "as a ransom for many."然而，这是否定的含义等关键通道，为10:45 ，其中以基督为中心的人献出了自己的生命"作为赎金，为许多" 。 Mark seeks to drive men to decision, which he accomplishes by setting two scenes in contrast, thereby highlighting the issues and demanding encounter with God (eg, 3:7-12, where the demons acknowledge him, and 3:20-35, where Jesus is called Beelzebub; or 11:12-21, which shows that the cleansing of the temple prefigured the "curse" of God upon Israel).马克旨在推动官兵的决定，这是他完成设置两个场面形成对照，从而突出问题，并要求与天主相遇（例如， 3:7-12 ，而魔承认他，并3:20-35 ，那里耶稣是所谓beelzebub ;或11:12-21 ，这表明清洗庙prefigured "诅咒"的神经以色列） 。 Mark constantly shows men, common people, leaders, and disciples, in the conflict of decision.马克不断显示男人，普通百姓，领袖和弟子，在冲突中的决定。
At the beginning of Mark's Gospel, Jesus fulfills his own message of repentance (1:15) by calling the disciples to be "fishers of men" (cf. Matt. 4:18-22 and Luke 5:1-11, where it comes much later).在开始的标志的福音，耶稣履行好自己的信息，悔过书（ 1:15 ）致电弟子要"渔民的男人" （参见马特。 4:18-22和卢克5:1-11 ，在那里来晚得多） 。 Then after the conflict narratives (2:1-3:6) Jesus cements his "withdrawal" (3:7) by turning to the disciples and commissioning them (3:13-19), in a scene filled with election terminology and centering upon their authority and responsibility.那么，在冲突结束后的叙述（ 2:1-3:6 ）耶稣水泥他的"退选" （ 3:7 ） ，其转向门徒，并委托他们（ 3:13-19 ） ，在现场充满选举用词，并围绕后，其权力和责任。 Finally, the first segment of the Gospel concludes with a missions scene in which Jesus "sends" his disciples, again with authority and in complete dependence upon God (6:7-13).最后，第一部分的福音，最后提出了任务场景中，耶稣"送"他的弟子，又与权威和完全依靠上帝（ 6:7-13 ） 。 From here, however, the relationship seems to deteriorate, and the central section of Mark (6:7-8:30) has two themes, the withdrawal of Jesus from the crowds combined with his time with the twelve, and the failure of the disciples to comprehend his teaching.从这里，但是，双方的关系似乎日趋恶化，以及环段的标志（ 6:7-8:30 ）有两个主题，撤回耶稣从人潮结合了他的时间，同十二名，并未能对弟子理解他的教学。 They are amazingly obtuse with respect to all aspects of his teaching and are both uncomprehending (6:52; 7:18; 8:17-18) and even "hardened" (6:52; 8:17), a startling term in light of its theological connotations and its presence after the two feeding miracles.他们是令人惊讶的迟钝与尊重的各个方面，他的教学和都根本不（ 6时52分; 7时18分; 8:17-18 ） ，甚至"硬化" （ 6时52分; 8时17分） ，十分惊人。任期根据它的神学思想内涵和它的存在后两种喂养的奇迹。
However, once more this failure is not the final point, although it is certainly stressed at the very end, especially if Mark ends at 16:8.然而，一旦更多的这次失败是不是最后一点，虽然这是肯定强调，在最后的，特别是如果马克结束于16时08分。 Yet in the last section of the Gospel before the passion (8:31-10:52), the solution is seen in the presence of Jesus the teacher, who patiently and lovingly instructs them.然而，在最后一节的福音前激情（ 8:31-10:52 ） ，解决的办法就是在看到在场的耶稣老师，他们耐心和慈爱教导他们。 Note that in 8:31 Jesus "began to teach" them, an act clearly linked to their failure to understand (8:32-33), which is countered by his instruction (8:34-38).值得注意的是，在8点31耶稣" ，开始讲授" ，行为显然与他们不理解（ 8:32-33 ） ，这是反击，由他的指示（ 8:34-38 ） 。 This in itself follows the important healing of the blind man (8:22-26), a two-stage miracle which may have been intended to prefigure a two-stage overcoming of the disciples' blindness (cf. 8:17-21) via first Peter's confession (partial sight, as seen in 8:31-33) and then by the transfiguration, which solidified the revelation of God to the disciples.这本身就如下重要愈合的盲人男子（ 8:22-26 ） ，分两个阶段完成的奇迹可能已经打算预示着一个两阶段克服的门徒的盲目性（参见8:17-21 ）经第一彼得的自白（部分视线，看在8:31-33 ） ，然后再由变形，其中凝固的启示上帝给弟子。 The passion predictions are followed by very serious failures on their part, and at the healing of the demonpossessed child this comes to a crisis when the disciples are unable to perform that which previously had been a significant sign of their authority (cf. 9:18 with 6:13).激情预测其次是非常严重的故障，对他们的一部分，并在愈合的demonpossessed孩子这一场危机，当他的门徒们都无法履行了那些以前曾经是一个重要的迹象，他们的权力（参见9时18分与6时13分） 。 The solution is seen in awakened faith (9:24) and its response, prayer (9:29).解决的办法是从唤醒信仰（ 9时24分）和反应，它的祈祷（ 9时29分） 。 Steps of this growing awakening are seen in the passion narrative, and there the core of the problem becomes even more evident: discipleship is a call to the cross, and it cannot be understood until the cross.步骤这一日益觉醒，是出现在激情的叙述，而且有问题的核心就变得更加明显：门徒是呼吁在十字架上，它不能被理解，直到在十字架上。 The triumphal entry is an incognito message regarding Jesus' true mission, and it is followed by the judgment on the temple (ch. 11).凯旋门进入，是一个记讯息关于耶稣的真正使命，其次是判断该庙（章11 ） 。 In three major scenes Jesus begins to lift further the veil, and the disciples are called to understanding, the anointing at Bethany (14:3-9), the eucharistic words at the Last Supper (14:22-25), and Gethsemane (14: 32ff.).在三个主要场景耶稣开始，以进一步提升面纱，与弟子被要求去理解， anointing在贝特尼（ 14:3-9 ） ，圣体圣事的话在最后的晚餐（ 14:22-25 ） ，并gethsemane （ 14 ： 32ff ） 。 Finally, at the resurrection failure is still seen (16:8, with most scholars realizing that the women are to be identified with the disciples), but it is obviated by the promise of Jesus' presence (16:7).最后，在复活失败，仍看到（ 16时08分，多数学者认为，实现妇女都将确定与弟子） ，但它是省却所许诺的耶稣的存在（ 16时07分） 。 As the reader identifies first with the problem of discipleship and then with Jesus (the solution), victory becomes an act of faith.作为读者识别首先这个问题的门徒，然后与耶稣（解决办法） ，胜利成为一种信念。
GR
Osborne遗传资源奥斯本
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
P. Achtemeier,
Mark and "'He Taught Them Many Things': Reflections on Marcan Christology," CBQ
42:465-81; GR Beasley-Murray, "Eschatology in the Gospel of Mark," SwJT
21:37-53, and "The Parousia in Mark," SwJT 21:565-81; E. Best,"The Miracles in
Mark," RE 75:539-54, and Following Jesus: Discipleship in the Gospel of Mark; JL
Blevins, "The Christology of Mark," RE 75:505-17; WD Carroll, "The Jesus of
Mark's Gospel," BT 103:2105-12; RT France, "Mark and the Teaching of Jesus," in
Gospel Perspectives, I, ed.体育阿克提美亚，马克和" ，他教他们很多东西' ：反思马尔钱christology ， "
cbq 42:465-81 ;遗传资源比斯利-美利" ，在末世福音的标志， " swjt 21:37-53 ， "圆满在商标， " swjt 21:565-81
;体育最好的， "奇迹标志， "重新75:539-54 ，继耶稣：门徒在福音的标志;的JL blevins " christology的标志，
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"在福音的角度来说，我和海关。 RT France and D.
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Q. Quesnell, The Mind of Mark; D. Rhoads and D. Michie, Mark as Story; J. Rohde,
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Wrede, The Messianic Secret.逆转录法国和D wenham ;基尔加伦的JJ ， "弥赛亚秘密和商标的宗旨，
"背靠背7:62-65 ;传译李柱铭，马克：传道者和神学家;总统marxsen ，马克福音;反相meye ，耶稣和十二;
NP的彼得森版，对马克的福音;常任pudussery "的含义门徒在福音的标志"的Jeev 10:93-110 ;问： quesnell
，心中的标志;四rhoads和D通卫，标注为故事的J.罗德，找回教学的福音;资深四， "福音的标志， " Bt基因103:2094-2104
;钢筋tannehill ， "门徒标志：作用是叙事作用" ，两人57:386-405 ;剂TJ 1.45马克，在传统的冲突;总统wrede
，救世主的秘密。
This subject presentation in the original English language这一主题演讲，在原有的英语
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