Mark 1:21

Jesus’ Authority

1:21 Then ¹  they went to Capernaum. ²  When the Sabbath came, ³  Jesus ⁴  went into the synagogue ⁵  and began to teach.

Mark 4:2

4:2 He taught them many things in parables, ⁶  and in his teaching said to them:

Mark 6:6

6:6 And he was amazed because of their unbelief. Then ⁷  he went around among the villages and taught.

Mark 7:7

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ⁸ 

Mark 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁹  went out again by the sea. The whole crowd came to him, and he taught them.

Mark 1:22

1:22 The people there ¹⁰  were amazed by his teaching, because he taught them like one who had authority, ¹¹  not like the experts in the law. ¹² 

Mark 6:30

The Feeding of the Five Thousand

6:30 Then ¹³  the apostles gathered around Jesus and told him everything they had done and taught.

Mark 6:34

6:34 As Jesus ¹⁴  came ashore ¹⁵  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ¹⁶  he taught them many things.

Mark 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ¹⁷  say that the Christ ¹⁸  is David’s son? ¹⁹ 

Mark 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ²⁰  you did not arrest me. But this has happened so that ²¹  the scriptures would be fulfilled.”

Mark 4:1

The Parable of the Sower

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 ²²  the whole crowd was on the shore by the lake.

Mark 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ²³  Jesus ²⁴  began to teach them that the Son of Man must suffer ²⁵  many things and be rejected by the elders, chief priests, and experts in the law, ²⁶  and be killed, and after three days rise again.

Mark 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ²⁷  They ²⁸  will kill him, ²⁹  and after three days he will rise.” ³⁰ 

Mark 10:1

Divorce

10:1 Then ³¹  Jesus ³²  left that place and went to the region of Judea and ³³  beyond the Jordan River. ³⁴  Again crowds gathered to him, and again, as was his custom, he taught them.

Mark 11:17

11:17 Then he began to teach ³⁵  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ³⁶  But you have turned it into a den ³⁷  of robbers!” ³⁸ 

Mark 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ³⁹  Many who heard him were astonished, saying, “Where did he get these ideas? ⁴⁰  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

Mark 12:14

12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality ⁴¹  but teach the way of God in accordance with the truth. ⁴²  Is it right ⁴³  to pay taxes ⁴⁴  to Caesar ⁴⁵  or not? Should we pay or shouldn’t we?”

[1:21]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ² 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]  ³ 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]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁵ 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.

[4:2]  ⁶ 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.

[6:6]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:7]  ¹⁶ sn A quotation from Isa 29:13.

[2:13]  ²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:22]  ²⁶ tn Grk “They.”

[1:22]  ²⁷ 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]  ²⁸ 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.

[6:30]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:34]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ³⁷ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[12:35]  ⁴¹ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁴² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  ⁴³ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[14:49]  ⁴⁶ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ⁴⁷ tn Grk “But so that”; the verb “has happened” is implied.

[4:1]  ⁵¹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[8:31]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁵⁸ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁵⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:31]  ⁶¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ⁶² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁶³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁶⁴ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:1]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁶⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁶⁸ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ⁶⁹ 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”).

[11:17]  ⁷¹ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ⁷² sn A quotation from Isa 56:7.

[11:17]  ⁷³ tn Or “a hideout” (see L&N 1.57).

[11:17]  ⁷⁴ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[6:2]  ⁷⁶ 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]  ⁷⁷ 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.

[12:14]  ⁸¹ tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”

[12:14]  ⁸² sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.

[12:14]  ⁸³ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[12:14]  ⁸⁴ tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.

[12:14]  ⁸⁵ tn Or “the emperor” (“Caesar” is a title for the Roman emperor).