Mark

The Ministry of John the Baptist “Look, I am sending my messenger ahead

of you,
1:1 The beginning of the gospel of Jesus 
who will prepare your way,
Christ, the Son of God. 1:2 As it is written in Isa-
 
1:3 the voice of one shouting in the wilder-
iah the prophet, ness,
 sn By the time Mark wrote, the word gospel had become
‘Prepare the way for the Lord,
a technical term referring to the preaching about Jesus Christ make his paths straight.’”
and God’s saving power accomplished through him for all 1:4 In the wilderness John the baptizer began
who believe (cf. Rom 1:16). preaching a baptism of repentance for the forgive-
 tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ
Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of ness of sins. 1:5 People from the whole Judean
10 11

Jesus Christ”) could be translated as either a subjective geni- countryside and all of Jerusalem were going out
12

tive (“the gospel which Jesus brings [or proclaims]”) or an to him, and he was baptizing them13 in the Jordan
objective genitive (“the gospel about Jesus Christ”). Either is River as they confessed their sins. 1:6 John wore a
grammatically possible. This is possibly an instance of a ple-
nary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, garment made of camel’s hair with a leather belt
§§36-39). If so, an interplay between the two concepts is in- around his waist, and he ate locusts and wild honey.14
tended: The gospel which Jesus proclaims is in fact the gos-
pel about himself.
 tc ‫ *א‬Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (Juiou qeou,
“son of God”), while virtually all the rest of the witnesses have
and Mal 3:1, with the quotation from Isa 40:3 coming in the
the words (A Ë1,13 33 Ï also have τοῦ [tou] before θεοῦ), so
next verse. The reading of the later mss seems motivated by a
the evidence seems to argue for the authenticity of the words.
desire to resolve this difficulty.
Most likely, the words were omitted by accident in some wit-  sn The opening lines of the quotation are from Exod
nesses, since the last four words of v. 1, in uncial script, would
have looked like this: iu_cr _ u
_ u
_ u
_ q _ ._ With all the successive
_ u 23:20; Mal 3:1. Here is the forerunner who points the way to
upsilons an accidental deletion is likely. Further, the inclusion the arrival of God’s salvation. His job is to prepare and guide
of υἱοῦ θεοῦ here finds its complement in 15:39, where the the people, as the cloud did for Israel in the desert.
 sn This call to “make his paths straight” in this context is
centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou,
“son of God”). Even though ‫ א‬is in general one of the best probably an allusion to preparation through repentance.
 sn A quotation from Isa 40:3.
NT mss, its testimony is not quite as preeminent in this situ-
 tn Or “desert.”
ation. There are several other instances in which it breaks
 tn While Matthew and Luke consistently use the noun
up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col
2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as
a significantly higher possibility of accidental scribal omission a kind of a title, Mark prefers the substantival participle ὁ
in a case like this. This christological inclusio parallels both βαπτίζων (Jo baptizwn, “the one who baptizes, the baptiz-
Matthew (“Immanuel…God with us” in 1:23/“I am with you” er”) to describe him (only twice does he use the noun [Mark
in 28:20) and John (“the Word was God” in 1:1/“My Lord and 6:25; 8:28]).
10 sn A baptism of repentance for the forgiveness of sins
my God” in 20:28), probably reflecting nascent christological
development and articulation. was a call for preparation for the arrival of the Lord’s salva-
sn The first verse of Mark’s Gospel appears to function as tion. To participate in this baptism was a recognition of the
a title: The beginning of the gospel of Jesus Christ, the Son of need for God’s forgiveness with a sense that one needed to
God. It is not certain, however, whether Mark intended it to re- live differently as a response to it.
fer to the entire Gospel, to the ministry of John the Baptist, or 11 tn Grk “And the whole Judean countryside.” Mark uses
through the use of the term beginning (ἀρχή, arch) to allude the Greek conjunction καί (kai) at numerous places in his
to Genesis 1:1 (in the Greek Bible, LXX). The most likely op- Gospel to begin sentences and paragraphs. This practice is
tion is that the statement as a whole is an allusion to Genesis due to Semitic influence and reflects in many cases the use
1:1 and that Mark is saying that with the “good news” of the of the Hebrew ‫( ו‬vav) which is used in OT narrative, much as it
coming of Christ, God is commencing a “new beginning.” is here, to carry the narrative along. Because in contemporary
 tc Instead of “in Isaiah the prophet” the majority of mss English style it is not acceptable to begin every sentence with
read “in the prophets” (A W Ë13 Ï Irlat). Except for Irenaeus “and,” καί was often left untranslated or rendered as “now,”
(2nd century), the earliest evidence for this is thus from the “so,” “then,” or “but” depending on the context. When left un-
5th (or possibly late 4th) century (W A). The difficulty of Ire- translated it has not been noted. When given an alternative
naeus is that he wrote in Greek but has been preserved large- translation, this is usually indicated by a note.
ly in Latin. His Greek remains have “in Isaiah the prophet.” 12 map For location see Map5-B1; Map6-F3; Map7-E2;
Only the later Latin translation has “in the prophets.” The KJV Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
reading is thus in harmony with the majority of late mss. On the 13 tn Grk “they were being baptized by him.” The passive
other hand, the witnesses for “in Isaiah the prophet” (either construction has been rendered as active in the translation
with the article before Isaiah or not) are early and geographi- for the sake of English style.
cally widespread: ‫ א‬B D L Δ Θ Ë1 33 565 700 892 1241 2427 14 sn John’s lifestyle was in stark contrast to many of the
al syp co Ir. This evidence runs deep into the 2nd century, is religious leaders of Jerusalem who lived in relative ease and
widespread, and is found in the most important Alexandrian, luxury. While his clothing and diet were indicative of someone
Western, and Caesarean witnesses. The “Isaiah” reading has who lived in the desert, they also depicted him in his role as
a better external pedigree in every way. It has the support of God’s prophet (cf. Zech 13:4); his appearance is similar to
the earliest and best witnesses from all the texttypes that the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a
matter. Moreover it is the harder reading, since the quotation common diet in desert regions and locusts (dried insects) are
in the first part of the verse appears to be from Exod 23:20 listed in Lev 11:22 among the “clean” foods.
1868
 1869 mark 1:19
1:7 He proclaimed, “One more powerful than I Preaching in Galilee and the Call of the Disciples


am is coming after me; I am not worthy to bend

down and untie the strap of his sandals. 1:8 I bap- 1:14 Now after John was imprisoned,15 Je-
tize you with water, but he will baptize you with sus went into Galilee and proclaimed the gos-
the Holy Spirit.” pel16 of God.17 1:15 He18 said, “The time is ful-
filled and the kingdom of God19 is near. Repent
The Baptism and Temptation of Jesus and believe the gospel!” 1:16 As he went along
the Sea of Galilee, he saw Simon and Andrew,
1:9 Now in those days Jesus came from Naza- Simon’s brother, casting a net into the sea (for


reth in Galilee and was baptized by John in the they were fishermen).20 1:17 Jesus said to them,


Jordan River. 1:10 And just as Jesus was com- “Follow me, and I will turn you into fishers of
ing up out of the water, he saw the heavens split- people.”21 1:18 They left their nets immediately
ting apart and the Spirit descending on him like a and followed him.22 1:19 Going on a little farther,
dove. 1:11 And a voice came from heaven: “You he saw James, the son of Zebedee, and John his
are my one dear Son;10 in you I take great delight.”11
1:12 The Spirit immediately drove him into the wil-
derness. 1:13 He was in the wilderness forty days,12
enduring temptations from Satan. He13 was with 15 tn Or “arrested,” “taken into custody” (see L&N 37.12).
wild animals, and angels were ministering to his 16 tc Most witnesses, especially later ones (A D W Ï lat),
needs. 14
have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον
(to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of
the kingdom of God.” On the one hand, it is perhaps possible
that τῆς βασιλείας was omitted to conform the expression
to that which is found in the epistles (cf. Rom 1:1; 15:16; 2
Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand,
this expression, “the gospel of God,” occurs nowhere else in
the Gospels, while “the gospel of the kingdom” is a Matthean
 tn Grk “proclaimed, saying.” The participle λέγων (leg-
expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is
pervasive in the synoptic Gospels (occurring over 50 times).
wn) is redundant in contemporary English and has not been Scribes would thus be more prone to add τῆς βασιλείας
translated. than to omit it. Further, the external support for the shorter
 tn Grk “of whom I am not worthy.”
reading (‫ א‬B L Θ Ë1,13 28* 33 565 579 892 2427 sa) is signif-
sn The humility of John is evident in the statement I am not icantly stronger than that for the longer reading. There is little
worthy. This was considered one of the least worthy tasks of doubt, therefore, that the shorter reading is authentic.
a slave, and John did not consider himself worthy to do even 17 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ
that for the one to come, despite the fact he himself was a (to euangelion tou qeou, “the gospel of God”) could be
prophet. translated as either a subjective genitive (“the gospel which
 tn The term refers to the leather strap or thong used to
God brings”) or an objective genitive (“the gospel about
bind a sandal. This is often viewed as a collective singular and God”). Either is grammatically possible. This is possibly an in-
translated as a plural, “the straps of his sandals,” but it may stance of a plenary genitive (see ExSyn 119-21; M. Zerwick,
be more emphatic to retain the singular here. Biblical Greek, §§36-39). If so, an interplay between the two
 tn Grk “And.” Here καί (kai) has been translated as “now”
concepts is intended: The gospel which God brings is in fact
to indicate the transition to a new topic. the gospel about himself.
 map For location see Map1-D3; Map2-C2; Map3-D5; 18 tn Because of the length and complexity of the Greek
Map4-C1; Map5-G3. sentence, a new sentence was started here in the transla-
 tn “River” is not in the Greek text but is supplied for clar-
tion.
ity. 19 sn The kingdom of God is a reference to the sovereign
 tn Grk “and immediately coming up out of the water, he
activity of God as he rules over his creation and brings his
saw.” The present participle has been translated temporally, plans to realization.
with the subject (Jesus) specified for clarity. 20 sn This is a parenthetical comment by the author.
 tn Or “sky.” The Greek word οὐρανός (ouranos) may be 21 tn The Greek term ἄνθρωπος (anqrwpos) is used here
translated “sky” or “heaven,” depending on the context. The in a generic sense, referring to both men and women, thus
same word is used in v. 11. “people.”
 sn The phrase like a dove is a descriptive comparison. The
sn The kind of fishing envisioned was net – not line – fishing
Spirit is not a dove, but descended like one in some sort of (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον)
bodily representation. which involved a circular net that had heavy weights around
10 tn Grk “my beloved Son,” or “my Son, the beloved [one].”
its perimeter. The occupation of fisherman was labor-inten-
The force of ἀγαπητός (agaphtos) is often “pertaining to one sive. The imagery of using a lure and a line (and waiting for
who is the only one of his or her class, but at the same time is the fish to strike) is thus foreign to this text. Rather, the im-
particularly loved and cherished” (L&N 58.53; cf. also BDAG agery of a fisherman involved much strain, long hours, and
7 s.v. 1). often little results. Jesus’ point may have been one or more
11 tn Or “with you I am well pleased.” of the following: the strenuousness of evangelism, the work
sn The allusions in the remarks of the text recall Ps 2:7a; ethic that it required, persistence and dedication to the task
Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God (often in spite of minimal results), the infinite value of the new
is marking out Jesus as his chosen one (the meaning of “[in “catch” (viz., people), and perhaps an eschatological theme
you I take] great delight”), but it may well be that this was a of snatching people from judgment (cf. W. L. Lane, Mark [NIC-
private experience that only Jesus and John saw and heard NT], 67). If this last motif is in view, then catching people is
(cf. John 1:32-33). the opposite of catching fish: The fish would be caught, killed,
12 sn The forty days may allude to the experience of Moses cooked, and eaten; people would be caught so as to remove
(Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 them from eternal destruction and to give them new life.
Sam 17:16). 22 sn The expression followed him pictures discipleship,
13 tn Grk “And he.” which means that to learn from Jesus is to follow him as the
14 tn Grk “were serving him,” “were ministering to him.” guiding priority of one’s life.
mark 1:20 1870
brother in their boat mending nets. 1:20 Immedi-

the Nazarene! Have you come to destroy us?
ately he called them, and they left their father Ze- I know who you are – the Holy One13 of God!”
bedee in the boat with the hired men and followed 1:25 But14 Jesus rebuked him:15 “Silence! Come out
him. of him!”16 1:26 After throwing him into convul-
sions, the unclean spirit cried out with a loud voice
Jesus’ Authority and came out of him. 1:27 They were all amazed
1:21 Then they went to Capernaum. When so that they asked each other, “What is this? A new
the Sabbath came, Jesus went into the syna- teaching with authority! He even commands the
gogue and began to teach. 1:22 The people there unclean spirits and they obey him.” 1:28 So17 the
were amazed by his teaching, because he taught news about him spread quickly throughout all the
them like one who had authority, not like the ex- region around Galilee.
perts in the law. 1:23 Just then there was a man Healings at Simon’s House
in their synagogue with an unclean spirit,10 and
he cried out,11 1:24 “Leave us alone,12 Jesus 1:29 Now18 as soon as they left the syna-
gogue,19 they entered Simon and Andrew’s
 tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw)
house, with James and John. 1:30 Simon’s
can either refer to a generic boat, some boat (as it seems to
do in Matt 4:21); or it can refer to “their” boat, implying pos- mother-in-law was lying down, sick with a fe-
session. Mark assumes a certain preunderstanding on the ver, so they spoke to Jesus at once about her.
20 21

part of his readers about the first four disciples and hence 1:31 He came and raised her up by gently tak-
the translation “their boat” is justified (cf. also v. 20 in which ing her hand. Then the fever left her and she be-
the “hired men” indicates that Zebedee’s family owned the
boats). gan to serve22 them. 1:32 When it was evening,
 tn Grk “And.” Here καί (kai) has been translated as after sunset, they brought to him all who were
“then” to indicate the implied sequence of events within the sick and demon-possessed. 1:33 The whole town
narrative.
 sn Capernaum was a town located 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 Gali-
lean region, and it became the hub of operations for Jesus’
Galilean ministry.
map For location see Map1-D2; Map2-C3; Map3-B2. us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Se-
 tn The Greek word εὐθύς (euqus, often translated “im- mitic in origin, though it made its way into colloquial Greek
mediately” or “right away”) has not been translated here. It (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in
sometimes occurs with a weakened, inferential use (BDAG the OT had two basic meanings: (1) When one person was
406 s.v. 2), not contributing significantly to the flow of the nar- unjustly bothering another, the injured party could say “What
rative. For further discussion, see R. J. Decker, Temporal De- to me and to you?” meaning, “What have I done to you that
ixis of the Greek Verb in the Gospel of Mark with Reference to you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs
Verbal Aspect (SBG 10), 73-77. 17:18). (2) When someone was asked to get involved in a
 tn Grk “he”; the referent (Jesus) has been specified in the matter he felt was no business of his own, he could say to the
translation for clarity. one asking him, “What to me and to you?” meaning, “That is
 sn The synagogue was a place for Jewish prayer and your business, how am I involved?” (2 Kgs 3:13, Hos 14:8).
worship, with recognized leadership (cf. Luke 8:41). Though Option (1) implies hostility, while option (2) merely implies dis-
its origin is not entirely clear, it seems to have arisen in the engagement. BDAG suggests the following as glosses for this
postexilic community during the intertestamental period. A expression: What have I to do with you? What have we in com-
town could establish a synagogue if there were at least ten mon? Leave me alone! Never mind! Hostility between Jesus
men. In normative Judaism of the NT period, the OT scripture and the demons is certainly to be understood in this context,
was read and discussed in the synagogue by the men who hence the translation: “Leave me alone….” For a very similar
were present. (See the Mishnah, m. Megillah 3-4; m. Berak- expression see Lk 8:28 and (in a different context) John 2:4.
13 sn The confession of Jesus as the Holy One here is signif-
hot 2.) First came the law, then the prophets, then someone
was asked to speak on the texts. Jesus undoubtedly took the icant, coming from an unclean spirit. Jesus, as the Holy One
opportunity on this occasion to speak about his person and of God, who bears God’s Spirit and is the expression of holi-
mission, and its relationship to Old Testament fulfillment. ness, comes to deal with uncleanness and unholiness.
 tn Grk “They.” 14 tn Grk “And.” Here καί (kai) has been translated as “but”
 sn Jesus’ teaching impressed the hearers with the direct- to indicate the contrast present in this context.
15 tn Grk “rebuked him, saying.” The participle λέγων (leg-
ness of its claim; he taught with authority. A study of Jewish
rabbinic interpretation shows that it was typical to cite a list of wn) is redundant in English and has not been translated.
authorities to make one’s point. Apparently Jesus addressed 16 sn The command Come out of him! is an example of Je-
the issues in terms of his own understanding. sus’ authority (see v. 32). Unlike other exorcists, Jesus did
 tn Or “the scribes.” The traditional rendering of not use magical incantations nor did he invoke anyone else’s
γραμματεύς (grammateus) as “scribe” does not communi- name.
cate much to the modern English reader, for whom the term 17 tn Grk “And.” Here καί (kai) has been translated as “so”
might mean “professional copyist,” if it means anything at all. to indicate the implied result of previous action(s) in the nar-
The people referred to here were recognized experts in the rative.
law of Moses and in traditional laws and regulations. Thus 18 tn Grk “And.” Here καί (kai) has been translated as
“expert in the law” comes closer to the meaning for the mod- “now” to indicate the transition to a new topic.
ern reader. 19 sn See the note on synagogue in 1:21.
10 sn Unclean spirit refers to an evil spirit. 20 tn Grk “And.” Here καί (kai) has been translated as “so”
11 tn Grk “he cried out, saying.” The participle λέγων (leg- to indicate the implied result of previous action(s) in the nar-
wn) is redundant in contemporary English and has not been rative.
translated. 21 tn Grk “him”; the referent (Jesus) has been specified in
12 tn Grk “What to us and to you?” This is an idiom mean- the translation for clarity.
ing, “We have nothing to do with one another,” or “Why bother 22 tn The imperfect verb is taken ingressively here.
 1871 mark 1:45
gathered by the door. 1:34 So he healed many

you can make me clean,” he said. 1:41 Moved with
who were sick with various diseases and drove out compassion,16 Jesus17 stretched out his hand and
many demons. But he would not permit the de- touched18 him, saying, “I am willing. Be clean!”
mons to speak, because they knew him. 1:42 The leprosy left him at once, and he was clean.
1:43 Immediately Jesus19 sent the man20 away with
Praying and Preaching a very strong warning. 1:44 He told him,21 “See that
1:35 Then Jesus got up early in the morn- you do not say anything to anyone,22 but go, show
ing when it was still very dark, departed, and went yourself to a priest, and bring the offering that Mo-
out to a deserted place, and there he spent time in ses commanded23 for your cleansing, as a testimony
prayer. 1:36 Simon and his companions searched to them.”24 1:45 But as the man25 went out he began
for him. 1:37 When they found him, they said, “Ev- to announce it publicly and spread the story wide-
eryone is looking for you.” 1:38 He replied, “Let ly, so that Jesus26 was no longer able to enter any
us go elsewhere, into the surrounding villages, so town openly but stayed outside in remote places.
that I can preach there too. For that is what I came
out here to do.”10 1:39 So11 he went into all of Gali-
lee preaching in their synagogues12 and casting out
demons.
Cleansing a Leper
1:40 Now13 a leper14 came to him and fell to
his knees, asking for help. “If15 you are willing, him or not.
16 tc The reading found in almost the entire NT ms tradition
 tn Grk “And.” Here καί (kai) has been translated as “so”
is σπλαγχνισθείς (splancnisqeis, “moved with compas-
to indicate the implied result of previous action(s) in the nar- sion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff2
rative. r1*) here read ὀργισθείς (ojrgisqeis, “moved with anger”).
 sn Note how the author distinguishes healing from exor-
It is more difficult to account for a change from “moved with
cism here, implying that the two are not identical. compassion” to “moved with anger” than it is for a copyist
 tn Grk “And.” Here καί (kai) has been translated as “but” to soften “moved with anger” to “moved with compassion,”
to indicate the contrast present in this context. making the decision quite difficult. B. M. Metzger (TCGNT 65)
 sn Why Jesus would not permit the demons to speak is suggests that “moved with anger” could have been prompted
much discussed. Two possibilities are (1) the mere source of by 1:43, “Jesus sent the man away with a very strong warn-
the testimony (demonic) and (2) that the title, with its politi- ing.” It also could have been prompted by the man’s seeming
cal implications, may have had elements that Jesus wished to doubt about Jesus’ desire to heal him (v. 40). As well, it is dif-
avoid until the full nature of his mission was clarified. ficult to explain why scribes would be prone to soften the text
 tc The mss vary on what is read at the end of v. 34. Some here but not in Mark 3:5 or 10:14 (where Jesus is also said to
have “they knew him to be the Christ,” with various Greek con- be angry or indignant). Thus, in light of diverse mss support-
structions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton ing “moved with compassion,” and at least a plausible expla-
Criston einai] in B L W Θ Ë1 28 33vid 565 2427 al; ᾔδεισαν nation for ὀργισθείς as arising from the other reading, it is
τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton perhaps best to adopt σπλαγχνισθείς as the original reading.
einai] in [‫א‬2] C [Ë13 700] 892 1241 [1424] pc); codex D has Nevertheless, a decision in this case is not easy. For the best
“they knew him and he healed many who were sick with vari- arguments for ὀργισθείς, however, see M. A. Proctor, “The
ous diseases and drove out many demons,” reproducing ex- ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.
actly the first half of the verse. These first two longer readings D. diss., Baylor University, 1999).
are predictable expansions to an enticingly brief statement; 17 tn Grk “he”; the referent (Jesus) has been specified in
the fact that there are significant variations on the word or- the translation for clarity.
der and presence or absence of τόν argues against their au- 18 sn Touched. This touch would have rendered Jesus cer-
thenticity as well. D’s reading is a palpable error of sight. The emonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1;
reading adopted in the translation is supported by ‫ *א‬A 0130 11.1; 12.1; 13.6-12).
Ï lat. This support, though hardly overwhelming in itself, in 19 tn Grk “he”; the referent (Jesus) has been specified in
combination with strong internal evidence, renders the short- the translation for clarity.
er reading fairly certain. 20 tn Grk “him”; the referent (the man who was healed) has
 tn Grk “And.” Here καί (kai) has been translated as
been specified in the translation for clarity.
“then” to indicate the implied sequence of events within the 21 tn Grk “And after warning him, he immediately sent him
narrative. away and told him.”
 tn Grk “he”; the referent (Jesus) has been specified in the 22 sn The silence ordered by Jesus was probably meant to
translation for clarity. last only until the cleansing took place with the priests and
 tn The imperfect προσηύχετο (proshuceto) implies some
sought to prevent Jesus’ healings from becoming the central
duration to the prayer. focus of the people’s reaction to him. See also 1:34; 3:12;
 tn Grk “And he said to them.” 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus
10 tn Grk “Because for this purpose I have come forth.” asks for silence concerning him and his ministry.
11 tn Grk “And.” Here καί (kai) has been translated as “so” 23 sn On the phrase bring the offering that Moses com-
to indicate the implied result of previous action(s) in the nar- manded see Lev 14:1-32.
rative. 24 tn Or “as an indictment against them”; or “as proof to the
12 sn See the note on synagogue in 1:21. people.” This phrase could be taken as referring to a positive
13 tn Here καί (kai) has been translated as “now” to indicate witness to the priests, a negative testimony against them, or
the transition to a new topic. as a testimony to the community that the man had indeed
14 sn The ancient term for leprosy covers a wider array of been cured. In any case, the testimony shows that Jesus is
conditions than what we call leprosy today. A leper was to- healing and ministering to those in need.
tally ostracized from society until he was declared cured (Lev 25 tn Grk “he”; the referent (the man who was healed) has
13:45-46). been specified in the translation for clarity.
15 tn This is a third class condition. The report portrays the 26 tn Grk “he”; the referent (Jesus) has been specified in
leper making no presumptions about whether Jesus will heal the translation for clarity.
mark 2:1 1872
Still they kept coming to him from everywhere.
 
hearts?19 2:9 Which is easier,20 to say to the para-
lytic, ‘Your sins are forgiven,’ or to say, ‘Stand up,
Healing and Forgiving a Paralytic take your stretcher, and walk’? 2:10 But so that you
2:1 Now after some days, when he returned to may know21 that the Son of Man22 has authority
Capernaum, the news spread that he was at home. on earth to forgive sins,” – he said to the paralyt-
2:2 So many gathered that there was no longer any ic23 – 2:11 “I tell you, stand up, take your stretcher,
room, not even by the door, and he preached the and go home.”24 2:12 And immediately the man25
word to them. 2:3 Some people came bringing to stood up, took his stretcher, and went out in front
him a paralytic, carried by four of them. 2:4 When of them all. They were all amazed and glorified
they were not able to bring him in because of the God, saying, “We have never seen anything like
crowd, they removed the roof above Jesus.10 this!”
Then,11 after tearing it out, they lowered the The Call of Levi; Eating with Sinners
stretcher the paralytic was lying on. 2:5 When Je-
sus saw their12 faith, he said to the paralytic, “Son, 2:13 Jesus26 went out again by the sea. The
your sins are forgiven.”13 2:6 Now some of the ex- whole crowd came to him, and he taught them.
perts in the law14 were sitting there, turning these 2:14 As he went along, he saw Levi, the son
things over in their minds:15 2:7 “Why does this of Alphaeus, sitting at the tax booth.27 “Fol-
man speak this way? He is blaspheming!16 Who low me,” he said to him. And he got up and fol-
can forgive sins but God alone?” 2:8 Now17 imme- lowed him. 2:15 As Jesus28 was having a meal29
diately, when Jesus realized in his spirit that they 19 tn Grk “Why are you reasoning these things in your
were contemplating such thoughts,18 he said to hearts?”
them, “Why are you thinking such things in your 20 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.
21 sn Now Jesus put the two actions together. The walking
 tn Grk “and”; καί (kai) often has a mildly contrastive
of the man would be proof (so that you may know) that his
force, as here.
 tn The imperfect verb has been translated iteratively. sins were forgiven and that God had worked through Jesus
 tn Grk “And.” Here καί (kai) has been translated as
(i.e., the Son of Man).
22 sn The term Son of Man, which is a title in Greek, comes
“now” to indicate the transition to a new topic. from a pictorial description in Dan 7:13 of one “like a son of
 sn Capernaum was a town on the northwest shore of the
man” (i.e., a human being). It is Jesus’ favorite way to refer
Sea of Galilee, 680 ft (204 m) below sea level. It was a major to himself. Jesus did not reveal the background of the term
trade and economic center in the North Galilean region. here, which mixes human and divine imagery as the man in
map For location see Map1-D2; Map2-C3; Map3-B2. Daniel rides a cloud, something only God does. He just used
 tn Grk “it was heard.”
it. It also could be an idiom in Aramaic meaning either “some
 tn Some translations (e.g., NIV, NLT) take the preposition
person” or “me.” So there is a little ambiguity in its use here,
πρός (pros), which indicates proximity, to mean “outside the since its origin is not clear at this point. However, the action
door.” Others render it as “in front of the door” (TEV, CEV), and makes it clear that Jesus used it to refer to himself here.
still others, “around the door” (NAB). There is some ambiguity 23 sn Jesus did not finish his sentence with words but with
inherent in the description here. action, that is, healing the paralytic with an accompanying
 tn Grk “they”; the referent (some unnamed people) has
pronouncement to him directly.
been specified in the translation for clarity. 24 tn Grk “to your house.”
 tn The redundancy in this verse is characteristic of the 25 tn Grk “he”; the referent (the man who was healed) has
author’s rougher style. been specified in the translation for clarity.
 sn A house in 1st century Palestine would have had a flat 26 tn Grk “He”; the referent (Jesus) has been specified in
roof with stairs or a ladder going up. This access was often the translation for clarity.
from the outside of the house. 27 tn While “tax office” is sometimes given as a translation
10 tn Grk “him”; the referent (Jesus) has been specified in
for τελώνιον (telwnion, so L&N 57.183), this could give the
the translation for clarity. modern reader a false impression of an indoor office with all
11 tn Grk “And.” Here καί (kai) has been translated as
its associated furnishings.
“then” to indicate the implied sequence of events within the sn The tax booth was a booth located on the edge of a city
narrative. or town to collect taxes for trade. There was a tax booth in
12 sn The plural pronoun their makes it clear that Jesus was
Capernaum, which was on the trade route from Damascus to
responding to the faith of the entire group, not just the para- Galilee and the Mediterranean. The “taxes” were collected on
lyzed man. produce and goods brought into the area for sale, and were a
13 sn The passive voice here is a divine passive (ExSyn
sort of “sales tax” paid by the seller but obviously passed on to
437). It is clear that God does the forgiving. the purchaser in the form of increased prices (L&N 57.183). It
14 tn Or “some of the scribes.” See the note on the phrase was here that Jesus met Levi (also named Matthew [see Matt
“experts in the law” in 1:22. 9:9]) who was ultimately employed by the Romans, though
15 tn Grk “Reasoning within their hearts.” perhaps more directly responsible to Herod Antipas. It was his
16 sn Blaspheming meant to say something that dishon- job to collect taxes for Rome and he was thus despised by
ored God. To claim divine prerogatives or claim to speak for Jews who undoubtedly regarded him as a traitor.
God when one really does not would be such an act of of- 28 tn Grk “he”; the referent (Jesus) has been specified in
fense. The remark raised directly the issue of the nature of the translation for clarity.
Jesus’ ministry. 29 tn Grk “As he reclined at table.”
17 tn Grk “And.” Here καί (kai) has been translated as sn As Jesus was having a meal. 1st century middle eastern
“now” to indicate the shift from the thoughts of the experts in meals were not eaten while sitting at a table, but while reclin-
the law to Jesus’ response. ing on one’s side on the floor with the head closest to the low
18 tn Grk “they were thus reasoning within themselves.” table and the feet farthest away.
 1873 mark 2:26
in Levi’s home, many tax collectors and sinners
 
the bridegroom with them they do not fast.
were eating with Jesus and his disciples, for there 2:20 But the days are coming when the bridegroom
were many who followed him. 2:16 When the ex- will be taken from them,17 and at that time18 they
perts in the law and the Pharisees saw that he was will fast. 2:21 No one sews a patch of unshrunk
eating with sinners and tax collectors, they said to cloth on an old garment; otherwise, the patch pulls
his disciples, “Why does he eat with tax collectors away from it, the new from the old, and the tear
and sinners?” 2:17 When Jesus heard this he said becomes worse. 2:22 And no one pours new wine
to them, “Those who are healthy don’t need a phy- into old wineskins;19 otherwise, the wine will burst
sician, but those who are sick do. I have not come the skins, and both the wine and the skins will be
to call the righteous, but sinners.” destroyed. Instead new wine is poured into new
wineskins.”20
The Superiority of the New
Lord of the Sabbath
2:18 Now John’s disciples and the Phari-
sees were fasting. So they came to Jesus
 10 11 12
2:23 Jesus21 was going through the grain fields
and said, “Why do the disciples of John and the on a Sabbath, and his disciples began to pick some
disciples of the Pharisees fast, but your disciples heads of wheat22 as they made their way. 2:24 So23
don’t fast?” 2:19 Jesus13 said to them, “The wed- the Pharisees24 said to him, “Look, why are they do-
ding guests14 cannot fast while the bridegroom15 ing what is against the law on the Sabbath?” 2:25 He
is with them, can they?16 As long as they have 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 priest25 and ate the
17 sn The statement the bridegroom will be taken from
 tn Grk “his.”
 sn The tax collectors would bid to collect taxes for the Ro-
them is a veiled allusion by Jesus to his death, which he did
not make explicit until the incident at Caesarea Philippi in
man government and then add a surcharge, which they kept. 8:27ff. (cf. 8:31; 9:31; 10:33).
Since tax collectors worked for Rome, they were viewed as 18 tn Grk “then on that day.”
traitors to their own people and were not well liked. 19 sn Wineskins were bags made of skin or leather, used
 tn Or “the scribes.” See the note on the phrase “experts
for storing wine in NT times. As the new wine fermented and
in the law” in 1:22. expanded, it would stretch the new wineskins. Putting new
 sn Pharisees were members of one of the most important
(unfermented) wine in old wineskins, which had already been
and influential religious and political parties of Judaism in the stretched, would result in the bursting of the wineskins.
time of Jesus. There were more Pharisees than Sadducees 20 sn The meaning of the saying new wine is poured into
(according to Josephus, Ant. 17.2.4 [17.42] there were more new skins is that the presence and teaching of Jesus was
than 6,000 Pharisees at about this time). Pharisees differed something new and signaled the passing of the old. It could
with Sadducees on certain doctrines and patterns of behav- not be confined within the old religion of Judaism, but involved
ior. The Pharisees were strict and zealous adherents to the the inauguration and consummation of the kingdom of God.
laws of the OT and to numerous additional traditions such as 21 tn Grk “He”; the referent (Jesus) has been specified in
angels and bodily resurrection. the translation for clarity.
 sn The issue here is inappropriate associations. Jews
22 tn Or “heads of grain.” While the generic term στάχυς
were very careful about personal associations and contact as (stacus) can refer to the cluster of seeds at the top of grain
a matter of ritual cleanliness. Their question borders on an such as barley or wheat, in the NT the term is restricted to
accusation that Jesus is ritually unclean. wheat (L&N 3.40; BDAG 941 s.v. 1).
 sn Jesus’ point is that he associates with those who are
23 tn Grk “And.” Here καί (kai) has been translated as “so”
sick because they have the need and will respond to the of- to indicate the implied result of previous action(s) in the nar-
fer of help. A person who is healthy (or who thinks mistakenly rative.
that he is) will not seek treatment. 24 sn See the note on Pharisees in 2:16.
 tn Grk “And.” Here καί (kai) has been translated as “now”
25 tn A decision about the proper translation of this Greek
to indicate the transition to a new topic.
 sn John refers to John the Baptist. phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajr-
 sn See the note on Pharisees in 2:16.
cierews) is very difficult for a number of reasons. The most
10 sn John’s disciples and the Pharisees followed typical
natural translation of the phrase is “when Abiathar was high
priest,” but this is problematic because Abiathar was not the
practices with regard to fasting and prayer. Many Jews fasted high priest when David entered the temple and ate the sa-
regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zeal- cred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-
ous fasted twice a week on Monday and Thursday. 7. Three main solutions have been suggested to resolve this
11 tn Grk “And.” Here καί (kai) has been translated as “So”
difficulty. (1) There are alternate readings in various manu-
to indicate that in the narrative this question happened as a scripts, but these are not likely to be original: D W {271} it sys
result of the fasting of John’s disciples and the Pharisees. and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in
12 tn Grk “him”; the referent (Jesus) has been specified in
conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ
the translation for clarity. Π Σ Φ 074 Ë13 and many others} add τοῦ before ἀρχιερέως,
13 tn Grk “And Jesus.”
giving the meaning “in the days of Abiathar the high priest,”
14 tn Grk “sons of the wedding hall,” an idiom referring to suggesting a more general time frame. Neither reading has
wedding guests, or more specifically, friends of the bride- significant external support and both most likely are moti-
groom present at the wedding celebration (L&N 11.7). vated by the difficulty of the original reading. (2) Many schol-
15 sn The expression while the bridegroom is with them is ars have hypothesized that one of the three individuals who
an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; would have been involved in the transmission of the state-
4 Ezra 2:15, 38). ment (Jesus who uttered it originally, Mark who wrote it down
16 tn Questions prefaced with μή (mh) in Greek anticipate a in the Gospel, or Peter who served as Mark’s source) was ei-
negative answer. This can sometimes be indicated by using a ther wrong about Abiathar or intentionally loose with the bibli-
“tag” at the end in English (here the tag is “can they?”). cal data in order to make a point. (3) It is possible that what
mark 2:27 1874
sacred bread, which is against the law for any but
  Healing a Withered Hand
the priests to eat, and also gave it to his compan-
ions?” 2:27 Then he said to them, “The Sabbath 3:1 Then Jesus entered the synagogue again,
was made for people, not people for the Sabbath. and a man was there who had a withered10 hand.
2:28 For this reason the Son of Man is lord even 3:2 They watched11 Jesus12 closely to see if he
of the Sabbath.” would heal him on the Sabbath,13 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.”14 3:4 Then15 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
around16 at them in anger, grieved by the hardness
of their hearts,17 he said to the man, “Stretch out
your hand.” He stretched it out, and his hand was
restored.18 3:6 So19 the Pharisees20 went out im-
mediately and began plotting with the Herodians,21
as to how they could assassinate22 him.

is currently understood to be the most natural reading of the

text is in fact not correct. (a) There are very few biblical par-
allels to this grammatical construction (ἐπί + genitive proper  tn Grk “And.” Here καί (kai) has been translated as
noun, followed by an anarthrous common noun), so it is pos-
“then” to indicate the implied sequence of events within the
sible that an extensive search for this construction in nonbib-
narrative.
lical literature would prove that the meaning does involve a  tn Grk “he”; the referent (Jesus) has been specified in the
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 translation for clarity.
 sn See the note on synagogue in 1:21.
phrasing serves as a loose way to cite a scripture passage. 10 sn Withered means the man’s hand was shrunken and
There is a parallel to this construction in Mark 12:26: “Have
you not read in the book of Moses, in the passage about paralyzed.
11 sn The term translated watched…closely is emotive,
the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου
(ejpi tou batou), but the obvious function of the phrase is to since it carries negative connotations. It means they were
point to a specific passage within the larger section of scrip- watching him out of the corner of their eye or spying on him.
12 tn Grk “him”; the referent (Jesus) has been specified in
ture. Deciding upon a translation here is difficult. The transla-
tion above has followed the current consensus on the most the translation for clarity.
13 sn The background for this is the view that only if life was
natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ
ἀρχιερέως: “when Abiathar was high priest.” It should be rec- endangered should one attempt to heal on the Sabbath (see
ognized, however, that this translation is tentative because the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma
the current state of knowledge about the meaning of this 8.6).
grammatical construction is incomplete, and any decision 14 tn Grk “Stand up in the middle.”
about the meaning of this text is open to future revision. sn Most likely synagogues were arranged with benches
 tn Grk “the bread of presentation.” along the walls and open space in the center for seating on
sn The sacred bread refers to the “bread of presentation,” the floor.
“showbread,” or “bread of the Presence,” twelve loaves pre- 15 tn Grk “And.” Here καί (kai) has been translated as
pared weekly for the tabernacle and later, the temple. See “then” to indicate the implied sequence of events within the
Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made narrative.
from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of 16 tn The aorist participle περιβλεψάμενος (peribleyame-
fine flour. The loaves were placed on a table in the holy place nos) has been translated as antecedent (prior) to the action
of the tabernacle, on the north side opposite the lampstand of the main verb. It could also be translated as contempora-
(Exod 26:35). It was the duty of the priest each Sabbath to neous (“Looking around…he said”).
place fresh bread on the table; the loaves from the previous 17 tn This term is a collective singular in the Greek text.
week were then given to Aaron and his descendants, who ate 18 sn The passive was restored points to healing by God.
them in the holy place, because they were considered sacred Now the question became: Would God exercise his power
(Lev 24:9). See also Matt 12:1-8, Luke 6:1-5. through Jesus, if what Jesus was doing were wrong? Note
 sn Jesus’ response to the charge that what his disciples also Jesus’ “labor.” He simply spoke and it was so.
were doing was against the law is one of analogy: “If David 19 tn Grk “And.” Here καί (kai) has been translated as “so”
did it for his troops in a time of need, then so can I with my to indicate the implied result of previous action(s) in the nar-
disciples.” Jesus is clear that on the surface there was a vio- rative.
lation here. What is not as clear is whether he is arguing a 20 sn See the note on Pharisees in 2:16.
“greater need” makes this permissible or that this was within 21 tn Grk inserts “against him” after “Herodians.” This is
the intention of the law all along. somewhat redundant in English and has not been translated.
 sn See 1 Sam 21:1-6. sn The Herodians are mentioned in the NT only once in
 tn Here καί (kai) has been translated as “then” to indi- Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13;
cate the implied sequence of events within the narrative. some mss also read “Herodians” instead of “Herod” in Mark
 tn The Greek term ἄνθρωπος (anqrwpos) is used twice 8:15). It is generally assumed that as a group the Herodians
in this verse in a generic sense, referring to both men and were Jewish supporters of the Herodian dynasty (or of Herod
women, thus “people.” Antipas in particular). In every instance they are linked with
 tn The term “lord” is in emphatic position in the Greek the Pharisees. This probably reflects agreement regarding
text. political objectives (nationalism as opposed to submission
sn A second point in Jesus’ defense of his disciples’ actions to the yoke of Roman oppression) rather than philosophy or
was that his authority as Son of Man also allowed it, since as religious beliefs.
Son of Man he was lord of the Sabbath. 22 tn Grk “destroy.”
 1875 mark 3:19
Crowds by the Sea him and he could send them to preach 3:15 and
to have authority to cast out demons. 3:16 He ap-
3:7 Then Jesus went away with his disciples pointed twelve:16 To Simon17 he gave the name Pe-
to the sea, and a great multitude from Galilee fol- ter; 3:17 to James and his brother John, the sons
lowed him. And from Judea, 3:8 Jerusalem, Idu- of Zebedee,18 he gave the name Boanerges (that
mea, beyond the Jordan River, and around Tyre is, “sons of thunder”); 3:18 and Andrew, Philip,
and Sidon a great multitude came to him when Bartholomew,19 Matthew, Thomas,20 James the
they heard about the things he had done. 3:9 Be- son of Alphaeus, Thaddaeus,21 Simon the Zealot,22
cause of the crowd, he told his disciples to have 3:19 and Judas Iscariot,23 who betrayed him.24
a small boat ready for him so the crowd 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 saw him, they fell
down before him and cried out, “You are the Son
of God.” 3:12 But he sternly ordered them not to
make him known.10
Alexandrian and Caesarean witnesses (‫ א‬B [C* W] Θ Ë13 28
Appointing the Twelve Apostles pc co) include the phrase, so the external evidence is strongly
in favor of this reading, especially since Alexandrian witness-
3:13 Now11 Jesus went up the mountain12 es tend to witness to the shorter reading. It is possible that
and called for those he wanted, and they came the Alexandrian witnesses have inserted these words to bring
to him. 3:14 He13 appointed twelve (whom he the text in line with Luke 6:13 (TCGNT 69), but against this is
the internal evidence of Mark’s style: Mark tends toward gra-
named apostles14),15 so that they would be with tuitous redundancy. Thus the inclusion of this phrase is sup-
ported by both internal and external evidence and should be
 tn Grk “And.” Here καί (kai) has been translated as
regarded as more likely original than the omission.
“then” to indicate the implied sequence of events within the 16 tc The phrase “he appointed twelve” is lacking in the
narrative. majority of manuscripts (A C2 D L Θ Ë1 33 2427 Ï lat sy bo).
 tn The word “him” is not in the Greek text, but is implied.
Some important witnesses include the phrase (‫ א‬B C* Δ 565
Direct objects were often omitted in Greek when clear from 579 pc), but perhaps the best explanation for the omission
the context. of the clause in the majority of witnesses is haplography in
 map For location see Map5-B1; Map6-F3; Map7-E2;
combination with homoioarcton: The first word of the clause
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. in question is καί (kai), and the first word after the clause in
 tn “River” is not in the Greek text but is supplied for clar-
question is also καί. And the first two letters of the second
ity. The region referred to here is sometimes known as Trans- word, in each instance, are επ (ep). Early scribes most likely
jordan (i.e., “across the Jordan”). jumped accidentally from the first καί to the second, omitting
 map For location see Map1-A2; Map2-G2; Map4-A1; the intervening material. Thus the clause was most likely in
JP3-F3; JP4-F3. the original text. (See 3:14 above for a related textual prob-
 sn These last two locations, Tyre and Sidon, represented lem.)
an expansion outside of traditional Jewish territory. Jesus’ 17 sn In the various lists of the twelve, Simon (that is, Peter)
reputation continued to expand into new regions. is always mentioned first (see also Matt 10:1-4; Luke 6:13-
map For location see Map1-A1; JP3-F3; JP4-F3. 16; Acts 1:13) and the first four are always the same, though
 tn Grk “they”; the referent (the crowd) has been specified not in the same order after Peter.
in the translation for clarity. 18 tn Grk “to James, the son of Zebedee, and John, the
 sn Unclean spirits refers to evil spirits. brother of James.”
 tn Grk “And.” Here καί (kai) has been translated as “but” 19 sn Bartholomew (meaning “son of Tolmai” in Aramaic)
to indicate the contrast present in this context. could be another name for Nathanael mentioned in John
10 sn Jesus did not permit the demons to make him known 1:45.
because the time for such disclosure was not yet at hand, and 20 sn This is the “doubting Thomas” of John 20:24-29.
such a revelation would have certainly been misunderstood 21 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbae-
by the people. In all likelihood, if the people had understood us”) in D it; see the discussion of the parallel text in Matt 10:3
him early on to be the Son of God, or Messiah, they would where conflation occurs among other witnesses as well.
have reduced his mission to one of political deliverance from 22 tn Grk “the Cananean,” but according to both BDAG 507
Roman oppression (cf. John 6:15). Jesus wanted to avoid, as s.v. Καναναῖος and L&N 11.88, this term has no relation at
much as possible, any premature misunderstanding about all to the geographical terms for Cana or Canaan, but is de-
who he was and what he was doing. However, at the end of rived from the Aramaic term for “enthusiast, zealot” (see Luke
his ministry, he did not deny such a title when the high priest 6:15; Acts 1:13), possibly because of an earlier affiliation with
asked him (14:61-62). the party of the Zealots. He may not have been technically
11 tn Grk “And.” Here καί (kai) has been translated as “now” a member of the particular Jewish nationalistic party known
to indicate the transition to a new topic. as “Zealots” (since according to some scholars this party had
12 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joros). not been organized at that time), but simply someone who
sn The expression up the mountain here may be idiomatic was zealous for Jewish independence from Rome, in which
or generic, much like the English “he went to the hospital” (cf. case the term would refer to his temperament.
15:29), or even intentionally reminiscent of Exod 24:12 (LXX), 23 sn There is some debate about what the name Iscari-
since the genre of the Sermon on the Mount seems to be that ot means. It probably alludes to a region in Judea and thus
of a new Moses giving a new law. might make Judas the only non-Galilean in the group. Several
13 tn Grk “And he.” explanations for the name Iscariot have been proposed, but it
14 sn The term apostles is rare in the gospels, found only is probably transliterated Hebrew with the meaning “man of
here and Mark 6:30, Matt 10:2, and six more times in Luke Kerioth” (there are at least two villages that had that name).
(6:13; 9:10; 11:49; 17:5; 22:14; 24:10). For further discussion see D. L. Bock, Luke (BECNT), 1:546;
15 tc The phrase “whom he named apostles” is lacking in also D. A. Carson, John, 304.
the majority of mss (A C2 [D] L Ë1 33 Ï latt sy). Several primary 24 tn Grk “who even betrayed him.”
mark 3:20 1876
Jesus and Beelzebul out Satan? 3:24 If10 a kingdom is divided against it-
self, that kingdom will not be able to stand. 3:25 If
3:20 Now Jesus went home, and a crowd a house is divided against itself, that house will
gathered so that they were not able to eat. not be able to stand. 3:26 And if Satan rises against
3:21 When his family heard this they went out himself and is divided, he is not able to stand and
to restrain him, for they said, “He is out of his his end has come. 3:27 But no one is able to enter
mind.” 3:22 The experts in the law who came a strong man’s11 house and steal his property un-
down from Jerusalem said, “He is possessed by less he first ties up the strong man. Then he can
Beelzebul,” and, “By the ruler of demons he thoroughly plunder his house.12 3:28 I tell you the
casts out demons.” 3:23 So he called them and truth,13 people will be forgiven for all sins, even
spoke to them in parables: “How can Satan cast all the blasphemies they utter.14 3:29 But whoever
blasphemes against the Holy Spirit will never be
forgiven, but is guilty of an eternal sin”15 3:30 (be-
cause they said, “He has an unclean spirit”16).
 tn Grk “And.” Here καί (kai) has been translated as
Jesus’ True Family
“now” to indicate the transition to a new topic.
 tn Grk “he”; the referent (Jesus) has been specified in
3:31 Then17 Jesus’18 mother and his broth-
the translation for clarity.
 tc Western witnesses D W it, instead of reading οἱ παρ᾿ ers19 came. Standing20 outside, they sent word
αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ to him, to summon him. 3:32 A crowd was sitting
αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi around him and they said to him, “Look, your
grammateis kai Joi loipoi, “[when] the scribes and oth- mother and your brothers21 are outside looking
ers [heard] about him”). But this reading is obviously motivat-
ed, for it removes the embarrassing statement about Jesus’
10 sn The three conditional statements in vv. 24-26 express
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 the logical result of the assumption that Jesus heals by Sa-
witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong tan’s power, expressed by the religious leaders. The point is
internal evidence for the shorter reading, shows this Western clear: If the leaders are correct, then Satan’s kingdom will not
reading to be secondary. stand, so the suggestion makes no sense. Satan would not
tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ seek to heal.
11 sn The strong man here pictures Satan.
autou), see BDAG 756-57 s.v. παρά A.3.b.β.‫ב‬.
12 sn Some see the imagery here as similar to Eph 4:7-10,
sn The incident involving the religious leaders accusing Je-
sus of being in league with the devil (3:22-30) is sandwiched although no opponents are explicitly named in that passage.
between Mark’s mention of Jesus’ family coming to restrain Jesus has the victory over Satan. Jesus’ acts of healing mean
him (the Greek word for restrain here is also used to mean that the war is being won and the kingdom is coming.
arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because 13 tn Grk “Truly (ἀμήν, amhn), I say to you.”
they thought he was out of his mind (3:21). It is probably 14 tn Grk “all the sins and blasphemies they may speak will
Mark’s intention in this structure to show that Jesus’ family be forgiven the sons of men.”
is to be regarded as not altogether unlike the experts in the 15 sn Is guilty of an eternal sin. This passage has troubled
law [scribes] in their perception of the true identity of Jesus; many people, who have wondered whether or not they have
they are incorrect in their understanding of him as well. The committed this eternal sin. Three things must be kept in mind:
tone is obviously one of sadness and the emphasis on Jesus’ (1) the nature of the sin is to ascribe what is the obvious work
true family in vv. 31-35 serves to underscore the comparison of the Holy Spirit (e.g., releasing people from Satan’s power)
between his relatives and the scribes on the one hand, and to Satan himself; (2) it is not simply a momentary doubt or sin-
those who truly obey God on the other. ful attitude, but is indeed a settled condition which opposes
 tn Or “The scribes.” See the note on the phrase “experts the Spirit’s work, as typified by the religious leaders who op-
in the law” in 1:22. posed Jesus; and (3) a person who is concerned about it has
 map For location see Map5-B1; Map6-F3; Map7-E2; probably never committed this sin, for those who commit it
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. here (i.e., the religious leaders) are not in the least concerned
 tn Grk “He has Beelzebul.” about Jesus’ warning. On this last point see W. W. Wessel,
sn Beelzebul is another name for Satan. So some people “Mark,” EBC 8:645-46.
recognized Jesus’ work as supernatural, but called it diaboli- 16 sn Unclean spirit refers to an evil spirit.
cal. 17 tn Grk “And.” Here καί (kai) has been translated as
 tn Or “prince.” “then” to indicate the implied sequence of events within the
 tn Grk “And.” Here καί (kai) has been translated as “so” narrative.
to indicate the implied result of previous action(s) in the nar- 18 tn Grk “his”; the referent (Jesus) has been specified in
rative. the translation for clarity.
 sn Jesus spoke two parables to demonstrate the absur- 19 sn The issue of whether Jesus had brothers (siblings)
dity of the thinking of the religious leaders who maintained has had a long history in the church. Epiphanius, in the 4th
that he was in league with Satan and that he actually derived century, argued that Mary was a perpetual virgin and had no
his power from the devil. The first parable (vv. 23-26) teaches offspring other than Jesus. Others argued that these brothers
that if Jesus cast out demons by the ruler of the demons, then were really cousins. Nothing in the text suggests any of this.
in reality Satan is fighting against himself, with the result that See also John 7:3.
his kingdom has come to an end. The second parable (v. 28) 20 tn Because of the length and complexity of the Greek
about tying up a strong man proves that Jesus does not need sentence, a new sentence was started here in the transla-
to align himself with the devil because Jesus is more power- tion.
ful. Jesus defeated Satan at his temptation (1:12-13) and by 21 tc ‡ Many mss read “and your sisters” here after “your
his exorcisms he clearly demonstrated himself to be stronger brothers” (A D Γ 700 pm it). However, the pedigree of several
than the devil. The passage reveals the desperate condition of the mss which lack this phrase is considerable (‫ א‬B C K L
of the religious leaders, who in their hatred for Jesus end up W Δ Θ Ë1,13 28 33 565 892 1241 1424 2542 pm lat sy). It
attributing the work of the Holy Spirit to Satan (a position for seems likely that this phrase was added by an early Western
which they will be held accountable, 3:29-30). For an expla- scribe to harmonize this statement with Jesus’ response in v.
nation of what a parable is, see the note on parables in 4:2. 35. NA27 has the words in brackets, indicating some doubt as
 1877 mark 4:16
for you.” 3:33 He answered them and said, “Who ered. 4:7 Other seed fell among the thorns,11 and
are my mother and my brothers?” 3:34 And look- they grew up and choked it,12 and it did not pro-
ing at those who were sitting around him in a cir- duce grain. 4:8 But13 other seed fell on good soil
cle, he said, “Here are my mother and my broth- and produced grain, sprouting and growing; some
ers! 3:35 For whoever does the will of God is my yielded thirty times as much, some sixty, and some
brother and sister and mother.” a hundred times.” 4:9 And he said, “Whoever has
ears to hear had better listen!”14
The Parable of the Sower
The Purpose of Parables
4:1 Again he began to teach by the lake. Such
a large crowd gathered around him that he got into 4:10 When he was alone, those around him
a boat on the lake and sat there while the whole with the twelve asked him about the parables.
crowd was on the shore by the lake. 4:2 He taught 4:11 He said to them, “The secret15 of the kingdom
them many things in parables, and in his teaching of God has been given16 to you. But to those out-
said to them: 4:3 “Listen! A sower went out to sow. side, everything is in parables,
4:4 And as he sowed, some seed fell along the path, 4:12 so that although they look they may
and the birds came and devoured it. 4:5 Other seed look but not see,
fell on rocky ground where it did not have much and although they hear they may hear but
soil. It sprang up at once because the soil was not not understand,
deep. 4:6 When the sun came up it was scorched, so they may not repent and be forgiven.”17
and because it did not have sufficient root,10 it with- 4:13 He said to them, “Don’t you understand
this parable? Then18 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
Satan19 comes and snatches the word20 that was
sown in them. 4:16 These are the ones sown on
to their authenticity. rocky ground: As soon as they hear the word, they
 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 predi- 11 sn Palestinian weeds like these thorns could grow up to
cate nominative is plural, though, so a plural verb was used six feet in height and have a major root system.
in the translation. 12 sn That is, crowded out the good plants.
 tn Grk “Behold my mother and my brothers.” 13 tn Here καί (kai) has been translated as “but” to indicate
 tn The pleonastic pronoun οὗτος (Joutos, “this one”) the contrast present in the final stage of the parable.
which precedes this verb has not been translated. 14 tn The translation “had better listen!” captures the force
 tn Grk “and all the crowd.” The clause in this phrase, al- of the third person imperative more effectively than the tra-
though coordinate in terms of grammar, is logically subordi- ditional “let him hear,” which sounds more like a permissive
nate to the previous clause. than an imperative to the modern English reader. This was Je-
 sn Though parables can contain a variety of figures of sus’ common expression to listen and heed carefully (cf. Matt
speech (cf. 2:19-22; 3:23-25; 4:3-9, 26-32; 7:15-17; 13:28), 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).
many times they are simply stories that attempt to teach 15 tn Grk “the mystery.”
spiritual truth (which is unknown to the hearers) by using a sn The key term secret (μυστήριον, musthrion) can mean
comparison with something known to the hearers. In general, either (1) a new revelation or (2) a revealing interpretation of
parables usually advance a single idea, though there may existing revelation as in Dan 2:17-23, 27-30. Jesus seems
be many parts and characters in a single parable and sub- to be explaining how current events develop old promises,
ordinate ideas may expand the main idea further. The beauty since the NT consistently links the events of Jesus’ ministry
of using the parable as a teaching device is that it draws the and message with old promises (Rom 1:1-4; Heb 1:1-2). The
listener into the story, elicits an evaluation, and demands a traditional translation of this word, “mystery,” is misleading
response. to the modern English reader because it suggests a secret
 sn A sower went out to sow. The background for this well- which people have tried to uncover but which they have failed
known parable, drawn from a typical scene in the Palestinian to understand (L&N 28.77).
countryside, is a field through which a well worn path runs. 16 tn This is an example of a “divine passive,” with God un-
Sowing would occur in late fall or early winter (October to De- derstood to be the source of the revelation (see ExSyn 437-
cember) in the rainy season, looking for sprouting in April or 38).
May and a June harvest. The use of seed as a figure for God’s 17 sn A quotation from Isa 6:9-10. Thus parables both con-
giving life has OT roots (Isa 55:10-11). The point of the par- ceal or reveal depending on whether one is open to hearing
able of the sower is to illustrate the various responses to the what they teach.
message of the kingdom of God (cf. 4:11). 18 tn Grk “And.” Here καί (kai) has been translated as
 tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4- “then” to indicate the implied sequence of events within the
8), uses the collective singular to refer to the seed throughout, narrative.
so singular pronouns have been used consistently throughout 19 sn Interestingly, the synoptic parallels each use a differ-
this parable in the English translation. However, the parallel ent word for Satan here: Matt 13:19 has “the evil one,” while
account in Matt 13:1-9 begins with plural pronouns in v. 4 but Luke 8:12 has “the devil.” This illustrates the fluidity of the
then switches to the collective singular in v. 5 ff. gospel tradition in often using synonyms at the same point of
 sn The rocky ground in Palestine would be a limestone the parallel tradition.
base lying right under the soil. 20 sn The word of Jesus has the potential to save if it germi-
 tn Grk “it did not have enough depth of earth.” nates in a person’s heart, something the devil is very much
10 tn Grk “it did not have root.” against.
mark 4:17 1878
receive it with joy. 4:17 But they have no root in

and the seed sprouts and grows, though he does not
themselves and do not endure. Then, when trou- know how. 4:28 By itself the soil produces a crop,
ble or persecution comes because of the word, im- first the stalk, then the head, then the full grain in
mediately they fall away. 4:18 Others are the ones the head. 4:29 And when the grain is ripe, he sends
sown among thorns: They are those who hear the in the sickle14 because the harvest has come.”15
word, 4:19 but worldly cares, the seductiveness
of wealth, and the desire for other things come The Parable of the Mustard Seed
in and choke the word, and it produces nothing. 4:30 He also asked, “To what can we compare
4:20 But these are the ones sown on good soil: the kingdom of God, or what parable can we use to
They hear the word and receive it and bear fruit, present it? 4:31 It is like a mustard seed16 that when
one thirty times as much, one sixty, and one a hun- sown in the ground, even though it is the small-
dred.” est of all the seeds in the ground – 4:32 when it
The Parable of the Lamp is sown, it grows up,17 becomes the greatest of all
garden plants, and grows large branches so that the
4:21 He also said to them, “A lamp isn’t wild birds18 can nest in its shade.”19
brought to be put under a basket or under a bed,
is it? Isn’t it to be placed on a lampstand? 4:22 For The Use of Parables
nothing is hidden except to be revealed, and 4:33 So20 with many parables like these, he
nothing concealed except to be brought to light. spoke the word to them, as they were able to
4:23 If anyone has ears to hear, he had better lis- hear. 4:34 He did not speak to them without a
ten!”10 4:24 And he said to them, “Take care about
what you hear. The measure you use will be the
measure you receive,11 and more will be added to
you. 4:25 For whoever has will be given more, but12
whoever does not have, even what he has will be
taken from him.”13 14 tn The Greek word εὐθύς (euqus, often translated “im-
mediately” or “right away”) has not been translated here. It
The Parable of the Growing Seed sometimes occurs with a weakened, inferential use (BDAG
406 s.v. 2), not contributing significantly to the flow of the nar-
4:26 He also said, “The kingdom of God is rative. For further discussion, see R. J. Decker, Temporal De-
like someone who spreads seed on the ground. ixis of the Greek Verb in the Gospel of Mark with Reference to
4:27 He goes to sleep and gets up, night and day, Verbal Aspect (SBG 10), 73-77.
15 sn Because the harvest has come. This parable is found
only in Mark (cf. Matt 13:24-30) and presents a complete pic-
 tn Grk “And.” Here καί (kai) has been translated as “but”
ture of the coming of God’s kingdom: (1) sowing; (2) growth;
(3) harvest. Some understand the parable as a reference to
to indicate the contrast present in this context. evangelism. While this is certainly involved, it does not seem
 tn Grk “are temporary.”
to be the central idea. In contrast to the parable of the sow-
 tn Grk “and.” Here καί (kai) has been translated as “but”
er which emphasizes the quality of the different soils, this
to indicate the contrast present in this context. parable emphasizes the power of the seed to cause growth
 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v.
(with the clear implication that the mysterious growth of the
ἀπάτη 1, “the seduction which comes from wealth.” kingdom is accomplished by God), apart from human under-
 sn That is, their concern for spiritual things is crowded
standing and observation.
out by material things. 16 sn Mustard seeds are known for their tiny size.
 tn Here καί (kai) has been translated as “but” to indi- 17 tn Mark 4:31-32 is fairly awkward in Greek. Literally the
cate the contrast present in this context. sentence reads as follows: “As a mustard seed, which when
 sn The lamp is probably an ancient oil burning lamp or
sown in the earth, being the smallest of all the seeds in the
perhaps a candlestick. Jesus is comparing revelation to light, earth, and when it is sown, it grows up…” The structure has
particularly the revelation of his ministry. been rendered in more idiomatic English, although some of
 tn Or “a bowl”; this refers to any container for dry ma- the awkward structure has been retained for rhetorical ef-
terial of about eight liters (two gallons) capacity. It could be fect.
translated “basket, box, bowl” (L&N 6.151). 18 tn Grk “the birds of the sky” or “the birds of the heaven”;
 tn Or “disclosed.” the Greek word οὐρανός (ouranos) may be translated either
10 tn The translation “had better listen!” captures the force “sky” or “heaven,” depending on the context. The idiomatic
of the third person imperative more effectively than the tra- expression “birds of the sky” refers to wild birds as opposed
ditional “let him hear,” which sounds more like a permissive to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
than an imperative to the modern English reader. This was Je- 19 sn The point of the parable seems to be that while the
sus’ common expression to listen and heed carefully (cf. Matt kingdom of God may appear to have insignificant and unno-
11:15; 13:9, 43; Mark 4:9; Luke 8:8, 14:35). ticeable beginnings (i.e., in the ministry of Jesus), it will some-
11 tn Grk “by [the measure] with which you measure it will be day (i.e., at the second advent) be great and quite expansive.
measured to you.” The kingdom, however, is not to be equated with the church,
12 tn Grk “and.” Here καί (kai) has been translated as “but” but rather the church is an expression of the kingdom. Also,
to indicate the contrast present in this context. there is important OT background in the image of the mustard
13 sn What he has will be taken from him. The meaning is seed that grew and became a tree: Ezek 17:22-24 pictures
that the one who accepts Jesus’ teaching concerning his the reemergence of the Davidic house where people can find
person and the kingdom will receive a share in the kingdom calm and shelter. Like the mustard seed, it would start out
now and even more in the future, but for the one who rejects small but grow to significant size.
Jesus’ words, the opportunity that that person presently pos- 20 tn Grk “And.” Here καί (kai) has been translated as “so”
sesses with respect to the kingdom will someday be taken to indicate the implied result of previous action(s) in the nar-
away forever. rative.
 1879 mark 5:7
parable. But privately he explained everything to Healing of a Demoniac
his own disciples.
5:1 So14 they came to the other side of the
Stilling of a Storm lake, to the region of the Gerasenes.15 5:2 Just as
Jesus16 was getting out of the boat, a man with
4:35 On that day, when evening came, Jesus an unclean spirit17 came from the tombs and
said to his disciples, “Let’s go across to the oth- met him.18 5:3 He lived among the tombs, and
er side of the lake.” 4:36 So after leaving the no one could bind him anymore, not even with a
crowd, they took him along, just as he was, in the chain. 5:4 For his hands and feet had often been
boat, and other boats were with him. 4:37 Now bound with chains and shackles,19 but20 he had
a great windstorm developed and the waves were torn the chains apart and broken the shackles in
breaking into the boat, so that the boat was nearly pieces. No one was strong enough to subdue him.
swamped. 4:38 But he was in the stern, sleeping 5:5 Each night and every day among the tombs
on a cushion. They woke him up and said to him, and in the mountains, he would cry out and cut
“Teacher, don’t you care that we are about to die?” himself with stones. 5:6 When he saw Jesus from
4:39 So he got up and rebuked the wind, and said a distance, he ran and bowed down before him.
to the sea,10 “Be quiet! Calm down!” Then11 the 5:7 Then21 he cried out with a loud voice, “Leave
wind stopped, and it was dead calm. 4:40 And he me alone,22 Jesus, Son of the Most High God! I
said to them, “Why are you cowardly? Do you still
not have faith?” 4:41 They were overwhelmed by 14 tn Grk “And.” Here καί (kai) has been translated as “so”
fear and said to one another, “Who then is this?12 to indicate a summary and transition in the narrative.
15 tc The textual tradition here is quite complicated. Most lat-
Even the wind and sea obey him!”13 er mss (A C Ë13 Ï syp,h) read “Gadarenes,” which is the better
reading in Matt 8:28. Other mss (‫א‬2 L Δ Θ Ë1 28 33 565 579
 tn Grk “he”; the referent (Jesus) has been specified in
700 892 1241 1424 al sys bo) have “Gergesenes.” Others
the translation for clarity. (‫ *א‬B D latt sa) have “Gerasenes,” which is the reading fol-
 tn The phrase “of the lake” is not in the Greek text but is
lowed in the translation here and in Luke 8:26. The difference
clearly implied; it has been supplied here for clarity. between Matthew and Mark (which is parallel to Luke) may
 tn Grk “And.” Here καί (kai) has been translated as “so”
well have to do with uses of variant regional terms.
to indicate the response to Jesus’ request. sn The region of the Gerasenes would be in Gentile territory
 tn It is possible that this prepositional phrase modifies on the (south)eastern side of the Sea of Galilee across from
“as he was,” not “they took him along.” The meaning would Galilee. Matthew 8:28 records this miracle as occurring “in
then be “they took him along in the boat in which he was al- the region of the Gadarenes.” “Irrespective of how one settles
ready sitting” (see 4:1). this issue, for the [second and] Third Evangelist the chief con-
sn A boat that held all the disciples would be of significant cern is that Jesus has crossed over into Gentile territory, ‘op-
size. posite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of
 tn Grk “And.” Here καί (kai) has been translated as Gadara extended to the Sea of Galilee and included the town
“now” to indicate the transition to a new topic. of Sennabris on the southern shore – the town that the herds-
 tn Or “a squall.” men most likely entered after the drowning of the pigs.
sn The Sea of Galilee is located in a depression some 700 ft 16 tn Grk “he”; the referent (Jesus) has been specified in the
(200 m) below sea level and is surrounded by hills. Frequently translation for clarity.
a rush of wind and the right mix of temperatures can cause 17 sn Unclean spirit refers to an evil spirit.
a storm to come suddenly on the lake. Storms on the Sea of 18 tn Grk “met him from the tombs a man with an unclean
Galilee were known for their suddenness and violence. spirit.” When this is converted to normal English word order
 tn Grk “And.” Here καί (kai) has been translated as “but” (“a man met him from the tombs with an unclean spirit”) it
to indicate the contrast present in this context. sounds as if “with an unclean spirit” modifies “the tombs.”
 tn Grk “And.” Here καί (kai) has been translated as “so” Likewise, “a man with an unclean spirit from the tombs met
to indicate the implied result of previous action(s) in the nar- him” implies that the unclean spirit came from the tombs,
rative. while the Greek text is clear that it is the man who had the
 tn Or “commanded” (often with the implication of a unclean spirit who came from the tombs. To make this clear a
threat, L&N 33.331). second verb, “came,” is supplied in English: “came from the
10 sn Who has authority over the seas and winds is dis- tombs and met him.”
cussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus 19 tn Grk “he had often been bound with chains and shack-
rebuked the wind and the sea he was making a statement les.” “Shackles” could also be translated “fetters”; they were
about who he was. chains for the feet.
11 tn Grk “And.” Here καί (kai) has been translated as 20 tn Grk “and.” Here καί (kai) has been translated as “but”
“then” to indicate the implied sequence of events within the to indicate the contrast present in this context.
narrative. 21 tn Grk “And.” Here καί (kai) has been translated as
12 sn Jesus’ authority over creation raised a question for the “then” to indicate the implied sequence of events within the
disciples about who he was exactly (Who then is this?). This narrative.
verse shows that the disciples followed Jesus even though 22 tn Grk “What to me and to you?” (an idiom). The phrase
they did not know all about him yet. τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though
13 sn This section in Mark (4:35-5:43) contains four mira- it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The
cles: (1) the calming of the storm; (2) the exorcism of the de- equivalent Hebrew expression in the OT had two basic mean-
mon-possessed man; (3) the giving of life to Jairus’ daughter; ings: (1) When one person was unjustly bothering another,
(4) the healing of the woman hemorrhaging for twelve years. the injured party could say “What to me and to you?” mean-
All these miracles demonstrate Jesus’ right to proclaim the ing, “What have I done to you that you should do this to me?”
kingdom message and his sovereign authority over forces, di- (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone
rectly or indirectly, hostile to the kingdom. The last three may was asked to get involved in a matter he felt was no business
have been brought together to show that Jesus had power of his own, he could say to the one asking him, “What to me
over all defilement, since contact with graves, blood, or a and to you?” meaning, “That is your business, how am I in-
corpse was regarded under Jewish law as causing a state of volved?” (2 Kgs 3:13, Hos 14:8). These nuances were appar-
ritual uncleanness. ently expanded in Greek, but the basic notions of defensive
mark 5:8 1880
implore you by God – do not torment me!” 5:8 (For

what had happened to the demon-possessed man
Jesus had said to him, “Come out of that man, reported it, and they also told about the pigs.
you unclean spirit!”) 5:9 Jesus asked him, “What 5:17 Then13 they asked Jesus14 to leave their re-
is your name?” And he said, “My name is Legion, gion. 5:18 As he was getting into the boat the man
for we are many.” 5:10 He begged Jesus repeat- who had been demon-possessed asked if he could
edly not to send them out of the region. 5:11 There go15 with him. 5:19 But16 Jesus17 did not permit
on the hillside, a great herd of pigs was feeding. him to do so. Instead, he said to him, “Go to your
5:12 And the demonic spirits begged him, “Send home and to your people and tell them what the
us into the pigs. Let us enter them.” 5:13 Jesus Lord has done for you,18 that he had mercy on
gave them permission.10 So11 the unclean spirits you.” 5:20 So19 he went away and began to pro-
came out and went into the pigs. Then the herd claim in the Decapolis20 what Jesus had done for
rushed down the steep slope into the lake, and him,21 and all were amazed.
about two thousand were drowned in the lake.
5:14 Now12 the herdsmen ran off and spread Restoration and Healing
the news in the town and countryside, and the 5:21 When Jesus had crossed again in a boat
people went out to see what had happened. to the other side, a large crowd gathered around
5:15 They came to Jesus and saw the demon- him, and he was by the sea. 5:22 Then22 one of
possessed man sitting there, clothed and in his the synagogue rulers,23 named Jairus,24 came
right mind – the one who had the “Legion” up, and when he saw Jesus,25 he fell at his feet.
– and they were afraid. 5:16 Those who had seen 5:23 He asked him urgently, “My little daughter is
near death. Come and lay your hands on her so

13 tn Grk “And.” Here καί (kai) has been translated as

hostility (option 1) and indifference or disengagement (option “then” to indicate the implied sequence of events within the
2) are still present. BDAG suggests the following as glosses narrative.
for this expression: What have I to do with you? What have we 14 tn Grk “him”; the referent (Jesus) has been specified in
in common? Leave me alone! Never mind! Hostility between the translation for clarity.
Jesus and the demons is certainly to be understood in this 15 tn Grk “be,” that is, “remain.” In this context that would
context, hence the translation: “Leave me alone….” involve accompanying Jesus as he went on his way.
 sn Though it seems unusual for a demon to invoke God’s 16 tn Grk “And.” Here καί (kai) has been translated as “but”
name (“I implore you by God”) in his demands of Jesus, the to indicate the contrast present in this context.
parallel in Matt 8:29 suggests the reason: “Why have you 17 tn Grk “he”; the referent (Jesus) has been specified in the
come to torment us before the time?” There was an appoint- translation for clarity.
ed time in which demons would face their judgment, and they 18 sn Jesus instructs the man to declare what the Lord
seem to have viewed Jesus’ arrival on the scene as an ille- has done for him, in contrast to the usual instructions (e.g.,
gitimate change in God’s plan regarding the time when their 1:44; 5:43) to remain silent. Here in Gentile territory Jesus al-
sentence would be executed. lowed more open discussion of his ministry. D. L. Bock (Luke
 tn Grk “he”; the referent (Jesus) has been specified in
[BECNT], 1:781) suggests that with few Jewish religious rep-
the translation for clarity. resentatives present, there would be less danger of misun-
 sn This is a parenthetical explanation by the author. derstanding Jesus’ ministry as political.
 tn Grk “he”; the referent (Jesus) has been specified in 19 tn Grk “And.” Here καί (kai) has been translated as “So”
the translation for clarity. to indicate the conclusion of the episode in the narrative.
 sn The name Legion means “thousands,” a word taken 20 sn The Decapolis refers to a league of towns (original-
from a Latin term for a large group of soldiers. The term not ly consisting of ten; the Greek name literally means “ten
only suggests a multiple possession, but also adds a military towns”) whose region (except for Scythopolis) lay across the
feel to the account. This is a true battle. Jordan River.
 tn Grk “him”; the referent (Jesus) has been specified in 21 sn Note that the man could not separate what God had
the translation for clarity. done from the one through whom God had done it (what
 tn Grk “mountain,” but this might give the English reader Jesus had done for him). This man was called to witness to
the impression of a far higher summit. God’s goodness at home.
 tn Grk “they”; the referent (the demonic spirits) has been 22 tn Here καί (kai) has been translated as “then” to indi-
specified in the translation for clarity. cate the implied sequence of events within the narrative.
 tn Grk “he”; the referent (Jesus) has been specified in 23 tn That is, “an official in charge of the synagogue”;
the translation for clarity. ἀρχισυνάγωγος (arcisunagwgos) refers to the “president
10 sn Many have discussed why Jesus gave them permis- of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke
sion, since the animals were destroyed. However, this is an- 8:41).
other example of a miracle that is a visual lesson. The de- sn The synagogue was a place for Jewish prayer and wor-
mons are destructive: They were destroying the man. They ship, with recognized leadership. See also the note on syna-
destroyed the pigs. They destroy whatever they touch. The gogue in 1:21.
point was to take demonic influence seriously, as well as Je- 24 tc Codex Bezae (D) and some Itala mss omit the words
sus’ power over it as a picture of the larger battle for human “named Jairus.” The evidence for the inclusion of the phrase
souls. There would be no doubt how the man’s transforma- is extremely strong, however. The witnesses in behalf of
tion had taken place. ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì45 ‫ א‬A B C L
11 tn Here δέ (de) has been translated as “so” to indicate a Ï lat sy co}. The best explanation is that the phrase was ac-
conclusion and transition in the narrative. cidentally dropped during the transmission of one strand of
12 tn Grk “And.” Here καί (kai) has been translated as “now” the Western text.
to indicate a transition to the response to the miraculous 25 tn Grk “him”; the referent (Jesus) has been specified in
healing. the translation for clarity.
 1881 mark 6:3
that she may be healed and live.” 5:24 Jesus went 
ruler, “Do not be afraid; just believe.” 5:37 He did
with him, and a large crowd followed and pressed not let anyone follow him except Peter, James,12
around him. and John, the brother of James. 5:38 They came to
5:25 Now a woman was there who had been the house of the synagogue ruler where13 he saw
suffering from a hemorrhage for twelve years. noisy confusion and people weeping and wailing
5:26 She had endured a great deal under the care loudly.14 5:39 When he entered he said to them,
of many doctors and had spent all that she had. “Why are you distressed and weeping? The child
Yet instead of getting better, she grew worse. is not dead but asleep.” 5:40 And they began mak-
5:27 When she heard about Jesus, she came up ing fun of him.15 But he put them all outside16 and
behind him in the crowd and touched his cloak, he took the child’s father and mother and his own
5:28 for she kept saying, “If only I touch his companions17 and went into the room where the
clothes, I will be healed.” 5:29 At once the bleed- child was.18 5:41 Then, gently taking the child by
ing stopped, and she felt in her body that she was the hand, he said to her, “Talitha koum,” which
healed of her disease. 5:30 Jesus knew at once that means, “Little girl, I say to you, get up.” 5:42 The
power had gone out from him. He turned around girl got up at once and began to walk around (she
in the crowd and said, “Who touched my clothes?” was twelve years old). They were completely as-
5:31 His disciples said to him, “You see the crowd tonished at this.19 5:43 He strictly ordered that no
pressing against you and you say, ‘Who touched one should know about this,20 and told them to
me?’” 5:32 But he looked around to see who had give her something to eat.
done it. 5:33 Then the woman, with fear and trem-
bling, knowing what had happened to her, came Rejection at Nazareth
and fell down before him and told him the whole 6:1 Now21 Jesus left that place and came
truth. 5:34 He said to her, “Daughter, your faith has to his hometown,22 and his disciples followed
made you well.10 Go in peace, and be healed of him. 6:2 When the Sabbath came, he began to
your disease.” teach in the synagogue.23 Many who heard him
5:35 While he was still speaking, people were astonished, saying, “Where did he get
came from the synagogue ruler’s11 house say- these ideas?24 And what is this wisdom that has
ing, “Your daughter has died. Why trouble the been given to him? What are these miracles that
teacher any longer?” 5:36 But Jesus, paying no are done through his hands? 6:3 Isn’t this the
attention to what was said, told the synagogue

12 tn Grk “and James,” but καί (kai) has not been translated
 tn Grk “He”; the referent (Jesus) has been specified in since English normally uses a coordinating conjunction only
the translation for clarity. between the last two elements in a series of three or more.
 tn Grk “And.” Here καί (kai) has been translated as 13 tn Grk “and,” though such paratactic structure is rather
“now” to indicate the transition to a new topic. awkward in English.
 tn Grk “a flow of blood.” 14 sn This group probably includes outside or even pro-
 sn This story of the woman who had been suffering from fessional mourners, not just family, because a large group
hemorrhages for twelve years is recounted in the middle of seems to be present.
the story about Jairus’ daughter. Mark’s account (as is often 15 tn Grk “They were laughing at him.” The imperfect verb
the case) is longer and more detailed than the parallel ac- has been taken ingressively.
counts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller ac- 16 tn Or “threw them all outside.” The verb used, ἐκβάλλω
count may be intended to show that the healing of the woman (ekballw), almost always has the connotation of force in
was an anticipation of the healing of the little girl. Mark.
 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes 17 tn Grk “those with him.”
the outer garment in particular. 18 tn Grk “into where the child was.”
 tn The imperfect verb is here taken iteratively, for the 19 tn The Greek word εὐθύς (euqus, often translated “im-
context suggests that the woman was trying to muster up the mediately” or “right away”) has not been translated here. It
courage to touch Jesus’ cloak. sometimes occurs with a weakened, inferential use (BDAG
 tn Grk “saved.” 406 s.v. 2), not contributing significantly to the flow of the nar-
sn In this pericope the author uses a term for being healed rative. For further discussion, see R. J. Decker, Temporal De-
(Grk “saved”) that would have spiritual significance to his ixis of the Greek Verb in the Gospel of Mark with Reference to
readers. It may be a double entendre (cf. parallel in Matt 9:21 Verbal Aspect (SBG 10), 73-77.
which uses the same term), since elsewhere he uses verbs 20 sn That no one should know about this. See the note on
that simply mean “heal”: If only the reader would “touch” Je- the phrase who he was in 3:12.
sus, he too would be “saved.” 21 tn Grk “And.” Here καί (kai) has been translated as
 tn Grk “the flow of her blood dried up.” “now” to indicate the transition to a new topic.
sn The woman was most likely suffering from a vaginal 22 sn Jesus’ hometown (where he spent his childhood
hemorrhage, in which case her bleeding would make her ritu- years) was Nazareth, about 20 miles (30 km) southwest of
ally unclean. Capernaum.
 tn Grk “And.” Here καί (kai) has been translated as “but” 23 sn See the note on synagogue in 1:21. Jesus undoubt-
to indicate the contrast present in this context. edly took the opportunity on this occasion to speak about his
10 tn Or “has delivered you”; Grk “has saved you.” This person and mission, and the relation of both to OT fulfillment.
should not be understood as an expression for full salvation 24 tn Or “this teaching”; Grk “these things.” The response
in the immediate context; it refers only to the woman’s heal- of the people centers upon the content of Jesus’ teaching, so
ing. the phrase “these ideas” was supplied in the text to make this
11 sn See the note on synagogue rulers in 5:22. clear.
mark 6:4 1882
carpenter, the son of Mary and brother of James,
 
dust off11 your feet as a testimony against them.”
Joses, Judas, and Simon? And aren’t his sis- 6:12 So12 they went out and preached that all
ters here with us?” And so they took offense at should repent. 6:13 They cast out many demons
him. 6:4 Then Jesus said to them, “A prophet is and anointed many sick people with oil and healed
not without honor except in his hometown, and them.
among his relatives, and in his own house.” 6:5 He
was not able to do a miracle there, except to lay his The Death of John the Baptist
hands on a few sick people and heal them. 6:6 And 6:14 Now13 King Herod14 heard this, for Je-
he was amazed because of their unbelief. Then he sus’15 name had become known. Some16 were
went around among the villages and taught. saying, “John the baptizer17 has been raised from
Sending Out the Twelve Apostles the dead, and because of this, miraculous pow-
ers are at work in him.” 6:15 Others said, “He is
6:7 Jesus called the twelve and began to Elijah.” Others said, “He is a prophet, like one of
send them out two by two. He gave them au- the prophets from the past.” 6:16 But when Herod
thority over the unclean spirits. 6:8 He instruct- heard this, he said, “John, whom I beheaded, has
ed them to take nothing for the journey except a been raised!” 6:17 For Herod himself had sent
staff – no bread, no bag, no money in their belts men, arrested John, and bound him in prison on
– 6:9 and to put on sandals but not to wear two account of Herodias, his brother Philip’s wife,
tunics. 6:10 He said to them, “Wherever you because Herod18 had married her. 6:18 For John
enter a house, stay there10 until you leave the had repeatedly told19 Herod, “It is not lawful for
area. 6:11 If a place will not welcome you or lis- you to have your brother’s wife.”20 6:19 So Hero-
ten to you, as you go out from there, shake the dias nursed a grudge against him and wanted to
kill him. But21 she could not 6:20 because Herod
stood in awe of22 John and protected him, since he
knew that John23 was a righteous and holy man.

 tc Evidently because of the possible offensiveness of

designating Jesus a carpenter, several mss ([Ì45vid] Ë13 33vid
[565 579] 700 [2542] pc it vgmss) harmonize the words “car-
penter, the son” to the parallel passage in Matt 13:55, “the
11 sn To shake the dust off represented shaking off the un-
son of the carpenter.” Almost all the rest of the mss read “the
carpenter, the son.” Since the explicit designation of Jesus as cleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6.
a carpenter is the more difficult reading, and is much better It was a sign of rejection.
attested, it is most likely correct. 12 tn Grk “And.” Here καί (kai) has been translated as “so”
 sn The reference to Jesus as the carpenter is probably to indicate the implied result of previous action(s) in the nar-
derogatory, indicating that they knew Jesus only as a com- rative.
mon laborer like themselves. The reference to him as the son 13 tn Grk “And.” Here καί (kai) has been translated as “now”
of Mary (even though Jesus’ father was probably dead by this to indicate the transition to a new topic.
point) appears to be somewhat derogatory, for a man was not 14 sn Herod was technically not a king, but a tetrarch, a ruler
regarded as his mother’s son in Jewish usage unless an insult with rank and authority lower than a king. A tetrarch ruled only
was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29). with the approval of the Roman authorities. This was roughly
 tn Grk “And.” Here καί (kai) has been translated as equivalent to being governor of a region. In the NT, Herod,
“then” to indicate the implied sequence of events within the who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-
narrative. 29), reflecting popular usage rather than an official title.
 tn Grk “And.” Here καί (kai) has been translated as 15 tn Grk “his”; the referent (Jesus) has been specified in the
“then” to indicate the implied sequence of events within the translation for clarity.
narrative. 16 tn Because of the length and complexity of the Greek sen-
 tn Grk “He”; the referent (Jesus) has been specified in tence, a new sentence was started here in the translation.
the translation for clarity. 17 tn While Matthew and Luke consistently use the noun
 sn The phrase unclean spirits refers to evil spirits. βαπτίστης (baptisths, “the Baptist”) to refer to John, as
 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. a kind of a title, Mark prefers the substantival participle ὁ
It might be that Matthew and Luke mean not taking an extra βαπτίζων (Jo baptizwn, “the one who baptizes, the baptiz-
staff, or that the expression is merely rhetorical for “traveling er”) to describe him (only twice does he use the noun [Mark
light,” which has been rendered in two slightly different ways. 6:25; 8:28]).
 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” 18 tn Grk “he”; here it is necessary to specify the referent as
(L&N 6.145; BDAG 811 s.v. πήρα). “Herod,” since the nearest previous antecedent in the trans-
 tn Or “shirts” (a long garment worn under the cloak lation is Philip.
19 tn The imperfect tense verb is here rendered with an itera-
next to the skin). The name for this garment (χιτών, citwn)
presents some difficulty in translation. Most modern readers tive force.
would not understand what a “tunic” was any more than they 20 sn It is not lawful for you to have your brother’s wife. This
would be familiar with a “chiton.” On the other hand, attempts was a violation of OT law (Lev 18:16; 20:21). In addition, both
to find a modern equivalent are also a problem: “Shirt” con- Herod Antipas and Herodias had each left marriages to enter
veys the idea of a much shorter garment that covers only the into this union.
upper body, and “undergarment” (given the styles of modern 21 tn Grk “and.” Here καί (kai) has been translated as “but”
underwear) is more misleading still. “Tunic” was therefore to indicate the contrast present in this context.
employed, but with a note to explain its nature. 22 tn Grk “was fearing,” “was respecting”; the imperfect
10 sn Jesus telling his disciples to stay there in one house tense connotes an ongoing fear or respect for John.
contrasts with the practice of religious philosophers in the an- 23 tn Grk “he”; the referent (John) has been specified in the
cient world who went from house to house begging. translation for clarity.
 1883 mark 6:33
When Herod heard him, he was thoroughly baf-

give you, up to half my kingdom.” 6:24 So10 she


fled, and yet he liked to listen to John. went out and said to her mother, “What should I
6:21 But a suitable day came, when Herod ask for?” Her mother said,11 “The head of John the
gave a banquet on his birthday for his court of- baptizer.”12 6:25 Immediately she hurried back to
ficials, military commanders, and leaders of the king and made her request:13 “I want the head
Galilee. 6:22 When his daughter Herodias came of John the Baptist on a platter immediately.”
in and danced, she pleased Herod and his din- 6:26 Although it grieved the king deeply,14 he did
ner guests. The king said to the girl, “Ask me not want to reject her request because of his oath
for whatever you want and I will give it to you.” and his guests. 6:27 So15 the king sent an execu-
6:23 He swore to her, “Whatever you ask I will tioner at once to bring John’s16 head, and he went
 tn Grk “he”; the referent (Herod) has been specified in and beheaded John in prison. 6:28 He brought his
the translation for clarity. head on a platter and gave it to the girl, and the girl
 tc In place of ἠπόρει (hporei, “he was baffled”) the ma- gave it to her mother. 6:29 When John’s17 disciples
jority of mss (A C D Ë1 33 Ï lat sy) have ἐποίει (epoiei, “he heard this, they came and took his body and placed
did”; cf. KJV’s “he did many things.”) The best mss (‫ א‬B L [W] Θ
2427 co) support the reading followed in the translation. The
it in a tomb.
variation may be no more than a simple case of confusion of
letters, since the two readings look very much alike. The verb The Feeding of the Five Thousand
ποιέω (poiew, “I do”) certainly occurs more frequently than
ἀπορέω (aporew, “I am at a loss”), so a scribe would be more 6:30 Then18 the apostles gathered around Je-
likely to write a more familiar word. Further, even though the sus and told him everything they had done and
reading ἐποίει is the harder reading in terms of the sense, it taught. 6:31 He said to them, “Come with me pri-
is virtually nonsensical here, rendering it most likely an unin- vately to an isolated place and rest a while” (for
tentional corruption.
tn Or “terribly disturbed,” “rather perplexed.” The verb many were coming and going, and there was no
ἀπορέω (aporew) means “to be in perplexity, with the implica- time to eat). 6:32 So they went away by them-
tion of serious anxiety” (L&N 32.9). selves in a boat to some remote place. 6:33 But
 tn Grk “and.” Here καί (kai) has been translated as “and
many saw them leaving and recognized them,
yet” to indicate the concessive nature of the final clause.
 tn Grk “him”; the referent (John) has been specified in and they hurried on foot19 from all the towns20
the translation for clarity.
 tn Grk “And.” Here καί (kai) has been translated as “but”
to indicate the contrast present in this context.
 tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος,
“in our lit. only pert. to time than is considered a favorable oc-
casion for some event or circumstance, well-timed, suitable.”
 tc Behind “his daughter Herodias” is a most difficult tex-
tual problem. The reading adopted in the translation, τῆς
θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (ths qugatros aujtou Jer-
wdiados), is supported by ‫ א‬B D L Δ 565 pc; it is also the
most difficult reading internally since it describes Herodias
as Herod’s daughter. Other readings are less awkward, but
they do not have adequate external support. The reading τῆς
θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (ths qugatros auths ths probably best to read the text without πολλά. NA27 places the
&erwdiados, “the daughter of Herodias herself”) is supported word in brackets, indicating some doubt as to its authenticity.
by A C (W) Θ Ë13 33 Ï, but this is also grammatically awk-  sn The expression up to half my kingdom is a proverbial
ward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος comment meaning “great wealth.”
(“the daughter of Herodias”) is supported by Ë1 pc, but this 10 tn Here καί (kai) has been translated as “so” to indicate
reading probably arose from an accidental omission of αὐτῆς
the implied result of previous action(s) in the narrative.
in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ 11 tn Grk “She said”; the referent (the girl’s mother) has
῾Ηρῳδιάδος, despite its historical difficulties, is most likely
original due to external attestation and the fact that it most been specified in the translation for clarity.
12 tn While Matthew and Luke consistently use the noun
likely gave rise to the other readings as scribes sought to cor-
rect it. βαπτίστης (baptisths, “the Baptist”) to refer to John, as a
 tc ‡ The witnesses here support several different read- kind of a title, Mark employs the substantival participle ὁ
ings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in βαπτίζων (Jo baptizwn, “the one who baptizes, the bap-
D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words tizer”) to describe him (though twice he does use the noun
are lacking in L pc; and ‫ א‬A B C2vid Ë13 33 2427 Ï lat have [Mark 6:25; 8:28]).
13 tn Grk “she asked, saying.” The participle λέγουσα (lego-
just αὐτῇ. The best candidates for authenticity, on external
grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves usa) is redundant and has not been translated.
14 tn Grk “and being deeply grieved, the king did not want.”
around whether πολλά is part of the text. On the one hand,
15 tn Grk “And.” Here καί (kai) has been translated as “so”
πολλά used adverbially is a distinctive Markanism (10 of the
16 NT instances are found in Mark; of the other Gospels, Mat- to indicate the implied result of previous action(s) in the nar-
thew alone adds a single example [Matt 9:14]). It could be ar- rative.
16 tn Grk “his”; the referent (John the Baptist) has been
gued that such an unremarkable term would go unnoticed by
the scribes, and consequently would not have been inserted specified in the translation for clarity.
17 tn Grk “his”; the referent (John the Baptist) has been
in imitation of Mark’s style observed elsewhere. On the other
hand, the largest cluster of instances of an adverbial πολλά specified in the translation for clarity.
are in Mark 5-6, with the most recent example coming just 18 tn Here καί (kai) has been translated as “then” to indi-
three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may cate the implied sequence of events within the narrative.
well have imitated the usage so recently and so frequently 19 tn Grk “ran together on foot.” The idea of συντρέχω (sun-
seen. Further, the best Alexandrian witnesses, as well as trecw) is “to come together quickly to form a crowd” (L&N
good representatives of the Western and Byzantines texts, 15.133).
lack πολλά. On the whole, though a decision is difficult, it is 20 tn Or “cities.”
mark 6:34 1884
and arrived there ahead of them. 6:34 As Jesus

divided the two fish among them all. 6:42 They all
came ashore he saw the large crowd and he had ate and were satisfied, 6:43 and they picked up the
compassion on them, because they were like broken pieces and fish that were left over, twelve
sheep without a shepherd. So he taught them baskets full. 6:44 Now11 there were five thousand
many things. men12 who ate the bread.13
6:35 When it was already late, his disciples
came to him and said, “This is an isolated place Walking on Water
and it is already very late. 6:36 Send them away so 6:45 Immediately Jesus14 made his disciples
that they can go into the surrounding countryside get into the boat and go on ahead to the other
and villages and buy something for themselves side, to Bethsaida, while he dispersed the crowd.
to eat.” 6:37 But he answered them, “You give 6:46 After saying good-bye to them, he went to
them something to eat.” And they said, “Should the mountain to pray. 6:47 When evening came,
we go and buy bread for two hundred silver coins the boat was in the middle of the sea and he was
and give it to them to eat?” 6:38 He said to them, alone on the land. 6:48 He15 saw them straining
“How many loaves do you have? Go and see.” at the oars, because the wind was against them.
When they found out, they said, “Five – and two As the night was ending,16 he came to them
fish.” 6:39 Then he directed them all to sit down in walking on the sea,17 for18 he wanted to pass
groups on the green grass. 6:40 So they reclined in by them.19 6:49 When they saw him walking on
groups of hundreds and fifties. 6:41 He took the five the water20 they thought he was a ghost. They21
loaves and the two fish, and looking up to heaven, cried out, 6:50 for they all saw him and were
he gave thanks and broke the loaves. He gave
them to his10 disciples to serve the people, and he

11 tn Here καί (kai) has been translated as “now” to indi-

 tc The translation here follows the reading προῆλθον cate a somewhat parenthetical remark by the author.
(prohlqon, “they preceded”), found in ‫ א‬B (0187) 892 12 tn The Greek word here is ἀνήρ, meaning “adult male”
2427 pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only
(sunhlqon, “arrived there with them”), while the majority of five thousand men, but also an unspecified number of wom-
mss, most of them late (Ì84vid [A Ë13] Ï syh), conflate the two en and children.
readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, 13 tc Many good mss (Ì45 ‫ א‬D W Θ Ë1,13 28 565 700 2542
“they preceded them and came together to him”). The read- lat sa) lack τοὺς ἄρτους (tous artous, lit. “the loaves” [here
ing adopted here thus has better external credentials than translated “the bread”]). On the other hand, just as weighty
the variants. As well, it is the harder reading internally, being mss (A B L 33 2427 Ï) have the words. Although a decision is
changed “by copyists who thought it unlikely that the crowd not easy, the most satisfactory explanation seems to be that
on the land could have outstripped the boat” (TCGNT 78). scribes were more prone to delete than to add the words here.
 tn Grk “he”; the referent (Jesus) has been specified in They may have been puzzled as to why “the bread” should be
the translation for clarity. mentioned without a corresponding mention of “fish.” Since
 tn Grk “came out [of the boat],” with the reference to the neither Matt 14:21 or Luke 9:17 explicitly mention the bread,
boat understood. a desire for harmonization may have motivated the copyists
 tn Grk “And.” Here καί (kai) has been translated as “So” as well. On the other hand, D and W are prone to longer, ex-
to indicate this action is the result of Jesus’ compassion on planatory readings. Since they both lack the words here, it is
the crowd in the narrative. likely that their archetypes also lacked the words. But given
 tn Or “a desert” (meaning a deserted or desolate area Mark’s pleonastic style, the good witnesses with “the bread,”
with sparse vegetation). and a reasonable explanation for the omission, “the bread” is
 tn Grk “answering, he said to them.” The participle most likely part of the original text of Mark.
14 tn Grk “he”; the referent (Jesus) has been specified in the
ἀποκριθείς (apokriqeis) is redundant, but the syntax of the
sentence has been changed for clarity. translation for clarity.
 tn Here the pronoun ὑμεῖς (Jumeis) is used, making 15 tn This verse is one complete sentence in the Greek text,
“you” in the translation emphatic. but it has been broken into two sentences in English for clar-
 sn The silver coin referred to here is the denarius. A de- ity.
16 tn Grk “about the fourth watch of the night,” between 3
narius, inscribed with a picture of Tiberius Caesar, was worth
approximately one day’s wage for a laborer. Two hundred de- a.m. and 6 a.m.
narii was thus approximately equal to eight months’ wages. 17 tn Or “on the lake.”
The disciples did not have the resources in their possession 18 tn The καί (kai) was translated so as to introduce a subor-
to feed the large crowd, so Jesus’ request is his way of caus- dinate clause, i.e., with the use of “for.” See BDF §442.9.
ing them to trust him as part of their growth in discipleship. 19 sn The statement he wanted to pass by them is some-
 tn Because of the length and complexity of the Greek what difficult to understand. There are at least two common
sentence, a new sentence was started here in the transla- interpretations: (1) it refers to the perspective of the disciples,
tion. that is, from their point of view it seemed that Jesus wanted to
10 tc ‡ Most mss (Ì45 A D W Θ Ë1,13 Ï lat sy) have αὐτοῦ pass by them; or (2) it refers to a theophany and uses the lan-
(autou, “his”) after τοῖς μαθηταῖς (tois maqhtais, “the dis- guage of the Greek Old Testament (LXX) when God “passed
ciples”), but several excellent witnesses (‫ א‬B L Δ 33 579 892 by” Moses at Sinai (cf. Exod 33:19, 22). According to the lat-
1241 1424 2427 pc) lack the pronoun. This kind of variant is ter alternative, Jesus is “passing by” the disciples during their
often a predictable expansion of the text; further, that many struggle, in order to assure them of his presence with them.
important mss lack the pronoun gives support for the short- See W L. Lane, Mark (NICNT), 236.
er reading. For these reasons, the pronoun is considered to 20 tn Grk “on the sea,” “on the lake.” The translation “wa-
be secondary. NA27 puts αὐτοῦ in brackets, indicating some ter” has been used here for stylistic reasons (cf. the same
doubts as to its authenticity. phrase in v. 48).
tn Grk “the disciples”; the Greek article has been translated 21 tn Because of the length and complexity of the Greek sen-
here as a possessive pronoun (ExSyn 215). tence, a new sentence was started here in the translation.
 1885 mark 7:12
terrified. But immediately he spoke to them: 
7:5 The Pharisees and the experts in the law asked
“Have courage! It is I. Do not be afraid.” 6:51 Then him, “Why do your disciples not live according to
he went up with them into the boat, and the wind the tradition of the elders, but eat13 with unwashed
ceased. They were completely astonished, 6:52 be- hands?” 7:6 He said to them, “Isaiah prophesied
cause they did not understand about the loaves, but correctly about you hypocrites, as it is written:
their hearts were hardened. ‘This people honors me with their lips,
Healing the Sick but their heart14 is far from me.
7:7 They worship me in vain,
6:53 After they had crossed over, they came to teaching as doctrine the commandments
land at Gennesaret and anchored there. 6:54 As of men.’15
they got out of the boat, people immediately rec-
ognized Jesus. 6:55 They ran through that whole 7:8 Having no regard16 for the command of God,
region and began to bring the sick on mats to wher- you hold fast to human tradition.”17 7:9 He also
ever he was rumored to be. 6:56 And wherever he said to them, “You neatly reject the command-
would go – into villages, towns, or countryside – ment of God in order to set up18 your tradition.
they would place the sick in the marketplaces, and 7:10 For Moses said, ‘Honor your father and
would ask him if they could just touch the edge of your mother,’19 and, ‘Whoever insults his fa-
his cloak, and all who touched it were healed. ther or mother must be put to death.’20 7:11 But
you say that if anyone tells his father or mother,
Breaking Human Traditions ‘Whatever help you would have received from
7:1 Now the Pharisees and some of the ex- me is corban’21 (that is, a gift for God), 7:12 then
perts in the law who came from Jerusalem gath-
ered around him. 7:2 And they saw that some of
Jesus’ disciples ate their bread with unclean hands, The longer reading, in this case, can thus be argued as the
harder reading. On balance, even though a decision is difficult
that is, unwashed. 7:3 (For the Pharisees and all (especially because of the weighty external evidence for the
the Jews do not eat unless they perform a ritual shorter reading), it is preferable to retain καὶ κλινῶν in the text.
washing,10 holding fast to the tradition of the el- 12 sn Verses 3-4 represent parenthetical remarks by the

ders. 7:4 And when they come from the market- author, giving background information.
13 tn Grk “eat bread.”
place, they do not eat unless they wash. They 14 tn The term “heart” is a collective singular in the Greek
hold fast to many other traditions: the washing text.
of cups, pots, kettles, and dining couches.11)12 15 sn A quotation from Isa 29:13.
16 tn Grk “Having left the command.”
 tn Grk “he spoke with them, and said to them.” 17 tc The majority of mss, mostly Byzantine ([A] Ë13 33 Ï),
 sn Gennesaret was a fertile plain south of Capernaum
have at the end of v. 8 material that seems to have come from
(see also Matt 14:34). This name was also sometimes used v. 4 and v. 13: “the washing of pots and cups, and you do
for the Sea of Galilee (Luke 5:1). many other similar things.” A slight variation on the wording
 tn Grk “him”; the referent (Jesus) has been specified in
occurs at the very beginning of v. 8 in mostly Western wit-
the translation for clarity. nesses (D Θ 0131vid 28 565 it). Such floating texts are usually
 tn Grk “wherever they heard he was.”
signs of scribal emendations. The fact that the earliest and
 tn Grk “asked that they might touch.” most reliable mss, as well as other important witnesses (Ì45 ‫א‬
 tn Grk “And.” Here καί (kai) has been translated as B L W Δ 0274 Ë1 2427 co), lacked this material also strongly
“now” to indicate the transition to a new topic. suggests that the longer reading is secondary.
 sn See the note on Pharisees in 2:16. 18 tc The translation here follows the reading στήσητε (sth-
 tn Or “and some of the scribes.” See the note on the shte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp.
phrase “experts in the law” in 1:22. The majority of mss here read τηρήσητε (thrhsete; ‫ א‬A L Ë13
 map For location see Map5-B1; Map6-F3; Map7-E2; 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.”
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. It is hard to know which reading is best: On the one hand,
10 tn Grk “except they wash the hands with a fist,” a cer- τηρήσητε/τηρῆτε has much stronger external support, but
emonial washing (though the actual method is uncertain). στήσητε is a more difficult reading. What makes “keep” sus-
11 tc Several important witnesses (Ì45vid ‫ א‬B L Δ 28* pc) lack pect is that it appears in two different forms, suggesting in-
“and dining couches” (καὶ κλινῶν, kai klinwn), while the ma- dependent alterations of a difficult reading. Further, scribes
jority of mss (A D W Θ Ë1,13 33 Ï latt) have the reading. Although may have been influenced by the preceding “commandment
normally the shorter reading is to be preferred, especially when of God” to change the text toward “keep” (TCGNT 81), a com-
it is backed by excellent witnesses as in this case, there are mon enough expression (cf. Matt 19:17; John 14:15; 1 Tim
some good reasons to consider καὶ κλινῶν as authentic: (1) 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading
Although the addition of κλινῶν could be seen as motivated is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε
by a general assimilation to the purity regulations in Lev 15 [aqeite], literally “you set aside”) is “set up.” However, the
(as some have argued), there are three problems with such a Western reading may have been influenced by Exod 6:4 or
supposition: (a) the word κλίνη (klinh) does not occur in the Heb 10:9, but this likelihood seems remote. Thus, “set up” is
LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or more likely to be the original wording of Mark here.
sprinkled; and (c) the context of Lev 15 is about sexual impuri- 19 sn A quotation from Exod 20:12; Deut 5:16.
ty, while the most recent evidence suggests that κλίνη in Mark 20 sn A quotation from Exod 21:17; Lev 20:9.
7:4, in keeping with the other terms used here, refers to a din- 21 sn Corban is a Hebrew loanword (transliterated in the
ing couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see Greek text and in most modern English translations) referring
καὶ κλινῶν as a motivated reading. (2) κλίνη, though a rela- to something that has been set aside as a gift to be given to
tively rare term in the NT, is in keeping with Markan usage (cf. God at some later date, but which is still in the possession
Mark 4:21; 7:30). (3) The phrase could have been dropped ac- of the owner (L&N 53.22). According to contemporary Jewish
cidentally, at least in some cases, via homoioteleuton. (4) The tradition the person who made this claim was absolved from
phrase may have been deliberately expunged by some scribes responsibility to support or assist his parents, a clear violation
who thought the imagery of washing a dining couch quite odd. of the Mosaic law to honor one’s parents (v. 10).
mark 7:13 1886
you no longer permit him to do anything for his fa- did not want anyone to know, but10 he was not able
ther or mother. 7:13 Thus you nullify the word of to escape notice. 7:25 Instead, a woman whose
God by your tradition that you have handed down. young daughter had an unclean spirit11 immedi-
And you do many things like this.” ately heard about him and came and fell at his feet.
7:14 Then he called the crowd again and said 7:26 The woman was a Greek, of Syrophoenician
to them, “Listen to me, everyone, and understand. origin. She12 asked him to cast the demon out of
7:15 There is nothing outside of a person that can her daughter. 7:27 He said to her, “Let the children
defile him by going into him. Rather, it is what be satisfied first, for it is not right to take the chil-
comes out of a person that defiles him.” dren’s bread and to throw it to the dogs.”13 7:28 She
7:17 Now when Jesus had left the crowd and answered, “Yes, Lord, but even the dogs under the
entered the house, his disciples asked him about table eat the children’s crumbs.” 7:29 Then14 he
the parable. 7:18 He said to them, “Are you so fool- said to her, “Because you said this, you may go.
ish? Don’t you understand that whatever goes into The demon has left your daughter.” 7:30 She went
a person from outside cannot defile him? 7:19 For home and found the child lying on the bed, and the
it does not enter his heart but his stomach, and demon gone.
then goes out into the sewer.” (This means all
foods are clean.) 7:20 He said, “What comes out Healing a Deaf Mute
of a person defiles him. 7:21 For from within, out 7:31 Then15 Jesus16 went out again from the
of the human heart, come evil ideas, sexual im- region of Tyre17 and came through Sidon18 to the
morality, theft, murder, 7:22 adultery, greed, evil, Sea of Galilee in the region of the Decapolis.19
deceit, debauchery, envy, slander, pride, and folly. 7:32 They brought to him a deaf man who had
7:23 All these evils come from within and defile a difficulty speaking, and they asked him to place
person.” his hands on him. 7:33 After Jesus20 took him
A Syrophoenician Woman’s Faith aside privately, away from the crowd, he put his

7:24 After Jesus left there, he went to the

region of Tyre. When he went into a house, he

 tn Grk “nullifying.” This participle shows the results of the

Pharisees’ command.
 tn Grk “And.” Here καί (kai) has been translated as 10 tn Grk “And.” Here καί (kai) has been translated as “but”
“then” to indicate the implied sequence of events within the to indicate the contrast present in this context.
narrative. 11 sn Unclean spirit refers to an evil spirit.
 tc Most later mss add 7:16 “Let anyone with ears to hear, 12 tn Because of the length and complexity of the Greek
listen.” This verse is included in A D W Θ Ë1,13 33 Ï latt sy, but sentence, a new sentence was started here in the transla-
is lacking in important Alexandrian mss and a few others (‫א‬ tion.
B L Δ* 0274 28 2427). It appears to be a scribal gloss (see 13 tn Or “lap dogs, house dogs,” as opposed to dogs on
4:9 and 4:23), perhaps introduced as a reiteration of the the street. The diminutive form originally referred to puppies
thought in 7:14, and is almost certainly not an original part of or little dogs, then to house pets. In some Hellenistic uses
the Greek text of Mark. The present translation follows NA27 κυνάριον (kunarion) simply means “dog.”
in omitting the verse number, a procedure also followed by a sn The term dogs does not refer to wild dogs (scavenging
number of other modern translations. animals roaming around the countryside) in this context, but
 tn Grk “And.” Here καί (kai) has been translated as “now” to small dogs taken in as house pets. It is thus not a deroga-
to indicate the transition to a new topic. tory term per se, but is instead intended by Jesus to indicate
 tn Grk “he”; the referent (Jesus) has been specified in the the privileged position of the Jews (especially his disciples)
translation for clarity. as the initial recipients of Jesus’ ministry. The woman’s re-
 tn Or “into the latrine.” sponse of faith and her willingness to accept whatever Jesus
 sn This is a parenthetical note by the author. would offer pleased him to such an extent that he granted her
 tn Grk “He”; the referent (Jesus) has been specified in request. This is the only miracle mentioned in Mark that Je-
the translation for clarity. sus performed at a distance without ever having seen the af-
 tc Most mss, including early and important witnesses (‫א‬ flicted person, or issuing some sort of audible command.
14 tn Here καί (kai) has been translated as “then” to indi-
A B Ë1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sid-
wnos, “and Sidon”). The Western text, as well as several other cate the implied sequence of events within the narrative.
15 tn Here καί (kai) has been translated as “then” to indi-
important mss (D L W Δ Θ 28 565 it), lack the words. Although
the external evidence is on the side of inclusion, it is difficult cate the implied sequence of events within the narrative.
16 tn Grk “he”; the referent (Jesus) has been specified in the
to explain why scribes would omit the mention of Sidon. On
the other hand, the parallels in v. 31 and Matt 15:21 would translation for clarity.
17 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-
be sufficient motivation for scribes to add Sidon here. Fur-
thermore, every other mention of Tyre in the Gospels is ac- F3; JP4-F3.
companied by Sidon, putting pressure on scribes to conform 18 map For location see Map1-A1; JP3-F3; JP4-F3.
this text as well. The shorter reading therefore, though with- 19 sn The Decapolis refers to a league of towns (original-
out compelling external evidence on its side, is strongly sup- ly consisting of ten; the Greek name literally means “ten
ported by internal evidence, rendering judgment on its au- towns”) whose region (except for Scythopolis) lay across the
thenticity fairly certain. Jordan River.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3- 20 tn Grk “he”; the referent (Jesus) has been specified in the
F3; JP4-F3. translation for clarity.
 1887 mark 8:18
fingers in the man’s ears, and after spitting, he

four thousand who ate. Then he dismissed
12 13

touched his tongue. 7:34 Then he looked up to them.14 8:10 Immediately he got into a boat with
heaven and said with a sigh, “Ephphatha” (that is, his disciples and went to the district of Dalma-
“Be opened”). 7:35 And immediately the man’s nutha.15
ears were opened, his tongue loosened, and he
spoke plainly. 7:36 Jesus ordered them not to tell The Demand for a Sign
anything. But as much as he ordered them not to 8:11 Then the Pharisees16 came and began to
do this, they proclaimed it all the more. 7:37 Peo- argue with Jesus, asking for17 a sign from heaven18
ple were completely astounded and said, “He has to test him. 8:12 Sighing deeply in his spirit he said,
done everything well. He even makes the deaf “Why does this generation look for a sign? I tell
hear and the mute speak.” you the truth,19 no sign will be given to this gen-
The Feeding of the Four Thousand eration.” 8:13 Then20 he left them, got back into the
boat, and went to the other side.
8:1 In those days there was another large
crowd with nothing to eat. So Jesus called his The Yeast of the Pharisees and Herod
disciples and said to them, 8:2 “I have compas- 8:14 Now21 they had forgotten to take bread,
sion on the crowd, because they have already been except for one loaf they had with them in the
here with me three days, and they have nothing boat. 8:15 And Jesus22 ordered them,23 “Watch
to eat. 8:3 If I send them home hungry, they will out! Beware of the yeast of the Pharisees24 and
faint on the way, and some of them have come the yeast of Herod!” 8:16 So they began to dis-
from a great distance.” 8:4 His disciples answered cuss with one another about having no bread.25
him, “Where can someone get enough bread in 8:17 When he learned of this,26 Jesus said to
this desolate place to satisfy these people?” 8:5 He them, “Why are you arguing27 about having no
asked them, “How many loaves do you have?” bread? Do you still not see or understand? Have
They replied, “Seven.” 8:6 Then he directed the your hearts been hardened? 8:18 Though you
crowd to sit down on the ground. After he took the have eyes, don’t you see? And though you have
seven loaves and gave thanks, he broke them and
began giving them to the disciples to serve. So10
they served the crowd. 8:7 They also had a few
small fish. After giving thanks for these, he told 12 sn The parallel in Matt 15:32-39 notes that the four thou-

them to serve these as well. 8:8 Everyone11 ate and sand were only men, a point not made explicit in Mark.
13 tn The words “who ate” are not in the Greek text but have
was satisfied, and they picked up the broken pieces been supplied for clarity.
left over, seven baskets full. 8:9 There were about 14 sn Mark 8:1-10. Many commentators, on the basis of
similarities between this account of the feeding of the multi-
tude (8:1-10) and that in 6:30-44, have argued that there is
only one event referred to in both passages. While there are
similarities in language and in the response of the disciples,
there are also noticeable differences, including the different
 tn Grk “his”; the referent (the deaf man) has been speci- number present on each occasion (i.e., 5,000 in chap. 6 and
fied in the translation for clarity. 4,000 here). In the final analysis, the fact that Jesus refers to
 sn After spitting, he touched his tongue. It was not uncom- two distinct feedings in 8:18-20 settles the issue; this pas-
mon in Judaism of the day to associate curative powers with sage represents another very similar incident to that record-
a person’s saliva. The scene as a whole reflects Jesus’ willing- ed in 6:30-44.
15 sn The exact location of Dalmanutha is uncertain, but it
ness to get close to people and have physical contact with
them where appropriate. See W. L. Lane, Mark (NICNT), 267 is somewhere close to the western shore of the Sea of Gali-
n. 78. lee.
 tn Here καί (kai) has been translated as “then” to indi- 16 sn See the note on Pharisees in 2:16.
cate the implied sequence of events within the narrative. 17 tn Grk “seeking from him.” The participle ζητοῦντες
 sn The author’s parenthetical note gives the meaning of (zhtountes) shows the means by which the Pharisees argued
the Aramaic word Ephphatha. with Jesus.
 tn Grk “his”; the referent (the man who had been a deaf 18 sn What exactly this sign would have been, given what
mute) has been specified in the translation for clarity. Jesus was already doing, is not clear. But here is where the
 tn Grk “but as much as he ordered them, these rather so fence-sitters reside, refusing to commit to him.
19 tn Grk “Truly (ἀμήν, amhn), I say to you.”
much more proclaimed.” Greek tends to omit direct objects
when they are clear from the context, but these usually need 20 tn Here καί (kai) has been translated as “then” to indi-
to be supplied for the modern English reader. Here what Je- cate the implied sequence of events within the narrative.
sus ordered has been clarified (“ordered them not to do this”), 21 tn Here καί (kai) has been translated as “now” to indi-
and the pronoun “it” has been supplied after “proclaimed.” cate the transition to a new topic.
 tn Here καί (kai) has been translated as “so” to indicate 22 tn Grk “he”; the referent (Jesus) has been specified in the
the implied sequence of events within the narrative. translation for clarity.
 tn Grk “he”; the referent (Jesus) has been specified in 23 tn Grk “was giving them orders, saying.” The participle
the translation for clarity. λέγων (legwn) is redundant in English and has not been
 tn Here καί (kai) has been translated as “then” to indi- translated.
cate the implied sequence of events within the narrative. 24 sn See the note on Pharisees in 2:16.
10 tn Grk “And.” Here καί (kai) has been translated as “so” 25 tn Grk “And they were discussing with one another that
to indicate the implied result of previous action(s) in the nar- they had no bread.”
rative. 26 tn Or “becoming aware of it.”
11 tn Grk “They.” 27 tn Or “discussing.”
mark 8:19 1888
ears, can’t you hear? Don’t you remember? 8:19

again. And he opened his eyes,12 his sight was re-
When I broke the five loaves for the five thousand, stored, and he saw everything clearly. 8:26 Jesus13
how many baskets full of pieces did you pick up?” sent him home, saying, “Do not even go into the
They replied, “Twelve.” 8:20 “When I broke the village.”14
seven loaves for the four thousand, how many bas-
kets full of pieces did you pick up?” They replied, Peter’s Confession
“Seven.” 8:21 Then he said to them, “Do you still 8:27 Then Jesus and his disciples went to the
not understand?” villages of Caesarea Philippi.15 On the way he
A Two-stage Healing asked his disciples,16 “Who do people say that I
am?” 8:28 They said,17 “John the Baptist, others
8:22 Then they came to Bethsaida. They say Elijah,18 and still others, one of the prophets.”
brought a blind man to Jesus and asked him to 8:29 He asked them, “But who do you say that I
touch him. 8:23 He took the blind man by the am?” Peter answered him,19 “You are the Christ.”20
hand and brought him outside of the village. 8:30 Then21 he warned them not to tell anyone
Then he spit on his eyes, placed his hands on about him.22
his eyes and asked, “Do you see anything?”
8:24 Regaining his sight he said, “I see peo-
ple, but they look like trees walking.” 8:25 Then
Jesus10 placed his hands on the man’s11 eyes
12 tn Or “he looked intently”; or “he stared with eyes wide
open” (BDAG 226 s.v. διαβλέπω 1).
 tn Grk “do you not hear?” 13 tn Grk “He”; the referent (Jesus) has been specified in
 tc ‡ A difficult textual problem is found here, involving the translation for clarity.
three different variants: καὶ λέγουσιν (kai legousin) is 14 tc Codex Bezae (D) replaces “Do not even go into the vil-
found in ‫ א‬pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of lage” with “Go to your house, and do not tell anyone, not even
Ì45 A D W Θ Ë1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai lego- in the village.” Other mss with some minor variations (Θ Ë13 28
usin autw) is supported by B C L (Δ 579 892) 2427 pc. The 565 2542 pc) expand on this prohibition to read “Go to your
first two variants would not be translated differently; the third house, and if you go into the village, do not tell anyone.” There
reading, however, would add “to him” after “they replied.” are several other variants here as well. While these expan-
What complicates the issue is that the external evidence is sions are not part of Mark’s original text, they do accurately
fairly evenly split between the second and third readings, reflect the sense of Jesus’ prohibition.
though the first reading is in agreement with the second read- 15 map Fpr location see Map1-C1; Map2-F4.
ing in lacking the dative pronoun. Indeed, another layout of 16 tn Grk “he asked his disciples, saying to them.” The
the problem here could treat this as two distinct problems: phrase λέγων αὐτοῖς (legwn autois) is redundant in con-
καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the temporary English and has not been translated.
word. In this second arrangement of the problem, the reading 17 tn Grk “And they said to him, saying.” The participle
without the pronoun has slightly stronger support (Ì45 ‫ א‬A D λέγοντες (legontes) is redundant in contemporary English
W Θ Ë1,13 33 Ï it). Internally, Mark never elsewhere uses the and has not been translated.
form εἶπον for the third person plural indicative form of this 18 sn The appearance of Elijah would mean that the end
verb (it is always εἶπαν [eipan]). And although only one other time had come. According to 2 Kgs 2:11, Elijah was still alive.
time in Mark is the object lacking after λέγουσιν (6:38), it is In Mal 4:5 it is said that Elijah would be the precursor of Mes-
a similar context (viz., the disciples’ response before Jesus siah.
feeds the 5000). Very tentatively, the reading that is followed 19 tn Grk “Answering, Peter said to him.” This is redundant
here is καὶ λέγουσιν. NA27 puts αὐτῷ in brackets, indicating in contemporary English and has been simplified to “Peter an-
some doubt as to its authenticity. swered him.”
 tn Here καί (kai) has been translated as “Then” to indi- 20 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah”
cate the implied sequence in the narrative. (Hebrew and Aramaic) mean “one who has been anointed.”
 sn Do you still not understand? The disciples in Mark’s
sn The term χριστός (cristos) was originally an adjec-
Gospel often misunderstood the miracles of Jesus as well as tive (“anointed”), developing in LXX into a substantive (“an
his teaching. Between Matthew, Mark, and Luke, Mark paints anointed one”), then developing still further into a technical
the most revealing portrait of the shortcomings of the Twelve generic term (“the anointed one”). In the intertestamental pe-
(cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; riod it developed further into a technical term referring to the
10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72). hoped-for anointed one, that is, a specific individual. In the NT
 tn Here καί (kai) has been translated as “then” to indi-
the development starts there (technical-specific), is so used
cate the implied sequence of events within the narrative. in the gospels, and then develops in Paul to mean virtually
 tn Grk “to him”; the referent (Jesus) has been specified
Jesus’ last name.
in the translation for clarity. 21 tn Here καί (kai) has been translated as “Then” to indi-
 tn Grk “village, and.” Here καί (kai) has been translated
cate the conclusion of the episode.
as “then” to indicate the implied sequence of events within 22 sn Mark 8:27-10:52. The entire section 8:27-10:52 is
the narrative. Because of the length and complexity of the built around three passion predictions of Jesus (8:31; 9:31;
Greek sentence, a new sentence was started here in the 10:33). These predictions form the structure of the section,
translation. the content for the section (Jesus’ suffering, death, and the
 tn Grk “on him,” but the word πάλιν in v. 25 implies that
meaning of genuine discipleship) and the mood of the section
Jesus touched the man’s eyes at this point. (i.e., a somber mood). What is interesting is that after each
 tn The verb ἀναβλέπω, though normally meaning “look passion prediction, Mark records both the misunderstanding
up,” when used in conjunction with blindness means “regain of the disciples and then Jesus’ teaching on the nature of his
sight.” death and what genuine discipleship is all about: (1) denying
10 tn Grk “he”; the referent (Jesus) has been specified in oneself (8:34-38); (2) humility and serving (9:33-37); (3) suf-
the translation for clarity. fering, humble service, and not lording it over people (10:35-
11 tn Grk “his”; the referent (the blind man) has been speci- 45). For further discussion of the structure of the passage,
fied in the translation for clarity. see W. L. Lane, Mark (NICNT), 292-94.
 1889 mark 9:6
First Prediction of Jesus’ Death and Resurrection said to them, “I tell you the truth, there are some 17

standing here who will not18 experience19 death

8:31 Then Jesus began to teach them that the before they see the kingdom of God come with
Son of Man must suffer many things and be re- power.”20
jected by the elders, chief priests, and experts in
the law, and be killed, and after three days rise The Transfiguration
again. 8:32 He spoke openly about this. So Peter
took him aside and began to rebuke him. 8:33 But 9:2 Six days later21 Jesus took with him Pe-
after turning and looking at his disciples, he re- ter, James, and John and led them alone up a
buked Peter and said, “Get behind me, Satan. You high mountain privately. And he was transfig-
are not setting your mind on God’s interests, but ured before them, 9:3 and his clothes became
22

on man’s.” radiantly white, more so than any launderer in

the world could bleach them. 9:4 Then Elijah
Following Jesus appeared before them along with Moses,23 and
they were talking with Jesus. 9:5 So24 Peter said
8:34 Then Jesus called the crowd, along to Jesus,25 “Rabbi, it is good for us to be here.
with his disciples, and said to them, “If any- Let us make three shelters26 – one for you, one
one wants to become my follower, he must for Moses, and one for Elijah.” 9:6 (For they
deny10 himself, take up his cross,11 and follow were afraid, and he did not know what to say.)27
me. 8:35 For whoever wants to save his life12 will
lose it,13 but whoever loses his life for my sake
and for the gospel will save it. 8:36 For what ben- 17 tn Grk “Truly (ἀμήν, amhn), I say to you.”

efit is it for a person14 to gain the whole world, 18 tn The Greek negative here (οὐ μή, ou mh) is the stron-

yet15 forfeit his life? 8:37 What can a person give gest possible.
19 tn Grk “will not taste.” Here the Greek verb does not
in exchange for his life? 8:38 For if anyone is mean “sample a small amount” (as a typical English reader
ashamed of me and my words in this adulterous might infer from the word “taste”), but “experience some-
and sinful generation, the Son of Man will also thing cognitively or emotionally; come to know something” (cf.
be ashamed of him16 when he comes in the glory BDAG 195 s.v. γεύομαι 2).
20 sn Several suggestions have been made as to the ref-
of his Father with the holy angels.” 9:1 And he erent for the phrase the kingdom of God come with power:
(1) the transfiguration itself, which immediately follows in the
narrative; (2) Jesus’ resurrection and ascension; (3) the com-
ing of the Spirit; (4) Jesus’ second coming and the establish-
 tn Here καί (kai) has been translated as “then” to indi- ment of the kingdom. The reference to after six days in 9:2
seems to indicate that Mark had the transfiguration in mind
cate the implied sequence of events within the narrative. insofar as it was a substantial prefiguring of the consumma-
 tn Grk “he”; the referent (Jesus) has been specified in the
tion of the kingdom (although this interpretation is not without
translation for clarity. its problems). As such, the transfiguration was a tremendous
 sn The necessity that the Son of Man suffer is the particu-
confirmation to the disciples that even though Jesus had just
lar point that needed emphasis, since for many 1st century finished speaking of his death (8:31; 9:31; 10:33), he was
Jews the Messiah was a glorious and powerful figure, not a nonetheless the promised Messiah and things were proceed-
suffering one. ing according to God’s plan.
 tn Or “and the scribes.” See the note on the phrase “ex- 21 tn Grk “And after six days.”
perts in the law” in 1:22. 22 sn In 1st century Judaism and in the NT, there was the
 tn Here καί (kai) has been translated as “So” to indicate
belief that the righteous get new, glorified bodies in order to
Peter’s rebuke is in response to Jesus’ teaching about the enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transfor-
suffering of the Son of Man. mation means the righteous will share the glory of God. One
 tn Grk “people’s.”
recalls the way Moses shared the Lord’s glory after his visit to
 tn Here καί (kai) has been translated as “then” to indi-
the mountain in Exod 34. So the disciples saw Jesus transfig-
cate the implied sequence of events within the narrative. ured, and they were getting a sneak preview of the great glory
 tn Grk “he”; the referent (Jesus) has been specified in
that Jesus would have (only his glory is more inherent to him
the translation for clarity. as one who shares in the rule of the kingdom).
 tn Grk “to follow after me.” 23 sn Commentators and scholars discuss why Moses and
10 tn This translation better expresses the force of the Elijah are present. The most likely explanation is that Moses
Greek third person imperative than the traditional “let him represents the prophetic office (Acts 3:18-22) and Elijah pic-
deny,” which could be understood as merely permissive. tures the presence of the last days (Mal 4:5-6), the prophet of
11 sn To bear the cross means to accept the rejection of the the eschaton (the end times).
world for turning to Jesus and following him. Discipleship in- 24 tn Here καί (kai) has been translated as “so” to indicate
volves a death that is like a crucifixion; see Gal 6:14. the implied sequence of events within the narrative.
12 tn Or “soul” (throughout vv. 35-37). 25 tn Grk “And answering, Peter said to Jesus.” The partici-
13 sn The point of the saying whoever wants to save his life ple ἀποκριθείς (apokriqeis) is redundant and has not been
will lose it is that if one comes to Jesus then rejection by many translated.
will certainly follow. If self-protection is a key motivation, then 26 tn Or “dwellings,” “booths” (referring to the temporary
one will not respond to Jesus and will not be saved. One who booths constructed in the celebration of the feast of Taber-
is willing to risk rejection will respond and find true life. nacles).
14 tn Grk “a man,” but ἄνθρωπος (anqrwpos) is used in a sn Peter apparently wanted to celebrate the feast of Taber-
generic sense here to refer to both men and women. nacles or Booths that looked forward to the end and wanted
15 tn Here καί (kai) has been translated as “yet” to indicate to treat Moses, Elijah, and Jesus as equals by making three
the contrast present in this context. shelters (one for each). It was actually a way of expressing
16 sn How one responds now to Jesus and his teaching is honor to Jesus, but the next few verses make it clear that it
a reflection of how Jesus, as the Son of Man who judges, will was not enough honor.
respond then in the final judgment. 27 sn This is a parenthetical note by the author.
mark 9:7 1890
9:7 Then a cloud overshadowed them, and a
  
answered them,13 “You14 unbelieving15 genera-
voice came from the cloud, “This is my one dear tion! How much longer16 must I be with you?
Son. Listen to him!” 9:8 Suddenly when they How much longer must I endure17 you?18 Bring
looked around, they saw no one with them any him to me.” 9:20 So they brought the boy19 to him.
more except Jesus. When the spirit saw him, it immediately threw the
9:9 As they were coming down from the boy into a convulsion. He20 fell on the ground and
mountain, he gave them orders not to tell anyone rolled around, foaming at the mouth. 9:21 Jesus21
what they had seen until after the Son of Man had asked his father, “How long has this been happen-
risen from the dead. 9:10 They kept this statement ing to him?” And he said, “From childhood. 9:22 It
to themselves, discussing what this rising from the has often thrown him into fire or water to destroy
dead meant. him. But if you are able to do anything, have com-
9:11 Then they asked him, “Why do the ex- passion on us and help us.” 9:23 Then Jesus said to
perts in the law say that Elijah must come first?” him, “‘If you are able?’22 All things are possible
9:12 He said to them, “Elijah does indeed come for the one who believes.” 9:24 Immediately the
first, and restores all things. And why is it writ- father of the boy cried out and said, “I believe;
ten that the Son of Man must suffer many things help my unbelief!”
and be despised? 9:13 But I tell you that Elijah has 9:25 Now when Jesus saw that a crowd was
certainly come, and they did to him whatever they quickly gathering, he rebuked23 the unclean spir-
wanted, just as it is written about him.” it,24 saying to it, “Mute and deaf spirit, I com-
mand you, come out of him and never enter
The Disciples’ Failure to Heal
9:14 When they came to the disciples, they saw 13 tn Grk “And answering, he said to them.” The participle
a large crowd around them and experts in the law ἀποκριθείς (apokriqeis) is redundant, but the phrasing of
arguing with them. 9:15 When the whole crowd the sentence was modified slightly to make it clearer in Eng-
lish.
saw him, they were amazed and ran10 at once and 14 tn Grk “O.” The marker of direct address, ὦ (w), is func-
greeted him. 9:16 He asked them, “What are you tionally equivalent to a vocative and is represented in the
arguing about with them?” 9:17 A member of the translation by “you.”
15 tn Or “faithless.”
crowd said to him, “Teacher, I brought you my
sn The rebuke for lack of faith has OT roots: Num 14:27;
son, who is possessed by a spirit that makes him Deut 32:5, 30; Isa 59:8.
mute. 9:18 Whenever it seizes him, it throws him 16 tn Grk “how long.”
down, and he foams at the mouth, grinds his teeth, 17 tn Or “put up with.” See Num 11:12; Isa 46:4.

and becomes rigid. I asked your disciples to cast it 18 sn The pronouns you…you are plural, indicating that Je-

out, but11 they were not able to do so.”12 9:19 He sus is speaking to a group rather than an individual.
19 tn Grk “him.”
20 tn Because of the length and complexity of the Greek
sentence, a new sentence was started here in the transla-
tion.
21 tn Grk “He”; the referent (Jesus) has been specified in
the translation for clarity.
22 tc Most mss (A C3 Ψ 33 Ï) have τὸ εἰ δύνασαι
 tn Here καί (kai) has been translated as “then” to indi-
πιστεῦσαι (to ei dunasai pisteusai, “if you are able to be-
cate the implied sequence of events within the narrative.
 sn This cloud is the cloud of God’s presence and the voice lieve”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”;
supported by ‫ א‬B C* L N* Δ Ë1 579 892 pc). Others have εἰ
is his as well. δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so
 tn Grk “And there came a cloud, surrounding them.”
 tn Grk “my beloved Son,” or “my Son, the beloved [one].”
D K Θ Ë13 28 565 al), while still others have τοῦτο εἰ δύνῃ
(touto ei dunh, “if you can [do] this”; so [Ì45] W). The read-
The force of ἀγαπητός (agaphtos) is often “pertaining to one ing that best explains the rise of the others is τὸ εἰ δύνῃ.
who is the only one of his or her class, but at the same time is The neuter article indicates that the Lord is now quoting the
particularly loved and cherished” (L&N 58.53; cf. also BDAG boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if
7 s.v. 1). you are able to do anything”). The article is thus used ana-
 sn The expression listen to him comes from Deut 18:15
phorically (see ExSyn 238). However, scribes could easily
and makes two points: 1) Jesus is a prophet like Moses, a have overlooked this idiom and would consequently read τὸ
leader-prophet, and 2) they have much yet to learn from him. εἰ δύνῃ as the protasis of a conditional clause of the Lord’s
 tn Here καί (kai) has been translated as “then” to indi-
statement. As such, it would almost demand the infinitive
cate the implied sequence of events within the narrative. πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι
 tn Grk “And they were asking him, saying.” The participle
(“if you are able to believe, all things are possible…”). But
λέγοντες (legontes) is redundant and has not been trans- the article here seems to be meaningless, prompting other
lated. scribes to modify the text still further. Some dropped the non-
 tn Or “Why do the scribes.” See the note on the phrase sensical article, while others turned it into the demonstrative
“experts in the law” in 1:22. τοῦτο and dropped the infinitive. It is clear that scribes had
 tn Or “and scribes.” See the note on the phrase “experts difficulty with the original wording here, and made adjust-
in the law” in 1:22. ments in various directions. What might not be so clear is the
10 tn Grk The participle προστρέχοντες (prostrecontes) exact genealogy of the descent of all the readings. However,
has been translated as a finite verb to make the sequence of τὸ εἰ δύνῃ is both a hard saying, best explains the rise of
events clear in English. the other readings, and is supported by the best witnesses. It
11 tn Here καί (kai) has been translated as “but” to indi- thus rightly deserves to be considered authentic.
cate the contrast present in this context. 23 tn Or “commanded” (often with the implication of a threat,
12 tn The words “to do so” are not in the Greek text, but L&N 33.331).
have been supplied for clarity and stylistic reasons. 24 sn Unclean spirit refers to an evil spirit.
 1891 mark 9:45
him again.” 9:26 It shrieked, threw him into terri- argued with one another about who was the great-
ble convulsions, and came out. The boy looked so est. 9:35 After he sat down, he called the twelve
much like a corpse that many said, “He is dead!” and said to them, “If anyone wants to be first, he
9:27 But Jesus gently took his hand and raised him must be last of all and servant of all.” 9:36 He took
to his feet, and he stood up. a little child and had him stand among them. Tak-
9:28 Then, after he went into the house, his ing him in his arms, he said to them, 9:37 “Whoev-
disciples asked him privately, “Why couldn’t we er welcomes13 one of these little children14 in my
cast it out?” 9:29 He told them, “This kind can name welcomes me, and whoever welcomes me
come out only by prayer.” does not welcome me but the one who sent me.”
Second Prediction of Jesus’Death and Resurrection On Jesus’ Side
9:30 They went out from there and passed 9:38 John said to him, “Teacher, we saw some-
through Galilee. But Jesus did not want anyone one casting out demons in your name, and we tried
to know, 9:31 for he was teaching his disciples and to stop him because he was not following us.”
telling them, “The Son of Man will be betrayed 9:39 But Jesus said, “Do not stop him, because no
into the hands of men. They will kill him, and one who does a miracle in my name will be able
after three days he will rise.” 9:32 But they did soon afterward to say anything bad about me. 9:40
not understand this statement and were afraid to For whoever is not against us is for us. 9:41 For I
ask him. tell you the truth,15 whoever gives you a cup of
water because16 you bear Christ’s17 name will nev-
Questions About the Greatest er lose his reward.
9:33 Then10 they came to Capernaum.11 Af- 9:42 “If anyone causes one of these little
ter Jesus12 was inside the house he asked them, ones who believe in me to sin, it would be bet-
“What were you discussing on the way?” ter for him to have a huge millstone18 tied around
9:34 But they were silent, for on the way they had his neck and to be thrown into the sea. 9:43 If
your hand causes you to sin, cut it off! It is bet-
ter for you to enter into life crippled than to have19
two hands and go into hell,20 to the unquench-
 tn Grk “he”; the referent (the boy) has been specified in able fire.21 9:45 If your foot causes you to sin,
the translation for clarity. Because of the length and complex-
ity of the Greek sentence, a new sentence was started here 13 tn This verb, δέχομαι (decomai), is a term of hospitality
in the translation. (L&N 34.53).
 tn Here καί (kai) has been translated as “then” to indi- 14 sn Children were very insignificant in ancient culture, so
cate the implied sequence of events within the narrative. this child would be the perfect object lesson to counter the
 tc Most witnesses, even early and excellent ones (Ì45vid disciples’ selfish ambitions.
‫א‬2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting” (καὶ 15 tn Grk “Truly (ἀμήν, amhn), I say to you.”
νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to 16 tn Grk “in [the] name that of Christ you are.”
be a motivated reading, due to the early church’s emphasis 17 tn Or “bear the Messiah’s”; both “Christ” (Greek) and
on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. “Messiah” (Hebrew and Aramaic) mean “one who has been
1:3; 7:4). That the most important witnesses (‫ *א‬B), as well anointed.”
as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a sn See the note on Christ in 8:29.
good reason for the omission is difficult to find, argues strong- 18 tn Grk “the millstone of a donkey.” This refers to a large
ly for the shorter reading. flat stone turned by a donkey in the process of grinding grain
 tn Here καί (kai) has been translated as “but” to indicate
(BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is
the contrast present in this context. used in the parallel account in Matt 18:6.
 tn Grk “he”; the referent (Jesus) has been specified in the
sn The punishment of drowning with a heavy weight at-
translation for clarity. tached is extremely gruesome and reflects Jesus’ views con-
 tn The plural Greek term ἀνθρώπων (anqrwpwn) is con-
cerning those who cause others who believe in him to sin.
sidered by some to be used here in a generic sense, referring 19 tn Grk “than having.”
to both men and women (cf. NRSV, “into human hands”; CEV, 20 sn The word translated hell is “Gehenna” (γέεννα, geen-
“to people”). However, because this can be taken as a specif- na), a Greek transliteration of the Hebrew words ge hinnom
ic reference to the group responsible for Jesus’ arrest, where (“Valley of Hinnom”). This was the valley along the south side
it is unlikely women were present (cf. Matt 26:47-56; Mark of Jerusalem. In OT times it was used for human sacrifices
14:43-52; Luke 22:47-53; John 18:2-12), the word “men” to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and
has been retained in the translation. There may also be a it came to be used as a place where human excrement and
slight wordplay with “the Son of Man” earlier in the verse. rubbish were disposed of and burned. In the intertestamental
 tn Because of the length and complexity of the Greek sen-
period, it came to be used symbolically as the place of divine
tence, a new sentence was started here in the translation. punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek
 tn Grk “They will kill him, and being killed, after…” The
term also occurs in vv. 45, 47.
redundancy in the statement has been removed in the trans- 21 tc Most later mss have 9:44 here and 9:46 after v. 45:
lation. “where their worm never dies and the fire is never quenched”
 sn They will kill him and after three days he will rise. See
(identical with v. 48). Verses 44 and 46 are present in A D Θ
the note at the end of Mark 8:30 regarding the passion pre- Ë13 Ï lat syp,h, but lacking in important Alexandrian mss and
dictions. several others (‫ א‬B C L W Δ Ψ 0274 Ë1 28 565 892 2427 pc
10 tn Here καί (kai) has been translated as “then” to indi- co). This appears to be a scribal addition from v. 48 and is
cate the implied sequence of events within the narrative. almost certainly not an original part of the Greek text of Mark.
11 map For location see Map1-D2; Map2-C3; Map3-B2. The present translation follows NA27 in omitting the verse
12 tn Grk “he”; the referent (Jesus) has been specified in number, a procedure also followed by a number of other mod-
the translation for clarity. ern translations.
mark 9:47 1892
cut it off! It is better to enter life lame than to have Divorce
two feet and be thrown into hell. 9:47 If your eye
causes you to sin, tear it out! It is better to enter 10:1 Then Jesus left that place and went
into the kingdom of God with one eye than to have to the region of Judea and10 beyond the Jor-
two eyes and be thrown into hell, 9:48 where their dan River.11 Again crowds gathered to him,
worm never dies and the fire is never quenched. and again, as was his custom, he taught them.
9:49 Everyone will be salted with fire. 9:50 Salt 10:2 Then some Pharisees12 came, and to test
is good, but if it loses its saltiness, how can you
make it salty again? Have salt in yourselves, and  tn Here καί (kai) has been translated as “then” to indi-
be at peace with each other.” cate the implied sequence of events within the narrative.
 tn Grk “He”; the referent (Jesus) has been specified in
the translation for clarity.
10 tc Alexandrian and other witnesses (‫ א‬B C* L Ψ 0274
892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”),
while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28
565 579 1241 al) read πέραν (simply “beyond”). It is difficult
to decide between the Alexandrian and Western readings
here, but since the parallel in Matt 19:1 omits καί the weight
is slightly in favor of including it here; scribes may have omit-
ted the word here to harmonize this passage to the Matthean
 tn Grk “than having.”
passage. Because of the perceived geographical difficulties
 tc See tc note at the end of v. 43.
found in the earlier readings (omission of the word “and”
 tn Grk “throw it out.” would make it seem as though Judea is beyond the Jordan),
 tn Grk “than having.” the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia
 tc The earliest mss ([‫ ]א‬B L [W] Δ 0274 Ë1,13 28* 565 700 tou peran, “through the other side”), perhaps trying to indi-
pc sys sa) have the reading adopted by the translation. Codex cate the direction of Jesus’ travel.
Bezae (D) and several Itala read “Every sacrifice will be salted 11 tn “River” is not in the Greek text but is supplied for clar-
with salt.” The majority of other mss (A C Θ Ψ [2427] Ï lat ity. The region referred to here is sometimes known as Trans-
syp,h) have both readings, “Everyone will be salted with fire, jordan (i.e., “across the Jordan”).
and every sacrifice will be salted with salt.” An early scribe 12 tc The Western text (D it) and a few others have only καί
may have written the LXX text of Lev 2:13 (“Every sacrifice of- (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai
fering of yours shall be salted with salt”) in the margin of his proselqontes Farisaioi, here translated as “then some
ms. At a later stage, copyists would either replace the text with Pharisees came”). The longer reading, a specific identifica-
this marginal note or add the note to the text. The longer read- tion of the subject, may have been prompted by the parallel in
ing thus seems to be the result of the conflation of the Alexan- Matt 19:3. The fact that the mss vary in how they express this
drian reading “salted with fire” and the Western reading “salt- subject lends credence to this judgment: οἱ δὲ Φαρισαῖοι
ed with salt.” The reading adopted by the text enjoys the best προσελθόντες (Joi de Farisaioi proselqontes, “now the
support and explains the other readings in the ms tradition. Pharisees came”) in W Θ 565 2542 pc; καὶ προσελθόντες
sn The statement everyone will be salted with fire is diffi- οἱ Φαρισαῖοι (kai proselqontes Joi Farisaioi, “then
cult to interpret. It may be a reference to (1) unbelievers who the Pharisees came”) in ‫ א‬C N (Ë1: καὶ προσελθόντες
enter hell as punishment for rejection of Jesus, indicating ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 pm;
that just as salt preserves so they will be preserved in their and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ Ë13 28
punishment in hell forever; (2) Christians who experience suf- 700 892 2427 pm. Further, the use of an indefinite plural (a
fering in this world because of their attachment to Christ; (3) general “they”) is a Markan feature, occurring over twenty
any person who experiences suffering in a way appropriate to times. Thus, internally the evidence looks rather strong for the
their relationship to Jesus. For believers this means the suf- shorter reading, in spite of the minimal external support for it.
fering of purification, and for unbelievers it means hell, i.e., However, if scribes assimilated this text to Matt 19:3, a more
eternal torment. exact parallel might have been expected: Matthew has καὶ
 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. προσῆλθον αὐτῷ Φαρισαῖοι (kai proshlqon aujtw Fari-
ἅλας a), or as a preservative. If salt ceased to be useful, it saioi, “then Pharisees came to him”). Although the verb form
was thrown away. With this illustration Jesus warned about a needs to be different according to syntactical requirements
disciple who ceased to follow him. of the respective sentences, the word order variety, as well
 sn The difficulty of this saying is understanding how salt as the presence or absence of the article and the alternation
could lose its saltiness since its chemical properties cannot between δέ and καί as the introductory conjunction, all sug-
change. It is thus often assumed that Jesus was referring to gest that the variety of readings might not be due to scribal
chemically impure salt, perhaps a natural salt which, when adjustments toward Matthew. At the same time, the article
exposed to the elements, had all the genuine salt leached with Φαρισαῖοι is found in both Gospels in many of the same
out, leaving only the sediment or impurities behind. Others witnesses (‫ א‬Ï in Matt; ‫ א‬pm in Mark), and the anarthrous
have suggested the background of the saying is the use of Φαρισαῖοι is likewise parallel in many mss (B L Ë13 700 892).
salt blocks by Arab bakers to line the floor of their ovens: Un- Another consideration is the possibility that very early in the
der the intense heat these blocks would eventually crystallize transmissional history, scribes naturally inserted the most ob-
and undergo a change in chemical composition, finally being vious subject (the Pharisees would be the obvious candidates
thrown out as unserviceable. A saying in the Talmud (b. Bek- as the ones to test Jesus). This may account for the read-
horot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), ing with δέ, since Mark nowhere else uses this conjunction
when asked the question “When salt loses its flavor, how can to introduce the Pharisees into the narrative. As solid as the
it be made salty again?” is said to have replied, “By salting it internal arguments against the longer reading seem to be,
with the afterbirth of a mule.” He was then asked, “Then does the greatest weakness is the witnesses that support it. The
the mule (being sterile) bear young?” to which he replied: Western mss are prone to alter the text by adding, deleting,
“Can salt lose its flavor?” The point appears to be both are substituting, or rearranging large amounts of material. There
impossible. The saying, while admittedly late, suggests that are times when the rationale for this seems inexplicable. In
culturally the loss of flavor by salt was regarded as an impos- light of the much stronger evidence for “the Pharisees came,”
sibility. Genuine salt can never lose its flavor. In this case the even though it occurs in various permutations, it is probably
saying by Jesus here may be similar to Matt 19:24, where it is wisest to retain the words. This judgment, however, is hardly
likewise impossible for the camel to go through the eye of a certain.
sewing needle. sn See the note on Pharisees in 2:16.
 1893 mark 10:14
him they asked, “Is it lawful for a man to di-

the two will become one flesh. So they are no lon-
10

vorce his wife?” 10:3 He answered them, ger two, but one flesh. 10:9 Therefore what God
“What did Moses command you?” 10:4 They has joined together, let no one separate.”
said, “Moses permitted a man to write a certifi- 10:10 In the house once again, the disciples
cate of dismissal and to divorce her.” 10:5 But asked him about this. 10:11 So11 he told them,
Jesus said to them, “He wrote this command- “Whoever divorces his wife and marries another
ment for you because of your hard hearts. commits adultery against her. 10:12 And if she di-
10:6 But from the beginning of creation he made vorces her husband and marries another, she com-
them male and female. 10:7 For this reason a mits adultery.”12
man will leave his father and mother, 10:8 and
Jesus and Little Children
 tn In Greek this phrase occurs at the end of the sentence.
It has been brought forward to conform to English style. 10:13 Now13 people were bringing little chil-
 tn The personal pronoun “his” is not in the Greek text,
dren to him for him to touch,14 but the disciples
but is certainly implied and has been supplied in the English
translation to clarify the sense of the statement (cf. “his wife” scolded those who brought them.15 10:14 But
in 10:7).
 tn The particle εἰ (ei) is often used to introduce both indi- he is following Mark’s quotation of the OT. Matthew in fact
rect and direct questions. Thus, another possible translation only departs from Mark’s verbatim quotation of the LXX in
is to take this as an indirect question: “They asked him if it 15:4 and 19:19, both texts quoting from Exod 20:12/Deut
were lawful for a man to divorce his wife.” See BDF §440.3. 5:6 (and in both places the only difference from Mark/LXX is
sn The question of the Pharisees was anything but sincere; the dropping of σου [sou, “your”]). This might suggest that the
they were asking it to test him. Jesus was now in the jurisdic- longer reading here was not part of what the first evangelist
tion of Herod Antipas (i.e., Judea and beyond the Jordan) and had in his copy of Mark. Further, the reading without this line
it is likely that the Pharisees were hoping he might answer the is harder, for the wife is not explicitly mentioned in v. 7; the
question of divorce in a way similar to John the Baptist and so casual reader could read “the two” of v. 8 as referring to fa-
suffer the same fate as John, i.e., death at the hands of Herod ther and mother rather than husband and wife. (And Mark is
(cf. 6:17-19). Jesus answered the question not on the basis known for having harder, shorter readings that scribes tried
of rabbinic custom and the debate over Deut 24:1, but rather to soften by explanatory expansion: In this chapter alone, cf.
from the account of creation and God’s original design. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13
 tn Grk “But answering, he said to them.” [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς
 tn Grk “to divorce.” The pronoun has been supplied in the φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ
translation for clarity. χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps
sn An allusion to Deut 24:1. The Pharisees were all in agree- in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or
ment that the OT permitted a man to write a certificate of dis- similar permutations].) Although a decision is difficult, the
missal and divorce his wife (not vice-versa) and that remar- preferred reading lacks “and will be united with his wife.” NA27
riage was therefore sanctioned. But the two rabbinic schools has the longer reading in brackets, indicating doubts as to its
of Shammai and Hillel differed on the grounds for divorce. authenticity.
Shammai was much stricter than Hillel and permitted divorce 10 sn A quotation from Gen 2:24. The “two” refers to hus-
only in the case of sexual immorality. Hillel permitted divorce band and wife, not father and mother mentioned in the previ-
for almost any reason (cf. the Mishnah, m. Gittin 9.10). ous verse. See the tc note on “mother” in v. 7 for discussion.
 tn Grk “heart” (a collective singular). 11 tn Here καί (kai) has been translated as “So” to indicate
 tc Most mss have ὁ θεός (Jo qeos, “God”) as the explicit that Jesus’ statement is in response to the disciples’ ques-
subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë1,13 tion (v. 10).
Ï lat sy), while the most important witnesses, along with a 12 sn It was not uncommon in Jesus’ day for a Jewish man
few others, lack ὁ θεός (‫ א‬B C L Δ 579 2427 co). On the one to divorce his wife, but it was extremely rare for a wife to initi-
hand, it is possible that the shorter reading is an assimila- ate such an action against her husband, since among many
tion to the wording of the LXX of Gen 1:27b where ὁ θεός things it would have probably left her destitute and without
is lacking. However, since it is mentioned at the beginning of financial support. Mark’s inclusion of the statement And if
the verse (Gen 1:27a) with ἐποίησεν scribes may have been she divorces her husband and marries another, she commits
motivated to add it in Mark to make the subject clear. Further, adultery (v. 12) reflects more the problem of the predominant-
confusion could easily arise in this dominical saying, because ly Gentile church in Rome to which he was writing. As such
Moses was the previously mentioned subject (v. 5) and inat- it may be an interpretive and parenthetical comment by the
tentive readers might regard him as the subject of ἐποίησεν author rather than part of the saying by Jesus, which would
in v. 6. Thus, both on internal and external grounds, the most stop at the end of v. 11. As such it should then be placed in
probable wording of the original text here lacked ὁ θεός. parentheses. Further NT passages that deal with the issue
 sn A quotation from Gen 1:27; 5:2. of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke
 tc ‡ The earliest witnesses, as well as a few other impor- 16:18; 1 Cor 7.
tant mss (‫ א‬B Ψ 892* 2427 sys), lack the rest of the quotation 13 tn Here καί (kai) has been translated as “now” to indicate
from Gen 2:24, “and will be united with his wife.” Most mss the transition to a new topic.
([A C] D [L N] W [Δ] Θ Ë[1],13 [579] Ï lat co) have the clause. It 14 tn Grk “so that he would touch them.” Here the touch is
could be argued that the shorter reading was an accidental connected with (or conveys) a blessing (cf. v. 16; also BDAG
omission, due to this clause and v. 8 both beginning with καί 126 s.v. ἅπτω 2.c).
(kai, “and”). But if that were the case, one might expect to 15 tc “Those who brought them” (ἐπετιμῶν τοῖς
see corrections in ‫ א‬or B. This can be overstated, of course; προσφέρουσιν, epetimwn tois prosferousin) is the read-
both mss combine in their errors on several other occasions. ing of most mss (A D W [Θ Ë1,13] Ï lat sy), but it is probably
However, the nature of the omission here (both its length and a motivated reading. Since the subject is not explicit in the
the fact that it is from the OT) argues that ‫ א‬and B reflect the earliest and best witnesses as well as several others (‫ א‬B C
original wording. Further, the form of the longer reading is L Δ Ψ 579 892 2427), scribes would be prone to add “those
identical with the LXX of Gen 2:24, but different from the quo- who brought them” here to clarify that the children were not
tation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται the ones being scolded. It could be argued that the masculine
[proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. pronoun αὐτοῖς (autois, “them”) only rarely was used with
τῇ γυναικί [pros thn gunaika vs. th gunaiki]). The sig- the neuter antecedent παιδία (paidia, “children”), and thus
nificance of this is that Matthew’s quotations of the OT are the longer reading was not motivated by scribal clarification.
often, if not usually, directly from the Hebrew – except when However, such rare usage is found in Mark (cf. 5:41; 9:24-26);
mark 10:15 1894
when Jesus saw this, he was indignant and said to except God alone. 10:19 You know the command-
them, “Let the little children come to me and do ments: ‘Do not murder, do not commit adul-
not try to stop them, for the kingdom of God be- tery, do not steal, do not give false testimony, do
longs to such as these. 10:15 I tell you the truth, not defraud, honor your father and mother.’”10
whoever does not receive the kingdom of God 10:20 The man11 said to him, “Teacher, I have
like a child will never enter it.” 10:16 After he wholeheartedly obeyed12 all these laws13 since my
took the children in his arms, he placed his hands youth.”14 10:21 As Jesus looked at him, he felt love
on them and blessed them. for him and said, “You lack one thing. Go, sell
whatever you have and give the money15 to the
The Rich Man poor, and you will have treasure16 in heaven. Then
10:17 Now as Jesus was starting out on his come, follow me.” 10:22 But at this statement, the
way, someone ran up to him, fell on his knees, man17 looked sad and went away sorrowful, for he
and said, “Good teacher, what must I do to in- was very rich.18
herit eternal life?” 10:18 Jesus said to him, 10:23 Then19 Jesus looked around and said to
“Why do you call me good? No one is good his disciples, “How hard it is for the rich to en-
ter the kingdom of God!” 10:24 The disciples were
astonished at these words. But again Jesus said
to them,20 “Children, how hard it is21 to enter the

10 sn A quotation from Exod 20:12-16; Deut 5:16-20, ex-

cept for do not defraud, which is an allusion to Deut 24:14.
further, scribes routinely added clarifications when such were 11 tn Grk “He”; the referent (the man who asked the ques-
not necessary. Thus, both on external and internal grounds, tion in v. 17) has been specified in the translation for clarity.
the shorter reading is strongly preferred. Similar motivations 12 tn Grk “kept.” The implication of this verb is that the man
are behind the translation here, namely, “those who brought has obeyed the commandments without fail throughout his
them” has been supplied to ensure that the parents who life, so the adverb “wholeheartedly” has been added to the
brought the children are in view, not the children themselves. translation to bring out this nuance.
tn Grk “the disciples scolded them.” 13 tn Grk “these things.” The referent of the pronoun (the
 sn The kingdom of God belongs to such as these. Children laws mentioned by Jesus) has been specified in the transla-
are a picture of those whose simple trust illustrates what faith tion for clarity.
is all about. The remark illustrates how everyone is important sn While the rich man was probably being sincere when he
to God, even those whom others regard as insignificant. insisted I have wholeheartedly obeyed all these laws, he had
 tn Grk “Truly (ἀμήν, amhn), I say to you.” confined his righteousness to external obedience. The rich
 sn On receive see John 1:12. man’s response to Jesus’ command to give away all he had
 sn The point of the comparison receive the kingdom of revealed that internally he loved money more than God.
God like a child has more to do with a child’s trusting spirit 14 sn Since my youth. Judaism regarded the age of thirteen
and willingness to be dependent and receive from others as the age when a man would have become responsible to
than any inherent humility the child might possess. live by God’s commands.
 tn The negation in Greek (οὐ μή, ou mh) is very strong 15 tn The words “the money” are not in the Greek text, but
here. are implied. Direct objects were often omitted in Greek when
 tn Here καί (kai) has been translated as “now” to indi- clear from the context.
cate the transition to a new topic. 16 sn The call for sacrifice comes with a promise of eternal
 tn Grk “he”; the referent (Jesus) has been specified in reward: You will have treasure in heaven. Jesus’ call is a test
the translation for clarity. to see how responsive the man is to God’s direction through
sn Mark 10:17-31. The following unit, Mark 10:17-31, can him. Will he walk the path God’s agent calls him to walk? For a
be divided up into three related sections: (1) the rich man’s rich person who got it right, see Zacchaeus in Luke 19:1-10.
question (vv. 17-22); (2) Jesus’ teaching on riches and the 17 tn Grk “he”; the referent (the man who asked the question
kingdom of God (vv. 23-27); and (3) Peter’s statement and in v. 17) has been specified in the translation for clarity.
Jesus’ answer (vv. 28-31). They are all tied together around 18 tn Grk “he had many possessions.” This term (κτῆμα, kth-
the larger theme of the relationship of wealth to the kingdom ma) is often used for land as a possession.
Jesus had been preaching. The point is that it is impossible to 19 tn Here καί (kai) has been translated as “then” to indi-
attain to the kingdom by means of riches. The passage as a cate the implied sequence of events within the narrative.
whole is found in the section 8:27-10:52 in which Mark has 20 tn Grk “But answering, Jesus again said to them.” The
been focusing on Jesus’ suffering and true discipleship. In vv. participle ἀποκριθείς (apokriqeis) is redundant and has
28-31 Jesus does not deny great rewards to those who follow not been translated.
him, both in the present age and in the age to come, but it 21 tc Most mss (A C D Θ Ë1,13 28 565 2427 Ï lat sy) have
must be thoroughly understood that suffering will be integral here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ
to the mission of the disciples and the church, for in the very [τοῖς] χρήμασιν, tous pepoiqotas epi [tois] crhmasin);
next section (10:32-34) Jesus reaffirmed the truth about his W has πλούσιον (plousion) later in the verse, producing the
coming rejection, suffering, death, and resurrection. same general modification on the dominical saying (“how
 sn The rich man wanted to know what he must do to hard it is for the rich to enter…”). But such qualifications on
inherit eternal life, but Jesus had just finished teaching that the Lord’s otherwise harsh and absolute statements are
eternal life was not earned but simply received (10:15). natural scribal expansions, intended to soften the dictum.
 sn Jesus’ response, Why do you call me good?, was de- Further, the earliest and best witnesses, along with a few oth-
signed to cause the young man to stop and think for a mo- ers (‫ א‬B Δ Ψ sa), lack any such qualifications. That W lacks
ment about who Jesus really was. The following statement No the longer expansion and only has πλούσιον suggests that
one is good except God alone seems to point the man in the its archetype agreed with ‫ א‬B here; its voice should be heard
direction of Jesus’ essential nature and the demands which with theirs. Thus, both on external and internal grounds, the
logically follow on the man for having said it. shorter reading is preferred.
 1895 mark 10:40
kingdom of God! 10:25 It is easier for a camel 
the Son of Man will be handed over to the chief
to go through the eye of a needle than for a rich priests and experts in the law.14 They will con-
person to enter the kingdom of God.” 10:26 They demn him to death and will turn him over to the
were even more astonished and said to one anoth- Gentiles. 10:34 They will mock him, spit on him,
er, “Then who can be saved?” 10:27 Jesus looked flog15 him severely, and kill him. Yet16 after three
at them and replied, “This is impossible for mere days,17 he will rise again.”
humans, but not for God; all things are possible
for God.” The Request of James and John
10:28 Peter began to speak to him, “Look, we 10:35 Then18 James and John, the sons of Ze-
have left everything to follow you!” 10:29 Jesus bedee, came to him and said, “Teacher, we want
said, “I tell you the truth, there is no one who has you to do for us whatever we ask.” 10:36 He said
left home or brothers or sisters or mother or father to them, “What do you want me to do for you?”
or children or fields for my sake and for the sake of 10:37 They said to him, “Permit one of us to sit at
the gospel 10:30 who will not receive in this age10 a your right hand and the other at your left in your
hundred times as much – homes, brothers, sisters, glory.” 10:38 But Jesus said to them, “You don’t
mothers, children, fields, all with persecutions11 know what you are asking! Are you able to drink
– and in the age to come, eternal life.12 10:31 But the cup I drink or be baptized with the baptism I
many who are first will be last, and the last first.” experience?”19 10:39 They said to him, “We are
Third Prediction of Jesus’ Death and Resurrection able.”20 Then Jesus said to them, “You will drink
the cup I drink, and you will be baptized with the
10:32 They were on the way, going up to Je- baptism I experience, 10:40 but to sit at my right
rusalem.13 Jesus was going ahead of them, and or at my left is not mine to give. It is for those for
they were amazed, but those who followed were whom it has been prepared.”21
afraid. He took the twelve aside again and began
to tell them what was going to happen to him.
10:33 “Look, we are going up to Jerusalem, and 14 tn Or “chief priests and scribes.” See the note on the
phrase “experts in the law” in 1:22.
15 tn Traditionally, “scourge him” (the term means to beat
severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a
 tc A few witnesses (Ë13 28 579 pc) read κάμιλον (ka-
states, “The ‘verberatio’ is denoted in the passion predictions
and explicitly as action by non-Israelites Mt 20:19; Mk 10:34;
milon, “rope”) for κάμηλον (kamhlon, “camel”), either Lk 18:33”; the verberatio was the beating given to those con-
through accidental misreading of the text or intentionally so demned to death in the Roman judicial system. Here the term
as to soften Jesus’ words. μαστιγόω (mastigow) has been translated “flog…severely” to
 sn The referent of the eye of a needle is a sewing needle.
distinguish it from the term φραγελλόω (fragellow) used in
(The gate in Jerusalem known as “The Needle’s Eye” was built Matt 27:26; Mark 15:15.
during the middle ages and was not in existence in Jesus’ 16 tn Here καί (kai) has been translated as “yet” to indicate
day.) Jesus was speaking rhetorically to point out that apart the contrast present in this context.
from God’s intervention, salvation is impossible (v. 27). 17 tc Most mss, especially the later ones (A[*] W Θ Ë1,13 Ï
 tn Grk “But they were even more astonished, saying.” The
sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jh-
participle λέγονες (legontes) has been translated here as a fi- mera) instead of “after three days.” But not only does Mark
nite verb to emphasize the sequence of events: The disciples nowhere else speak of the resurrection as occurring on the
were astonished, then they spoke. third day, the idiom he uses is a harder reading (cf. Mark
 tn Here καί (kai) has been translated as “then” to indi-
8:31; 9:31, though in the latter text the later witnesses also
cate the implied sequence of thought. have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms
 sn The assumption is that the rich are blessed, so if they
to the usage that is almost universally used in Matthew and
risk exclusion, who is left to be saved? Luke, and is found in the parallels to this text (Matt 20:19;
 tn The plural Greek term ἄνθρωποις (anqrwpois)
Luke 18:33). Thus, scribes would be doubly motivated to
is used here in a generic sense, referring to both men and change the wording. The most reliable witnesses, along with
women (cf. NASB 1995 update, “people”). Because of the several other mss (‫ א‬B C D L Δ Ψ 579 892 2427 it co), have
contrast here between mere mortals and God (“impossible resisted this temptation.
for men…all things are possible for God”) the phrase “mere 18 tn Here καί (kai) has been translated as “then” to indi-
humans” has been used in the translation. cate the implied sequence of events within the narrative.
 sn Peter wants reassurance that the disciples’ response 19 tn Grk “baptism I am baptized with.” This same change
and sacrifice has been noticed. has been made in v. 39.
 tn Grk “We have left everything and followed you.” Koine 20 sn No more naïve words have ever been spoken as those
Greek often used paratactic structure when hypotactic was found here coming from James and John, “We are able.” They
implied. said it with such confidence and ease, yet they had little clue
 tn Grk “Truly (ἀμήν, amhn), I say to you.”
as to what they were affirming. In the next sentence Jesus
10 tn Grk “this time” (καιρός, kairos), but for stylistic rea- confirms that they will indeed suffer for his name.
sons this has been translated “this age” here. 21 sn After the first passion prediction in 8:31 Jesus rebuked
11 tn Grk “with persecutions.” The “all” has been supplied Peter as having been used by Satan. After the second pas-
to clarify that the prepositional phrase belongs not just to the sion prediction in 9:31 the disciples were concerned about
“fields.” who would be the greatest in the kingdom. After the third pas-
12 sn Note that Mark (see also Matt 19:29; Luke 10:25, sion prediction in 10:33 James and John asked for positions
18:30) portrays eternal life as something one receives in the of honor and rulership in the kingdom, revealing their com-
age to come, unlike John, who emphasizes the possibility of plete misunderstanding of the nature of the kingdom and
receiving eternal life in the present (John 5:24). exposing their inadequacy as true disciples of Jesus. Jesus
13 map For location see Map5-B1; Map6-F3; Map7-E2; replied that such positions were for those for whom it has
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. been prepared.
mark 10:41 1896
10:41 Now when the other ten heard this,
 
Jesus said to him,14 “What do you want me to do
they became angry with James and John. 10:42 Je- for you?” The blind man replied, “Rabbi,15 let me
sus called them and said to them, “You know that see again.”16 10:52 Jesus said to him, “Go, your
those who are recognized as rulers of the Gentiles faith has healed you.” Immediately he regained17
lord it over them, and those in high positions use his sight and followed him on the road.
their authority over them. 10:43 But it is not this
way among you. Instead whoever wants to be The Triumphal Entry
great among you must be your servant, 10:44 and 11:1 Now18 as they approached Jerusalem,19
whoever wants to be first among you must be the near Bethphage20 and Bethany, at the Mount of
slave of all. 10:45 For even the Son of Man did not Olives,21 Jesus22 sent two of his disciples 11:2 and
come to be served but to serve, and to give his life said to them, “Go to the village ahead of you.23 As
as a ransom for many.” soon as you enter it, you will find a colt tied there
Healing Blind Bartimaeus that has never been ridden.24 Untie it and bring it
here. 11:3 If anyone says to you, ‘Why are you do-
10:46 They came to Jericho. As Jesus and his ing this?’ say, ‘The Lord needs it25 and will send
disciples and a large crowd were leaving Jericho, it back here soon.’” 11:4 So26 they went and found
Bartimaeus the son of Timaeus, a blind beggar, a colt tied at a door, outside in the street, and un-
was sitting by the road. 10:47 When he heard that it tied it. 11:5 Some people standing there said to
was Jesus the Nazarene, he began to shout, “Jesus, them, “What are you doing, untying that colt?”
Son of David, have mercy10 on me!” 10:48 Many 11:6 They replied as Jesus had told them, and the
scolded11 him to get him to be quiet, but he shouted bystanders27 let them go. 11:7 Then28 they brought
all the more, “Son of David, have mercy on me!” the colt to Jesus, threw their cloaks29 on it, and he
10:49 Jesus stopped and said, “Call him.” So12 they sat on it.30 11:8 Many spread their cloaks on the
called the blind man and said to him, “Have cour- road and others spread branches they had cut in
age! Get up! He is calling you.” 10:50 He threw off the fields. 11:9 Both those who went ahead and
his cloak, jumped up, and came to Jesus. 10:51Then13
14 tn Grk “And answering, Jesus said to him.” The participle
ἀποκριθείς is redundant and has not been translated.
 tn Here καί (kai) has been translated as “now” to indicate 15 tn Or “Master”; Grk ῥαββουνί (rabbouni).
the transition to a new topic. 16 tn Grk “that I may see [again].” The phrase can be ren-
 tn Grk “the ten.” dered as an imperative of request, “Please, give me sight.”
 tn The word “this” is not in the Greek text, but is supplied. Since the man is not noted as having been blind from birth
Direct objects were often omitted in Greek when clear from (as the man in John 9 was) it is likely the request is to receive
the context. back the sight he once had.
 tn Though δοῦλος (doulos) is normally translated “ser- 17 tn Or “received” (see the note on the phrase “let me see

vant,” the word does not bear the connotation of a free indi- again” in v. 51).
18 tn Here καί (kai) has been translated as “now” to indi-
vidual serving another. BDAG notes that “‘servant’ for ‘slave’
is largely confined to Biblical transl. and early American cate the transition to a new topic.
times…in normal usage at the present time the two words 19 map For location see Map5-B1; Map6-F3; Map7-E2;
are carefully distinguished” (BDAG 260 s.v. 1). The most ac- Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
curate translation is “bondservant” (sometimes found in the 20 sn The exact location of the village of Bethphage is not
ASV for δοῦλος), in that it often indicates one who sells him- known. Most put it on the southeast side of the Mount of Ol-
self into slavery to another. But as this is archaic, few today ives and northwest of Bethany, about 1.5 miles (3 km) east
understand its force. of Jerusalem.
 sn The Greek word for ransom (λύτρον, lutron) is found 21 sn “Mountain” in English generally denotes a higher el-
here and in Matt 20:28 and refers to the payment of a price evation than it often does in reference to places in Palestine.
in order to purchase the freedom of a slave. The idea of Je- The Mount of Olives is really a ridge running north to south
sus as the “ransom” is that he paid the price with his own life about 3 kilometers (1.8 miles) long, east of Jerusalem across
by standing in humanity’s place as a substitute, enduring the the Kidron Valley. Its central elevation is about 30 meters
judgment that was deserved for sin. (100 ft) higher than Jerusalem. It was named for the large
 map For location see Map5-B2; Map6-E1; Map7-E1; number of olive trees which grew on it.
Map8-E3; Map10-A2; Map11-A1. 22 tn Grk “he”; the referent (Jesus) has been specified in
 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
the translation for clarity. 23 tn Grk “the village lying before you” (BDAG 530 s.v.
 tn Grk “to shout and to say.” The infinitive λέγειν (legein) κατέναντι 2.b).
is redundant here and has not been translated. 24 tn Grk “a colt tied there on which no one of men has ever
 sn Jesus was more than a Nazarene to this blind person, sat.”
who saw quite well that Jesus was Son of David. There was 25 sn The custom called angaria allowed the impressment of
a tradition in Judaism that the Son of David (Solomon) had animals for service to a significant figure.
great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]). 26 tn Here καί (kai) has been translated as “so” to indicate
10 sn Have mercy on me is a request for healing. It is not the implied result of previous action(s) in the narrative.
owed the man. He simply asks for God’s kind grace. 27 tn Grk “they”; the referent (the people mentioned in v. 5)
11 tn Or “rebuked.” The crowd’s view was that surely Jesus has been specified in the translation for clarity.
would not be bothered with someone as unimportant as a 28 tn Here καί (kai) has been translated as “then” to indi-
blind beggar. cate the implied sequence of events within the narrative.
12 tn Here καί (kai) has been translated as “so” to indicate 29 tn Grk “garments”; but this refers in context to their outer
the implied result of previous action(s) in the narrative. cloaks. The action is like 2 Kgs 9:13.
13 tn Here καί (kai) has been translated as “then” to indi- 30 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5;
cate the implied sequence of events within the narrative. John 12:15.
 1897 mark 11:23
those who followed kept shouting, “Hosanna! 
drive out those who were selling and buying in
Blessed is the one who comes in the name of the the temple courts.13 He turned over the tables of
Lord! 11:10 Blessed is the coming kingdom of our the money changers and the chairs of those sell-
father David! Hosanna in the highest!” 11:11 Then ing doves, 11:16 and he would not permit anyone
Jesus entered Jerusalem and went to the temple. to carry merchandise14 through the temple courts.15
And after looking around at everything, he went 11:17 Then he began to teach16 them and said, “Is
out to Bethany with the twelve since it was already it not written: ‘My house will be called a house
late. of prayer for all nations’?17 But you have turned
it into a den18 of robbers!”19 11:18 The chief priests
Cursing of the Fig Tree and the experts in the law20 heard it and they con-
11:12 Now the next day, as they went out sidered how they could assassinate21 him, for they
from Bethany, he was hungry. 11:13 After noticing feared him, because the whole crowd was amazed
in the distance a fig tree with leaves, he went to see by his teaching. 11:19 When evening came, Jesus
if he could find any fruit on it. When he came to and his disciples22 went out of the city.
it he found nothing but leaves, for it was not the The Withered Fig Tree
season for figs. 11:14 He said to it, “May no one
ever eat fruit from you again.” And his disciples 11:20 In the morning as they passed by, they
heard it. saw the fig tree withered from the roots. 11:21 Pe-
ter remembered and said to him, “Rabbi, look!
Cleansing the Temple The fig tree you cursed has withered.” 11:22 Je-
11:15 Then they came to Jerusalem.10 Je- sus said to them, “Have faith in God. 11:23 I tell
sus11 entered the temple area12 and began to you the truth, if someone says to this moun-
23

tain, ‘Be lifted up and thrown into the sea,’ and

 tn The expression ῾Ωσαννά (Jwsanna, literally in He-
brew, “O Lord, save”) in the quotation from Ps 118:25-26 was
does not doubt in his heart but believes that
probably by this time a familiar liturgical expression of praise,
on the order of “Hail to the king,” although both the under-
lying Aramaic and Hebrew expressions meant “O Lord, save
us.” The introductory ὡσαννά is followed by the words of Ps
118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου been located in the Court of the Gentiles.
(euloghmenos Jo ercomenos en onomati kuriou), al- 13 tn Grk “the temple.”
though in the Fourth Gospel the author adds for good mea- sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke
sure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileus tou (19:45-46) record this incident of the temple cleansing at the
Israhl). In words familiar to every Jew, the author is indicat- end of Jesus’ ministry. John (2:13-16) records a cleansing of
ing that at this point every messianic expectation is now at the temple at the beginning of Jesus’ ministry. See the note
the point of realization. It is clear from the words of the psalm on the word temple courts in John 2:14 for a discussion of the
shouted by the crowd that Jesus is being proclaimed as mes- relationship of these accounts to one another.
sianic king. See E. Lohse, TDNT 9:682-84. 14 tn Or “things.” The Greek word σκεῦος (skeuos) can re-
sn Hosanna is an Aramaic expression that literally means, fer to merchandise, property, goods, a vessel, or even gen-
“help, I pray,” or “save, I pray.” By Jesus’ time it had become a erally “things” (but in the sense of some implement or tool).
strictly liturgical formula of praise, however, and was used as The idea here is almost certainly restricted to merchandise,
an exclamation of praise to God. rather than the more general “things,” although some sug-
 sn A quotation from Ps 118:25-26. gest from the parallel with m. Berakhot 9.5 that Jesus was
 tn Here καί (kai) has been translated as “Then” to indi- not even allowing sandals, staffs, or coin-purses to be car-
cate the transition from the previous narrative. ried through the court. The difficulty with this interpretation,
 tn Grk “he”; the referent (Jesus) has been specified in however, is that it is fundamentally an appeal to Jewish oral
the translation for clarity. tradition (something Jesus rarely sided with) as well as being
 tn Here καί (kai) has been translated as “now” to indi- indiscriminate toward all the worshipers.
cate the transition to a new topic. 15 tn Grk “the temple.”
 tn Grk “anything.” 16 tn The imperfect ἐδίδασκεν (edidasken) is here taken
 tn Grk “And answering, he said to it.” The participle ingressively.
ἀποκριθείς (apokriqeis) is redundant and has not been 17 sn A quotation from Isa 56:7.
translated. 18 tn Or “a hideout” (see L&N 1.57).
 sn Mark 11:12-14. The incident of the cursing of the 19 sn A quotation from Jer 7:11. The meaning of Jesus’
fig tree occurs before he enters the temple for a third time statement about making the temple courts a den of robbers
(11:27ff) and is questioned at length by the religious leaders probably operates here at two levels. Not only were the reli-
(11:27-12:40). It appears that Mark records the incident as a gious leaders robbing the people financially, but because of
portent of what is going to happen to the leadership in Jerusa- this they had also robbed them spiritually by stealing from
lem who were supposed to have borne spiritual fruit but have them the opportunity to come to know God genuinely. It is
been found by Messiah at his coming to be barren. The fact possible that these merchants had recently been moved to
that the nation as a whole is indicted is made explicit in chap- this location for convenience.
ter 13:1-37 where Jesus speaks of Jerusalem’s destruction 20 tn Or “The chief priests and the scribes.” See the note on
and his second coming. the phrase “experts in the law” in 1:22.
 tn Here καί (kai) has been translated as “then” to indi- 21 tn Grk “how they could destroy him.”
cate the implied sequence of events within the narrative. 22 tn Grk “they”; the referents (Jesus and his disciples) have
10 map For location see Map5-B1; Map6-F3; Map7-E2; been specified in the translation for clarity. Without such clari-
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. fication there is room for considerable confusion here, since
11 tn Grk “He”; the referent (Jesus) has been specified in there are two prior sets of plural referents in the context, “the
the translation for clarity. chief priests and experts in the law” and “the whole crowd”
12 tn Grk “the temple.” (both in v. 18).
sn The merchants (those who were selling) would have 23 tn Grk “Truly (ἀμήν, amhn), I say to you.”
mark 11:24 1898
what he says will happen, it will be done for him. “Neither will I tell you12 by what authority13 I am
11:24 For this reason I tell you, whatever you pray doing these things.”
and ask for, believe that you have received it, and
it will be yours. 11:25 Whenever you stand pray- The Parable of the Tenants
ing, if you have anything against anyone, forgive 12:1 Then14 he began to speak to them in para-
him, so that your Father in heaven will also for- bles: “A man planted a vineyard.15 He put a fence
give you your sins.” around it, dug a pit for its winepress, and built a
The Authority of Jesus watchtower. Then16 he leased it to tenant farmers17
and went on a journey. 12:2 At harvest time he sent a
11:27 They came again to Jerusalem. While slave18 to the tenants to collect from them19 his por-
Jesus was walking in the temple courts, the chief tion of the crop.20 12:3 But21 those tenants22 seized
priests, the experts in the law, and the elders came his slave,23 beat him,24 and sent him away empty-
up to him 11:28 and said, “By what authority are handed.25 12:4 So26 he sent another slave to them
you doing these things? Or who gave you this again. This one they struck on the head and treated
authority to do these things?” 11:29 Jesus said to outrageously. 12:5 He sent another, and that one
them, “I will ask you one question. Answer me and they killed. This happened to many others, some
I will tell you by what authority I do these things: of whom were beaten, others killed. 12:6 He had
11:30 John’s baptism – was it from heaven or from one left, his one dear son.27 Finally he sent him to
people? Answer me.” 11:31 They discussed with them, saying, ‘They will respect my son.’ 12:7 But
one another, saying, “If we say, ‘From heav- those tenants said to one another, ‘This is the heir.
en,’ he will say, ‘Then why did you not believe
him?’ 11:32 But if we say, ‘From people – ’” (they
feared the crowd, for they all considered John to
be truly a prophet). 11:33 So they answered Je- is that no matter what Jesus said in response to their ques-
sus,10 “We don’t know.”11 Then Jesus said to them, tion they were not going to believe it and would in the end use
it against him.
 tn Although the Greek subjunctive mood, formally re- 12 sn Neither will I tell you. Though Jesus gave no answer,

quired in a subordinate clause introduced by ἵνα ({ina), is the analogy he used to their own question makes his view
traditionally translated by an English subjunctive (e.g., “may,” clear. His authority came from heaven.
13 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is
so KJV, NAB, NIV, NRSV), changes in the use of the subjunc-
tive in English now result in most readers understanding such exactly the same phrase as in v. 28.
14 tn Here καί (kai) has been translated as “then” to indi-
a statement as indicating permission (“may” = “has permis-
sion to”) or as indicating uncertainty (“may” = “might” or “may cate the implied sequence of events within the narrative.
or may not”). Thus a number of more recent translations ren- 15 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7).
der such instances by an English future tense (“will,” so TEV, The nation and its leaders are the tenants, so the vineyard
CEV, NLT, NASB 1995 update). That approach has been fol- here may well refer to the promise that resides within the na-
lowed here. tion. The imagery is like that in Rom 11:11-24.
 tc A number of significant mss of various texttypes (‫ א‬B L 16 tn Here καί (kai) has been translated as “then” to indi-
W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you cate the implied sequence of events within the narrative.
do not forgive, neither will your Father in heaven forgive your 17 sn The leasing of land to tenant farmers was common
sins.” The verse is included in most later mss (A [C D] Θ [Ë1,13 in this period.
33] Ï lat) and is not likely to be original. It is probably an as- 18 tn See the note on the word “slave” in 10:44.
similation to Matt 6:15. The present translation follows NA27 sn This slave (along with the others) represent the prophets
in omitting the verse number, a procedure also followed by a God sent to the nation, who were mistreated and rejected.
number of other modern translations. 19 tn Grk “from the tenants,” but this is redundant in Eng-
 map For location see Map5-B1; Map6-F3; Map7-E2; lish, so the pronoun (“them”) was used in the translation.
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 20 tn Grk “from the fruits of the vineyard.”
 tn Grk “he”; the referent (Jesus) has been specified in the 21 tn Here καί (kai) has been translated as “but” to indi-
translation for clarity. cate the contrast present in this context.
 tn Grk “the temple.” 22 tn Grk “But they”; the referent (the tenants, v. 1) has
 tn Or “the chief priests, the scribes.” See the note on the been specified in the translation for clarity.
phrase “experts in the law” in 1:22. 23 tn Grk “seizing him, they beat and sent away empty-
 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. handed.” The referent of the direct object of “seizing” (the
 tn The plural Greek term ἀνθρώπων (anqrwpwn) is prob- slave sent by the owner) has been specified in the translation
ably used here (and in v. 32) in a generic sense, referring to for clarity. The objects of the verbs “beat” and “sent away”
both men and women (cf. NAB, NRSV, “of human origin”; TEV, have been supplied in the translation to conform to English
“from human beings”; NLT, “merely human”). style. Greek often omits direct objects when they are clear
sn The question is whether John’s ministry was of divine or from the context.
human origin. 24 sn The image of the tenants beating up the owner’s slave
 tn Here καί (kai) has been translated as “so” to indicate pictures the nation’s rejection of the prophets and their mes-
the implied result of previous action(s) in the narrative. sage.
10 tn Grk “answering, they said to Jesus.” The participle 25 sn The slaves being sent empty-handed suggests that
ἀποκριθέντες (apokriqentes) is redundant, but the syntax the vineyard was not producing any fruit – and thus neither
of the phrase has been modified to conform to English style. was the nation of Israel.
11 sn Very few questions could have so completely revealed 26 tn Here καί (kai) has been translated as “so” to indicate
the wicked intentions of the religious leaders. Jesus’ question the implied result of the tenants’ mistreatment of the first
revealed the motivation of the religious leaders and exposed slave.
them for what they really were – hypocrites. They indicted 27 tn Grk “one beloved son.” See comment at Mark 1:11.
themselves when they cited only two options and chose nei- sn The owner’s decision to send his one dear son repre-
ther of them (“We do not know”). The point of Mark 11:27-33 sents God sending Jesus.
 1899 mark 12:18
Come, let’s kill him and the inheritance will be “Teacher, we know that you are truthful and do not
ours!’ 12:8 So they seized him, killed him, and court anyone’s favor, because you show no partial-
threw his body out of the vineyard. 12:9 What ity16 but teach the way of God in accordance with
then will the owner of the vineyard do? He will the truth.17 Is it right18 to pay taxes19 to Caesar20 or
come and destroy those tenants and give the vine- not? Should we pay or shouldn’t we?” 12:15 But
yard to others. 12:10 Have you not read this scrip- he saw through their hypocrisy and said21 to them,
ture: “Why are you testing me? Bring me a denarius22
‘The stone the builders rejected has be- and let me look at it.” 12:16 So23 they brought one,
come the cornerstone. and he said to them, “Whose image24 is this, and
12:11 This is from the Lord, and it is mar- whose inscription?” They replied,25 “Caesar’s.”
velous in our eyes’?” 12:17 Then Jesus said to them, “Give to Caesar the
12:12 Now they wanted to arrest him (but they things that are Caesar’s, and to God the things that
feared the crowd), because they realized that he are God’s.”26 And they were utterly amazed at him.
told this parable against them. So10 they left him Marriage and the Resurrection
and went away.11
12:18 Sadducees27 (who say there is no
Paying Taxes to Caesar resurrection)28 also came to him and asked
12:13 Then12 they sent some of the Phari-
sees13 and Herodians14 to trap him with his own 16 tn Grk “and it is not a concern to you about anyone be-
words.15 12:14 When they came they said to him, cause you do not see the face of men.”
17 sn Teach the way of God in accordance with the truth.
 tn Here καί (kai) has been translated as “so” to indicate
Very few comments are as deceitful as this one; they did not
the implied result of previous action(s) in the narrative. really believe this at all. The question of the Pharisees and
 tn Grk “seizing him.” The participle λαβόντες (labontes) Herodians was specifically designed to trap Jesus.
has been translated as attendant circumstance. 18 tn Or “lawful,” that is, in accordance with God’s divine
 tn Grk “him.” law. On the syntax of ἔξεστιν (exestin) with an infinitive and
 sn Throwing the heir’s body out of the vineyard pictures accusative, see BDF §409.3.
Jesus’ death outside of Jerusalem. 19 tn According to L&N 57.180 the term κῆνσος (khnsos)
 sn The statement that the owner will come and destroy was borrowed from Latin and referred to a poll tax, a tax paid
those tenants is a promise of judgment; see Luke 13:34-35; by each adult male to the Roman government.
19:41-44. sn This question concerning taxes was specifically designed
 sn The warning that the owner would give the vineyard to to trap Jesus. If he answered yes, then his opponents could
others suggests that the care of the promise and the nation’s publicly discredit him as a sympathizer with Rome. If he an-
hope would be passed to others. This eventually looks to Gen- swered no, then they could go to the Roman governor and ac-
tile inclusion; see Eph 2:11-22. cuse Jesus of rebellion.
 tn Or “capstone,” “keystone.” Although these meanings 20 tn Or “the emperor” (“Caesar” is a title for the Roman
are lexically possible, the imagery in Eph 2:20-22 and 1 Cor emperor).
3:11 indicates that the term κεφαλὴ γωνίας (kefalh gw- 21 tn Grk “Aware of their hypocrisy he said.”
nias) refers to a cornerstone, not a capstone. 22 tn Here the specific name of the coin was retained in
sn The stone the builders rejected has become the corner- the translation, because not all coins in circulation in Pales-
stone. The use of Ps 118:22-23 and the “stone imagery” as tine at the time carried the image of Caesar. In other places
a reference to Christ and his suffering and exaltation is com- δηνάριον (dhnarion) has been translated simply as “silver
mon in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; coin” with an explanatory note.
1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps sn A denarius was a silver coin stamped with the image of
118:22-23 in Mark 12:10-11 is that in the OT, Israel was the the emperor and worth approximately one day’s wage for a
one rejected (or perhaps her king) by the Gentiles, but in the laborer.
NT it is Jesus who is rejected by Israel. 23 tn Here δέ (de) has been translated as “so” to indicate
 sn A quotation from Ps 118:22-23. their response to Jesus’ request for a coin.
 tn Here καί (kai) has been translated as “now” to intro- 24 tn Or “whose likeness.”
duce a somewhat parenthetical remark by the author. sn In this passage Jesus points to the image (Grk εἰκών,
10 tn Here καί (kai) has been translated as “so” to indicate eikwn) of Caesar on the coin. This same Greek word is used in
the implied result of previous action(s) in the narrative. Gen 1:26 (LXX) to state that humanity is made in the “image”
11 sn The point of the parable in Mark 12:1-12 is that the of God. Jesus is making a subtle yet powerful contrast: Cae-
leaders of the nation have been rejected by God and the vine- sar’s image is on the denarius, so he can lay claim to money
yard (v. 9, referring to the nation and its privileged status) will through taxation, but God’s image is on humanity, so he can
be taken from them and given to others (an allusion to the lay claim to each individual life.
Gentiles). 25 tn Grk “they said to him.”
12 tn Here καί (kai) has been translated as “then” to indi- 26 sn Jesus’ answer to give to Caesar the things that are Cae-
cate the implied sequence of events within the narrative. sar’s, and to God the things that are God’s was a both/and,
13 sn See the note on Pharisees in 2:16. not the questioners’ either/or. So he slipped out of their trap.
14 sn Pharisees and Herodians made a very interesting al- 27 sn The Sadducees controlled the official political struc-
liance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The tures of Judaism at this time, being the majority members
Herodians were as obnoxious to the Pharisees on political of the Sanhedrin. They were known as extremely strict on
grounds as the Sadducees were on theological grounds. Yet law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14
the two groups united in their opposition to Jesus. Collabo- [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-
ration in wickedness, as well as goodness, has great power. 298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199];
Their purpose was to trip Jesus up in his words so that he Life 2 [10-11]). They also did not believe in resurrection or in
would lose the support of the people, leaving the way open angels, an important detail in v. 25. See also Matt 3:7, 16:1-
for them to destroy him.” See also the note on “Herodians” 12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.
in Mark 3:6. 28 sn This remark is best regarded as a parenthetical note
15 tn Grk “trap him in word.” by the author.
mark 12:19 1900
him, 12:19 “Teacher, Moses wrote for us: ‘If a
 The Greatest Commandment
man’s brother dies and leaves a wife but no chil-
dren, that man must marry the widow and fa- 12:28 Now16 one of the experts in the law17
ther children for his brother.’ 12:20 There were came and heard them debating. When he saw
seven brothers. The first one married, and when that Jesus18 answered them well, he asked him,
he died he had no children. 12:21 The second mar- “Which commandment is the most important of
ried her and died without any children, and like- all?” 12:29 Jesus answered, “The most important
wise the third. 12:22 None of the seven had chil- is: ‘Listen, Israel, the Lord our God, the Lord
dren. Finally, the woman died too. 12:23 In the is one. 12:30 Love19 the Lord your God with all
resurrection, when they rise again, whose wife your heart, with all your soul, with all your mind,
will she be? For all seven had married her.” and with all your strength.’20 12:31 The second is:
12:24 Jesus said to them, “Aren’t you deceived ‘Love your neighbor as yourself.’21 There is no
for this reason, because you don’t know the scrip- other commandment greater than these.” 12:32 The
tures or the power of God? 12:25 For when they expert in the law said to him, “That is true, Teach-
rise from the dead, they neither marry nor are er; you are right to say that he is one, and there is
given in marriage, but are like angels10 in heaven. no one else besides him.22 12:33 And to love him
12:26 Now as for the dead being raised,11 have you with all your heart, with all your mind, and with
not read in the book of Moses, in the passage about all your strength23 and to love your neighbor as
the bush,12 how God said to him, ‘I am the God yourself24 is more important than all burnt offer-
of Abraham, the13 God of Isaac, and the God of ings and sacrifices.” 12:34 When Jesus saw that he
Jacob’?14 12:27 He is not the God of the dead but had answered thoughtfully, he said to him, “You
of the living.15 You are badly mistaken!” are not far from the kingdom of God.” Then no
one dared any longer to question him.
 tn Grk “and asked him, saying.” The participle λέγοντες
(legontes) is redundant in contemporary English and has not The Messiah: David’s Son and Lord
been translated.
 tn Grk “his brother”; but this would be redundant in Eng- 12:35 While Jesus was teaching in the tem-
lish with the same phrase “his brother” at the end of the ple courts, he said, “How is it that the experts in
verse, so most modern translations render this phrase “the the law25 say that the Christ26 is David’s son?27
man” (so NIV, NRSV).
 tn The use of ἵνα (Jina) with imperatival force is unusual
12:36 David himself, by the Holy Spirit, said,
(BDF §470.1).
 tn Grk “raise up seed” (an idiom for fathering children).
 sn A quotation from Deut 25:5. This practice is called
levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yeva-
mot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is
described in Deut 25:5-10. The brother of a man who died
without a son had an obligation to marry his brother’s widow.
This served several purposes: It provided for the widow in a
society where a widow with no children to care for her would
be reduced to begging, and it preserved the name of the de-
ceased, who would be regarded as the legal father of the first
son produced from that marriage.
 tn Grk “took a wife” (an idiom for marrying a woman).
 tc The words “when they rise again” are missing from
16 tn Here καί (kai) has been translated as “now” to indi-
several important witnesses (‫ א‬B C D L W Δ Ψ 33 579 892
2427 pc c r1 k syp co). They are included in A Θ Ë1,(13) Ï lat cate the transition to a new topic.
sys,h. The strong external pedigree of the shorter reading gives 17 tn Or “One of the scribes.” See the note on the phrase
one pause. Nevertheless, the Alexandrian and other mss most “experts in the law” in 1:22.
likely dropped the words from the text either to conform the 18 tn Grk “he”; the referent (Jesus) has been specified in
wording to the parallel in Matt 22:28 or because “when they the translation for clarity.
rise again” was redundant. But the inclusion of these words 19 tn Grk “You will love.” The future indicative is used here
is thoroughly compatible with Mark’s usually pleonastic style with imperatival force (see ExSyn 452 and 569).
(see TCGNT 93), and therefore most probably authentic to 20 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The
Mark’s Gospel. fourfold reference to different parts of the person says, in ef-
 tn Grk “For the seven had her as wife.” fect, that one should love God with all one’s being.
 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ). 21 sn A quotation from Lev 19:18.
10 sn Angels do not die, nor do they eat according to Jewish 22 sn A quotation from Deut 4:35.
tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21- 23 sn A quotation from Deut 6:5.
23). 24 sn A quotation from Lev 19:18.
11 tn Grk “Now as for the dead that they are raised.” 25 tn Or “that the scribes.” See the note on the phrase “ex-
12 sn See Exod 3:6. Jesus used a common form of rabbinic perts in the law” in 1:22.
citation here to refer to the passage in question. 26 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah”
13 tn Grk “and the,” but καί (kai) has not been translated (Hebrew and Aramaic) mean “one who has been anointed.”
since English normally uses a coordinating conjunction only sn See the note on Christ in 8:29.
between the last two elements in a series of three or more. 27 sn It was a common belief in Judaism that Messiah
14 sn A quotation from Exod 3:6. would be David’s son in that he would come from the lineage
15 sn He is not God of the dead but of the living. Jesus’ point of David. On this point the Pharisees agreed and were cor-
was that if God could identify himself as God of the three old rect. But their understanding was nonetheless incomplete,
patriarchs, then they must still be alive when God spoke to for Messiah is also David’s Lord. With this statement Jesus
Moses; and so they must be raised. was affirming that, as the Messiah, he is both God and man.
 1901 mark 13:3
‘The Lord said to my lord, 
coins into it. Many rich people were throwing in
“Sit at my right hand, large amounts. 12:42 And a poor widow came and
until I put your enemies under your put in two small copper coins,14 worth less than
feet.”’ a penny. 12:43 He called his disciples and said to
12:37 If David himself calls him ‘Lord,’ how can them, “I tell you the truth,15 this poor widow has
he be his son?” And the large crowd was listening put more into the offering box16 than all the others.17
to him with delight. 12:44 For they all gave out of their wealth.18 But
she, out of her poverty, put in what she had to live
Warnings About Experts in the Law on, everything she had.”19
12:38 In his teaching Jesus also said, “Watch The Destruction of the Temple
out for the experts in the law. They like walking
around in long robes and elaborate greetings in 13:1 Now20 as Jesus21 was going out of the
the marketplaces, 12:39 and the best seats in the temple courts, one of his disciples said to him,
synagogues and the places of honor at banquets. “Teacher, look at these tremendous stones and
12:40 They devour widows’ property,10 and as a buildings!”22 13:2 Jesus said to him, “Do you see
show make long prayers. These men will receive a these great buildings? Not one stone will be left on
more severe punishment.” another.23 All will be torn down!”24
The Widow’s Offering Signs of the End of the Age
12:41 Then he sat down opposite the of-
11 12 13:3 So25 while he was sitting on the Mount
fering box,13 and watched the crowd putting of Olives opposite the temple, Peter, James,
John,26 and Andrew asked him privately,
 sn The Lord said to my Lord. With David being the speak-
er, this indicates his respect for his descendant (referred to
as my Lord). Jesus was arguing, as the ancient exposition as- sn The offering box probably refers to the receptacles in the
sumed, that the passage is about the Lord’s anointed. The temple forecourt by the Court of Women used to collect free-
passage looks at an enthronement of this figure and a dec- will offerings. These are mentioned by Josephus, J. W. 5.5.2
laration of honor for him as he takes his place at the side of (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc
God. In Jerusalem, the king’s palace was located to the right 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John
of the temple to indicate this kind of relationship. Jesus was 8:20).
pressing the language here to get his opponents to reflect on 14 sn These two small copper coins were lepta (sing. “lep-
how great Messiah is. ton”), the smallest and least valuable coins in circulation in
 sn A quotation from Ps 110:1. Palestine, worth one-half of a quadrans or 1/128 of a denar-
 tn Grk “David himself calls him ‘Lord.’ So how is he his ius, or about six minutes of an average daily wage. This was
son?” The conditional nuance, implicit in Greek, has been next to nothing in value.
made explicit in the translation (cf. Matt 22:45). 15 tn Grk “Truly (ἀμήν, amhn), I say to you.”
 tn Grk “he”; the referent (Jesus) has been specified in the 16 tn See the note on the term “offering box” in v. 41.
translation for clarity. 17 sn Has put more into the offering box than all the oth-
 tn Or “for the scribes.” See the note on the phrase “ex- ers. With God, giving is weighed evaluatively, not counted. The
perts in the law” in 1:22. widow was praised because she gave sincerely and at some
 tn In Greek this is the only infinitive in vv. 38-39. It would considerable cost to herself.
be awkward in English to join an infinitive to the following 18 tn Grk “out of what abounded to them.”
noun clauses, so this has been translated as a gerund. 19 sn The contrast between this passage, 12:41-44, and
 sn There is later Jewish material in the Talmud that spells what has come before in 11:27-12:40 is remarkable. The
out such greetings in detail. See H. Windisch, TDNT 1:498. woman is set in stark contrast to the religious leaders. She
 sn See the note on synagogue in 1:21. was a poor widow, they were rich. She was uneducated in the
 tn Grk “who,” continuing the sentence begun in v. 38. law, they were well educated in the law. She was a woman,
10 tn Grk “houses,” “households”; however, the term can they were men. But whereas they evidenced no faith and
have the force of “property” or “possessions” as well (O. Mi- actually stole money from God and men (cf. 11:17), she evi-
chel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a). denced great faith and gave out of her extreme poverty every-
11 tn Here καί (kai) has been translated as “then” to indi- thing she had.
20 tn Here καί (kai) has been translated as “now” to indi-
cate the implied sequence of events within the narrative.
12 tc Most mss, predominantly of the Western and Byzan- cate the transition to a new topic.
21 tn Grk “he”; the referent (Jesus) has been specified in
tine texts (A D W Θ Ë1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo
Ihsous, “Jesus”) as the explicit subject here, while ‫ א‬B L Δ Ψ the translation for clarity.
22 sn The Jerusalem temple was widely admired around
892 2427 pc lack the name. A natural scribal tendency is to
expand the text, especially to add the Lord’s name as the ex- the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5
plicit subject of a verb. Scribes much less frequently omitted [5.184-227] and Tacitus, History 5.8, who called it “immense-
the Lord’s name (cf. the readings of W Θ 565 1424 in Mark ly opulent.” Josephus compared it to a beautiful snowcapped
12:17). The internal and external evidence support one an- mountain.
other here in behalf of the shorter reading. 23 sn With the statement not one stone will be left on anoth-
13 tn On the term γαζοφυλάκιον (gazofulakion), often er Jesus predicted the total destruction of the temple, some-
translated “treasury,” see BDAG 186 s.v., which states, “For thing that did occur in a.d. 70.
Mk 12:41, 43; Lk 21:1 the mng. contribution box or recep- 24 tn Grk “not one stone will be left here on another which
tacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were will not be thrown down.”
in the temple 13 such receptacles in the form of trumpets. 25 tn Here καί (kai) has been translated as “so” to indicate
But even in these passages the general sense of ‘treasury’ is the implied result of previous action(s) in the narrative.
prob., for the contributions would go [into] the treasury via the 26 tn Grk “and James and John,” but καί (kai) has not been
receptacles.” Based upon the extra-biblical evidence (see sn translated since English normally uses a coordinating con-
following), however, the translation opts to refer to the actual junction only between the last two elements in a series of
receptacles and not the treasury itself. three or more.
mark 13:4 1902
13:4 “Tell us, when will these things happen? And

the reader understand), then those in Judea must
what will be the sign that all these things are about flee16 to the mountains. 13:15 The one on the roof17
to take place?” 13:5 Jesus began to say to them, must not come down or go inside to take anything
“Watch out that no one misleads you. 13:6 Many out of his house.18 13:16 The one in the field must
will come in my name, saying, ‘I am he,’ and they not turn back to get his cloak. 13:17 Woe to those
will mislead many. 13:7 When you hear of wars who are pregnant and to those who are nursing
and rumors of wars, do not be alarmed. These their babies in those days! 13:18 Pray that it may
things must happen, but the end is still to come. not be in winter. 13:19 For in those days there will
13:8 For nation will rise up in arms against na- be suffering19 unlike anything that has happened20
tion, and kingdom against kingdom. There will from the beginning of the creation that God creat-
be earthquakes in various places, and there will ed until now, or ever will happen. 13:20 And if the
be famines. These are but the beginning of birth Lord had not cut short those days, no one would be
pains. saved. But because of the elect, whom he chose,
he has cut them21 short. 13:21 Then22 if anyone says
Persecution of Disciples to you, ‘Look, here is the Christ!’23 or ‘Look, there
13:9 “You must watch out for yourselves. You he is!’ do not believe him. 13:22 For false messi-
will be handed over to councils and beaten in ahs24 and false prophets will appear and perform
the synagogues. You will stand before gover- signs and wonders to deceive, if possible, the elect.
nors and kings10 because of me, as a witness to 13:23 Be careful! I have told you everything ahead
them. 13:10 First the gospel must be preached to of time.
all nations. 13:11 When they arrest you and hand The Arrival of the Son of Man
you over for trial, do not worry about what to
speak. But say whatever is given you at that time,11 13:24 “But in those days, after that suffer-
for it is not you speaking, but the Holy Spirit. ing,25 the sun will be darkened and the moon will
13:12 Brother will hand over brother to death, and not give its light; 13:25 the stars will be falling
a father his child. Children will rise against12 par- from heaven, and the powers in the heavens will
ents and have them put to death. 13:13 You will be
hated by everyone because of my name.13 But the
one who endures to the end will be saved.14
The Abomination of Desolation
13:14 “But when you see the abomination of
desolation15 standing where it should not be (let
 sn Both references to these things are plural, so more
than the temple’s destruction is in view. The question may was (from Jesus’ perspective) still another fulfillment yet to
presuppose that such a catastrophe signals the end. come. Some argue that this was realized in a.d. 70, while oth-
 tn Or “Be on guard.”
ers claim that it refers specifically to Antichrist and will not be
 tn That is, “I am the Messiah.” fully realized until the period of the great tribulation at the end
 tn Grk “it is not yet the end.” of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).
 tn For the translation “rise up in arms” see L&N 55.2. 16 sn Fleeing to the mountains is a key OT image: Gen
 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4. 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
 tn Grk “They will hand you over.” “They” is an indefinite 17 sn Most of the roofs in the NT were flat roofs made of
plural, referring to people in general. The parallel in Matt pounded dirt, sometimes mixed with lime or stones, sup-
10:17 makes this explicit. ported by heavy wooden beams. They generally had an easy
 sn Councils in this context refers to local judicial bodies means of access, either a sturdy wooden ladder or stone
attached to the Jewish synagogue. This group would be re- stairway, sometimes on the outside of the house.
sponsible for meting out justice and discipline within the Jew- 18 sn The nature of the judgment coming upon them will be
ish community. so quick and devastating that one will not have time to come
 sn See the note on synagogue in 1:21. down or go inside to take anything out of his house. It is best
10 sn These statements look at persecution both from a just to escape as quickly as possible.
Jewish context as the mention of councils and synagogues 19 tn Traditionally, “tribulation.”
suggests, and from a Gentile one as the reference to gover- 20 sn Suffering unlike anything that has happened. Some
nors and kings suggests. Some fulfillment of Jewish persecu- refer this event to the destruction of Jerusalem in a.d. 70.
tion can be seen in Acts. While the events of a.d. 70 may reflect somewhat the com-
11 tn Grk “in that hour.” ments Jesus makes here, the reference to the scope and se-
12 tn Or “will rebel against.” verity of this judgment strongly suggest that much more is in
13 sn See 1 Cor 1:25-31. view. Most likely Jesus is referring to the great end-time judg-
14 sn But the one who endures to the end will be saved. Je- ment on Jerusalem in the great tribulation.
21 tn Grk “the days.”
sus was not claiming here that salvation is by works, because
he had already taught that it is by grace (cf. 10:15). He was 22 tn Here καί (kai) has been translated as “then” to indi-
simply arguing that genuine faith evidences itself in persis- cate the implied sequence of events within the narrative.
tence through even the worst of trials. 23 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah”
15 sn The reference to the abomination of desolation is an (Hebrew and Aramaic) mean “one who has been anointed.”
allusion to Dan 9:27. Though some have seen the fulfillment sn See the note on Christ in 8:29.
of Daniel’s prophecy in the actions of Antiochus IV (or a repre- 24 tn Or “false christs”; both “Christ” (Greek) and “Messiah”
sentative of his) in 167 b.c., the words of Jesus seem to indi- (Hebrew and Aramaic) mean “one who has been anointed.”
cate that Antiochus was not the final fulfillment, but that there 25 tn Traditionally, “tribulation.”
 1903 mark 14:3
be shaken. 13:26 Then everyone will see the Son
 
alert! For you do not know when the time will
10

of Man arriving in the clouds with great power come. 13:34 It is like a man going on a journey. He
and glory. 13:27 Then he will send angels and they left his house and put his slaves11 in charge, assign-
will gather his elect from the four winds, from the ing12 to each his work, and commanded the door-
ends of the earth to the ends of heaven. keeper to stay alert. 13:35 Stay alert, then, because
you do not know when the owner of the house
The Parable of the Fig Tree will return – whether during evening, at midnight,
13:28 “Learn this parable from the fig tree: when the rooster crows, or at dawn – 13:36 or else
Whenever its branch becomes tender and puts out he might find you asleep when he returns sudden-
its leaves, you know that summer is near. 13:29 So ly. 13:37 What I say to you I say to everyone: Stay
also you, when you see these things happening, alert!”
know that he is near, right at the door. 13:30 I tell The Plot Against Jesus
you the truth, this generation will not pass away
until all these things take place. 13:31 Heaven and 14:1 Two days before the Passover and the
earth will pass away, but my words will never pass Feast of Unleavened Bread, the chief priests and
away. the experts in the law13 were trying to find a way14
to arrest Jesus15 by stealth and kill him. 14:2 For
Be Ready! they said, “Not during the feast, so there won’t be
13:32 “But as for that day or hour no one a riot among the people.”
16

knows it – neither the angels in heaven, nor the Jesus’ Anointing

Son – except the Father. 13:33 Watch out! Stay
14:3 Now17 while Jesus18 was in Bethany
 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The
at the house of Simon the leper, reclining at the
heavens were seen as the abode of heavenly forces, so their table, a woman came with an alabaster jar20
19

shaking indicates distress in the spiritual realm. Although of costly aromatic oil from pure nard. After
21

some take the powers as a reference to bodies in the heav-

10 tc The vast majority of witnesses (‫ א‬A C L W Θ Ψ Ë1,13 Ï
ens (like stars and planets, “the heavenly bodies,” NIV) this
is not as likely. lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrup-
 tn Grk “they.” neite kai proseucesqe, “stay alert and pray”). This may be
 sn An allusion to Dan 7:13. Here is Jesus returning with a motivated reading, influenced by the similar command in
full judging authority. Mark 14:38 where προσεύχεσθε is solidly attested, and more
 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may generally from the parallel in Luke 21:36 (though δέομαι
be translated “sky” or “heaven,” depending on the context. [deomai, “ask”] is used there). As B. M. Metzger notes, it is
 tn The verb γινώσκετε (ginwskete, “know”) can be parsed a predictable variant that scribes would have been likely to
as either present indicative or present imperative. In this con- produce independently of each other (TCGNT 95). The words
text the imperative fits better, since the movement is from are not found in B D 2427 a c {d} k. Although the external evi-
analogy (trees and seasons) to the future (the signs of the dence for the shorter reading is slender, it probably better ac-
coming of the kingdom) and since the emphasis is on prepa- counts for the longer reading than vice versa.
11 tn See the note on the word “slave” in 10:44.
ration for this event.
 tn Grk “Truly (ἀμήν, amhn), I say to you.” 12 tn Grk “giving.”
 sn This is one of the hardest verses in the gospels to inter- 13 tn Or “the chief priests and the scribes.” See the note on

pret. Various views exist for what generation means. (1) Some the phrase “experts in the law” in 1:22.
14 tn Grk “were seeking how.”
take it as meaning “race” and thus as an assurance that the
15 tn Grk “him”; the referent (Jesus) has been specified in
Jewish race (nation) will not pass away. But it is very question-
able that the Greek term γενεά (genea) can have this mean- the translation for clarity.
16 sn The suggestion here is that Jesus was too popular to
ing. Two other options are possible. (2) Generation might
mean “this type of generation” and refer to the generation of openly arrest him. The verb were trying is imperfect. It sug-
wicked humanity. Then the point is that humanity will not per- gests, in this context, that they were always considering the
ish, because God will redeem it. Or (3) generation may refer opportunities.
to “the generation that sees the signs of the end” (v. 26), who 17 tn Here καί (kai) has been translated as “now” to indi-
will also see the end itself. In other words, once the move- cate the transition to a new topic.
ment to the return of Christ starts, all the events connected 18 tn Grk “he”; the referent (Jesus) has been specified in
with it happen very quickly, in rapid succession. the translation for clarity.
 sn The words that Jesus predicts here will never pass 19 sn 1st century middle eastern meals were not eaten
away. They are more stable and lasting than creation itself! while sitting at a table, but while reclining on one’s side on
For this kind of image, see Isa 40:8; 55:10-11. the floor with the head closest to the low table and the feet
 sn The phrase nor the Son has caused a great deal of farthest away.
theological debate because on the surface it appears to 20 sn A jar made of alabaster stone was normally used for
conflict with the concept of Jesus’ deity. The straightforward very precious substances like perfumes. It normally had a
meaning of the text is that the Son does not know the time of long neck which was sealed and had to be broken off so the
his return. If Jesus were divine, though, wouldn’t he know this contents could be used.
information? There are other passages which similarly indi- 21 tn Μύρον (muron) was usually made of myrrh (from
cate that Jesus did not know certain things. For example, Luke which the English word is derived) but here it is used in the
2:52 indicates that Jesus grew in wisdom; this has to mean sense of ointment or perfumed oil (L&N 6.205). The adjective
that Jesus did not know everything all the time but learned as πιστικῆς (pistikhs) is difficult with regard to its exact mean-
he grew. So Mark 13:32 is not alone in implying that Jesus did ing; some have taken it to derive from πίστις (pistis) and re-
not know certain things. The best option for understanding late to the purity of the oil of nard. More probably it is some-
Mark 13:32 and similar passages is to hold the two concepts thing like a brand name, “pistic nard,” the exact significance
in tension: The Son in his earthly life and ministry had limited of which has not been discovered.
knowledge of certain things, yet he was still deity. sn Nard or spikenard is a fragrant oil from the root and
mark 14:4 1904
breaking open the jar, she poured it on his head. The Passover
14:4 But some who were present indignantly said
to one another, “Why this waste of expensive 14:12 Now14 on the first day of the feast of15
ointment? 14:5 It could have been sold for more Unleavened Bread, when the Passover lamb is
than three hundred silver coins and the money sacrificed,16 Jesus’17 disciples said to him, “Where
given to the poor!” So they spoke angrily to her. do you want us to prepare for you to eat the Pass-
14:6 But Jesus said, “Leave her alone. Why are you over?”18 14:13 He sent two of his disciples and told
bothering her? She has done a good service for me. them, “Go into the city, and a man carrying a jar19
14:7 For you will always have the poor with you, of water will meet you. Follow him. 14:14 Wher-
and you can do good for them whenever you want. ever he enters, tell the owner of the house, ‘The
But you will not always have me! 14:8 She did Teacher says, “Where is my guest room where I
what she could. She anointed my body beforehand may eat the Passover with my disciples?”’ 14:15 He
for burial. 14:9 I tell you the truth, wherever the will show you a large room upstairs, furnished and
gospel is proclaimed in the whole world, what she ready. Make preparations for us there.” 14:16 So20
has done will also be told in memory of her.” the disciples left, went21 into the city, and found
things just as he had told them,22 and they pre-
The Plan to Betray Jesus pared the Passover.
14:17 Then,23 when it was evening, he came
14:10 Then Judas Iscariot, one of the twelve, to the house24 with the twelve. 14:18 While they
went to the chief priests to betray Jesus into their were at the table25 eating, Jesus said, “I tell you
hands. 14:11 When they heard this, they were de- the truth,26 one of you eating with me will betray
lighted10 and promised to give him money.11 So12
Judas13 began looking for an opportunity to betray
him. 14 tn Here καί (kai) has been translated as “now” to indi-
cate the transition to a new topic.
15 tn The words “the feast of” are not in the Greek text, but
have been supplied for clarity.
16 sn Generally the feast of Unleavened Bread would refer
to Nisan 15 (Friday), but the following reference to the sacri-
fice of the Passover lamb indicates that Nisan 14 (Thursday)
was what Mark had in mind (Nisan = March 27 to April 25).
spike of the nard plant of northern India. This aromatic oil, if The celebration of the Feast of Unleavened Bread lasted
made of something like nard, would have been extremely ex- eight days, beginning with the Passover meal. The celebra-
pensive, costing up to a year’s pay for an average laborer. tions were so close together that at times the names of both
 tn The word “expensive” is not in the Greek text but has were used interchangeably.
been included to suggest a connection to the lengthy phrase 17 tn Grk “his”; the referent (Jesus) has been specified in
“costly aromatic oil from pure nard” occurring earlier in v. 3. the translation for clarity.
The author of Mark shortened this long phrase to just one 18 sn This required getting a suitable lamb and finding lodg-
word in Greek when repeated here, and the phrase “expen- ing in Jerusalem where the meal could be eaten. The popu-
sive ointment” used in the translation is intended as an ab- lation of the city swelled during the feast, so lodging could
breviated paraphrase. be difficult to find. The Passover was celebrated each year
 tn Here γάρ (gar) has not been translated.
in commemoration of the Israelites’ deliverance from Egypt;
 tn Grk “three hundred denarii.” One denarius was the thus it was a feast celebrating redemption (see Exod 12). The
standard day’s wage, so the value exceeded what a laborer Passover lamb was roasted and eaten after sunset in a fam-
could earn in a year (taking in to account Sabbaths and feast ily group of at least ten people (m. Pesahim 7.13). People ate
days when no work was done). the meal while reclining (see the note on table in 14:18). It in-
 tn The words “the money” are not in the Greek text, but cluded, besides the lamb, unleavened bread and bitter herbs
are implied (as the proceeds from the sale of the perfumed as a reminder of Israel’s bitter affliction at the hands of the
oil). Egyptians. Four cups of wine mixed with water were also used
 tn Here καί (kai) has been translated as “so” to indicate for the meal. For a further description of the meal and the sig-
the implied result of previous action(s) in the narrative. nificance of the wine cups, see E. Ferguson, Backgrounds of
 tn In the Greek text of this clause, “me” is in emphatic po- Early Christianity, 523-24.
sition (the first word in the clause). To convey some impres- 19 sn Since women usually carried these jars, it would have
sion of the emphasis, an exclamation point is used in the been no problem for the two disciples (Luke 22:8 states that
translation. they were Peter and John) to recognize the man Jesus was
 tn Grk “Truly (ἀμήν, amhn), I say to you.” referring to.
 tn Here καί (kai) has been translated as “then” to indi- 20 tn Here καί (kai) has been translated as “so” to indicate
cate the implied sequence of events within the narrative. the flow within the narrative.
 tn Grk “betray him to them”; the referent (Jesus) has been 21 tn Grk “and came.”
specified in the translation for clarity. 22 sn The author’s note that the disciples found things just
10 sn The leaders were delighted when Judas contacted as he had told them shows that Jesus’ word could be trusted.
them about betraying Jesus, because it gave them the oppor- 23 tn Here καί (kai) has been translated as “then” to indi-
tunity they had been looking for, and they could later claim cate the implied sequence of events within the narrative.
that Jesus had been betrayed by one of his own disciples. 24 tn The prepositional phrase “to the house” is not in the
11 sn Matt 26:15 states the amount of money they gave Greek text, but has been supplied for clarity.
Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 25 tn Grk “while they were reclined at the table.”
11:12-13). sn 1st century middle eastern meals were not eaten while
12 tn Here καί (kai) has been translated as “so” to indicate sitting at a table, but while reclining on one’s side on the floor
the implied result of previous action(s) in the narrative. with the head closest to the low table and the feet farthest
13 tn Grk “he”; the referent (Judas) has been specified in away.
the translation for clarity. 26 tn Grk “Truly (ἀμήν, amhn), I say to you.”
 1905 mark 14:41
me.” 14:19 They were distressed, and one by one

14:28 But after I am raised, I will go ahead of you
said to him, “Surely not I?” 14:20 He said to them, into Galilee.” 14:29 Peter said to him, “Even if they
“It is one of the twelve, one who dips his hand all fall away, I will not!” 14:30 Jesus said to him,
with me into the bowl. 14:21 For the Son of Man “I tell you the truth,11 today – this very night – be-
will go as it is written about him, but woe to that fore a rooster crows twice, you will deny me three
man by whom the Son of Man is betrayed! It would times.” 14:31 But Peter12 insisted emphatically,13
be better for him if he had never been born.” “Even if I must die with you, I will never deny
you.” And all of them said the same thing.
The Lord’s Supper
Gethsemane
14:22 While they were eating, he took bread,
and after giving thanks he broke it, gave it to them, 14:32 Then14 they went to a place called Geth-
and said, “Take it. This is my body.” 14:23 And af- semane, and Jesus15 said to his disciples, “Sit here
ter taking the cup and giving thanks, he gave it to while I pray.” 14:33 He took Peter, James,16 and
them, and they all drank from it. 14:24 He said to John with him, and became very troubled and dis-
them, “This is my blood, the blood of the cov- tressed. 14:34 He said to them, “My soul is deeply
enant, that is poured out for many. 14:25 I tell you grieved, even to the point of death. Remain here
the truth, I will no longer drink of the fruit of the and stay alert.” 14:35 Going a little farther, he
vine until that day when I drink it new in the king- threw himself to the ground and prayed that if
dom of God.” 14:26 After singing a hymn, they it were possible the hour would pass from him.
went out to the Mount of Olives. 14:36 He said, “Abba,17 Father, all things are pos-
sible for you. Take this cup18 away from me. Yet
The Prediction of Peter’s Denial not what I will, but what you will.” 14:37 Then19
14:27 Then Jesus said to them, “You will all he came and found them sleeping, and said to Pe-


fall away, for it is written, ter, “Simon, are you sleeping? Couldn’t you stay
awake for one hour? 14:38 Stay awake and pray
‘I will strike the shepherd,
and the sheep will be scattered.’ 10 that you will not fall into temptation. The spirit is
willing, but the flesh is weak.” 14:39 He went away
again and prayed the same thing. 14:40 When he
 tn Or “will hand me over”; Grk “one of you will betray me, came again he found them sleeping; they could
the one who eats with me.” not keep their eyes open.20 And they did not know
 tn Grk “one who dips with me.” The phrase “his hand” what to tell him. 14:41 He came a third time and
has been supplied in the translation for clarity. said to them, “Are you still sleeping and rest-
 sn One who dips with me in the bowl. The point of Jesus’
comment here is not to identify the specific individual per se, ing? Enough of that! The hour has come.
21 22

but to indicate that it is one who was close to him – somebody

whom no one would suspect. His comment serves to height-
en the treachery of Judas’ betrayal.
 tn Grk “this is my blood of the covenant that is poured out 11 tn Grk “Truly (ἀμήν, amhn), I say to you.”
12 tn Grk “he”; the referent (Peter) has been specified in the
for many.” In order to avoid confusion about which is poured
out, the translation supplies “blood” twice so that the follow- translation for clarity.
13 tn Grk “said emphatically.”
ing phrase clearly modifies “blood,” not “covenant.”
 tc Most mss (A Ë1,13 Ï lat sy) have καινῆς (kainhs, “new”) 14 tn Here καί (kai) has been translated as “then” to indi-
before διαθήκης (diaqhkhs, “covenant”), a reading that is al- cate the implied sequence of events within the narrative.
most surely influenced by the parallel passage in Luke 22:20. 15 tn Grk “he”; the referent (Jesus) has been specified in
Further, the construction τὸ τῆς καινῆς διαθήκης (to ths the translation for clarity.
kainhs diaqhkhs), in which the resumptive article τό (refer- 16 tn Grk “and James,” but καί (kai) has not been trans-
ring back to τὸ αἷμα [to |aima, “the blood”]) is immediately lated since English normally uses a coordinating conjunc-
followed by the genitive article, is nowhere else used in Mark tion only between the last two elements in a series of three
except for constructions involving a genitive of relationship or more.
(cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional 17 tn The word means “Father” in Aramaic.
and intrinsic grounds, this reading looks to be a later addi- 18 sn This cup alludes to the wrath of God that Jesus would
tion (which may have derived from τὸ τῆς διαθήκης of D* experience (in the form of suffering and death) for us. See Ps
W 2427). The most reliable mss, along with several others (‫א‬ 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
B C Dc L Θ Ψ 565), lack καινῆς. This reading is strongly pre- 19 tn Here καί (kai) has been translated as “then” to indi-
ferred. cate the implied sequence of events within the narrative.
sn Jesus’ death established the forgiveness promised in 20 tn Grk “because their eyes were weighed down,” an
the new covenant of Jer 31:31. Jesus is reinterpreting the idiom for becoming extremely or excessively sleepy (L&N
symbolism of the Passover meal, indicating the presence of 23.69).
a new era. 21 tn Or “Sleep on, and get your rest.” This sentence can be
 tn Grk “Truly (ἀμήν, amhn), I say to you.”
taken either as a question or a sarcastic command.
 tn Grk “the produce” (“the produce of the vine” is a figura- 22 tc Codex D (with some support with minor variation from
tive expression for wine). W Θ Ë13 565 2542 pc it) reads, “Enough of that! It is the end
 sn After singing a hymn. The Hallel Psalms (Pss 113-118) and the hour has come.” Evidently, this addition highlights
were sung during the meal. Psalms 113 and 114 were sung Jesus’ assertion that what he had predicted about his own
just before the second cup and 115-118 were sung at the death was now coming true (cf. Luke 22:37). Even though the
end of the meal, after the fourth, or hallel cup. addition highlights the accuracy of Jesus’ prediction, it should
 tn Here καί (kai) has been translated as “then” to indi- not be regarded as part of the text of Mark, since it receives
cate the implied sequence of events within the narrative. little support from the rest of the witnesses and because D
10 sn A quotation from Zech 13:7. especially is prone to expand the wording of a text.
mark 14:42 1906
Look, the Son of Man is betrayed into the hands Condemned by the Sanhedrin
of sinners. 14:42 Get up, let us go. Look! My be-
trayer is approaching!” 14:53 Then18 they led Jesus to the high priest,
and all the chief priests and elders and experts in the
Betrayal and Arrest law19 came together. 14:54 And Peter had followed
him from a distance, up to the high priest’s court-
14:43 Right away, while Jesus was still speak- yard. He20 was sitting with the guards21 and warm-
ing, Judas, one of the twelve, arrived. With him ing himself by the fire. 14:55 The chief priests and


came a crowd armed with swords and clubs, sent the whole Sanhedrin were looking for evidence
by the chief priests and experts in the law and el- against Jesus so that they could put him to death,
ders. 14:44 (Now the betrayer had given them a but they did not find anything. 14:56 Many gave
sign, saying, “The one I kiss is the man. Arrest him false testimony against him, but their testimony did
and lead him away under guard.”) 14:45 When Ju- not agree. 14:57 Some stood up and gave this false
das arrived, he went up to Jesus immediately and testimony against him:22 14:58 “We heard him say,
said, “Rabbi!” and kissed him. 14:46 Then they ‘I will destroy this temple made with hands and in
took hold of him10 and arrested him. 14:47 One of three days build another not made with hands.’”
the bystanders drew his sword and struck the high 14:59 Yet even on this point their testimony did not
priest’s slave,11 cutting off his ear. 14:48 Jesus said agree. 14:60 Then23 the high priest stood up before
to them, “Have you come with swords and clubs them24 and asked Jesus, “Have you no answer?
to arrest me like you would an outlaw?12 14:49 Day What is this that they are testifying against you?”
after day I was with you, teaching in the temple 14:61 But he was silent and did not answer. Again
courts, yet13 you did not arrest me. But this has the high priest questioned him,25 “Are you the
happened so that14 the scriptures would be ful- Christ,26 the Son of the Blessed One?” 14:62 “I am,”
filled.” 14:50 Then15 all the disciples16 left him and said Jesus, “and you will see the Son of Man sit-
fled. 14:51 A young man was following him, wear- ting at the right hand27 of the Power28 and coming
ing only a linen cloth. They tried to arrest him, with the clouds of heaven.”29 14:63 Then the high
14:52 but he ran off naked,17 leaving his linen cloth priest tore his clothes and said, “Why do we still
behind. need witnesses? 14:64 You have heard the blasphe-
 tn Grk “the one who betrays me.”
my! What is your verdict?”30 They all condemned
 tn Grk “he”; the referent (Jesus) has been specified in
him as deserving death. 14:65 Then31 some be-
the translation for clarity.
 tn Or “approached.” This is a different verb than the one
translated “arrived” in Matt 26:47 and below in v. 45, al-
though in this context the meanings probably overlap.
 tn Or “from the chief priests, scribes.” See the note on the
phrase “experts in the law” in 1:22.
 tn Grk “the one who betrays him.”
 sn This remark is parenthetical within the narrative and
has thus been placed in parentheses.
 tn Grk “he”; the referent (Judas) has been specified in the
18 tn Here καί (kai) has been translated as “then” to indi-
translation for clarity.
 tn Grk “him”; the referent (Jesus) has been specified in cate the implied sequence of events within the narrative.
19 tn Or “and scribes.” See the note on the phrase “experts
the translation for clarity.
 sn Judas’ act of betrayal when he kissed Jesus is espe- in the law” in 1:22.
20 tn Because of the length and complexity of the Greek
cially sinister when it is realized that it was common in the
culture of the times for a disciple to kiss his master when sentence, a new sentence was started here in the transla-
greeting him. tion.
10 tn Grk “put their hands on him.” 21 sn The guards would have been the guards of the chief
11 tn See the note on the word “slave” in 10:44. priests who had accompanied Judas to arrest Jesus.
12 tn Or “a revolutionary.” This term can refer to one who 22 tn Grk “Some standing up gave false testimony against

stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, him, saying.”
23 tn Here καί (kai) has been translated as “then” to indi-
insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-
3 [2.253-254]). However, this usage generally postdates Je- cate the implied sequence of events within the narrative.
sus’ time. It does refer to a figure of violence. Luke uses the 24 tn Grk “in the middle.”
same term for the highwaymen who attack the traveler in the 25 tn Grk “questioned him and said to him.”
parable of the good Samaritan (Luke 10:30). 26 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah”
13 tn Grk “and”; καί (kai) is elastic enough to be used con- (Hebrew and Aramaic) mean “one who has been anointed.”
trastively on occasion, as here. sn See the note on Christ in 8:29.
14 tn Grk “But so that”; the verb “has happened” is implied. 27 sn An allusion to Ps 110:1. This is a claim that Jesus
15 tn Here καί (kai) has been translated as “then” to indi- shares authority with God in heaven. Those present may have
cate the implied sequence of events within the narrative. thought they were his judges, but, in fact, the reverse was
16 tn Grk “they”; the referent (Jesus’ disciples) has been true.
specified in the translation for clarity. 28 sn The expression the right hand of the Power is a cir-
17 sn The statement he ran off naked is probably a refer- cumlocution for referring to God. Such indirect references to
ence to Mark himself, traditionally assumed to be the author God were common in 1st century Judaism out of reverence
of this Gospel. Why he was wearing only an outer garment for the divine name.
and not the customary tunic as well is not mentioned. W. L. 29 sn An allusion to Dan 7:13.
Lane, Mark (NICNT), 527-28, says that Mark probably men- 30 tn Grk “What do you think?”
tioned this episode so as to make it clear that “all fled, leaving 31 tn Here καί (kai) has been translated as “then” to indi-
Jesus alone in the custody of the police.” cate the implied sequence of events within the narrative.
 1907 mark 15:12
gan to spit on him, and to blindfold him, and to Jesus Brought Before Pilate
strike him with their fists, saying, “Prophesy!” The
guards also took him and beat him. 15:1 Early in the morning, after forming a plan,
the chief priests with the elders and the experts in
Peter’s Denials the law12 and the whole Sanhedrin tied Jesus up,
led him away, and handed him over to Pilate.13
14:66 Now while Peter was below in the court- 15:2 So14 Pilate asked him, “Are you the king15 of
yard, one of the high priest’s slave girls came by. the Jews?” He replied,16 “You say so.”17 15:3 Then18
14:67 When she saw Peter warming himself, she the chief priests began to accuse him repeatedly.
looked directly at him and said, “You also were 15:4 So Pilate asked him again,19 “Have you noth-
with that Nazarene, Jesus.” 14:68 But he denied ing to say? See how many charges they are bring-
it: “I don’t even understand what you’re talking ing against you!” 15:5 But Jesus made no further
about!” Then he went out to the gateway, and reply, so that Pilate was amazed.
a rooster crowed. 14:69 When the slave girl saw
him, she began again to say to the bystanders, Jesus and Barabbas
“This man is one of them.” 14:70 But he denied it
again. A short time later the bystanders again said 15:6 During the feast it was customary to re-
to Peter, “You must be one of them, because you lease one prisoner to the people,20 whomever
are also a Galilean.” 14:71 Then he began to curse, they requested. 15:7 A man named Barabbas
and he swore with an oath, “I do not know this was imprisoned with rebels who had commit-
man you are talking about!” 14:72 Immediately a ted murder during an insurrection. 15:8 Then the
rooster crowed a second time. Then10 Peter re- crowd came up and began to ask Pilate to release
membered what Jesus had said to him: “Before a prisoner for them, as was his custom.21 15:9 So
a rooster crows twice, you will deny me three Pilate asked them,22 “Do you want me to re-
times.” And he broke down and wept.11 lease the king of the Jews for you?” 15:10 (For
he knew that the chief priests had handed him
 tn For the translation of ῥάπισμα (rJapisma), see L&N over because of envy.)23 15:11 But the chief
19.4.
 tn Here καί (kai) has been translated as “now” to indi- priests stirred up the crowd to have him release24
cate the transition to a new topic. Barabbas instead. 15:12 So Pilate spoke to them
 tn The Greek term here is παιδίσκη (paidiskh), referring
to a slave girl or slave woman.
 tn Grk “he denied it, saying.” The participle λέγων (legwn)
is redundant in English and has not been translated.
 tn Grk “I do not know or understand what you are say-
ing.” In the translation this is taken as a hendiadys (a figure 12 tn Or “and the scribes.” See the note on the phrase “ex-
of speech where two terms express a single meaning, usually
for emphatic reasons). perts in the law” in 1:22.
 tn Here καί (kai) has been translated as “then” to indi- 13 sn The Jews most assuredly wanted to put Jesus to

cate the implied sequence of events within the narrative. death, but they lacked the authority to do so. For this reason
 tc Several important witnesses (‫ א‬B L W Ψ* 579 892 they handed him over to Pilate in hopes of securing a death
2427 pc) lack the words “and a rooster crowed.” The fact that sentence. The Romans kept close control of the death penal-
such good and early Alexandrian witnesses lack these words ty in conquered territories to prevent it being used to execute
makes this textual problem difficult to decide, especially be- Roman sympathizers.
14 tn Here καί (kai) has been translated as “so” to indicate
cause the words receive support from other witnesses, some
of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï the implied result of previous action in the narrative.
15 sn “Are you the king of the Jews?” Pilate was interested
lat). The omission could have been intentional on the part of
some Alexandrian scribes who wished to bring this text in line in this charge because of its political implications of sedition
with the other Gospel accounts that only mention a rooster against Rome.
16 tn Grk “answering, he said to him.” The participle
crowing once (Matt 26:74; Luke 22:60; John 18:27). The in-
sertion could be an attempt to make the fulfillment of Jesus’ ἀποκριθείς (apokriqeis) is redundant, but the syntax of the
prophecy in 14:30 more explicit. Internally, the words “and phrase has been modified for clarity.
17 sn The reply “You say so” is somewhat enigmatic, like Je-
a rooster crowed” fit Mark’s Gospel here, not only in view of
14:30, “before a rooster crows twice,” but also in view of the sus’ earlier reply to the Jewish leadership (mentioned in Matt
mention of “a second time” in 14:71 (a reading which is much 26:64 and Luke 22:70).
more textually secure). Nevertheless, a decision is difficult. 18 tn Here καί (kai) has been translated as “then” to indi-
tn A real rooster crowing is probably in view here (rather cate the implied sequence of events within the narrative.
than the Roman trumpet call known as gallicinium), in part 19 tn Grk “Pilate asked him again, saying.” The participle
due to the fact that Mark mentions the rooster crowing twice. λέγων (legwn) is redundant and has not been translated.
See the discussion at Matt 26:74. 20 tn Grk “them”; the referent (the people) has been speci-
 tn Grk “Truly you are.” fied in the translation for clarity.
 tn This occurrence of the word ἀλέκτωρ (alektwr, “roost- sn The custom of Pilate to release one prisoner to them is
er”) is anarthrous and consequently may not point back ex- unknown outside the gospels in Jewish writings, but it was a
plicitly to the rooster which had crowed previously in v. 68. Roman custom at the time and thus probably used in Pales-
The reason for the anarthrous construction is most likely to tine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel,
indicate generically that some rooster crowed. Further, the “Mark,” EBC 8:773-74.
translation of ἀλέκτωρ as an indefinite noun retains the sub- 21 tn Grk “Coming up the crowd began to ask [him to do] as
tlety of the Greek in only hinting at the Lord’s prediction v. 30. he was doing for them.”
See also NAB, TEV, NASB. 22 tn Grk “Pilate answered them, saying.” The participle
10 tn Here καί (kai) has been translated as “then” to indi- λέγων (legwn) is redundant and has not been translated.
cate the implied sequence of events within the narrative. 23 sn This is a parenthetical note by the author.
11 tn Grk “he wept deeply.” 24 tn Grk “to have him release for them.”
mark 15:13 1908
again, “Then what do you want me to do with
 
purple cloak10 on him and after braiding11 a crown
the one you call king of the Jews?” 15:13 They of thorns,12 they put it on him. 15:18 They began to
shouted back, “Crucify him!” 15:14 Pilate asked salute him: “Hail, king of the Jews!”13 15:19 Again
them, “Why? What has he done wrong?” But they and again14 they struck him on the head with a
shouted more insistently, “Crucify him!” 15:15 staff15 and spit on him. Then they knelt down and
Because he wanted to satisfy the crowd, Pilate re- paid homage to him. 15:20 When they had finished
leased Barabbas for them. Then, after he had Je- mocking16 him, they stripped him of the purple
sus flogged, he handed him over to be crucified. cloak and put his own clothes back on him. Then17
they led him away to crucify him.18
Jesus is Mocked
The Crucifixion
15:16 So the soldiers led him into the pal-
ace (that is, the governor’s residence) and called

15:21 The soldiers19 forced20 a passerby to
together the whole cohort. 15:17 They put a carry his cross,21 Simon of Cyrene, who was
coming in from the country22 (he was the father
of Alexander and Rufus). 15:22 They brought
 tn Grk “answering, Pilate spoke to them again.” The par-
Jesus23 to a place called Golgotha24 (which is
ticiple ἀποκριθείς (apokriqeis) is redundant and has not translated, “Place of the Skull”).25 15:23 They
been translated.
 tc Instead of “what do you want me to do” several wit-
nesses, including the most important ones (‫ א‬B C W Δ Ψ Ë1,13
33 892 2427 pc), lack θέλετε (qelete, “you want”), turning
the question into the more abrupt “what should I do?” Al-
though the witnesses for the longer reading are not as signifi-
cant (A D Θ 0250 Ï latt sy), the reading without θέλετε con-
forms to Matt 27:22 and thus is suspected of being a scribal 10 sn The purple cloak probably refers to a military garment
emendation. The known scribal tendency to assimilate one
synoptic passage to another parallel, coupled with the lack which had the color of royal purple, and thus resembled a
of such assimilation in mss that are otherwise known to do king’s robe. The soldiers did this to Jesus as a form of mock-
this most frequently (the Western and Byzantine texts), sug- ery in view of the charges that he was a king (cf. 15:2).
11 tn Or “weaving.”
gests that θέλετε is authentic. Further, Mark’s known style of 12 sn The crown may have been made from palm spines
being generally more verbose and redundant than Matthew’s
argues that θέλετε is authentic here. That this is the longer or some other thorny plant common in Israel. In placing the
reading, however, and that a good variety of witnesses omit crown of thorns on his head, the soldiers were unwittingly
the word, gives one pause. Perhaps the wording without symbolizing God’s curse on humanity (cf. Gen 3:18) being
θέλετε would have been perceived as having greater homi- placed on Jesus. Their purpose would have been to mock Je-
letical value, motivating scribes to move in this direction. A sus’ claim to be a king; the crown of thorns would have repre-
decision is difficult, but on the whole internal evidence leads sented the “radiant corona” portrayed on the heads of rulers
toward regarding θέλετε as authentic. on coins and other artifacts in the 1st century.
 sn Crucifixion was the cruelest form of punishment prac- 13 tn Or “Long live the King of the Jews!”

ticed by the Romans. Roman citizens could not normally un- sn The statement Hail, King of the Jews! is a mockery pat-
dergo it. It was reserved for the worst crimes, like treason and terned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
14 tn The verb here has been translated as an iterative im-
evasion of due process in a capital case. The Roman histo-
rian Cicero called it “a cruel and disgusting penalty” (Against perfect.
15 tn Or “a reed.” The Greek term can mean either “staff” or
Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203])
called it the worst of deaths. “reed.” See BDAG 502 s.v. κάλαμος 2.
 tn Here καί (kai) has been translated as “then” to indi- 16 tn The aorist tense is taken consummatively here.
17 tn Here καί (kai) has been translated as “then” to indi-
cate the implied sequence of events within the narrative.
 tn The Greek term φραγελλόω (fragellow) refers to flog- cate the implied sequence of events within the narrative.
18 sn See the note on Crucify in 15:13.
ging. BDAG 1064 s.v. states, “flog, scourge, a punishment
inflicted on slaves and provincials after a sentence of death 19 tn Grk “They”; the referent (the soldiers) has been speci-
had been pronounced on them. So in the case of Jesus be- fied in the translation for clarity.
fore the crucifixion…Mt 27:26; Mk 15:15.” 20 tn Or “conscripted”; or “pressed into service.”
sn A Roman flogging (traditionally, “scourging”) was an ex- 21 sn Jesus was beaten severely with a whip before this
cruciating punishment. The victim was stripped of his clothes (the prelude to crucifixion, known to the Romans as verbera-
and bound to a post with his hands fastened above him (or tio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he
sometimes he was thrown to the ground). Guards standing would have been weak from trauma and loss of blood. Ap-
on either side of the victim would incessantly beat him with parently he was unable to bear the cross himself, so Simon
a whip (flagellum) made out of leather with pieces of lead was conscripted to help (in all probability this was only the
and bone inserted into its ends. While the Jews only allowed crossbeam, called in Latin the patibulum, since the upright
39 lashes, the Romans had no such limit; many people who beam usually remained in the ground at the place of execu-
received such a beating died as a result. See C. Schneider, tion). Cyrene was located in North Africa where Tripoli is today.
TDNT, 4:515-19. Nothing more is known about this Simon.
 tn Or “delivered him up.” 22 tn Or perhaps, “was coming in from his field” outside the
 tn Here δέ (de) has been translated as “So” to indicate city (BDAG 15-16 s.v. ἀγρός 1).
that the soldiers’ action is in response to Pilate’s condemna- 23 tn Grk “him.”
tion of the prisoner in v. 15. 24 tn Grk “a place, Golgotha.” This is an Aramaic name; see
 tn Grk “(that is, the praetorium).” John 19:17.
sn The governor’s residence (Grk “praetorium”) was the Ro- 25 sn The place called Golgotha (which is translated “Place
man governor’s official residence. The one in Jerusalem may of the Skull”). This location is north and just outside of Jerusa-
have been Herod’s palace in the western part of the city, or lem. The hill on which it is located protruded much like a skull,
the fortress Antonia northwest of the temple area. giving the place its name. The Latin word for the Greek term
 sn A Roman cohort was a tenth of a legion, about 500- κρανίον (kranion) is calvaria, from which the English word
600 soldiers. “Calvary” is derived (cf. Luke 23:33 in the KJV).
 1909 mark 15:39
offered him wine mixed with myrrh, but he did Jesus’ Death


not take it. 15:24 Then they crucified him and

divided his clothes, throwing dice for them, to 15:33 Now13 when it was noon,14 darkness
decide what each would take. 15:25 It was nine came over the whole land15 until three in the after-
o’clock in the morning when they crucified him. noon.16 15:34 Around three o’clock17 Jesus cried out
15:26 The inscription of the charge against him with a loud voice, “Eloi, Eloi, lema sabachthani?”
read, “The king of the Jews.” 15:27 And they cru- which means, “My God, my God, why have you
cified two outlaws with him, one on his right and forsaken me?”18 15:35 When some of the bystand-
one on his left. 15:29 Those who passed by de- ers heard it they said, “Listen, he is calling for Eli-
famed him, shaking their heads and saying, “Aha! jah!”19 15:36 Then someone ran, filled a sponge
You who can destroy the temple and rebuild it in with sour wine,20 put it on a stick,21 and gave it to
three days, 15:30 save yourself and come down him to drink, saying, “Leave him alone! Let’s see
from the cross!” 15:31 In the same way even the if Elijah will come to take him down!” 15:37 But
chief priests – together with the experts in the law Jesus cried out with a loud voice and breathed his
– were mocking him among themselves:10 “He last. 15:38 And the temple curtain22 was torn in two,
saved others, but he cannot save himself! 15:32 Let from top to bottom. 15:39 Now when the centurion,23
the Christ,11 the king of Israel, come down from
the cross now, that we may see and believe!”
Those who were crucified with him also spoke
abusively to him.12
 sn It is difficult to say for certain who gave Jesus this
drink of wine mixed with myrrh (e.g., the executioner, or per-
haps women from Jerusalem). In any case, whoever gave it
to him most likely did so in order to relieve his pain, but Jesus
was unwilling to take it. attitude toward Jesus (see Luke 23:40-43).
 tn Here καί (kai) has been translated as “then” to indi- 13 tn Here καί (kai) has been translated as “now” to indicate
cate the implied sequence of events within the narrative. the transition to a new topic.
 sn See the note on Crucify in 15:13. 14 tn Grk “When the sixth hour had come.”
 tn Grk “by throwing the lot” (probably by using marked 15 sn This imagery has parallels to the Day of the Lord: Joel
pebbles or broken pieces of pottery). A modern equivalent, 2:10; Amos 8:9; Zeph 1:15.
“throwing dice,” was chosen here because of its association 16 tn Grk “until the ninth hour.”
with gambling. According to L&N 6.219 a term for “dice” is 17 tn The repetition of the phrase “three o’clock” preserves
particularly appropriate. the author’s rougher, less elegant style (cf. Matt 27:45-46;
sn An allusion to Ps 22:18. Luke 23:44). Although such stylistic matters are frequently
 tn Grk “It was the third hour.” This time would have been handled differently in the translation, because the issue of
approximate, and could refer to the beginning of the process, synoptic literary dependence is involved here, it was con-
some time before Jesus was lifted on the cross. sidered important to reflect some of the stylistic differences
 sn Mention of the inscription is an important detail, be- among the synoptics in the translation, so that the English
cause the inscription would normally give the reason for the reader can be aware of them.
execution. It shows that Jesus was executed for claiming to be 18 sn A quotation from Ps 22:1.
a king. It was also probably written with irony from the execu- 19 sn Perhaps the crowd thought Jesus was calling for Elijah
tioners’ point of view. because the exclamation “my God, my God” (i.e., in Aramaic,
 tc Most later mss add 15:28 “And the scripture was ful- Eloi, Eloi) sounds like the name Elijah.
filled that says, ‘He was counted with the lawless ones.’” 20 sn Sour wine refers to cheap wine that was called in Lat-
Verse 28 is included in L Θ 083 0250 Ë1,13 33 Ï lat, but is in posca, a cheap vinegar wine diluted heavily with water. It
lacking in important Alexandrian and Western mss and some was the drink of slaves and soldiers, and was probably there
others (‫ א‬A B C D Ψ pc). The addition of the verse with its quo- for the soldiers who had performed the crucifixion.
tation from Isa 53:12 probably represents a scribal assimila- 21 tn Grk “a reed.”
tion from Luke 22:37. It was almost certainly not an original 22 tn The referent of this term, καταπέτασμα (katapetas-
part of Mark’s Gospel. The present translation follows NA27 ma), is not entirely clear. It could refer to the curtain sepa-
in omitting the verse number, a procedure also followed by a rating the holy of holies from the holy place (Josephus, J. W.
number of other modern translations. 5.5.5 [5.219]), or it could refer to one at the entrance of the
 sn There is rich irony in the statement of those who were
temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that
passing by, “Save yourself and come down from the cross!” the inner curtain is meant because another term, κάλυμμα
In summary, they wanted Jesus to come down from the cross (kalumma), is also used for the outer curtain. Others see a
and save his physical life, but it was indeed his staying on reference to the outer curtain as more likely because of the
the cross and giving his physical life that led to the fact that public nature of this sign. Either way, the symbolism means
they could experience a resurrection from death to life. There that access to God has been opened up. It also pictures a
is a similar kind of irony in the statement made by the chief judgment that includes the sacrifices.
priests and experts in the law in 15:31. 23 sn A centurion was a noncommissioned officer in the Ro-
 tn Or “with the scribes.” See the note on the phrase “ex-
man army or one of the auxiliary territorial armies, command-
perts in the law” in 1:22. Only “chief priests” is in the nomi- ing a centuria of (nominally) 100 men. The responsibilities of
native case; this sentence structure attempts to capture this centurions were broadly similar to modern junior officers, but
emphasis. there was a wide gap in social status between them and of-
10 tn Grk “Mocking him, the chief priests…said among them- ficers, and relatively few were promoted beyond the rank of
selves.” senior centurion. The Roman troops stationed in Judea were
11 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” auxiliaries, who would normally be rewarded with Roman
(Hebrew and Aramaic) mean “one who has been anointed.” citizenship after 25 years of service. Some of the centuri-
sn See the note on Christ in 8:29. ons may have served originally in the Roman legions (regular
12 sn Mark’s wording suggests that both of the criminals army) and thus gained their citizenship at enlistment. Others
spoke abusively to him. If so, one of them quickly changed his may have inherited it, like Paul.
mark 15:40 1910
who stood in front of him, saw how he died, he 
the tomb. 15:47 Mary Magdalene and Mary
said, “Truly this man was God’s Son!” 15:40 There the mother of Joses saw where the body19 was
were also women, watching from a distance. placed.
Among them were Mary Magdalene, and Mary
the mother of James the younger and of Joses, The Resurrection
and Salome. 15:41 When he was in Galilee, they 16:1 When the Sabbath was over, Mary Mag-
had followed him and given him support. Many dalene, Mary the mother of James, and Salome
other women who had come up with him to Jeru- bought aromatic spices20 so that they might go
salem were there too. and anoint him. 16:2 And very early on the first
Jesus’ Burial day of the week, at sunrise, they went to the tomb.
16:3 They had been asking each other, “Who will
15:42 Now when evening had already come, roll away the stone for us from the entrance to the
since it was the day of preparation (that is, the day tomb?” 16:4 But21 when they looked up, they saw
before the Sabbath), 15:43 Joseph of Arimathea, a that the stone, which was very large, had been
highly regarded member of the council, who was rolled back. 16:5 Then22 as they went into the tomb,
himself looking forward to the kingdom of God, they saw a young man dressed in a white robe23
went boldly to Pilate and asked for the body of Je- sitting on the right side; and they were alarmed.
sus.10 15:44 Pilate was surprised that he was already 16:6 But he said to them, “Do not be alarmed. You
dead. He11 called the centurion and asked him if are looking for Jesus the Nazarene, who was cruci-
he had been dead for some time. 15:45 When Pi- fied.24 He has been raised!25 He is not here. Look,
late12 was informed by the centurion,13 he gave the there is the place where they laid him. 16:7 But go,
body to Joseph. 15:46 After Joseph14 bought a linen tell his disciples, even Peter, that he is going ahead
cloth15 and took down the body, he wrapped it in of you into Galilee. You will see him there, just as
the linen and placed it in a tomb cut out of the rock.16 he told you.” 16:8 Then26 they went out and ran
Then17 he rolled a stone across the entrance18 of from the tomb, for terror and bewilderment had
seized them.27 And they said nothing to anyone,
because they were afraid.
 tn Grk “the way he breathed his last”; or “the way he ex-
pired”; or “that he thus breathed no more.”
 sn In Matt 27:56 the name Joses is written as Joseph.
 tn Grk “and ministered to him.”
sn Cf. Luke 8:3.
 map For location see Map5-B1; Map6-F3; Map7-E2;
Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
 tn Here καί (kai) has been translated as “now” to indi-
cate the transition to a new topic and introduction of a new
character.
 sn The day of preparation was the day before the Sab-
bath when everything had to be prepared for it, as no work
could be done on the Sabbath.
 tn Grk “a councillor” (as a member of the Sanhedrin, see
L&N 11.85). This indicates that some individuals among the
leaders did respond to Jesus.
 tn Or “waiting for.”
 sn Though some dispute that Joseph of Arimathea was
a disciple of Jesus, this remark that he was looking forward
to the kingdom of God and his actions regarding Jesus’ burial
suggest otherwise. 19 tn Grk “it”; the referent (Jesus’ body) has been specified
10 sn Asking for the body of Jesus was indeed a bold move in the translation for clarity.
on the part of Joseph of Arimathea, for it clearly and openly 20 tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did
identified him with a man who had just been condemned and not practice embalming, so these materials were used to cov-
executed, namely, Jesus. His faith is exemplary, especially for er the stench of decay and slow decomposition.
someone who was a member of the council that handed Je- sn Spices were used not to preserve the body, but as an act
sus over for crucifixion (cf. Luke 23:51). He did this because of love, and to mask the growing stench of a corpse.
he sought to give Jesus an honorable burial. 21 tn Here καί (kai) has been translated as “but” to indi-
11 tn Because of the length and complexity of the Greek sen- cate the contrast present in this context.
tence, a new sentence was started here in the translation. 22 tn Here καί (kai) has been translated as “then” to indi-
12 tn Grk “he”; the referent (Pilate) has been specified in the cate the implied sequence of events within the narrative.
translation for clarity. 23 sn Mark does not explicitly identify the young man
13 sn See the note on the word centurion in 15:39. dressed in a white robe as an angel (though the white robe
14 tn Grk “he”; the referent (Joseph of Arimathea) has been suggests this), but Matthew does (Matt 28:2).
specified in the translation for clarity. 24 sn See the note on Crucify in 15:13.
15 tn The term σινδών (sindwn) can refer to a linen cloth 25 tn The verb here is passive (ἠγέρθη, hgerqh). This “di-
used either for clothing or for burial. vine passive” (see ExSyn 437-38) points to the fact that Jesus
16 tn That is, cut or carved into an outcropping of natural was raised by God.
rock, resulting in a cave-like structure (see L&N 19.25). 26 tn Here καί (kai) has been translated as “then” to indi-
17 tn Here καί (kai) has been translated as “then” to indi- cate the implied sequence of events within the narrative.
cate the implied sequence of events within the narrative. 27 tn Grk “they began to have trembling and bewilder-
18 tn Or “to the door,” “against the door.” ment.”
 1911 mark 16:20
The Longer Ending of Mark 16:15 He said to them, “Go into all the world and preach
the gospel to every creature. 16:16 The one who believes

[[16:9 Early on the first day of the week, after he and is baptized will be saved, but the one who does not be-
arose, he appeared first to Mary Magdalene, from whom lieve will be condemned. 16:17 These signs will accom-
he had driven out seven demons. 16:10 She went out and pany those who believe: In my name they will drive out
told those who were with him, while they were mourning demons; they will speak in new languages; 16:18 they will
and weeping. 16:11 And when they heard that he was alive pick up snakes with their hands, and whatever poison they
and had been seen by her, they did not believe. drink will not harm them; they will place their hands on
16:12 After this he appeared in a different form to the sick and they will be well.” 16:19 After the Lord Jesus
two of them while they were on their way to the coun- had spoken to them, he was taken up into heaven and sat
try. 16:13 They went back and told the rest, but they did down at the right hand of God. 16:20 They went out and
not believe them. 16:14 Then he appeared to the eleven proclaimed everywhere, while the Lord worked with them
themselves, while they were eating, and he rebuked and confirmed the word through the accompanying signs.]]
them for their unbelief and hardness of heart, because
they did not believe those who had seen him resurrected.

 tc The Gospel of Mark ends at this point in some witness- The author intentionally ended the Gospel here in an open-
es (‫ א‬B 304 sys sams armmss Eus Eusmss Hiermss), including two ended fashion; (2) the Gospel was never finished; or (3) the
of the most respected mss (‫ א‬B). The following shorter ending last leaf of the ms was lost prior to copying. This first explana-
is found in some mss: “They reported briefly to those around tion is the most likely due to several factors, including (a) the
Peter all that they had been commanded. After these things probability that the Gospel was originally written on a scroll
Jesus himself sent out through them, from the east to the rather than a codex (only on a codex would the last leaf get
west, the holy and imperishable preaching of eternal salva- lost prior to copying); (b) the unlikelihood of the ms not being
tion. Amen.” This shorter ending is usually included with the completed; and (c) the literary power of ending the Gospel
longer ending (L Ψ 083 099 0112 579 al); k, however, ends so abruptly that the readers are now drawn into the story it-
at this point. Most mss include the longer ending (vv. 9-20) im- self. E. Best aptly states, “It is in keeping with other parts of
mediately after v. 8 (A C D W [which has a different shorter his Gospel that Mark should not give an explicit account of a
ending between vv. 14 and 15] Θ Ë13 33 2427 Ï lat syc,p,h bo); conclusion where this is already well known to his readers”
however, Jerome and Eusebius knew of almost no Greek mss (Mark, 73; note also his discussion of the ending of this Gos-
that had this ending. Several mss have marginal comments pel on 132 and elsewhere). The readers must now ask them-
noting that earlier Greek mss lacked the verses, while others selves, “What will I do with Jesus? If I do not accept him in his
mark the text with asterisks or obeli (symbols that scribes suffering, I will not see him in his glory.”
used to indicate that the portion of text being copied was spu- sn Double brackets have been placed around this passage
rious). Internal evidence strongly suggests the secondary na- to indicate that most likely it was not part of the original text
ture of both the short and the long endings. Their vocabulary of the Gospel of Mark. In spite of this, the passage has an im-
and style are decidedly non-Markan (for further details, see portant role in the history of the transmission of the text, so it
TCGNT 102-6). All of this evidence strongly suggests that as has been included in the translation.
time went on scribes added the longer ending, either for the  tn Grk “tongues,” though the word is used figuratively
richness of its material or because of the abruptness of the (perhaps as a metonymy of cause for effect). To “speak in
ending at v. 8. (Indeed, the strange variety of dissimilar end- tongues” meant to “speak in a foreign language,” though
ings attests to the probability that early copyists had a copy of one that was new to the one speaking it and therefore due
Mark that ended at v. 8, and they filled out the text with what to supernatural causes. For a discussion concerning whether
seemed to be an appropriate conclusion. All of the witnesses such was a human language, heavenly language, or merely
for alternative endings to vv. 9-20 thus indirectly confirm the ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG
Gospel as ending at v. 8.) Because of such problems regard- 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr.,
ing the authenticity of these alternative endings, 16:8 is usu- “Tongues,” DPL, 939-43.
ally regarded as the last verse of the Gospel of Mark. There  tn For further comment on the nature of this statement,
are three possible explanations for Mark ending at 16:8: (1) whether it is a promise or prediction, see ExSyn 403-6.