Mark 1:9-13 (Various Translations)
New International Version (NIV):
At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.” At once the Spirit sent him out into the wilderness, and he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him.
English Standard Version (ESV):
In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, “You are my beloved Son; with you I am well pleased.” The Spirit immediately drove him out into the wilderness. And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.
King James Version (KJV):
Revelation Series Complete Collection by Bill Belew
And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. And immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
Key Greek Words and Word Studies
- σχίζω (schizo) — “torn open” (v. 10)
- Greek: σχιζομένους τοὺς οὐρανούς
- Translation: “The heavens being torn open”
- Word Study: The verb σχίζω (schizo) means “to split” or “to tear apart” violently. The imagery here is one of sudden and forceful action. In classical Greek, this word often describes physical objects being split (like fabric or wood), but Mark uses it to describe the heavens being torn apart, signifying a divine breakthrough, an opening of the barrier between heaven and earth. This suggests the significance of the moment, highlighting that God’s presence is dramatically breaking into human history with the advent of Jesus’ ministry.
- εὐδοκέω (eudokeó) — “well pleased” (v. 11)
- Greek: Εἰς σὲ εὐδόκησα
- Translation: “In you I am well pleased.”
- Word Study: The verb εὐδοκέω (eudokeó) comes from two roots: “eu” (good) and “dokeo” (to think or to seem). It carries the sense of taking delight or finding satisfaction. This isn’t merely a passive feeling; it conveys a deep, active pleasure that God takes in His Son. The word suggests more than approval—God’s profound delight in Jesus’ person and mission is being declared.
- ἐκβάλλω (ekballo) — “sent him out” or “drove” (v. 12)
- Greek: Καὶ εὐθὺς τὸ Πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον
- Translation: “And immediately the Spirit drove him out into the wilderness.”
- Word Study: The verb ἐκβάλλω (ekballo) means “to cast out,” “drive out,” or “forcefully send.” This term often carries a sense of urgency or compulsion. In Mark, it’s notable because it doesn’t suggest a gentle leading by the Spirit but a forceful sending. This word is also used elsewhere in the New Testament to describe casting out demons (e.g., Mark 1:34). The use here emphasizes the intensity of Jesus being thrust into the wilderness to face temptation.
- πειράζω (peirazó) — “tempted” (v. 13)
- Greek: πειραζόμενος ὑπὸ τοῦ Σατανᾶ
- Translation: “Being tempted by Satan.”
- Word Study: The verb πειράζω (peirazó) means “to test” or “to tempt.” In the context of Scripture, this word can carry the dual sense of testing someone’s character or enticing someone to sin. Here, the testing of Jesus is not just about temptation to sin but a proving of His identity and mission. The word highlights the adversarial role of Satan, but the larger theological implication is that Jesus, unlike Adam, successfully overcomes the test.
- διάκονος (diakonos) — “ministered” or “attended” (v. 13)
- Greek: οἱ ἄγγελοι διηκόνουν αὐτῷ
- Translation: “And the angels ministered to him.”
- Word Study: The verb form διηκόνουν (diakonoun) comes from διάκονος (diakonos), meaning “servant” or “minister.” This word is often used to describe active service, especially in a context of caring for or attending to someone’s needs. The angels here are portrayed as divine attendants, providing for Jesus after His ordeal. The use of this word emphasizes God’s care for His Son, even in the wilderness, reinforcing the image of Jesus as the Son of God under divine protection.
Deeper Insights from the Word Studies
- The violent tearing of the heavens (σχίζω) suggests that Jesus’ baptism is a world-altering event where God’s presence breaks into the earthly realm.
- God’s delight (εὐδοκέω) in Jesus reveals the unique and intimate relationship between Father and Son, with Jesus as the beloved Son who perfectly fulfills His mission.
- The Spirit’s forceful driving (ἐκβάλλω) of Jesus into the wilderness shows the urgency and necessity of His confrontation with Satan, setting up Jesus as the new Adam who will not fall into temptation.
- The temptation (πειράζω) Jesus undergoes is not merely an internal struggle but a direct confrontation with Satan, highlighting His role as the one who will conquer evil.
- The ministering (διάκονος) angels show that, even in the wilderness, God’s provision is present, signifying Jesus’ divine support in His trials.
These word studies provide a deeper theological richness to the text that can be missed when only reading the passage in English. Each word adds layers of meaning about Jesus’ identity, mission, and the nature of His relationship with God and the forces of evil.
