Mark 1:9

The Baptism and Temptation of Jesus

1:9 Now ¹  in those days Jesus came from Nazareth ²  in Galilee and was baptized by John in the Jordan River. ³ 

Mark 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁴  Jesus went into Galilee and proclaimed the gospel ⁵  of God. ⁶ 

Mark 1:39

1:39 So ⁷  he went into all of Galilee preaching in their synagogues ⁸  and casting out demons.

Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ⁹  Jesus ¹⁰  did not want anyone to know,

[1:9]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:9]  ² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:9]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[1:14]  ⁴ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁵ 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 Ë^1,13 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]  ⁶ 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.

[1:39]  ⁷ 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]  ⁸ sn See the note on synagogue in 1:21.

[9:30]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.