Now after John was imprisoned, ¹  Jesus went into Galilee and proclaimed the gospel ²  of God. ³ 

biblegateway Mar 1:14

Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God,

After John was arrested, Jesus went to Galilee, preaching the good news of God:

Now after John _had been taken into custody_, Jesus went into Galilee proclaiming the gospel of God

biblegateway Mar 1:14

After John was put in prison, Jesus went into Galilee, proclaiming the good news of God.

Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God,

bibleoremus Mar 1:14

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God,

AFTER John had been arrested, Jesus came into Galilee proclaiming the gospel of God:

biblegateway Mar 1:14

Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God,

Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

biblegateway Mar 1:14

Now after John was imprisoned, ¹  Jesus went into Galilee and proclaimed the gospel ²  of God. ³ 

¹ tn Or “arrested,” “taken into custody” (see L&N 37.12).

² tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.