1
sn (1:1) 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).
2tc (1:1) Í* Q 28 et pauci omit uiJou' qeou', while virtually all the rest of the witnesses have the words, so the evidence points very strongly for the authenticity of the words. Most likely, the words were omitted by accident, 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 uiJou' qeou' here finds its complement in 15:39, where the centurion claims that Jesus was uiJoV" qeou'. Even though Í is in general one of the best NT MSS, its testimony is not quite as preeminent in this situation. There are several instances in which it breaks up chains of genitives ending in ou like this one (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew ("Immanuel . . . God with us" in 1:23/"I am with you" in 28:20) and John ("the Word was God" in 1:1/"My Lord and my God" in 20:28), probably reflecting nascent christological development and articulation.
sn (1:1) 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 (ajrchv, 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."
3tc (1:2) Instead of "in Isaiah the prophet" the majority of MSS read "in the prophets" (A E F G H P W S Ë13 Byz Lect vgms syrh bomss eth slav Irenaeus [Latin translation] Asterius). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the late 4th century (W and Asterius). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have "in Isaiah the prophet." Only the later Latin translation has "in the prophets." The KJV reading is thus in harmony with the majority of late MSS. On the other hand, the witnesses for "in Isaiah the prophet" (either with the article before Isaiah or not) are early and geographically widespread: Í B L D Q Ë1 33 205 565 700 892 1071 1241 1243 2427 it (such as a, aur, b, c, d, f, ff2, l, q) vg syrp,pal cop geo arm Irenaeus (Greek) Origen Serapion Epiphanius Severian Cyril-Jerusalem Hesychius Victorinus-Pettau Chromatius Ambrosiaster Jerome (who has a variant of this reading) Augustine et alii. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The "Isaiah" reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. It is widespread throughout the Mediterranean world, and from a very early period.
4sn (1:2) 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.
5sn (1:3) This call to "make his paths straight" in this context is probably an allusion to preparation through repentance.
6sn (1:3) A quotation from Isa 40:3.
7tn (1:4) Or "desert."
8tn (1:4) While Matthew and Luke consistently use the noun baptivsth" (baptisths, "[the] Baptist") to refer to John, as a kind of a title, Mark slightly prefers the substantival participle oJ baptivzwn (Jo baptizwn, "the one who baptizes, the baptizer") to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
9sn (1:4) 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.
10tn (1:5) Grk "And the whole Judean countryside." Mark uses the Greek conjunction kaiv (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 w (waw) 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," kaiv 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.
11tn (1:5) Grk "they were being baptized by him." The passive construction has been rendered as active in the translation for the sake of English style.
12sn (1:6) 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.
13tn (1:7) Grk "proclaimed, saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated.
14tn (1:7) Grk "of whom I am not worthy."
sn (1:7) 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.
15tn (1:7) 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.
16tn (1:9) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
17tn (1:9) "River" is not in the Greek text but is supplied for clarity.
18tn (1:10) 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.
19tn (1:10) Or "sky." The Greek word oujranov" (ouranos) may be translated "sky" or "heaven," depending on the context. The same word is used in v. 11.
20sn (1:10) 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.
21tn (1:11) Grk "my beloved Son," or "my Son, the beloved [one]." The force of ajgaphtov" (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 BAGD 6 s.v. 1).
22tn (1:11) Or "with you I am well pleased."
sn (1:11) 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).
23sn (1:13) 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).
24tn (1:13) Grk "And he."
25tn (1:13) Grk "were serving him," "were ministering to him."
26tn (1:14) Or "arrested," "taken into custody" (see L&N 37.12).
27tn (1:15) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
28sn (1:15) 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.
29tn (1:16) This is a parenthetical comment by the author.
30tn (1:17) The Greek term a[nqrwpo" (anqrwpos) is used here in a generic sense, referring to both men and women, thus "people."
sn (1:17) The kind of fishing envisioned was net--not line--fishing (cf. v. 16; cf. also BAGD 47 s.v. ajmfivblhstron, ajmfibavllw) 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.
31sn (1:18) 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.
32tn (1:19) Or "a boat." The phrase ejn tw'/ ploivw/ (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).
33tn (1:21) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
34sn (1:21) 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.
35tn (1:21) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
36sn (1:21) 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 post-exilic 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.
37tn (1:22) Grk "They."
38sn (1:22) 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.
39tn (1:22) Or "their scribes." The traditional rendering of grammateuv" (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.
40sn (1:23) Unclean spirit refers to an evil spirit.
41tn (1:23) Grk "he cried out, saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated.
42tn (1:24) 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 tiv hJmi'n kaiV soiv (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BAGD 217 s.v. ejgwv). 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. BAGD suggests the following as glosses for this expression: What have I to do with you? What have we in common? Never mind! Leave me alone! 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.
43sn (1:24) 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.
44tn (1:25) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
45tn (1:25) Grk "rebuked him, saying." The participle levgwn (legwn) is redundant in English and has not been translated.
46sn (1:25) 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.
47tn (1:28) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
48tn (1:29) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
49sn (1:29) See the note on synagogue in 1:21.
50tn (1:30) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
51tn (1:30) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
52tn (1:31) The imperfect verb is taken ingressively here.
53tn (1:34) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
54sn (1:34) Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
55tn (1:34) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
56sn (1:34) 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.
57tn (1:35) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
58tn (1:35) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
59tn (1:35) The imperfect proshuvceto (proshuceto) implies some duration to the prayer.
60tn (1:38) Grk "And he said to them."
61tn (1:39) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
62sn (1:39) See the note on synagogue in 1:21.
63tn (1:40) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
64sn (1:40) 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).
65tn (1:40) This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
66tc (1:41) The reading found in almost the entire NT MS tradition is splagcnisqeiv" (splancnisqei", "moved with compassion"). Codex Bezae along with a few Latin MSS (a ff2 r1*) here reads ojrgisqeiv" (ojrgisqei", "moved with anger"). It is more difficult to account for a change from "moved with compassion" to "moved with anger" than it is for a copyist to soften "moved with anger" to "moved with compassion," making the decision difficult. B. M. Metzger (Textual Commentary, 63) suggests that "moved with anger" could have been prompted by 1:43, "Jesus sent the man away with a very strong warning." It also could have been prompted by the man's seeming doubt about Jesus' desire to heal him (v. 40). In view of the diverse MSS supporting "moved with compassion," it is best to adopt it as the original reading.
67tn (1:41) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
68sn (1:41) 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).
69tn (1:43) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
70tn (1:43) Grk "him"; the referent (the man who was healed) has been specified in the translation for clarity.
71tn (1:44) Grk "And after warning him, he immediately sent him away and told him."
72sn (1:44) 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.
73sn (1:44) On the phrase bring the offering that Moses commanded see Lev 14:1-32.
74tn (1:44) 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.
75tn (1:45) Grk "he"; the referent (the man who was healed) has been specified in the translation for clarity.
76tn (1:45) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
77tn (1:45) Grk "and"; kaiv (kai) often has a mildly contrastive force, as here.
78tn (1:45) The imperfect verb is translated iteratively.
1tn (2:1) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2sn (2:1) 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.
3tn (2:1) Grk "it was heard."
4tn (2:3) The redundancy in this verse is characteristic of the author's rougher style.
5sn (2:4) 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.
6tn (2:4) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
7tn (2:4) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
8sn (2:5) The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
9sn (2:5) The passive voice here is a divine passive (D. B. Wallace, Exegetical Syntax, 437). It is clear that God does the forgiving.
10tn (2:6) Or "some of the scribes." See the note on the phrase "experts in the law" in 1:22.
11tn (2:6) Grk "Reasoning within their hearts."
12sn (2:7) 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.
13tn (2:8) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the shift from the thoughts of the experts in the law to Jesus' response.
14tn (2:8) Grk "they were thus reasoning within themselves."
15tn (2:8) Grk "Why are you reasoning these things in your hearts?"
16sn (2:9) 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.
17sn (2:10) 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).
18sn (2:10) 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.
19sn (2:10) Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
20tn (2:11) Grk "to your house."
21tn (2:12) Grk "he"; the referent (the man who was healed) has been specified in the translation for clarity.
22tn (2:13) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
23tn (2:14) While "tax office" is sometimes given as a translation for telwvnion (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
sn (2:14) 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 the 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.
24tn (2:15) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
25tn (2:15) Grk "As he reclined at table."
sn (2:15) 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.
26tn (2:15) Grk "his."
27sn (2:15) 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.
28tn (2:16) Or "the scribes." See the note on the phrase "experts in the law" in 1:22.
29sn (2:16) 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.
30sn (2:16) 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.
31sn (2:17) 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.
32tn (2:18) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
33sn (2:18) John refers to John the Baptist.
34sn (2:18) See the note on Pharisees in 2:16.
35sn (2:18) 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.
36tn (2:18) Grk "And." Here kaiv (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.
37tn (2:18) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
38tn (2:19) Grk "And Jesus."
39tn (2:19) 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).
40sn (2:19) 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).
41sn (2:20) 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).
42tn (2:20) Grk "then on that day."
43sn (2:22) 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.
44sn (2:22) 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.
45tn (2:23) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
46tn (2:23) Grk "heads of grain." While the generic term stavcu" (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).
47tn (2:24) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
48sn (2:24) See the note on Pharisees in 2:16.
49tc (2:26) A few MSS (D W et alii) omit the words "when Abiathar was high priest," bringing the text in line with its parallels in Matt 12:4 and Luke 6:4. The omission may have been motivated by a perception of historical inaccuracy, since 1 Sam 21 says that Abimelech was high priest at the time of the incident described.
50tn (2:26) Grk "the bread of presentation."
sn (2:26) 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.
51sn (2:26) Jesus' response to the charge that what his disciples were doing was not lawful 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.
52sn (2:26) See 1 Sam 21:1-6.
53tn (2:27) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
54tn (2:28) The term "lord" is in emphatic position in the Greek text.
sn (2:28) 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.
1tn (3:1) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
2tn (3:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3sn (3:1) See the note on synagogue in 1:21.
4sn (3:1) Withered means the man's hand was shrunken and paralyzed.
5sn (3:2) The term translated watched...closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
6tn (3:2) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
7sn (3:2) The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
8tn (3:3) Grk "Stand up in the middle."
sn (3:3) Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
9tn (3:4) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
10tn (3:5) The aorist participle peribleyavmeno" (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous ("Looking around...he said").
11tn (3:5) This term is a collective singular in the Greek text.
12sn (3:5) The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus' "labor." He simply spoke and it was so.
13tn (3:6) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
14sn (3:6) See the note on Pharisees in 2:16.
15tn (3:6) Grk inserts "against him" after "Herodians." This is somewhat redundant in English and has not been translated.
sn (3:6) 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.
16tn (3:6) Grk "destroy."
17tn (3:7) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
18tn (3:8) "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").
19sn (3:8) These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus' reputation continued to expand into new regions.
20tn (3:9) Grk "they"; the referent (the crowd) has been specified in the translation for clarity.
21sn (3:11) Unclean spirits refers to evil spirits.
22tn (3:12) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
23sn (3:12) Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).
24tn (3:13) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
25tn (3:13) Or "up a mountain" (eij" toV o{ro", eis to Joro").
sn (3:13) The expression up the mountain here may be idiomatic or generic, much like the English "he went to the hospital" (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
26tn (3:14) Grk "And he."
27sn (3:14) The term apostles is rare in the gospels, found only here, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
28tc (3:14) There is a textual problem here that involves "whom he named apostles" in 3:14 and the repetition of the words "he appointed twelve" in 3:16. The majority of MSS (A C2 D L Ë1 33 Byz latt syr sams) omit the words "whom he named apostles" in 3:14. Several primary Alexandrian and Caesarean witnesses (Í B C* D Q W Ë13 28 et pauci syrhmg) insert them, and so the external evidence is strong in favor of this reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (B. M. Metzger, Textual Commentary, 69). But the majority of the MSS that omit "whom he named apostles" here also omit the words "he appointed twelve" in v. 16 (A C2 D L Q Ë1 33 2427 Byz lat syr bo). It is possible, given in this close range of two verses, that a scribe's eye could skip down to "he appointed twelve" in v. 16 and cause him to miss the words "whom he named apostles" in v. 14. Another factor which might increase this likelihood is the presence of ajpostolouv" (apostolous, "apostles") here and ajpostellh/' (apostellh, "he could send") in the next verse. The text would still read sensibly if a MS omitted both "whom he named apostles" in v. 14 and "he appointed twelve" in v. 16. Thus, the possibility of parablepsis arising from homoioarcton is likely.
29sn (3:16) In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
30tn (3:17) Grk "to James, the son of Zebedee, and John, the brother of James."
31sn (3:18) Bartholomew (meaning "son of Tolmai" in Aramaic) could be another name for Nathanael mentioned in John 1:45.
32sn (3:18) This is the "doubting Thomas" of John 20:24-29.
33tn (3:18) Grk "the Cananean," but according to both BAGD 402 s.v. Kananai'o" and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for "enthusiast, zealot" (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as "Zealots" (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
34sn (3:19) There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning "man of Kerioth" (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
35tn (3:19) Grk "who even betrayed him."
36tn (3:20) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
37tn (3:20) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
38sn (3:21) The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark's mention of Jesus' family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark's intention in this structure to show that Jesus' family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus' true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.
39tn (3:22) Or "The scribes." See the note on the phrase "experts in the law" in 1:22.
40tn (3:22) Grk "He has Beelzebul."
sn (3:22) Beelzebul is another name for Satan. So some people recognized Jesus' work as supernatural, but called it diabolical.
41tn (3:22) Or "prince."
42tn (3:23) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
43sn (3:23) Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.
44sn (3:24) The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan's power, expressed by the religious leaders. The point is clear: if the leaders are correct, then Satan's kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
45sn (3:27) The strong man here pictures Satan.
46sn (3:27) Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus' acts of healing mean that the war is being won and the kingdom is coming.
47tn (3:28) Grk "Truly (ajmhvn, amhn), I say to you."
48tn (3:28) Grk "all the sins and blasphemies they may speak will be forgiven the sons of men."
49sn (3:29) They are liable for an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan's power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit's work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus' warning. On this last point see W. W. Wessel, "Mark," EBC 8:645-46.
50sn (3:30) Unclean spirit refers to an evil spirit.
51tn (3:31) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
52tn (3:31) Grk "his"; the referent (Jesus) has been specified in the translation for clarity.
53sn (3:31) 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.
54tn (3:31) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
55tc (3:32) Many MSS add the phrase "and your sisters" here (A D G 700 permulti). However, the pedigree of MSS which omit this phrase is considerable (Í B C W Q Ë1 Ë13 33 1241 permulti), and very likely this phrase was added by a scribe to harmonize this statement with Jesus' response in v. 35.
56tn (3:33) Grk "Who is my mother and my brothers?" The use of the singular verb ejstin (estin) here singles out Mary above Jesus' brothers, giving her special prominence (see D. B. Wallace, Exegetical Syntax, 401-402). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.
57tn (3:34) Grk "Behold my mother and my brothers."
58tn (3:35) The pleonastic pronoun ou|to" (Jouto", "this one") which precedes this verb has not been translated.
1tn (4:1) Grk "and all the crowd." The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
2sn (4:2) Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
3sn (4:3) A sower went out to sow. The background for this well known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God's giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God (cf. 4:11).
4sn (4:5) The rocky ground in Palestine would be a limestone base lying right under the soil.
5tn (4:5) Grk "it did not have enough depth of earth."
6sn (4:7) Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
7sn (4:7) That is, crowded out the good plants.
8tn (4:8) Here kaiv (kai) is translated as "but" to indicate the contrast present in the final stage of the parable.
9tn (4:9) The translation "had better listen!" captures the force of the third person imperative more effectively than the traditional "let him hear," which sounds more like a permissive than an imperative to the modern English reader. This was Jesus' common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).
10tn (4:11) Grk "the mystery."
sn (4:11) The key term secret (musthvrion, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus' ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, "mystery," is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
11tn (4:11) This is an example of a "divine passive," with God understood to be the source of the revelation (see D. B. Wallace, Exegetical Syntax, 437-38).
12sn (4:12) A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
13tn (4:13) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
14sn (4:15) Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has "the evil one," while Luke 8:12 has "the devil." This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
15sn (4:15) The word of Jesus has the potential to save if it germinates in a person's heart, something the devil is very much against.
16tn (4:17) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
17tn (4:17) Grk "are temporary."
18tn (4:19) Grk "and." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
19tn (4:19) Grk "the deceit of riches."
20sn (4:19) That is, their concern for spiritual things is crowded out by material things.
21tn (4:20) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
22sn (4:21) The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.
23tn (4:21) Or "a bowl"; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated "basket, box, bowl" (L&N 6.151).
24tn (4:22) Or "disclosed."
25tn (4:23) The translation "had better listen!" captures the force of the third person imperative more effectively than the traditional "let him hear," which sounds more like a permissive than an imperative to the modern English reader. This was Jesus' common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).
26tn (4:24) Grk "by [the measure] with which you measure it will be measured to you."
27tn (4:25) Grk "and." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
28sn (4:25) What he has will be taken from him. The meaning is that the one who accepts Jesus' teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus' words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
29sn (4:29) Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God's kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.
30sn (4:31) Mustard seeds are well known for their tiny size.
31tn (4:32) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
32tn (4:32) Or "the heaven"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven," depending on the context.
sn (4:32) The idiom birds of the sky refers to wild birds as opposed to domesticated fowl.
33sn (4:32) The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
34tn (4:33) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
35tn (4:35) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
36tn (4:36) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the response to Jesus' request.
37tn (4:36) It is possible that this prepositional phrase modifies "as he was," not "they took him along." The meaning would then be "they took him along in the boat in which he was already sitting" (see 4:1).
sn (4:36) A boat that held all the disciples would be of significant size.
38tn (4:37) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
39tn (4:37) Or "a squall."
sn (4:37) The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
40tn (4:38) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
41tn (4:39) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
42tn (4:39) Or "commanded" (often with the implication of a threat, L&N 33.331).
43sn (4:39) Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.
44tn (4:39) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
45sn (4:41) Jesus' authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
46sn (4:41) This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus' daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus' right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
1tn (5:1) Grk "And." Here kaiv (kai) has been translated as "so" to indicate a summary and transition in the narrative.
2tc (5:1) The textual tradition here is quite complicated. Many later MSS (A C Ë13 Byz syrp,h) read "Gadarenes," which is the better reading in Matt 8:28. Other MSS (Í2 L D Q Ë1 28 33 565 700 892 1241 1424 al syrs bo) have "Gergesenes." Others (Í* B D latt sa) have "Gerasenes," which is the reading followed in the translation here and in Luke 8:26. The difference between Matthew and Mark (par. Luke) may well have to do with uses of variant regional terms.
sn (5:1) The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring "in the region of the Gadarenes." "Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, `opposite Galilee'" (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore--the town that the herdsmen most likely entered after the drowning of the pigs.
3tn (5:2) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
4sn (5:2) Unclean spirit refers to an evil spirit.
5tn (5:4) Grk "he had often been bound with chains and shackles." "Shackles" could also be translated "fetters"; they were chains for the feet.
6tn (5:4) Grk "and." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
7tn (5:7) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
8tn (5:7) Grk "What to me and to you?" (an idiom). The phrase tiv ejmoiVV kaiV soiv (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BAGD 217 s.v. ejgwv). 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). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BAGD suggests the following as glosses for this expression: What have I to do with you? What have we in common? Never mind! Leave me alone! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: "Leave me alone...."
9sn (5:7) Though it seems unusual for a demon to invoke God's name ("I implore you by God") in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: "Why have you come to torment us before the time?" There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus' arrival on the scene as an illegitimate change in God's plan regarding the time when their sentence would be executed.
10tn (5:8) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
11sn (5:8) This is a parenthetical explanation by the author.
12tn (5:9) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
13sn (5:9) The name Legion means "thousands," a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
14tn (5:10) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
15tn (5:11) Grk "mountain," but this might give the English reader the impression of a far higher summit.
16tn (5:12) Grk "they"; the referent (the demonic spirits) has been specified in the translation for clarity.
17tn (5:13) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
18sn (5:13) Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: they were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus' power over it as a picture of the larger battle for human souls. There would be no doubt how the man's transformation had taken place.
19tn (5:13) Here dev (de) has been translated as "so" to indicate a conclusion and transition in the narrative.
20tn (5:14) Grk "And." Here kaiv (kai) has been translated as "now" to indicate a transition to the response to the miraculous healing.
21tn (5:17) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
22tn (5:17) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
23tn (5:19) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
24tn (5:19) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
25sn (5:19) Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus' ministry as political.
26tn (5:20) Grk "And." Here kaiv (kai) has been translated as "So" to indicate the conclusion of the episode in the narrative.
27sn (5:20) The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means "ten towns") whose region (except for Scythopolis) lay across the Jordan River.
28sn (5:20) Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God's goodness at home.
29tn (5:22) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
30tn (5:22) That is, "an official in charge of the synagogue"; ajrcisunavgwgo" (arcisunagwgo") refers to the "president of a synagogue" (so BAGD 113 s.v. and L&N 53.93; cf. Luke 8:41).
sn (5:22) The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.
31tc (5:22) Codex Bezae (D) and some Itala MSS omit the words "named Jairus." The evidence for the inclusion of the phrase is quite strong (Ì45 Í A B C Byz it vg syr cop arm geo), so it is most certainly original. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text (B. M. Metzger, Textual Commentary, 74).
32tn (5:24) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
33tn (5:25) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
34sn (5:25) This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus' daughter. Mark's account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark's fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
35tn (5:27) Grk "garment," but here iJmavtion (Jimation) denotes the outer garment in particular.
36tn (5:28) The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus' cloak.
37tn (5:28) Grk "saved."
sn (5:28) In this pericope the author uses a term for being healed (Grk "saved") that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean "heal": if only the reader would "touch" Jesus, he too would be "saved."
38tn (5:29) Grk "the flow of her blood dried up."
sn (5:29) The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
39tn (5:32) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
40tn (5:34) Or "has delivered you"; Grk "has saved you." This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman's healing.
41sn (5:35) See the note on synagogue rulers in 5:22.
42tn (5:37) Grk "and James," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
43tn (5:38) Grk "and," though such paratactic structure is rather awkward in English.
44sn (5:38) This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
45tn (5:40) Grk "They were laughing at him." The imperfect verb has been taken ingressively.
46tn (5:40) Or "threw them all outside." The verb used, ejkbavllw (ekballw), almost always has the connotation of force in Mark
47tn (5:40) Grk "those with him."
48tn (5:40) Grk "into where the child was."
49sn (5:43) That no one should know about this. See the note on the phrase who he was in 3:12.
1tn (6:1) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2sn (6:1) Jesus' hometown was Nazareth, about 20 miles (30 km) southwest from Capernaum, where he spent his childhood years.
3sn (6:2) See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
4tn (6:2) Or "this teaching"; Grk "these things." The response of the people centers upon the content of Jesus' teaching, so the phrase "these ideas" was supplied in the text to make this clear.
5tc (6:3) Evidently because of the possible offensiveness of designating Jesus a carpenter, several MSS (Ì45vid Ë13 33vid 565 579 2542 700 et pauci it vgmss bomss) harmonize the words "carpenter, the son" to the parallel passage in Matt 13:55, "the son of the carpenter." Almost all the rest of the MSS read "the carpenter, the son." Since the explicit designation of Jesus as a carpenter is the more difficult reading, it is most likely correct.
6sn (6:3) The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus' father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother's son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).
7tn (6:4) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
8tn (6:6) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
9tn (6:7) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
10sn (6:7) Unclean spirits refers to evil spirits.
11sn (6:8) Neither Matt 10:9-10 nor Luke 9:3 allow for a staff.. It might be that Matthew and Luke mean not taking an extra staff or that the expression is merely rhetorical for "traveling light" which has been rendered in two slightly different ways.
12tn (6:8) Or "no traveler's bag"; or possibly "no beggar's bag" (L&N 6.145; BAGD 656 s.v. phvra).
13tn (6:9) Or "shirts" (a long garment worn under the cloak next to the skin). The name for this garment (citwvn, citwn) presents some difficulty in translation. Most modern readers would not understand what a `tunic' was any more than they would be familiar with a `chiton.' On the other hand, attempts to find a modern equivalent are also a problem: "shirt" conveys the idea of a much shorter garment that covers only the upper body, and "undergarment" (given the styles of modern underwear) is more misleading still. "Tunic" was therefore employed, but with a note to explain its nature.
14sn (6:10) Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
15sn (6:11) To shake the dust off represented shaking off the uncleanness from one's feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
16tn (6:12) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
17tn (6:14) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
18sn (6:14) Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
19tn (6:14) Grk "his"; the referent (Jesus) has been specified in the translation for clarity.
20tn (6:14) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
21tn (6:14) While Matthew and Luke consistently use the noun baptivsth" (baptisths, "the Baptist") to refer to John, as a kind of a title, Mark prefers the substantival participle oJ baptivzwn (Jo baptizwn, "the one who baptizes, the baptizer") to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
22tn (6:18) The imperfect tense verb is here rendered with an iterative force.
23sn (6:18) It is not lawful for you to have your brother's wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
24tn (6:19) Grk "and." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
25tn (6:20) Grk "was fearing," "was respecting"; the imperfect tense connotes an ongoing fear or respect for John.
26tn (6:20) Grk "he"; the referent (John) has been specified in the translation for clarity.
27tc (6:20) In place of hjpovrei (hporei, "he was baffled") the majority of MSS (A C D Ë1 33 Byz lat syr) have ejpoivei (epoiei, "he did"; cf. KJV's "he did many things.") The best MSS (Í B L Q 2427 cop) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb poievw ("I do") certainly occurs more frequently than ajporevw ("I am at a loss"), so a scribe would be more likely to write a more familiar word. Further, even though the reading ejpoivei is the harder reading sense-wise, it is virtually nonsensical here, rendering it most likely an unintentional corruption.
tn (6:20) Or "terribly disturbed," "rather perplexed." The verb ajporevw (aporew) means "to be in perplexity, with the implication of serious anxiety" (L&N 32.9).
28tn (6:20) Grk "and." Here kaiv (kai) has been translated as "and yet" to indicate the concessive nature of the final clause.
29tn (6:21) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
30tc (6:22) This reading represents a difficult textual problem. The reading adopted in the translation, th'" qugatroV" aujtou' JHrw/diavdo" (th" qugatro" aujtou Jerwdiado"), is supported by Í B D et pauci; it is also the most difficult reading internally since it names the girl as Herodias and describes her as Herod's daughter. Other readings are less awkward, but they do not have adequate external support. The reading th'" qugatroV" aujth'" th'" JHrw/diavdo" ("the daughter of Herodias herself") is supported by A C Q Ë13 33 Byz, but this is also grammatically awkward. The easiest reading, th'" qugatroV" th'" JHrw/diavdo" ("the daughter of Herodias") is supported by Ë1, but this reading probably arose from an accidental omission of aujth'" in the previous reading. The reading th'" qugatroV" aujtou' JHrw/diavdo", despite its difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.
31sn (6:23) The expression up to half my kingdom is a proverbial comment meaning "great wealth."
32tn (6:24) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
33tn (6:24) Grk "She said"; the referent (the girl's mother) has been specified in the translation for clarity.
34tn (6:24) While Matthew and Luke consistently use the noun baptivsth" (baptisths, "the Baptist") to refer to John, as a kind of a title, Mark employs the substantival participle oJ baptivzwn (Jo baptizwn, "the one who baptizes, the baptizer") to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
35tn (6:25) Grk "she asked, saying." The participle levgousa (legousa) is redundant and has not been translated.
36tn (6:26) Grk "and being deeply grieved, the king did not want."
37tn (6:27) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
38tn (6:27) Grk "his"; the referent (John the Baptist) has been specified in the translation for clarity.
39tn (6:29) Grk "his"; the referent (John the Baptist) has been specified in the translation for clarity.
40tn (6:30) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
41tn (6:33) Grk "ran together on foot." The idea of suntrevcw (suntrecw) is "to come together quickly to form a crowd" (L&N 15.133).
42tn (6:33) Or "cities."
43tc (6:33) The translation here follows the reading proh'lqon (prohlqon, "they preceded"), found in Í B 0187 892 2427 et pauci lat cop. Some MSS (D 28 700 33 et pauci b) read sunh'lqon (sunhlqon, "arrived there with them"), while the majority of later MSS (Ì84vid A Ë13 Byz f q syrh) seem to combine the two readings (proh'lqon aujtouV" kaiV sunh'lqon proV" aujtovn "they preceded them and came together to him").
44tn (6:34) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
45tn (6:34) Grk "came out [of the boat]," with the reference to the boat understood.
46tn (6:34) Grk "And." Here kaiv (kai) has been translated as "So" to indicate this action is the result of Jesus' compassion on the crowd in the narrative.
47tn (6:35) Or "a desert" (meaning a deserted or desolate area with sparse vegetation).
48tn (6:37) Grk "answering, he said to them." The participle ajpokriqeiv" (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.
49tn (6:37) Here the pronoun uJmei'" (Jumeis) is used, making "you" in the translation emphatic.
50sn (6:37) The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day's wage for a laborer. Two hundred denarii was thus approximately equal to eight months' wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus' request is his way of causing them to trust him as part of their growth in discipleship.
51tn (6:41) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
52tn (6:44) Here kaiv (kai) has been translated as "now" to indicate a somewhat parenthetical remark by the author.
53tn (6:44) The Greek word here is ajnhvr, meaning "adult male" (BAGD 66 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.
54tc (6:44) Many good MSS (Ì45 Í D W Q Ë1 Ë13 28 565 700 2542 lat sa) omit touV" a[rtou" (tous artous, lit. "the loaves" [here translated "the bread"]). Over against these witnesses stand just as weighty MSS (A B L 33 2427 Byz). The omission can be accounted for on transcriptional probabilities; because of homoioteleuton "the bread" could have been dropped out (the words "men," "the," and "loaves" all end in sigma). Scribes also may have been puzzled as to why "the bread" should be mentioned without a corresponding mention of "fish." Matt 14:21 and Luke 9:17 likewise make no mention of the bread. Thus, "the bread" is most likely part of the original text of Mark.
55tn (6:45) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
56tn (6:48) This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
57tn (6:48) Grk "about the fourth watch of the night," between 3 a.m. and 6 a.m.
58tn (6:48) Or "on the lake."
59tn (6:48) The kaiv (kai) was translated so as to introduce a subordinate clause, i.e., with the use of "for." See BDF §442.9.
60sn (6:48) The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God "passed by" Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is "passing by" the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.
61tn (6:49) Grk "on the sea," "on the lake." The translation "water" has been used here for stylistic reasons (cf. the same phrase in v. 48).
62tn (6:49) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
63tn (6:50) Grk "he spoke with them, and said to them."
64sn (6:53) Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).
65tn (6:54) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
66tn (6:55) Grk "wherever they heard he was."
67tn (6:56) Grk "asked that they might touch."
1tn (7:1) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2sn (7:1) See the note on Pharisees in 2:16.
3tn (7:1) Or "and some of the scribes." See the note on the phrase "experts in the law" in 1:22.
4tn (7:3) Grk "except they wash the hands with a fist," a ceremonial washing (though the actual method is uncertain).
5sn (7:4) Verses 3-4 represent parenthetical remarks by the author, giving background information.
6tn (7:5) Grk "eat bread."
7tn (7:6) The term "heart" is a collective singular in the Greek text.
8sn (7:7) A quotation from Isa 29:13.
9tn (7:8) Grk "Having left the command."
10tc (7:9) The translation here follows the reading sthvshte (sthshte, "set up") read by D W Q Ë1 28 565 2542 it syrs,p and Cyprian. The majority of MSS here read thrhvshte (thrhsete [Í A L Ë13 33 Byz aur]) or thrhvte (thrhte [B 2427]), both translated "keep." It is hard to know which reading is best because there are such weighty MSS on both sides (though "keep" has the stronger external testimony). What makes "keep" suspect, however, is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding "commandment of God" to change the text towards "keep" (B. M. Metzger, Textual Commentary, 81). Thus, the more difficult reading is "set up." Also, the more natural opposite of "reject" (ajqei'te [aqeite], literally "you set aside") is "set up." Thus, "set up" seems more likely to be the text of Mark.
11sn (7:10) A quotation from Exod 20:12; Deut 5:16.
12sn (7:10) A quotation from Exod 21:17; Lev 20:9.
13sn (7:11) Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one's parents (v. 10).
14tn (7:13) Grk "nullifying." This participle shows the results of the Pharisees' command.
15tn (7:14) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
16tc (7:15) Some later MSS add 7:16 "Let anyone with ears to hear, listen." This verse is included in A D W Q Ë1 Ë13 Byz latt, but omitted in the important Alexandrian MSS and several others (Í B L D* 0274 28). It appears to be a scribal gloss (see 4:9 and 4:23) perhaps introduced as a reiteration of the thought in 7:14 and is almost certainly not an original part of the Greek text of Mark. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
17tn (7:17) Grk "And." Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
18tn (7:17) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
19tn (7:19) Or "into the latrine."
20sn (7:19) This is a parenthetical note by the author.
21tn (7:24) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
22tn (7:24) Grk "And." Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
23sn (7:25) Unclean spirit refers to an evil spirit.
24tn (7:26) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
25tn (7:27) Or "lap-dogs, house-dogs," as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses kunavrion (kunarion) simply means "dog."
sn (7:27) The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus' ministry. The woman's response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.
26tn (7:29) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
27tn (7:31) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
28tn (7:31) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
29sn (7:31) The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means "ten towns") whose region (except for Scythopolis) lay across the Jordan River.
30tn (7:33) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
31tn (7:33) Grk "his"; the referent (the deaf man) has been specified in the translation for clarity.
32sn (7:33) After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person's saliva. The scene as a whole reflects Jesus' willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
33tn (7:34) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
34sn (7:34) The author's parenthetical note gives the meaning of the Aramaic word Ephphatha.
35tn (7:35) Grk "his"; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
1tn (8:1) Here kaiv (kai) has been translated as "so" to indicate the implied sequence of events within the narrative.
2tn (8:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3tn (8:6) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
4tn (8:6) Grk "And." Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
5tn (8:8) Grk "They."
6sn (8:9) The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.
7tn (8:9) The words "who ate" are not in the Greek text but have been supplied for clarity.
8sn (8:9) Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
9sn (8:10) The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.
10sn (8:11) See the note on Pharisees in 2:16.
11tn (8:11) Grk "seeking from him." The participle zhtou'nte" (zhtountes) shows the means by which the Pharisees argued with Jesus.
12sn (8:11) What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
13tn (8:12) Grk "Truly (ajmhvn, amhn), I say to you."
14tn (8:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
15tn (8:14) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
16tn (8:15) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
17sn (8:15) See the note on Pharisees in 2:16.
18tn (8:16) Grk "And they were discussing with one another that they had no bread."
19tn (8:17) Or "becoming aware of it."
20tn (8:17) Or "discussing."
21tn (8:18) Grk "do you not hear?"
22tn (8:21) Here kaiv (kai) has been translated as "Then" to indicate the implied sequence in the narrative.
23sn (8:21) Do you still not understand? The disciples in Mark's Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
24tn (8:22) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
25tn (8:22) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
26tn (8:23) Grk "village, and." Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
27tn (8:23) Grk "on him," but the word pavlin in v. 25 implies that Jesus touched the man's eyes at this point.
28tn (8:24) The verb ajnablevpw, though normally meaning "look up," when used in conjunction with blindness means "regain sight."
29tn (8:25) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
30tn (8:25) Grk "his"; the referent (the blind man) has been specified in the translation for clarity.
31tn (8:26) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
32tc (8:26) Codex Bezae (D) replaces "Do not even go into the village" with "Go to your house, and do not tell anyone, not even in the village." Other MSS with some minor variations (Q Ë13 28 565 2542 et pauci) expand on this prohibition to read "Go to your house, and if you go into the village, do not tell anyone." While these expansions are not part of Mark's original text, they do accurately reflect the sense of Jesus' prohibition.
33tn (8:27) Grk "he asked his disciples, saying to them." The phrase levgwn aujtoi'" (legwn autois) is redundant in contemporary English and has not been translated.
34tn (8:28) Grk "And they said to him, saying." The participle levgonte" (legontes) is redundant in contemporary English and has not been translated.
35sn (8:28) The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
36tn (8:29) Grk "Answering, Peter said to him." This is redundant in contemporary English and has been simplified to "Peter answered him."
37tn (8:29) Or "the Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (8:29) The term cristov" (cristos) was originally an adjective ("anointed"), developing in LXX into a substantive ("an anointed one"), then developing still further into a technical generic term ("the anointed one"). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus' last name.
38tn (8:30) Here kaiv (kai) has been translated as "Then" to indicate the conclusion of the episode.
39sn (8:30) Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus' suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus' teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
40tn (8:31) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
41tn (8:31) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
42sn (8:31) The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
43tn (8:31) Or "and the scribes." See the note on the phrase "experts in the law" in 1:22.
44tn (8:32) Here kaiv (kai) has been translated as "So" to indicate Peter's rebuke is in response to Jesus' teaching about the suffering of the Son of Man.
45tn (8:33) Grk "people."
1tn (8:34) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
2tn (8:34) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3tn (8:34) Grk "to follow after me."
4tn (8:34) This translation better expresses the force of the Greek third person imperative than the traditional "let him deny," which could be understood as merely permissive.
5sn (8:34) To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
6tn (8:35) Or "soul" (throughout vv. 35-37).
7sn (8:35) The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
8tn (8:36) Grk "a man," but a[nqrwpo" (anqrwpo") is used in a generic sense here to refer to both men and women.
9tn (8:36) Here kaiv (kai) has been translated as "yet" to indicate the contrast present in this context.
10sn (8:38) How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
11tn (9:1) Grk "Truly (ajmhvn, amhn), I say to you."
12tn (9:1) The Greek negative here (ouj mhv, ou mh) is the strongest possible.
13sn (9:1) That is, who will not die (physically).
14sn (9:1) Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus' resurrection and ascension; (3) the coming of the Spirit; (4) Jesus' second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God's plan.
15sn (9:2) In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (I Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord's glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
16sn (9:4) Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
17tn (9:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
18tn (9:5) Grk "And answering, Peter said to Jesus." The participle ajpokriqeiv" (apokriqeis) is redundant and has not been translated.
19tn (9:5) Or "dwellings," "booths" (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn (9:5) Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
20sn (9:6) This is a parenthetical note by the author.
21tn (9:7) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
22sn (9:7) This cloud is the cloud of God's presence and the voice is his as well.
23tn (9:7) Or "surrounded."
24tn (9:7) Grk "And there came a cloud, surrounding them."
25tn (9:7) Grk "my beloved Son," or "my Son, the beloved [one]." The force of ajgaphtov" (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 BAGD 6 s.v. 1).
26sn (9:7) The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
27tn (9:11) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
28tn (9:11) Grk "And they were asking him, saying." The participle levgonte" (legontes) is redundant and has not been translated.
29tn (9:11) Or "Why do the scribes." See the note on the phrase "experts in the law" in 1:22.
30tn (9:14) Or "and scribes." See the note on the phrase "experts in the law" in 1:22.
31tn (9:15) Grk The participle prostrevconte" (prostrecontes) is translated as a finite verb to make the sequence of events clear in English.
32tn (9:18) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
33tn (9:19) Grk "And answering, he said to them." The participle ajpokriqeiv" (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
34tn (9:19) Grk "O." The marker of direct address, w\ (w), is functionally equivalent to a vocative and is represented in the translation by "you."
35tn (9:19) Or "faithless."
sn (9:19) The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
36tn (9:19) Grk "how long."
37tn (9:19) Or "put up with." See Num 11:12; Isa 46:4.
38sn (9:19) The pronouns you...you are plural, indicating that Jesus is speaking to a group rather than an individual.
39tn (9:20) Grk "him."
40tn (9:20) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
41tn (9:21) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
42tn (9:25) Or "commanded" (often with the implication of a threat, L&N 33.331).
43sn (9:25) Unclean spirit refers to an evil spirit.
44tn (9:26) Grk "he"; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
45tn (9:28) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
46tn (9:30) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
47tn (9:30) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
48tn (9:31) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
49tn (9:31) Grk "They will kill him, and being killed, after..." The redundancy in the statement has been removed in the translation.
50sn (9:31) They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
51tn (9:33) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
52tn (9:33) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
53tn (9:37) This verb, devcomai (decomai), is a term of hospitality (L&N 34.53).
54sn (9:37) Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples' selfish ambitions.
55tn (9:41) Grk "Truly (ajmhvn, amhn), I say to you."
56tn (9:41) Grk "in [the] name that of Christ you are."
57tn (9:41) Or "bear the Messiah's"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (9:41) See the note on Christ in 8:29.
58tn (9:42) Grk "the millstone of a donkey."
sn (9:42) A huge millstone refers to a large flat stone turned by a donkey in the process of grinding grain (See L&N 7.68-69). The punishment of drowning is extremely gruesome and reflects Jesus' views concerning those who cause others who believe in him to sin.
59tn (9:43) Grk "than having."
60sn (9:43) The word translated hell is "Gehenna" (gevenna, geenna), a Greek transliteration of the Hebrew words ge hinnom ("Valley of Hinnom"). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
61tc (9:43) Some later MSS add 9:44 "where their worm never dies and the fire is never quenched" (identical with verse 48). Verse 44 is included in A D Q Ë13 Byz lat, but omitted in the important Alexandrian MSS and several others (Í B C L W D Y 0274 Ë1 28 565 892). It appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
62tn (9:45) Grk "than having."
63tc (9:45) Some later MSS add 9:46 "where their worm never dies and the fire is never quenched" (identical with verse 48). Verse 46 is included in A D Q Ë13 Byz lat, but omitted in the important Alexandrian MSS and several others (Í B C L W D Y 0274 Ë1 28 565 892). It appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
64tn (9:47) Grk "throw it out."
65tn (9:47) Grk "than having."
66tc (9:49) The earliest MSS (B L D [Í W with some minor variation] 0274 Ë1 Ë13 28* 565 700 et pauci syrs sa bopt) have the shorter reading adopted by the translation. Codex Bezae (D) and the Itala read, "Every sacrifice will be salted with salt." The majority of other MSS (A C Q Y 2427 Byz lat syrp,h bopt) have both readings, "Everyone will be salted with fire, and every sacrifice will be salted with salt." A very early Western scribe may have written the LXX text of Lev 2:13 ("Every sacrifice offering of yours shall be salted with salt") in the margin of his MS. The longer reading may be the result of the conflation of the Alexandrian reading "salted with fire" and the Western reading "salted with salt." The reading adopted by the text enjoys the best support and explains the other readings in the MSS tradition.
sn (9:49) The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
67sn (9:50) Salt was used as seasoning, fertilizer, or as a preservative (BAGD 35 s.v. a{la" 1). If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
68sn (9:50) The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (c. A.D. 90), when asked the question "When salt loses its flavor, how can it be made salty again?" is said to have replied, "By salting it with the afterbirth of a mule." He was then asked, "Then does the mule (being sterile) bear young?" to which he replied: "Can salt lose its flavor?" The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
1tn (10:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
2tn (10:1) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
3tc (10:1) Alexandrian and other witnesses (Í B C* L Y 0274 892 2427 et pauci cop) read kaiV pevran (kai peran, "and beyond") while Western and Caesarean witnesses (C2 D W D Q Ë1 Ë13 28 565 579 1241) read pevran (simply "beyond"). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits kaiv the weight is slightly in favor of including it here; scribes might have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word "and" would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Byz) read diaV tou' pevran ("through the other side"), perhaps trying to indicate the direction of Jesus' travel.
4tn (10:1) "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").
5sn (10:2) See the note on Pharisees in 2:16.
6tn (10:2) In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
7tn (10:2) The personal pronoun "his" is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. "his wife" in 10:7).
8tn (10:2) The particle eij (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: "they asked him if it were lawful for a man to divorce his wife." See BDF §440.3.
sn (10:2) 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. 6:17-19). 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.
9tn (10:3) Grk "But answering, he said to them."
10tn (10:4) Grk "to divorce." The pronoun has been supplied in the translation for clarity.
sn (10:4) An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and 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).
11tn (10:5) Grk "heart" (a collective singular).
12sn (10:6) A quotation from Gen 1:27; 5:2.
13sn (10:8) A quotation from Gen 2:24.
14tn (10:11) Here kaiv (kai) has been translated as "So" to indicate that Jesus' statement is in response to the disciples' question (v. 10).
15sn (10:12) It was not uncommon in Jesus' day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark's inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.
16tn (10:13) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
17tn (10:13) Grk "so that he would touch them."
18sn (10:14) The kingdom of God 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.
19tn (10:15) Grk "Truly (ajmhvn, amhn), I say to you."
20sn (10:15) On receive see John 1:12.
21sn (10:15) The point of the comparison receive the kingdom of God like a child has more to do with a child's trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
22tn (10:15) The negation in Greek (ouj mhv, ou mh) is very strong here.
23tn (10:17) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
24tn (10:17) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
sn (10:17) Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man's question (vv. 17-22); (2) Jesus' teaching on riches and the kingdom of God (vv. 23-27), and (3) Peter's statement and Jesus' answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus' suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death and resurrection.
25sn (10:17) The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
26sn (10:18) Jesus' response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus' essential nature and the demands which logically follow on the man for having said it.
27sn (10:19) A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
28tn (10:20) Grk "He"; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
29sn (10:20) While the rich man was probably being sincere when he insisted I have kept all these things, 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.
30sn (10:20) Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God's commands.
31tn (10:21) 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.
32sn (10:21) 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.
33tn (10:22) Grk "he"; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
34tn (10:22) Grk "he had many possessions." This term (kth'ma, kthma) is often used for land as a possession.
35tn (10:23) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
36tn (10:24) Grk "But answering, Jesus again said to them." The participle ajpokriqeiv" (apokriqeis) is redundant and has not been translated.
37sn (10:25) The referent of the eye of a needle is 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 speaking rhetorically to point out that apart from God's intervention, salvation is impossible (v. 27).
38tn (10:26) Grk "But they were even more astonished, saying." The participle levgone" (legontes) is translated here as a finite verb to emphasize the sequence of events: the disciples were astonished, then they spoke.
39tn (10:26) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of thought.
40sn (10:26) The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
41tn (10:27) Grk "people."
42tn (10:27) Grk "for all things are possible."
43sn (10:28) Peter wants reassurance that the disciples' response and sacrifice has been noticed.
44tn (10:28) Grk "We have left everything and followed you." Koine Greek often used paratactic structure when hypotactic was implied.
45tn (10:29) Grk "Truly (ajmhvn, amhn), I say to you."
46tn (10:30) Grk "this time" (kairov", kairos), but for stylistic reasons this has been translated "this age" here.
47tn (10:30) Grk "with persecutions." The "all" has been supplied to clarify that the prepositional phrase belongs not just to the "fields."
48sn (10:30) Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
49tn (10:33) Or "chief priests and scribes." See the note on the phrase "experts in the law" in 1:22.
50tn (10:34) Traditionally, "scourge him" (the term means to beat severely with a whip, L&N 19.9). BAGD 495 s.v. mastigovw 1. states, "Of the beating (Lat. verberatio) given those condemned to death...J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33." Here the term has been translated "flog...severely" to distinguish it from the term fragellovw (fragellow) used in Matt 27:26; Mark 15:15.
51tn (10:34) Here kaiv (kai) has been translated as "yet" to indicate the contrast present in this context.
52tn (10:35) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
53tn (10:38) Grk "baptism I am baptized with." This same change has been made in v. 39.
54sn (10:39) No more naïve words have ever been spoken as those found here coming from James and John, "We are able." They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
55sn (10:40) After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.
56tn (10:41) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
57tn (10:41) Grk "the ten."
58tn (10:41) The word "this" is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
59tn (10:44) Though dou'lo" (doulos) is normally translated "servant," the word does not bear the connotation of a free individual serving another. BAGD notes that "`servant' for `slave' is largely confined to Biblical transl. and early American times...in normal usage at the present time the two words are carefully distinguished" (BAGD 205 s.v.). The most accurate translation is "bondservant" (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
60sn (10:45) The Greek word for ransom (luvtron, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the "ransom" is that he paid the price with his own life by standing in humanity's place as a substitute, enduring the judgment that was deserved for sin.
61tn (10:46) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
62tn (10:47) Grk "to shout and to say." The infinitive levgein (legein) is redundant here and has not been translated.
63sn (10:47) Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
64sn (10:47) Have mercy on me is a request for healing. It is not owed the man. He simply asks for God's kind grace.
65tn (10:48) Or "rebuked." The crowd's view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
66tn (10:49) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
67tn (10:51) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
68tn (10:51) Grk "And answering, Jesus said to him." The participle ajpokriqeiv" is redundant and has not been translated.
69tn (10:51) Or "Master"; Grk rJabbouniv (rabbouni).
70tn (10:51) Grk "that I may see [again]." The phrase can be rendered as an imperative of request, "Please, give me sight." Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
71tn (10:52) Or "received" (see the note on the phrase "let me see again" in v. 51).
1tn (11:1) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2sn (11:1) The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
3sn (11:1) "Mountain" in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
4tn (11:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
5tn (11:2) Grk "the village lying before you" (BAGD 421 s.v. katevnanti 2.a).
6tn (11:2) Grk "a colt tied there on which no one of men has ever sat."
7sn (11:3) The custom called angaria allowed the impressment of animals for service to a significant figure.
8tn (11:4) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
9tn (11:6) Grk "they"; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
10tn (11:7) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
11tn (11:7) Grk "garments"; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
12sn (11:7) See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
13tn (11:9) The expression &Wsannav (Jwsanna, literally in Hebrew, "O Lord, save") in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of "Hail to the king," although both the underlying Aramaic and Hebrew expressions meant "O Lord, save us." The introductory wJsannav is followed by the words of Ps 118:25, eujloghmevno" oJ ejrcovmeno" ejn ojnovmati kurivou (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure kaiV oJ basileuV" tou' *Israhvl (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
sn (11:9) Hosanna is an Aramaic expression that literally means, "help, I pray," or "save, I pray." By Jesus' time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
14sn (11:9) A quotation from Ps 118:25-26.
15tn (11:11) Here kaiv (kai) has been translated as "Then" to indicate the transition from the previous narrative.
16tn (11:11) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
17tn (11:12) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
18tn (11:13) Grk "anything."
19tn (11:14) Grk "And answering, he said to it." The participle ajpokriqeiv" (apokriqeis) is redundant and has not been translated.
20sn (11:14) Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have born spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem's destruction and his second coming.
21tn (11:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
22tn (11:15) Grk "He"; the referent (Jesus) has been specified in the translation for clarity.
23tn (11:15) Grk "the temple."
sn (11:15) The merchants (those who were selling) would have been located in the Court of the Gentiles.
24tn (11:15) Grk "the temple."
sn (11:15) Matthew (21:12-27), Mark (here, 11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus' ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus' ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
25tn (11:16) Or "things." The Greek word skeu'o" (skeuos) can refer to merchandise, property, goods, a vessel, or even generally "things" (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general "things," although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well being indiscriminate toward all the worshipers.
26tn (11:16) Grk "the temple."
27tn (11:17) The imperfect ejdivdasken (edidasken) is here taken ingressively.
28sn (11:17) A quotation from Isa 56:7.
29tn (11:17) Or "a hideout" (see L&N 1.57).
30sn (11:17) A quotation from Jer 7:11. The meaning of Jesus' statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
31tn (11:18) Or "The chief priests and the scribes." See the note on the phrase "experts in the law" in 1:22.
32tn (11:18) Grk "how they could destroy him."
33tn (11:23) Grk "Truly (ajmhvn, amhn), I say to you."
34tc (11:25) A significant number of MSS of various texttypes (Í B L W D Y 565 700 892 et pauci) do not include 11:26: "But if you do not forgive, neither will your Father in heaven forgive your sins." The verse is included in the later and secondary MSS (A [C D] Q Ë1 Ë13 Byz lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
35tn (11:27) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
36tn (11:27) Grk "the temple."
37tn (11:27) Or "the chief priests, the scribes." See the note on the phrase "experts in the law" in 1:22.
38tn (11:28) On this phrase, see BAGD 684 s.v. poi'o" 2.g.
39sn (11:30) The question is whether John's ministry was of divine or human origin.
40tn (11:33) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
41tn (11:33) Grk "answering, they said to Jesus." The participle ajpokriqevnte" (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
42sn (11:33) Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus' question revealed the motivation of the religious leaders and exposed them for what they really were--hypocrites. They indicted themselves when they cited only two options and chose neither of them ("We do not know"). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
43sn (11:33) Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
44tn (11:33) On this phrase, see BAGD 684 s.v. poi'o" 2.g. This is exactly the same phrase as in v. 28.
1tn (12:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
2sn (12:1) The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and it leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
3tn (12:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
4sn (12:1) The leasing of land to tenant farmers was common in this period.
5tn (12:2) See the note on the word "slave" in 10:44.
sn (12:2) This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
6tn (12:2) Grk "from the tenants," but this is redundant in English, so the pronoun ("them") was used in the translation.
7tn (12:2) Grk "from the fruits of the vineyard."
8tn (12:3) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
9tn (12:3) Grk "But they"; the referent (the tenants, v. 1) has been specified in the translation for clarity.
10sn (12:3) The image of the tenants beating up the owner's slave pictures the nation's rejection of the prophets and their message.
11sn (12:3) The slaves being sent empty-handed suggests that the vineyard was not producing any fruit--and thus neither was the nation of Israel.
12tn (12:4) Here kaiv (kai) has been translated as "so" to indicate the implied result of the tenants' mistreatment of the first slave.
13tn (12:6) Grk "one beloved son." See comment at Mark 1:11.
sn (12:6) The owner's decision to send his one dear son represents God sending Jesus.
14tn (12:8) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
15tn (12:8) Grk "seizing him." The participle labovnte" (labontes) is translated as attendant circumstance.
16tn (12:8) Grk "him."
17sn (12:8) Throwing the heir's body out of the vineyard pictures Jesus' death outside of Jerusalem.
18sn (12:9) The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
19sn (12:9) The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation's hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
20tn (12:10) Or "capstone," "keystone." Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term kefalhV gwniva" (kefalh gwnia") refers to a cornerstone, not a capstone.
sn (12:10) The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the "stone imagery" as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
21sn (12:11) A quotation from Ps 118:22-23.
22tn (12:12) Here kaiv (kai) has been translated as "now" to introduce a somewhat parenthetical remark by the author.
23tn (12:12) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
24sn (12:12) The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
25tn (12:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
26sn (12:13) See the note on Pharisees in 2:16.
27sn (12:13) Pharisees and Herodians made a very interesting alliance. W. W. Wessel ("Mark," EBC 8:733) comments: "The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him." See also the note on "Herodians" in Mark 3:6.
28tn (12:13) Grk "trap him in word."
29tn (12:14) Grk "and it is not a concern to you about anyone because you do not see the face of men."
30sn (12:14) Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
31tn (12:14) Or "lawful," that is, in accordance with God's divine law. On the syntax of e[xestin (exestin) with an infinitive and accusative, see BDF §409.3.
32tn (12:14) According to L&N 57.180 the term kh'nso" (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
sn (12:14) This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
33tn (12:14) Or "the emperor" ("Caesar" is a title for the Roman emperor).
34tn (12:15) Grk "Aware of their hypocrisy he said."
35tn (12:15) Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places dhnavrion (dhnarion) has been translated simply as "silver coin" with an explanatory note.
sn (12:15) A denarius was a silver coin stamped with the image of the emperor and worth approximately one day's wage for a laborer.
36tn (12:16) Here dev (de) has been translated as "so" to indicate their response to Jesus' request for a coin.
37tn (12:16) Or "whose image."
sn (12:16) In this passage Jesus points to the likeness (Grk eijkwvn, eikwn; often translated as "image") of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the "image" of God. Jesus is making a subtle yet powerful contrast: Caesar's image is on the denarius, so he can lay claim to money through taxation, but God's image is on humanity, so he can lay claim to each individual life.
38tn (12:16) Grk "they said to him."
39sn (12:17) Jesus' answer to give to Caesar the things that are Caesar's, and to God the things that are God's was a both/and, not the questioners' either/or. So he slipped out of their trap.
40sn (12:18) The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.
41sn (12:18) This remark is best regarded as a parenthetical note by the author.
42tn (12:18) Grk "and asked him, saying." The participle levgonte" (legontes) is redundant in contemporary English and has not been translated.
43tn (12:19) Grk "his brother"; but this would be redundant in English with the same phrase "his brother" at the end of the verse, so most modern translations render this phrase "the man" (so NIV, NRSV).
44tn (12:19) The use of i{na (Jina) with imperatival force is unusual (BDF §470.1).
45tn (12:19) Grk "raise up seed" (an idiom for fathering children).
46sn (12:19) A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-6]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother's widow. This served several purposes: it provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
47tn (12:20) Grk "took a wife" (an idiom for marrying a woman).
48tc (12:23) The words "when they rise again" are missing from some of the earliest and best MSS (Í B C D L W D Y 33 579 892 2427 et pauci c r1 k syrp cop). They are included by A Q Ë1 Ë13 Byz lat syrs,h boms. The Alexandrian MSS most likely dropped the words from the text either in parallel to Matt 22:28, or because "when they rise again" seemed redundant. But the inclusion of these words is compatible with Mark's usually pleonastic style (see B. M. Metzger, Textual Commentary, 93), and therefore most probably authentic to Mark's Gospel.
49tn (12:23) Grk "For the seven had her as wife."
50sn (12:25) Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
51tn (12:26) Grk "Now as for the dead that they are raised."
52sn (12:26) See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
53tn (12:26) Grk "and the," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
54sn (12:26) A quotation from Exod 3:6.
55sn (12:27) He is not God of the dead but of the living. Jesus' point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
56tn (12:28) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
57tn (12:28) Or "One of the scribes." See the note on the phrase "experts in the law" in 1:22.
58tn (12:28) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
59tn (12:30) Grk "You will love." The future indicative is used here with imperatival force (see D. B. Wallace, Exegetical Syntax, 452 and 569).
60sn (12:30) A quotation from Deut 6:4-5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one's being.
61sn (12:31) A quotation from Lev 19:18.
62sn (12:32) A quotation from Deut 4:35.
63sn (12:33) A quotation from Deut 6:5.
64sn (12:33) A quotation from Lev 19:18.
65tn (12:35) Or "that the scribes." See the note on the phrase "experts in the law" in 1:22.
66tn (12:35) Or "the Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (12:35) See the note on Christ in 8:29.
67sn (12:35) It was a common belief in Judaism that Messiah would be David's son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David's Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
68sn (12:36) The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord's anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king's palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
69sn (12:36) A quotation from Ps 110:1.
70tn (12:37) Grk "David himself calls him `Lord.' So how is he his son?" The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
71tn (12:38) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
72tn (12:38) Or "for the scribes." See the note on the phrase "experts in the law" in 1:22.
73tn (12:38) In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
74sn (12:38) There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
75sn (12:39) See the note on synagogue in 1:21.
76tn (12:40) Grk "who," continuing the sentence begun in v. 38.
77tn (12:40) Grk "houses," "households"; however, the term can have the force of "property," "estate" as well (BAGD 557 s.v. oi\kia 1.a; cf. also O. Michel's article in TDNT 5:131).
78tn (12:41) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
79tn (12:41) On the term gazofulavkion (gazofulakion), often translated "treasury," see BAGD 149 s.v. gazofulakei'on, which states, "For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is certainly preferable. Acc. to Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets."
sn (12:41) The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40.
80sn (12:42) These two small copper coins were lepta (sing. "lepton"), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
81tn (12:43) Grk "Truly (ajmhvn, amhn), I say to you."
82tn (12:43) See the note on the term "offering box" in v. 41.
83sn (12:43) Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
84tn (12:44) Grk "out of what abounded to them."
85sn (12:44) The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.
1tn (13:1) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
2tn (13:1) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
3sn (13:1) The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it "immensely opulent." Josephus compared it to a beautiful snowcapped mountain.
4sn (13:2) With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in A.D. 70.
5tn (13:2) Grk "not one stone will be left here on another which will not be thrown down."
6tn (13:3) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
7tn (13:3) Grk "and James and John," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
8sn (13:4) Both references to these things are plural, so more than the temple's destruction is in view. The question may presuppose that such a catastrophe signals the end.
9tn (13:5) Or "Be on guard."
10tn (13:6) That is, `I am the Messiah.'
11tn (13:7) Grk "it is not yet the end."
12tn (13:8) For the translation "rise up in arms" see L&N 55.2.
13sn (13:8) See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
14tn (13:9) Grk "They will hand you over." "They" is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
15sn (13:9) Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
16sn (13:9) See the note on synagogue in 1:21.
17sn (13:9) These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
18tn (13:12) Or "will rebel against."
19sn (13:13) See 1 Cor 1:25-31.
20sn (13:13) But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
21sn (13:14) The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel's prophecy in the actions of Antiochus IV (or a representative of his) in 167 B.C., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus' perspective) still another fulfillment yet to come. Some argue that this was realized in A.D. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).
22sn (13:14) Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
23sn (13:15) Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
24sn (13:15) The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or enter to take anything out of his house. It is best just to escape as quickly as possible.
25tn (13:19) Traditionally, "tribulation."
26sn (13:19) Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in A.D. 70. While the events of A.D. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.
27tn (13:20) Grk "the days."
28tn (13:21) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
29tn (13:21) Or "the Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (13:21) See the note on Christ in 8:29.
30tn (13:22) Or "false Messiahs"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
31tn (13:24) Traditionally, "tribulation."
32sn (13:25) An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, "the heavenly bodies," NIV) this is not as likely.
33tn (13:26) Grk "they."
34sn (13:26) An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
35tn (13:27) Or "of the sky"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven," depending on the context.
36tn (13:29) The verb ginwvskete (ginwskete, "know") can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
37tn (13:30) Grk "Truly (ajmhvn, amhn), I say to you."
38sn (13:30) This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning "race" and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term geneav (genea) can have this meaning. Two other options are possible. (2) Generation might mean "this type of generation" and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to "the generation that sees the signs of the end" (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
39sn (13:31) The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.
40tn (13:34) See the note on the word "slave" in 10:44.
41tn (13:34) Grk "giving."
1tn (14:1) Or "the chief priests and the scribes." See the note on the phrase "experts in the law" in 1:22.
2tn (14:1) Grk "were seeking how."
3tn (14:1) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
4sn (14:2) The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
5tn (14:3) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
6tn (14:3) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
7sn (14:3) 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.
8sn (14:3) A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
9tn (14:3) Muvron (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective pistikh'" (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from pivsti" (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, "pistic nard," the exact significance of which has not been discovered.
sn (14:3) Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year's pay for an average laborer.
10tn (14:4) The word "expensive" is not in the Greek text but has been included to suggest a connection to the lengthy phrase "costly aromatic oil from pure nard" occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase "expensive ointment" used in the translation is intended as an abbreviated paraphrase.
11tn (14:5) Here gavr (gar) has not been translated.
12tn (14:5) Grk "three hundred denarii." One denarius was the standard day's wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
13tn (14:5) The words "the money" are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
14tn (14:5) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
15tn (14:9) Grk "Truly (ajmhvn, amhn), I say to you."
16tn (14:10) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
17tn (14:10) Grk "betray him to them"; the referent (Jesus) has been specified in the translation for clarity.
18sn (14:11) The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
19sn (14:11) Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
20tn (14:11) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action(s) in the narrative.
21tn (14:11) Grk "he"; the referent (Judas) has been specified in the translation for clarity.
22tn (14:12) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
23tn (14:12) The words "the feast of" are not in the Greek text, but have been supplied for clarity.
24sn (14:12) Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
25tn (14:12) Grk "his"; the referent (Jesus) has been specified in the translation for clarity.
26sn (14:12) This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites' deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel's bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
27sn (14:13) Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.
28tn (14:16) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
29tn (14:16) Grk "and came."
30sn (14:16) The author's note that the disciples found things just as he had told them shows that Jesus' word could be trusted.
31tn (14:17) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
32tn (14:17) The prepositional phrase "to the house" is not in the Greek text, but has been supplied for clarity.
33tn (14:18) Grk "while they were reclined at the table."
sn (14:18) 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.
34tn (14:18) Grk "Truly (ajmhvn, amhn), I say to you."
35tn (14:18) Or "will hand me over"; Grk "one of you will betray me, the one who eats with me."
36tn (14:20) Grk "one who dips with me." The phrase "his hand" has been supplied in the translation for clarity.
37sn (14:20) One who dips with me in the bowl. The point of Jesus' comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him--somebody whom no one would suspect. His comment serves to heighten the treachery of Judas' betrayal.
38tn (14:24) Grk "this is my blood of the covenant that is poured out for many." In order to avoid confusion about which is poured out, the translation supplies "blood" twice so that the following phrase clearly modifies "blood," not "covenant."
39sn (14:24) Jesus' death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
40tn (14:25) Grk "Truly (ajmhvn, amhn), I say to you."
41tn (14:25) Grk "the produce" ("the produce of the vine" is a figurative expression for wine).
42sn (14:26) After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
43tn (14:27) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
44sn (14:27) A quotation from Zech 13:7.
45tn (14:30) Grk "Truly (ajmhvn, amhn), I say to you."
46tn (14:31) Grk "he"; the referent (Peter) has been specified in the translation for clarity.
47tn (14:31) Grk "said emphatically."
48tn (14:32) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
49tn (14:32) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
50tn (14:33) Grk "and James," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
51tn (14:36) The word means `Father' in Aramaic.
52tn (14:37) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
53tn (14:40) Grk "because their eyes were weighed down," an idiom for becoming extremely or excessively sleepy (L&N 23.69).
54tn (14:41) Or "Sleep on, and get your rest." This sentence can be taken either as a question or a sarcastic command.
55tc (14:41) Codex D (with some support with minor variation from W Q Ë13 565 2542 l 844 et pauci it syrs) reads, "Enough of that! It is the end and the hour has come." Evidently, this addition in D highlights Jesus' assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though this addition highlights the accuracy of Jesus' prediction, it should not be regarded as part of the text of Mark, since the addition receives little support from the rest of the MSS.
56tn (14:42) Grk "the one who betrays me."
57tn (14:43) Grk "he"; the referent (Jesus) has been specified in the translation for clarity.
58tn (14:43) Or "from the chief priests, scribes." See the note on the phrase "experts in the law" in 1:22.
59tn (14:44) Grk "the one who betrays him."
60sn (14:44) This remark is parenthetical within the narrative and has thus been placed in parentheses.
61tn (14:45) Grk "he"; the referent (Judas) has been specified in the translation for clarity.
62tn (14:45) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
63sn (14:45) Judas' act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
64tn (14:46) Grk "put their hands on him."
65tn (14:47) See the note on the word "slave" in 10:44.
66tn (14:48) Or "a revolutionary." This term can refer to one who stirs up rebellion: BAGD 473 s.v. lh/sthv" 2 has "revolutionary, insurrectionist," citing evidence from Josephus (J. W. 2.13.2-3 [2.253-54]). However, this usage generally postdates Jesus' time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
67tn (14:49) Grk "and"; kaiv (kai) is elastic enough to be used contrastively on occasion, as here.
68tn (14:49) Grk "But so that"; the verb "has happened" is implied.
69tn (14:50) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
70tn (14:50) Grk "they"; the referent (Jesus' disciples) has been specified in the translation for clarity.
71sn (14:52) The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that "all fled, leaving Jesus alone in the custody of the police."
72tn (14:53) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
73tn (14:53) Or "and scribes." See the note on the phrase "experts in the law" in 1:22.
74tn (14:54) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
75sn (14:54) The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
76tn (14:57) Grk "Some standing up gave false testimony against him, saying."
77tn (14:60) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
78tn (14:60) Grk "in the middle."
79tn (14:61) Grk "questioned him and said to him."
80tn (14:61) Or "the Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (14:61) See the note on Christ in 8:29.
81sn (14:62) An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
82sn (14:62) The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
83sn (14:62) An allusion to Dan 7:13.
84tn (14:64) Grk "What do you think?"
85tn (14:65) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
86tn (14:65) For the translation of rJavpisma (rJapisma), see L&N 19.4.
87tn (14:66) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
88tn (14:66) The Greek term here is paidivskh (paidiskh), referring to a slave girl or slave woman.
89tn (14:68) Grk "he denied it, saying." The participle levgwn (legwn) is redundant in English and has not been translated.
90tn (14:68) Grk "I do not know or understand what you are saying."
91tn (14:68) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
92tc (14:68) Several important witnesses (Í B L W Y* 579 892 2427 et pauci c syrs samss bo) lack the words "and the rooster crowed." The fact that such good and early Alexandrian witnesses lack these words makes their inclusion difficult to decide, since the words also receive support from other good witnesses (A C D Q Yc 067 Ë1 Ë13 33 1424 Byz lat syrp,h). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other gospel accounts that only mention the rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus' prophecy in 14:30 more explicit. Internally, the words "and the rooster crowed," fit Mark's Gospel here, not only in view of 14:30, "before the rooster crows twice," but also in view of the mention of "a second time" in 14:71 (a reading which is much more textually secure). The fact that Mark diverges from the other Gospels here also gives these words a stronger place in the original text of Mark.
93tn (14:70) Grk "Truly you are."
94tn (14:72) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
95tn (14:72) Grk "he wept deeply."
1tn (15:1) Or "and the scribes." See the note on the phrase "experts in the law" in 1:22.
2sn (15:1) The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
3tn (15:2) Here kaiv (kai) has been translated as "so" to indicate the implied result of previous action in the narrative.
4sn (15:2) "Are you the king of the Jews?" Pilate was interested in this charge because of its political implications of sedition against Rome.
5tn (15:2) Grk "answering, he said to him." The participle ajpokriqeiv" (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
6sn (15:2) The reply "You say so" is somewhat enigmatic, like Jesus' earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
7tn (15:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
8tn (15:4) Grk "Pilate asked him again, saying." The participle levgwn (legwn) is redundant and has not been translated.
9tn (15:6) Grk "them"; the referent (the people) has been specified in the translation for clarity.
sn (15:6) The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, "Mark," EBC 8:773-74.
10tn (15:8) Grk "Coming up the crowd began to ask [him to do] as he was doing for them."
11tn (15:9) Grk "Pilate answered them, saying." The participle levgwn (legwn) is redundant and has not been translated.
12sn (15:10) This is a parenthetical note by the author.
13tn (15:11) Grk "to have him release for them."
14tn (15:12) Grk "answering, Pilate spoke to them again." The participle ajpokriqeiv" (apokriqeis) is redundant and has not been translated.
15sn (15:13) Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it "a cruel and disgusting penalty" (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
16tn (15:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
17tn (15:15) The Greek term fragellovw (fragellow) refers to flogging. BAGD 865 s.v. states, "flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion...Mt 27:26; Mk 15:15."
sn (15:15) A Roman flogging (traditionally, "scourging") was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
18tn (15:15) Or "delivered him up."
19tn (15:16) Here dev (de) has been translated as "So" to indicate that the soldiers' action is in response to Pilate's condemnation of the prisoner in v. 15.
20tn (15:16) Grk "(that is, the praetorium)."
sn (15:16) The governor's residence (Grk "praetorium") was the Roman governor's official residence. The one in Jerusalem may have been Herod's palace in the western part of the city, or the fortress Antonia northwest of the temple area.
21sn (15:16) A Roman cohort was a tenth of a legion, about 500-600 soldiers.
22sn (15:17) The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king's robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
23tn (15:17) Or "weaving."
24sn (15:17) The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God's curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus' claim to be a king; the crown of thorns would have represented the "radiant corona" portrayed on the heads of rulers on coins and other artifacts in the 1st century.
25tn (15:18) Or "Long live the King of the Jews!"
sn (15:18) The statement Hail, King of the Jews! is a mockery patterned after the Romans' cry of Ave, Caesar ("Hail, Caesar!").
26tn (15:19) The verb here has been translated as an iterative imperfect.
27tn (15:19) Or "a reed." The Greek term can mean either "staff" or "reed." See BAGD 398 s.v. kavlamo" 2.
28tn (15:20) The aorist tense is taken consummatively here.
29tn (15:20) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
30sn (15:20) See the note on Crucify in 15:13.
31tn (15:21) Grk "They"; the referent (the soldiers) has been specified in the translation for clarity.
32sn (15:21) Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
33tn (15:21) Or perhaps, "was coming in from his field" outside the city (BAGD 14 s.v. ajgrov" 2).
34tn (15:22) Grk "him."
35tn (15:22) Grk "a place, Golgotha." This is an Aramaic name; see John 19:17.
36sn (15:22) The place called Golgotha (which is translated "Place of the Skull"). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term kranivon (kranion) is calvaria, from which the English word "Calvary" is derived (cf. Luke 23:33 in the KJV).
37sn (15:23) It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
38tn (15:24) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
39sn (15:24) See the note on Crucify in 15:13.
40tn (15:24) Grk "by throwing the lot" (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, "throwing dice," was chosen here because of its association with gambling. According to L&N 6.219 a term for "dice" is particularly appropriate.
41tn (15:25) Grk "It was the third hour." This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
42sn (15:26) Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners' point of view.
43tc (15:27) Some later MSS add 15:28 "And the scripture was fulfilled that says, `He was counted with the lawless ones.'" Verse 28 is included in L Q 0112 0250 Ë1 Ë13 Byz, but is omitted in important Alexandrian and Western MSS (Í A B C D Y). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark's Gospel. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
44sn (15:30) There is rich irony in the statement of those who were passing by, "Save yourself and come down from the cross!" In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
45tn (15:31) Or "with the scribes." See the note on the phrase "experts in the law" in 1:22. Only "chief priests" is in the nominative case; this sentence structure attempts to capture this emphasis.
46tn (15:31) Grk "Mocking him, the chief priests...said among themselves."
47tn (15:32) Or "the Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (15:32) See the note on Christ in 8:29.
48sn (15:32) Mark's wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
49tn (15:33) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
50tn (15:33) Grk "When the sixth hour had come."
51sn (15:33) This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
52tn (15:33) Grk "until the ninth hour."
53tn (15:34) The repetition of the phrase "three o'clock" preserves the author's rougher, less elegant style (cf. Mt 27:45-46, Lk 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
54sn (15:34) A quotation from Ps 22:1.
55sn (15:35) Perhaps the crowd thought Jesus was calling for Elijah because the exclamation "my God, my God" (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
56sn (15:36) Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
57tn (15:36) Grk "a reed."
58tn (15:38) The referent of this term, katapevtasma (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, kavlumma (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
59sn (15:39) A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
60tn (15:39) Grk "the way he breathed his last"; or "the way he expired"; or "that he thus breathed no more."
61sn (15:40) In Matt 27:56 the name Joses is written as Joseph.
62tn (15:41) Grk "and ministered to him."
sn (15:41) Cf. Luke 8:3.
63tn (15:42) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic and introduction of a new character.
64sn (15:42) The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
65tn (15:43) Grk "a councilor" (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
66tn (15:43) Or "waiting for."
67sn (15:43) Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus' burial suggest otherwise.
68sn (15:43) Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.
69tn (15:44) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
70tn (15:45) Grk "he"; the referent (Pilate) has been specified in the translation for clarity.
71sn (15:45) See the note on the word centurion in 15:39.
72tn (15:46) Grk "he"; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
73tn (15:46) The term sindwvn (sindwn) can refer to a linen cloth used either for clothing or for burial.
74tn (15:46) That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
75tn (15:46) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
76tn (15:46) Or "to the door," "against the door."
77tn (15:47) Grk "it"; the referent (Jesus' body) has been specified in the translation for clarity.
1tn (16:1) On this term see BAGD 114 s.v. a[rwma. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
sn (16:1) Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.
2tn (16:4) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
3tn (16:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
4sn (16:5) Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).
5sn (16:6) See the note on Crucify in 15:13.
6tn (16:6) The verb here is passive (hjgevrqh, hgerqh). This "divine passive" (see D. B. Wallace, Exegetical Syntax, 437-38) points to the fact that Jesus was raised by God.
7tn (16:8) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the narrative.
8tn (16:8) Grk "they began to have trembling and bewilderment."
9tc (16:8) The Gospel of Mark ends at this point in some texts (Í B 304 al), including two of the most respected MSS (Í B). The following shorter ending is found in some MSS: "They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen." This shorter ending is often included with the longer ending (L Y 099 0112 al). Most MSS include the longer ending after v. 8 (A C D K W [following a different shorter ending] D Q P Y 099 0112 Ë13 28 33 Byz al); however, Jerome only knew of a few Greek MSS that had this ending. This strongly suggests that as time went on scribes added this ending, either for the richness of its material or because of the abruptness of the ending at v. 8. Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see B. M. Metzger, Textual Commentary, 102-106). Because of questions about the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the MS was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the MS not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. That is, they must now ask, "What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory."
sn (16:8) Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
10tn (16:17) Grk "tongues," though the word is used figuratively (perhaps as a metonymy of cause for effect). To "speak in tongues" meant to "speak in a foreign language," though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, cf. BAGD 162 s.v. glw'ssa 2, 3; 315 s.v. e{tero" 2; L&N 33.2-4; D. B. Wallace, Exegetical Syntax, 698; C. M. Robeck Jr., "Tongues," DPL, 939-43.
11tn (16:18) For further comment on the nature of this statement, whether it is a promise or prediction, see D. B. Wallace, Exegetical Syntax, 403-06.
12tc (16:20) This section (16:9-20) is omitted in some significant MSS. See the note at the beginning of this section.