Ulangan 2:1-37
Konteks2:1 Then we turned and set out toward the desert land on the way to the Red Sea 1 just as the Lord told me to do, detouring around Mount Seir for a long time. 2:2 At this point the Lord said to me, 2:3 “You have circled around this mountain long enough; now turn north. 2:4 Instruct 2 these people as follows: ‘You are about to cross the border of your relatives 3 the descendants of Esau, 4 who inhabit Seir. They will be afraid of you, so watch yourselves carefully. 2:5 Do not be hostile toward them, because I am not giving you any of their land, not even a footprint, for I have given Mount Seir 5 as an inheritance for Esau. 2:6 You may purchase 6 food to eat and water to drink from them. 2:7 All along the way I, the Lord your God, 7 have blessed your every effort. 8 I have 9 been attentive to 10 your travels through this great wasteland. These forty years I have 11 been with you; you have lacked for nothing.’”
2:8 So we turned away from our relatives 12 the descendants of Esau, the inhabitants of Seir, turning from the desert route, 13 from Elat 14 and Ezion Geber, 15 and traveling the way of the Moab wastelands. 2:9 Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar 16 to the descendants of Lot 17 as their possession. 2:10 (The Emites 18 used to live there, a people as powerful, numerous, and tall as the Anakites. 2:11 These people, as well as the Anakites, are also considered Rephaites; 19 the Moabites call them Emites. 2:12 Previously the Horites 20 lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.) 21 2:13 Now, get up and cross the Wadi Zered.” 22 So we did so. 23 2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them. 2:15 Indeed, it was the very hand of the Lord that eliminated them from within 24 the camp until they were all gone.
2:16 So it was that after all the military men had been eliminated from the community, 25 2:17 the Lord said to me, 2:18 “Today you are going to cross the border of Moab, that is, of Ar. 26 2:19 But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites’ land as your possession; I have already given it to Lot’s descendants 27 as their possession.
2:20 (That also is considered to be a land of the Rephaites. 28 The Rephaites lived there originally; the Ammonites call them Zamzummites. 29 2:21 They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites 30 in advance of the Ammonites, 31 so they dispossessed them and settled down in their place. 2:22 This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day. 2:23 As for the Avvites 32 who lived in settlements as far west as Gaza, Caphtorites 33 who came from Crete 34 destroyed them and settled down in their place.)
2:24 Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, 35 and his land. Go ahead! Take it! Engage him in war! 2:25 This very day I will begin to fill all the people of the earth 36 with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.” 37
2:26 Then I sent messengers from the Kedemoth 38 Desert to King Sihon of Heshbon with an offer of peace: 2:27 “Let me pass through your land; I will keep strictly to the roadway. 39 I will not turn aside to the right or the left. 2:28 Sell me food for cash 40 so that I can eat and sell me water to drink. 41 Just allow me to go through on foot, 2:29 just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.” 2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our 42 God had made him obstinate 43 and stubborn 44 so that he might deliver him over to you 45 this very day. 2:31 The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.” 2:32 When Sihon and all his troops 46 emerged to encounter us in battle at Jahaz, 47 2:33 the Lord our God delivered him over to us and we struck him down, along with his sons 48 and everyone else. 49 2:34 At that time we seized all his cities and put every one of them 50 under divine judgment, 51 including even the women and children; we left no survivors. 2:35 We kept only the livestock and plunder from the cities for ourselves. 2:36 From Aroer, 52 which is at the edge of Wadi Arnon (it is the city in the wadi), 53 all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us. 2:37 However, you did not approach the land of the Ammonites, the Wadi Jabbok, 54 the cities of the hill country, or any place else forbidden by the Lord our God.
Yakobus 1:1-27
Konteks1:1 From James, 55 a slave 56 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 57 Greetings!
1:2 My brothers and sisters, 58 consider it nothing but joy 59 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, 60 unstable in all his ways.
1:9 Now the believer 61 of humble means 62 should take pride 63 in his high position. 64 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 65 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. 66 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 67 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 68 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, 69 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. 70 1:17 All generous giving and every perfect gift 71 is from above, coming down 72 from the Father of lights, with whom there is no variation or the slightest hint of change. 73 1:18 By his sovereign plan he gave us birth 74 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! 75 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 76 anger does not accomplish God’s righteousness. 77 1:21 So put away all filth and evil excess and humbly 78 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 79 who gazes at his own face 80 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 81 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 82 and does not become a forgetful listener but one who lives it out – he 83 will be blessed in what he does. 84 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 85 God the Father 86 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Markus 14:27-53
Konteks14:27 Then 87 Jesus said to them, “You will all fall away, for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’ 88
14:28 But after I am raised, I will go ahead of you into Galilee.” 14:29 Peter said to him, “Even if they all fall away, I will not!” 14:30 Jesus said to him, “I tell you the truth, 89 today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter 90 insisted emphatically, 91 “Even if I must die with you, I will never deny you.” And all of them said the same thing.
14:32 Then 92 they went to a place called Gethsemane, and Jesus 93 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 94 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, 95 Father, all things are possible for you. Take this cup 96 away from me. Yet not what I will, but what you will.” 14:37 Then 97 he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 14:39 He went away again and prayed the same thing. 14:40 When he came again he found them sleeping; they could not keep their eyes open. 98 And they did not know what to tell him. 14:41 He came a third time and said to them, “Are you still sleeping and resting? 99 Enough of that! 100 The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 14:42 Get up, let us go. Look! My betrayer 101 is approaching!”
14:43 Right away, while Jesus 102 was still speaking, Judas, one of the twelve, arrived. 103 With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law 104 and elders. 14:44 (Now the betrayer 105 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 106 14:45 When Judas 107 arrived, he went up to Jesus 108 immediately and said, “Rabbi!” and kissed 109 him. 14:46 Then they took hold of him 110 and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, 111 cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? 112 14:49 Day after day I was with you, teaching in the temple courts, yet 113 you did not arrest me. But this has happened so that 114 the scriptures would be fulfilled.” 14:50 Then 115 all the disciples 116 left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, 117 leaving his linen cloth behind.
14:53 Then 118 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 119 came together.
[2:1] 1 tn Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40.
[2:4] 2 tn Heb “command” (so KJV, NASB); NRSV “charge the people as follows.”
[2:4] 3 tn Heb “brothers”; NAB “your kinsmen.”
[2:4] 4 sn The descendants of Esau (Heb “sons of Esau”; the phrase also occurs in 2:8, 12, 22, 29). These are the inhabitants of the land otherwise known as Edom, south and east of the Dead Sea. Jacob’s brother Esau had settled there after his bitter strife with Jacob (Gen 36:1-8). “Edom” means “reddish,” probably because of the red sandstone of the region, but also by popular etymology because Esau, at birth, was reddish (Gen 25:25).
[2:5] 5 sn Mount Seir is synonymous with Edom.
[2:6] 6 tn Heb includes “with silver.”
[2:7] 7 tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).
[2:7] 8 tn Heb “all the work of your hands.”
[2:7] 9 tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.
[2:7] 10 tn Heb “known” (so ASV, NASB); NAB “been concerned about.”
[2:7] 11 tn Heb “the
[2:8] 12 tn Or “brothers”; NRSV “our kin.”
[2:8] 13 tn Heb “the way of the Arabah” (so ASV); NASB, NIV “the Arabah road.”
[2:8] 14 sn Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon (1 Kgs 9:28), Uzziah (2 Kgs 14:22), and Ahaz (2 Kgs 16:5-6) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh. Modern Eilat is located further west along the northern coast. See G. Pratico, “Nelson Glueck’s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,” BASOR 259 (1985): 1-32.
[2:8] 15 sn Ezion Geber. A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26-28; 2 Chr 8:17-18). It was, however, also a port city (1 Kgs 22:48-49). It may be the same as the modern site Gezirat al-Fauran, 15 mi (24 km) south-southwest from Tell el-Kheleifah.
[2:9] 16 sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab.
[2:9] 17 sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.
[2:10] 18 sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).
[2:11] 19 sn Rephaites. The earliest reference to this infamous giant race is, again, in the story of the invasion of the eastern kings (Gen 14:5). They lived around Ashteroth Karnaim, probably modern Tell Ashtarah (cf. Deut 1:4), in the Bashan plateau east of the Sea of Galilee. Og, king of Bashan, was a Rephaite (Deut 3:11; Josh 12:4; 13:12). Other texts speak of them or their kinfolk in both Transjordan (Deut 2:20; 3:13) and Canaan (Josh 11:21-22; 14:12, 15; 15:13-14; Judg 1:20; 1 Sam 17:4; 1 Chr 20:4-8). They also appear in extra-biblical literature, especially in connection with the city state of Ugarit. See C. L’Heureux, “Ugaritic and Biblical Rephaim,” HTR 67 (1974): 265-74.
[2:12] 20 sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).
[2:12] 21 tn Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.
[2:13] 22 sn Wadi Zered. Now known as Wadi el-H£esa, this valley marked the boundary between Moab to the north and Edom to the south.
[2:13] 23 tn Heb “we crossed the Wadi Zered.” This has been translated as “we did so” for stylistic reasons, to avoid redundancy.
[2:15] 24 tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”
[2:16] 25 tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”
[2:18] 26 sn Ar. See note on this word in Deut 2:9.
[2:19] 27 sn Lot’s descendants. See note on this phrase in Deut 2:9.
[2:20] 28 sn Rephaites. See note on this word in Deut 2:11.
[2:20] 29 sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5).
[2:21] 30 tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.
[2:21] 31 tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.
[2:23] 32 sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.
[2:23] 33 sn Caphtorites. These peoples are familiar from both the OT (Gen 10:14; 1 Chr 1:12; Jer 47:4; Amos 9:7) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature, 2:37-38; ANET 138). They originated in Crete (OT “Caphtor”) and are identified as the ancestors of the Philistines (Gen 10:14; Jer 47:4).
[2:23] 34 tn Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).
[2:24] 35 sn Heshbon is the name of a prominent site (now Tell Hesba„n, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.
[2:25] 36 tn Heb “under heaven” (so NIV, NRSV).
[2:25] 37 tn Heb “from before you.”
[2:26] 38 sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.
[2:27] 39 tn Heb “in the way in the way” (בַּדֶּרֶךְ בַּדֶּרֶךְ, baderekh baderekh). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 §7.2.3c.
[2:28] 41 tn Heb “and water for silver give to me so that I may drink.”
[2:30] 42 tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”
[2:30] 43 tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”
[2:30] 44 tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”
[2:30] 45 tn Heb “into your hand.”
[2:32] 47 sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.
[2:33] 48 tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”
[2:33] 49 tn Heb “all his people.”
[2:34] 50 tn Heb “every city of men.” This apparently identifies the cities as inhabited.
[2:34] 51 tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.
[2:34] sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant.
[2:36] 52 sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).
[2:36] 53 tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.
[2:37] 54 sn Wadi Jabbok. Now known as the Zerqa River, this is a major tributary of the Jordan that normally served as a boundary between Ammon and Gad (Deut 3:16).
[1:1] 55 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] 56 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] 57 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] 58 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] 59 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 60 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] 61 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] 62 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 63 tn Grk “let him boast.”
[1:9] 64 tn Grk “his height,” “his exaltation.”
[1:10] 65 tn Grk “a flower of grass.”
[1:11] 66 tn Or “perishes,” “is destroyed.”
[1:12] 67 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] 68 tc Most
[1:13] 69 tn Or “God must not be tested by evil people.”
[1:16] 70 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 71 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 72 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 73 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 74 tn Grk “Having willed, he gave us birth.”
[1:19] 75 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 76 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] 77 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] 78 tn Or “with meekness.”
[1:23] 79 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] 80 tn Grk “the face of his beginning [or origin].”
[1:24] 81 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 84 tn Grk “in his doing.”
[1:27] 85 tn Or “in the sight of”; Grk “with.”
[1:27] 86 tn Grk “the God and Father.”
[14:27] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:27] 88 sn A quotation from Zech 13:7.
[14:30] 89 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:31] 90 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[14:31] 91 tn Grk “said emphatically.”
[14:32] 92 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:32] 93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:33] 94 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:36] 95 tn The word means “Father” in Aramaic.
[14:36] 96 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[14:37] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:40] 98 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[14:41] 99 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
[14:41] 100 tc Codex D (with some support with minor variation from W Θ Ë13 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
[14:42] 101 tn Grk “the one who betrays me.”
[14:43] 102 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:43] 103 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.
[14:43] 104 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:44] 105 tn Grk “the one who betrays him.”
[14:44] 106 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 107 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 108 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 109 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 110 tn Grk “put their hands on him.”
[14:47] 111 tn See the note on the word “slave” in 10:44.
[14:48] 112 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[14:49] 113 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
[14:49] 114 tn Grk “But so that”; the verb “has happened” is implied.
[14:50] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:50] 116 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
[14:52] 117 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
[14:53] 118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:53] 119 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
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