Discovery BoxMark 1:1--8:26
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
[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] 6 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
[1:3] 7 sn A quotation from Isa 40:3.
[1:4] 9 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] 10 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] 11 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] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 13 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] 14 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] 15 tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:7] 16 tn Grk “of whom I am not worthy.”
[1:7] 17 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] 18 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:9] 19 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:9] 20 tn “River” is not in the Greek text but is supplied for clarity.
[1:10] 21 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] 22 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] 23 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] 24 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] 25 tn Or “with you I am well pleased.”
[1:13] 26 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] 28 tn Grk “were serving him,” “were ministering to him.”
[1:14] 29 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[1:14] 30 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] 31 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] 32 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 33 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] 34 sn This is a parenthetical comment by the author.
[1:17] 35 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[1:18] 36 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] 37 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] 38 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:21] 39 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] 40 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] 41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:21] 42 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] 44 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] 45 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] 46 sn Unclean spirit refers to an evil spirit.
[1:23] 47 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:24] 48 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] 49 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] 50 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:25] 51 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[1:25] 52 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] 53 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] 54 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:29] 55 sn See the note on synagogue in 1:21.
[1:30] 56 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] 57 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:31] 58 tn The imperfect verb is taken ingressively here.
[1:34] 59 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] 60 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[1:34] 61 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:34] 62 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] 63 tc The
[1:35] 64 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:35] 65 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:35] 66 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
[1:38] 67 tn Grk “And he said to them.”
[1:38] 68 tn Grk “Because for this purpose I have come forth.”
[1:39] 69 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] 70 sn See the note on synagogue in 1:21.
[1:40] 71 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:40] 72 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] 73 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] 74 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] 75 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 76 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] 77 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:43] 78 tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:44] 79 tn Grk “And after warning him, he immediately sent him away and told him.”
[1:44] 80 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] 81 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[1:44] 82 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] 83 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:45] 84 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:45] 85 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.
[1:45] 86 tn The imperfect verb has been translated iteratively.
[2:1] 87 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:1] 88 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] 89 tn Grk “it was heard.”
[2:2] 90 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] 91 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[2:3] 92 tn The redundancy in this verse is characteristic of the author’s rougher style.
[2:4] 93 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] 94 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:4] 95 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:5] 96 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] 97 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[2:6] 98 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 99 tn Grk “Reasoning within their hearts.”
[2:7] 100 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] 101 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] 102 tn Grk “they were thus reasoning within themselves.”
[2:8] 103 tn Grk “Why are you reasoning these things in your hearts?”
[2:9] 104 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] 105 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] 106 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] 107 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] 108 tn Grk “to your house.”
[2:12] 109 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[2:13] 110 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:14] 111 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] 112 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:15] 113 tn Grk “As he reclined at table.”
[2:15] 115 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] 116 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:16] 117 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] 118 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] 119 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] 120 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:18] 121 sn John refers to John the Baptist.
[2:18] 122 sn See the note on Pharisees in 2:16.
[2:18] 123 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] 124 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] 125 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:19] 126 tn Grk “And Jesus.”
[2:19] 127 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] 128 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] 129 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] 130 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] 131 tn Grk “then on that day.”
[2:22] 132 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] 133 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] 134 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 135 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] 136 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] 137 sn See the note on Pharisees in 2:16.
[2:26] 138 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] 139 tn Grk “the bread of presentation.”
[2:26] 140 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] 141 sn See 1 Sam 21:1-6.
[2:27] 142 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:27] 143 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] 144 tn The term “lord” is in emphatic position in the Greek text.
[3:1] 145 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:1] 146 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:1] 147 sn See the note on synagogue in 1:21.
[3:1] 148 sn Withered means the man’s hand was shrunken and paralyzed.
[3:2] 149 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] 150 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 151 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] 152 tn Grk “Stand up in the middle.”
[3:4] 153 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:5] 154 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] 155 tn This term is a collective singular in the Greek text.
[3:5] 156 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] 157 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] 158 sn See the note on Pharisees in 2:16.
[3:6] 159 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.
[3:7] 161 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:7] 162 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] 163 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 164 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] 165 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 166 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] 167 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[3:11] 168 sn Unclean spirits refers to evil spirits.
[3:12] 169 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:12] 170 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] 171 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:13] 172 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").
[3:14] 174 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] 175 tc The phrase “whom he named apostles” is lacking in the majority of
[3:16] 176 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] 177 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] 178 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
[3:18] 179 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[3:18] 180 sn This is the “doubting Thomas” of John 20:24-29.
[3:18] 181 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] 182 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] 183 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] 184 tn Grk “who even betrayed him.”
[3:20] 185 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:20] 186 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:21] 187 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] 188 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
[3:22] 189 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:22] 190 tn Grk “He has Beelzebul.”
[3:23] 192 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] 193 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] 194 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] 195 sn The strong man here pictures Satan.
[3:27] 196 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] 197 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[3:28] 198 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
[3:29] 199 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] 200 sn Unclean spirit refers to an evil spirit.
[3:31] 201 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:31] 202 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[3:31] 203 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] 204 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:32] 205 tc ‡ Many
[3:33] 206 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] 207 tn Grk “Behold my mother and my brothers.”
[3:35] 208 tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.
[4:1] 209 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] 210 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] 211 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] 212 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] 213 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[4:5] 214 tn Grk “it did not have enough depth of earth.”
[4:6] 215 tn Grk “it did not have root.”
[4:7] 216 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[4:7] 217 sn That is, crowded out the good plants.
[4:8] 218 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[4:9] 219 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] 220 tn Grk “the mystery.”
[4:11] 221 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] 222 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] 223 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:15] 224 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] 225 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] 226 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:17] 227 tn Grk “are temporary.”
[4:19] 228 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:19] 229 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[4:19] 230 sn That is, their concern for spiritual things is crowded out by material things.
[4:20] 231 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:21] 232 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] 233 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] 235 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] 236 tn Grk “by [the measure] with which you measure it will be measured to you.”
[4:25] 237 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:25] 238 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] 239 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] 240 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] 241 sn Mustard seeds are known for their tiny size.
[4:32] 242 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] 243 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] 244 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] 245 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] 246 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:35] 247 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] 248 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
[4:36] 249 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] 250 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:38] 252 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:39] 253 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] 254 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[4:39] 255 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] 256 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:41] 257 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] 258 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] 259 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[5:1] 260 tc The textual tradition here is quite complicated. Most later
[5:2] 261 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:2] 262 sn Unclean spirit refers to an evil spirit.
[5:2] 263 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] 264 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] 265 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:7] 266 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:7] 267 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] 268 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] 269 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:8] 270 sn This is a parenthetical explanation by the author.
[5:9] 271 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:9] 272 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] 273 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:11] 274 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[5:12] 275 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[5:13] 276 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:13] 277 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] 278 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[5:14] 279 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
[5:17] 280 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:17] 281 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:18] 282 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[5:19] 283 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:19] 284 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 285 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] 286 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
[5:20] 287 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] 288 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] 289 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:22] 290 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] 291 tc Codex Bezae (D) and some Itala
[5:22] 292 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:24] 293 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[5:25] 294 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[5:25] 295 tn Grk “a flow of blood.”
[5:25] 296 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] 297 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[5:28] 298 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] 300 tn Grk “the flow of her blood dried up.”
[5:32] 301 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:34] 302 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] 303 sn See the note on synagogue rulers in 5:22.
[5:37] 304 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] 305 tn Grk “and,” though such paratactic structure is rather awkward in English.
[5:38] 306 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[5:40] 307 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[5:40] 308 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.
[5:40] 309 tn Grk “those with him.”
[5:40] 310 tn Grk “into where the child was.”
[5:42] 311 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] 312 sn That no one should know about this. See the note on the phrase who he was in 3:12.
[6:1] 313 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:1] 314 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[6:2] 315 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] 316 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] 317 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
[6:3] 318 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] 319 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:6] 320 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:7] 321 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 322 sn The phrase unclean spirits refers to evil spirits.
[6:8] 323 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] 324 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[6:9] 325 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] 326 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] 327 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] 328 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] 329 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:14] 330 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] 331 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 332 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:14] 333 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] 334 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] 335 tn The imperfect tense verb is here rendered with an iterative force.
[6:18] 336 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] 337 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:20] 338 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
[6:20] 339 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[6:20] 340 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[6:20] 341 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
[6:20] 342 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
[6:20] 343 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
[6:21] 344 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:21] 345 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] 346 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] 347 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] 348 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
[6:24] 349 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:24] 350 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
[6:24] 351 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] 352 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
[6:26] 353 tn Grk “and being deeply grieved, the king did not want.”
[6:27] 354 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] 355 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:29] 356 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:30] 357 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:33] 358 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] 360 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some
[6:34] 361 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:34] 362 tn Grk “came out [of the boat],” with the reference to the boat understood.
[6:34] 363 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] 364 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[6:37] 365 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] 366 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[6:37] 367 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] 368 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:41] 369 tc ‡ Most
[6:44] 370 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
[6:44] 371 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] 372 tc Many good
[6:45] 373 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:48] 374 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] 375 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
[6:48] 376 tn Or “on the lake.”
[6:48] 377 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] 378 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] 379 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] 380 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:50] 381 tn Grk “he spoke with them, and said to them.”
[6:53] 382 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] 383 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:55] 384 tn Grk “wherever they heard he was.”
[6:56] 385 tn Grk “asked that they might touch.”
[7:1] 386 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 387 sn See the note on Pharisees in 2:16.
[7:1] 388 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 389 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:3] 390 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
[7:4] 391 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] 392 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
[7:6] 394 tn The term “heart” is a collective singular in the Greek text.
[7:7] 395 sn A quotation from Isa 29:13.
[7:8] 396 tn Grk “Having left the command.”
[7:8] 397 tc The majority of
[7:9] 398 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] 399 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 400 sn A quotation from Exod 21:17; Lev 20:9.
[7:11] 401 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] 402 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
[7:14] 403 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:16] 404 tc Most later
[7:17] 405 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:17] 406 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:19] 407 tn Or “into the latrine.”
[7:19] 408 sn This is a parenthetical note by the author.
[7:24] 409 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 410 tc Most
[7:24] 411 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[7:25] 412 sn Unclean spirit refers to an evil spirit.
[7:26] 413 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:27] 414 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] 415 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 416 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 417 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:31] 418 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:31] 419 map For location see Map1 A1; JP3 F3; JP4 F3.
[7:31] 420 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] 421 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:33] 422 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
[7:33] 423 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] 424 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:34] 425 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
[7:35] 426 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
[7:36] 427 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] 428 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[8:1] 429 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:6] 430 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:6] 431 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] 433 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] 434 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
[8:9] 435 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] 436 sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.
[8:11] 437 sn See the note on Pharisees in 2:16.
[8:11] 438 tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.
[8:11] 439 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] 440 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:13] 441 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:14] 442 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:15] 443 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:15] 444 tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[8:15] 445 sn See the note on Pharisees in 2:16.
[8:16] 446 tn Grk “And they were discussing with one another that they had no bread.”
[8:17] 447 tn Or “becoming aware of it.”
[8:17] 448 tn Or “discussing.”
[8:18] 449 tn Grk “do you not hear?”
[8:20] 450 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] 451 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
[8:21] 452 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] 453 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:22] 454 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:23] 455 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] 456 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
[8:24] 457 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
[8:25] 458 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:25] 459 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
[8:25] 460 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
[8:26] 461 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[8:26] 462 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
