Mark 2:27

2:27 Then ¹  he said to them, “The Sabbath was made for people, ²  not people for the Sabbath.

Mark 1:21

Jesus’ Authority

1:21 Then ³  they went to Capernaum. ⁴  When the Sabbath came, ⁵  Jesus ⁶  went into the synagogue ⁷  and began to teach.

Mark 2:28

2:28 For this reason the Son of Man is lord ⁸  even of the Sabbath.”

Mark 3:2

3:2 They watched ⁹  Jesus ¹⁰  closely to see if he would heal him on the Sabbath, ¹¹  so that they could accuse him.

Mark 2:24

2:24 So ¹²  the Pharisees ¹³  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Mark 16:2

16:2 And very early on the first day of the week, at sunrise, they went to the tomb.

Mark 16:9

The Longer Ending of Mark

16:9 ¹⁴ [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

Mark 2:23

Lord of the Sabbath

2:23 Jesus ¹⁵  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ¹⁶  as they made their way.

Mark 3:4

3:4 Then ¹⁷  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Mark 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ¹⁸  so that they might go and anoint him.

Mark 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ¹⁹  Many who heard him were astonished, saying, “Where did he get these ideas? ²⁰  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴ sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

⁵ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁷ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

⁵ tn The term “lord” is in emphatic position in the Greek text.

⁷ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁹ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

¹⁰ sn See the note on Pharisees in 2:16.

¹¹ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

¹⁹ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

²⁰ tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.