New Testament in a Year

Footnotes

1. Mark 3:1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2. Mark 3:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3. Mark 3:1 sn See the note on synagogue in 1:21.
4. Mark 3:1 sn Withered means the man’s hand was shrunken and paralyzed.
5. 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.
6. Mark 3:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
7. 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).
8. 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.
9. Mark 3:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10. 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”).
11. Mark 3:5 tn This term is a collective singular in the Greek text.
12. 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.
13. 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.
14. Mark 3:6 sn See the note on Pharisees in 2:16.
15. 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.
16. Mark 3:6 tn Grk “destroy.”
17. Mark 3:7 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18. 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.
19. 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”).
20. 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.
21. 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.
22. Mark 3:9 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
23. Mark 3:11 sn Unclean spirits refers to evil spirits.
24. Mark 3:12 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
25. 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).
26. Mark 3:13 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
27. 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.
28. Mark 3:14 tn Grk “And he.”
29. 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.
30. 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.
31. 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.
32. Mark 3:17 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
33. Mark 3:18 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
34. Mark 3:18 sn This is the “doubting Thomas” of John 20:24-29.
35. 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.
36. 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.
37. 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.
38. Mark 3:19 tn Grk “who even betrayed him.”