Markus 1:21

Jesus’ Authority

1:21 Then ¹  they went to Capernaum. ²  When the Sabbath came, ³  Jesus ⁴  went into the synagogue ⁵  and began to teach.

Markus 1:23

1:23 Just then there was a man in their synagogue with an unclean spirit, ⁶  and he cried out, ⁷ 

Markus 1:39

1:39 So ⁸  he went into all of Galilee preaching in their synagogues ⁹  and casting out demons.

Markus 3:1

Healing a Withered Hand

3:1 Then ¹⁰  Jesus ¹¹  entered the synagogue ¹²  again, and a man was there who had a withered ¹³  hand.

Markus 3:6

3:6 So ¹⁴  the Pharisees ¹⁵  went out immediately and began plotting with the Herodians, ¹⁶  as to how they could assassinate ¹⁷  him.

Markus 3:31

Jesus’ True Family

3:31 Then ¹⁸  Jesus’ ¹⁹  mother and his brothers ²⁰  came. Standing ²¹  outside, they sent word to him, to summon him.

Markus 5:6

5:6 When he saw Jesus from a distance, he ran and bowed down before him.

Markus 5:22

5:22 Then ²²  one of the synagogue rulers, ²³  named Jairus, ²⁴  came up, and when he saw Jesus, ²⁵  he fell at his feet.

Markus 7:1

Breaking Human Traditions

7:1 Now ²⁶  the Pharisees ²⁷  and some of the experts in the law ²⁸  who came from Jerusalem ²⁹  gathered around him.

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 12:39

12:39 and the best seats in the synagogues ³⁰  and the places of honor at banquets.

[1:21]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ² 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]  ³ 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]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁵ 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.

[1:23]  ⁶ sn Unclean spirit refers to an evil spirit.

[1:23]  ⁷ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:39]  ⁸ 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]  ⁹ sn See the note on synagogue in 1:21.

[3:1]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ¹² sn See the note on synagogue in 1:21.

[3:1]  ¹³ sn Withered means the man’s hand was shrunken and paralyzed.

[3:6]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ¹⁵ sn See the note on Pharisees in 2:16.

[3:6]  ¹⁶ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ¹⁷ tn Grk “destroy.”

[3:31]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ¹⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ²⁰ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:22]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ²³ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ²⁴ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ²⁷ sn See the note on Pharisees in 2:16.

[7:1]  ²⁸ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:39]  ³⁰ sn See the note on synagogue in 1:21.