Discovery BoxMark 1:1--12:44
Context1:1 The beginning of the gospel 1 of Jesus Christ, 2 the Son of God. 3 1:2 As it is written in Isaiah the prophet, 4
“Look, I am sending my messenger ahead of you,
who will prepare your way, 5
1:3 the voice of one shouting in the wilderness,
‘Prepare the way for the Lord,
make 6 his paths straight.’” 7
1:4 In the wilderness 8 John the baptizer 9 began preaching a baptism of repentance for the forgiveness of sins. 10 1:5 People 11 from the whole Judean countryside and all of Jerusalem 12 were going out to him, and he was baptizing them 13 in the Jordan River as they confessed their sins. 1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. 14 1:7 He proclaimed, 15 “One more powerful than I am is coming after me; I am not worthy 16 to bend down and untie the strap 17 of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”
1:9 Now 18 in those days Jesus came from Nazareth 19 in Galilee and was baptized by John in the Jordan River. 20 1:10 And just as Jesus 21 was coming up out of the water, he saw the heavens 22 splitting apart and the Spirit descending on him like a dove. 23 1:11 And a voice came from heaven: “You are my one dear Son; 24 in you I take great delight.” 25 1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, 26 enduring temptations from Satan. He 27 was with wild animals, and angels were ministering to his needs. 28
1:14 Now after John was imprisoned, 29 Jesus went into Galilee and proclaimed the gospel 30 of God. 31 1:15 He 32 said, “The time is fulfilled and the kingdom of God 33 is near. Repent and believe the gospel!” 1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). 34 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 35 1:18 They left their nets immediately and followed him. 36 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their 37 boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.
1:21 Then 38 they went to Capernaum. 39 When the Sabbath came, 40 Jesus 41 went into the synagogue 42 and began to teach. 1:22 The people there 43 were amazed by his teaching, because he taught them like one who had authority, 44 not like the experts in the law. 45 1:23 Just then there was a man in their synagogue with an unclean spirit, 46 and he cried out, 47 1:24 “Leave us alone, 48 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 49 of God!” 1:25 But 50 Jesus rebuked him: 51 “Silence! Come out of him!” 52 1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.” 1:28 So 53 the news about him spread quickly throughout all the region around Galilee.
1:29 Now 54 as soon as they left the synagogue, 55 they entered Simon and Andrew’s house, with James and John. 1:30 Simon’s mother-in-law was lying down, sick with a fever, so 56 they spoke to Jesus 57 at once about her. 1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve 58 them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. 1:33 The whole town gathered by the door. 1:34 So 59 he healed many who were sick with various diseases and drove out many demons. 60 But 61 he would not permit the demons to speak, 62 because they knew him. 63
1:35 Then 64 Jesus 65 got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. 66 1:36 Simon and his companions searched for him. 1:37 When they found him, they said, “Everyone is looking for you.” 1:38 He replied, 67 “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” 68 1:39 So 69 he went into all of Galilee preaching in their synagogues 70 and casting out demons.
1:40 Now 71 a leper 72 came to him and fell to his knees, asking for help. “If 73 you are willing, you can make me clean,” he said. 1:41 Moved with compassion, 74 Jesus 75 stretched out his hand and touched 76 him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus 77 sent the man 78 away with a very strong warning. 1:44 He told him, 79 “See that you do not say anything to anyone, 80 but go, show yourself to a priest, and bring the offering that Moses commanded 81 for your cleansing, as a testimony to them.” 82 1:45 But as the man 83 went out he began to announce it publicly and spread the story widely, so that Jesus 84 was no longer able to enter any town openly but stayed outside in remote places. Still 85 they kept coming 86 to him from everywhere.
2:1 Now 87 after some days, when he returned to Capernaum, 88 the news spread 89 that he was at home. 2:2 So many gathered that there was no longer any room, not even by 90 the door, and he preached the word to them. 2:3 Some people 91 came bringing to him a paralytic, carried by four of them. 92 2:4 When they were not able to bring him in because of the crowd, they removed the roof 93 above Jesus. 94 Then, 95 after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their 96 faith, he said to the paralytic, “Son, your sins are forgiven.” 97 2:6 Now some of the experts in the law 98 were sitting there, turning these things over in their minds: 99 2:7 “Why does this man speak this way? He is blaspheming! 100 Who can forgive sins but God alone?” 2:8 Now 101 immediately, when Jesus realized in his spirit that they were contemplating such thoughts, 102 he said to them, “Why are you thinking such things in your hearts? 103 2:9 Which is easier, 104 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 105 that the Son of Man 106 has authority on earth to forgive sins,” – he said to the paralytic 107 – 2:11 “I tell you, stand up, take your stretcher, and go home.” 108 2:12 And immediately the man 109 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 110 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. 111 “Follow me,” he said to him. And he got up and followed him. 2:15 As Jesus 112 was having a meal 113 in Levi’s 114 home, many tax collectors 115 and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law 116 and the Pharisees 117 saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 118 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. 119 I have not come to call the righteous, but sinners.”
2:18 Now 120 John’s 121 disciples and the Pharisees 122 were fasting. 123 So 124 they came to Jesus 125 and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” 2:19 Jesus 126 said to them, “The wedding guests 127 cannot fast while the bridegroom 128 is with them, can they? 129 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, 130 and at that time 131 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; 132 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.” 133
2:23 Jesus 134 was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat 135 as they made their way. 2:24 So 136 the Pharisees 137 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 138 and ate the sacred bread, 139 which is against the law 140 for any but the priests to eat, and also gave it to his companions?” 141 2:27 Then 142 he said to them, “The Sabbath was made for people, 143 not people for the Sabbath. 2:28 For this reason the Son of Man is lord 144 even of the Sabbath.”
3:1 Then 145 Jesus 146 entered the synagogue 147 again, and a man was there who had a withered 148 hand. 3:2 They watched 149 Jesus 150 closely to see if he would heal him on the Sabbath, 151 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.” 152 3:4 Then 153 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 154 at them in anger, grieved by the hardness of their hearts, 155 he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 156 3:6 So 157 the Pharisees 158 went out immediately and began plotting with the Herodians, 159 as to how they could assassinate 160 him.
3:7 Then 161 Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. 162 And from Judea, 3:8 Jerusalem, 163 Idumea, beyond the Jordan River, 164 and around Tyre 165 and Sidon 166 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 167 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 168 saw him, they fell down before him and cried out, “You are the Son of God.” 3:12 But 169 he sternly ordered them not to make him known. 170
3:13 Now 171 Jesus went up the mountain 172 and called for those he wanted, and they came to him. 3:14 He 173 appointed twelve (whom he named apostles 174 ), 175 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: 176 To Simon 177 he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, 178 he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, 179 Matthew, Thomas, 180 James the son of Alphaeus, Thaddaeus, 181 Simon the Zealot, 182 3:19 and Judas Iscariot, 183 who betrayed him. 184
3:20 Now 185 Jesus 186 went home, and a crowd gathered so that they were not able to eat. 3:21 When his family 187 heard this they went out to restrain him, for they said, “He is out of his mind.” 3:22 The experts in the law 188 who came down from Jerusalem 189 said, “He is possessed by Beelzebul,” 190 and, “By the ruler 191 of demons he casts out demons.” 3:23 So 192 he called them and spoke to them in parables: 193 “How can Satan cast out Satan? 3:24 If 194 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 195 house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. 196 3:28 I tell you the truth, 197 people will be forgiven for all sins, even all the blasphemies they utter. 198 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” 199 3:30 (because they said, “He has an unclean spirit” 200 ).
3:31 Then 201 Jesus’ 202 mother and his brothers 203 came. Standing 204 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 205 are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” 206 3:34 And looking at those who were sitting around him in a circle, he said, “Here 207 are my mother and my brothers! 3:35 For whoever does the will of God is 208 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 209 the whole crowd was on the shore by the lake. 4:2 He taught them many things in parables, 210 and in his teaching said to them: 4:3 “Listen! A sower went out to sow. 211 4:4 And as he sowed, some seed 212 fell along the path, and the birds came and devoured it. 4:5 Other seed fell on rocky ground 213 where it did not have much soil. It sprang up at once because the soil was not deep. 214 4:6 When the sun came up it was scorched, and because it did not have sufficient root, 215 it withered. 4:7 Other seed fell among the thorns, 216 and they grew up and choked it, 217 and it did not produce grain. 4:8 But 218 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!” 219
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 220 of the kingdom of God has been given 221 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.” 222
4:13 He said to them, “Don’t you understand this parable? Then 223 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 224 comes and snatches the word 225 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 226 they have no root in themselves and do not endure. 227 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 228 worldly cares, the seductiveness of wealth, 229 and the desire for other things come in and choke the word, 230 and it produces nothing. 4:20 But 231 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 232 isn’t brought to be put under a basket 233 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, 234 and nothing concealed except to be brought to light. 4:23 If anyone has ears to hear, he had better listen!” 235 4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, 236 and more will be added to you. 4:25 For whoever has will be given more, but 237 whoever does not have, even what he has will be taken from him.” 238
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 239 because the harvest has come.” 240
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 241 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, 242 becomes the greatest of all garden plants, and grows large branches so that the wild birds 243 can nest in its shade.” 244
4:33 So 245 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 246 said to his disciples, “Let’s go across to the other side of the lake.” 247 4:36 So 248 after leaving the crowd, they took him along, just as he was, in the boat, 249 and other boats were with him. 4:37 Now 250 a great windstorm 251 developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But 252 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 253 he got up and rebuked 254 the wind, and said to the sea, 255 “Be quiet! Calm down!” Then 256 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? 257 Even the wind and sea obey him!” 258
5:1 So 259 they came to the other side of the lake, to the region of the Gerasenes. 260 5:2 Just as Jesus 261 was getting out of the boat, a man with an unclean spirit 262 came from the tombs and met him. 263 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, 264 but 265 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 266 he cried out with a loud voice, “Leave me alone, 267 Jesus, Son of the Most High God! I implore you by God 268 – do not torment me!” 5:8 (For Jesus 269 had said to him, “Come out of that man, you unclean spirit!”) 270 5:9 Jesus 271 asked him, “What is your name?” And he said, “My name is Legion, 272 for we are many.” 5:10 He begged Jesus 273 repeatedly not to send them out of the region. 5:11 There on the hillside, 274 a great herd of pigs was feeding. 5:12 And the demonic spirits 275 begged him, “Send us into the pigs. Let us enter them.” 5:13 Jesus 276 gave them permission. 277 So 278 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 279 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 280 they asked Jesus 281 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 282 with him. 5:19 But 283 Jesus 284 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, 285 that he had mercy on you.” 5:20 So 286 he went away and began to proclaim in the Decapolis 287 what Jesus had done for him, 288 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 289 one of the synagogue rulers, 290 named Jairus, 291 came up, and when he saw Jesus, 292 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 293 went with him, and a large crowd followed and pressed around him.
5:25 Now 294 a woman was there who had been suffering from a hemorrhage 295 for twelve years. 296 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, 297 5:28 for she kept saying, 298 “If only I touch his clothes, I will be healed.” 299 5:29 At once the bleeding stopped, 300 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 301 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. 302 Go in peace, and be healed of your disease.”
5:35 While he was still speaking, people came from the synagogue ruler’s 303 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, 304 and John, the brother of James. 5:38 They came to the house of the synagogue ruler where 305 he saw noisy confusion and people weeping and wailing loudly. 306 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. 307 But he put them all outside 308 and he took the child’s father and mother and his own companions 309 and went into the room where the child was. 310 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. 311 5:43 He strictly ordered that no one should know about this, 312 and told them to give her something to eat.
6:1 Now 313 Jesus left that place and came to his hometown, 314 and his disciples followed him. 6:2 When the Sabbath came, he began to teach in the synagogue. 315 Many who heard him were astonished, saying, “Where did he get these ideas? 316 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 317 of Mary 318 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 319 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 320 he went around among the villages and taught.
6:7 Jesus 321 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 322 6:8 He instructed them to take nothing for the journey except a staff 323 – no bread, no bag, 324 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 325 6:10 He said to them, “Wherever you enter a house, stay there 326 until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off 327 your feet as a testimony against them.” 6:12 So 328 they went out and preached that all should repent. 6:13 They cast out many demons and anointed many sick people with oil and healed them.
6:14 Now 329 King Herod 330 heard this, for Jesus’ 331 name had become known. Some 332 were saying, “John the baptizer 333 has been raised from the dead, and because of this, miraculous powers are at work in him.” 6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.” 6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod 334 had married her. 6:18 For John had repeatedly told 335 Herod, “It is not lawful for you to have your brother’s wife.” 336 6:19 So Herodias nursed a grudge against him and wanted to kill him. But 337 she could not 6:20 because Herod stood in awe of 338 John and protected him, since he knew that John 339 was a righteous and holy man. When Herod 340 heard him, he was thoroughly baffled, 341 and yet 342 he liked to listen to John. 343
6:21 But 344 a suitable day 345 came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias 346 came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore to her, 347 “Whatever you ask I will give you, up to half my kingdom.” 348 6:24 So 349 she went out and said to her mother, “What should I ask for?” Her mother 350 said, “The head of John the baptizer.” 351 6:25 Immediately she hurried back to the king and made her request: 352 “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, 353 he did not want to reject her request because of his oath and his guests. 6:27 So 354 the king sent an executioner at once to bring John’s 355 head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 6:29 When John’s 356 disciples heard this, they came and took his body and placed it in a tomb.
6:30 Then 357 the apostles gathered around Jesus and told him everything they had done and taught. 6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). 6:32 So they went away by themselves in a boat to some remote place. 6:33 But many saw them leaving and recognized them, and they hurried on foot 358 from all the towns 359 and arrived there ahead of them. 360 6:34 As Jesus 361 came ashore 362 he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So 363 he taught them many things.
6:35 When it was already late, his disciples came to him and said, “This is an isolated place 364 and it is already very late. 6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 6:37 But he answered them, 365 “You 366 give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins 367 and give it to them to eat?” 6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.” 6:39 Then he directed them all to sit down in groups on the green grass. 6:40 So they reclined in groups of hundreds and fifties. 6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He 368 gave them to his 369 disciples to serve the people, and he divided the two fish among them all. 6:42 They all ate and were satisfied, 6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full. 6:44 Now 370 there were five thousand men 371 who ate the bread. 372
6:45 Immediately Jesus 373 made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. 6:46 After saying good-bye to them, he went to the mountain to pray. 6:47 When evening came, the boat was in the middle of the sea and he was alone on the land. 6:48 He 374 saw them straining at the oars, because the wind was against them. As the night was ending, 375 he came to them walking on the sea, 376 for 377 he wanted to pass by them. 378 6:49 When they saw him walking on the water 379 they thought he was a ghost. They 380 cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: 381 “Have courage! It is I. Do not be afraid.” 6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished, 6:52 because they did not understand about the loaves, but their hearts were hardened.
6:53 After they had crossed over, they came to land at Gennesaret 382 and anchored there. 6:54 As they got out of the boat, people immediately recognized Jesus. 383 6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 384 6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if 385 they could just touch the edge of his cloak, and all who touched it were healed.
7:1 Now 386 the Pharisees 387 and some of the experts in the law 388 who came from Jerusalem 389 gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, 390 holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. 391 ) 392 7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat 393 with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:
‘This people honors me with their lips,
but their heart 394 is far from me.
7:7 They worship me in vain,
teaching as doctrine the commandments of men.’ 395
7:8 Having no regard 396 for the command of God, you hold fast to human tradition.” 397 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 398 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 399 and, ‘Whoever insults his father or mother must be put to death.’ 400 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 401 (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify 402 the word of God by your tradition that you have handed down. And you do many things like this.”
7:14 Then 403 he called the crowd again and said to them, “Listen to me, everyone, and understand. 7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”
7:16 [[EMPTY]] 4047:17 Now 405 when Jesus 406 had left the crowd and entered the house, his disciples asked him about the parable. 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 407 (This means all foods are clean.) 408 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.”
7:24 After Jesus 409 left there, he went to the region of Tyre. 410 When he went into a house, he did not want anyone to know, but 411 he was not able to escape notice. 7:25 Instead, a woman whose young daughter had an unclean spirit 412 immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She 413 asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” 414 7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then 415 he said to her, “Because you said this, you may go. The demon has left your daughter.” 7:30 She went home and found the child lying on the bed, and the demon gone.
7:31 Then 416 Jesus 417 went out again from the region of Tyre 418 and came through Sidon 419 to the Sea of Galilee in the region of the Decapolis. 420 7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 7:33 After Jesus 421 took him aside privately, away from the crowd, he put his fingers in the man’s 422 ears, and after spitting, he touched his tongue. 423 7:34 Then 424 he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). 425 7:35 And immediately the man’s 426 ears were opened, his tongue loosened, and he spoke plainly. 7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. 427 7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
8:1 In those days there was another large crowd with nothing to eat. So 428 Jesus 429 called his disciples and said to them, 8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. 8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.” 8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?” 8:5 He asked them, “How many loaves do you have?” They replied, “Seven.” 8:6 Then 430 he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So 431 they served the crowd. 8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well. 8:8 Everyone 432 ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 8:9 There were about four thousand 433 who ate. 434 Then he dismissed them. 435 8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. 436
8:11 Then the Pharisees 437 came and began to argue with Jesus, asking for 438 a sign from heaven 439 to test him. 8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, 440 no sign will be given to this generation.” 8:13 Then 441 he left them, got back into the boat, and went to the other side.
8:14 Now 442 they had forgotten to take bread, except for one loaf they had with them in the boat. 8:15 And Jesus 443 ordered them, 444 “Watch out! Beware of the yeast of the Pharisees 445 and the yeast of Herod!” 8:16 So they began to discuss with one another about having no bread. 446 8:17 When he learned of this, 447 Jesus said to them, “Why are you arguing 448 about having no bread? Do you still not see or understand? Have your hearts been hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? 449 Don’t you remember? 8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, 450 “Seven.” 8:21 Then 451 he said to them, “Do you still not understand?” 452
8:22 Then 453 they came to Bethsaida. They brought a blind man to Jesus 454 and asked him to touch him. 8:23 He took the blind man by the hand and brought him outside of the village. Then 455 he spit on his eyes, placed his hands on his eyes 456 and asked, “Do you see anything?” 8:24 Regaining his sight 457 he said, “I see people, but they look like trees walking.” 8:25 Then Jesus 458 placed his hands on the man’s 459 eyes again. And he opened his eyes, 460 his sight was restored, and he saw everything clearly. 8:26 Jesus 461 sent him home, saying, “Do not even go into the village.” 462
8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 463 On the way he asked his disciples, 464 “Who do people say that I am?” 8:28 They said, 465 “John the Baptist, others say Elijah, 466 and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, 467 “You are the Christ.” 468 8:30 Then 469 he warned them not to tell anyone about him. 470
8:31 Then 471 Jesus 472 began to teach them that the Son of Man must suffer 473 many things and be rejected by the elders, chief priests, and experts in the law, 474 and be killed, and after three days rise again. 8:32 He spoke openly about this. So 475 Peter took him aside and began to rebuke him. 8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” 476
8:34 Then 477 Jesus 478 called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, 479 he must deny 480 himself, take up his cross, 481 and follow me. 8:35 For whoever wants to save his life 482 will lose it, 483 but whoever loses his life for my sake and for the gospel will save it. 8:36 For what benefit is it for a person 484 to gain the whole world, yet 485 forfeit his life? 8:37 What can a person give in exchange for his life? 8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him 486 when he comes in the glory of his Father with the holy angels.” 9:1 And he said to them, “I tell you the truth, 487 there are some standing here who will not 488 experience 489 death before they see the kingdom of God come with power.” 490
9:2 Six days later 491 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 492 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, 493 and they were talking with Jesus. 9:5 So 494 Peter said to Jesus, 495 “Rabbi, it is good for us to be here. Let us make three shelters 496 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 497 9:7 Then 498 a cloud 499 overshadowed them, 500 and a voice came from the cloud, “This is my one dear Son. 501 Listen to him!” 502 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant.
9:11 Then 503 they asked him, 504 “Why do the experts in the law 505 say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
9:14 When they came to the disciples, they saw a large crowd around them and experts in the law 506 arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran 507 at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but 508 they were not able to do so.” 509 9:19 He answered them, 510 “You 511 unbelieving 512 generation! How much longer 513 must I be with you? How much longer must I endure 514 you? 515 Bring him to me.” 9:20 So they brought the boy 516 to him. When the spirit saw him, it immediately threw the boy into a convulsion. He 517 fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus 518 asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ 519 All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 520 the unclean spirit, 521 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy 522 looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.
9:28 Then, 523 after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 9:29 He told them, “This kind can come out only by prayer.” 524
9:30 They went out from there and passed through Galilee. But 525 Jesus 526 did not want anyone to know, 9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 527 They 528 will kill him, 529 and after three days he will rise.” 530 9:32 But they did not understand this statement and were afraid to ask him.
9:33 Then 531 they came to Capernaum. 532 After Jesus 533 was inside the house he asked them, “What were you discussing on the way?” 9:34 But they were silent, for on the way they had argued with one another about who was the greatest. 9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 9:37 “Whoever welcomes 534 one of these little children 535 in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 9:40 For whoever is not against us is for us. 9:41 For I tell you the truth, 536 whoever gives you a cup of water because 537 you bear Christ’s 538 name will never lose his reward.
9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone 539 tied around his neck and to be thrown into the sea. 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 540 two hands and go into hell, 541 to the unquenchable fire. 9:44 [[EMPTY]] 542 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 543 two feet and be thrown into hell. 9:46 [[EMPTY]] 544 9:47 If your eye causes you to sin, tear it out! 545 It is better to enter into the kingdom of God with one eye than to have 546 two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. 547 9:50 Salt 548 is good, but if it loses its saltiness, 549 how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
10:1 Then 550 Jesus 551 left that place and went to the region of Judea and 552 beyond the Jordan River. 553 Again crowds gathered to him, and again, as was his custom, he taught them. 10:2 Then some Pharisees 554 came, and to test him 555 they asked, “Is it lawful for a man to divorce his 556 wife?” 557 10:3 He answered them, 558 “What did Moses command you?” 10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” 559 10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. 560 10:6 But from the beginning of creation he 561 made them male and female. 562 10:7 For this reason a man will leave his father and mother, 563 10:8 and the two will become one flesh. 564 So they are no longer two, but one flesh. 10:9 Therefore what God has joined together, let no one separate.”
10:10 In the house once again, the disciples asked him about this. 10:11 So 565 he told them, “Whoever divorces his wife and marries another commits adultery against her. 10:12 And if she divorces her husband and marries another, she commits adultery.” 566
10:13 Now 567 people were bringing little children to him for him to touch, 568 but the disciples scolded those who brought them. 569 10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. 570 10:15 I tell you the truth, 571 whoever does not receive 572 the kingdom of God like a child 573 will never 574 enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.
10:17 Now 575 as Jesus 576 was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” 577 10:18 Jesus said to him, “Why do you call me good? 578 No one is good except God alone. 10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” 579 10:20 The man 580 said to him, “Teacher, I have wholeheartedly obeyed 581 all these laws 582 since my youth.” 583 10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money 584 to the poor, and you will have treasure 585 in heaven. Then come, follow me.” 10:22 But at this statement, the man 586 looked sad and went away sorrowful, for he was very rich. 587
10:23 Then 588 Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again Jesus said to them, 589 “Children, how hard it is 590 to enter the kingdom of God! 10:25 It is easier for a camel 591 to go through the eye of a needle 592 than for a rich person to enter the kingdom of God.” 10:26 They were even more astonished and said 593 to one another, “Then 594 who can be saved?” 595 10:27 Jesus looked at them and replied, “This is impossible for mere humans, 596 but not for God; all things are possible for God.”
10:28 Peter began to speak to him, “Look, 597 we have left everything to follow you!” 598 10:29 Jesus said, “I tell you the truth, 599 there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 10:30 who will not receive in this age 600 a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions 601 – and in the age to come, eternal life. 602 10:31 But many who are first will be last, and the last first.”
10:32 They were on the way, going up to Jerusalem. 603 Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. 10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. 604 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 605 him severely, and kill him. Yet 606 after three days, 607 he will rise again.”
10:35 Then 608 James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” 10:36 He said to them, “What do you want me to do for you?” 10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” 10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” 609 10:39 They said to him, “We are able.” 610 Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, 10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” 611
10:41 Now 612 when the other ten 613 heard this, 614 they became angry with James and John. 10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 10:44 and whoever wants to be first among you must be the slave 615 of all. 10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom 616 for many.”
10:46 They came to Jericho. 617 As Jesus 618 and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. 10:47 When he heard that it was Jesus the Nazarene, he began to shout, 619 “Jesus, Son of David, 620 have mercy 621 on me!” 10:48 Many scolded 622 him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” 10:49 Jesus stopped and said, “Call him.” So 623 they called the blind man and said to him, “Have courage! Get up! He is calling you.” 10:50 He threw off his cloak, jumped up, and came to Jesus. 10:51 Then 624 Jesus said to him, 625 “What do you want me to do for you?” The blind man replied, “Rabbi, 626 let me see again.” 627 10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained 628 his sight and followed him on the road.
11:1 Now 629 as they approached Jerusalem, 630 near Bethphage 631 and Bethany, at the Mount of Olives, 632 Jesus 633 sent two of his disciples 11:2 and said to them, “Go to the village ahead of you. 634 As soon as you enter it, you will find a colt tied there that has never been ridden. 635 Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it 636 and will send it back here soon.’” 11:4 So 637 they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders 638 let them go. 11:7 Then 639 they brought the colt to Jesus, threw their cloaks 640 on it, and he sat on it. 641 11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 642 Blessed is the one who comes in the name of the Lord! 643 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then 644 Jesus 645 entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.
11:12 Now 646 the next day, as they went out from Bethany, he was hungry. 11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit 647 on it. When he came to it he found nothing but leaves, for it was not the season for figs. 11:14 He said to it, 648 “May no one ever eat fruit from you again.” And his disciples heard it. 649
11:15 Then 650 they came to Jerusalem. 651 Jesus 652 entered the temple area 653 and began to drive out those who were selling and buying in the temple courts. 654 He turned over the tables of the money changers and the chairs of those selling doves, 11:16 and he would not permit anyone to carry merchandise 655 through the temple courts. 656 11:17 Then he began to teach 657 them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? 658 But you have turned it into a den 659 of robbers!” 660 11:18 The chief priests and the experts in the law 661 heard it and they considered how they could assassinate 662 him, for they feared him, because the whole crowd was amazed by his teaching. 11:19 When evening came, Jesus and his disciples 663 went out of the city.
11:20 In the morning as they passed by, they saw the fig tree withered from the roots. 11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.” 11:22 Jesus said to them, “Have faith in God. 11:23 I tell you the truth, 664 if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him. 11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. 11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will 665 also forgive you your sins.”
11:26 [[EMPTY]] 66611:27 They came again to Jerusalem. 667 While Jesus 668 was walking in the temple courts, 669 the chief priests, the experts in the law, 670 and the elders came up to him 11:28 and said, “By what authority 671 are you doing these things? Or who gave you this authority to do these things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things: 11:30 John’s baptism – was it from heaven or from people? 672 Answer me.” 11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet). 11:33 So 673 they answered Jesus, 674 “We don’t know.” 675 Then Jesus said to them, “Neither will I tell you 676 by what authority 677 I am doing these things.”
12:1 Then 678 he began to speak to them in parables: “A man planted a vineyard. 679 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 680 he leased it to tenant farmers 681 and went on a journey. 12:2 At harvest time he sent a slave 682 to the tenants to collect from them 683 his portion of the crop. 684 12:3 But 685 those tenants 686 seized his slave, 687 beat him, 688 and sent him away empty-handed. 689 12:4 So 690 he sent another slave to them again. This one they struck on the head and treated outrageously. 12:5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. 12:6 He had one left, his one dear son. 691 Finally he sent him to them, saying, ‘They will respect my son.’ 12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ 12:8 So 692 they seized him, 693 killed him, and threw his body 694 out of the vineyard. 695 12:9 What then will the owner of the vineyard do? He will come and destroy 696 those tenants and give the vineyard to others. 697 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 698
12:11 This is from the Lord, and it is marvelous in our eyes’?” 699
12:12 Now 700 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 701 they left him and went away. 702
12:13 Then 703 they sent some of the Pharisees 704 and Herodians 705 to trap him with his own words. 706 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 707 but teach the way of God in accordance with the truth. 708 Is it right 709 to pay taxes 710 to Caesar 711 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 712 to them, “Why are you testing me? Bring me a denarius 713 and let me look at it.” 12:16 So 714 they brought one, and he said to them, “Whose image 715 is this, and whose inscription?” They replied, 716 “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 717 And they were utterly amazed at him.
12:18 Sadducees 718 (who say there is no resurrection) 719 also came to him and asked him, 720 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 721 must marry 722 the widow and father children 723 for his brother.’ 724 12:20 There were seven brothers. The first one married, 725 and when he died he had no children. 12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, 726 whose wife will she be? For all seven had married her.” 727 12:24 Jesus said to them, “Aren’t you deceived 728 for this reason, because you don’t know the scriptures or the power of God? 12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels 729 in heaven. 12:26 Now as for the dead being raised, 730 have you not read in the book of Moses, in the passage about the bush, 731 how God said to him, ‘I am the God of Abraham, the 732 God of Isaac, and the God of Jacob’? 733 12:27 He is not the God of the dead but of the living. 734 You are badly mistaken!”
12:28 Now 735 one of the experts in the law 736 came and heard them debating. When he saw that Jesus 737 answered them well, he asked him, “Which commandment is the most important of all?” 12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love 738 the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 739 12:31 The second is: ‘Love your neighbor as yourself.’ 740 There is no other commandment greater than these.” 12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. 741 12:33 And to love him with all your heart, with all your mind, and with all your strength 742 and to love your neighbor as yourself 743 is more important than all burnt offerings and sacrifices.” 12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.
12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law 744 say that the Christ 745 is David’s son? 746 12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 747
“Sit at my right hand,
until I put your enemies under your feet.”’ 748
12:37 If David himself calls him ‘Lord,’ how can he be his son?” 749 And the large crowd was listening to him with delight.
12:38 In his teaching Jesus 750 also said, “Watch out for the experts in the law. 751 They like walking 752 around in long robes and elaborate greetings 753 in the marketplaces, 12:39 and the best seats in the synagogues 754 and the places of honor at banquets. 12:40 They 755 devour widows’ property, 756 and as a show make long prayers. These men will receive a more severe punishment.”
12:41 Then 757 he 758 sat down opposite the offering box, 759 and watched the crowd putting coins into it. Many rich people were throwing in large amounts. 12:42 And a poor widow came and put in two small copper coins, 760 worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, 761 this poor widow has put more into the offering box 762 than all the others. 763 12:44 For they all gave out of their wealth. 764 But she, out of her poverty, put in what she had to live on, everything she had.” 765
[1:1] 1 sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).
[1:1] 2 tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.
[1:1] 3 tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT
[1:2] 4 tc Instead of “in Isaiah the prophet” the majority of
[1:2] 5 sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[1:3] 7 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
[1:3] 8 sn A quotation from Isa 40:3.
[1:4] 11 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
[1:4] 12 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.
[1:5] 13 tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.
[1:5] 14 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 15 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
[1:6] 16 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
[1:7] 19 tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:7] 20 tn Grk “of whom I am not worthy.”
[1:7] 21 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[1:9] 22 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:9] 23 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:9] 24 tn “River” is not in the Greek text but is supplied for clarity.
[1:10] 25 tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.
[1:10] 26 tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.
[1:10] 27 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
[1:11] 28 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[1:11] 29 tn Or “with you I am well pleased.”
[1:13] 31 sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).
[1:13] 33 tn Grk “were serving him,” “were ministering to him.”
[1:14] 34 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[1:14] 35 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] 36 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] 37 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 38 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] 40 sn This is a parenthetical comment by the author.
[1:17] 43 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[1:18] 46 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] 49 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] 52 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:21] 53 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] 54 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] 55 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:21] 56 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] 56 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] 57 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] 58 sn Unclean spirit refers to an evil spirit.
[1:23] 59 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:24] 61 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] 62 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] 64 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:25] 65 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[1:25] 66 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] 67 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] 70 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:29] 71 sn See the note on synagogue in 1:21.
[1:30] 73 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] 74 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:31] 76 tn The imperfect verb is taken ingressively here.
[1:34] 79 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] 80 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[1:34] 81 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:34] 82 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] 83 tc The
[1:35] 82 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:35] 83 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:35] 84 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
[1:38] 85 tn Grk “And he said to them.”
[1:38] 86 tn Grk “Because for this purpose I have come forth.”
[1:39] 88 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] 89 sn See the note on synagogue in 1:21.
[1:40] 91 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:40] 92 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] 93 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] 94 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] 95 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 96 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] 97 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:43] 98 tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:44] 100 tn Grk “And after warning him, he immediately sent him away and told him.”
[1:44] 101 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] 102 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[1:44] 103 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] 103 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:45] 104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:45] 105 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.
[1:45] 106 tn The imperfect verb has been translated iteratively.
[2:1] 106 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:1] 107 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] 108 tn Grk “it was heard.”
[2:2] 109 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] 112 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[2:3] 113 tn The redundancy in this verse is characteristic of the author’s rougher style.
[2:4] 115 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] 116 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:4] 117 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:5] 118 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] 119 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[2:6] 121 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 122 tn Grk “Reasoning within their hearts.”
[2:7] 124 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] 127 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] 128 tn Grk “they were thus reasoning within themselves.”
[2:8] 129 tn Grk “Why are you reasoning these things in your hearts?”
[2:9] 130 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] 133 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] 134 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] 135 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] 136 tn Grk “to your house.”
[2:12] 139 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[2:13] 142 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:14] 145 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] 148 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:15] 149 tn Grk “As he reclined at table.”
[2:15] 151 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] 151 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:16] 152 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] 153 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] 154 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] 157 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:18] 158 sn John refers to John the Baptist.
[2:18] 159 sn See the note on Pharisees in 2:16.
[2:18] 160 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] 161 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] 162 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:19] 160 tn Grk “And Jesus.”
[2:19] 161 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] 162 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] 163 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] 163 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] 164 tn Grk “then on that day.”
[2:22] 166 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] 167 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] 169 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 170 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] 172 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] 173 sn See the note on Pharisees in 2:16.
[2:26] 175 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] 176 tn Grk “the bread of presentation.”
[2:26] 177 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] 178 sn See 1 Sam 21:1-6.
[2:27] 178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:27] 179 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] 181 tn The term “lord” is in emphatic position in the Greek text.
[3:1] 184 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:1] 185 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:1] 186 sn See the note on synagogue in 1:21.
[3:1] 187 sn Withered means the man’s hand was shrunken and paralyzed.
[3:2] 187 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] 188 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 189 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] 190 tn Grk “Stand up in the middle.”
[3:4] 193 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:5] 196 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] 197 tn This term is a collective singular in the Greek text.
[3:5] 198 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] 199 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] 200 sn See the note on Pharisees in 2:16.
[3:6] 201 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.
[3:7] 202 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:7] 203 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] 205 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 206 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] 207 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 208 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] 208 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[3:11] 211 sn Unclean spirits refers to evil spirits.
[3:12] 214 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:12] 215 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] 217 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:13] 218 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").
[3:14] 221 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] 222 tc The phrase “whom he named apostles” is lacking in the majority of
[3:16] 223 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] 224 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] 226 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
[3:18] 229 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[3:18] 230 sn This is the “doubting Thomas” of John 20:24-29.
[3:18] 231 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] 232 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] 232 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] 233 tn Grk “who even betrayed him.”
[3:20] 235 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:20] 236 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:21] 238 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] 241 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
[3:22] 242 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:22] 243 tn Grk “He has Beelzebul.”
[3:23] 244 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] 245 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] 247 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] 250 sn The strong man here pictures Satan.
[3:27] 251 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] 253 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[3:28] 254 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
[3:29] 256 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] 259 sn Unclean spirit refers to an evil spirit.
[3:31] 262 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:31] 263 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[3:31] 264 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] 265 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:32] 265 tc ‡ Many
[3:33] 268 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] 271 tn Grk “Behold my mother and my brothers.”
[3:35] 274 tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.
[4:1] 277 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] 280 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] 283 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] 286 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] 289 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[4:5] 290 tn Grk “it did not have enough depth of earth.”
[4:6] 292 tn Grk “it did not have root.”
[4:7] 295 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[4:7] 296 sn That is, crowded out the good plants.
[4:8] 298 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[4:9] 301 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] 304 tn Grk “the mystery.”
[4:11] 305 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] 307 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] 310 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:15] 313 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] 314 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] 316 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:17] 317 tn Grk “are temporary.”
[4:19] 319 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:19] 320 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[4:19] 321 sn That is, their concern for spiritual things is crowded out by material things.
[4:20] 322 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:21] 325 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] 326 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] 331 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] 334 tn Grk “by [the measure] with which you measure it will be measured to you.”
[4:25] 337 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:25] 338 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] 340 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] 341 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] 343 sn Mustard seeds are known for their tiny size.
[4:32] 346 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] 347 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] 348 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] 349 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] 352 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:35] 353 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] 355 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
[4:36] 356 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] 358 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:38] 361 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:39] 364 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] 365 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[4:39] 366 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] 367 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:41] 367 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] 368 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] 370 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[5:1] 371 tc The textual tradition here is quite complicated. Most later
[5:2] 373 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:2] 374 sn Unclean spirit refers to an evil spirit.
[5:2] 375 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] 376 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] 377 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:7] 379 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:7] 380 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] 381 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] 382 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:8] 383 sn This is a parenthetical explanation by the author.
[5:9] 385 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:9] 386 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] 388 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:11] 391 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[5:12] 394 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[5:13] 397 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:13] 398 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] 399 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[5:14] 400 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
[5:17] 403 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:17] 404 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:18] 406 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[5:19] 409 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:19] 410 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 411 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] 412 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
[5:20] 413 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] 414 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] 415 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:22] 416 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] 417 tc Codex Bezae (D) and some Itala
[5:22] 418 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:24] 418 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[5:25] 421 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[5:25] 422 tn Grk “a flow of blood.”
[5:25] 423 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] 424 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[5:28] 427 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] 430 tn Grk “the flow of her blood dried up.”
[5:32] 433 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:34] 436 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] 439 sn See the note on synagogue rulers in 5:22.
[5:37] 442 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] 445 tn Grk “and,” though such paratactic structure is rather awkward in English.
[5:38] 446 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[5:40] 448 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[5:40] 449 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.
[5:40] 450 tn Grk “those with him.”
[5:40] 451 tn Grk “into where the child was.”
[5:42] 451 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] 454 sn That no one should know about this. See the note on the phrase who he was in 3:12.
[6:1] 457 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:1] 458 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[6:2] 460 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] 461 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] 463 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
[6:3] 464 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] 466 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:6] 469 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:7] 472 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 473 sn The phrase unclean spirits refers to evil spirits.
[6:8] 475 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
[6:8] 476 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[6:9] 478 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[6:10] 481 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[6:11] 484 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[6:12] 487 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:14] 490 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:14] 491 sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
[6:14] 492 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 493 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:14] 494 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
[6:17] 493 tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.
[6:18] 496 tn The imperfect tense verb is here rendered with an iterative force.
[6:18] 497 sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[6:19] 499 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:20] 502 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
[6:20] 503 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[6:20] 504 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[6:20] 505 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
[6:20] 506 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
[6:20] 507 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
[6:21] 505 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:21] 506 tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”
[6:22] 508 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë13 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by Ë1 pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.
[6:23] 511 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words are lacking in L pc; and א A B C2vid Ë13 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA27 places the word in brackets, indicating some doubt as to its authenticity.
[6:23] 512 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
[6:24] 514 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:24] 515 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
[6:24] 516 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
[6:25] 517 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
[6:26] 520 tn Grk “and being deeply grieved, the king did not want.”
[6:27] 523 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:27] 524 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:29] 526 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:30] 529 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:33] 532 tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).
[6:33] 534 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some
[6:34] 535 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:34] 536 tn Grk “came out [of the boat],” with the reference to the boat understood.
[6:34] 537 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.
[6:35] 538 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[6:37] 541 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.
[6:37] 542 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[6:37] 543 sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.
[6:41] 544 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:41] 545 tc ‡ Most
[6:44] 547 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
[6:44] 548 tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.
[6:44] 549 tc Many good
[6:45] 550 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:48] 553 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
[6:48] 554 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
[6:48] 555 tn Or “on the lake.”
[6:48] 556 tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.
[6:48] 557 sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.
[6:49] 556 tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).
[6:49] 557 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:50] 559 tn Grk “he spoke with them, and said to them.”
[6:53] 562 sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).
[6:54] 565 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:55] 568 tn Grk “wherever they heard he was.”
[6:56] 571 tn Grk “asked that they might touch.”
[7:1] 574 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 575 sn See the note on Pharisees in 2:16.
[7:1] 576 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 577 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:3] 577 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
[7:4] 580 tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of
[7:4] 581 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
[7:6] 586 tn The term “heart” is a collective singular in the Greek text.
[7:7] 589 sn A quotation from Isa 29:13.
[7:8] 592 tn Grk “Having left the command.”
[7:8] 593 tc The majority of
[7:9] 595 tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp. The majority of
[7:10] 598 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 599 sn A quotation from Exod 21:17; Lev 20:9.
[7:11] 601 sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).
[7:13] 604 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
[7:14] 607 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:16] 610 tc Most later
[7:17] 613 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:17] 614 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:19] 616 tn Or “into the latrine.”
[7:19] 617 sn This is a parenthetical note by the author.
[7:24] 619 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 620 tc Most
[7:24] 621 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[7:25] 622 sn Unclean spirit refers to an evil spirit.
[7:26] 625 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:27] 628 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[7:29] 631 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 634 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 635 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:31] 636 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:31] 637 map For location see Map1 A1; JP3 F3; JP4 F3.
[7:31] 638 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.
[7:33] 637 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:33] 638 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
[7:33] 639 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
[7:34] 640 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:34] 641 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
[7:35] 643 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
[7:36] 646 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”
[8:1] 649 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[8:1] 650 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:6] 652 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:6] 653 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[8:9] 658 sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.
[8:9] 659 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
[8:9] 660 sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
[8:10] 661 sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.
[8:11] 664 sn See the note on Pharisees in 2:16.
[8:11] 665 tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.
[8:11] 666 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[8:12] 667 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:13] 670 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:14] 673 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:15] 676 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:15] 677 tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[8:15] 678 sn See the note on Pharisees in 2:16.
[8:16] 679 tn Grk “And they were discussing with one another that they had no bread.”
[8:17] 682 tn Or “becoming aware of it.”
[8:17] 683 tn Or “discussing.”
[8:18] 685 tn Grk “do you not hear?”
[8:20] 688 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì45 A D W Θ Ë1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì45 א A D W Θ Ë1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA27 puts αὐτῷ in brackets, indicating some doubt as to its authenticity.
[8:21] 691 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
[8:21] 692 sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
[8:22] 694 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:22] 695 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:23] 697 tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 698 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
[8:24] 700 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
[8:25] 703 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:25] 704 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
[8:25] 705 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
[8:26] 706 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[8:26] 707 tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other
[8:27] 709 map Fpr location see Map1 C1; Map2 F4.
[8:27] 710 tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.
[8:28] 712 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:28] 713 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[8:29] 715 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
[8:29] 716 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:30] 718 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
[8:30] 719 sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
[8:31] 721 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 722 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 723 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] 724 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[8:32] 724 tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.
[8:34] 730 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:34] 731 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:34] 732 tn Grk “to follow after me.”
[8:34] 733 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[8:34] 734 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[8:35] 733 tn Or “soul” (throughout vv. 35-37).
[8:35] 734 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[8:36] 736 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[8:36] 737 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[8:38] 739 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:1] 742 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:1] 743 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:1] 744 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:1] 745 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
[9:2] 745 tn Grk “And after six days.”
[9:2] 746 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:4] 748 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:5] 751 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[9:5] 752 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[9:5] 753 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:6] 754 sn This is a parenthetical note by the author.
[9:7] 757 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:7] 758 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:7] 759 tn Grk “And there came a cloud, surrounding them.”
[9:7] 760 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[9:7] 761 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:11] 760 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:11] 761 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[9:11] 762 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:14] 763 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:15] 766 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.
[9:18] 769 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:18] 770 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:19] 772 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
[9:19] 773 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:19] 776 tn Or “put up with.” See Num 11:12; Isa 46:4.
[9:19] 777 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:20] 776 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:21] 778 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[9:23] 781 tc Most
[9:25] 784 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:25] 785 sn Unclean spirit refers to an evil spirit.
[9:26] 787 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:28] 790 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:29] 793 tc Most witnesses, even early and excellent ones (Ì45vid א2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
[9:30] 796 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:30] 797 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:31] 799 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] 800 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:31] 801 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
[9:31] 802 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.
[9:33] 802 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 803 map For location see Map1 D2; Map2 C3; Map3 B2.
[9:33] 804 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:37] 805 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:37] 806 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:41] 808 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:41] 809 tn Grk “in [the] name that of Christ you are.”
[9:41] 810 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:42] 811 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.
[9:43] 814 tn Grk “than having.”
[9:43] 815 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
[9:44] 817 tc Most later
[9:45] 820 tn Grk “than having.”
[9:46] 823 tc See tc note at the end of v. 43.
[9:47] 826 tn Grk “throw it out.”
[9:47] 827 tn Grk “than having.”
[9:49] 829 tc The earliest
[9:50] 832 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[9:50] 833 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[10:1] 835 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 836 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 837 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 Ë1,13 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] 838 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”).
[10:2] 838 tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the
[10:2] 839 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 840 tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).
[10:2] 841 tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.
[10:3] 841 tn Grk “But answering, he said to them.”
[10:4] 844 tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.
[10:5] 847 tn Grk “heart” (a collective singular).
[10:6] 850 tc Most
[10:6] 851 sn A quotation from Gen 1:27; 5:2.
[10:7] 853 tc ‡ The earliest witnesses, as well as a few other important
[10:8] 856 sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.
[10:11] 859 tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).
[10:12] 862 sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.
[10:13] 865 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:13] 866 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).
[10:13] 867 tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most
[10:14] 868 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[10:15] 871 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 872 sn On receive see John 1:12.
[10:15] 873 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[10:15] 874 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[10:17] 874 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:17] 875 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:17] 876 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
[10:18] 877 sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[10:19] 880 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
[10:20] 883 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:20] 884 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[10:20] 885 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[10:20] 886 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[10:21] 886 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[10:21] 887 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[10:22] 889 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:22] 890 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[10:23] 892 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:24] 895 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[10:24] 896 tc Most
[10:25] 898 tc A few witnesses (Ë13 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[10:25] 899 sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
[10:26] 901 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
[10:26] 902 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[10:26] 903 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[10:27] 904 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.
[10:28] 907 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
[10:28] 908 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[10:29] 910 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:30] 913 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[10:30] 914 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
[10:30] 915 sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[10:32] 916 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:33] 919 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 922 tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[10:34] 923 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 924 tc Most
[10:35] 925 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:38] 928 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
[10:39] 931 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[10:40] 934 sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.
[10:41] 937 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:41] 939 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[10:44] 940 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[10:45] 943 sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.
[10:46] 946 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:46] 947 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:47] 949 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
[10:47] 950 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[10:47] 951 sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.
[10:48] 952 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[10:49] 955 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[10:51] 958 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:51] 959 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
[10:51] 960 tn Or “Master”; Grk ῥαββουνί (rabbouni).
[10:51] 961 tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[10:52] 961 tn Or “received” (see the note on the phrase “let me see again” in v. 51).
[11:1] 964 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 965 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:1] 966 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[11:1] 967 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[11:1] 968 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:2] 967 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[11:2] 968 tn Grk “a colt tied there on which no one of men has ever sat.”
[11:3] 970 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[11:4] 973 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:6] 976 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
[11:7] 979 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:7] 980 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[11:7] 981 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
[11:9] 982 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] 983 sn A quotation from Ps 118:25-26.
[11:11] 985 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
[11:11] 986 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:12] 988 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:13] 991 tn Grk “anything.”
[11:14] 994 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[11:14] 995 sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.
[11:15] 997 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:15] 998 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:15] 999 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[11:15] 1000 tn Grk “the temple.”
[11:15] 1001 tn Grk “the temple.”
[11:16] 1000 tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.
[11:16] 1001 tn Grk “the temple.”
[11:17] 1003 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
[11:17] 1004 sn A quotation from Isa 56:7.
[11:17] 1005 tn Or “a hideout” (see L&N 1.57).
[11:17] 1006 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.
[11:18] 1006 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:18] 1007 tn Grk “how they could destroy him.”
[11:19] 1009 tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).
[11:23] 1012 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:25] 1015 tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.
[11:26] 1018 tc A number of significant
[11:27] 1021 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 1022 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 1023 tn Grk “the temple.”
[11:27] 1024 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:28] 1024 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[11:30] 1027 tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[11:33] 1030 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:33] 1031 tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
[11:33] 1032 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[11:33] 1033 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[11:33] 1034 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
[12:1] 1033 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 1034 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[12:1] 1035 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 1036 sn The leasing of land to tenant farmers was common in this period.
[12:2] 1036 tn See the note on the word “slave” in 10:44.
[12:2] 1037 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
[12:2] 1038 tn Grk “from the fruits of the vineyard.”
[12:3] 1039 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:3] 1040 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
[12:3] 1041 tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.
[12:3] 1042 sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[12:3] 1043 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[12:4] 1042 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[12:6] 1045 tn Grk “one beloved son.” See comment at Mark 1:11.
[12:8] 1048 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:8] 1049 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[12:8] 1051 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
[12:9] 1051 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[12:9] 1052 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[12:10] 1054 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[12:11] 1057 sn A quotation from Ps 118:22-23.
[12:12] 1060 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 1061 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 1062 sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
[12:13] 1063 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 1064 sn See the note on Pharisees in 2:16.
[12:13] 1065 sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.
[12:13] 1066 tn Grk “trap him in word.”
[12:14] 1066 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
[12:14] 1067 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] 1068 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] 1069 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] 1070 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
[12:15] 1069 tn Grk “Aware of their hypocrisy he said.”
[12:15] 1070 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[12:16] 1072 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[12:16] 1073 tn Or “whose likeness.”
[12:16] 1074 tn Grk “they said to him.”
[12:17] 1075 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[12:18] 1078 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.
[12:18] 1079 sn This remark is best regarded as a parenthetical note by the author.
[12:18] 1080 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[12:19] 1081 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[12:19] 1082 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[12:19] 1083 tn Grk “raise up seed” (an idiom for fathering children).
[12:19] 1084 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[12:20] 1084 tn Grk “took a wife” (an idiom for marrying a woman).
[12:23] 1087 tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r1 k syp co). They are included in A Θ Ë1,(13) Ï lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other
[12:23] 1088 tn Grk “For the seven had her as wife.”
[12:24] 1090 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[12:25] 1093 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[12:26] 1096 tn Grk “Now as for the dead that they are raised.”
[12:26] 1097 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[12:26] 1098 tn Grk “and the,” 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.
[12:26] 1099 sn A quotation from Exod 3:6.
[12:27] 1099 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[12:28] 1102 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[12:28] 1103 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:28] 1104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:30] 1105 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[12:30] 1106 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[12:31] 1108 sn A quotation from Lev 19:18.
[12:32] 1111 sn A quotation from Deut 4:35.
[12:33] 1114 sn A quotation from Deut 6:5.
[12:33] 1115 sn A quotation from Lev 19:18.
[12:35] 1117 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:35] 1118 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:35] 1119 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.
[12:36] 1120 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[12:36] 1121 sn A quotation from Ps 110:1.
[12:37] 1123 tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[12:38] 1126 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 1127 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:38] 1128 tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
[12:38] 1129 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[12:39] 1129 sn See the note on synagogue in 1:21.
[12:40] 1132 tn Grk “who,” continuing the sentence begun in v. 38.
[12:40] 1133 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[12:41] 1135 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:41] 1136 tc Most
[12:41] 1137 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[12:42] 1138 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[12:43] 1141 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:43] 1142 tn See the note on the term “offering box” in v. 41.
[12:43] 1143 sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[12:44] 1144 tn Grk “out of what abounded to them.”
[12:44] 1145 sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.
