Discovery BoxMark 1:1-42
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 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their 37 boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.
1:21 Then 38 they went to Capernaum. 39 When the Sabbath came, 40 Jesus 41 went into the synagogue 42 and began to teach. 1:22 The people there 43 were amazed by his teaching, because he taught them like one who had authority, 44 not like the experts in the law. 45 1:23 Just then there was a man in their synagogue with an unclean spirit, 46 and he cried out, 47 1:24 “Leave us alone, 48 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 49 of God!” 1:25 But 50 Jesus rebuked him: 51 “Silence! Come out of him!” 52 1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.” 1:28 So 53 the news about him spread quickly throughout all the region around Galilee.
1:29 Now 54 as soon as they left the synagogue, 55 they entered Simon and Andrew’s house, with James and John. 1:30 Simon’s mother-in-law was lying down, sick with a fever, so 56 they spoke to Jesus 57 at once about her. 1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve 58 them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. 1:33 The whole town gathered by the door. 1:34 So 59 he healed many who were sick with various diseases and drove out many demons. 60 But 61 he would not permit the demons to speak, 62 because they knew him. 63
1:35 Then 64 Jesus 65 got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. 66 1:36 Simon and his companions searched for him. 1:37 When they found him, they said, “Everyone is looking for you.” 1:38 He replied, 67 “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” 68 1:39 So 69 he went into all of Galilee preaching in their synagogues 70 and casting out demons.
1:40 Now 71 a leper 72 came to him and fell to his knees, asking for help. “If 73 you are willing, you can make me clean,” he said. 1:41 Moved with compassion, 74 Jesus 75 stretched out his hand and touched 76 him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean.
[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.
[1:19] 37 tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).
[1:21] 38 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:21] 39 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.
[1:21] 40 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.
[1:21] 41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:21] 42 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.
[1:22] 44 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[1:22] 45 tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[1:23] 46 sn Unclean spirit refers to an evil spirit.
[1:23] 47 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:24] 48 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.
[1:24] 49 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[1:25] 50 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:25] 51 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[1:25] 52 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
[1:28] 53 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:29] 54 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:29] 55 sn See the note on synagogue in 1:21.
[1:30] 56 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:30] 57 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:31] 58 tn The imperfect verb is taken ingressively here.
[1:34] 59 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:34] 60 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[1:34] 61 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:34] 62 sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
[1:34] 63 tc The
[1:35] 64 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:35] 65 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:35] 66 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
[1:38] 67 tn Grk “And he said to them.”
[1:38] 68 tn Grk “Because for this purpose I have come forth.”
[1:39] 69 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:39] 70 sn See the note on synagogue in 1:21.
[1:40] 71 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:40] 72 sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[1:40] 73 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[1:41] 74 tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin
[1:41] 75 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 76 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
