Saint Mark圣马克

General Information一般资料

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,马克是耶路撒冷(其内部的聚集地,早期的基督徒)的儿子,玛丽和圣巴拿巴的表弟。Mark was his Roman surname; his first name was John (Acts 12:12).马克是他的罗马名字;,他的名字是约翰(徒12:12)。He accompanied Barnabas and Saint Paul on their first missionary journey (Acts 12 and 13) but abruptly left them at Perga.他陪同巴拿巴和圣保罗,但他们的第一个传教之旅(使徒12日和13日),突然离开了他们在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第二次访问的标志,决定打破之间的使徒和巴拿巴(徒15:36-40)沉淀。Paul and Mark later reconciled their differences (Col. 4:10; Philemon 24).保罗和马克后来不甘心他们之间的分歧(上校4时10分;腓利门书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; 1彼得5时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.他相信写最早的福音,这反映了彼得在耶路撒冷的教学,虽然詹蒂莱的方向和关于巴勒斯坦似乎缺乏知识是相反的证据。 The tradition that he founded the church in Alexandria is of dubious value.在亚历山大教会的传统,他创办了价值可疑。

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Bibliography 参考书目
Hiebert, D. Edmond, Mark: A Portrait of the Servant (1974). Hiebert,D.爱德蒙,马克的仆人(1974年)的肖像。


Saint Mark圣马克

Advanced Information先进的信息

Mark, the evangelist; "John whose surname was Mark" (Acts 12:12, 25).马克的传播者,“约翰的姓是马克”(徒12:12 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时10等),是他的罗马名字,逐渐取代了他的犹太名字约翰。He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim.他叫约翰在使徒行传13时05分,13,和马克在15点39分,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时11分,等他是马利亚的儿子,一个女人显然一些手段和影响力,可能是出生在耶路撒冷,他的母亲居住(徒12:12)。Of his father we know nothing.他的父亲,我们什么都不知道。He was cousin of Barnabas (Col. 4:10).他是巴拿巴(西4:10)的表兄弟。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).正是在他母亲的房子,彼得发现“许多聚集在一起祈祷”时,他被从监狱中释放和它是可能的,它是在这里,他是彼得,谁调用他自己的“儿子”(1宠物5转换:。 13)。It is probable that the "young man" spoken of in Mark 14:51, 52 was Mark himself.这是可能的,“年轻人”在14点51分马克的发言,52马克自己。He is first mentioned in Acts 12: 25.他是第一次提到在使徒行传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).他们的第一次旅程(约公元47年)作为他们的“部长,他与保罗和巴拿巴”,但一些原因回头当他们到达Perga潘菲利亚(使徒12时25分,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. 3年后出现一个“尖锐争”保罗和巴拿巴(15:36-40)之间,因为保罗不会采取与他马克。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,他显然不甘心使徒的长度,因为他与他在罗马(上校4点10分;腓利门书24)在他的第一监禁。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).在以后的时期,他与彼得在巴比伦(1宠物5:13),然后,几个世纪之后,行政席位犹太人学习,他是提摩太在以弗所的时候,保罗写道:他在他的第二监禁(2蒂姆。四点十一分)。 He then disappears from view.然后,他从视图中消失。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


St. Mark圣马克

Catholic Information天主教信息

(Greek Markos, Latin Marcus).(希腊马科斯,拉丁美洲马库斯)。

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).这是假设在这篇文章中所指的个人约翰马克(12,12,25; XV,37)的行为,约翰(十三,5​​,13),马克(XV,39),相同的标记由圣保罗(歌罗西书4:10;提摩太前书4点11分,腓利门书24)和圣彼得(彼得前书5:13)。 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).他们的身份是没有任何说明古代作家的质疑,而我们强烈建议,一方面,通过标记的宝莲书信巴拿巴的表弟(HO anepsios)(歌罗西书4:10),谁标记行为似乎已被一些特殊的领带(使徒15点37分,39)的约束;马克,其中圣彼得呼吁他的儿子(彼前5:13),没有比其他的概率玛丽的儿子,使徒在耶路撒冷的老朋友(徒21:12)。 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.犹太名字约翰加入罗马pronomen马库斯,后者他是俗称的行为(XV,37吨kaloumenon Markon)和书信的读者。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).马克的母亲是一个对在耶路撒冷婴儿教会突出的成员,它是她的房子,彼得出狱打开;的房子是由一个门廊(pulon)接近,有是一个奴隶女孩(paidiske),可能的portress ,开门,房子是一个会场的弟兄“,许多”人是祈祷有夜间抵达圣彼得从监狱(徒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).巴拿巴和扫罗,在公元45-46饥荒之际,当完成了他们在耶路撒冷的服侍,他们带着他们返回安提阿(徒12:25)的马克。 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.没过多久,当他们在圣保罗的第一使徒旅程的开始,他们与他们标记为某种助理(hupereten,使徒行传13:5),但希腊词的含义的模糊性和多样性使得它在什么不确定精确的能力,他担任。 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,也不由安提阿教会委派,作为分派巴拿巴和扫罗(徒13:2-4),他很可能是由使徒一个人可以帮助一般。 The context of Acts, xiii, 5, suggests that he helped even in preaching the Word.的行为中,十三,5,表明他甚至帮助说教的话语。 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).当保罗和巴拿巴解决推到小亚细亚,马克,中央Perga从他们离去,如果确实是他尚未这样做在帕福斯,并返回耶路撒冷(徒13:13)。 What his reasons were for turning back, we cannot say with certainty; Acts, xv, 38, seems to suggest that he feared the toil.回头,他的理由,我们不能肯定地说;行为,XV,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,这次事件是不会忘记圣保罗,他拒绝在它的帐户,马克与他的第二个使徒旅程。 This refusal led to the separation of Paul and Barnabas, and the latter, taking Mark with him, sailed to Cyprus (Acts 15:37-40).这种拒绝导致了保罗和巴拿巴的分离,而后者,与他的马克,航行到塞浦路斯(徒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年),我们失去了在使徒马克的视线,我们满足他没有更多的新约,直到他出现在大约10年后圣保罗的同胞工人,在公司圣彼得大教堂,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,写在他的第一个罗马监禁(公元59-61年)向歌罗西书,说:“阿里斯塔克斯,我的同胞囚犯,saluteth你,马克,巴拿巴的表弟,触摸您收到的诫命,如果他来你们,接受他“(歌罗西书4:10)。 At the time this was written, Mark was evidently in Rome, but had some intention of visiting Asia Minor.在写作本文的时候,马克显然是在罗马,但一些小亚细亚旅游的意图。About the same time St. Paul sends greetings to Philemon from Mark, whom he names among his fellow-workers (sunergoi, Philem., 24).大约在同一时间圣保罗问候腓利门书马克,他在他的同胞工人的名字“(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).开展了来访的小亚细亚的传播者的意图可能是,圣保罗,他去世前不久写提摩太在以弗所,出价他挑了马克和他带他到罗马,加入“因为他是有利可图的,我为部“(提摩太后书4:11)。 If Mark came to Rome at this time, he was probably there when St. Paul was martyred.如果马克在这个时候来到罗马,他有可能时,圣保罗以身殉国。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,V,13,我们读到:“教会是在巴比伦,选出与你一起,saluteth你,和(使doth)记住我的儿子”(马科斯,O 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.这封信是写给小亚细亚各教会彼得1时01(1),我们可以得出结论,马克被称为他们。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,虽然他拒绝渗透到小亚细亚与保罗和巴拿巴,圣保罗使得它可能和圣彼得的肯定,后来他去,而事实上,圣彼得发送马克的问候一些教堂意味着他必须有被广泛已知有。 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).在调用马克他的“儿子”,彼得可能意味着,他洗他,虽然在这种情况下teknon可能huios(见哥林多前书4点17分,而不是预期; 1提摩太前书1:2,18;提摩太后书1: 2,2:1;提多书1:4;腓利门书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).长期需要不超过深情方面采取意味着一个年轻的男子,他早就坐在彼得的脚在耶路撒冷,和其母亲已被使徒的朋友(徒12:12)。 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.彼得作家,并在其中标记是与他目前的巴比伦,就不可能有合理的怀疑,它是罗马。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.圣杰罗姆的看法:“圣彼得在他的第一书信中也提到这个标记,而指比喻巴比伦的标题下到罗马”(。VIR Illustr,VIII),支持所有早期的父亲谁是指的主题。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.可以说已经首次质疑,伊拉斯谟,其中一些新教作家接着,他们可能更容易否认罗马的圣彼得连接。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,我们发现在罗马的圣彼得时,他是众所周知的小亚细亚教会的标记。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,已经到小亚细亚的书信向歌罗西书之日起后,仍然有一段时间,并返回罗马之前,我彼得写,伯多禄和保禄的传播者相当理解和一致。 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).当我们把传统,帕皮亚(优西比乌,“组织胺。传道书”,三,三十九)声称不晚于公元130上的“长老”,马克一直彼得的翻译(hermeneutes)的权威,并准确地写下来,虽然不是为了教学的彼得(见下文,MARK,福音圣,二)。 A widespread, if somewhat late, tradition represents St. Mark as the founder of the Church of Alexandria.一个普遍的,如果迟了一点,传统代表的亚历山大教会的创始人圣马可。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.虽然很奇怪的克莱门特和奥利没有提到圣人的连接,他们的城市,它是证明尤西比乌斯(同前,二,十六,二十四),圣杰罗姆(“室女。Illust”,第八条)使徒宪法(第七,XLVI)埃皮法尼乌斯(“Hær;”,李,6),和后来的许多部门。 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."有福马克周年的传播者圣Anianus主教,在亚历山大的人有福了马克和他的继任者在主教的弟子,在主下降睡着。“Martyrologium Romanum”(4月25日)记载:“在亚历山大。 “。The date at which Mark came to Alexandria is uncertain.其中马克来到亚历山大的日期是不确定的。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).尤西比乌斯纪事它分配给克劳狄斯的第一年(公元41-4),以及后来各国,圣马克的第一继任者,Anianus,成功地在第八个年头的Nero(61-2)的亚历山德里亚的“请参阅”。 This would make Mark Bishop of Alexandria for a period of about twenty years.马克亚历山大的主教,这将使约20年期间。 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.这是不可能的,如果我们不妨假设根据一些早期的证据,圣彼得来到罗马,在公元42年,马克或许随行。But Acts raise considerable difficulties.但行为引起了相当大的困难。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).在假设的亚历山大教会的创始人,与同伴保罗和巴拿巴相同,我们发现他在耶路撒冷和安提约公元46(徒12:25),在约47萨拉米斯(徒13:5),安提再次约49或50(行为15:37-9),当他离职的保罗和巴拿巴分离安提阿,这不是亚历山大,但对塞浦路斯,他转身(徒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.确实没有什么绝对要证明,这一切都是不符合他当时亚历山大主教,但看到使徒时代的年表,是公认的不确定性,而我们没有比的基础日期尤西比乌斯较早的权威亚历山大教会,我们也许可以得出结论与更多的可能性,这是有点迟成立。 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.公元50和60之间,在此期间,新约是沉默,他在埃及的活动,在圣马克一个时期,有大量时间。

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".马克是在他的福音手稿的武加大的序言,被一名犹太牧师表示:“马克的传播者,谁行使在以色列的祭司办公室,利未人的种族”。 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).然而,早期的机关,是无声的点后,这大概是只从他的关系推断,巴拿巴的利未人(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.帕皮亚(优西比乌,“组织胺。传道书”,三,三十九)说的“长老”,马克既不听到了上帝,也没有跟随他(GAR ekouse汕头欧特kurion欧特parekoluthesen自动)的权威,并在同一声明是在Adamantius对话(第四世纪,莱比锡,1901年,第8页),由尤西比乌斯(“Demonst。Evang”,三,五),圣杰罗姆(“在Matth。”),由ST奥古斯丁(“德Consens。Evang。”),并建议由穆拉多利片段。 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).然而,后来的传统,使马克的七十二个弟子之一,并圣埃皮法尼乌斯(“Hær”,李,6)说,他是那些从基督(约翰福音6:67)撤回。 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,有没有对早期证据的重量,但声明,马克既没有听到上帝,也没有跟着他不必压得太严格,也迫使我们相信,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.许多人的确是认为逃离客西马尼(马克14时51分)赤裸裸的年轻人马克自己。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.早在公元三世纪希波吕托斯(“Philosophumena”,第七章,XXX)指的是标记为kolobodaktulos议员,即“残端指”或“肢解手指(S)”,以及后来当局暗示相同的缺陷。 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).已经提出各种解释的绰号:马克,他信奉基督教后,切断他的拇指不适合自己的犹太祭司,他的手指自然粗短;一些缺陷,在他的脚趾提到的绰号是被视为隐喻,意味着“冷清”(参徒13:13)。

The date of Mark's death is uncertain.马克的死亡日期是不确定的。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(“室女。Illustr”,第八章)赋予它的Nero(62-63)(EST八开Neronis Mortuus ANNO等sepultus Alexandriæ)的第八个年头,但是这可能只是一个推断尤西比乌斯声明(“组织胺。传道书”,二,二十四),在这一年Anianus的成功,在亚历山德里亚,请参阅圣马克。 Certainly, if St. Mark was alive when II Timothy was written (2 Timothy 4:11), he cannot have died in 61-62.当然,如果圣马克活着的时候,提摩太写(提摩太后书4点11分),他不能死在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,他做到了这一点,历史学家可能仅仅意味着圣马克,然后辞去他看到,离开亚历山大彼得和保罗在罗马参加。 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.至于他的死亡方式,马克的“行为”给圣人殉道的荣耀,并说他死了而通过亚历山大港的街道拖,太逾越节纪事。But we have no evidence earlier than the fourth century that the saint was martyred.但我们没有证据,早在第四世纪,圣人以身殉国。This earlier silence, however, is not at all decisive against the truth of the later traditions.然而,这种早期的沉默,是不是所有决定性的,对后来的传统的真理。For the saint's alleged connection with Aquileia, see "Acta SS.", XI, pp. 346-7, and for the removal of his body from Alexandria to Venice and his cultus there, ibid., pp. 352-8.对于圣人的指称与Aquileia连接,见“文献党卫军”,第十一,第346-7页,并取消了他的身体,从亚历山大到威尼斯和他的礼拜有,同上,第352-8。 In Christian literature and art St. Mark is symbolically represented by a lion.在基督教的文学和艺术的圣马克是象征性的代表狮子。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4月25日他的盛宴,但希腊教会不断约翰马盛宴也于9月27日。

Publication information Written by J. MacRory.研究MacRory编写的出版物信息。Transcribed by Ernie Stefanik.转录由厄尼Stefanik。The Catholic Encyclopedia, Volume IX.天主教百科全书,卷第九。Published 1910.发布1910。 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.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约


The Apostle Mark使徒标志

Orthodox Information东正教信息

(This information may not be of the scholastic quality of the other articles in BELIEVE. Since few Orthodox scholarly articles have been translated into English, we have had to rely on Orthodox Wiki as a source. Since the Wikipedia collections do not indicate the author's name for articles, and essentially anyone is free to edit or alter any of their articles (again, without any indication of what was changed or who changed it), we have concerns. However, in order to include an Orthodox perspective in some of our subject presentations, we have found it necessary to do this. At least until actual scholarly Orthodox texts are translated from the Greek originals!) (此信息的信奉的其他文章的学术质量。由于少数东正教学术文章已被译成英文翻译,我们都不得不依靠作为源东正教的Wiki。以来的维基百科集合做不注明作者的姓名的文章,而且基本上任何人自由编辑或改变任何自己的文章(再没有什么改变,或改变它的任何指示),我们有顾虑。然而,为了在我们的一些主题,包括东正教的角度介绍,我们发现有必要做到这一点。,至少要等到实际学术东正教文本翻译从希腊原件!)

The holy, glorious and all-laudable Apostle and Evangelist Mark is the author of the Gospel of Mark, the companion of the Apostle Paul (as recorded in the Acts of the Apostles), and is numbered among the Seventy Apostles.神圣的,光荣的,值得称赞的使徒和传播者马克马克福音,使徒保罗的同伴(使徒行传录)的作者,是编号之间的70使徒。 He is often referred to as John Mark, and is the founder of the Church of Alexandria, being regarded as its first pope.他通常被称为约翰马的亚历山大教会的创始人,被作为其第一任教皇。As a result, he is also particularly venerated by the Coptic Church as its founder, as well.因此,他也特别崇敬作为其创始人的科普特教堂,以及。His symbol as one of the four evangelists is a lion.他的四福音之一的象征,是一个狮子。The Church celebrates his feast days on April 25; September 27 with Aristarchus and Zenas; October 30 with Tertius, Justus, Artemas, and Cleopas; and January 4 among the Seventy.教会庆祝自己的节日4月25日; 9月27日与阿里斯塔克斯和Zenas;与特尔蒂乌斯10月30日,贾斯特斯,Artemas,革流巴;年1月4七十之间。

Life生命

His name was John, as the Holy Bible says: "He came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying" (Acts 12:12).他的名字是约翰,因为圣经说:“他来到玛丽,约翰的母亲姓是马克,其中许多人聚集在一起祈祷的房子”(徒12:12)。 He was the one whom the Lord Christ, to Whom is the glory, meant when He said: "Go into the city to a certain man, and say to him, The Teacher says, 'My time is at hand; I will keep the Passover at your house with My disciples'" (Matthew 26:18).老师说,他是一个人,给谁是荣耀的主基督,这意味着,当他说:“进入城市有一定的人,对他说,”我的时间就在眼前,我将保持逾越节在你的房子我的门徒'“(马太福音26:18)。

His house was the first Christian church, where they ate the Passover, hid after the death of the Lord Christ, and in its upper room the Holy Spirit came upon them.他的房子是第一个基督教教堂,在那里吃逾越节,躲在主基督去世后,和圣灵在其上部的房间后,他们来到。

This apostle was born in Cyrene (one of the five Western cities, Pentapolis, in North Africa).这使徒出生于昔兰尼(西方的五个城市之一,Pentapolis在北非)。His father's name was Aristopolus, his mother's name was Mary and he was a kinsman of the Apostle Barnabas.他父亲的名字是Aristopolus,他母亲的名字是玛丽和他的使徒巴拿巴的亲属。They were Jewish in faith, rich and of great honor.他们是犹太人的信仰,丰富的极大的荣誉和。They educated him with the Greek and Hebrew cultures.他们受过教育,他与希腊和希伯来文化。He was called Mark after they immigrated to Jerusalem, where St. Peter had become a disciple of Jesus Christ.他叫马克,后移居到耶路撒冷,在圣彼得成为耶​​稣基督的门徒。St. Peter was married to the cousin of Aristopolus.圣彼得Aristopolus表弟结婚。Mark visited St. Peter's house often, and from him he learned the Christian teachings.马克参观圣彼得的房子的时候,并从他身上,他学到了基督教教义。

Once when Aristopolus and his son Mark were walking near the Jordan river, close by the desert, they encountered a raving lion and a lioness.一旦Aristopolus和他的儿子马克走的约旦河附近,接近沙漠,他们遇到了一个呓语狮子和母狮。It was evident to Aristopolus that it would be his end and the end of his son, Mark.很明显,以Aristopolus,这将是他的结束和他的儿子,马克年底。His compassion for his son compelled him to order him to escape to save himself.他为他的儿子的同情,迫使他下令他逃脱拯救自己。 Mark answered, "Christ, in whose hands our lives are committed, will not let them prey on us."马克回答说:“基督,手中致力于我们的生活,不会让他们对我们的猎物。”Saying this, he prayed, "O, Christ, Son of God, protect us from the evil of these two beasts and terminate their offspring from this wilderness."说着,他祈祷,“澳,基督,神的儿子,保护我们这两个兽的邪恶,并终止他们的后代,这旷野。”Immediately, God granted this prayer, and the two beasts fell dead.随即,上帝给予这个祷告,和两个野兽倒地死亡。His father marvelled and asked his son to tell him about Christ.他的父亲惊叹,并问他的儿子告诉他关于基督。He believed in the Lord Christ at the hands of his son who baptized him.他认为,在主基督受洗,他在儿子的手中。

After the ascension of the Lord Christ, Mark accompanied Paul and Barnabas to preach the gospel in Antioch, Seleucia, Cyprus, Salamis, and Perga Pamphylia, where he left them and returned to Jerusalem.主基督升天后,马克陪同保罗和巴拿巴在安提阿,塞琉西亚,塞浦路斯,萨拉米斯和Perga潘菲利亚,他离开他们回到耶路撒冷的福音宣讲。 After the apostolic council in Jerusalem, he went with Barnabas to Cyprus.在耶路撒冷的使徒会后,他又与塞浦路斯巴拿巴。

After the departure of Barnabas, St. Mark went to Afrikia, Berka, and the five Western cities.巴拿巴离开后,圣马可去Afrikia,Berka,和五个西方城市。He preached the gospel in these parts, and on his account many believed.他鼓吹在这些部位的福音,许多人认为他的账户上。From there, he went to Alexandria in 61 AD从那里,他去了亚历山大公元61

When he entered the city, his shoe was torn because of the amount he had walked during his preaching and evangelism.当他进入了城市,他的鞋子被撕毁了,因为他走在他的说教和传道的金额。He went to a cobbler in the city, called Anianus, to repair it.他到一个鞋匠,在城市,所谓Anianus,来修复它。While Anianus was repairing the shoe, the awl pierced his finger.虽然Anianus修理鞋子,锥子刺穿了他的手指。Anianus shouted in Greek saying "Eis Theos!"Anianus在希腊喊说:“EIS THEOS!”which means "O, one God!"这意味着“O一个神!”When St. Mark heard these words his heart rejoiced exceedingly.圣马克听到这句话时,他的心脏极其欢欣鼓舞。He found it suitable to talk to him about the one God.他找到了适合他谈论的一个神。The apostle took some clay, spat on it, and applied it to Anianus' finger, saying "in the Name of Jesus Christ the Son of God," and the wound healed immediately, as if nothing had happened to it.使徒采取了一些粘土,吐口水就可以了,应用它Anianus“手指,说:”耶稣基督是神的儿子的名字,“伤口立即愈合,仿佛什么都没有发生。

Anianus was exceedingly amazed by this miracle that happened in the name of Jesus Christ, and his heart opened to the word of God. Anianus是极为惊叹这个奇迹发生在耶稣基督的名,他的心脏开了上帝的话。The apostle asked him about who was the only God that he cried for when he was injured.使徒问他谁是唯一的真神,他受伤时他哭了。Anianus replied "I heard about him, but I do not know him."Anianus回答说:“我听说过他,但我不知道他。”St. Mark started explaining to him from the beginning, from the creation of heaven and earth all the way to the prophecies that foretold the coming of Christ.圣马克开始向他解释,从一开始,一路从创造天地的预言,预言基督的来临。Anianus then invited him to go to his house and brought to him his children.Anianus然后邀请他去他家,并给他带来了他的孩子。 The saint preached and baptized them.圣鼓吹和洗礼。

When the believers in the name of Christ increased and the pagan people of the city heard of it, they were enraged and thought of slaying St. Mark.当信徒在基督的名增加和异教徒的城市人听说过,他们被激怒杀害圣马克思想。The faithful advised him to leave for a short while, for the sake of the safety of the church and its care.此外,教友们劝他离开一小会儿,教会和其照顾的安全着想。St. Mark ordained St. Anianus as bishop of Alexandria as well as three priests and seven deacons.圣马克任命为亚历山大的主教,以及三个牧师及七名执事圣Anianus。He went to the five Western cities, and remained there for two years preaching, where he ordained more bishops, priests, and deacons.他去了5个西部城市,仍然有两年的说教,他受戒更多的主教,神父,和执事。

Finally he returned to Alexandria, where he found the believers had increased in number, and built a church for them in the place known as Bokalia (the place of cows), east of Alexandria on the sea shore.最后,他回到了亚历山大,在那里他发现的信徒人数增加,并为他们的教堂建于Bokalia(奶牛),亚历山大东海岸的地方。

St. Mark Coptic Orthodox Church in Alexandria, is where the saint's head is preserved to this day.圣马可在亚历山大的科普特人的东正教教堂,是圣人的头部被保留到今天。

It came to pass when he was celebrating the feast of the Resurrection in the year 68 AD that the same day coincided with the great pagan celebration for the feast of the god Syrabis.它来传递,当他在今年68广告的当天,恰逢伟大的异教神Syrabis盛宴庆祝庆祝复活瞻礼。Thus a multitude of pagans assembled, attacked the church at Bokalia, and forced their way in. They seized St. Mark, bound him with a thick rope, and dragged him through the streets crying, "Drag the dragon to the place of cows."因此,众多的组装异教徒,攻击Bokalia教会,并强迫他们的方式。他们抓住圣马克,势必用粗绳子,他,拖他通过街上哭泣,“拖​​动龙奶牛。 “They continued dragging him with severe cruelty.他们继续拖着他患有严重的残酷。His flesh was torn and scattered everywhere, and the ground of the city was covered with his blood.他的肉被撕裂,四处散落,和城市地面覆盖他的血液。They cast him that night into a dark prison.他们投他当晚进入一个黑暗的监狱。

The angel of the Lord appeared to him and told him: "O Mark, the good servant, rejoice, for your name has been written in the book of life, and you have been counted among the congregation of the saints."主的天使出现在他面前并告诉他:“好公仆,O符号,飘柔,你的名字已经在生命之书的书面,你已经计算之间的众圣徒。” The angel disappeared, then the Lord Christ appeared to him and gave him peace.天使消失,那么主基督出现在他面前,给了他和平。 His soul rejoiced and was glad.他的灵魂感到高兴,并很高兴。The next morning, the pagans took St. Mark from the prison.第二天早晨,异教徒从监狱圣马克。They tied his neck with a thick rope and did the same as the day before, dragging him over the rocks and stones.他们用粗绳并列他的脖子,并与前一天一样,拖着他在岩石和石块。Finally, St. Mark delivered up his pure soul into the hands of God and received the crown of martyrdom.最后,圣马可交付到上帝的手中,他的纯洁的灵魂,并获得殉道的冠冕。

Nevertheless, St. Mark's death did not satisfy the rage of the pagans.不过,圣马可的死并没有满足愤怒的异教徒。They gathered much firewood and prepared an inferno to burn him.他们收集了大量木柴和准备烧他的地狱。But a severe storm blew in, and heavy rains fell.但严重的风暴吹,大雨下跌。The pagans became frightened and fled in fear.异教徒成为害怕,在恐惧中逃离。The believers came and took the holy body, carried it to the church at Bokalia, wrapped it up, prayed over the saint, and placed him in a coffin.信徒来到了圣洁的身体,进行Bokalia教会,包裹起来,在圣人的祈祷,并放置在他的棺材。They laid the coffin in a secret place in this church.他们奠定了在一个秘密的地方在这个教堂的棺材。

In 828 AD the body of St. Mark was stolen by Italian sailors and was removed from Alexandria to Venice in Italy.在828 AD的圣马可的尸体被偷走了意大利水手从亚历山大在意大利威尼斯。However, the head remained in Alexandria.然而,头部保持在亚历山德里亚。Importance to the Coptic church重要的科普特教堂

In the Non-Chalcedonian Coptic Orthodox Church, the Apostle Mark is perhaps the most beloved of all saints, being the founder of the see of Alexandria in the first century.在非Chalcedonian的科普特人的东正教,使徒马克也许是最心爱的众圣徒,在第一世纪的亚历山大看到的创始人。 Many Coptic churches are named for him, and on the 30th of Babah (Coptic calendar), the Coptic Orthodox Church celebrates the commemoration of the consecration of the church of the pure St. Mark the Evangelist, the founder of the church in Egypt, and the appearance of his holy head in the city of Alexandria.许多科普特教堂被命名为他,Babah(科普特人的日历)30日,科普特人的东正教庆祝纪念纯圣马克的传播者,在埃及教会的创始人教会的奉献,在亚历山大市的外观,他的神圣的头。

A historical event: Pope Kyrillos VI received the relics of St. Mark in Cairo in 1968 .一个历史事件:教皇Kyrillos第六收到1968年在开罗举行的圣马可的遗物。

On the 17th of Baounah (Coptic month), of the year 1684 AM (Coptic calendar), which was Monday, June 24, 1968 AD, and in the tenth year of the papacy of Pope Kyrillos the Sixth, 116th Pope of Alexandria, the relics of St. Mark the Apostle, the Evangelist of the Egyptian land and the first Patriarch of Alexandria, were returned to Egypt.在Baounah 17日(科普特月)年1684上午(科普特历),这是星期一,6月24日,1968年公元,并在第六,116亚历山大教皇,教皇教皇Kyrillos的第十个年头圣马克使者,在埃及的土地和亚历山大的第一祖师的传播者,文物归还给埃及。 After eleven centuries outside Egypt, St. Mark's body has at last returned to the same country (Cairo, Egypt) where he was martyred, and where his head is preserved to this day in the city of Alexandria, Egypt.埃及之外的11世纪后,圣马可的身体,最后返回到同一个国家(埃及开罗),他以身殉国的地方,他的头被保存在这一天,埃及亚历山大市。

Pope Kyrillos had sent an official delegation to travel to Rome to receive the relics of St. Mark the Apostle from the Roman Catholic Pope Paul VI.教皇Kyrillos曾派出一个官方代表团前往罗马接受圣马可的遗物从罗马天主教教皇保罗六世的使者。The papal delegation consisted of ten metropolitans and bishops, seven of whom were Coptic and three Ethiopians, and three of the prominent Coptic lay leaders.罗马教皇的代表团包括10个大城市和主教,其中7人是科普特和三个埃塞俄比亚人和三个突出科普特信徒领袖。The Alexandrian delegation received the relics of St. Mark the Apostle on Saturday, June 22, 1968 AD, from Pope Paul VI.亚历山大的代表团于1968年6月22日(星期六),公元圣马克使徒的文物,由教皇保罗六世。The moment of handing over the holy relics, after eleven centuries, during which the body of St. Mark was kept in the city of Venice, Italy, was a solemn and joyful moment.移交的圣物,经过11个世纪,在此期间,圣马可的尸体被保存在意大利威尼斯市的时刻,是一个庄严而欢乐的的时刻。

Hymns赞美诗

Troparion (Tone 3) [1]Troparion(音)[1]

Holy apostle Mark of the Seventy;圣使徒马克七十;
entreat the merciful;恳求仁慈的;
to grant our souls forgiveness of transgressions.给予我们的灵魂的越轨行为的宽恕。

Troparion (Tone 4) [2]Troparion(音4)[2]

From your childhood the light of truth enlightened you, O Mark,从你的童年的真理之光启迪你,O符号,
and you loved the labor of Christ the Savior.和你爱的救主基督的劳动。
Therefore, you followed Peter with zeal因此,你跟着彼得与热情
and served Paul well as a fellow laborer,并担任保以及同系的劳动者,
and you enlighten the world with your holy Gospel.你开导你的圣福音的世界。

Kontakion (Tone 4) [3]集祷颂(音4)[3]

The Church ever sees you as a shining star, O apostle Mark,教会曾经看到你,作为一颗耀眼的明星,澳使徒马克
Your miracles have manifested great enlightenment.你的奇迹,体现了伟大的启蒙。
Therefore we cry out to Christ:因此,我们哭出来基督:
"Save those who with faith honor Your apostle, O Most Merciful One."“保存与信仰孝敬你的使徒,最仁慈的一个。”

Kontakion (Tone 2) [4]集祷颂(音)[4]

When you received the grace of the Spirit from on high, O Apostle,当你收到圣灵的恩典,从使徒高,澳,
you broke the snares of the philosophers and gathered all nations into your net,你打破了哲学家的圈套,并收集到您的净所有国家,
bringing them to your Lord, O glorious Mark,把你的主,澳的光荣标记,
by the preaching of the divine Gospel.宣讲神的福音。

Sources来源

Coptic Orthodox Synaxarium (Book of Saints)科普特东正教Synaxarium(圣贤书)
St. Nikolai Velimirovic, The Prologue of Ohrid圣尼古拉Velimirovic,奥赫里德的序言

External links外部链接

St. Mark's detailed biography by HH Pope Shenouda III圣马可的详细传记HH教皇Shenouda III
St. Mark the Apostle, Evangelist, and Preacher of the Christian Faith in Africa圣马可在非洲的基督教信仰的传道者,传播者,和传道
St. Mark Icon and Story圣马克图标和故事
Saint-Mark Church Alexandria: History圣 - 马克教会亚历山大:历史
Life of the Apostle and Evangelist Mark by Severus, Bishop of Al-Ushmunain生命的使徒和主教铝Ushmunain西弗勒斯,传播者商标
(fl. ca. AD 955-987) translated from the Arabic by B. Evetts (from Patrologia Orientalis, first series); Saint Pachomius Library(楼之CA公元955-987),从阿拉伯文翻译B. Evetts(Patrologia侧柏,第一辑);圣Pachomius图书馆
Apostle and Evangelist Mark, APril 25 (OCA)使徒和传播者马克,4月25日(亚奥理事会)
Apostle Mark of the Seventy, September 27 (OCA)七十使徒马克,9月27日(亚奥理事会)
Apostle Mark the Evangelist of the Seventy, January 4 (OCA)使徒马克七十的传播者,一月四日(亚奥理事会)
Apostle Mark of the Seventy, called John, January 4 (OCA)叫约翰使徒七十马克,1月4日(亚奥理事会)
Apostle Mark of the Seventy, January 4 (OCA)七十使徒马克1月4日(亚奥理事会)
Mark the Apostle & Evangelist (GOARCH)马克传道者和传播者(GOARCH)


Also, see:此外,见:
Book of Mark书中的标志


This subject presentation in the original English language这在原来的主题演讲, 英语



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