Markus 1:13
Konteks1:13 He was in the wilderness forty days, 1 enduring temptations from Satan. He 2 was with wild animals, and angels were ministering to his needs. 3
Markus 2:9
Konteks2:9 Which is easier, 4 to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?
Markus 2:26
Konteks2:26 how he entered the house of God when Abiathar was high priest 5 and ate the sacred bread, 6 which is against the law 7 for any but the priests to eat, and also gave it to his companions?” 8
Markus 3:8
Konteks3:8 Jerusalem, 9 Idumea, beyond the Jordan River, 10 and around Tyre 11 and Sidon 12 a great multitude came to him when they heard about the things he had done.
Markus 3:32
Konteks3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers 13 are outside looking for you.”
Markus 4:12
Konteks4:12 so that although they look they may look but not see,
and although they hear they may hear but not understand,
so they may not repent and be forgiven.” 14
Markus 4:32
Konteks4:32 when it is sown, it grows up, 15 becomes the greatest of all garden plants, and grows large branches so that the wild birds 16 can nest in its shade.” 17
Markus 5:4
Konteks5:4 For his hands and feet had often been bound with chains and shackles, 18 but 19 he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.
Markus 6:3
Konteks6:3 Isn’t this the carpenter, the son 20 of Mary 21 and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.
Markus 9:31
Konteks9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 22 They 23 will kill him, 24 and after three days he will rise.” 25
Markus 9:45
Konteks9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 26 two feet and be thrown into hell.
Markus 11:23
Konteks11:23 I tell you the truth, 27 if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him.
Markus 11:27
Konteks11:27 They came again to Jerusalem. 28 While Jesus 29 was walking in the temple courts, 30 the chief priests, the experts in the law, 31 and the elders came up to him
Markus 12:44
Konteks12:44 For they all gave out of their wealth. 32 But she, out of her poverty, put in what she had to live on, everything she had.” 33
Markus 15:43
Konteks15:43 Joseph of Arimathea, a highly regarded member of the council, 34 who was himself looking forward to 35 the kingdom of God, 36 went boldly to Pilate and asked for the body of Jesus. 37
[1:13] 1 sn 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).
[1:13] 3 tn Grk “were serving him,” “were ministering to him.”
[2:9] 4 sn 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.
[2:26] 5 tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sys and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 Ë13 and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.
[2:26] 6 tn Grk “the bread of presentation.”
[2:26] sn 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.
[2:26] 7 sn Jesus’ response to the charge that what his disciples were doing was against the law 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.
[2:26] 8 sn See 1 Sam 21:1-6.
[3:8] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 10 tn “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”).
[3:8] 11 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 12 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[3:8] map For location see Map1 A1; JP3 F3; JP4 F3.
[3:32] 13 tc ‡ Many
[4:12] 14 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[4:32] 15 tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.
[4:32] 16 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[4:32] 17 sn 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.
[5:4] 18 tn Grk “he had often been bound with chains and shackles.” “Shackles” could also be translated “fetters”; they were chains for the feet.
[5:4] 19 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:3] 20 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several
[6:3] 21 sn 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).
[9:31] 22 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:31] 23 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:31] 24 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
[9:31] 25 sn 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.
[9:45] 26 tn Grk “than having.”
[11:23] 27 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:27] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 30 tn Grk “the temple.”
[11:27] 31 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:44] 32 tn Grk “out of what abounded to them.”
[12:44] 33 sn 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.
[15:43] 34 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[15:43] 35 tn Or “waiting for.”
[15:43] 36 sn 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.
[15:43] 37 sn 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.
