Markus 1:14-15

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  1:15 He ⁴  said, “The time is fulfilled and the kingdom of God ⁵  is near. Repent and believe the gospel!”

Markus 1:38-39

1:38 He replied, ⁶  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ⁷  1:39 So ⁸  he went into all of Galilee preaching in their synagogues ⁹  and casting out demons.

Yohanes 9:4

9:4 We must perform the deeds ¹⁰  of the one who sent me ¹¹  as long as ¹²  it is daytime. Night is coming when no one can work.

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹³  that ¹⁴  God anointed him with the Holy Spirit and with power. He ¹⁵  went around doing good and healing all who were oppressed by the devil, ¹⁶  because God was with him. ¹⁷ 

Kisah Para Rasul 10:2

10:2 He ¹⁸  was a devout, God-fearing man, ¹⁹  as was all his household; he did many acts of charity for the people ²⁰  and prayed to God regularly.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²¹ 

[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.

[1:15]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁵ 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.

[1:38]  ⁶ tn Grk “And he said to them.”

[1:38]  ⁷ tn Grk “Because for this purpose I have come forth.”

[1:39]  ⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ⁹ sn See the note on synagogue in 1:21.

[9:4]  ¹⁰ tn Grk “We must work the works.”

[9:4]  ¹¹ tn Or “of him who sent me” (God).

[9:4]  ¹² tn Or “while.”

[10:38]  ¹³ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁴ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁵ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹⁶ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹⁷ sn See Acts 7:9.

[10:2]  ¹⁸ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ¹⁹ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²⁰ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:2]  ²¹ tn Grk “before eternal ages.”