1:14 Now after John was imprisoned, 4 Jesus went into Galilee and proclaimed the gospel 5 of God. 6
3:7 Then 7 Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. 8 And from Judea,
13:24 “But in those days, after that suffering, 12 the sun will be darkened and the moon will not give its light;
14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law 13 were trying to find a way 14 to arrest Jesus 15 by stealth and kill him.
15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 17 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 18
1 sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).
2 tn Grk “And he.”
3 tn Grk “were serving him,” “were ministering to him.”
4 tn Or “arrested,” “taken into custody” (see L&N 37.12).
5 tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.
6 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
8 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
10 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
13 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16 tn Traditionally, “tribulation.”
19 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
20 tn Grk “were seeking how.”
21 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
22 tn Grk “Truly you are.”
25 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
26 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
28 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
29 tn Grk “Mocking him, the chief priests…said among themselves.”