Markus 1:16-45
Konteks1:16 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). 1 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 2 1:18 They left their nets immediately and followed him. 3 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their 4 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 5 they went to Capernaum. 6 When the Sabbath came, 7 Jesus 8 went into the synagogue 9 and began to teach. 1:22 The people there 10 were amazed by his teaching, because he taught them like one who had authority, 11 not like the experts in the law. 12 1:23 Just then there was a man in their synagogue with an unclean spirit, 13 and he cried out, 14 1:24 “Leave us alone, 15 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 16 of God!” 1:25 But 17 Jesus rebuked him: 18 “Silence! Come out of him!” 19 1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.” 1:28 So 20 the news about him spread quickly throughout all the region around Galilee.
1:29 Now 21 as soon as they left the synagogue, 22 they entered Simon and Andrew’s house, with James and John. 1:30 Simon’s mother-in-law was lying down, sick with a fever, so 23 they spoke to Jesus 24 at once about her. 1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve 25 them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. 1:33 The whole town gathered by the door. 1:34 So 26 he healed many who were sick with various diseases and drove out many demons. 27 But 28 he would not permit the demons to speak, 29 because they knew him. 30
1:35 Then 31 Jesus 32 got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. 33 1:36 Simon and his companions searched for him. 1:37 When they found him, they said, “Everyone is looking for you.” 1:38 He replied, 34 “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.” 35 1:39 So 36 he went into all of Galilee preaching in their synagogues 37 and casting out demons.
1:40 Now 38 a leper 39 came to him and fell to his knees, asking for help. “If 40 you are willing, you can make me clean,” he said. 1:41 Moved with compassion, 41 Jesus 42 stretched out his hand and touched 43 him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus 44 sent the man 45 away with a very strong warning. 1:44 He told him, 46 “See that you do not say anything to anyone, 47 but go, show yourself to a priest, and bring the offering that Moses commanded 48 for your cleansing, as a testimony to them.” 49 1:45 But as the man 50 went out he began to announce it publicly and spread the story widely, so that Jesus 51 was no longer able to enter any town openly but stayed outside in remote places. Still 52 they kept coming 53 to him from everywhere.
Markus 1:1-20
Konteks1:1 The beginning of the gospel 54 of Jesus Christ, 55 the Son of God. 56 1:2 As it is written in Isaiah the prophet, 57
“Look, I am sending my messenger ahead of you,
who will prepare your way, 58
1:3 the voice of one shouting in the wilderness,
‘Prepare the way for the Lord,
make 59 his paths straight.’” 60
1:4 In the wilderness 61 John the baptizer 62 began preaching a baptism of repentance for the forgiveness of sins. 63 1:5 People 64 from the whole Judean countryside and all of Jerusalem 65 were going out to him, and he was baptizing them 66 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. 67 1:7 He proclaimed, 68 “One more powerful than I am is coming after me; I am not worthy 69 to bend down and untie the strap 70 of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”
1:9 Now 71 in those days Jesus came from Nazareth 72 in Galilee and was baptized by John in the Jordan River. 73 1:10 And just as Jesus 74 was coming up out of the water, he saw the heavens 75 splitting apart and the Spirit descending on him like a dove. 76 1:11 And a voice came from heaven: “You are my one dear Son; 77 in you I take great delight.” 78 1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, 79 enduring temptations from Satan. He 80 was with wild animals, and angels were ministering to his needs. 81
1:14 Now after John was imprisoned, 82 Jesus went into Galilee and proclaimed the gospel 83 of God. 84 1:15 He 85 said, “The time is fulfilled and the kingdom of God 86 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). 87 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 88 1:18 They left their nets immediately and followed him. 89 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their 90 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.
Markus 2:13-28
Konteks2:13 Jesus 91 went out again by the sea. The whole crowd came to him, and he taught them. 2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. 92 “Follow me,” he said to him. And he got up and followed him. 2:15 As Jesus 93 was having a meal 94 in Levi’s 95 home, many tax collectors 96 and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law 97 and the Pharisees 98 saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 99 2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. 100 I have not come to call the righteous, but sinners.”
2:18 Now 101 John’s 102 disciples and the Pharisees 103 were fasting. 104 So 105 they came to Jesus 106 and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” 2:19 Jesus 107 said to them, “The wedding guests 108 cannot fast while the bridegroom 109 is with them, can they? 110 As long as they have the bridegroom with them they do not fast. 2:20 But the days are coming when the bridegroom will be taken from them, 111 and at that time 112 they will fast. 2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 2:22 And no one pours new wine into old wineskins; 113 otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” 114
2:23 Jesus 115 was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat 116 as they made their way. 2:24 So 117 the Pharisees 118 said to him, “Look, why are they doing what is against the law on the Sabbath?” 2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry – 2:26 how he entered the house of God when Abiathar was high priest 119 and ate the sacred bread, 120 which is against the law 121 for any but the priests to eat, and also gave it to his companions?” 122 2:27 Then 123 he said to them, “The Sabbath was made for people, 124 not people for the Sabbath. 2:28 For this reason the Son of Man is lord 125 even of the Sabbath.”
Markus 2:1-14
Konteks2:1 Now 126 after some days, when he returned to Capernaum, 127 the news spread 128 that he was at home. 2:2 So many gathered that there was no longer any room, not even by 129 the door, and he preached the word to them. 2:3 Some people 130 came bringing to him a paralytic, carried by four of them. 131 2:4 When they were not able to bring him in because of the crowd, they removed the roof 132 above Jesus. 133 Then, 134 after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their 135 faith, he said to the paralytic, “Son, your sins are forgiven.” 136 2:6 Now some of the experts in the law 137 were sitting there, turning these things over in their minds: 138 2:7 “Why does this man speak this way? He is blaspheming! 139 Who can forgive sins but God alone?” 2:8 Now 140 immediately, when Jesus realized in his spirit that they were contemplating such thoughts, 141 he said to them, “Why are you thinking such things in your hearts? 142 2:9 Which is easier, 143 to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know 144 that the Son of Man 145 has authority on earth to forgive sins,” – he said to the paralytic 146 – 2:11 “I tell you, stand up, take your stretcher, and go home.” 147 2:12 And immediately the man 148 stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”
2:13 Jesus 149 went out again by the sea. The whole crowd came to him, and he taught them. 2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. 150 “Follow me,” he said to him. And he got up and followed him.
[1:16] 1 sn This is a parenthetical comment by the author.
[1:17] 2 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] 3 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] 4 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] 5 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:21] 6 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] 7 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] 8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:21] 9 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] 11 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] 12 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.
[1:23] 13 sn Unclean spirit refers to an evil spirit.
[1:23] 14 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:24] 15 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.
[1:24] 16 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[1:25] 17 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:25] 18 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[1:25] 19 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
[1:28] 20 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:29] 21 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:29] 22 sn See the note on synagogue in 1:21.
[1:30] 23 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:30] 24 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:31] 25 tn The imperfect verb is taken ingressively here.
[1:34] 26 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[1:34] 27 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[1:34] 28 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:34] 29 sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
[1:34] 30 tc The
[1:35] 31 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:35] 32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:35] 33 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
[1:38] 34 tn Grk “And he said to them.”
[1:38] 35 tn Grk “Because for this purpose I have come forth.”
[1:39] 36 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] 37 sn See the note on synagogue in 1:21.
[1:40] 38 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:40] 39 sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[1:40] 40 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[1:41] 41 tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin
[1:41] 42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 43 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[1:43] 44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:43] 45 tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:44] 46 tn Grk “And after warning him, he immediately sent him away and told him.”
[1:44] 47 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.
[1:44] 48 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[1:44] 49 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[1:45] 50 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:45] 51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:45] 52 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.
[1:45] 53 tn The imperfect verb has been translated iteratively.
[1:1] 54 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] 55 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] 56 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] 57 tc Instead of “in Isaiah the prophet” the majority of
[1:2] 58 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] 59 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
[1:3] 60 sn A quotation from Isa 40:3.
[1:4] 62 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] 63 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] 64 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] 65 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 66 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] 67 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] 68 tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:7] 69 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] 70 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] 71 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:9] 72 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:9] 73 tn “River” is not in the Greek text but is supplied for clarity.
[1:10] 74 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] 75 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] 76 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] 77 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] 78 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] 79 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] 81 tn Grk “were serving him,” “were ministering to him.”
[1:14] 82 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[1:14] 83 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] 84 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] 85 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 86 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] 87 sn This is a parenthetical comment by the author.
[1:17] 88 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] 89 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] 90 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).
[2:13] 91 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:14] 92 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[2:14] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[2:15] 93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:15] 94 tn Grk “As he reclined at table.”
[2:15] sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[2:15] 96 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[2:16] 97 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:16] 98 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[2:16] 99 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[2:17] 100 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[2:18] 101 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:18] 102 sn John refers to John the Baptist.
[2:18] 103 sn See the note on Pharisees in 2:16.
[2:18] 104 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[2:18] 105 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.
[2:18] 106 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:19] 107 tn Grk “And Jesus.”
[2:19] 108 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[2:19] 109 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[2:19] 110 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).
[2:20] 111 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).
[2:20] 112 tn Grk “then on that day.”
[2:22] 113 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[2:22] 114 sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[2:23] 115 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 116 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[2:24] 117 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[2:24] 118 sn See the note on Pharisees in 2:16.
[2:26] 119 tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sys and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 Ë13 and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.
[2:26] 120 tn Grk “the bread of presentation.”
[2:26] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1-8, Luke 6:1-5.
[2:26] 121 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[2:26] 122 sn See 1 Sam 21:1-6.
[2:27] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:27] 124 tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”
[2:28] 125 tn The term “lord” is in emphatic position in the Greek text.
[2:28] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[2:1] 126 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:1] 127 sn Capernaum was a town on the northwest 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.
[2:1] map For location see Map1 D2; Map2 C3; Map3 B2.
[2:1] 128 tn Grk “it was heard.”
[2:2] 129 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.
[2:3] 130 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[2:3] 131 tn The redundancy in this verse is characteristic of the author’s rougher style.
[2:4] 132 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[2:4] 133 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:4] 134 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:5] 135 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[2:5] 136 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[2:6] 137 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 138 tn Grk “Reasoning within their hearts.”
[2:7] 139 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[2:8] 140 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.
[2:8] 141 tn Grk “they were thus reasoning within themselves.”
[2:8] 142 tn Grk “Why are you reasoning these things in your hearts?”
[2:9] 143 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[2:10] 144 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[2:10] 145 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[2:10] 146 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[2:11] 147 tn Grk “to your house.”
[2:12] 148 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[2:13] 149 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:14] 150 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[2:14] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
