Imamat 2:1-16
Konteks2:1 “‘When a person presents a grain offering 1 to the Lord, his offering must consist of choice wheat flour, 2 and he must pour olive oil on it and put frankincense 3 on it. 2:2 Then he must bring it to the sons of Aaron, the priests, and the priest 4 must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion 5 up in smoke on the altar – it is 6 a gift of a soothing aroma to the Lord. 2:3 The remainder of the grain offering belongs to Aaron and to his sons 7 – it is 8 most holy 9 from the gifts of the Lord.
2:4 “‘When you present an offering of grain baked in an oven, it must be made of 10 choice wheat flour baked into unleavened loaves 11 mixed with olive oil or 12 unleavened wafers smeared 13 with olive oil. 2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened. 2:6 Crumble it in pieces 14 and pour olive oil on it – it is a grain offering. 2:7 If your offering is a grain offering made in a pan, 15 it must be made of choice wheat flour deep fried in olive oil. 16
2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, 17 and he will bring it to the altar. 2:9 Then the priest must take up 18 from the grain offering its memorial portion and offer it up in smoke on the altar – it is 19 a gift of a soothing aroma to the Lord. 2:10 The remainder of the grain offering belongs to Aaron and to his sons – it is 20 most holy from the gifts of the Lord.
2:11 “‘No grain offering which you present to the Lord can be made with yeast, 21 for you must not offer up in smoke any yeast or honey as a gift to the Lord. 22 2:12 You can present them to the Lord as an offering of first fruit, 23 but they must not go up to the altar for a soothing aroma. 2:13 Moreover, you must season every one of your grain offerings with salt; you must not allow the salt of the covenant of your God to be missing from your grain offering 24 – on every one of your grain offerings you must present salt.
2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. 25 2:15 And you must put olive oil on it and set frankincense on it – it is a grain offering. 2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is 26 a gift to the Lord.
Yakobus 1:1-27
Konteks1:1 From James, 27 a slave 28 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 29 Greetings!
1:2 My brothers and sisters, 30 consider it nothing but joy 31 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 32 unstable in all his ways.
1:9 Now the believer 33 of humble means 34 should take pride 35 in his high position. 36 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 37 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 38 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 39 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 40 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 41 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 42 1:17 All generous giving and every perfect gift 43 is from above, coming down 44 from the Father of lights, with whom there is no variation or the slightest hint of change. 45 1:18 By his sovereign plan he gave us birth 46 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 47 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 48 anger does not accomplish God’s righteousness. 49 1:21 So put away all filth and evil excess and humbly 50 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 51 who gazes at his own face 52 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 53 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 54 and does not become a forgetful listener but one who lives it out – he 55 will be blessed in what he does. 56 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 57 God the Father 58 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Markus 1:1-22
Konteks1:1 The beginning of the gospel 59 of Jesus Christ, 60 the Son of God. 61 1:2 As it is written in Isaiah the prophet, 62
“Look, I am sending my messenger ahead of you,
who will prepare your way, 63
1:3 the voice of one shouting in the wilderness,
‘Prepare the way for the Lord,
make 64 his paths straight.’” 65
1:4 In the wilderness 66 John the baptizer 67 began preaching a baptism of repentance for the forgiveness of sins. 68 1:5 People 69 from the whole Judean countryside and all of Jerusalem 70 were going out to him, and he was baptizing them 71 in the Jordan River as they confessed their sins. 1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. 72 1:7 He proclaimed, 73 “One more powerful than I am is coming after me; I am not worthy 74 to bend down and untie the strap 75 of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”
1:9 Now 76 in those days Jesus came from Nazareth 77 in Galilee and was baptized by John in the Jordan River. 78 1:10 And just as Jesus 79 was coming up out of the water, he saw the heavens 80 splitting apart and the Spirit descending on him like a dove. 81 1:11 And a voice came from heaven: “You are my one dear Son; 82 in you I take great delight.” 83 1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, 84 enduring temptations from Satan. He 85 was with wild animals, and angels were ministering to his needs. 86
1:14 Now after John was imprisoned, 87 Jesus went into Galilee and proclaimed the gospel 88 of God. 89 1:15 He 90 said, “The time is fulfilled and the kingdom of God 91 is near. Repent and believe the gospel!” 1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). 92 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 93 1:18 They left their nets immediately and followed him. 94 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their 95 boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.
1:21 Then 96 they went to Capernaum. 97 When the Sabbath came, 98 Jesus 99 went into the synagogue 100 and began to teach. 1:22 The people there 101 were amazed by his teaching, because he taught them like one who had authority, 102 not like the experts in the law. 103
[2:1] 1 sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the
[2:1] 2 tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
[2:1] 3 sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[2:2] 4 tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).
[2:2] 5 sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the
[2:2] 6 tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.
[2:3] 7 tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.
[2:3] 8 tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).
[2:3] 9 tn Heb “holy of holies”; KJV, NASB “a thing most holy.”
[2:4] 10 tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.
[2:4] 11 sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).
[2:4] 12 tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).
[2:4] 13 tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).
[2:6] 14 tn There is no vav (ו, “and”) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 §113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV “Crumble it and pour oil on it”; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (“and”) and pointing the verb as a consecutive perfect, which yields “and you shall break it in pieces” (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering).
[2:7] 15 tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”
[2:7] 16 sn Lev 7:9 makes it clear that one cooked “on” a griddle but “in” a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation “deep fried in olive oil” (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.
[2:8] 17 tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.
[2:9] 18 tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”
[2:9] 19 tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).
[2:10] 20 tn See the note on “it is” in v. 9b.
[2:11] 21 tn Heb “Every grain offering which you offer to the
[2:11] 22 tc A few Hebrew
[2:11] tn Heb “for all leaven and all honey you must not offer up in smoke from it a gift to the
[2:12] 23 sn The “first fruit” referred to here was given to the priests as a prebend for their service to the
[2:13] 24 tn Heb “from upon your grain offering.”
[2:14] 25 tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”
[2:16] 26 tn See the note on “it is” in 2:9b.
[1:1] 27 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 28 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 29 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 30 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 31 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 32 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 33 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 34 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 35 tn Grk “let him boast.”
[1:9] 36 tn Grk “his height,” “his exaltation.”
[1:10] 37 tn Grk “a flower of grass.”
[1:11] 38 tn Or “perishes,” “is destroyed.”
[1:12] 39 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 40 tc Most
[1:13] 41 tn Or “God must not be tested by evil people.”
[1:16] 42 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 43 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 44 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 45 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 46 tn Grk “Having willed, he gave us birth.”
[1:19] 47 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 48 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 49 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 50 tn Or “with meekness.”
[1:23] 51 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 52 tn Grk “the face of his beginning [or origin].”
[1:24] 53 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 56 tn Grk “in his doing.”
[1:27] 57 tn Or “in the sight of”; Grk “with.”
[1:27] 58 tn Grk “the God and Father.”
[1:1] 59 sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).
[1:1] 60 tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). 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 Jesus proclaims is in fact the gospel about himself.
[1:1] 61 tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT
[1:1] sn The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, arch) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.”
[1:2] 62 tc Instead of “in Isaiah the prophet” the majority of
[1:2] 63 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.
[1:3] 64 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
[1:3] 65 sn A quotation from Isa 40:3.
[1:4] 67 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
[1:4] 68 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.
[1:5] 69 tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.
[1:5] 70 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 71 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
[1:6] 72 sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
[1:7] 73 tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:7] 74 tn Grk “of whom I am not worthy.”
[1:7] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
[1:7] 75 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.
[1:9] 76 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:9] 77 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:9] 78 tn “River” is not in the Greek text but is supplied for clarity.
[1:10] 79 tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.
[1:10] 80 tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.
[1:10] 81 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
[1:11] 82 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[1:11] 83 tn Or “with you I am well pleased.”
[1:11] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[1:13] 84 sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).
[1:13] 86 tn Grk “were serving him,” “were ministering to him.”
[1:14] 87 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[1:14] 88 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 Ë1,13 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] 89 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.
[1:15] 90 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 91 sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.
[1:16] 92 sn This is a parenthetical comment by the author.
[1:17] 93 tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”
[1:17] sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
[1:18] 94 sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[1:19] 95 tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).
[1:21] 96 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:21] 97 sn Capernaum was a town located on the northwestern 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.
[1:21] map For location see Map1 D2; Map2 C3; Map3 B2.
[1:21] 98 tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
[1:21] 99 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:21] 100 sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.
[1:22] 102 sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[1:22] 103 tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.