Discovery BoxMark 1:14--3:6
Context1:14 Now after John was imprisoned, 1 Jesus went into Galilee and proclaimed the gospel 2 of God. 3 1:15 He 4 said, “The time is fulfilled and the kingdom of God 5 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). 6 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 7 1:18 They left their nets immediately and followed him. 8 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their 9 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 10 they went to Capernaum. 11 When the Sabbath came, 12 Jesus 13 went into the synagogue 14 and began to teach. 1:22 The people there 15 were amazed by his teaching, because he taught them like one who had authority, 16 not like the experts in the law. 17 1:23 Just then there was a man in their synagogue with an unclean spirit, 18 and he cried out, 19 1:24 “Leave us alone, 20 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 21 of God!” 1:25 But 22 Jesus rebuked him: 23 “Silence! Come out of him!” 24 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 25 the news about him spread quickly throughout all the region around Galilee.
1:29 Now 26 as soon as they left the synagogue, 27 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 28 they spoke to Jesus 29 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 30 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 31 he healed many who were sick with various diseases and drove out many demons. 32 But 33 he would not permit the demons to speak, 34 because they knew him. 35
1:35 Then 36 Jesus 37 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. 38 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, 39 “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.” 40 1:39 So 41 he went into all of Galilee preaching in their synagogues 42 and casting out demons.
1:40 Now 43 a leper 44 came to him and fell to his knees, asking for help. “If 45 you are willing, you can make me clean,” he said. 1:41 Moved with compassion, 46 Jesus 47 stretched out his hand and touched 48 him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus 49 sent the man 50 away with a very strong warning. 1:44 He told him, 51 “See that you do not say anything to anyone, 52 but go, show yourself to a priest, and bring the offering that Moses commanded 53 for your cleansing, as a testimony to them.” 54 1:45 But as the man 55 went out he began to announce it publicly and spread the story widely, so that Jesus 56 was no longer able to enter any town openly but stayed outside in remote places. Still 57 they kept coming 58 to him from everywhere.
2:1 Now 59 after some days, when he returned to Capernaum, 60 the news spread 61 that he was at home. 2:2 So many gathered that there was no longer any room, not even by 62 the door, and he preached the word to them. 2:3 Some people 63 came bringing to him a paralytic, carried by four of them. 64 2:4 When they were not able to bring him in because of the crowd, they removed the roof 65 above Jesus. 66 Then, 67 after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their 68 faith, he said to the paralytic, “Son, your sins are forgiven.” 69 2:6 Now some of the experts in the law 70 were sitting there, turning these things over in their minds: 71 2:7 “Why does this man speak this way? He is blaspheming! 72 Who can forgive sins but God alone?” 2:8 Now 73 immediately, when Jesus realized in his spirit that they were contemplating such thoughts, 74 he said to them, “Why are you thinking such things in your hearts? 75 2:9 Which is easier, 76 to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know 77 that the Son of Man 78 has authority on earth to forgive sins,” – he said to the paralytic 79 – 2:11 “I tell you, stand up, take your stretcher, and go home.” 80 2:12 And immediately the man 81 stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”
2:13 Jesus 82 went out again by the sea. The whole crowd came to him, and he taught them. 2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. 83 “Follow me,” he said to him. And he got up and followed him. 2:15 As Jesus 84 was having a meal 85 in Levi’s 86 home, many tax collectors 87 and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law 88 and the Pharisees 89 saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 90 2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. 91 I have not come to call the righteous, but sinners.”
2:18 Now 92 John’s 93 disciples and the Pharisees 94 were fasting. 95 So 96 they came to Jesus 97 and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” 2:19 Jesus 98 said to them, “The wedding guests 99 cannot fast while the bridegroom 100 is with them, can they? 101 As long as they have the bridegroom with them they do not fast. 2:20 But the days are coming when the bridegroom will be taken from them, 102 and at that time 103 they will fast. 2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 2:22 And no one pours new wine into old wineskins; 104 otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” 105
2:23 Jesus 106 was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat 107 as they made their way. 2:24 So 108 the Pharisees 109 said to him, “Look, why are they doing what is against the law on the Sabbath?” 2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry – 2:26 how he entered the house of God when Abiathar was high priest 110 and ate the sacred bread, 111 which is against the law 112 for any but the priests to eat, and also gave it to his companions?” 113 2:27 Then 114 he said to them, “The Sabbath was made for people, 115 not people for the Sabbath. 2:28 For this reason the Son of Man is lord 116 even of the Sabbath.”
3:1 Then 117 Jesus 118 entered the synagogue 119 again, and a man was there who had a withered 120 hand. 3:2 They watched 121 Jesus 122 closely to see if he would heal him on the Sabbath, 123 so that they could accuse him. 3:3 So he said to the man who had the withered hand, “Stand up among all these people.” 124 3:4 Then 125 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. 3:5 After looking around 126 at them in anger, grieved by the hardness of their hearts, 127 he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 128 3:6 So 129 the Pharisees 130 went out immediately and began plotting with the Herodians, 131 as to how they could assassinate 132 him.
[1:14] 1 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[1:14] 2 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] 3 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] 4 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 5 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] 6 sn This is a parenthetical comment by the author.
[1:17] 7 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[1:18] 8 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] 9 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] 10 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:21] 11 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] 12 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] 13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:21] 14 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] 16 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] 17 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] 18 sn Unclean spirit refers to an evil spirit.
[1:23] 19 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:24] 20 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] 21 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] 22 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:25] 23 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[1:25] 24 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] 25 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] 26 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:29] 27 sn See the note on synagogue in 1:21.
[1:30] 28 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] 29 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:31] 30 tn The imperfect verb is taken ingressively here.
[1:34] 31 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] 32 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[1:34] 33 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:34] 34 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] 35 tc The
[1:35] 36 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:35] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:35] 38 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
[1:38] 39 tn Grk “And he said to them.”
[1:38] 40 tn Grk “Because for this purpose I have come forth.”
[1:39] 41 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] 42 sn See the note on synagogue in 1:21.
[1:40] 43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:40] 44 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] 45 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] 46 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] 47 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 48 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).
[1:43] 49 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:43] 50 tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:44] 51 tn Grk “And after warning him, he immediately sent him away and told him.”
[1:44] 52 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.
[1:44] 53 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[1:44] 54 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[1:45] 55 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:45] 56 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:45] 57 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.
[1:45] 58 tn The imperfect verb has been translated iteratively.
[2:1] 59 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:1] 60 sn Capernaum was a town on the northwest 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.
[2:1] 61 tn Grk “it was heard.”
[2:2] 62 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.
[2:3] 63 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[2:3] 64 tn The redundancy in this verse is characteristic of the author’s rougher style.
[2:4] 65 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[2:4] 66 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:4] 67 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:5] 68 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[2:5] 69 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[2:6] 70 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 71 tn Grk “Reasoning within their hearts.”
[2:7] 72 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[2:8] 73 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.
[2:8] 74 tn Grk “they were thus reasoning within themselves.”
[2:8] 75 tn Grk “Why are you reasoning these things in your hearts?”
[2:9] 76 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[2:10] 77 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[2:10] 78 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[2:10] 79 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[2:11] 80 tn Grk “to your house.”
[2:12] 81 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[2:13] 82 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:14] 83 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[2:15] 84 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:15] 85 tn Grk “As he reclined at table.”
[2:15] 87 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[2:16] 88 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:16] 89 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[2:16] 90 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[2:17] 91 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[2:18] 92 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:18] 93 sn John refers to John the Baptist.
[2:18] 94 sn See the note on Pharisees in 2:16.
[2:18] 95 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[2:18] 96 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.
[2:18] 97 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:19] 99 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[2:19] 100 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[2:19] 101 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).
[2:20] 102 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).
[2:20] 103 tn Grk “then on that day.”
[2:22] 104 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[2:22] 105 sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[2:23] 106 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 107 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).
[2:24] 108 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[2:24] 109 sn See the note on Pharisees in 2:16.
[2:26] 110 tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sys and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 Ë13 and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.
[2:26] 111 tn Grk “the bread of presentation.”
[2:26] 112 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[2:26] 113 sn See 1 Sam 21:1-6.
[2:27] 114 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:27] 115 tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”
[2:28] 116 tn The term “lord” is in emphatic position in the Greek text.
[3:1] 117 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:1] 118 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:1] 119 sn See the note on synagogue in 1:21.
[3:1] 120 sn Withered means the man’s hand was shrunken and paralyzed.
[3:2] 121 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.
[3:2] 122 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 123 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).
[3:3] 124 tn Grk “Stand up in the middle.”
[3:4] 125 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:5] 126 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
[3:5] 127 tn This term is a collective singular in the Greek text.
[3:5] 128 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[3:6] 129 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:6] 130 sn See the note on Pharisees in 2:16.
[3:6] 131 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.
