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Mark displays a knowledge of the tool called 'Drash' דרש which means 'seek'. When seeking, you have a clue of what you are looking for. In practice one compares and contrasts something known, with various things found. Mark knows what John the baptist was doing, and as Mark or Peter searched the scriptures, found a prophecies that looked like they could be compared.
Keying on the word 'wilderness' and the idea od of someone preaching there, he found the passage in Isaiah and relates it this way:
:[[Mr 1:2]] As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
:[[Mr 1:3]] The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
He compares it with this:
:[[Mr 1:4]] John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
:[[Mr 1:5]] And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins.
Mark is summarizing what more than one prophet said: "As it is written in the '''prophets'''." Here are two prophets that say things similar to this:
:[[Isa 42:16]] And I will bring the blind by a way [that] they knew not; I will lead them in paths [that] they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.
Consider the identity of the people who heard it. When there are two things, they are two aspects of one thing::[[Mr 1:5]] And there went out unto him '''all the land of Judaea, and they of Jerusalem''', and were all baptized of him in the river of Jordan, confessing their sins.:Isa 40:5 And the glory of the LORD shall be revealed, and '''all flesh shall see [it] together''': for the mouth of the LORD hath spoken [it].The Greek says that Judea and Jerusalem are not 'all flesh', but the Hebrew would ask "In what way are Judea and Jerusalem 'all flesh'?"Judea, meaning 'praise' represents all those who praise God, and Jerusalem, meaning 'teaching of peace' together mean 'all the body of Christ'. The word "flesh" 'basar' בשר also means 'body'. Isaiah says that all the body will see him together, and Mark interprets this as teh body of Chirst represented by saved Gentiles (those who praise him) and Jews (the who were taught the word). Mark does not stop with the obvious comparisons, but uses those as the anchor to Old Testament scripture. From that anchor he will continue to interpret scriptureusing drash. Next he compares a description of Elijah, to explicit and implied images of Elijah. :[[Mr 1:6]] And John was clothed with camel’s hair <ref>The authority (hair) of a judge (camel)</ref>, and with a girdle of a skin <ref>Kings girdle אזור of righteousness (skin עור is a pun to lightאור )</ref> about his loins <ref>as a gift מתן (Elijah was righteous as a gift)</ref> <ref>[[2Ki 1:8]] And they answered him, [He was] an hairy man, and girt with a girdle of leather about his loins. And he said, It [is] Elijah the Tishbite</ref>; and he did eat locusts <ref>The increase/hidden/church ארבה. He ate the body of Christ. This is a symbol of the priest.</ref> and wild honey <ref>Honey 'dabash' דבש: The word דב of marriage ש. The prophecy of Christ as the bridegroom in the flesh.</ref>; =Drash=Drash is one of the primary tools ignored by the Greeks. To them the comparisons take you out of the immediate context. But similar words, images, and ideas are the pins holding the many hidden images of Christ together like a stack of transparencies. Only when we see them all at the same time do we have a complete picture of Christ as intended by his word.
=References=
<references/>
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