Mark 1:9

Καὶ ἐγένετο … ἦλθεν. A Hebraism, introducing a fact that is of importance. Burton, Moods and Tenses, § 357.

ἐν ἐκείναις ταῖς ἡμέραις. Sc. ἐν αἷς ἐκήρυσσε τὸ βάπτισμα τῆς μετανοίας ὁ Ἰωαν. (Euthym. Zig.). Another Hebraism (Mark 8:1; Mark 13:17; Mark 13:24). The date is very vague.

ἦλθεν Ἰησοῦς. The ἰσχυρότερος at once comes on the scene, and John decreases in significance.

Ναζαρέτ. This form occurs also in Mt., Lk. and Jn, but not in LXX. or Josephus. Mk does not use Ναζαρέθ (Mt., Acts) or Ναζαρά (Mt., Lk.). The addition of τῆς Γαλιλαίας indicates that the situation of Nazareth was not likely to be known to Mk’s readers; the insignificant town is not mentioned in O.T. But it was well known that the new Teacher came from Nazareth (Mark 1:24; Mark 14:67; Mark 16:6).

The surprise that the Messiah should submit to baptism is evident in Mt. (Mark 3:13-15); and Jerome (Adv. Pelag. iii. 2) tells us that it was met in the Gospel acc. to the Hebrews in a way which is an instructive contrast to the narrative in Mt. But it does not appear in Mk, and this is in harmony with the primitive simplicity of his narrative. That the first Christians felt this difficulty, and explained it in different ways, is evidence that the baptism of John is historical fact.

εἰς τὸν Ἰορδάνην. The εἰς, like the ἐκ in Mark 1:10, may point to actual immersion; but in this late Greek, as papyri show, the difference between εἰς and ἐν is becoming blurred.