Discovery BoxMark 1:14--6:6
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.
3:7 Then 133 Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. 134 And from Judea, 3:8 Jerusalem, 135 Idumea, beyond the Jordan River, 136 and around Tyre 137 and Sidon 138 a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd 139 would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits 140 saw him, they fell down before him and cried out, “You are the Son of God.” 3:12 But 141 he sternly ordered them not to make him known. 142
3:13 Now 143 Jesus went up the mountain 144 and called for those he wanted, and they came to him. 3:14 He 145 appointed twelve (whom he named apostles 146 ), 147 so that they would be with him and he could send them to preach 3:15 and to have authority to cast out demons. 3:16 He appointed twelve: 148 To Simon 149 he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, 150 he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, 151 Matthew, Thomas, 152 James the son of Alphaeus, Thaddaeus, 153 Simon the Zealot, 154 3:19 and Judas Iscariot, 155 who betrayed him. 156
3:20 Now 157 Jesus 158 went home, and a crowd gathered so that they were not able to eat. 3:21 When his family 159 heard this they went out to restrain him, for they said, “He is out of his mind.” 3:22 The experts in the law 160 who came down from Jerusalem 161 said, “He is possessed by Beelzebul,” 162 and, “By the ruler 163 of demons he casts out demons.” 3:23 So 164 he called them and spoke to them in parables: 165 “How can Satan cast out Satan? 3:24 If 166 a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 3:27 But no one is able to enter a strong man’s 167 house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. 168 3:28 I tell you the truth, 169 people will be forgiven for all sins, even all the blasphemies they utter. 170 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” 171 3:30 (because they said, “He has an unclean spirit” 172 ).
3:31 Then 173 Jesus’ 174 mother and his brothers 175 came. Standing 176 outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers 177 are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” 178 3:34 And looking at those who were sitting around him in a circle, he said, “Here 179 are my mother and my brothers! 3:35 For whoever does the will of God is 180 my brother and sister and mother.”
4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while 181 the whole crowd was on the shore by the lake. 4:2 He taught them many things in parables, 182 and in his teaching said to them: 4:3 “Listen! A sower went out to sow. 183 4:4 And as he sowed, some seed 184 fell along the path, and the birds came and devoured it. 4:5 Other seed fell on rocky ground 185 where it did not have much soil. It sprang up at once because the soil was not deep. 186 4:6 When the sun came up it was scorched, and because it did not have sufficient root, 187 it withered. 4:7 Other seed fell among the thorns, 188 and they grew up and choked it, 189 and it did not produce grain. 4:8 But 190 other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.” 4:9 And he said, “Whoever has ears to hear had better listen!” 191
4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret 192 of the kingdom of God has been given 193 to you. But to those outside, everything is in parables,
4:12 so that although they look they may look but not see,
and although they hear they may hear but not understand,
so they may not repent and be forgiven.” 194
4:13 He said to them, “Don’t you understand this parable? Then 195 how will you understand any parable? 4:14 The sower sows the word. 4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan 196 comes and snatches the word 197 that was sown in them. 4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But 198 they have no root in themselves and do not endure. 199 Then, when trouble or persecution comes because of the word, immediately they fall away. 4:18 Others are the ones sown among thorns: They are those who hear the word, 4:19 but 200 worldly cares, the seductiveness of wealth, 201 and the desire for other things come in and choke the word, 202 and it produces nothing. 4:20 But 203 these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”
4:21 He also said to them, “A lamp 204 isn’t brought to be put under a basket 205 or under a bed, is it? Isn’t it to be placed on a lampstand? 4:22 For nothing is hidden except to be revealed, 206 and nothing concealed except to be brought to light. 4:23 If anyone has ears to hear, he had better listen!” 207 4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, 208 and more will be added to you. 4:25 For whoever has will be given more, but 209 whoever does not have, even what he has will be taken from him.” 210
4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground. 4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. 4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. 4:29 And when the grain is ripe, he sends in the sickle 211 because the harvest has come.” 212
4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it? 4:31 It is like a mustard seed 213 that when sown in the ground, even though it is the smallest of all the seeds in the ground – 4:32 when it is sown, it grows up, 214 becomes the greatest of all garden plants, and grows large branches so that the wild birds 215 can nest in its shade.” 216
4:33 So 217 with many parables like these, he spoke the word to them, as they were able to hear. 4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.
4:35 On that day, when evening came, Jesus 218 said to his disciples, “Let’s go across to the other side of the lake.” 219 4:36 So 220 after leaving the crowd, they took him along, just as he was, in the boat, 221 and other boats were with him. 4:37 Now 222 a great windstorm 223 developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But 224 he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So 225 he got up and rebuked 226 the wind, and said to the sea, 227 “Be quiet! Calm down!” Then 228 the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? 229 Even the wind and sea obey him!” 230
5:1 So 231 they came to the other side of the lake, to the region of the Gerasenes. 232 5:2 Just as Jesus 233 was getting out of the boat, a man with an unclean spirit 234 came from the tombs and met him. 235 5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 5:4 For his hands and feet had often been bound with chains and shackles, 236 but 237 he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones. 5:6 When he saw Jesus from a distance, he ran and bowed down before him. 5:7 Then 238 he cried out with a loud voice, “Leave me alone, 239 Jesus, Son of the Most High God! I implore you by God 240 – do not torment me!” 5:8 (For Jesus 241 had said to him, “Come out of that man, you unclean spirit!”) 242 5:9 Jesus 243 asked him, “What is your name?” And he said, “My name is Legion, 244 for we are many.” 5:10 He begged Jesus 245 repeatedly not to send them out of the region. 5:11 There on the hillside, 246 a great herd of pigs was feeding. 5:12 And the demonic spirits 247 begged him, “Send us into the pigs. Let us enter them.” 5:13 Jesus 248 gave them permission. 249 So 250 the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.
5:14 Now 251 the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid. 5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 5:17 Then 252 they asked Jesus 253 to leave their region. 5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go 254 with him. 5:19 But 255 Jesus 256 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, 257 that he had mercy on you.” 5:20 So 258 he went away and began to proclaim in the Decapolis 259 what Jesus had done for him, 260 and all were amazed.
5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea. 5:22 Then 261 one of the synagogue rulers, 262 named Jairus, 263 came up, and when he saw Jesus, 264 he fell at his feet. 5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 5:24 Jesus 265 went with him, and a large crowd followed and pressed around him.
5:25 Now 266 a woman was there who had been suffering from a hemorrhage 267 for twelve years. 268 5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. 5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, 269 5:28 for she kept saying, 270 “If only I touch his clothes, I will be healed.” 271 5:29 At once the bleeding stopped, 272 and she felt in her body that she was healed of her disease. 5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 5:32 But 273 he looked around to see who had done it. 5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. 274 Go in peace, and be healed of your disease.”
5:35 While he was still speaking, people came from the synagogue ruler’s 275 house saying, “Your daughter has died. Why trouble the teacher any longer?” 5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” 5:37 He did not let anyone follow him except Peter, James, 276 and John, the brother of James. 5:38 They came to the house of the synagogue ruler where 277 he saw noisy confusion and people weeping and wailing loudly. 278 5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.” 5:40 And they began making fun of him. 279 But he put them all outside 280 and he took the child’s father and mother and his own companions 281 and went into the room where the child was. 282 5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. 283 5:43 He strictly ordered that no one should know about this, 284 and told them to give her something to eat.
6:1 Now 285 Jesus left that place and came to his hometown, 286 and his disciples followed him. 6:2 When the Sabbath came, he began to teach in the synagogue. 287 Many who heard him were astonished, saying, “Where did he get these ideas? 288 And what is this wisdom that has been given to him? What are these miracles that are done through his hands? 6:3 Isn’t this the carpenter, the son 289 of Mary 290 and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 6:4 Then 291 Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” 6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. 6:6 And he was amazed because of their unbelief. Then 292 he went around among the villages and taught.
[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.
[3:7] 133 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:7] 134 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[3:8] 135 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 136 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[3:8] 137 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 138 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[3:9] 139 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[3:11] 140 sn Unclean spirits refers to evil spirits.
[3:12] 141 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:12] 142 sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).
[3:13] 143 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:13] 144 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").
[3:14] 146 sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
[3:14] 147 tc The phrase “whom he named apostles” is lacking in the majority of
[3:16] 148 tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C2 D L Θ Ë1 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)
[3:16] 149 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[3:17] 150 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
[3:18] 151 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[3:18] 152 sn This is the “doubting Thomas” of John 20:24-29.
[3:18] 153 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
[3:18] 154 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[3:19] 155 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[3:19] 156 tn Grk “who even betrayed him.”
[3:20] 157 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:20] 158 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:21] 159 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.
[3:22] 160 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
[3:22] 161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:22] 162 tn Grk “He has Beelzebul.”
[3:23] 164 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:23] 165 sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.
[3:24] 166 sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[3:27] 167 sn The strong man here pictures Satan.
[3:27] 168 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[3:28] 169 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[3:28] 170 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
[3:29] 171 sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.
[3:30] 172 sn Unclean spirit refers to an evil spirit.
[3:31] 173 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:31] 174 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[3:31] 175 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[3:31] 176 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:32] 177 tc ‡ Many
[3:33] 178 tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.
[3:34] 179 tn Grk “Behold my mother and my brothers.”
[3:35] 180 tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.
[4:1] 181 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[4:2] 182 sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[4:3] 183 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God (cf. 4:11).
[4:4] 184 tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[4:5] 185 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[4:5] 186 tn Grk “it did not have enough depth of earth.”
[4:6] 187 tn Grk “it did not have root.”
[4:7] 188 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[4:7] 189 sn That is, crowded out the good plants.
[4:8] 190 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[4:9] 191 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).
[4:11] 192 tn Grk “the mystery.”
[4:11] 193 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[4:12] 194 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[4:13] 195 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:15] 196 sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[4:15] 197 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[4:17] 198 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:17] 199 tn Grk “are temporary.”
[4:19] 200 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:19] 201 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[4:19] 202 sn That is, their concern for spiritual things is crowded out by material things.
[4:20] 203 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:21] 204 sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.
[4:21] 205 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[4:23] 207 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).
[4:24] 208 tn Grk “by [the measure] with which you measure it will be measured to you.”
[4:25] 209 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:25] 210 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
[4:29] 211 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.
[4:29] 212 sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.
[4:31] 213 sn Mustard seeds are known for their tiny size.
[4:32] 214 tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.
[4:32] 215 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[4:32] 216 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[4:33] 217 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:35] 218 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:35] 219 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[4:36] 220 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
[4:36] 221 tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).
[4:37] 222 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:38] 224 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:39] 225 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:39] 226 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[4:39] 227 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.
[4:39] 228 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:41] 229 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[4:41] 230 sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
[5:1] 231 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[5:1] 232 tc The textual tradition here is quite complicated. Most later
[5:2] 233 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:2] 234 sn Unclean spirit refers to an evil spirit.
[5:2] 235 tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”
[5:4] 236 tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.
[5:4] 237 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:7] 238 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:7] 239 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi 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). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. 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….”
[5:7] 240 sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[5:8] 241 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:8] 242 sn This is a parenthetical explanation by the author.
[5:9] 243 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:9] 244 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
[5:10] 245 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:11] 246 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[5:12] 247 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[5:13] 248 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:13] 249 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[5:13] 250 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[5:14] 251 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
[5:17] 252 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:17] 253 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:18] 254 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[5:19] 255 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:19] 256 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 257 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.
[5:20] 258 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
[5:20] 259 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[5:20] 260 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[5:22] 261 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:22] 262 tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).
[5:22] 263 tc Codex Bezae (D) and some Itala
[5:22] 264 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:24] 265 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[5:25] 266 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[5:25] 267 tn Grk “a flow of blood.”
[5:25] 268 sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
[5:27] 269 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[5:28] 270 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.
[5:29] 272 tn Grk “the flow of her blood dried up.”
[5:32] 273 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:34] 274 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[5:35] 275 sn See the note on synagogue rulers in 5:22.
[5:37] 276 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:38] 277 tn Grk “and,” though such paratactic structure is rather awkward in English.
[5:38] 278 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[5:40] 279 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[5:40] 280 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.
[5:40] 281 tn Grk “those with him.”
[5:40] 282 tn Grk “into where the child was.”
[5:42] 283 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.
[5:43] 284 sn That no one should know about this. See the note on the phrase who he was in 3:12.
[6:1] 285 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:1] 286 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[6:2] 287 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.
[6:2] 288 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.
[6:3] 289 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
[6:3] 290 sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).
[6:4] 291 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:6] 292 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
