Markus 1:28

1:28 So ¹  the news about him spread quickly throughout all the region around Galilee.

Markus 1:45

1:45 But as the man ²  went out he began to announce it publicly and spread the story widely, so that Jesus ³  was no longer able to enter any town openly but stayed outside in remote places. Still ⁴  they kept coming ⁵  to him from everywhere.

Markus 1:2

1:2 As it is written in Isaiah the prophet, ⁶ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ⁷ 

Markus 1:8

1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

Markus 1:15

1:15 He ⁸  said, “The time is fulfilled and the kingdom of God ⁹  is near. Repent and believe the gospel!”

Matius 9:31

9:31 But they went out and spread the news about him throughout that entire region. ¹⁰ 

Matius 9:1

Healing and Forgiving a Paralytic

9:1 After getting into a boat he crossed to the other side and came to his own town. ¹¹ 

Matius 1:8

1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah,

[1:28]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:45]  ² tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ⁴ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁵ tn The imperfect verb has been translated iteratively.

[1:2]  ⁶ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). 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: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. 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. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ⁷ sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:15]  ⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁹ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[9:31]  ¹⁰ tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.

[9:1]  ¹¹ sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.