Markus 12:1
Konteks12:1 Then 1 he began to speak to them in parables: “A man planted a vineyard. 2 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 3 he leased it to tenant farmers 4 and went on a journey.
Markus 2:1--5:43
Konteks2:1 Now 5 after some days, when he returned to Capernaum, 6 the news spread 7 that he was at home. 2:2 So many gathered that there was no longer any room, not even by 8 the door, and he preached the word to them. 2:3 Some people 9 came bringing to him a paralytic, carried by four of them. 10 2:4 When they were not able to bring him in because of the crowd, they removed the roof 11 above Jesus. 12 Then, 13 after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their 14 faith, he said to the paralytic, “Son, your sins are forgiven.” 15 2:6 Now some of the experts in the law 16 were sitting there, turning these things over in their minds: 17 2:7 “Why does this man speak this way? He is blaspheming! 18 Who can forgive sins but God alone?” 2:8 Now 19 immediately, when Jesus realized in his spirit that they were contemplating such thoughts, 20 he said to them, “Why are you thinking such things in your hearts? 21 2:9 Which is easier, 22 to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know 23 that the Son of Man 24 has authority on earth to forgive sins,” – he said to the paralytic 25 – 2:11 “I tell you, stand up, take your stretcher, and go home.” 26 2:12 And immediately the man 27 stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”
2:13 Jesus 28 went out again by the sea. The whole crowd came to him, and he taught them. 2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. 29 “Follow me,” he said to him. And he got up and followed him. 2:15 As Jesus 30 was having a meal 31 in Levi’s 32 home, many tax collectors 33 and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law 34 and the Pharisees 35 saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 36 2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. 37 I have not come to call the righteous, but sinners.”
2:18 Now 38 John’s 39 disciples and the Pharisees 40 were fasting. 41 So 42 they came to Jesus 43 and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” 2:19 Jesus 44 said to them, “The wedding guests 45 cannot fast while the bridegroom 46 is with them, can they? 47 As long as they have the bridegroom with them they do not fast. 2:20 But the days are coming when the bridegroom will be taken from them, 48 and at that time 49 they will fast. 2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 2:22 And no one pours new wine into old wineskins; 50 otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” 51
2:23 Jesus 52 was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat 53 as they made their way. 2:24 So 54 the Pharisees 55 said to him, “Look, why are they doing what is against the law on the Sabbath?” 2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry – 2:26 how he entered the house of God when Abiathar was high priest 56 and ate the sacred bread, 57 which is against the law 58 for any but the priests to eat, and also gave it to his companions?” 59 2:27 Then 60 he said to them, “The Sabbath was made for people, 61 not people for the Sabbath. 2:28 For this reason the Son of Man is lord 62 even of the Sabbath.”
3:1 Then 63 Jesus 64 entered the synagogue 65 again, and a man was there who had a withered 66 hand. 3:2 They watched 67 Jesus 68 closely to see if he would heal him on the Sabbath, 69 so that they could accuse him. 3:3 So he said to the man who had the withered hand, “Stand up among all these people.” 70 3:4 Then 71 he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. 3:5 After looking around 72 at them in anger, grieved by the hardness of their hearts, 73 he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 74 3:6 So 75 the Pharisees 76 went out immediately and began plotting with the Herodians, 77 as to how they could assassinate 78 him.
3:7 Then 79 Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. 80 And from Judea, 3:8 Jerusalem, 81 Idumea, beyond the Jordan River, 82 and around Tyre 83 and Sidon 84 a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd 85 would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits 86 saw him, they fell down before him and cried out, “You are the Son of God.” 3:12 But 87 he sternly ordered them not to make him known. 88
3:13 Now 89 Jesus went up the mountain 90 and called for those he wanted, and they came to him. 3:14 He 91 appointed twelve (whom he named apostles 92 ), 93 so that they would be with him and he could send them to preach 3:15 and to have authority to cast out demons. 3:16 He appointed twelve: 94 To Simon 95 he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, 96 he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, 97 Matthew, Thomas, 98 James the son of Alphaeus, Thaddaeus, 99 Simon the Zealot, 100 3:19 and Judas Iscariot, 101 who betrayed him. 102
3:20 Now 103 Jesus 104 went home, and a crowd gathered so that they were not able to eat. 3:21 When his family 105 heard this they went out to restrain him, for they said, “He is out of his mind.” 3:22 The experts in the law 106 who came down from Jerusalem 107 said, “He is possessed by Beelzebul,” 108 and, “By the ruler 109 of demons he casts out demons.” 3:23 So 110 he called them and spoke to them in parables: 111 “How can Satan cast out Satan? 3:24 If 112 a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 3:27 But no one is able to enter a strong man’s 113 house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. 114 3:28 I tell you the truth, 115 people will be forgiven for all sins, even all the blasphemies they utter. 116 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” 117 3:30 (because they said, “He has an unclean spirit” 118 ).
3:31 Then 119 Jesus’ 120 mother and his brothers 121 came. Standing 122 outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers 123 are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” 124 3:34 And looking at those who were sitting around him in a circle, he said, “Here 125 are my mother and my brothers! 3:35 For whoever does the will of God is 126 my brother and sister and mother.”
4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while 127 the whole crowd was on the shore by the lake. 4:2 He taught them many things in parables, 128 and in his teaching said to them: 4:3 “Listen! A sower went out to sow. 129 4:4 And as he sowed, some seed 130 fell along the path, and the birds came and devoured it. 4:5 Other seed fell on rocky ground 131 where it did not have much soil. It sprang up at once because the soil was not deep. 132 4:6 When the sun came up it was scorched, and because it did not have sufficient root, 133 it withered. 4:7 Other seed fell among the thorns, 134 and they grew up and choked it, 135 and it did not produce grain. 4:8 But 136 other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.” 4:9 And he said, “Whoever has ears to hear had better listen!” 137
4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret 138 of the kingdom of God has been given 139 to you. But to those outside, everything is in parables,
4:12 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.” 140
4:13 He said to them, “Don’t you understand this parable? Then 141 how will you understand any parable? 4:14 The sower sows the word. 4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan 142 comes and snatches the word 143 that was sown in them. 4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy. 4:17 But 144 they have no root in themselves and do not endure. 145 Then, when trouble or persecution comes because of the word, immediately they fall away. 4:18 Others are the ones sown among thorns: They are those who hear the word, 4:19 but 146 worldly cares, the seductiveness of wealth, 147 and the desire for other things come in and choke the word, 148 and it produces nothing. 4:20 But 149 these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”
4:21 He also said to them, “A lamp 150 isn’t brought to be put under a basket 151 or under a bed, is it? Isn’t it to be placed on a lampstand? 4:22 For nothing is hidden except to be revealed, 152 and nothing concealed except to be brought to light. 4:23 If anyone has ears to hear, he had better listen!” 153 4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, 154 and more will be added to you. 4:25 For whoever has will be given more, but 155 whoever does not have, even what he has will be taken from him.” 156
4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground. 4:27 He goes to sleep and gets up, night and day, and the seed sprouts and grows, though he does not know how. 4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head. 4:29 And when the grain is ripe, he sends in the sickle 157 because the harvest has come.” 158
4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it? 4:31 It is like a mustard seed 159 that when sown in the ground, even though it is the smallest of all the seeds in the ground – 4:32 when it is sown, it grows up, 160 becomes the greatest of all garden plants, and grows large branches so that the wild birds 161 can nest in its shade.” 162
4:33 So 163 with many parables like these, he spoke the word to them, as they were able to hear. 4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.
4:35 On that day, when evening came, Jesus 164 said to his disciples, “Let’s go across to the other side of the lake.” 165 4:36 So 166 after leaving the crowd, they took him along, just as he was, in the boat, 167 and other boats were with him. 4:37 Now 168 a great windstorm 169 developed and the waves were breaking into the boat, so that the boat was nearly swamped. 4:38 But 170 he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?” 4:39 So 171 he got up and rebuked 172 the wind, and said to the sea, 173 “Be quiet! Calm down!” Then 174 the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?” 4:41 They were overwhelmed by fear and said to one another, “Who then is this? 175 Even the wind and sea obey him!” 176
5:1 So 177 they came to the other side of the lake, to the region of the Gerasenes. 178 5:2 Just as Jesus 179 was getting out of the boat, a man with an unclean spirit 180 came from the tombs and met him. 181 5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain. 5:4 For his hands and feet had often been bound with chains and shackles, 182 but 183 he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him. 5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones. 5:6 When he saw Jesus from a distance, he ran and bowed down before him. 5:7 Then 184 he cried out with a loud voice, “Leave me alone, 185 Jesus, Son of the Most High God! I implore you by God 186 – do not torment me!” 5:8 (For Jesus 187 had said to him, “Come out of that man, you unclean spirit!”) 188 5:9 Jesus 189 asked him, “What is your name?” And he said, “My name is Legion, 190 for we are many.” 5:10 He begged Jesus 191 repeatedly not to send them out of the region. 5:11 There on the hillside, 192 a great herd of pigs was feeding. 5:12 And the demonic spirits 193 begged him, “Send us into the pigs. Let us enter them.” 5:13 Jesus 194 gave them permission. 195 So 196 the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.
5:14 Now 197 the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened. 5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid. 5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 5:17 Then 198 they asked Jesus 199 to leave their region. 5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go 200 with him. 5:19 But 201 Jesus 202 did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, 203 that he had mercy on you.” 5:20 So 204 he went away and began to proclaim in the Decapolis 205 what Jesus had done for him, 206 and all were amazed.
5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea. 5:22 Then 207 one of the synagogue rulers, 208 named Jairus, 209 came up, and when he saw Jesus, 210 he fell at his feet. 5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.” 5:24 Jesus 211 went with him, and a large crowd followed and pressed around him.
5:25 Now 212 a woman was there who had been suffering from a hemorrhage 213 for twelve years. 214 5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse. 5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, 215 5:28 for she kept saying, 216 “If only I touch his clothes, I will be healed.” 217 5:29 At once the bleeding stopped, 218 and she felt in her body that she was healed of her disease. 5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?” 5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’” 5:32 But 219 he looked around to see who had done it. 5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. 220 Go in peace, and be healed of your disease.”
5:35 While he was still speaking, people came from the synagogue ruler’s 221 house saying, “Your daughter has died. Why trouble the teacher any longer?” 5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.” 5:37 He did not let anyone follow him except Peter, James, 222 and John, the brother of James. 5:38 They came to the house of the synagogue ruler where 223 he saw noisy confusion and people weeping and wailing loudly. 224 5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.” 5:40 And they began making fun of him. 225 But he put them all outside 226 and he took the child’s father and mother and his own companions 227 and went into the room where the child was. 228 5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.” 5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. 229 5:43 He strictly ordered that no one should know about this, 230 and told them to give her something to eat.
Markus 13:1-37
Konteks13:1 Now 231 as Jesus 232 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 233 13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. 234 All will be torn down!” 235
13:3 So 236 while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, 237 and Andrew asked him privately, 13:4 “Tell us, when will these things 238 happen? And what will be the sign that all these things are about to take place?” 13:5 Jesus began to say to them, “Watch out 239 that no one misleads you. 13:6 Many will come in my name, saying, ‘I am he,’ 240 and they will mislead many. 13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come. 241 13:8 For nation will rise up in arms 242 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 243 These are but the beginning of birth pains.
13:9 “You must watch out for yourselves. You will be handed over 244 to councils 245 and beaten in the synagogues. 246 You will stand before governors and kings 247 because of me, as a witness to them. 13:10 First the gospel must be preached to all nations. 13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, 248 for it is not you speaking, but the Holy Spirit. 13:12 Brother will hand over brother to death, and a father his child. Children will rise against 249 parents and have them put to death. 13:13 You will be hated by everyone because of my name. 250 But the one who endures to the end will be saved. 251
13:14 “But when you see the abomination of desolation 252 standing where it should not be (let the reader understand), then those in Judea must flee 253 to the mountains. 13:15 The one on the roof 254 must not come down or go inside to take anything out of his house. 255 13:16 The one in the field must not turn back to get his cloak. 13:17 Woe to those who are pregnant and to those who are nursing their babies in those days! 13:18 Pray that it may not be in winter. 13:19 For in those days there will be suffering 256 unlike anything that has happened 257 from the beginning of the creation that God created until now, or ever will happen. 13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them 258 short. 13:21 Then 259 if anyone says to you, ‘Look, here is the Christ!’ 260 or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs 261 and false prophets will appear and perform signs and wonders to deceive, if possible, the elect. 13:23 Be careful! I have told you everything ahead of time.
13:24 “But in those days, after that suffering, 262 the sun will be darkened and the moon will not give its light; 13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. 263 13:26 Then everyone 264 will see the Son of Man arriving in the clouds 265 with great power and glory. 13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. 266
13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 13:29 So also you, when you see these things happening, know 267 that he is near, right at the door. 13:30 I tell you the truth, 268 this generation 269 will not pass away until all these things take place. 13:31 Heaven and earth will pass away, but my words will never pass away. 270
13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 271 – except the Father. 13:33 Watch out! Stay alert! 272 For you do not know when the time will come. 13:34 It is like a man going on a journey. He left his house and put his slaves 273 in charge, assigning 274 to each his work, and commanded the doorkeeper to stay alert. 13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn – 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”
[12:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 2 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[12:1] 3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 4 sn The leasing of land to tenant farmers was common in this period.
[2:1] 5 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:1] 6 sn Capernaum was a town on the northwest 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.
[2:1] map For location see Map1 D2; Map2 C3; Map3 B2.
[2:1] 7 tn Grk “it was heard.”
[2:2] 8 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.
[2:3] 9 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[2:3] 10 tn The redundancy in this verse is characteristic of the author’s rougher style.
[2:4] 11 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[2:4] 12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:4] 13 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:5] 14 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[2:5] 15 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[2:6] 16 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 17 tn Grk “Reasoning within their hearts.”
[2:7] 18 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[2:8] 19 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.
[2:8] 20 tn Grk “they were thus reasoning within themselves.”
[2:8] 21 tn Grk “Why are you reasoning these things in your hearts?”
[2:9] 22 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.
[2:10] 23 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[2:10] 24 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[2:10] 25 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[2:11] 26 tn Grk “to your house.”
[2:12] 27 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[2:13] 28 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:14] 29 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[2:14] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[2:15] 30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:15] 31 tn Grk “As he reclined at table.”
[2:15] sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[2:15] 33 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[2:16] 34 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:16] 35 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[2:16] 36 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[2:17] 37 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[2:18] 38 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:18] 39 sn John refers to John the Baptist.
[2:18] 40 sn See the note on Pharisees in 2:16.
[2:18] 41 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[2:18] 42 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.
[2:18] 43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:19] 45 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[2:19] 46 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[2:19] 47 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).
[2:20] 48 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).
[2:20] 49 tn Grk “then on that day.”
[2:22] 50 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[2:22] 51 sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[2:23] 52 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 53 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[2:24] 54 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[2:24] 55 sn See the note on Pharisees in 2:16.
[2:26] 56 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] 57 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] 58 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] 59 sn See 1 Sam 21:1-6.
[2:27] 60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:27] 61 tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”
[2:28] 62 tn The term “lord” is in emphatic position in the Greek text.
[2:28] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[3:1] 63 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:1] 64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:1] 65 sn See the note on synagogue in 1:21.
[3:1] 66 sn Withered means the man’s hand was shrunken and paralyzed.
[3:2] 67 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[3:2] 68 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 69 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[3:3] 70 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.
[3:4] 71 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:5] 72 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
[3:5] 73 tn This term is a collective singular in the Greek text.
[3:5] 74 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[3:6] 75 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:6] 76 sn See the note on Pharisees in 2:16.
[3:6] 77 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.
[3:6] sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
[3:7] 79 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:7] 80 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[3:8] 81 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:8] 82 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] 83 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[3:8] 84 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.
[3:9] 85 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[3:11] 86 sn Unclean spirits refers to evil spirits.
[3:12] 87 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[3:12] 88 sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).
[3:13] 89 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:13] 90 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").
[3:13] sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[3:14] 92 sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).
[3:14] 93 tc The phrase “whom he named apostles” is lacking in the majority of
[3:16] 94 tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C2 D L Θ Ë1 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)
[3:16] 95 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[3:17] 96 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
[3:18] 97 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[3:18] 98 sn This is the “doubting Thomas” of John 20:24-29.
[3:18] 99 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
[3:18] 100 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[3:19] 101 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[3:19] 102 tn Grk “who even betrayed him.”
[3:20] 103 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:20] 104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:21] 105 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.
[3:21] tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.
[3:21] sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.
[3:22] 106 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
[3:22] 107 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:22] 108 tn Grk “He has Beelzebul.”
[3:22] sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
[3:23] 110 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:23] 111 sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.
[3:24] 112 sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[3:27] 113 sn The strong man here pictures Satan.
[3:27] 114 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[3:28] 115 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[3:28] 116 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
[3:29] 117 sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.
[3:30] 118 sn Unclean spirit refers to an evil spirit.
[3:31] 119 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:31] 120 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[3:31] 121 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[3:31] 122 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:32] 123 tc ‡ Many
[3:33] 124 tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.
[3:34] 125 tn Grk “Behold my mother and my brothers.”
[3:35] 126 tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.
[4:1] 127 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[4:2] 128 sn Though parables can contain a variety of figures of speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[4:3] 129 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God (cf. 4:11).
[4:4] 130 tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[4:5] 131 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[4:5] 132 tn Grk “it did not have enough depth of earth.”
[4:6] 133 tn Grk “it did not have root.”
[4:7] 134 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[4:7] 135 sn That is, crowded out the good plants.
[4:8] 136 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[4:9] 137 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).
[4:11] 138 tn Grk “the mystery.”
[4:11] sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[4:11] 139 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[4:12] 140 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.
[4:13] 141 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:15] 142 sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[4:15] 143 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[4:17] 144 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:17] 145 tn Grk “are temporary.”
[4:19] 146 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:19] 147 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[4:19] 148 sn That is, their concern for spiritual things is crowded out by material things.
[4:20] 149 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:21] 150 sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.
[4:21] 151 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[4:23] 153 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35).
[4:24] 154 tn Grk “by [the measure] with which you measure it will be measured to you.”
[4:25] 155 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:25] 156 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
[4:29] 157 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.
[4:29] 158 sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.
[4:31] 159 sn Mustard seeds are known for their tiny size.
[4:32] 160 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] 161 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] 162 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.
[4:33] 163 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:35] 164 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:35] 165 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
[4:36] 166 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
[4:36] 167 tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).
[4:36] sn A boat that held all the disciples would be of significant size.
[4:37] 168 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:37] sn The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[4:38] 170 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[4:39] 171 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[4:39] 172 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[4:39] 173 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.
[4:39] 174 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:41] 175 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (Who then is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[4:41] 176 sn This section in Mark (4:35-5:43) contains four miracles: (1) the calming of the storm; (2) the exorcism of the demon-possessed man; (3) the giving of life to Jairus’ daughter; (4) the healing of the woman hemorrhaging for twelve years. All these miracles demonstrate Jesus’ right to proclaim the kingdom message and his sovereign authority over forces, directly or indirectly, hostile to the kingdom. The last three may have been brought together to show that Jesus had power over all defilement, since contact with graves, blood, or a corpse was regarded under Jewish law as causing a state of ritual uncleanness.
[5:1] 177 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[5:1] 178 tc The textual tradition here is quite complicated. Most later
[5:1] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the [second and] Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[5:2] 179 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:2] 180 sn Unclean spirit refers to an evil spirit.
[5:2] 181 tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”
[5:4] 182 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] 183 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:7] 184 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:7] 185 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi 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). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. 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….”
[5:7] 186 sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[5:8] 187 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:8] 188 sn This is a parenthetical explanation by the author.
[5:9] 189 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:9] 190 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
[5:10] 191 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:11] 192 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[5:12] 193 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[5:13] 194 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:13] 195 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[5:13] 196 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[5:14] 197 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate a transition to the response to the miraculous healing.
[5:17] 198 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:17] 199 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:18] 200 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[5:19] 201 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:19] 202 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 203 sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[5:20] 204 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate the conclusion of the episode in the narrative.
[5:20] 205 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[5:20] 206 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[5:22] 207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:22] 208 tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).
[5:22] sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.
[5:22] 209 tc Codex Bezae (D) and some Itala
[5:22] 210 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:24] 211 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[5:25] 212 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[5:25] 213 tn Grk “a flow of blood.”
[5:25] 214 sn This story of the woman who had been suffering from hemorrhages for twelve years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl.
[5:27] 215 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[5:28] 216 tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.
[5:28] sn In this pericope the author uses a term for being healed (Grk “saved”) that would have spiritual significance to his readers. It may be a double entendre (cf. parallel in Matt 9:21 which uses the same term), since elsewhere he uses verbs that simply mean “heal”: If only the reader would “touch” Jesus, he too would be “saved.”
[5:29] 218 tn Grk “the flow of her blood dried up.”
[5:29] sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
[5:32] 219 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:34] 220 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[5:35] 221 sn See the note on synagogue rulers in 5:22.
[5:37] 222 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:38] 223 tn Grk “and,” though such paratactic structure is rather awkward in English.
[5:38] 224 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[5:40] 225 tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.
[5:40] 226 tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.
[5:40] 227 tn Grk “those with him.”
[5:40] 228 tn Grk “into where the child was.”
[5:42] 229 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.
[5:43] 230 sn That no one should know about this. See the note on the phrase who he was in 3:12.
[13:1] 231 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 232 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:1] 233 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[13:2] 234 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[13:2] 235 tn Grk “not one stone will be left here on another which will not be thrown down.”
[13:3] 236 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[13:3] 237 tn Grk “and James and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:4] 238 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[13:5] 239 tn Or “Be on guard.”
[13:6] 240 tn That is, “I am the Messiah.”
[13:7] 241 tn Grk “it is not yet the end.”
[13:8] 242 tn For the translation “rise up in arms” see L&N 55.2.
[13:8] 243 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[13:9] 244 tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
[13:9] 245 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
[13:9] 246 sn See the note on synagogue in 1:21.
[13:9] 247 sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
[13:11] 248 tn Grk “in that hour.”
[13:12] 249 tn Or “will rebel against.”
[13:13] 250 sn See 1 Cor 1:25-31.
[13:13] 251 sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[13:14] 252 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[13:14] 253 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[13:15] 254 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[13:15] 255 sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.
[13:19] 256 tn Traditionally, “tribulation.”
[13:19] 257 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[13:20] 258 tn Grk “the days.”
[13:21] 259 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:21] 260 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:21] sn See the note on Christ in 8:29.
[13:22] 261 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:24] 262 tn Traditionally, “tribulation.”
[13:25] 263 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[13:26] 265 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[13:27] 266 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[13:29] 267 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[13:30] 268 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[13:30] 269 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[13:31] 270 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.
[13:32] 271 sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.
[13:33] 272 tc The vast majority of witnesses (א A C L W Θ Ψ Ë1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
