Markus 3:13-19
Konteks3:13 Now 1 Jesus went up the mountain 2 and called for those he wanted, and they came to him. 3:14 He 3 appointed twelve (whom he named apostles 4 ), 5 so that they would be with him and he could send them to preach 3:15 and to have authority to cast out demons. 3:16 He appointed twelve: 6 To Simon 7 he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, 8 he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, 9 Matthew, Thomas, 10 James the son of Alphaeus, Thaddaeus, 11 Simon the Zealot, 12 3:19 and Judas Iscariot, 13 who betrayed him. 14
Markus 6:7-13
Konteks6:7 Jesus 15 called the twelve and began to send them out two by two. He gave them authority over the unclean spirits. 16 6:8 He instructed them to take nothing for the journey except a staff 17 – no bread, no bag, 18 no money in their belts – 6:9 and to put on sandals but not to wear two tunics. 19 6:10 He said to them, “Wherever you enter a house, stay there 20 until you leave the area. 6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off 21 your feet as a testimony against them.” 6:12 So 22 they went out and preached that all should repent. 6:13 They cast out many demons and anointed many sick people with oil and healed them.
Markus 8:27-33
Konteks8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 23 On the way he asked his disciples, 24 “Who do people say that I am?” 8:28 They said, 25 “John the Baptist, others say Elijah, 26 and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, 27 “You are the Christ.” 28 8:30 Then 29 he warned them not to tell anyone about him. 30
8:31 Then 31 Jesus 32 began to teach them that the Son of Man must suffer 33 many things and be rejected by the elders, chief priests, and experts in the law, 34 and be killed, and after three days rise again. 8:32 He spoke openly about this. So 35 Peter took him aside and began to rebuke him. 8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” 36
[3:13] 1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:13] 2 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").
[3:13] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 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.
[3:14] 4 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 (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
[3:14] 5 tc The phrase “whom he named apostles” is lacking in the majority of
[3:16] 6 tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C2 D L Θ Ë1 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)
[3:16] 7 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[3:17] 8 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
[3:18] 9 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[3:18] 10 sn This is the “doubting Thomas” of John 20:24-29.
[3:18] 11 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
[3:18] 12 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[3:19] 13 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[3:19] 14 tn Grk “who even betrayed him.”
[6:7] 15 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 16 sn The phrase unclean spirits refers to evil spirits.
[6:8] 17 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
[6:8] 18 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[6:9] 19 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[6:10] 20 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[6:11] 21 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[6:12] 22 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[8:27] 23 map Fpr location see Map1 C1; Map2 F4.
[8:27] 24 tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.
[8:28] 25 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:28] 26 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[8:29] 27 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
[8:29] 28 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:29] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[8:30] 29 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
[8:30] 30 sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
[8:31] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 33 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[8:31] 34 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[8:32] 35 tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.
