Mark 2:1

Healing and Forgiving a Paralytic

2:1 Now ¹  after some days, when he returned to Capernaum, ²  the news spread ³  that he was at home.

Mark 3:19

3:19 and Judas Iscariot, ⁴  who betrayed him. ⁵ 

Mark 8:26

8:26 Jesus ⁶  sent him home, saying, “Do not even go into the village.” ⁷ 

Mark 11:17

11:17 Then he began to teach ⁸  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ⁹  But you have turned it into a den ¹⁰  of robbers!” ¹¹ 

Mark 2:11

2:11 “I tell you, stand up, take your stretcher, and go home.” ¹² 

Mark 5:38

5:38 They came to the house of the synagogue ruler where ¹³  he saw noisy confusion and people weeping and wailing loudly. ¹⁴ 

Mark 7:17

7:17 Now ¹⁵  when Jesus ¹⁶  had left the crowd and entered the house, his disciples asked him about the parable.

Mark 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Mark 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Mark 9:28

9:28 Then, ¹⁷  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 2:26

2:26 how he entered the house of God when Abiathar was high priest ¹⁸  and ate the sacred bread, ¹⁹  which is against the law ²⁰  for any but the priests to eat, and also gave it to his companions?” ²¹ 

Mark 5:19

5:19 But ²²  Jesus ²³  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, ²⁴  that he had mercy on you.”

[2:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:1]  ² 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]  ³ tn Grk “it was heard.”

[3:19]  ⁴ 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]  ⁵ tn Grk “who even betrayed him.”

[8:26]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ⁸ 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 mss with some minor variations (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[11:17]  ¹⁰ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

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

[11:17]  ¹² tn Or “a hideout” (see L&N 1.57).

[11:17]  ¹³ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[2:11]  ¹³ tn Grk “to your house.”

[5:38]  ¹⁶ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ¹⁷ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[7:17]  ¹⁹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:28]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:26]  ²⁵ 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 sy^s 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 ˹³ 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]  ²⁶ tn Grk “the bread of presentation.”

[2:26]  ²⁷ 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]  ²⁸ sn See 1 Sam 21:1-6.

[5:19]  ²⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ³⁰ 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.