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Mark 1-4
New American Bible (Revised Edition)

I. The Preparation for the Public Ministry of Jesus[a]

Chapter 1

1 The beginning of the gospel of Jesus Christ [the Son of God].[b]

The Preaching of John the Baptist. 2 (A)As it is written in Isaiah the prophet:[c](B)

“Behold, I am sending my messenger ahead of you;
    he will prepare your way.
3 (C)A voice of one crying out in the desert:
    ‘Prepare the way of the Lord,
    make straight his paths.’”

4 John [the] Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins. 5 People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins. 6 John was clothed in camel’s hair, with a leather belt around his waist.[d] He fed on locusts and wild honey. 7 And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals. 8 [e](D)I have baptized you with water; he will baptize you with the holy Spirit.”

The Baptism of Jesus. 9 (E)It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John. 10 On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him.[f] 11 (F)And a voice came from the heavens, “You are my beloved Son; with you I am well pleased.”

The Temptation of Jesus.[g] 12 At once the Spirit drove him out into the desert,(G) 13 and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him.

II. The Mystery of Jesus

The Beginning of the Galilean Ministry. 14 (H)After John had been arrested,[h] Jesus came to Galilee proclaiming the gospel of God: 15 (I)“This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.”

The Call of the First Disciples.[i] 16 (J)As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. 17 Jesus said to them, “Come after me, and I will make you fishers of men.” 18 Then they abandoned their nets and followed him. 19 He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. 20 Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.

The Cure of a Demoniac. 21 [j](K)Then they came to Capernaum, and on the sabbath he entered the synagogue and taught. 22 (L)The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. 23 [k]In their synagogue was a man with an unclean spirit; 24 [l]he cried out, “What have you to do with us,[m] Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” 25 Jesus rebuked him and said, “Quiet! Come out of him!” 26 The unclean spirit convulsed him and with a loud cry came out of him. 27 All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” 28 His fame spread everywhere throughout the whole region of Galilee.

The Cure of Simon’s Mother-in-Law. 29 (M)On leaving the synagogue he entered the house of Simon and Andrew with James and John. 30 Simon’s mother-in-law lay sick with a fever. They immediately told him about her. 31 He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.

Other Healings. 32 When it was evening, after sunset, they brought to him all who were ill or possessed by demons. 33 The whole town was gathered at the door. 34 He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.

Jesus Leaves Capernaum. 35 (N)Rising very early before dawn, he left and went off to a deserted place, where he prayed. 36 Simon and those who were with him pursued him 37 and on finding him said, “Everyone is looking for you.” 38 He told them, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.” 39 So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.

The Cleansing of a Leper. 40 (O)A leper[n] came to him [and kneeling down] begged him and said, “If you wish, you can make me clean.” 41 Moved with pity, he stretched out his hand, touched him, and said to him, “I do will it. Be made clean.”(P) 42 The leprosy left him immediately, and he was made clean.(Q) 43 Then, warning him sternly, he dismissed him at once. 44 Then he said to him, “See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.”(R) 45 The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.

Chapter 2

The Healing of a Paralytic. 1 [o]When Jesus returned to Capernaum(S) after some days, it became known that he was at home.[p] 2 Many gathered together so that there was no longer room for them, not even around the door, and he preached the word to them. 3 They came bringing to him a paralytic carried by four men. 4 Unable to get near Jesus because of the crowd, they opened up the roof above him. After they had broken through, they let down the mat on which the paralytic was lying. 5 [q]When Jesus saw their faith, he said to the paralytic, “Child, your sins are forgiven.” 6 [r]Now some of the scribes were sitting there asking themselves, 7 “Why does this man speak that way?[s] He is blaspheming. Who but God alone can forgive sins?”(T) 8 Jesus immediately knew in his mind what they were thinking to themselves, so he said, “Why are you thinking such things in your hearts? 9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, pick up your mat and walk’? 10 [t]But that you may know that the Son of Man has authority to forgive sins on earth”— 11 he said to the paralytic, “I say to you, rise, pick up your mat, and go home.” 12 He rose, picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, “We have never seen anything like this.”

The Call of Levi. 13 [u](U)Once again he went out along the sea. All the crowd came to him and he taught them. 14 (V)As he passed by,[v] he saw Levi, son of Alphaeus, sitting at the customs post. He said to him, “Follow me.” And he got up and followed him. 15 While he was at table in his house,[w] many tax collectors and sinners sat with Jesus and his disciples; for there were many who followed him. 16 [x]Some scribes who were Pharisees saw that he was eating with sinners and tax collectors and said to his disciples, “Why does he eat with tax collectors and sinners?” 17 Jesus heard this and said to them [that], “Those who are well do not need a physician,[y] but the sick do. I did not come to call the righteous but sinners.”

The Question About Fasting.[z] 18 The disciples of John and of the Pharisees were accustomed to fast.(W) People came to him and objected, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?” 19 Jesus answered them, “Can the wedding guests fast[aa] while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. 20 But the days will come when the bridegroom is taken away from them, and then they will fast on that day. 21 No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse. 22 Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins.”

The Disciples and the Sabbath.[ab] 23 As he was passing through a field of grain on the sabbath, his disciples began to make a path while picking the heads of grain.(X) 24 At this the Pharisees said to him, “Look, why are they doing what is unlawful on the sabbath?”(Y) 25 He said to them, “Have you never read what David did[ac] when he was in need and he and his companions were hungry? 26 How he went into the house of God when Abiathar was high priest and ate the bread of offering that only the priests could lawfully eat, and shared it with his companions?”(Z) 27 Then he said to them, “The sabbath was made for man,[ad] not man for the sabbath.(AA) 28 [ae]That is why the Son of Man is lord even of the sabbath.”

Chapter 3

A Man with a Withered Hand. 1 [af]Again he entered the synagogue.(AB) There was a man there who had a withered hand. 2 They watched him closely to see if he would cure him on the sabbath so that they might accuse him. 3 He said to the man with the withered hand, “Come up here before us.” 4 Then he said to them, “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” But they remained silent. 5 Looking around at them with anger and grieved at their hardness of heart, he said to the man, “Stretch out your hand.” He stretched it out and his hand was restored.(AC) 6 [ag]The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.

The Mercy of Jesus. 7 [ah]Jesus withdrew toward the sea with his disciples.(AD) A large number of people [followed] from Galilee and from Judea. 8 Hearing what he was doing, a large number of people came to him also from Jerusalem, from Idumea, from beyond the Jordan, and from the neighborhood of Tyre and Sidon. 9 He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him. 10 He had cured many and, as a result, those who had diseases were pressing upon him to touch him.(AE) 11 [ai]And whenever unclean spirits saw him they would fall down before him and shout, “You are the Son of God.”(AF) 12 He warned them sternly not to make him known.

The Mission of the Twelve. 13 (AG)He went up the mountain[aj] and summoned those whom he wanted and they came to him. 14 (AH)He appointed twelve [whom he also named apostles] that they might be with him[ak] and he might send them forth to preach 15 and to have authority to drive out demons: 16 [al][he appointed the twelve:] Simon, whom he named Peter; 17 James, son of Zebedee, and John the brother of James, whom he named Boanerges, that is, sons of thunder;(AI) 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddeus, Simon the Cananean, 19 and Judas Iscariot who betrayed him.

Blasphemy of the Scribes. 20 [am]He came home.[an] Again [the] crowd gathered, making it impossible for them even to eat.(AJ) 21 When his relatives heard of this they set out to seize him, for they said, “He is out of his mind.”(AK) 22 The scribes who had come from Jerusalem said, “He is possessed by Beelzebul,”[ao] and “By the prince of demons he drives out demons.”(AL)

Jesus and Beelzebul. 23 Summoning them, he began to speak to them in parables, “How can Satan drive out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him. 27 But no one can enter a strong man’s house to plunder his property unless he first ties up the strong man. Then he can plunder his house. 28 Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them.(AM) 29 But whoever blasphemes against the holy Spirit[ap] will never have forgiveness, but is guilty of an everlasting sin.” 30 For they had said, “He has an unclean spirit.”

Jesus and His Family. 31 (AN)His mother and his brothers arrived. Standing outside they sent word to him and called him. 32 A crowd seated around him told him, “Your mother and your brothers[aq] [and your sisters] are outside asking for you.” 33 But he said to them in reply, “Who are my mother and [my] brothers?” 34 And looking around at those seated in the circle he said, “Here are my mother and my brothers. 35 [For] whoever does the will of God is my brother and sister and mother.”

Chapter 4

The Parable of the Sower. 1 [ar]On another occasion(AO) he began to teach by the sea.[as] A very large crowd gathered around him so that he got into a boat on the sea and sat down. And the whole crowd was beside the sea on land.(AP) 2 And he taught them at length in parables, and in the course of his instruction he said to them, 3 [at]“Hear this! A sower went out to sow. 4 And as he sowed, some seed fell on the path, and the birds came and ate it up. 5 Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep. 6 And when the sun rose, it was scorched and it withered for lack of roots. 7 Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain. 8 And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold.” 9 He added, “Whoever has ears to hear ought to hear.”

The Purpose of the Parables. 10 And when he was alone, those present along with the Twelve questioned him about the parables. 11 [au]He answered them, “The mystery of the kingdom of God has been granted to you. But to those outside everything comes in parables, 12 so that

‘they may look and see but not perceive,
    and hear and listen but not understand,
in order that they may not be converted and be forgiven.’”(AQ)

13 [av]Jesus said to them, “Do you not understand this parable?(AR) Then how will you understand any of the parables? 14 The sower sows the word. 15 These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them. 16 And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy. 17 But they have no root; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away. 18 Those sown among thorns are another sort. They are the people who hear the word, 19 but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit. 20 But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold.”

Parable of the Lamp. 21 (AS)He said to them, “Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand?(AT) 22 For there is nothing hidden except to be made visible; nothing is secret except to come to light.(AU) 23 Anyone who has ears to hear ought to hear.” 24 He also told them, “Take care what you hear. The measure with which you measure will be measured out to you, and still more will be given to you.(AV) 25 To the one who has, more will be given; from the one who has not, even what he has will be taken away.”(AW)

Seed Grows of Itself. 26 He said, “This is how it is with the kingdom of God;[aw] it is as if a man were to scatter seed(AX) on the land 27 and would sleep and rise night and day and the seed would sprout and grow, he knows not how. 28 Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. 29 And when the grain is ripe, he wields the sickle at once, for the harvest has come.”

The Mustard Seed. 30 (AY)He said, “To what shall we compare the kingdom of God, or what parable can we use for it? 31 It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. 32 [ax]But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.” 33 With many such parables(AZ) he spoke the word to them as they were able to understand it. 34 Without parables he did not speak to them, but to his own disciples he explained everything in private.

The Calming of a Storm at Sea. 35 [ay]On that day, as evening drew on, he said to them, “Let us cross to the other side.”(BA) 36 Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him. 37 A violent squall came up and waves were breaking over the boat, so that it was already filling up. 38 Jesus was in the stern, asleep on a cushion. They woke him and said to him, “Teacher, do you not care that we are perishing?” 39 He woke up, rebuked the wind, and said to the sea, “Quiet! Be still!”[az] The wind ceased and there was great calm. 40 Then he asked them, “Why are you terrified? Do you not yet have faith?” 41 [ba](BB)They were filled with great awe and said to one another, “Who then is this whom even wind and sea obey?”

Footnotes

  1. 1:1–13 The prologue of the Gospel according to Mark begins with the title (Mk 1:1) followed by three events preparatory to Jesus’ preaching: (1) the appearance in the Judean wilderness of John, baptizer, preacher of repentance, and precursor of Jesus (Mk 1:2–8); (2) the baptism of Jesus, at which a voice from heaven acknowledges Jesus to be God’s Son, and the holy Spirit descends on him (Mk 1:9–11); (3) the temptation of Jesus by Satan (Mk 1:12–13).
  2. 1:1 The gospel of Jesus Christ [the Son of God]: the “good news” of salvation in and through Jesus, crucified and risen, acknowledged by the Christian community as Messiah (Mk 8:29; 14:61–62) and Son of God (Mk 1:11; 9:7; 15:39), although some important manuscripts here omit the Son of God.
  3. 1:2–3 Although Mark attributes the prophecy to Isaiah, the text is a combination of Mal 3:1; Is 40:3; Ex 23:20; cf. Mt 11:10; Lk 7:27. John’s ministry is seen as God’s prelude to the saving mission of his Son. The way of the Lord: this prophecy of Deutero-Isaiah concerning the end of the Babylonian exile is here applied to the coming of Jesus; John the Baptist is to prepare the way for him.
  4. 1:6 Clothed in camel’s hair…waist: the Baptist’s garb recalls that of Elijah in 2 Kgs 1:8. Jesus speaks of the Baptist as Elijah who has already come (Mk 9:11–13; Mt 17:10–12; cf. Mal 3:23–24; Lk 1:17).
  5. 1:8–9 Through the life-giving baptism with the holy Spirit (Mk 1:8), Jesus will create a new people of God. But first he identifies himself with the people of Israel in submitting to John’s baptism of repentance and in bearing on their behalf the burden of God’s decisive judgment (Mk 1:9; cf. Mk 1:4). As in the desert of Sinai, so here in the wilderness of Judea, Israel’s sonship with God is to be renewed.
  6. 1:10–11 He saw the heavens…and the Spirit…upon him: indicating divine intervention in fulfillment of promise. Here the descent of the Spirit on Jesus is meant, anointing him for his ministry; cf. Is 11:2; 42:1; 61:1; 63:9. A voice…with you I am well pleased: God’s acknowledgment of Jesus as his unique Son, the object of his love. His approval of Jesus is the assurance that Jesus will fulfill his messianic mission of salvation.
  7. 1:12–13 The same Spirit who descended on Jesus in his baptism now drives him into the desert for forty days. The result is radical confrontation and temptation by Satan who attempts to frustrate the work of God. The presence of wild beasts may indicate the horror and danger of the desert regarded as the abode of demons or may reflect the paradise motif of harmony among all creatures; cf. Is 11:6–9. The presence of ministering angels to sustain Jesus recalls the angel who guided the Israelites in the desert in the first Exodus (Ex 14:19; 23:20) and the angel who supplied nourishment to Elijah in the wilderness (1 Kgs 19:5–7). The combined forces of good and evil were present to Jesus in the desert. His sustained obedience brings forth the new Israel of God there where Israel’s rebellion had brought death and alienation.
  8. 1:14–15 After John had been arrested: in the plan of God, Jesus was not to proclaim the good news of salvation prior to the termination of the Baptist’s active mission. Galilee: in the Marcan account, scene of the major part of Jesus’ public ministry before his arrest and condemnation. The gospel of God: not only the good news from God but about God at work in Jesus Christ. This is the time of fulfillment: i.e., of God’s promises. The kingdom of God…Repent: see note on Mt 3:2.
  9. 1:16–20 These verses narrate the call of the first Disciples. See notes on Mt 4:18–22 and Mt 4:20.
  10. 1:21–45 The account of a single day’s ministry of Jesus on a sabbath in and outside the synagogue of Capernaum (Mk 1:21–31) combines teaching and miracles of exorcism and healing. Mention is not made of the content of the teaching but of the effect of astonishment and alarm on the people. Jesus’ teaching with authority, making an absolute claim on the hearer, was in the best tradition of the ancient prophets, not of the scribes. The narrative continues with events that evening (Mk 1:32–34; see notes on Mt 8:14–17) and the next day (Mk 1:35–39). The cleansing in Mk 1:40–45 stands as an isolated story.
  11. 1:23 An unclean spirit: so called because of the spirit’s resistance to the holiness of God. The spirit knows and fears the power of Jesus to destroy his influence; cf. Mk 1:32, 34; 3:11; 6:13.
  12. 1:24–25 The Holy One of God: not a confession but an attempt to ward off Jesus’ power, reflecting the notion that use of the precise name of an opposing spirit would guarantee mastery over him. Jesus silenced the cry of the unclean spirit and drove him out of the man.
  13. 1:24 What have you to do with us?: see note on Jn 2:4.
  14. 1:40 A leper: for the various forms of skin disease, see Lv 13:1–50 and the note on Lv 13:2–4. There are only two instances in the Old Testament in which God is shown to have cured a leper (Nm 12:10–15; 2 Kgs 5:1–14). The law of Moses provided for the ritual purification of a leper. In curing the leper, Jesus assumes that the priests will reinstate the cured man into the religious community. See also note on Lk 5:14.
  15. 2:1–3:6 This section relates a series of conflicts between Jesus and the scribes and Pharisees in which the growing opposition of the latter leads to their plot to put Jesus to death (Mk 3:6).
  16. 2:1–2 He was at home: to the crowds that gathered in and outside the house Jesus preached the word, i.e., the gospel concerning the nearness of the kingdom and the necessity of repentance and faith (Mk 1:14).
  17. 2:5 It was the faith of the paralytic and those who carried him that moved Jesus to heal the sick man. Accounts of other miracles of Jesus reveal more and more his emphasis on faith as the requisite for exercising his healing powers (Mk 5:34; 9:23–24; 10:52).
  18. 2:6 Scribes: trained in oral interpretation of the written law; in Mark’s gospel, adversaries of Jesus, with one exception (Mk 12:28, 34).
  19. 2:7 He is blaspheming: an accusation made here and repeated during the trial of Jesus (Mk 14:60–64).
  20. 2:10 But that you may know that the Son of Man…on earth: although Mk 2:8–9 are addressed to the scribes, the sudden interruption of thought and structure in Mk 2:10 seems not addressed to them nor to the paralytic. Moreover, the early public use of the designation “Son of Man” to unbelieving scribes is most unlikely. The most probable explanation is that Mark’s insertion of Mk 2:10 is a commentary addressed to Christians for whom he recalls this miracle and who already accept in faith that Jesus is Messiah and Son of God.
  21. 2:13 He taught them: see note on Mk 1:21–45.
  22. 2:14 As he passed by: see note on Mk 1:16–20. Levi, son of Alphaeus: see note on Mt 9:9. Customs post: such tax collectors paid a fixed sum for the right to collect customs duties within their districts. Since whatever they could collect above this amount constituted their profit, the abuse of extortion was widespread among them. Hence, Jewish customs officials were regarded as sinners (Mk 2:16), outcasts of society, and disgraced along with their families. He got up and followed him: i.e., became a disciple of Jesus.
  23. 2:15 In his house: cf. Mk 2:1; Mt 9:10. Lk 5:29 clearly calls it Levi’s house.
  24. 2:16–17 This and the following conflict stories reflect a similar pattern: a statement of fact, a question of protest, and a reply by Jesus.
  25. 2:17 Do not need a physician: this maxim of Jesus with its implied irony was uttered to silence his adversaries who objected that he ate with tax collectors and sinners (Mk 2:16). Because the scribes and Pharisees were self-righteous, they were not capable of responding to Jesus’ call to repentance and faith in the gospel.
  26. 2:18–22 This conflict over the question of fasting has the same pattern as Mk 2:16–17; see notes on Mt 9:15; 9:16–17.
  27. 2:19 Can the wedding guests fast?: the bridal metaphor expresses a new relationship of love between God and his people in the person and mission of Jesus to his disciples. It is the inauguration of the new and joyful messianic time of fulfillment and the passing of the old. Any attempt at assimilating the Pharisaic practice of fasting, or of extending the preparatory discipline of John’s disciples beyond the arrival of the bridegroom, would be as futile as sewing a piece of unshrunken cloth on an old cloak or pouring new wine into old wineskins with the resulting destruction of both cloth and wine (Mk 2:21–22). Fasting is rendered superfluous during the earthly ministry of Jesus; cf. Mk 2:20.
  28. 2:23–28 This conflict regarding the sabbath follows the same pattern as in Mk 2:18–22.
  29. 2:25–26 Have you never read what David did?: Jesus defends the action of his disciples on the basis of 1 Sm 21:2–7 in which an exception is made to the regulation of Lv 24:9 because of the extreme hunger of David and his men. According to 1 Samuel, the priest who gave the bread to David was Ahimelech, father of Abiathar.
  30. 2:27 The sabbath was made for man: a reaffirmation of the divine intent of the sabbath to benefit Israel as contrasted with the restrictive Pharisaic tradition added to the law.
  31. 2:28 The Son of Man is lord even of the sabbath: Mark’s comment on the theological meaning of the incident is to benefit his Christian readers; see note on Mk 2:10.
  32. 3:1–5 Here Jesus is again depicted in conflict with his adversaries over the question of sabbath-day observance. His opponents were already ill disposed toward him because they regarded Jesus as a violator of the sabbath. Jesus’ question Is it lawful to do good on the sabbath rather than to do evil? places the matter in the broader theological context outside the casuistry of the scribes. The answer is obvious. Jesus heals the man with the withered hand in the sight of all and reduces his opponents to silence; cf. Jn 5:17–18.
  33. 3:6 In reporting the plot of the Pharisees and Herodians to put Jesus to death after this series of conflicts in Galilee, Mark uses a pattern that recurs in his account of later controversies in Jerusalem (Mk 11:17–18; 12:13–17). The help of the Herodians, supporters of Herod Antipas, tetrarch of Galilee and Perea, is needed to take action against Jesus. Both series of conflicts point to their gravity and to the impending passion of Jesus.
  34. 3:7–19 This overview of the Galilean ministry manifests the power of Jesus to draw people to himself through his teaching and deeds of power. The crowds of Jews from many regions surround Jesus (Mk 3:7–12). This phenomenon prepares the way for creating a new people of Israel. The choice and mission of the Twelve is the prelude (Mk 3:13–19).
  35. 3:11–12 See note on Mk 1:24–25.
  36. 3:13 He went up the mountain: here and elsewhere the mountain is associated with solemn moments and acts in the mission and self-revelation of Jesus (Mk 6:46; 9:2–8; 13:3). Jesus acts with authority as he summoned those whom he wanted and they came to him.
  37. 3:14–15 He appointed twelve [whom he also named apostles] that they might be with him: literally “he made,” i.e., instituted them as apostles to extend his messianic mission through them (Mk 6:7–13). See notes on Mt 10:1 and 10:2–4.
  38. 3:16 Simon, whom he named Peter: Mark indicates that Simon’s name was changed on this occasion. Peter is first in all lists of the apostles (Mt 10:2; Lk 6:14; Acts 1:13; cf. 1 Cor 15:5–8).
  39. 3:20–35 Within the narrative of the coming of Jesus’ relatives (Mk 3:20–21) is inserted the account of the unbelieving scribes from Jerusalem who attributed Jesus’ power over demons to Beelzebul (Mk 3:22–30); see note on Mk 5:21–43. There were those even among the relatives of Jesus who disbelieved and regarded Jesus as out of his mind (Mk 3:21). Against this background, Jesus is informed of the arrival of his mother and brothers [and sisters] (Mk 3:32). He responds by showing that not family ties but doing God’s will (Mk 3:35) is decisive in the kingdom; cf. note on Mt 12:46–50.
  40. 3:20 He came home: cf. Mk 2:1–2 and see note on Mk 2:15.
  41. 3:22 By Beelzebul: see note on Mt 10:25. Two accusations are leveled against Jesus: (1) that he is possessed by an unclean spirit and (2) by the prince of demons he drives out demons. Jesus answers the second charge by a parable (Mk 3:24–27) and responds to the first charge in Mk 3:28–29.
  42. 3:29 Whoever blasphemes against the holy Spirit: this sin is called an everlasting sin because it attributes to Satan, who is the power of evil, what is actually the work of the holy Spirit, namely, victory over the demons.
  43. 3:32 Your brothers: see note on Mk 6:3.
  44. 4:1–34 In parables (Mk 4:2): see note on Mt 13:3. The use of parables is typical of Jesus’ enigmatic method of teaching the crowds (Mk 4:2–9, 12) as compared with the interpretation of the parables he gives to his disciples (Mk 4:10–25, 33–34) to each group according to its capacity to understand (Mk 4:9–11). The key feature of the parable at hand is the sowing of the seed (Mk 4:3), representing the breakthrough of the kingdom of God into the world. The various types of soil refer to the diversity of response accorded the word of God (Mk 4:4–7). The climax of the parable is the harvest of thirty, sixty, and a hundredfold, indicating the consummation of the kingdom (Mk 4:8). Thus both the present and the future action of God, from the initiation to the fulfillment of the kingdom, is presented through this and other parables (Mk 4:26–29, 30–32).
  45. 4:1 By the sea: the shore of the Sea of Galilee or a boat near the shore (Mk 2:13; 3:7–8) is the place where Mark depicts Jesus teaching the crowds. By contrast the mountain is the scene of Jesus at prayer (Mk 6:46) or in the process of forming his disciples (Mk 3:13; 9:2).
  46. 4:3–8 See note on Mt 13:3–8.
  47. 4:11–12 These verses are to be viewed against their background in Mk 3:6, 22 concerning the unbelief and opposition Jesus encountered in his ministry. It is against this background that the distinction in Jesus’ method becomes clear of presenting the kingdom to the disbelieving crowd in one manner and to the disciples in another. To the former it is presented in parables and the truth remains hidden; for the latter the parable is interpreted and the mystery is partially revealed because of their faith; see notes on Mt 13:11 and Mt 13:13.
  48. 4:13–20 See note on Mt 13:18–23.
  49. 4:26–29 Only Mark records the parable of the seed’s growth. Sower and harvester are the same. The emphasis is on the power of the seed to grow of itself without human intervention (Mk 4:27). Mysteriously it produces blade and ear and full grain (Mk 4:28). Thus the kingdom of God initiated by Jesus in proclaiming the word develops quietly yet powerfully until it is fully established by him at the final judgment (Mk 4:29); cf. Rev 14:15.
  50. 4:32 The universality of the kingdom of God is indicated here; cf. Ez 17:23; 31:6; Dn 4:17–19.
  51. 4:35–5:43 After the chapter on parables, Mark narrates four miracle stories: Mk 4:35–41; 5:1–20; and two joined together in Mk 5:21–43. See also notes on Mt 8:23–34 and 9:8–26.
  52. 4:39 Quiet! Be still!: as in the case of silencing a demon (Mk 1:25), Jesus rebukes the wind and subdues the turbulence of the sea by a mere word; see note on Mt 8:26.
  53. 4:41 Jesus is here depicted as exercising power over wind and sea. In the Christian community this event was seen as a sign of Jesus’ saving presence amid persecutions that threatened its existence.
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Matthew 28
Mark 5
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Mark 10
New American Bible (Revised Edition)

Chapter 10

Marriage and Divorce. 1 He set out from there and went into the district of Judea [and] across the Jordan. Again crowds gathered around him and, as was his custom, he again taught them. 2 [a]The Pharisees approached and asked, “Is it lawful for a husband to divorce his wife?” They were testing him.(A) 3 He said to them in reply, “What did Moses command you?” 4 They replied, “Moses permitted him to write a bill of divorce and dismiss her.”(B) 5 But Jesus told them, “Because of the hardness of your hearts he wrote you this commandment. 6 But from the beginning of creation, ‘God made them male and female.(C) 7 For this reason a man shall leave his father and mother [and be joined to his wife],(D) 8 and the two shall become one flesh.’ So they are no longer two but one flesh. 9 Therefore what God has joined together, no human being must separate.” 10 In the house the disciples again questioned him about this. 11 (E)He said to them, “Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery.”

Blessing of the Children. 13 (F)And people were bringing children to him that he might touch them, but the disciples rebuked them.(G) 14 When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these. 15 Amen, I say to you, whoever does not accept the kingdom of God like a child[b] will not enter it.”(H) 16 Then he embraced them and blessed them, placing his hands on them.

The Rich Man. 17 (I)As he was setting out on a journey, a man ran up, knelt down before him, and asked him, “Good teacher, what must I do to inherit eternal life?” 18 Jesus answered him, “Why do you call me good?[c] No one is good but God alone. 19 You know the commandments: ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.’”(J) 20 He replied and said to him, “Teacher, all of these I have observed from my youth.” 21 Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to [the] poor and you will have treasure in heaven; then come, follow me.” 22 At that statement his face fell, and he went away sad, for he had many possessions.

23 [d]Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the kingdom of God!”(K) 24 The disciples were amazed at his words. So Jesus again said to them in reply, “Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to pass through [the] eye of [a] needle than for one who is rich to enter the kingdom of God.” 26 They were exceedingly astonished and said among themselves, “Then who can be saved?” 27 Jesus looked at them and said, “For human beings it is impossible, but not for God. All things are possible for God.” 28 Peter began to say to him, “We have given up everything and followed you.” 29 Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel 30 who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come. 31 But many that are first will be last, and [the] last will be first.”(L)

The Third Prediction of the Passion. 32 (M)They were on the way, going up to Jerusalem, and Jesus went ahead of them. They were amazed, and those who followed were afraid. Taking the Twelve aside again, he began to tell them what was going to happen to him. 33 “Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles 34 who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise.”

Ambition of James and John. 35 (N)Then James and John, the sons of Zebedee, came to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 He replied, “What do you wish [me] to do for you?” 37 They answered him, “Grant that in your glory we may sit one at your right and the other at your left.” 38 [e](O)Jesus said to them, “You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?” 39 They said to him, “We can.” Jesus said to them, “The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared.” 41 When the ten heard this, they became indignant at James and John. 42 [f]Jesus summoned them and said to them,(P) “You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. 43 But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; 44 whoever wishes to be first among you will be the slave of all. 45 For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”

The Blind Bartimaeus.[g] 46 They came to Jericho.(Q) And as he was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging. 47 On hearing that it was Jesus of Nazareth, he began to cry out and say, “Jesus, son of David, have pity on me.” 48 And many rebuked him, telling him to be silent. But he kept calling out all the more, “Son of David, have pity on me.” 49 Jesus stopped and said, “Call him.” So they called the blind man, saying to him, “Take courage; get up, he is calling you.” 50 He threw aside his cloak, sprang up, and came to Jesus. 51 Jesus said to him in reply, “What do you want me to do for you?” The blind man replied to him, “Master, I want to see.” 52 Jesus told him, “Go your way; your faith has saved you.” Immediately he received his sight and followed him on the way.

Footnotes

  1. 10:2–9 In the dialogue between Jesus and the Pharisees on the subject of divorce, Jesus declares that the law of Moses permitted divorce (Dt 24:1) only because of the hardness of your hearts (Mk 10:4–5). In citing Gn 1:27 and 2:24 Jesus proclaims permanence to be the divine intent from the beginning concerning human marriage (Mk 10:6–8). He reaffirms this with the declaration that what God has joined together, no human being must separate (Mk 10:9). See further the notes on Mt 5:31–32; 19:3–9.
  2. 10:15 Whoever does not accept the kingdom of God like a child: i.e., in total dependence upon and obedience to the gospel; cf. Mt 18:3–4.
  3. 10:18 Why do you call me good?: Jesus repudiates the term “good” for himself and directs it to God, the source of all goodness who alone can grant the gift of eternal life; cf. Mt 19:16–17.
  4. 10:23–27 In the Old Testament wealth and material goods are considered a sign of God’s favor (Jb 1:10; Ps 128:1–2; Is 3:10). The words of Jesus in Mk 10:23–25 provoke astonishment among the disciples because of their apparent contradiction of the Old Testament concept (Mk 10:24, 26). Since wealth, power, and merit generate false security, Jesus rejects them utterly as a claim to enter the kingdom. Achievement of salvation is beyond human capability and depends solely on the goodness of God who offers it as a gift (Mk 10:27).
  5. 10:38–40 Can you drink the cup…I am baptized?: the metaphor of drinking the cup is used in the Old Testament to refer to acceptance of the destiny assigned by God; see note on Psalm 11:6. In Jesus’ case, this involves divine judgment on sin that Jesus the innocent one is to expiate on behalf of the guilty (Mk 14:24; Is 53:5). His baptism is to be his crucifixion and death for the salvation of the human race; cf. Lk 12:50. The request of James and John for a share in the glory (Mk 10:35–37) must of necessity involve a share in Jesus’ sufferings, the endurance of tribulation and suffering for the gospel (Mk 10:39). The authority of assigning places of honor in the kingdom is reserved to God (Mk 10:40).
  6. 10:42–45 Whatever authority is to be exercised by the disciples must, like that of Jesus, be rendered as service to others (Mk 10:45) rather than for personal aggrandizement (Mk 10:42–44). The service of Jesus is his passion and death for the sins of the human race (Mk 10:45); cf. Mk 14:24; Is 53:11–12; Mt 26:28; Lk 22:19–20.
  7. 10:46–52 See notes on Mt 9:27–31 and 20:29–34.
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Mark 9
Mark 11
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Mark 15-16
New American Bible (Revised Edition)

Chapter 15

Jesus Before Pilate. 1 (A)As soon as morning came,(B) the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council.[a] They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate questioned him, “Are you the king of the Jews?”[b] He said to him in reply, “You say so.” 3 The chief priests accused him of many things. 4 Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.” 5 Jesus gave him no further answer, so that Pilate was amazed.

The Sentence of Death.[c] 6 Now on the occasion of the feast he used to release to them one prisoner whom they requested.(C) 7 A man called Barabbas[d] was then in prison along with the rebels who had committed murder in a rebellion. 8 The crowd came forward and began to ask him to do for them as he was accustomed. 9 Pilate answered, “Do you want me to release to you the king of the Jews?” 10 For he knew that it was out of envy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate again said to them in reply, “Then what [do you want] me to do with [the man you call] the king of the Jews?” 13 [e]They shouted again, “Crucify him.” 14 Pilate said to them, “Why? What evil has he done?” They only shouted the louder, “Crucify him.” 15 [f]So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified.

Mockery by the Soldiers. 16 [g](D)The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort. 17 They clothed him in purple and, weaving a crown of thorns, placed it on him. 18 They began to salute him with, “Hail, King of the Jews!” 19 and kept striking his head with a reed and spitting upon him. They knelt before him in homage. 20 And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him.

The Way of the Cross. 21 They pressed into service a passer-by, Simon, a Cyrenian,[h] who was coming in from the country, the father of Alexander and Rufus, to carry his cross.(E)

The Crucifixion. 22 (F)They brought him to the place of Golgotha (which is translated Place of the Skull). 23 They gave him wine drugged with myrrh, but he did not take it. 24 [i](G)Then they crucified him and divided his garments by casting lots for them to see what each should take. 25 It was nine o’clock in the morning[j] when they crucified him. 26 [k]The inscription of the charge against him read, “The King of the Jews.” 27 With him they crucified two revolutionaries, one on his right and one on his left.(H) [28 ][l] 29 [m]Those passing by reviled him, shaking their heads and saying,(I) “Aha! You who would destroy the temple and rebuild it in three days, 30 save yourself by coming down from the cross.” 31 Likewise the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself. 32 Let the Messiah, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also kept abusing him.(J)

The Death of Jesus. 33 At noon darkness came over the whole land until three in the afternoon. 34 And at three o’clock Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?”[n] which is translated, “My God, my God, why have you forsaken me?”(K) 35 [o]Some of the bystanders who heard it said, “Look, he is calling Elijah.” 36 One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, “Wait, let us see if Elijah comes to take him down.” 37 Jesus gave a loud cry and breathed his last. 38 [p]The veil of the sanctuary was torn in two from top to bottom. 39 [q](L)When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!” 40 [r]There were also women looking on from a distance.(M) Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome. 41 These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem.

The Burial of Jesus. 42 (N)When it was already evening, since it was the day of preparation, the day before the sabbath, 43 Joseph of Arimathea,[s] a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus. 44 Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. 45 And when he learned of it from the centurion, he gave the body to Joseph. 46 Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb. 47 Mary Magdalene and Mary the mother of Joses watched where he was laid.

Chapter 16

The Resurrection of Jesus.[t] 1 When the sabbath was over,(O) Mary Magdalene, Mary, the mother of James, and Salome bought spices so that they might go and anoint him.(P) 2 Very early when the sun had risen, on the first day of the week, they came to the tomb. 3 They were saying to one another, “Who will roll back the stone for us from the entrance to the tomb?” 4 When they looked up, they saw that the stone had been rolled back; it was very large. 5 On entering the tomb they saw a young man sitting on the right side, clothed in a white robe, and they were utterly amazed.(Q) 6 He said to them, “Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold, the place where they laid him. 7 But go and tell his disciples and Peter, ‘He is going before you to Galilee; there you will see him, as he told you.’”(R) 8 Then they went out and fled from the tomb, seized with trembling and bewilderment. They said nothing to anyone, for they were afraid.

The Longer Ending[u]

The Appearance to Mary Magdalene. [9 (S)When he had risen, early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. 10 (T)She went and told his companions who were mourning and weeping. 11 When they heard that he was alive and had been seen by her, they did not believe.

The Appearance to Two Disciples. 12 (U)After this he appeared in another form to two of them walking along on their way to the country. 13 They returned and told the others; but they did not believe them either.

The Commissioning of the Eleven. 14 (V)[But] later, as the eleven were at table, he appeared to them and rebuked them for their unbelief and hardness of heart because they had not believed those who saw him after he had been raised. 15 (W)He said to them, “Go into the whole world and proclaim the gospel to every creature. 16 Whoever believes and is baptized will be saved; whoever does not believe will be condemned. 17 These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages. 18 They will pick up serpents [with their hands], and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover.”(X)

The Ascension of Jesus. 19 So then the Lord Jesus, after he spoke to them, was taken up into heaven and took his seat at the right hand of God.(Y) 20 But they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs.](Z)

The Shorter Ending

[And they reported all the instructions briefly to Peter’s companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Amen.]

Footnotes

  1. 15:1 Held a council: the verb here, poieō, can mean either “convene a council” or “take counsel.” This reading is preferred to a variant “reached a decision” (cf. Mk 3:6), which Mk 14:64 describes as having happened at the night trial; see note on Mt 27:1–2. Handed him over to Pilate: lacking authority to execute their sentence of condemnation (Mk 14:64), the Sanhedrin had recourse to Pilate to have Jesus tried and put to death (Mk 15:15); cf. Jn 18:31.
  2. 15:2 The king of the Jews: in the accounts of the evangelists a certain irony surrounds the use of this title as an accusation against Jesus (see note on Mk 15:26). While Pilate uses this term (Mk 15:2, 9, 12), he is aware of the evil motivation of the chief priests who handed Jesus over for trial and condemnation (Mk 15:10; Lk 23:14–16, 20; Mt 27:18, 24; Jn 18:38; 19:4, 6, 12).
  3. 15:6–15 See note on Mt 27:15–26.
  4. 15:7 Barabbas: see note on Mt 27:16–17.
  5. 15:13 Crucify him: see note on Mt 27:22.
  6. 15:15 See note on Mt 27:26.
  7. 15:16 Praetorium: see note on Mt 27:27.
  8. 15:21 They pressed into service…Simon, a Cyrenian: a condemned person was constrained to bear his own instrument of torture, at least the crossbeam. The precise naming of Simon and his sons is probably due to their being known among early Christian believers to whom Mark addressed his gospel. See also notes on Mt 27:32; Lk 23:26–32.
  9. 15:24 See notes on Mt 27:35 and Jn 19:23–25a.
  10. 15:25 It was nine o’clock in the morning: literally, “the third hour,” thus between 9 a.m. and 12 noon. Cf. Mk 15:33, 34, 42 for Mark’s chronological sequence, which may reflect liturgical or catechetical considerations rather than the precise historical sequence of events; contrast the different chronologies in the other gospels, especially Jn 19:14.
  11. 15:26 The inscription…the King of the Jews: the political reason for the death penalty falsely charged by the enemies of Jesus. See further the notes on Mt 27:37 and Jn 19:19.
  12. 15:28 This verse, “And the scripture was fulfilled that says, ‘And he was counted among the wicked,’” is omitted in the earliest and best manuscripts. It contains a citation from Is 53:12 and was probably introduced from Lk 22:37.
  13. 15:29 See note on Mt 27:39–40.
  14. 15:34 An Aramaic rendering of Ps 22:2. See also note on Mt 27:46.
  15. 15:35 Elijah: a verbal link with Eloi (Mk 15:34). See note on Mk 9:9–13; cf. Mal 3:23–24. See also note on Mt 27:47.
  16. 15:38 See note on Mt 27:51–53.
  17. 15:39 The closing portion of Mark’s gospel returns to the theme of its beginning in the Gentile centurion’s climactic declaration of belief that Jesus was the Son of God. It indicates the fulfillment of the good news announced in the prologue (Mk 1:1) and may be regarded as the firstfruit of the passion and death of Jesus.
  18. 15:40–41 See note on Mt 27:55–56.
  19. 15:43 Joseph of Arimathea: see note on Mt 27:57–61.
  20. 16:1–8 The purpose of this narrative is to show that the tomb is empty and that Jesus has been raised (Mk 16:6) and is going before you to Galilee (Mk 16:7) in fulfillment of Mk 14:28. The women find the tomb empty, and an angel stationed there announces to them what has happened. They are told to proclaim the news to Peter and the disciples in order to prepare them for a reunion with him. Mark’s composition of the gospel ends at Mk 16:8 with the women telling no one, because they were afraid. This abrupt termination causes some to believe that the original ending of this gospel may have been lost. See the following note.
  21. 16:9–20

    This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Lk 24 and Jn 20.

    The Shorter Ending: Found after Mk 16:8 before the Longer Ending in four seventh-to-ninth-century Greek manuscripts as well as in one Old Latin version, where it appears alone without the Longer Ending.

    The Freer Logion: Found after Mk 16:14 in a fourth-fifth century manuscript preserved in the Freer Gallery of Art, Washington, DC, this ending was known to Jerome in the fourth century. It reads: “And they excused themselves, saying, ‘This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things dominated by the spirits [or, does not allow the unclean things dominated by the spirits to grasp the truth and power of God]. Therefore reveal your righteousness now.’ They spoke to Christ. And Christ responded to them, ‘The limit of the years of Satan’s power is completed, but other terrible things draw near. And for those who sinned I was handed over to death, that they might return to the truth and no longer sin, in order that they might inherit the spiritual and incorruptible heavenly glory of righteousness. But….’”

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Luke 1
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New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.