Mark 6-7

New English Translation

Footnotes

1. Mark 6:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2. Mark 6:1 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
3. Mark 6:2 sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
4. Mark 6:2 tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.
5. Mark 6:3 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([P^45vid] ƒ¹³ 33^vid [565 579] 700 [2542] it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.
6. Mark 6:3 sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).
7. Mark 6:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
8. Mark 6:6 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
9. Mark 6:7 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
10. Mark 6:7 sn The phrase unclean spirits refers to evil spirits.
11. Mark 6:8 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
12. Mark 6:8 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
13. Mark 6:9 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
14. Mark 6:10 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
15. Mark 6:11 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
16. Mark 6:12 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
17. Mark 6:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
18. Mark 6:14 sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
19. Mark 6:14 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
20. Mark 6:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
21. Mark 6:14 tn While Matthew and Luke consistently use the noun βαπτίστης (baptistēs, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (ho baptizōn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
22. Mark 6:17 tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.
23. Mark 6:18 tn The imperfect tense verb is here rendered with an iterative force.
24. Mark 6:18 sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
25. Mark 6:19 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
26. Mark 6:20 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
27. Mark 6:20 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
28. Mark 6:20 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
29. Mark 6:20 tc In place of ἠπόρει (ēporei, “he was baffled”) the majority of mss (A C D ƒ¹ 33 M lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poieō, “I do”) certainly occurs more frequently than ἀπορέω (aporeō, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional scribal error.tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporeō) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).
30. Mark 6:20 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
31. Mark 6:20 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
32. Mark 6:21 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
33. Mark 6:21 tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”
34. Mark 6:22 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (tēs thugatros autou herōdiados), is supported by א B D L Δ 565; 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 (tēs thugatros autēs tēs herōdiados, “the daughter of Herodias herself”) is supported by A C (W) Θ ƒ¹³ 33 M, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ƒ¹, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.
35. Mark 6:23 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (autē polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of P^45vid 28; both words are lacking in L; and א A B C^2vid ƒ¹³ 33 M lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA²⁸ places the word in brackets, indicating some doubt as to its authenticity.
36. Mark 6:23 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
37. Mark 6:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
38. Mark 6:24 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
39. Mark 6:24 tn While Matthew and Luke consistently use the noun βαπτίστης (baptistēs, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (ho baptizōn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
40. Mark 6:25 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
41. Mark 6:26 tn Grk “and being deeply grieved, the king did not want.”
42. Mark 6:27 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
43. Mark 6:27 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
44. Mark 6:29 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
45. Mark 6:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
46. Mark 6:32 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
47. Mark 6:33 tn Grk “ran together on foot.” The idea of συντρέχω (suntrechō) is “to come together quickly to form a crowd” (L&N 15.133).
48. Mark 6:33 tn Or “cities.”
49. Mark 6:33 tc The translation here follows the reading προῆλθον (proēlthon, “they preceded”), found in א B (0187) 892 lat co. Some mss (D 28 33 700) read συνῆλθον (sunēlthon, “arrived there with them”), while the majority of mss, most of them late (P^84vid [A ƒ¹³] M sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).
50. Mark 6:34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51. Mark 6:34 tn Grk “came out [of the boat],” with the reference to the boat understood.
52. Mark 6:34 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.
53. Mark 6:35 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
54. Mark 6:37 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the sentence has been changed for clarity.
55. Mark 6:37 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
56. Mark 6:37 sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.
57. Mark 6:41 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
58. Mark 6:41 tc ‡ Most mss (P⁴⁵ A D W Θ ƒ^1,13 M lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (tois mathētais, “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many significant mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁸ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
59. Mark 6:44 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
60. Mark 6:44 tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only 5,000 men, but also an unspecified number of women and children.
61. Mark 6:44 tc Many good mss (P⁴⁵ א D W Θ ƒ^1,13 28 565 700 2542 lat sa) lack τοὺς ἄρτους (tous artous, lit. “the loaves” [here translated “the bread”]). On the other hand, just as weighty mss (A B L 33 M) have the words. Although a decision is not easy, the most satisfactory explanation seems to be that scribes were more prone to delete than to add the words here. They may have been puzzled as to why “the bread” should be mentioned without a corresponding mention of “fish.” Since neither Matt 14:21 or Luke 9:17 explicitly mention the bread, a desire for harmonization may have motivated the copyists as well. On the other hand, D and W are prone to longer, explanatory readings. Since they both lack the words here, it is likely that their archetypes also lacked the words. But given Mark’s pleonastic style, the good witnesses with “the bread,” and a reasonable explanation for the omission, “the bread” is most likely part of the initial text of Mark.
62. Mark 6:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
63. Mark 6:45 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
64. Mark 6:48 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
65. Mark 6:48 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
66. Mark 6:48 tn Or “on the lake.”
67. Mark 6:48 tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.
68. Mark 6:48 sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.
69. Mark 6:49 tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).
70. Mark 6:49 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
71. Mark 6:50 tn Grk “he spoke with them, and said to them.”
72. Mark 6:53 sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).
73. Mark 6:54 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
74. Mark 6:55 tn Grk “wherever they heard he was.”
75. Mark 6:56 sn The marketplaces (Greek agora) were not only places of trade and commerce in the first century Greco-Roman world. They were places of discussion and dialogue (the “public square”), places of judgment (courts held session there), places for idle people and those seeking work, and places for children to play.
76. Mark 6:56 tn Grk “asked that they might touch.”
77. Mark 7:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
78. Mark 7:1 sn See the note on Pharisees in 2:16.
79. Mark 7:1 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
80. Mark 7:2 tn Grk “his disciples.”
81. Mark 7:3 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
82. Mark 7:4 sn See the note on marketplaces in Mark 6:56.
83. Mark 7:4 tc Several significant witnesses (P^45vid א B L Δ 28*) lack “and dining couches” (καὶ κλινῶν, kai klinōn), while the majority of mss (A D W Θ ƒ^1,13 33 M latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinē) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.
84. Mark 7:4 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
85. Mark 7:5 tn Grk “eat bread.”
86. Mark 7:6 tn The term “heart” is a collective singular in the Greek text.
87. Mark 7:7 sn A quotation from Isa 29:13.
88. Mark 7:8 tn Grk “Having left the command.”
89. Mark 7:8 tc The majority of mss, mostly Byzantine ([A] ƒ¹³ 33 M), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other significant witnesses (P⁴⁵ א B L W Δ 0274 ƒ¹ co), lacked this material also strongly suggests that the longer reading is secondary.
90. Mark 7:9 tc The translation here follows the reading στήσητε (stēsēte, “set up”) found in D W Θ ƒ¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (tērēsete; א A L ƒ¹³ 33 M co) or τηρῆτε (tērēte; B), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [atheite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the earlier reading here.
91. Mark 7:10 sn A quotation from Exod 20:12; Deut 5:16.
92. Mark 7:10 sn A quotation from Exod 21:17; Lev 20:9.
93. Mark 7:11 sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).
94. Mark 7:13 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
95. Mark 7:14 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
96. Mark 7:15 tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ ƒ^1,13 33 M latt sy, but is lacking in significant Alexandrian mss and a few others (א B L Δ* 0274 28). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.
97. Mark 7:17 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
98. Mark 7:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
99. Mark 7:19 tn Or “into the latrine.”
100. Mark 7:19 sn This is a parenthetical note by the author.
101. Mark 7:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
102. Mark 7:24 tc Most mss, including early and significant witnesses (א A B ƒ^1,13 33 M lat), have here καὶ Σιδῶνος (kai Sidōnos, “and Sidon”). The Western text, as well as several other significant 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 to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.
103. Mark 7:24 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
104. Mark 7:25 sn Unclean spirit refers to an evil spirit.
105. Mark 7:26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
106. Mark 7:27 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.
107. Mark 7:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
108. Mark 7:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
109. Mark 7:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
110. Mark 7:31 sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
111. Mark 7:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
112. Mark 7:33 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
113. Mark 7:33 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
114. Mark 7:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
115. Mark 7:34 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
116. Mark 7:35 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
117. Mark 7:36 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”