Keluaran 21:17
Konteks21:17 “Whoever treats his father or his mother disgracefully 1 must surely be put to death.
Imamat 19:3
Konteks19:3 Each of you must respect his mother and his father, 2 and you must keep my Sabbaths. I am the Lord your God.
Yehezkiel 22:7
Konteks22:7 They have treated father and mother with contempt 3 within you; they have oppressed the foreigner among you; they have wronged the orphan and the widow 4 within you.
Matius 15:4
Konteks15:4 For God said, 5 ‘Honor your father and mother’ 6 and ‘Whoever insults his father or mother must be put to death.’ 7
Matius 15:19
Konteks15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.
Matius 19:1-30
Konteks19:1 Now when 8 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 9 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 10 came to him in order to test him. They asked, “Is it lawful 11 to divorce a wife for any cause?” 12 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 13 19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 14 19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 15 19:8 Jesus 16 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 17 but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The 18 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 19 said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, 20 and some who were made eunuchs 21 by others, 22 and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”
19:13 Then little children were brought to him for him to lay his hands on them and pray. 23 But the disciples scolded those who brought them. 24 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 25 19:15 And he placed his hands on them and went on his way. 26
19:16 Now 27 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, 28 and love your neighbor as yourself.” 29 19:20 The young man said to him, “I have wholeheartedly obeyed 30 all these laws. 31 What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 32 to the poor, and you will have treasure 33 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 34
19:23 Then Jesus said to his disciples, “I tell you the truth, 35 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 36 it is easier for a camel 37 to go through the eye of a needle 38 than for a rich person to enter into the kingdom of God.” 19:25 The 39 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 40 19:26 Jesus 41 looked at them and replied, “This is impossible for mere humans, 42 but for God all things are possible.” 19:27 Then Peter said 43 to him, “Look, 44 we have left everything to follow you! 45 What then will there be for us?” 19:28 Jesus 46 said to them, “I tell you the truth: 47 In the age when all things are renewed, 48 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 49 the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 50 and will inherit eternal life. 19:30 But many who are first will be last, and the last first.
Markus 7:10
Konteks7:10 For Moses said, ‘Honor your father and your mother,’ 51 and, ‘Whoever insults his father or mother must be put to death.’ 52
Markus 7:10
Konteks7:10 For Moses said, ‘Honor your father and your mother,’ 53 and, ‘Whoever insults his father or mother must be put to death.’ 54
Markus 1:1-45
Konteks1:1 The beginning of the gospel 55 of Jesus Christ, 56 the Son of God. 57 1:2 As it is written in Isaiah the prophet, 58
“Look, I am sending my messenger ahead of you,
who will prepare your way, 59
1:3 the voice of one shouting in the wilderness,
‘Prepare the way for the Lord,
make 60 his paths straight.’” 61
1:4 In the wilderness 62 John the baptizer 63 began preaching a baptism of repentance for the forgiveness of sins. 64 1:5 People 65 from the whole Judean countryside and all of Jerusalem 66 were going out to him, and he was baptizing them 67 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. 68 1:7 He proclaimed, 69 “One more powerful than I am is coming after me; I am not worthy 70 to bend down and untie the strap 71 of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”
1:9 Now 72 in those days Jesus came from Nazareth 73 in Galilee and was baptized by John in the Jordan River. 74 1:10 And just as Jesus 75 was coming up out of the water, he saw the heavens 76 splitting apart and the Spirit descending on him like a dove. 77 1:11 And a voice came from heaven: “You are my one dear Son; 78 in you I take great delight.” 79 1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, 80 enduring temptations from Satan. He 81 was with wild animals, and angels were ministering to his needs. 82
1:14 Now after John was imprisoned, 83 Jesus went into Galilee and proclaimed the gospel 84 of God. 85 1:15 He 86 said, “The time is fulfilled and the kingdom of God 87 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). 88 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 89 1:18 They left their nets immediately and followed him. 90 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their 91 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 92 they went to Capernaum. 93 When the Sabbath came, 94 Jesus 95 went into the synagogue 96 and began to teach. 1:22 The people there 97 were amazed by his teaching, because he taught them like one who had authority, 98 not like the experts in the law. 99 1:23 Just then there was a man in their synagogue with an unclean spirit, 100 and he cried out, 101 1:24 “Leave us alone, 102 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 103 of God!” 1:25 But 104 Jesus rebuked him: 105 “Silence! Come out of him!” 106 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 107 the news about him spread quickly throughout all the region around Galilee.
1:29 Now 108 as soon as they left the synagogue, 109 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 110 they spoke to Jesus 111 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 112 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 113 he healed many who were sick with various diseases and drove out many demons. 114 But 115 he would not permit the demons to speak, 116 because they knew him. 117
1:35 Then 118 Jesus 119 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. 120 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, 121 “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.” 122 1:39 So 123 he went into all of Galilee preaching in their synagogues 124 and casting out demons.
1:40 Now 125 a leper 126 came to him and fell to his knees, asking for help. “If 127 you are willing, you can make me clean,” he said. 1:41 Moved with compassion, 128 Jesus 129 stretched out his hand and touched 130 him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus 131 sent the man 132 away with a very strong warning. 1:44 He told him, 133 “See that you do not say anything to anyone, 134 but go, show yourself to a priest, and bring the offering that Moses commanded 135 for your cleansing, as a testimony to them.” 136 1:45 But as the man 137 went out he began to announce it publicly and spread the story widely, so that Jesus 138 was no longer able to enter any town openly but stayed outside in remote places. Still 139 they kept coming 140 to him from everywhere.
Lukas 18:20
Konteks18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 141
Efesus 6:2-3
Konteks6:2 “Honor your father and mother,” 142 which is the first commandment accompanied by a promise, namely, 6:3 “that it may go 143 well with you and that you will live 144 a long time on the earth.” 145
[21:17] 1 tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).
[19:3] 2 tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum
[22:7] 3 tn Heb “treated lightly, cursed.”
[22:7] 4 tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.
[15:4] 5 tc Most
[15:4] 6 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 7 sn A quotation from Exod 21:17; Lev 20:9.
[19:1] 8 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[19:1] 9 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[19:3] 10 tn Grk “And Pharisees.”
[19:3] sn See the note on Pharisees in 3:7.
[19:3] 11 tc ‡ Most
[19:3] 12 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[19:4] 13 sn A quotation from Gen 1:27; 5:2.
[19:5] 14 sn A quotation from Gen 2:24.
[19:7] 15 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
[19:7] sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
[19:8] 16 tc A few important
[19:8] tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[19:8] 17 tn Grk “heart” (a collective singular).
[19:10] 18 tc ‡ Some significant witnesses, along with the majority of later
[19:11] 19 tn Here δέ (de) has not been translated.
[19:12] 20 tn Grk “from the womb of the mother” (an idiom).
[19:12] 21 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
[19:13] 23 tn Grk “so that he would lay his hands on them and pray.”
[19:13] 24 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
[19:14] 25 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[19:15] 26 tn Grk “went from there.”
[19:16] 27 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:19] 28 sn A quotation from Exod 20:12-16; Deut 5:16-20.
[19:19] 29 sn A quotation from Lev 19:18.
[19:20] 30 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[19:20] 31 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[19:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.
[19:21] 32 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[19:21] 33 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[19:22] 34 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[19:23] 35 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:24] 36 tn Grk “I say to you.”
[19:24] 37 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[19:24] 38 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
[19:25] 39 tn Here δέ (de) has not been translated.
[19:25] 40 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[19:26] 41 tn Here δέ (de) has not been translated.
[19:26] 42 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
[19:27] 43 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[19:27] 44 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
[19:27] 45 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[19:28] 46 tn Here δέ (de) has not been translated.
[19:28] 47 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[19:28] 48 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
[19:28] 49 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[19:29] 50 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
[7:10] 51 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 52 sn A quotation from Exod 21:17; Lev 20:9.
[7:10] 53 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 54 sn A quotation from Exod 21:17; Lev 20:9.
[1:1] 55 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] 56 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] 57 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] 58 tc Instead of “in Isaiah the prophet” the majority of
[1:2] 59 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] 60 sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
[1:3] 61 sn A quotation from Isa 40:3.
[1:4] 63 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] 64 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] 65 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] 66 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:5] 67 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] 68 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] 69 tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:7] 70 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] 71 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] 72 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:9] 73 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:9] 74 tn “River” is not in the Greek text but is supplied for clarity.
[1:10] 75 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] 76 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] 77 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] 78 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] 79 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] 80 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] 82 tn Grk “were serving him,” “were ministering to him.”
[1:14] 83 tn Or “arrested,” “taken into custody” (see L&N 37.12).
[1:14] 84 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] 85 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] 86 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:15] 87 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] 88 sn This is a parenthetical comment by the author.
[1:17] 89 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] 90 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] 91 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] 92 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:21] 93 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] 94 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] 95 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:21] 96 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] 98 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] 99 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] 100 sn Unclean spirit refers to an evil spirit.
[1:23] 101 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:24] 102 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] 103 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] 104 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:25] 105 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[1:25] 106 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] 107 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] 108 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:29] 109 sn See the note on synagogue in 1:21.
[1:30] 110 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] 111 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:31] 112 tn The imperfect verb is taken ingressively here.
[1:34] 113 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] 114 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
[1:34] 115 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[1:34] 116 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] 117 tc The
[1:35] 118 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:35] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:35] 120 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
[1:38] 121 tn Grk “And he said to them.”
[1:38] 122 tn Grk “Because for this purpose I have come forth.”
[1:39] 123 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] 124 sn See the note on synagogue in 1:21.
[1:40] 125 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:40] 126 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] 127 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] 128 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] 129 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 130 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] 131 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:43] 132 tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:44] 133 tn Grk “And after warning him, he immediately sent him away and told him.”
[1:44] 134 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] 135 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[1:44] 136 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] 137 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:45] 138 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:45] 139 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.
[1:45] 140 tn The imperfect verb has been translated iteratively.
[18:20] 141 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[6:2] 142 sn A quotation from Exod 20:12 and Deut 5:16.
