GILBERT K. MARAK:

GILBERT K. MARAK:

Bluwin Chsisik Sangma.

Early life:

Gilbert K. Marak was born on the 26^th May 1925 in the village of Rangsapara under West Khasi Hills district, just border of Kamrup District of Assam. He was the son of Lt. Rev. Ramke O. Sangma and Lt.Mrs. Simke Marak. He was brought up in a good Christian family. As his father also one of the Christian workers, so he prepared his son also to follow the same footsteps.[1]

Education: Gilbert Marak studied his primary education in his own native place from 1933 to 1937. He finished his middle school in1941from Gohalkona and finished his matriculation in 1945 from Jorhat Christian High School. While he was studying in High school, he worked for the work scholarship and received Rs.3/- (Rupees three) per month.[2]

From 1947 to 1949 he studied the L.Th course in Cherapunji Theological College and dedicated to full time ministry. While studying in that theological college, one of the American Baptist Missionary sponsored Rs. 25/- per month to him.[3] From 1962 to 1963, he studied the Bachelor of Religious Education in Leonard Theological College, Jabalpur.[4]

His Works:

After his matriculation from 1946 to 1947, he worked as a manager of Gohalkona Trading Co-operative Society. In 1952, he was appointed as a mission supervisor of Kamrup mission field’ the mission to the Garos and Assamese people. In 1956 he was invited to Assam Baptist Seminary and worked as a register of that Seminary. He along with the then Principal of the seminary, Dr. Duffyasa changed the Assam Baptist Seminary into Eastern Theological College (Jorhat).[5]

In 1958, Rev. R.G. Beers the then Director of Youth Work and Audio-Visual department of CBCA (Present CBCNEI)[6] left the Assam and returned to America. Accordingly, Gilbert Marak was invited to Gauhati to work as a Director of Youth Work and Audio- Visual Department of CBCNEI.[7]

In the same year (1958), he along with one Indian, Rev. V.M.Koshy, served under the World Council of Churches as a Christian Education Consultant of India for the World Council of Christian Education. While he was member of the WCC, he went to different countries and preached the word of God. He travelled to the countries like Burma, Thailand, Japan, Egypt, Lebanon, Aden, Ethiopia, Tanzania, Congo, Switzerland, Italy, France and Germany.[8]

Gilbert K. Marak was ordained by Garo Baptist Church on the 8^th February, 1960, during the conference of Garo Baptist Convention, in the village called Bakrapur. From 1965 onwards, he was severely sick and for eight years he could not move out from his bed. After eight years, his health was recovered but was weak. Because of his health, he could not continue his service in CBCNEI.[9] In 1972 The Bible Society of India sponsored him to Translate Bible into Garo language. In the same year, Garo Baptist Convention had appointed him as a Superintendent of Christian Mission Boy’s Hostel. While he was translating Bible, the Bible Society of India has given him Rs. 600/- per month.[10]

Family Life:

In 1957, February 13, he was married to Ratnamoy O. Sangma. God has blessed them three sons and one daughter. Two of his children one son and one daughter are medical doctors while two sons are doing business.[11]

Literarary Works:

Because of his ill health, it brought a tragedy to his family members, but on the other hand, he could contribute a lot to the society. Because of his health, he had to leave serving in Church organizations and could not travel to different parts of the world as well as of the country. But he wrote more than hundred poems in his vernacular language (Garo) and compiled it by entitling, Ang Gisik Ku·aning meaning Inner Voice of My Thoughts and published in 1973. He also wrote many pamphlets in Garo and they are:- (1).Sastroni Mingsinggipa Ranirang (Famous Queens of the Bible), (2).Ruth, (3).Pilat aro Dos gri An·chi (Pilate and Innocent Blood), (4).Sninggipa Mati (Matthew, the Appostle), (5). Youth Handbook (English), (6). Ranirangni Rani (Queen of Queen) Some of his translations are :- (1). Bi·sarangna Bak I & II (For Children Part I & II), (2). Nang·ni Nambatgipa Ripeng (Your Best Friend), (3). Nang·ni Janggi aro Nang·ni Tangka (Your Life and Your Money), (4). Mandeko Jokatgipa (Redeemer of Man), (5). Chong·motgipa Bebera·ani (6). Maikai Nangrime Dongna Nanga (How to Make Relationship with Others), (7). Gisik Saksan On·anirang Bang·a (One Spirit, But Many Gifts), (8). Chong·motgipa Bebera·ani (The True Faith), (9). Sagiparangna Nama Katta (Good News For the Sick), (10). A·gilsak Gitelnin Ong·a (This World is My Lord), (11). Sioba Jringjrotna Tangna (Dying But to Live Forever), (12). Jisuan Jokatgipa (Jesus is Saviour), (13). Jajrenga? (Worry?). (14). Isolni Mandena On·ani (The Gift of God to Man), (15).Pilakni Namnikgija Raja (The King Hated by Everyone), (16).A·song aro Jatko Maia Dal·gipa Ong·ata? (What Makes the Nation Great?), (17). An·ching Ka·saode (If We Love), (18). Jona Gitelko Manigipa Daka (Jona Makes the Lord as Worshiper), (19). Isol Saksan Bebera·a Mingsan (One God One Faith),(21). Jisu Kristoni Atchia (The Birth of Jesus Christ), (22). A·brio Skia (Sermon On the Mount), (23). Nang Pantemitingo Katchabo (Rejoice While You are Youth), (24). Tom·tomani, Bakrimani aro Namdapatani (Peace, Association and Rectification), (25). Isolni Kakket Ong·ani (Truth of God), (26). Nang·na Nangania (Your Need), (27). Chu Katchaaniko On·ama? (Do Wine Give Happiness?), (28). Na·a Baditako Dakna Ama? (How Much You Can Do?), (29). Gopram Bangbang (Empty Thomb), (30).Gital Niam (New Covenant), (31). Rongtalgipa Sastro (Holy Bible). Some of his poems, around eight volumes are not yet published.[12]

His preachings:

Although he has travelled throughout various different countries of the world, the method and style of his preaching outside the country are not much known to his people. So far as native people are concerned, he has dedicated to his preaching, simple and adjusts according to the place and people. According to Professor Dr. Milton Sangma, his preaching method is simple and can be understood by many of the congregations.[13] Earlier, the translation of the Bible was done either by American Missionaries or by some local people guided by missionaries. Most of the words used by those missionaries and earlier translators were borrowed either from Assamese or Bengalis that made the native speakers difficult to understand. When Gilbert revised the translation of the Bible, he tried to remove some of the words used by the early missionaries and put them in indigenize forms.[14]

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[1] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang (Ringrey, Tura: Students Book Emporium, 2006), 90.

[2] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang…90.

[3] Gilbert K. Marak interviewed by All India Ratio Station, Tura and released on 3. November, 2002.

[4] Milton Sangma, History of Garo Literature (Ringrey, Tura: D.J.Publication, 2007), 60-61.

[5] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang…90-91.

[6] Council of Baptist Churches in Assam (CBCA), now changed into Council of Baptist Churches in North East India (CBCNEI).

[7] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang…91.

[8]Gilbert K. Marak, interviewed by All India Ratio Station, Tura and released on 3. November, 2002.

[9] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang…91.

[10] Gilbert K. Marak interviewed by All India Ratio Station, Tura and released on 3. November, 2002.

[11] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang…93.

[12] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang…94-95.

[13] Milton Sangma, History of Garo Literature (Ringrey, Tura: D.J.Publication, 2007), 60-61.

[14] Lindrid D. Shira, “Rev. Gilbert K. Mara,” in Gisisk Matgrikrang…94-95.

Origin of Christianity in Garo Hills, Meghalaya:

Origin of Christianity in Garo Hills, Meghalaya:

Bluwin Ch. Sangma.

The State of Meghalaya can be divided into two parts i.e. Khasi Hills region and Garo Hills region. In Eastern part of the state it is inhabited by two major tribes- Khasi and Jaintias and in Western part, it is inhabited by Garo tribes. Besides, it is also inhabited by some non-tribal people. The State does not have any particular religion, but majority of the people especially the Garos are Christians. In this short article, I would like to mention how the Christianity came to Garo Hills.

Before understanding the coming of Christianity into Garo Hills, it is better to understand the history of the Garos. The Garo tradition says that the Garos originally came from Tibet and settled down in Coch Behar, Assam, Bangladesh, and Burma and finally settled down in present Garo Hills of Meghalaya.[1] Earlier Garos are famous for head hunting and war. They were conflicted with neighboring people, especially with Zamindars of the plain belt.  During the time of British intervention, they were still practicing war with their swords.[2] According to the traditions, they had a belief that if somebody dies, his or her soul goes to a particular place called Balpakram. They also believed that if a person dies and goes to Balpakram, somebody should go with him or her to help in carrying the luggage to the land of ghost. On this occasion, they use to go to neighboring villages and would kill someone and bring his or her head.[3] But now, Garos became soul winners from the head hunters.

Origin: It is difficult to say who and when Christianity started in Garo Hills. But overall, we can say that, it is the combination of the works of American Baptist Missionaries, David Scott, the British Civil Servant and two native gentlemen-Omed Momin and his nephew, Ramke Momin. Rev. M.R.Sangma, former General Secretary of the Garo Baptist Convention says that the Good news reached to Garoland with the works of two native pioneers. They were Omed and Ramke, uncle and nephew who were baptized by Re. Dr. Miles Bronson at Sukheswar ghat, Gauhati on the 8^th February 1863.[4]

Lindrid D. Shira says that the first persons who decided to bring Christianity into Garo Hills were not the American Baptist Missionaries, but the British Officers. The first person who decided to bring the Christianity into Garo Hills was a British Commissioner named David Scott. So as to teach about the Good News to the Garos, he opened the first primary School to the Garos in the village of Singimari in 1826. As soon as the school was opened, 40 Garo boys started schooling in that school. But in 1827, David Scott had to leave the school because of the Burmese war and his school also had to close.[5]

Later, another British Officer, Capt. Francis Jenkins opened the school for Garos, in Goalpara Assam. Then he invited American Baptist Missionaries to teach in the school which was opened meanly for the Garos. In that school, Omed Momin and Ramke Momin also studied. After studying in that school, Ramke was appointed as a soldier under the Deputy Commissioner of Thomas Becket.[6]

Both Omed and Ramke were strong believers in animistic religion. They also observed and practiced all the rituals of Garo religion called Songsarek. But their thirsts for truth were not satisfied. They also interacted with Hindu sainasis and asked about the truth, but that too not answered for their search.[7]

When Ramke was searching the truth, one Baptist Missionary from Dacca, Rev. Rupret Bion came to Goalpara and preached the Good News to the people. He also distributed some tracts. When Ramke saw the tract, he also wanted to get it and therefore, he purchased that tract from his friend. The name of the tract was Apatti Nashak, meaning, Loosing of Excuses. When Ramke read this pamphlet, he stopped going to Hindu sainasis and his mind was so enthusiastic more than before.[8]

At that time, Omed was taking care of one inn in Gauhati. One morning, a maid servant was sweeping the inn and in that moment, one small booklet blown to the place where Omed was sitting. Omed took that booklet and he found that it was the real word of God. The name of the booklet was, Apati Nashak, the same booklet which his nephew Ramke got it. When uncle and nephew met each other, they shared their experiences of God and therefore, they decided to become Christian. So, therefore, both of them went to Gauhati, in search of Christian Missionaries and later, they were baptized on February 8, 18 63 at the Sukheswar ghat, Gauhati.[9]

Both Omed and Ramke resigned from the Government service and returned to their native village, Wa·trepara. With the hard work of Omed, first Garo Baptist Church was organized with 39 members by Dr. Bronson on the 14^th April 1867. With the help of Omed and Ramke and some genuine Christians, Garo Christians began to grow.[10]

Rev. Dr. Martin R. Sangma also says that the first Baptist Church was established at Rajasimla on the 4^th April, 1867, along with 37 converts. Seeing the Garo converts and inception, of the Baptist Church, the American Mission Society began to work directly with Garos beginning from 1867.[11]

With the coming of the American Baptist Missionaries, the Garos were opened to see the world.  Rev. K.C. Marak’s reports to the Council of Baptist Churches in North East India which was held from the 20^th- 23^rd February, 2003 which is quoted by Rev. Martin Sangma says, “There are 2,246 Churches, 1,99,680 communicant members, 4,001 non-communicant members, 74,408 anabaptized children, 10 Associations (Krimas) and two centres.[12]” These two Centres mentioned above are Garo Baptist Churches in Khasi Hills-Shillong Centre and Poksura Centre.`

Catholic Mission: The Second Missionaries came and contact with people of Garo Hills is the Roman Catholic Mission. Two Selesian Missionaries- Fr. Archemedes Pianazzi and Fr. Lois Roca  came to Tura in 1933 and contacted some local people. With the help of two local gentlemen-Jobang D. Marak and Nagen Diengdoh, they could organize permanent Mission Centre in Garo Hills Tura.[13]

Seventh Day Adventist Mission: The Seventh Day Adventist Mission also came to Garo Hills in 1954. It was a Bengali preacher by the name Mr. P.K. Ghayan and established their mission in Rajasimla village of Garo Hills. The first Garo convert to this denomination was Wallace Momin and second Garo convert was Grohonsing Marak[14] Rev. Dr. Martin Sangma also says that this new Mission under the guidance of South Asia Missionary Society established their Mission Headquarter at Poona (Pune) and later, it reached to Garo Hills in Meghalaya.

Conclusion: From the above discussion, it is understood that the coming of the Christianity into Garo Hills is with the hard work of early American Baptist Missionaries, British Civil Servants and the two native gentlemen-Omed and Ramke. They toiled so hard to spread the Good News in Garo Hills. The Missionaries like Catholic, Seventh Day Adventist, Church of North India, Pentecostal Movements and many other churches also spread in Garo Hills both from outside influence and also from local churches. Above all, it is the works of the Mighty hand of God which working among the people of Garo Hills.

Bibliography:

Marak, Julius L.R. Garo Customary Laws and Practices .New Delhi: Akansha Publishing House, 2000.

Marak, Moniram R. A·chikni Ma·biding (The Ancestral of the Garos). Hawakhana, Tura: Garo Hills Book Emporium, 1996.

Sangma, Bluwin Ch. Songgitchamni Bite (Fruit of the Old Village). Ringrey, Tura: D.J.Publication, 2010.

Sangma, Milton S. History of Garo Literature . Ringrey, Tura: D.J.Publication, 2007.

Sangma, Martin R. Church Planting in Garo Hills. Tura: Muktarani P. Marak, 2003.

Sangma, M.R. “Origin and Growth of Garo Baptist Convention-Prospects and Retrospects,” A.B.D.K. Quasqui Centenary Souvenir .Tura: A.B.D.K, 2000.

Shira, L.D. “Rev. Ramke Wa·tre Momin,” Gisik Matgrikrang (Intellectual Heroes) .Ringrey, Tura: Students Book Emporium, 1996.

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[1] Julius L.R.Marak, Garo Customary Laws and Practices (New Delhi: Akansha Publishing House, 2000), 1-18.

[2] Moniram R. Marak, A·chikni Ma·biding (The Ancestral of the Garos) (Hawakhana, Tura: Garo Hills Book Emporium, 1996), 1-50.

[3] Bluwin Ch. Sangma, Songgitchamni Bite (Fruit of the Old Village) (Ringrey, Tura: D.J.Publication, 2010), 4.

[4] M.R.Sangma, “Origin and Growth of Garo Baptist Convention-Prospects and Retrospects”, A.B.D.K. Quasqui Centenary Souvenir (Tura: A.B.D.K, 2000), 7.

[5] L.D.Shira, “Rev. Ramke Wa·tre Momin,” Gisik Matgrikrang (Intellectual Heroes) (Ringrey, Tura: Students Book Emporium, 1996), 1.

[6] Ibid…2.

[7] Ibid…3.

[8] Ibid…4.

[9] Milton S.Sangma, History of Garo Literature (Ringrey, Tura: D.J.Publication, 2007), 35.

[10] M.R.Sangma, “Origin and Growth of Garo Baptist Convention.”…7.

[11] Martin R. Sangma, Church Planting in Garo Hills, (Tura: Muktarani P. Marak, 2003),2.

[12] Martin R. Sangma, Church Planting in Garo Hills…3.

[13] Martin R. Sangma, Church Planting in Garo Hills…3.

[14] Milton S.Sangma, History of Garo Literature…80.

Crucifixion of Monkey

Crucifixion of Monkey:

Bluwin Ch. Sangma

Silsekkgre, West Garo Hills, Meghalaya.

Every religion or culture has different rituals and practices. Crucifixion of Monkey is one of the practices of the early Garo tribe. Garos are one of the major tribes in the present State of Meghalaya, in the North East of India. They have many rituals and practices in every occasion like in human life cycle from birth to death and beyond, for every season, for every sickness, war, peace, droughts, floods, etc. Crucifixion of Monkey is one of such ritual and practices. In this short article, I would like to mention something about this ritual of crucifixion of Monkey. Though this article could not give sufficient knowledge about this ritual, yet I hope that it will help anyone who is interested to go and search about such practices especially in the field contextual theology and religion.

The crucifixion of monkey is locally known as A∙song Tata. The A∙song Tata is comprised of two Garo words-A∙song means, land or place or village and Tata means prayer. If we literally translate these words together, it means prayer or praying for land. But in reality, it is the purification of land by performing the ritual. They believed that their land is defile; it brings many bad things to the whole community of the village. In such a case they will lose even if they had to face the war with their enemies. It may also bring natural calamities and sometimes it brings epidemics and plagues. There are many kinds of A∙song Tata depending on the situation. In each kind of A∙song Tata, they sacrifice different animals for each A∙song Tata.

Early Garos had a primitive life. They have their own village head, priest and physicians. Both the physician and the priest involve in the healing and treatment of the sick people in the village. But in case the epidemic or the plague occurs in a village and if the sickness is beyond the control of the physician and the priest, they believe that the land is defile and therefore the A∙song Mite (god of the land) is causing different kinds of plagues and epidemics. They believe that if the land is defile, they have to purify the land by sacrificing one kind of animal and for the purification of land for the occurrence of plagues, they sacrifice monkey.

It is the duty of the Nokma (headman) to look after the every affairs of the village. He had to take care of the sickness, suffering and poverty of the village. In case of the occurrence of the plagues, he will summon the whole community of the village to perform the A∙song Tata. When the whole community gathered in Nokma’s place, he will send some people especially the young men to jungle to catch monkey.

When the people caught monkey and came back, they will full the monkey starting from Nokma’s house. Monkey will be fulled while it is alive. While fulling the monkey, they will enter through the Nokmikkang (frontdoor) and heat the monkey in each pillar of the house and then they will go out from the Nokdechol (backdoor).While the monkey heating on the pillars of the house, the blood will be shedding and they will paint the blood in each pillar of every household. After entering whole household, they will go to the way entrance to the village.

(Tobe contunued)

Mark 10:17-31

Mark 10:17-31:

In a strict sense, this passage can be divided into two parts. First part vv.17-22 is the dialogue between a stranger (rich young man) and Jesus and second part vv.23-31 is the dialogue between Jesus and his disciples. But in broader sense, it may be divided into may sub-section.

First Part (17-22): Dialogue between stranger and Jesus.

In spite of this episode is dialogue, yet it starts with the narration.  In verse 17 the narrator narrates that Jesus is setting out on his journey. That means he was starting to go to other place for his another ministry. Although the topography is not directly mentioned in this episode, yet we can go back to the previous verses of the same chapter. In verse 1 narrator mentioned that he went to the region of Judea. After that in verse 10 the narrator narrated that he was in the house but any other place is not mentioned. While narrating the blessing of little children, the narrator does not mention the name of the place (vv.13-16). That means we can imagine that Jesus is still in the region of Galilee even in this episode. As soon as he was about to step out one stranger came to him and bowed before him (v.17) and then dialogue between Jesus and the stranger was started. In Jews context, a wealthy person bowing before a teacher means showing tremendous respect.[1] This fellow addressed him as good teacher and asked Jesus how he would inherit eternal life (v.17). To his queries, Jesus replied that why did he called him as good for there is only one who is good and he is none other than but God (v.18). That means Jesus knows before what the man will reply for him. Then he highlighted some of the commandments which the stranger had already known i.e., “you shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, you shall not defraud; Honor your mother and father” (v.19). When the stranger heard this, he replied that he had been obeying all these things since from his youths (20). By explaining this to Jesus, the man might be happy and hoping to hear that Jesus would certify for him to inherit eternal life. But in verse 21 it says that Jesus looked at him and told him that he lacked one thing. That means Jesus accepted what the stranger was doing but to inherit eternal life he has lacked one thing. So he told him to sell all his properties and to distribute the money to the poor, and to follow him (v.21).From this point we can think that author is trying to show his readers that Jesus was examining whether man was really obeying the commandments. In verse 22 it says that man was shocked and went away in grieving. He was shocked because Jesus’ answer was totally opposed to what he was expecting. He was thinking that he will surely get the eternal life since he was obeying the commandments. He might also be thinking that he would get good result from fortune teller. But when Jesus explained him in a simple word, he understood that he is not perfect in obeying the laws. Because, if he loves his neighbor, which is one of the commandments, he would have sell his property and distribute the money to the poor. On the other hand, we also understood that his possessions were the stumbling block to him to follow Jesus.  We can also go back to verse 18 that Jesus has mentioned, “No one is good except God.” That means no one is perfect by obeying the laws or commandments, rather perfection is possible through God only.

Second Part (23-31): Dialogue between Jesus and his disciples.

As soon as the stranger went away, Jesus looked at his disciples and told them that it is hard for the rich to enter into the kingdom of God for which his disciples were amazed (23-24).  Then he went on to say that camel’s going through the eyes of the needle is easier than the rich entering into the kingdom of God (25). When the disciples heard this, they looked each other and said to one another (26). They were amazed because according to their understanding of what Jesus had said, it is impossible for the rich to enter into the kingdom of God.  Since camel cannot enter through the needle’s eyes, but incase if it can enter, then it will be easier than the rich people’s entering into the kingdom of God.[2] On the other hand in the Old Testament context, rich are the blessed people and the poor are the cursed ones (Deutero.28). On this point of view they might be puzzling and discussing among themselves. When Jesus saw and knew their thinking and discussing with puzzling, he did not reject what their thinking, instead he clarifies for them that it is impossible for human beings but possible for God (27).

Among the disciples, Peter said to him that they had left everything and followed him (28). Here the “we” may refer to the first disciples i.e., Peter and his brother Andrew (Mark.1:16).[3]  He might be speaking this because according to his judgment the man who came to Jesus to ask about entering into the eternal life left him in grieving when Jesus told him to sell all his properties and distribute the money to the poor. Therefore, he thinks that that fellow was not qualified to enter into the eternal life. Then he realized that is the chance for him to ask about his condition. Since the man had not sell all his properties that means he did not left his properties and possessions therefore he was not qualified, but Peter and Andrew left their family, occupation and everything and followed him, therefore he is supposed to get the eternal life. But Jesus did not answer him whether he would be qualified to enter into the eternal life. Rather he said that not only Peter and Andrew left everything and followed him, but the other disciples also left everything like, family, children relative and followed him (29-30). In verse 31 He says that whoever first will be last and whoever last will be first. That means we cannot boast about our works and deeds. He says this chiastic order because whatever seems first or the best for the human judgment may be last or worst for the judgment of God.[4] On the other hand we should also remember that in olden days, Israelites were oppressed by many other nations or the countries like Egypt, Babylon, and Assyria etc. and for that Jews used to interpret this, because while comparing to those nations in those periods, they were the last or the weakest. Therefore they interpreted with the hope that when the Messiah comes, they would be the first. But here Jesus applies it to individual rank and status of their thinking.[5]

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[1] Graig S, Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, 1993), 162.

[2] Daniel J.Harrington, S.J., Eds, Sacra Pagina Series Vol.2: The Gospel of Mark (Collegeville, Minnesota: The Liturgical press, 2002), 302-309.

[3] Daniel J.Harrington, S.J., Eds, Sacra Pagina Series Vol.2: The Gospel of Mark (Collegeville, Minnesota: The Liturgical press, 2002), 302-309.

[4] Robert H.Stein, Mark (Grand Rapids: Baker Academic, 2008), 489.

[5]  Graig S, Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, 1993), 163.