Discovery BoxMark 2:26
Context2:26 how he entered the house of God when Abiathar was high priest 1 and ate the sacred bread, 2 which is against the law 3 for any but the priests to eat, and also gave it to his companions?” 4
Mark 3:5
Context3:5 After looking around 5 at them in anger, grieved by the hardness of their hearts, 6 he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 7
Mark 4:1
Context4:1 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 8 the whole crowd was on the shore by the lake.
Mark 6:3
Context6:3 Isn’t this the carpenter, the son 9 of Mary 10 and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.
Mark 6:22
Context6:22 When his daughter Herodias 11 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.”
Mark 8:6
Context8:6 Then 12 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 13 they served the crowd.
Mark 8:27
Context8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 14 On the way he asked his disciples, 15 “Who do people say that I am?”
Mark 10:1
Context10:1 Then 16 Jesus 17 left that place and went to the region of Judea and 18 beyond the Jordan River. 19 Again crowds gathered to him, and again, as was his custom, he taught them.
Mark 12:34
Context12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.
Mark 13:14
Context13:14 “But when you see the abomination of desolation 20 standing where it should not be (let the reader understand), then those in Judea must flee 21 to the mountains.
Mark 13:28
Context13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.
Mark 14:3
Context14:3 Now 22 while Jesus 23 was in Bethany at the house of Simon the leper, reclining at the table, 24 a woman came with an alabaster jar 25 of costly aromatic oil 26 from pure nard. After breaking open the jar, she poured it on his head.
Mark 14:62
Context14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand 27 of the Power 28 and coming with the clouds of heaven.” 29
[2:26] 1 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] 2 tn Grk “the bread of presentation.”
[2:26] 3 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] 4 sn See 1 Sam 21:1-6.
[3:5] 5 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] 6 tn This term is a collective singular in the Greek text.
[3:5] 7 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.
[4:1] 9 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[6:3] 13 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
[6:3] 14 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).
[6:22] 17 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.
[8:6] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:6] 22 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[8:27] 25 map Fpr location see Map1 C1; Map2 F4.
[8:27] 26 tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.
[10:1] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 30 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 31 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
[10:1] 32 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”).
[13:14] 33 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[13:14] 34 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[14:3] 37 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:3] 38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:3] 39 sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:3] 40 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[14:3] 41 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
[14:62] 41 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[14:62] 42 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
