Texts in Conversation
Isaiah presents a ruler filled with divine spirit who embodies wisdom and justice. Other Jewish writings of the period, such as 1 Enoch, also interpret this vision as pointing to a wise and strong leader. Mark follows this same interpretive tradition when John the Baptist describes the coming “stronger one.”
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1 Enoch 49:3
Pseudepigrapha
2 For he is mighty in all the secrets of righteousness, and unrighteousness shall disappear like a shadow, and have no continuity; because the Elect One stands before the Lord of Spirits, and his glory lasts forever and ever, and his power through all generations. 3 And in him dwells the spirit of wisdom, the spirit that gives insight, the spirit of understanding and of might, and the spirit of those who have fallen asleep in righteousness. 4 And he shall judge the hidden matters, and no one will be able to speak falsely before him; for he is the Elect One before the Lord of Spirits according to His good pleasure.
Date: 200-50 B.C.E. (based on scholarly estimates)
Source
Mark 1:7
New Testament
5 People from the whole Judean countryside and all of Jerusalem were going out to him, and he was baptizing them in the Jordan River as they confessed their sins. 6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. 7 He proclaimed, “One more powerful than I am is coming after me; I am not worthy to bend down and untie the strap of his sandals. 8 I baptize you with water, but he will baptize you with the Holy Spirit.” 9 Now in those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan River.
Date: 60-75 C.E. (based on scholarly estimates)
Source
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Notes and References
"... John’s message was about more than a baptism. He pointed the way to one to come after him. He called him “the stronger one to come” (verse 7; Isaiah 11:2; Psalms of Solomon 17:37; 1 Enoch 49:3). The way in which Jesus is strong will be Mark’s burden in his Gospel. In this context, the allusion is vague, to a figure of deliverance in the eschaton, so a messianic figure is likely intended. Luke 3:15–17 is explicit in this regard. The key opponent is less Rome than it is spiritual forces (Mark 3:22–27; 9:14–29). The greatness of the person to come points toward the greatness of the era to come. The image of the stronger one points to someone who can engage in battle and may suggest a regal figure. Another chiasm takes place here (stronger one/I/I/he) ..."
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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