Discovery BoxMark 1:1-18
Context1:1 The beginning of the gospel 1 of Jesus Christ, 2 the Son of God. 3 1:2 As it is written in Isaiah the prophet, 4
“Look, I am sending my messenger ahead of you,
who will prepare your way, 5
1:3 the voice of one shouting in the wilderness,
‘Prepare the way for the Lord,
make 6 his paths straight.’” 7
1:4 In the wilderness 8 John the baptizer 9 began preaching a baptism of repentance for the forgiveness of sins. 10 1:5 People 11 from the whole Judean countryside and all of Jerusalem 12 were going out to him, and he was baptizing them 13 in the Jordan River as they confessed their sins. 1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. 14 1:7 He proclaimed, 15 “One more powerful than I am is coming after me; I am not worthy 16 to bend down and untie the strap 17 of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”
1:9 Now 18 in those days Jesus came from Nazareth 19 in Galilee and was baptized by John in the Jordan River. 20 1:10 And just as Jesus 21 was coming up out of the water, he saw the heavens 22 splitting apart and the Spirit descending on him like a dove. 23 1:11 And a voice came from heaven: “You are my one dear Son; 24 in you I take great delight.” 25 1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, 26 enduring temptations from Satan. He 27 was with wild animals, and angels were ministering to his needs. 28
1:14 Now after John was imprisoned, 29 Jesus went into Galilee and proclaimed the gospel 30 of God. 31 1:15 He 32 said, “The time is fulfilled and the kingdom of God 33 is near. Repent and believe the gospel!” 1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). 34 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 35 1:18 They left their nets immediately and followed him. 36
[1:1] 1 sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).
[1:1] 2 tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). 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 Jesus proclaims is in fact the gospel about himself.
[1:1] 3 tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT
[1:2] 4 tc Instead of “in Isaiah the prophet” the majority of
[1:2] 5 sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[1:3] 6 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
[1:3] 7 sn A quotation from Isa 40:3.
[1:4] 9 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
[1:4] 10 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.
[1:5] 11 tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.
[1:5] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 13 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
[1:6] 14 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
[1:7] 15 tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:7] 16 tn Grk “of whom I am not worthy.”
[1:7] 17 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[1:9] 18 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:9] 19 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:9] 20 tn “River” is not in the Greek text but is supplied for clarity.
[1:10] 21 tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.
[1:10] 22 tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.
[1:10] 23 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
[1:11] 24 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[1:11] 25 tn Or “with you I am well pleased.”
[1:13] 26 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).
[1:13] 28 tn Grk “were serving him,” “were ministering to him.”
[1:14] 29 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[1:14] 30 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.
[1:14] 31 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.
[1:15] 32 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 33 sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.
[1:16] 34 sn This is a parenthetical comment by the author.
[1:17] 35 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[1:18] 36 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
