Markus 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ¹  Jesus went into Galilee and proclaimed the gospel ²  of God. ³ 

Markus 1:25

1:25 But ⁴  Jesus rebuked him: ⁵  “Silence! Come out of him!” ⁶ 

Markus 3:30

3:30 (because they said, “He has an unclean spirit” ⁷ ).

Markus 7:12

7:12 then you no longer permit him to do anything for his father or mother.

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Markus 10:6

10:6 But from the beginning of creation he ⁸  made them male and female. ⁹ 

Markus 11:30

11:30 John’s baptism – was it from heaven or from people? ¹⁰  Answer me.”

Markus 16:4

16:4 But ¹¹  when they looked up, they saw that the stone, which was very large, had been rolled back.

[1:14]  ¹ tn Or “arrested,” “taken into custody” (see L&N 37.12).

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

[1:14]  ³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[1:25]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:25]  ⁵ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[1:25]  ⁶ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[3:30]  ⁷ sn Unclean spirit refers to an evil spirit.

[10:6]  ⁸ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ⁹ sn A quotation from Gen 1:27; 5:2.

[11:30]  ¹⁰ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[11:30]  sn The question is whether John’s ministry was of divine or human origin.

[16:4]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.