Markus 7:24--9:29
Konteks7:24 After Jesus 1 left there, he went to the region of Tyre. 2 When he went into a house, he did not want anyone to know, but 3 he was not able to escape notice. 7:25 Instead, a woman whose young daughter had an unclean spirit 4 immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She 5 asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” 6 7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then 7 he said to her, “Because you said this, you may go. The demon has left your daughter.” 7:30 She went home and found the child lying on the bed, and the demon gone.
7:31 Then 8 Jesus 9 went out again from the region of Tyre 10 and came through Sidon 11 to the Sea of Galilee in the region of the Decapolis. 12 7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 7:33 After Jesus 13 took him aside privately, away from the crowd, he put his fingers in the man’s 14 ears, and after spitting, he touched his tongue. 15 7:34 Then 16 he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). 17 7:35 And immediately the man’s 18 ears were opened, his tongue loosened, and he spoke plainly. 7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. 19 7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
8:1 In those days there was another large crowd with nothing to eat. So 20 Jesus 21 called his disciples and said to them, 8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. 8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.” 8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?” 8:5 He asked them, “How many loaves do you have?” They replied, “Seven.” 8:6 Then 22 he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So 23 they served the crowd. 8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well. 8:8 Everyone 24 ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 8:9 There were about four thousand 25 who ate. 26 Then he dismissed them. 27 8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. 28
8:11 Then the Pharisees 29 came and began to argue with Jesus, asking for 30 a sign from heaven 31 to test him. 8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, 32 no sign will be given to this generation.” 8:13 Then 33 he left them, got back into the boat, and went to the other side.
8:14 Now 34 they had forgotten to take bread, except for one loaf they had with them in the boat. 8:15 And Jesus 35 ordered them, 36 “Watch out! Beware of the yeast of the Pharisees 37 and the yeast of Herod!” 8:16 So they began to discuss with one another about having no bread. 38 8:17 When he learned of this, 39 Jesus said to them, “Why are you arguing 40 about having no bread? Do you still not see or understand? Have your hearts been hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? 41 Don’t you remember? 8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, 42 “Seven.” 8:21 Then 43 he said to them, “Do you still not understand?” 44
8:22 Then 45 they came to Bethsaida. They brought a blind man to Jesus 46 and asked him to touch him. 8:23 He took the blind man by the hand and brought him outside of the village. Then 47 he spit on his eyes, placed his hands on his eyes 48 and asked, “Do you see anything?” 8:24 Regaining his sight 49 he said, “I see people, but they look like trees walking.” 8:25 Then Jesus 50 placed his hands on the man’s 51 eyes again. And he opened his eyes, 52 his sight was restored, and he saw everything clearly. 8:26 Jesus 53 sent him home, saying, “Do not even go into the village.” 54
8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 55 On the way he asked his disciples, 56 “Who do people say that I am?” 8:28 They said, 57 “John the Baptist, others say Elijah, 58 and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, 59 “You are the Christ.” 60 8:30 Then 61 he warned them not to tell anyone about him. 62
8:31 Then 63 Jesus 64 began to teach them that the Son of Man must suffer 65 many things and be rejected by the elders, chief priests, and experts in the law, 66 and be killed, and after three days rise again. 8:32 He spoke openly about this. So 67 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.” 68
8:34 Then 69 Jesus 70 called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, 71 he must deny 72 himself, take up his cross, 73 and follow me. 8:35 For whoever wants to save his life 74 will lose it, 75 but whoever loses his life for my sake and for the gospel will save it. 8:36 For what benefit is it for a person 76 to gain the whole world, yet 77 forfeit his life? 8:37 What can a person give in exchange for his life? 8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him 78 when he comes in the glory of his Father with the holy angels.” 9:1 And he said to them, “I tell you the truth, 79 there are some standing here who will not 80 experience 81 death before they see the kingdom of God come with power.” 82
9:2 Six days later 83 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 84 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, 85 and they were talking with Jesus. 9:5 So 86 Peter said to Jesus, 87 “Rabbi, it is good for us to be here. Let us make three shelters 88 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 89 9:7 Then 90 a cloud 91 overshadowed them, 92 and a voice came from the cloud, “This is my one dear Son. 93 Listen to him!” 94 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant.
9:11 Then 95 they asked him, 96 “Why do the experts in the law 97 say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
9:14 When they came to the disciples, they saw a large crowd around them and experts in the law 98 arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran 99 at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but 100 they were not able to do so.” 101 9:19 He answered them, 102 “You 103 unbelieving 104 generation! How much longer 105 must I be with you? How much longer must I endure 106 you? 107 Bring him to me.” 9:20 So they brought the boy 108 to him. When the spirit saw him, it immediately threw the boy into a convulsion. He 109 fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus 110 asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ 111 All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 112 the unclean spirit, 113 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy 114 looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.
9:28 Then, 115 after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 9:29 He told them, “This kind can come out only by prayer.” 116
[7:24] 1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 2 tc Most
[7:24] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:24] 3 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[7:25] 4 sn Unclean spirit refers to an evil spirit.
[7:26] 5 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:27] 6 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[7:27] sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.
[7:29] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:31] 10 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:31] 11 map For location see Map1 A1; JP3 F3; JP4 F3.
[7:31] 12 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[7:33] 13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:33] 14 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
[7:33] 15 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
[7:34] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:34] 17 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
[7:35] 18 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
[7:36] 19 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”
[8:1] 20 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[8:1] 21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:6] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:6] 23 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[8:9] 25 sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.
[8:9] 26 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
[8:9] 27 sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
[8:10] 28 sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.
[8:11] 29 sn See the note on Pharisees in 2:16.
[8:11] 30 tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.
[8:11] 31 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[8:12] 32 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:13] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:14] 34 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:15] 35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:15] 36 tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[8:15] 37 sn See the note on Pharisees in 2:16.
[8:16] 38 tn Grk “And they were discussing with one another that they had no bread.”
[8:17] 39 tn Or “becoming aware of it.”
[8:18] 41 tn Grk “do you not hear?”
[8:20] 42 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì45 A D W Θ Ë1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì45 א A D W Θ Ë1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA27 puts αὐτῷ in brackets, indicating some doubt as to its authenticity.
[8:21] 43 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
[8:21] 44 sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
[8:22] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:22] 46 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:23] 47 tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 48 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
[8:24] 49 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
[8:25] 50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:25] 51 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
[8:25] 52 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
[8:26] 53 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[8:26] 54 tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other
[8:27] 55 map Fpr location see Map1 C1; Map2 F4.
[8:27] 56 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] 57 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:28] 58 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] 59 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
[8:29] 60 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] 61 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
[8:30] 62 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] 63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 65 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] 66 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[8:32] 67 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.
[8:34] 69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:34] 70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:34] 71 tn Grk “to follow after me.”
[8:34] 72 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[8:34] 73 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[8:35] 74 tn Or “soul” (throughout vv. 35-37).
[8:35] 75 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[8:36] 76 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[8:36] 77 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[8:38] 78 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:1] 79 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:1] 80 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:1] 81 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:1] 82 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
[9:2] 83 tn Grk “And after six days.”
[9:2] 84 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:4] 85 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:5] 86 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[9:5] 87 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[9:5] 88 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:5] sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
[9:6] 89 sn This is a parenthetical note by the author.
[9:7] 90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:7] 91 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:7] 92 tn Grk “And there came a cloud, surrounding them.”
[9:7] 93 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).
[9:7] 94 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:11] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:11] 96 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[9:11] 97 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:14] 98 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:15] 99 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.
[9:18] 100 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:18] 101 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:19] 102 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
[9:19] 103 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:19] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:19] 106 tn Or “put up with.” See Num 11:12; Isa 46:4.
[9:19] 107 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:20] 109 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:21] 110 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[9:23] 111 tc Most
[9:25] 112 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:25] 113 sn Unclean spirit refers to an evil spirit.
[9:26] 114 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:28] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:29] 116 tc Most witnesses, even early and excellent ones (Ì45vid א2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
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