Mark 1:21-3:35

New English Translation

Footnotes

1. Mark 1:21 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2. Mark 1:21 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
3. Mark 1:21 tn The Greek word εὐθύς (euthus, 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. Mark 1:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
5. Mark 1:21 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.
6. Mark 1:22 tn Grk “They.”
7. Mark 1:22 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.
8. Mark 1:22 tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateus) 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.
9. Mark 1:23 sn Unclean spirit refers to an evil spirit.
10. Mark 1:23 tn Grk “he cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
11. Mark 1:24 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 hēmin 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.
12. Mark 1:24 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.
13. Mark 1:25 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
14. Mark 1:25 tn Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
15. Mark 1:25 sn The command Come out of him! is an example of Jesus’ authority (see v. 22). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
16. Mark 1:28 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
17. Mark 1:29 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
18. Mark 1:29 sn See the note on synagogue in 1:21.
19. Mark 1:29 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
20. Mark 1:30 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
21. Mark 1:30 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
22. Mark 1:31 tn The imperfect verb is taken ingressively here.
23. Mark 1:34 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
24. Mark 1:34 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
25. Mark 1:34 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
26. Mark 1:34 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.
27. Mark 1:34 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 [ēdeisan auton Christon einai] in B L W Θ ƒ¹ 28 33^vid 565 al bo; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [ēdeisan ton Christon auton einai] in [א²] C [ƒ¹³ 700] 892 1241 [1424]); 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 M lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.
28. Mark 1:35 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29. Mark 1:35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
30. Mark 1:35 tn The imperfect προσηύχετο (prosēucheto) implies some duration to the prayer.
31. Mark 1:38 tn Grk “And he said to them.”
32. Mark 1:38 tn Grk “Because for this purpose I have come forth.”
33. Mark 1:39 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
34. Mark 1:39 sn See the note on synagogue in 1:21.
35. Mark 1:40 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
36. Mark 1:40 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today (Hansen’s disease). In the OT the Hebrew term generally referred to a number of exfoliative (scaly) skin diseases (when applied to humans). A person with one of these diseases was totally ostracized from society until he was declared cured (Lev 13:45-46). In the NT the Greek term also refers to a number of skin diseases, but there is some evidence that true leprosy (Hansen’s disease) could be referred to, since that disease began to be described by Greek physicians in Alexandria, Egypt around 300 B.C. and thus might have been present in Judea and Galilee just before the time of Jesus.
37. Mark 1:40 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
38. Mark 1:41 tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splanchnistheis, “moved with compassion”). Codex Bezae (D) and a few Latin mss (a d ff² r¹*) here read ὀργισθείς (orgistheis, “moved with anger”). Just as important, the second-century Diatessaron by Tatian almost surely spoke of Jesus’ anger here. On the one hand, the external evidence is so overwhelming for σπλαγχνισθείς that only solid internal reasoning could overturn it. On the other hand, various creative arguments that have been offered for accidental changes in the early transmission of the text from σπλαγχνισθείς to ὀργισθείς generally reveal more about the ingenuity of the scholar than the authenticity of the text. Inner-Greek, inner-Latin, and inner-Syriac accidental changes have all been suggested, but they lack conviction. (See, e.g., Peter J. Williams, “An examination of Ehrman’s case for ὀργισθείς in Mark 1:41, ” NovT 53 [2011]: 1–12, who argues for an inner-Greek corruption; Metzger, TCGNT 65, suggests “It is possible that the reading ὀργισθείς either (a) was suggested by ἐμβριμησάμενος of ver. 43, or (b) arose from confusion between similar words in Aramaic (compare Syriac ethraḥm, “he had pity,” with ethra‘em, “he was enraged”).” It remains far more difficult to account for a change from “moved with compassion” to “moved with anger” than it is to envision a copyist softening “moved with anger” to “moved with compassion.” Against this, it has been asserted that 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). However, at France notes, this view “ignores the fact that in those passages, unlike here, there was obvious cause for anger” (R. T. France, The Gospel of Mark, NIGTC [Grand Rapids: Eerdmans, 2002], 115). In the parallels both Matthew and Luke have neither ὀργισθείς nor σπλαγχνισθείς here. The simplest explanation for this omission is that their copies of Mark read ὀργισθείς and the other evangelists simply deleted it. Nevertheless, a decision in this case is not easy. Perhaps the best defense of the “angry” reading is Bart D. Ehrman’s “A Leper in the Hands of an Angry Jesus,” in New Testament Greek and Exegesis: Essays in Honor of Gerald F. Hawthorne, ed. Amy M. Donaldson and Timothy B. Sailors (Grand Rapids: Eerdmans, 2003), 77–98. For discussion of the evidence and bibliography, see D. B. Wallace, “Textual Criticism and the Criterion of Embarrassment,” Jesus, Skepticism, and the Problem of History: Criteria and Context in the Study of Christian Origins, ed. Darrell L. Bock and J. Ed. Komoszewski (Grand Rapids: Zondervan, forthcoming), discussion on Mark 1:41.
39. Mark 1:41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
40. Mark 1:41 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 5:3; see also m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
41. Mark 1:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
42. Mark 1:43 tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
43. Mark 1:44 tn Grk “And after warning him, he immediately sent him away and told him.”
44. Mark 1:44 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; 9:9 for other cases where Jesus asks for silence concerning him and his ministry.
45. Mark 1:44 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
46. Mark 1:44 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.
47. Mark 1:45 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
48. Mark 1:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
49. Mark 1:45 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.
50. Mark 1:45 tn The imperfect verb has been translated iteratively.
51. Mark 2:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
52. Mark 2:1 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
53. Mark 2:1 tn Grk “it was heard.”
54. Mark 2:2 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pros), 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.
55. Mark 2:3 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
56. Mark 2:3 tn The redundancy in this verse is characteristic of the author’s rougher style.
57. Mark 2:4 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.
58. Mark 2:4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
59. Mark 2:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
60. Mark 2:5 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
61. Mark 2:5 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
62. Mark 2:6 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
63. Mark 2:6 tn Grk “Reasoning within their hearts.”
64. Mark 2:7 sn Blaspheming in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative.
65. Mark 2:8 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.
66. Mark 2:8 tn Grk “they were thus reasoning within themselves.”
67. Mark 2:8 tn Grk “Why are you reasoning these things in your hearts?”
68. Mark 2:9 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.
69. Mark 2:10 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).
70. Mark 2:10 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.
71. Mark 2:10 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
72. Mark 2:11 tn Grk “to your house.”
73. Mark 2:12 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
74. Mark 2:13 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
75. Mark 2:14 tn While “tax office” is sometimes given as a translation for τελώνιον (telōnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located at a port or on the edge of a city or town to collect taxes for trade. These taxes were a form of customs duty or toll applied to the movement of goods and produce brought into an area for sale. As such these tolls 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). The system as a whole is sometimes referred to as “tax farming” because a contract to collect these taxes for an entire district would be sold to the highest bidder, who would pay up front, hire employees to do the work of collection, and then recoup the investment and overhead by charging commissions on top of the taxes. Although rates and commissions were regulated by law, there was plenty of room for abuse in the system through the subjective valuation of goods by the tax collectors, and even through outright bribery. Tax overseers and their employees were obviously not well liked. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who, although indirectly employed by the Romans, was probably more directly responsible to Herod Antipas, the tetrarch of Galilee appointed by Rome. It was Levi’s job to collect customs duties for Rome and he was thus despised by his fellow Jews, many of whom would have regarded him as a traitor.
76. Mark 2:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
77. Mark 2:15 tn Grk “As he reclined at table.”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.
78. Mark 2:15 tn Grk “his.”
79. Mark 2:15 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors.
80. Mark 2:16 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
81. Mark 2:16 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.
82. Mark 2:16 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.
83. Mark 2:17 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.
84. Mark 2:18 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
85. Mark 2:18 sn John refers to John the Baptist.
86. Mark 2:18 sn See the note on Pharisees in 2:16.
87. Mark 2:18 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.
88. Mark 2:18 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.
89. Mark 2:18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
90. Mark 2:19 tn Grk “And Jesus.”
91. Mark 2:19 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).
92. Mark 2:19 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).
93. Mark 2:19 tn Questions prefaced with μή (mē) 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?”).
94. Mark 2:20 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).
95. Mark 2:20 tn Grk “then on that day.”
96. Mark 2:22 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.
97. Mark 2:22 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.
98. Mark 2:23 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
99. Mark 2:23 tn Or “heads of grain.” While the generic term στάχυς (stachus) 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). KJV “corn” is the result of British English, in which “corn” refers to the main cereal crop of a district, wheat in England and oats in Scotland (British English uses “maize” to refer to American corn).
100. Mark 2:24 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
101. Mark 2:24 sn See the note on Pharisees in 2:16.
102. Mark 2:26 tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, epi Abiathar archiereōs) 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 sy^s 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 ƒ¹³ 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 (epi 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.
103. Mark 2:26 tn Grk “the bread of presentation.” 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.
104. Mark 2:26 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.
105. Mark 2:26 sn See 1 Sam 21:1-6.
106. Mark 2:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
107. Mark 2:27 tn The Greek term ἄνθρωπος (anthrōpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”
108. Mark 2:28 tn The term “lord” is in emphatic position in the Greek text.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.
109. Mark 3:1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
110. Mark 3:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
111. Mark 3:1 sn See the note on synagogue in 1:21.
112. Mark 3:1 sn Withered means the man’s hand was shrunken and paralyzed.
113. Mark 3:2 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.
114. Mark 3:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
115. Mark 3:2 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).
116. Mark 3:3 tn Grk “Stand up in the middle.”sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
117. Mark 3:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
118. Mark 3:5 tn The aorist participle περιβλεψάμενος (periblepsamenos) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
119. Mark 3:5 tn This term is a collective singular in the Greek text.
120. Mark 3:5 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.
121. Mark 3:6 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
122. Mark 3:6 sn See the note on Pharisees in 2:16.
123. Mark 3:6 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.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 mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
124. Mark 3:6 tn Grk “destroy.”
125. Mark 3:7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
126. Mark 3:7 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.
127. Mark 3:8 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”).
128. Mark 3:8 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
129. Mark 3:9 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
130. Mark 3:9 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
131. Mark 3:11 sn Unclean spirits refers to evil spirits.
132. Mark 3:12 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
133. Mark 3:12 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).
134. Mark 3:13 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
135. Mark 3:13 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to horos).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.
136. Mark 3:14 tn Grk “And he.”
137. Mark 3:14 tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² D L ƒ¹ 33 565 579 1241 1424 M latt sy; SBL). Several primary Alexandrian and other key witnesses (א B C* W Δ Θ ƒ¹³ 28 co) include the phrase, rendering the external evidence strongly in favor of this reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. However, significant Western and Byzantine mss along with other authorities lack the clause, which is against the Byzantine tendencies. The key issue, however, is that both the wording of the clause and its location in the verse varies significantly among the witnesses, which suggests that it was indeed borrowed from the Lukan parallel. The NA²⁸ puts the words in brackets indicating doubts about their authenticity.
138. Mark 3:16 tc The phrase “he appointed twelve” at the beginning of v. 16 is lacking in the majority of mss (A C² D L Θ ƒ¹ 33 700 1241 1424 M lat sy bo), including several key witnesses. Some significant authorities include the phrase (א B C* Δ 565 579 pc). The omission may have been caused by 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 may have jumped accidentally from the first καί to the second, omitting the intervening material. Metzger suggests that “the clause seems to be needed in order to pick up the thread of ver. 14 after the parenthesis ἵνα…δαιμόνια” (TCGNT 69). This seems to be a stretch. Further, the external evidence in favor of the words is not as compelling as it could be (the addition of “whom he named apostles” in 3:14 actually has stronger evidence, yet we considered it spurious). A decision is difficult but the shorter reading is preferred. NA²⁸ puts the words in brackets.
139. Mark 3:16 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.
140. Mark 3:17 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
141. Mark 3:18 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
142. Mark 3:18 sn This is the “doubting Thomas” of John 20:24-29.
143. Mark 3:18 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.
144. Mark 3:18 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.
145. Mark 3:19 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.
146. Mark 3:19 tn Grk “who even betrayed him.”
147. Mark 3:20 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
148. Mark 3:20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
149. Mark 3:21 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (hoi par’ autou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou hoi grammateis kai hoi 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.tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (hoi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.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.
150. Mark 3:22 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
151. Mark 3:22 tn Grk “He has Beelzebul.”sn Beelzebul is another name for Satan. So some people, particularly here the experts in the law, recognized Jesus’ work as supernatural, but called it diabolical.
152. Mark 3:22 tn Or “prince.”
153. Mark 3:23 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
154. Mark 3:23 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. 27) 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.
155. Mark 3:24 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.
156. Mark 3:27 sn The strong man here pictures Satan.
157. Mark 3:27 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.
158. Mark 3:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
159. Mark 3:28 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
160. Mark 3:29 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.
161. Mark 3:30 sn Unclean spirit refers to an evil spirit.
162. Mark 3:31 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
163. Mark 3:31 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
164. Mark 3:31 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.
165. Mark 3:31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
166. Mark 3:32 tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ ƒ^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.
167. Mark 3:33 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.
168. Mark 3:34 tn Grk “Behold my mother and my brothers.”
169. Mark 3:35 tn The pleonastic pronoun οὗτος (houtos, “this one”) which precedes this verb has not been translated.