Mark 6-9

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.”
118. Mark 8:1 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
119. Mark 8:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120. Mark 8:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
121. Mark 8:6 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
122. Mark 8:8 tn Grk “They.”
123. Mark 8:9 sn The parallel in Matt 15:32-39 notes that the 4,000 were only men, a point not made explicit in Mark.
124. Mark 8:9 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
125. Mark 8:9 sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (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 number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
126. Mark 8:10 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.
127. Mark 8:10 sn The exact location of Dalmanutha is uncertain. It is mentioned nowhere else in the NT. The parallel passage in Matt 15:39 reads either “Magdala” (which is on the western shore of the Sea of Galilee) or “Magadan” (which is the better attested reading but is otherwise unknown). A small anchorage north of Magdala and west of Capernaum investigated in 1970 during a period of low lake levels in the Sea of Galilee has been suggested as the possible location of Dalmanutha (M. Nun, “Ancient Anchorages and Harbors in the Sea of Galilee,” Nature and Land 5 (1971): 212-19) but there is no scholarly consensus.
128. Mark 8:11 sn See the note on Pharisees in 2:16.
129. Mark 8:11 tn Grk “seeking from him.” The participle ζητοῦντες (zētountes) shows the means by which the Pharisees argued with Jesus.
130. Mark 8:11 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
131. Mark 8:12 tn Grk “Truly (ἀμήν, amēn), I say to you.”
132. Mark 8:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
133. Mark 8:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
134. Mark 8:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
135. Mark 8:15 tn Grk “was giving them orders, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
136. Mark 8:15 sn See the note on Pharisees in 2:16.
137. Mark 8:16 tn Grk “And they were discussing with one another that they had no bread.”
138. Mark 8:17 tn Or “becoming aware of it.”
139. Mark 8:17 tn Or “discussing.”
140. Mark 8:18 tn Grk “do you not hear?”
141. Mark 8:20 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א; οἱ δὲ εἶπον (hoi de eipon) is the reading of P⁴⁵ A D W Θ ƒ^1,13 33 M it; and καὶ λέγουσιν αὐτῷ (kai legousin autō) is supported by B C L (Δ 579 892). The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (P⁴⁵ א A D W Θ ƒ^1,13 33 M it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁸ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.
142. Mark 8:21 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
143. Mark 8:21 sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
144. Mark 8:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
145. Mark 8:22 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
146. Mark 8:23 tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
147. Mark 8:23 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
148. Mark 8:24 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
149. Mark 8:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
150. Mark 8:25 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
151. Mark 8:25 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
152. Mark 8:26 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
153. Mark 8:26 tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ ƒ¹³ 28 565 2542) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.
154. Mark 8:27 tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legōn autois) is redundant in contemporary English and has not been translated.
155. Mark 8:28 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
156. Mark 8:28 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
157. Mark 8:29 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
158. Mark 8:29 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
159. Mark 8:30 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
160. Mark 8:30 sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
161. Mark 8:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
162. Mark 8:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
163. Mark 8:31 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
164. Mark 8:31 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
165. Mark 8:32 tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.
166. Mark 8:33 tn Grk “people’s.”
167. Mark 8:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
168. Mark 8:34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
169. Mark 8:34 tn Grk “to follow after me.”
170. Mark 8:34 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
171. Mark 8:34 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
172. Mark 8:35 tn Grk “soul” (throughout vv. 35-37). The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.
173. Mark 8:35 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me and because of the gospel”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
174. Mark 8:35 tn Or “for my sake and for the gospel.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1). Here the phrase “because of” was repeated before “the gospel” for clarity and for stylistic reasons.
175. Mark 8:36 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
176. Mark 8:36 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
177. Mark 8:38 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
178. Mark 9:1 tn Grk “Truly (ἀμήν, amēn), I say to you.”
179. Mark 9:1 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
180. Mark 9:1 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
181. Mark 9:1 sn Several suggestions have been made as to the referent 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 coming of the Spirit and the inauguration of the kingdom in the present age; (4) Jesus’ second coming and the final establishment of the kingdom. The reference to after six days in 9:2 seems to some interpreters to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom. As such, the transfiguration would have been a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan. The major problem with this interpretation is that some standing here…will not experience death seems to suggest that some of the hearers would die before the arrival of the kingdom, yet there is no indication any of Jesus’ hearers died in the six days between the statement here and the transfiguration. This suggests either the coming of the Spirit as the inauguration of the kingdom or the second coming with the ultimate establishment of the kingdom are more likely referents.
182. Mark 9:2 tn Grk “And after six days.”
183. Mark 9:2 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
184. Mark 9:4 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
185. Mark 9:5 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
186. Mark 9:5 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
187. Mark 9:5 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
188. Mark 9:6 sn This is a parenthetical note by the author.
189. Mark 9:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
190. Mark 9:7 sn This cloud is the cloud of God’s presence and the voice is his as well.
191. Mark 9:7 tn Grk “And there came a cloud, surrounding them.”
192. Mark 9:7 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
193. Mark 9:7 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
194. Mark 9:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
195. Mark 9:11 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
196. Mark 9:11 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
197. Mark 9:14 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
198. Mark 9:15 tn Grk The participle προστρέχοντες (prostrechontes) has been translated as a finite verb to make the sequence of events clear in English.
199. Mark 9:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
200. Mark 9:18 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
201. Mark 9:19 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
202. Mark 9:19 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
203. Mark 9:19 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
204. Mark 9:19 tn Grk “how long.”
205. Mark 9:19 tn Or “put up with.” See Num 11:12; Isa 46:4.
206. Mark 9:19 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
207. Mark 9:20 tn Grk “him.”
208. Mark 9:20 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
209. Mark 9:21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
210. Mark 9:23 tc Most mss (A C³ Ψ 33 M) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunē, “if you are able”; supported by א B C* L N* Δ ƒ¹ 579 892). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ ƒ¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunē, “if you can [do] this”; so [P⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunē, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the initial text here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.
211. Mark 9:25 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
212. Mark 9:25 sn Unclean spirit refers to an evil spirit.
213. Mark 9:26 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
214. Mark 9:28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
215. Mark 9:29 tc Most witnesses, even early and excellent ones (P^45vid א² A C D L W Θ Ψ ƒ^1,13 33 M lat co), have “and fasting” (καὶ νηστείᾳ, kai nēsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most significant witnesses (א* B), as well as a few others (0274 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
216. Mark 9:30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
217. Mark 9:30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
218. Mark 9:31 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
219. Mark 9:31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
220. Mark 9:31 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
221. Mark 9:31 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
222. Mark 9:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
223. Mark 9:33 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
224. Mark 9:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
225. Mark 9:37 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
226. Mark 9:37 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
227. Mark 9:41 tn Grk “Truly (ἀμήν, amēn), I say to you.”
228. Mark 9:41 tn Grk “in [the] name that of Christ you are.”
229. Mark 9:41 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
230. Mark 9:42 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
231. Mark 9:43 tn Grk “than having.”
232. Mark 9:43 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
233. Mark 9:43 tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ ƒ¹³ M lat sy^p,h, but lacking in significant Alexandrian mss and several others (א B C L W Δ Ψ 0274 ƒ¹ 28 565 892 co). This appears to be a scribal addition from v. 48 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.
234. Mark 9:45 tn Grk “than having.”
235. Mark 9:45 tc See tc note at the end of v. 43.
236. Mark 9:47 tn Grk “throw it out.”
237. Mark 9:47 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
238. Mark 9:47 tn Grk “than having.”
239. Mark 9:49 tc The earliest mss ([א] B L [W] Δ 0274 ƒ^1,13 28* 565 700 sy^s sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ M lat sy^p,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition. sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
240. Mark 9:50 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
241. Mark 9:50 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.