Hooker, Morna D. The Gospel According to St. Mark. London: A & C Black, 1991.
Page 382-387.
These eight verses make up the last section of the gospel to have been written by Mark himself. Everything after v.8 is written in a different style and has quite clearly been added later. Since neither Matthew nor Luke show signs of having used this additional material (indeed, vv.9-20 look like a summary of the tradition used in the other gospels), it is probable that this was added to Mark some considerable time after the gospel was written, probably in the second century. The great problem, to which we must return, is whether Mark intended to end at v.8, or whether his gospel is incomplete - either because he was unable to finish it, or because the original ending was lost. The suggestion that Mark intended to end at v.8 is best considered after we have examined his treatment of this section. If in fact he broke off here but intended to write more, then perhaps he himself suffered – just too soon! – the martyrdom which throughout his narrative he had so clearly foreseen as the likely fate of those who became disciples-of Jesus. If, on the other hand, he wrote more and the ending was lost, then this loss was presumably due to the fact that the original copy of the gospel was read and reread until the final page of the codex or end of the scroll wore away. In this case, however, it is puzzling that the missing portion was not copied out and replaced. Though the problem is the abrupt ending, it is remarkable, nevertheless, that an accidental break should have occurred at a point where a case can at least be made for arguing that Mark intended to stop.
In common with the other evangelists, Mark does not describe the resurrection itself. He describes only the scene at the empty tomb, and the message of the risen Jesus to his disciples, which is entrusted to the women who had come to anoint his corpse.
(1) The story begins as soon as the Sabbath was over, that is on Saturday evening. It is strange that the women are named again, so soon after v.47, unless this is the beginning of another independent tradition which Mark has incorporated as it stands (though the rest of the story looks like Markan composition, using many of his favourite words); this part of the verse is indeed omitted in one MS, which makes the whole thing read more smoothly, but this is unlikely to be the original reading. Even stranger, the names do not tally exactly with 15.47 (or even with 15.40), though Mark's purposes seems to be to establish this small group of women as witnesses of Jesus' death, burial and resurrection. Only Mary Magdalene is constant. Salome, mentioned in 15.40, reappears. The other Mary is this time described as being of James, and once again this phrase might most naturally be understood to mean `daughter' rather than mother. However we understand the relationship, the three different descriptions of this Mary cause problems: either there are two different women, one related to James, the other to Joses (and according to 15.40, his mother), or there is one woman, who is mother of Joses and either mother or daughter of James. The discrepancies suggest that Mark has taken over
Markus hendak mengakhiri tulisannya. Secara umum dibandingkan dengan penginjil lainnya, Markus tidak menjelaskan kebangkitan. Dia hanya menjelaskan adegan makam kosong, dan pesan Yesus yang bangkit kepada para murid-Nya, yang dipercayakan kepada para wanita yang datang untuk mengurapi jenasah-Nya.
different traditions and reproduced them faithfully, at least in these details; they also warn us against assuming that there must be theological significance in the minor details of Mark's narrative! The three women bought spices - that is perfumed ointments - at the earliest opportunity, in order to anoint Jesus' body. It was customary to prepare bodies for burial by anointing them; to do so 36 hours after burial was at best pointless, at worst extremely unpleasant. Only Luke (23.56-24.1) agrees with Mark at this point. Matthew (28.1) says simply that the women went to see the tomb, John (19.39f.) that Joseph and Nicodemus anointed the body before burial. However, it may well be that there was no opportunity to anoint the body, and that the Johannine tradition merely reflects the assumption that the rite was performed by those who buried Jesus. The women may have wished to do belatedly what ought to have been done, even though it was too late to be anything but an expression of their devotion. Even if Mark and Luke have misinterpreted their motive, we would expect the women to come to the grave at the first opportunity, since such visits were customary. For Mark, of course, the reference to their desire to anoint the body has particular significance and underlines their inability to comprehend what is taking place. The women plan to anoint Jesus belatedly, after his burial; they are too late, not (as we might assume) because the body has begun to decay, but because it is no longer there. For Mark, the story recorded in 14.3-9 thus took on a new significance - the women fail to do belatedly what was in fact done by another woman prematurely. Her action was a prophetic
berbeda dan diulangi dengan setia, setidaknya pada rincian ini, mereka juga memperingatkan kita terhadap asumsi bahwa harus ada unsur teologis dalam rincian kecil narasi Markus! Ketiga wanita membeli rempah-rempah – yaitu minyak wangi – pada kesempatan pertama, dalam rangka untuk mengurapi tubuh Yesus. Ini adalah adat untuk
mempersiapkan tubuh untuk
dimakamkan dengan mengurapinya, melakukan-nya 36 jam setelah penguburan itu sangat sia-sia, paling buruk dan sangat tidak menyenangkan. Hanya Lukas (23:56-24:1) yang setuju dengan Markus pada saat ini. Matius (28:1) secara sederhana mengatakan bahwa perempuan pergi ke makam untuk melihat kubur, Yoh (19:39) bahwa Yoseph dan Nikodemus mengurapi tubuh sebelum dimakamkan. (19:39) Namun, mungkin juga bahwa tidak ada kesempatan untuk mengurapi tubuh, dan bahwa tradisi Yohanes hanya merefleksikan asumsi bahwa ritual itu dilakukan oleh mereka yang ikut mengubur Yesus. Para wanita mungkin terlambat untuk melakukan apa yang seharusnya dilakukan. Meskipun sudah terlambat, ini merupakan ungkapan pengabdian mereka. Bahkan jika Markus dan Lukas menyalah-tafsirkan motif mereka, kita akan melihat datangnya perempuan untuk datang ke kubur pada kesempatan pertama, karena kunjungan seperti ini adalah tradisi. Bagi Markus, tentu saja, referensi untuk keinginan mereka untuk mengurapi tubuh memiliki makna tertentu dan menggarisbawahi
ketidakmampuan mereka untuk
sign of his death; theirs is made impossible because of his resurrection.
(2) Very early in the morning on the first day of the week. According to Jewish reckoning this means in the early hours before dawn. The other evangelists seem to agree (cf. in particular John 20.1: ‘while it was still dark’). But Mark's next temporal reference is inconsistent: the women, he says, came to the tomb, just after sunrise. Attempts were made at an early stage to tidy up this anomaly by altering one phrase or the other. The explanation is probably that Mark was not being as precise as his critics.
(3) They were saying to one another, `Who will roll the stone away for us from the entrance to the tomb?' The women's conversation on the journey is clearly illogical: it is little use their going to the tomb for their stated purpose if they cannot enter it when they arrive. But Mark's purpose is to underline the fact that the tomb had been firmly closed, and that the women had no expectation of finding it open, so he enables us to share their surprise at finding that the stone had been rolled away.
(4) At this point Mark adds the comment: for it was extremely large. Many commentators and translators have been offended by Mark's abrupt style at this point and have shifted this comment to the end of v.3. But Mark's purpose is not to stress the inability of the women to move the rock (which is obvious), but the significance of what
tidak (seperti yang kita asumsikan) karena tubuh mulai membusuk, tapi karena tidak ada lagi. Bagi Markus, kisah
yang tercatat dalam 14:3-9
menimbulkan makna baru - wanita gagal melakukan apa yang sebenarnya dilakukan oleh wanita lain. Tindakannya adalah tanda kenabian kematiannya; perbuatan mereka menjadi mustahil karena kebangkitan-Nya.
(2) Pagi-pagi pada hari pertama minggu itu. Menurut perhitungan Yahudi ini berarti di jam-jam awal sebelum fajar. Para penginjil lainnya tampaknya setuju (lih. khususnya dalam Yohanes 20:1 ‘ketika hari masih gelap’). Tetapi acuan berikutnya dalam Markus tidak konsisten: wanita, katanya, datang ke makam, setelah matahari terbit. Upaya dilakukan pada tahap awal untuk merapikan kebingungan ini adalah dengan mengubah kalimat tertentu. Mungkin Markus tidak tepat dalam komentarnya.
(3) Mereka berkata satu sama lain, ‘Siapa yang menggulingkan batu itu bagi kita dari pintu masuk ke kuburan?’
Percakapan perempuan dalam
perjalanan ini jelas tidak logis: hal ini untuk menyatakan tujuan mereka jika mereka tidak bisa masuk ketika mereka tiba. Tetapi tujuan Markus adalah untuk menggarisbawahi fakta bahwa makam telah tertutup rapat, dan bahwa wanita tidak memiliki harapan untuk menemukannya terbuka, sehingga ia memungkinkan kita untuk melihat keterkejutan mereka ketika menemukan bahwa batu telah terguling.
has now taken place: the huge rock has been rolled away. By whom, Mark does not say. Matthew attributes the deed to an angel (28.2), but this is simply another way of speaking of God's activity.
(5) The young man sitting on the right-hand side, wearing a white robe is recognizably an angel. (Cf. the `young men' in 2 Mace. 3.26, 33, and the description of Jesus' garments in Mark 9.3.) His appearance strikes the women with terror. The verb translated astounded in v.5 and alarmed in v.6 (evkqambe,omai) is used by Mark alone among New Testament writers. He used it in 9.15 of the crowd's astonishment at seeing Jesus on his descent from the mountain, and in 14.33 of Jesus' own emotion in Gethsemane. Clearly Mark means that the women were terrified, rather than simply amazed.
(6) They have no expectation of the announcement which they are to be given, for they are looking for the body of Jesus of Nazareth, who was crucified. The somewhat formal language suggests that of an early summary of the scandal of the gospel (cf. 1 Cor. 1.23; 2.2; Gal. 3.1). So, too, does the divine message delivered by the angel: He has been raised. The verb (hvge,rqh) is an Aorist Passive and, though it might be understood (as in the R.S. h) in an active sense (`He has risen'), it is better to translate it as we have done here. It is God who has raised Jesus to life, and it is his mighty act that is announced to the women. Jesus is not to be found among the dead; the place where they laid him is empty, for he is not here.
menggeser komentar ini sampai akhir ay. 3. Tetapi tujuan Markus ini bukan untuk menekankan ketidakmampuan wanita untuk memindahkan batu (tentu jelas), tetapi arti dari yang sekarang terjadi: batu besar telah terguling. Oleh siapa, Markus tidak mengatakan. Matius mengacu pada malaikat (28:2), tetapi ini hanya cara lain untuk berbicara tentang karya Allah.
(5) Pria muda yang duduk di sisi kanan, berjubah putih dikenali sebagai malaikat. (Bdk dengan ‘laki-laki muda’ dalam 2 Makabe 3:26, 33, dan deskripsi pakaian Yesus dalam Mrk 9:3) Penampilannya menakutkan dan mengejutkan para wanita. Kata kerja
yang diterjemahkan terkejut
(tercengang) dan khawatir dalam ay. 5 dan v.6 (evkqambe,omai) yang digunakan oleh Markus sendiri di antara penulis Perjanjian Baru yang digunakan juga pada 9:15 yaitu kekaguman para penonton ketika melihat Yesus turun dari gunung, dan pada 14:33 emosi Yesus di Getsemani. Jelas Markus menjelaskan bahwa wanita itu ketakutan, bukan sekadar kagum.
(6) Mereka tidak tahu apa yang mereka harus dikatakan, karena mereka sedang mencari Yesus dari Nazaret, yang disalibkan itu. Bahasa ini agak formal yang menunjukkan bahwa ada ringkasan masalah pada awal Injil (lih. 1 Kor 1:23; 2,2; Gal 3.1). Demikian juga, apa pesan ilahi yang disampaikan oleh malaikat: Ia telah dibangkitkan. Kata kerja (hvge,rqh) adalah aorist pasif (aoris = mengacu pada bentuk lampau kata kerja bahasa Yunani tanpa batasan waktu atau tanda
selesai-nya suatu tindakan) dan,
(7) Where, then, is he to be found? The rest of the angel's words are a commission to the women to deliver a message to the disciples. It has sometimes been argued that v.7 is an addition to the narrative, since the women's silence in v.8 is incomprehensible after such a commission. But if so, the addition must have been made by Mark (Matthew includes the verse) who therefore presumably did not consider this a difficulty. The message is addressed to Jesus' disciples – and Peter! – who is mentioned specifically because he has denied that he is a disciple. The message sums up the forgiveness which Jesus offers his followers. Strictly, none of them has any right to be summoned to follow the risen Lord, for all of them by their actions, and Peter by his words, have been ashamed of Jesus. But the warning of Mark 8.38 is not yet put into operation: instead of being ashamed of those who have failed him, Jesus calls them to begin again. He is going before you into Galilee. These words echo those attributed to Jesus himself in 14.28 -words which introduced Peter's protestations and Jesus' prediction of Peter's failure. In that context, the verb (proa,gw - I will go before) had to be understood in the sense of ‘lead’: after his resurrection, Jesus would lead the disciples into Galilee (as a shepherd leads his sheep). Here, the same verb (proa,gei) has been translated in the same way, as `go before', but this is generally understood in the sense of `go ahead' or ‘precede’, since it is only when they arrive in Galilee that they will see
seperti yang kita lakukan di sini. Allah yang telah membangkitkan Yesus untuk hidup, dan ini adalah tindakan yang dahsyat yang diwartakan kepada perempuan. Yesus tidak ditemukan di antara orang mati; tempat mereka membaringkan Dia kosong, karena dia tidak ada di sini.
Jesus. Yet the final words, just as he told you, show clearly that Mark has the earlier passage in mind, and he is certainly saying something far more significant than that Jesus will arrive in Galilee before the disciples. This is no mere rendezvous, but a call to the disciples to follow Jesus once again. On the way to Jerusalem, Jesus had gone ahead (10.32 - h=n proa,gwn), and the disciples had seen him and followed. Now they are called to follow him, even though they cannot see him. What looks like an inconsistency in Mark may be a deliberate attempt on his part to underline that this is what discipleship means, now that Jesus has been raised from the dead.
The promise that the disciples will see Jesus in Galilee suggests a resurrection appearance there, and this is how Matthew understood it (cf. Matt. 28.16ff.). But why should the disciples be sent to Galilee? Some commentators have followed Lohmeyer (Markus, p. 355f.) in thinking that Galilee is mentioned because it is the place of eschatological fulfilment: the promise that they will see Jesus is thus a reference to the parousia. (So also W. Marxsen, Mark the Evangelist, pp. 75-95). Lohmeyer argued that the verb `to see' was normally used of the parousia rather than the resurrection (e.g. 14.62). But his arguments are flimsy: the verb `to see' is used of the risen Lord
murid-murid ke Galilea (sebagai gembala membawa domba-dombanya) ke sini. Kata kerja yang sama (proa,gei) telah diterjemahkan dalam cara yang sama, sebagai ‘pergi sebelum’ tetapi umumnya dipahami dalam arti ‘pergi ke depan’ atau ‘mendahului’, karena hanya ketika mereka tiba di Galilea mereka akan melihat Yesus dan kata-kata terakhir-Nya, sama seperti yang Ia katakan, menunjukkan dengan jelas bahwa Markus memiliki bagian sebelumnya dalam pikiran, dan dia pasti mengatakan sesuatu yang jauh lebih penting dari sekadar Yesus akan tiba di Galilea sebelum murid. Ini bukan pertemuan belaka, tetapi panggilan untuk para murid untuk mengikuti Yesus sekali lagi. Dalam perjalanan ke Yerusalem, Yesus telah pergi ke depan (10.32 - h=n proa,gwn), dan para murid melihat dia dan mengikuti-Nya. Sekarang mereka dipanggil untuk mengikuti Dia, meskipun mereka tidak bisa melihatnya. Tampak adanya inkonsistensi dalam Markus yang bisa jadi merupakan upaya yang disengaja untuk mengga-risbawahi bahwa inilah arti menjadi murid, sekarang Yesus telah dibangkitkan dari antara orang mati.
elsewhere (e.g. 1 Cor. 9.1; John 20.18) and could have that sense here, and there is no reason why Galilee (rather than Jerusalem) should be the place of the parousia. If the saying is understood of the parousia, then it becomes more of a threat than a promise! (Cf. 8.38 and 14.62.)
The question therefore remains - why are the disciples sent back to Galilee? The message might perhaps reflect traditions that Galilee was the place where Jesus was seen after the resurrection, but there are in fact very few such traditions in the gospels: Matthew has only 28.16ff. (whose introduction suggests that it depends on Mark 16.7), Luke has no appearances in Galilee, and John has one story in chapter 21, which is clearly a supplement to the gospel. Perhaps, then, Mark has the angel direct the disciples to Galilee because that is where his own community is situated. This is possible, though the composition of the gospel is not normally located in Galilee. An alternative explanation could be that Mark has used traditions from Galilaean communities which naturally associated their experience of the risen Lord with their own area. But if Mark himself is not writing for a Galilaean community, it may be that we have to look for another explanation for the message. Perhaps in picturing the disciples as returning to Galilee - the place where they were originally called - Mark thinks of them as beginning again: they have failed Jesus, failed to take up their crosses and follow him to crucifixion, but now they are being summoned once again to follow him, and to learn once again what
kerja ‘melihat’ biasanya digunakan dalam konteks parousia daripada kebangkitan (misalnya 14:62). Tetapi argumen ini lemah: kata kerjanya ‘melihat’ digunakan pada bagian lain untuk Tuhan yang bangkit (mis. 1 Kor 9:1; Yoh 20:18.) dan bisa menimbulkan kesan di sini, tidak ada alasan mengapa Galilea (bukan Yerusalem) yang menjadi tempat parousia. Jika kata-kata ini dipahami sebagai parousia, maka hal ini lebih menjadi ancaman daripada janji! (Bdk. 8.38 dan 14:62)
discipleship means. Mark may perhaps interpret the message as one of forgiveness and renewal.
There is, however, a much simpler explanation of the reference to Galilee. Presumably Mark believes that the disciples obeyed the message and returned to Galilee - and in spite of Luke's account of events in Acts, it is most likely that they did in fact return there. Perhaps, then, the message reflects, not traditions about appearances of the risen Lord to the disciples, but a tradition that the disciples did indeed return to Galilee. If so, then the command to go to Galilee may originally have been an explanation for the disciples' return; they went back, not because they ran away, but because they were sent back by the risen Lord.
(8) The reaction of the women is entirely natural: they went out and fled from the tomb. The trembling and terror which overcame them are familiar Markan themes: this is precisely how many other characters in the story have reacted up to this point when confronted with the power of God. Now that they are confronted with the mightiest act of all, how else could they react? Equally understandable is their silence. Some commentators have suggested that this is an apologetic note, meant to explain why the story of the empty tomb was unknown in the earliest tradition. But the women's silence when they are told of the resurrection is of a piece with their terror. So, too, is their disobedience. Up to this point, the women in Mark's story
awal lagi: mereka yang mengecewakan Yesus, gagal untuk mengambil salib dan mengikuti-Nya ke penyaliban, sekarang mereka dipanggil sekali lagi untuk mengikuti-Nya, dan belajar sekali lagi apa arti seorang murid. Markus mungkin dapat menafsirkan pesan ini sebagai salah satu pengam-punan dan pembaruan.
Bagaimanapun, ada penjelasan yang jauh lebih sederhana untuk menjelaskan Galilea. Agaknya Markus percaya bahwa para murid mematuhi pesan dan kembali ke Galilea - dan terlepas dari catatan Lukas tentang kejadian dalam Kisah Para Rasul, hal ini sangat mungkin bahwa mereka sebenarnya ingin kembali ke sana. Mungkin, kemudian, pesan tersebut mencerminkan, bukan tradisi tentang penampakan Tuhan yang telah bangkit kepada para murid, tetapi sebuah tradisi bahwa murid-murid memang kembali ke Galilea. Jika demikian, maka perintah untuk pergi ke Galilea awalnya mungkin untuk menjelaskan kembalinya para murid, mereka kembali, bukan karena mereka lari, tetapi karena mereka dikirim kembali oleh Tuhan yang bangkit.
have done well: individual women have been commended for their faith and their actions (5.34; 7.29; 12.41-4; 14.3-9), and the women who followed Jesus from Galilee have alone stood by him at the end: they alone witnessed his death (15.40f.) and burial (15.47). But at this point, even they fail. Their disobedience and fear demonstrate their inability to believe the good news. Throughout Mark's gospel, men and women have been blind and deaf to the truth about Jesus, and now at the end, when the divine message is delivered to the women, they are struck dumb, and fail to deliver it: they said nothing to anyone, for they were afraid. Here is Mark's final irony. In the rest of the story, Jesus has commanded men and women to say nothing about the truth they have glimpsed, and they have frequently disobeyed. Now that the time has at last come to report what has happened, the women are silent!
dimaksudkan untuk menjelaskan mengapa kisah kubur yang kosong tidak diketahui dalam tradisi awal. Tetapi diam para wanita ketika mereka diberitahu tentang kebangkitan adalah bagian dari ketakutan mereka. Dan juga ketidaktaatan mereka. Sampai di sini, para wanita dalam kisah Markus telah melakukan tugas dengan baik: pribadi perempuan dipuji karena iman mereka dan tindakan mereka (5:34; 7:29; 12:41-44, 14:3-9), dan perempuan-perempuan yang mengikuti Yesus dari Galilea pada akhirnya berdiri bersama-Nya: mereka sendiri menyaksikan wafat-Nya (15:40) dan penguburan-Nya (15:47). Tetapi kali ini, mereka gagal. Ketidaktaatan mereka
dan ketakutan menunjukkan
