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 2:3

2:3 Some people ⁴  came bringing to him a paralytic, carried by four of them. ⁵ 

Markus 3:3

3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ⁶ 

Markus 8:26

8:26 Jesus ⁷  sent him home, saying, “Do not even go into the village.” ⁸ 

Markus 8:30

8:30 Then ⁹  he warned them not to tell anyone about him. ¹⁰ 

Markus 11:22

11:22 Jesus said to them, “Have faith in God.

Markus 11:30

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

Markus 14:17

14:17 Then, ¹²  when it was evening, he came to the house ¹³  with the twelve.

Markus 15:26

15:26 The inscription ¹⁴  of the charge against him read, “The king of the Jews.”

Markus 16:4

16:4 But ¹⁵  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.

[2:3]  ⁴ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[2:3]  ⁵ tn The redundancy in this verse is characteristic of the author’s rougher style.

[3:3]  ⁶ tn Grk “Stand up in the middle.”

[3:3]  sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[8:26]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:26]  ⁸ tc 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 (Θ Ë¹³ 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

[8:30]  ⁹ tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

[8:30]  ¹⁰ sn 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.

[11:30]  ¹¹ 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.

[14:17]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ¹³ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

[15:26]  ¹⁴ sn 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.

[16:4]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.