2 Kings 7:9-11

7:9 Then they said to one another, “It’s not right what we’re doing! This is a day to celebrate, but we haven’t told anyone. ¹  If we wait until dawn, ²  we’ll be punished. ³  So come on, let’s go and inform the royal palace.” 7:10 So they went and called out to the gatekeepers ⁴  of the city. They told them, “We entered the Syrian camp and there was no one there. We didn’t even hear a man’s voice. ⁵  But the horses and donkeys are still tied up, and the tents remain up.” ⁶  7:11 The gatekeepers relayed the news to the royal palace. ⁷ 

Mark 5:19

5:19 But ⁸  Jesus ⁹  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ¹⁰  that he had mercy on you.”

Mark 16:9-10

The Longer Ending of Mark

16:9 ¹¹ [[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. 16:10 She went out and told those who were with him, while they were mourning and weeping.

John 1:42-46

1:42 Andrew brought Simon ¹²  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ¹³  You will be called Cephas” (which is translated Peter). ¹⁴ 

The Calling of More Disciples

1:43 On the next day Jesus ¹⁵  wanted to set out for Galilee. ¹⁶  He ¹⁷  found Philip and said ¹⁸  to him, “Follow me.” 1:44 (Now Philip was from Bethsaida, ¹⁹  the town of ²⁰  Andrew and Peter.) 1:45 Philip found Nathanael ²¹  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²²  wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael ²³  replied, ²⁴  “Can anything good come out of Nazareth?” ²⁵  Philip replied, ²⁶  “Come and see.”

John 4:28-29

4:28 Then the woman left her water jar, went off into the town and said to the people, ²⁷  4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ²⁸  can he?” ²⁹ 

John 4:1

Departure From Judea

4:1 Now when Jesus ³⁰  knew that the Pharisees ³¹  had heard that he ³²  was winning ³³  and baptizing more disciples than John

Colossians 1:26-27

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ³⁴  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[7:9]  ¹ tn Heb “this day is a day of good news and we are keeping silent.”

[7:9]  ² tn Heb “the light of the morning.”

[7:9]  ³ tn Heb “punishment will find us.”

[7:10]  ⁴ tn The MT has a singular form (“gatekeeper”), but the context suggests a plural. The pronoun that follows (“them”) is plural and a plural noun appears in v. 11. The Syriac Peshitta and the Targum have the plural here.

[7:10]  ⁵ tn Heb “and, look, there was no man or voice of a man there.”

[7:10]  ⁶ tn Heb “but the horses are tied up and the donkeys are tied up and the tents are as they were.”

[7:11]  ⁷ tn Heb “and the gatekeepers called out and they told [it] to the house of the king.”

[5:19]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹⁰ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[16:9]  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.”

[1:42]  ¹² tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ¹³ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ¹⁴ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[1:43]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.

[1:43]  ¹⁶ sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).

[1:43]  ¹⁷ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ¹⁸ tn Grk “and Jesus said.”

[1:44]  ¹⁹ sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).

[1:44]  ²⁰ tn Probably ἀπό (apo) indicates “originally from” in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.

[1:45]  ²¹ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ²² tn “Also” is not in the Greek text, but is implied.

[1:46]  ²³ tn Grk “And Nathanael.”

[1:46]  ²⁴ tn Grk “said to him.”

[1:46]  ²⁵ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  ²⁶ tn Grk “And Philip said to him.”

[4:28]  ²⁷ tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.

[4:29]  ²⁸ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ²⁹ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[4:1]  ³⁰ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ³¹ sn See the note on Pharisees in 1:24.

[4:1]  ³² tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ³³ tn Grk “was making.”

[1:27]  ³⁴ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”