Mark 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ¹  Jesus went into Galilee and proclaimed the gospel ²  of God. ³ 

Mark 6:17

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 ⁴  had married her.

Luke 3:20

3:20 Herod added this to them all: He locked up John in prison.

Luke 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁵  Jesus, in the power of the Spirit, ⁶  returned to Galilee, and news about him spread ⁷  throughout the surrounding countryside. ⁸ 

Luke 4:31

Ministry in Capernaum

4:31 So ⁹  he went down to Capernaum, ¹⁰  a town ¹¹  in Galilee, and on the Sabbath he began to teach the people. ¹² 

John 4:43

Onward to Galilee

4:43 After the two days he departed from there to Galilee.

John 4:54

4:54 Jesus did this as his second miraculous sign ¹³  when he returned from Judea to Galilee.

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

[1:14]  ² 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]  ³ 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.

[6:17]  ⁴ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[4:14]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁶ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ⁷ tn Grk “went out.”

[4:14]  ⁸ tn Grk “all the surrounding region.”

[4:31]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ¹⁰ 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, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  ¹¹ tn Or “city.”

[4:31]  ¹² tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:54]  ¹³ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.