Markus 1:14-45

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  1:15 He ⁴  said, “The time is fulfilled and the kingdom of God ⁵  is near. Repent and believe the gospel!” 1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ⁶  1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ⁷  1:18 They left their nets immediately and followed him. ⁸  1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁹  boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Jesus’ Authority

1:21 Then ¹⁰  they went to Capernaum. ¹¹  When the Sabbath came, ¹²  Jesus ¹³  went into the synagogue ¹⁴  and began to teach. 1:22 The people there ¹⁵  were amazed by his teaching, because he taught them like one who had authority, ¹⁶  not like the experts in the law. ¹⁷  1:23 Just then there was a man in their synagogue with an unclean spirit, ¹⁸  and he cried out, ¹⁹  1:24 “Leave us alone, ²⁰  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²¹  of God!” 1:25 But ²²  Jesus rebuked him: ²³  “Silence! Come out of him!” ²⁴  1:26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.” 1:28 So ²⁵  the news about him spread quickly throughout all the region around Galilee.

Healings at Simon’s House

1:29 Now ²⁶  as soon as they left the synagogue, ²⁷  they entered Simon and Andrew’s house, with James and John. 1:30 Simon’s mother-in-law was lying down, sick with a fever, so ²⁸  they spoke to Jesus ²⁹  at once about her. 1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ³⁰  them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed. 1:33 The whole town gathered by the door. 1:34 So ³¹  he healed many who were sick with various diseases and drove out many demons. ³²  But ³³  he would not permit the demons to speak, ³⁴  because they knew him. ³⁵ 

Praying and Preaching

1:35 Then ³⁶  Jesus ³⁷  got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ³⁸  1:36 Simon and his companions searched for him. 1:37 When they found him, they said, “Everyone is looking for you.” 1:38 He replied, ³⁹  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ⁴⁰  1:39 So ⁴¹  he went into all of Galilee preaching in their synagogues ⁴²  and casting out demons.

Cleansing a Leper

1:40 Now ⁴³  a leper ⁴⁴  came to him and fell to his knees, asking for help. “If ⁴⁵  you are willing, you can make me clean,” he said. 1:41 Moved with compassion, ⁴⁶  Jesus ⁴⁷  stretched out his hand and touched ⁴⁸  him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus ⁴⁹  sent the man ⁵⁰  away with a very strong warning. 1:44 He told him, ⁵¹  “See that you do not say anything to anyone, ⁵²  but go, show yourself to a priest, and bring the offering that Moses commanded ⁵³  for your cleansing, as a testimony to them.” ⁵⁴  1:45 But as the man ⁵⁵  went out he began to announce it publicly and spread the story widely, so that Jesus ⁵⁶  was no longer able to enter any town openly but stayed outside in remote places. Still ⁵⁷  they kept coming ⁵⁸  to him from everywhere.

[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.

[1:15]  ⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁵ 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.

[1:16]  ⁶ sn This is a parenthetical comment by the author.

[1:17]  ⁷ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:17]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) 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.

[1:18]  ⁸ sn 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.

[1:19]  ⁹ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (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).

[1:21]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ¹¹ sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  map For location see Map1 D2; Map2 C3; Map3 B2.

[1:21]  ¹² tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[1:21]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ¹⁴ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[1:22]  ¹⁵ tn Grk “They.”

[1:22]  ¹⁶ sn 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.

[1:22]  ¹⁷ tn Or “the scribes.” The traditional rendering of γραμματεύς (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.

[1:23]  ¹⁸ sn Unclean spirit refers to an evil spirit.

[1:23]  ¹⁹ tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:24]  ²⁰ tn 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 τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). 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. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! 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.

[1:24]  ²¹ sn 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.

[1:25]  ²² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:25]  ²³ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[1:25]  ²⁴ 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.

[1:28]  ²⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:29]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ²⁷ sn See the note on synagogue in 1:21.

[1:30]  ²⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:31]  ³⁰ tn The imperfect verb is taken ingressively here.

[1:34]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ³² sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ³³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ³⁴ sn 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.

[1:34]  ³⁵ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[1:35]  ³⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:35]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:35]  ³⁸ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

[1:38]  ³⁹ tn Grk “And he said to them.”

[1:38]  ⁴⁰ tn Grk “Because for this purpose I have come forth.”

[1:39]  ⁴¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ⁴² sn See the note on synagogue in 1:21.

[1:40]  ⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ⁴⁴ sn 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).

[1:40]  ⁴⁵ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[1:41]  ⁴⁶ tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (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 quite difficult. B. M. Metzger (TCGNT 65) 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). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ⁴⁸ sn 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).

[1:43]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ⁵⁰ tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:44]  ⁵¹ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ⁵² sn 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.

[1:44]  ⁵³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁵⁴ tn 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.

[1:45]  ⁵⁵ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ⁵⁷ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁵⁸ tn The imperfect verb has been translated iteratively.