(0.92928276595745) | (Mar 10:13) |
2 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. Kir+Heres+AND+book%3A41&tab=notes" ver="">16; also BDAG 126 s.v. ἅπτω 2.c). |
(0.92928276595745) | (Mar 10:26) |
1 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke. |
(0.92928276595745) | (Mar 11:30) |
1 tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. Kir+Heres+AND+book%3A41&tab=notes" ver="">32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”). |
(0.92928276595745) | (Mar 13:31) |
1 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11. |
(0.92928276595745) | (Mar 14:2) |
1 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities. |
(0.92928276595745) | (Mar 14:68) |
4 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74. |
(0.92233182978723) | (Mar 2:10) |
2 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. |
(0.92233182978723) | (Mar 10:1) |
3 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. |
(0.921424) | (Mar 3:21) |
1 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. |
(0.921424) | (Mar 5:1) |
2 tc The textual tradition here is quite complicated. Most later |
(0.921424) | (Mar 6:33) |
3 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some |
(0.921424) | (Mar 12:41) |
2 tc Most |
(0.91890621276596) | (Mar 1:2) |
2 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. |
(0.91890621276596) | (Mar 1:7) |
3 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. |
(0.91890621276596) | (Mar 1:24) |
2 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. |
(0.91890621276596) | (Mar 2:2) |
1 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. |
(0.91890621276596) | (Mar 3:13) |
2 sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. Kir+Heres+AND+book%3A41&tab=notes" ver="">15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law. |
(0.91890621276596) | (Mar 3:14) |
2 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 (Kir+Heres+AND+book%3A41&tab=notes" ver="">6:13; 9:10; 11:49; 17:5; 22:14; 24:10). |
(0.91890621276596) | (Mar 3:27) |
2 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. |
(0.91890621276596) | (Mar 3:33) |
1 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. |