⁴ sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the Lord if he would be gracious to deliver (e.g., Gen 28:20; 31:13; Lev 7:16; Judg 11:30, 39; 1 Sam 1:11, 21; 2 Sam 15:7-8; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]). The words “to praise God” are not in the Hebrew, but are added in the translation for clarification.

³ tn Or “has come up”; or “has advanced.” Used in reference to an army, the verb עָלָה (’alah, “to go up”) means “to advance; to march against” (HALOT 829 s.v. 3.d; see 1 Sam 7:7; 1 Kgs 20:22; Isa 7:1; 21:2; Jer 46:9; Joel 1:6; Mic 2:3). Appearing in a prophetic vision, the suffix conjugation (perfect tense) form עָלָה can denote a future-time action that is pictured as complete (certain) and independent (not contingent upon other factors). The so-called “prophetic perfect” or “perfect of confidence” vividly expresses a future action that is “as good as done” (cf. Num 24:17; Isa 5:13; 8:23-9:1). See R. J. Williams, Hebrew Syntax, 33, §165; IBHS 489-90 §30.5.1.

³ tn The Hitpalpel imperfect יִשְׁתַּקְשְׁקוּן (yishtaqshÿqun, “they rush back and forth”; see GKC 153 §55.g) is from שָׁקַק (shaqaq, “to rush upon; to rush forth”); cf. Prov 28:15; Isa 33:4; Joel 2:9 (HALOT 1009 s.v. I שׁקק). The Hitpalpel is the Hitpael stem for geminate verbs (IBHS 425-26 §26.1.1). The Hitpalpel stem gives special energy and movement to the verbal idea; it connotes intense, furious, and energetic action (e.g., Deut 9:20; Jer 5:22; see J. Muilenburg, “Hebrew Rhetoric: Repetition and Style,” VTSup 1 [1953]: 101). The nun ending on יִשְׁתַּקְשְׁקוּן may denote additional energy and emphasis (see IBHS 516-17 §31.7.1).

⁴ tn Albright argues that the term דֹּהֵר (doher) should be translated as “chariot driver” (W. F. Albright, “The Song of Deborah in Light of Archaeology,” BASOR 62 [1936]: 30). More recent research indicates that this term denotes “to dash” (HALOT 215 s.v.) or “to gallop, neigh” (DCH 2:417 s.v. דהר I). It is used as a synonym for רָקַד (raqad, “to skip”). This Hebrew verb is related to Egyptian thr (“to travel by chariot”) and Arabic dahara VII (“to hurry”). The related noun דַּהֲרָה (daharah) means “dashing, galloping” (Judg 5:22; HALOT 215 s.v.; DCH 2:417 s.v. דַּהֲרָה I).

¹ tn The preposition מִן (min) on מֵרֹב (merov; Heb “from the abundance of harlotries”) is causal: “because of; in consequence of” (HALOT 598 מִן 6; BDB 579-80 s.v. מִן 2.e). See, e.g., Exod 2:23; 15:23; Deut 7:7; 2 Sam 3:11, 37; Job 22:4; Isa 6:4; 43:4; 53:5; Ezek 28:5, 18; Nah 1:5; Zech 2:8; see also IBHS 213 §11.2.11.d; R. J. Williams, Hebrew Syntax, 58, §319. The causal sense is supported by the LXX’s ἀπό (apo, “from, because of”). Most English versions adopt the causal sense (KJV, NASB, NIV, NRSV, NJPS).

³ tn The verb פָּשַׁט (pashat, “to strip off”) refers to the action of the locust shedding its outer layer of skin or sheaths of wings while in the larval stage (BDB 833 s.v.). In a similar sense, this verb is normally used of a person stripping off garments (Gen 37:23; Lev 6:4; 16:23; Num 20:26, 28; 1 Sam 18:4; 19:24; 31:8, 9; 2 Sam 23:10; 1 Chr 10:8, 9; Neh 4:17; Job 19:9; 22:6; Ezek 16:39; 23:26; 26:16; 44:19; Hos 2:5; Mic 2:8; 3:3).

¹ tc The MT reads the hapax legomenon כֵּהָה (kehah, “relief, alleviation”). On the other hand, the LXX reads ἴασις (iasi", “healing”) which seems to reflect a reading of גֵּהָה (gehah, “cure, healing”). In the light of the LXX, the BHS editors suggest emending the MT to גֵּהָה (gehah) – which occurs only once elsewhere (Prov 17:22) – on the basis of orthographic and phonological confusion between Hebrew כ (kaf) and ג (gimel). This emendation would produce the common ancient Near Eastern treaty-curse: “there is no cure for your wound” (e.g., Hos 5:13); see HALOT 461 s.v. כֵּהָה; K. J. Cathcart, “Treaty-Curses and the Book of Nahum,” CBQ 35 (1973): 186; D. Hillers, Treaty-Curses and the Old Testament Prophets, 64-66.

¹ sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15–2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16–27:6; 33:13-24; 59:1–60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16.

² sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

³ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

³ tc Most mss (C W 33 Ï, as well as some versional and patristic authorities) in addition have “or to be baptized with the baptism with which I am baptized?” But this is surely due to a recollection of the fuller version of this dominical saying found in Mark 10:38. The same mss also have the Lord’s response, “and you will be baptized with the baptism with which I am baptized” in v. 23, again due to the parallel in Mark 10:39. The shorter reading, in both v. 22 and v. 23, is to be preferred both because it better explains the rise of the other reading and is found in superior witnesses (א B D L Z Θ 085 Ë^1,13 pc lat, as well as other versional and patristic authorities).

¹ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

¹ sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

¹ sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.

³ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

¹ tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

² tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

¹ tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 Ë^1,13 33 Ï lat, but is lacking in important Alexandrian and Western mss and some others (א A B C D Ψ pc). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

¹ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).