A growing consensus has emerged in recent years that the sacred evangelists were both historians and theologians.一個越來越普遍的共識已經出現在近幾年的神聖福音均歷史學家和神學家。 They produced accurate histories of the life of Christ and at the same time preached its implications for life in the church.他們製作了準確的歷史生命和基督在同一時間內所宣揚的，其含義為生活中的教堂。 Further, each evangelist had a distinctive message, seen in the way he selected and omitted certain scenes and details.此外，每一個傳道者進行了獨特的訊息，可見在他選定的，並省略某些場景和細節。 It is therefore accurate to speak of a "theology of Mark."因此，這是準確的談論"神學的標誌" 。 His major themes will here be traced and an attempt made to delineate the way in which each is seen throughout his Gospel.他的重大主題，將在這裡追查，並企圖以劃定方式，其中每個被認為是整個他的福音。
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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.馬克的最愛稱號，是"人子" ，這個詞，無疑是一個耶穌自己的自我定位，但其中也超越了以圖片，天上的數字丹。 7:13. 7時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).在馬克它談論了他的人性（ 2時10分， 27日至28日） ;他的背叛，痛苦和死亡（激情預言， 9時12分; 14時21分， 41歲）和他的提升和未來的統治（ 13時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.這是很明顯，在這裡我們有改正的誤解，對於他的目的和人格，特別是因為它發生，主要是在下半年的福音，而耶穌開始糾正弟子的意見。 It seems definite that Mark wishes to combine a theologia crucis with a theologia gloria.它似乎是肯定的是馬克的願望結合起來， theologia交叉與theologia格洛麗亞。 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，以所謂救世主的秘密中心，一經事實，那就是兩岸是通向輝煌，並為耶穌生活提升，可以理解，只有理解了的意義，他的苦難。
The final aspect of Mark's emphases is Jesus as teacher.最後一環標誌的側重點是耶穌為老師。 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.在過去的這個稱號通常歸因於只馬修，但最近它已經越來越多地認識到，商標耶穌的教學辦公總理在他的工作。 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.一個從事如此巨大威武的事蹟，證明了作為一個人任教;事實上，第一是服從，第二，因為這是在他的活動，為教師（ 4時38分; 5時35分; 9時17分， 38 ; 10時51分; 11:21 ） ，它們都門徒和反對者都面臨著現實的基督事件。 It is in his teaching that true authority is manifest (1:22), and therefore this may well be the major stress.這是他在教學中表示，真正的權力是顯而易見的（ 1:22 ） ，因此，這很可能是主要的壓力。
At the same time we must acknowledge the stress on the future parousia in Mark.在同一時間，我們必須承認強調，對未來在圓滿馬克。 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.三個通道如上所述（ 8時33分; 13時26分; 14:62 ）表明，這種痛苦的基督是可以理解的，只有適當地根據自己的未來榮耀都復活/提升和圓滿。 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.一事件說明了兩者之間的聯繫的復活和eschaton是變形（ 9:2-8 ） ，當人們認識到它是四周通道上的痛苦，提出的論點，在這裡變得清晰。 the same is true of the Olivet discourse (ch. 13), which demonstrates once more that suffering and persecution lead to glory.同樣是真實的司科特話語（ 13章） ，這表明，一旦更多的苦難和迫害，帶頭走向輝煌的經歷。 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，即使是在這裡，我們就沒有了自由的強烈意識到強調，因為它被認為是在偉大的口音就警惕（ 13時05分， 9 ， 23 ， 33 ， 35 ， 37 ） ，其中貫穿著的篇章。 The true disciple will be characterized by an expectant alertness in light of the imminent inbreaking of the final kingdom.真正的大弟子的特點將是一個期待的警覺性，結合即將inbreaking的最後王國。
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.連接神蹟與信仰與寬恕的線索，以進一步指出：當信仰的是，目前的神蹟點到salvific上帝的力量，在基督裡。 By actualizing the power and authority of God in the situation, they make the reader cognizant of the radical demands of God.由actualizing的權力和權威，在神的情況，他們讓讀者認識到激進訴求的上帝。 It has often been said that Mark has no true soteriology.人們經常說，馬克已沒有真正的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，這是否定的含義等關鍵通道，為10:45 ，其中以基督為中心的人獻出了自己的生命"作為贖金，為許多" 。 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).馬克旨在推動官兵的決定，這是他完成設置兩個場面形成對照，從而突出問題，並要求與天主相遇（例如， 3:7-12 ，而魔承認他，並3:20-35 ，那裡耶穌是所謂beelzebub ;或11:12-21 ，這表明清洗廟prefigured "詛咒"的神經以色列） 。 Mark constantly shows men, common people, leaders, and disciples, in the conflict of decision.馬克不斷顯示男人，普通百姓，領袖和弟子，在衝突中的決定。
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).在開始的標誌的福音，耶穌履行好自己的信息，悔過書（ 1:15 ）致電弟子要"漁民的男人" （參見馬特。 4:18-22和盧克5:1-11 ，在那裡來晚得多） 。 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.那麼，在衝突結束後的敘述（ 2:1-3:6 ）耶穌水泥他的"退選" （ 3:7 ） ，其轉向門徒，並委託他們（ 3:13-19 ） ，在現場充滿選舉用詞，並圍繞後，其權力和責任。 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).最後，第一部分的福音，最後提出了任務場景中，耶穌"送"他的弟子，又與權威和完全依靠上帝（ 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.從這裡，但是，雙方的關係似乎日趨惡化，以及環段的標誌（ 6:7-8:30 ）有兩個主題，撤回耶穌從人潮結合了他的時間，同十二名，並未能對弟子理解他的教學。 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.他們是令人驚訝的遲鈍與尊重的各個方面，他的教學和都根本不（ 6時52分; 7時18分; 8:17-18 ） ，甚至"硬化" （ 6時52分; 8時17分） ，十分驚人。任期根據它的神學思想內涵和它的存在後兩種餵養的奇蹟。
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，一旦更多的這次失敗是不是最後一點，雖然這是肯定強調，在最後的，特別是如果馬克結束於16時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，在最後一節的福音前激情（ 8:31-10:52 ） ，解決的辦法就是在看到在場的耶穌老師，他們耐心和慈愛教導他們。 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點31耶穌" ，開始講授" ，行為顯然與他們不理解（ 8:32-33 ） ，這是反擊，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.這本身就如下重要癒合的盲人男子（ 8:22-26 ） ，分兩個階段完成的奇蹟可能已經打算預示著一個兩階段克服的門徒的盲目性（參見8:17-21 ）經第一彼得的自白（部分視線，看在8:31-33 ） ，然後再由變形，其中凝固的啟示上帝給弟子。 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).激情預測其次是非常嚴重的故障，對他們的一部分，並在癒合的demonpossessed孩子這一場危機，當他的門徒們都無法履行了那些以前曾經是一個重要的跡象，他們的權力（參見9時18分與6時13分） 。 The solution is seen in awakened faith (9:24) and its response, prayer (9:29).解決的辦法是從喚醒信仰（ 9時24分）和反應，它的祈禱（ 9時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.步驟這一日益覺醒，是出現在激情的敘述，而且有問題的核心就變得更加明顯：門徒是呼籲在十字架上，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).凱旋門進入，是一個記訊息關於耶穌的真正使命，其次是判斷該廟（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.).在三個主要場景耶穌開始，以進一步提升面紗，與弟子被要求去理解， anointing在貝特尼（ 14:3-9 ） ，聖體聖事的話在最後的晚餐（ 14:22-25 ） ，並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).最後，在復活失敗，仍看到（ 16時08分，多數學者認為，實現婦女都將確定與弟子） ，但它是省卻所許諾的耶穌的存在（ 16時07分） 。 As the reader identifies first with the problem of discipleship and then with Jesus (the solution), victory becomes an act of faith.作為讀者識別首先這個問題的門徒，然後與耶穌（解決辦法） ，勝利成為一種信念。
GR
Osborne遺傳資源奧斯本
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
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.體育阿克提美亞，馬克和" ，他教他們很多東西' ：反思馬爾錢christology ， "
cbq 42:465-81 ;遺傳資源比斯利-美利" ，在末世福音的標誌， " swjt 21:37-53 ， "圓滿在商標， " swjt 21:565-81
;體育最好的， "奇蹟標誌， "重新75:539-54 ，繼耶穌：門徒在福音的標誌;的JL blevins " christology的標誌，
"重新75:505-17 ;萬泰卡羅爾， "耶穌對馬克的福音， " Bt基因103:2105-12 ;逆轉錄法國， "馬克和基督的教導，
"在福音的角度來說，我和海關。 RT France and D.
Wenham; JJ Kilgallen, "The Messianic Secret and Mark's Purpose," BTB 7:62-65; R.
Martin, Mark: Evangelist and Theologian; W. Marxsen, Mark the Evangelist; RP
Meye, Jesus and the Twelve; NP Petersen, ed., Perspectives on Mark's Gospel; PS
Pudussery, "The Meaning of Discipleship in the Gospel of Mark," Jeev 10:93-110;
Q. Quesnell, The Mind of Mark; D. Rhoads and D. Michie, Mark as Story; J. Rohde,
Rediscovering the Teaching of the Evangelists; D. Senior, "The Gospel of Mark,"
BT 103:2094-2104; RC Tannehill, "The Disciples in Mark: The Function of a
Narrative Role," JR 57:386-405; TJ Weeden, Mark, Traditions in Conflict; W.
Wrede, The Messianic Secret.逆轉錄法國和D wenham ;基爾加倫的JJ ， "彌賽亞秘密和商標的宗旨，
"背靠背7:62-65 ;傳譯李柱銘，馬克：傳道者和神學家;總統marxsen ，馬克福音;反相meye ，耶穌和十二;
NP的彼得森版，對馬克的福音;常任pudussery "的含義門徒在福音的標誌"的Jeev 10:93-110 ;問： quesnell
，心中的標誌;四rhoads和D通衛，標註為故事的J.羅德，找回教學的福音;資深四， "福音的標誌， " Bt基因103:2094-2104
;鋼筋tannehill ， "門徒標誌：作用是敘事作用" ，兩人57:386-405 ;劑TJ 1.45馬克，在傳統的衝突;總統wrede
，救世主的秘密。
This subject presentation in the original English language這一主題演講，在原有的英語
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