Mark 14:15

14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.”

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹  were trying to find a way ²  to arrest Jesus ³  by stealth and kill him.

Mark 1:12-18

1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, ⁴  enduring temptations from Satan. He ⁵  was with wild animals, and angels were ministering to his needs. ⁶ 

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁷  Jesus went into Galilee and proclaimed the gospel ⁸  of God. ⁹  1:15 He ¹⁰  said, “The time is fulfilled and the kingdom of God ¹¹  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). ¹²  1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ¹³  1:18 They left their nets immediately and followed him. ¹⁴ 

Psalms 110:3

110:3 Your people willingly follow you ¹⁵  when you go into battle. ¹⁶ 

On the holy hills ¹⁷  at sunrise ¹⁸  the dew of your youth ¹⁹  belongs to you. ²⁰ 

Acts 1:24

1:24 Then they prayed, ²¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

[14:1]  ¹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ² tn Grk “were seeking how.”

[14:1]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:13]  ⁴ 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]  ⁵ tn Grk “And he.”

[1:13]  ⁶ tn Grk “were serving him,” “were ministering to him.”

[1:14]  ⁷ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁸ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ⁹ 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]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ¹¹ 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]  ¹² sn This is a parenthetical comment by the author.

[1:17]  ¹³ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:18]  ¹⁴ 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.

[110:3]  ¹⁵ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹⁶ tn Heb “in the day of your power.”

[110:3]  ¹⁷ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹⁸ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹⁹ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ²⁰ tn Heb “to you [is].”

[1:24]  ²¹ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.