◀ All Reading Plans / Revised Common Lectionary (Complementary) / Genesis 3:8-15 (God confronts Adam and Eve); Psalm 130 (With you there is forgiveness); 2 Corinthians 4:13—5:1 (Renewed in the inner nature); Mark 3:20-35 (Doing the work of God) (New English Translation)

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June 6, 2021

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

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Genesis 3:8-15

The Judgment Oracles of God at the Fall

⁸Then the man and his wife heard the sound of the Lord God moving about^[a] in the orchard at the breezy time^[b] of the day, and they hid^[c] from the Lord God among the trees of the orchard. ⁹But the Lord God called to^[d] the man and said to him, “Where are you?”^[e] ¹⁰The man replied,^[f] “I heard you moving about^[g] in the orchard, and I was afraid because I was naked, so I hid.” ¹¹And the Lord God^[h] said, “Who told you that you were naked?^[i] Did you eat from the tree that I commanded you not to eat from?”^[j] ¹²The man said, “The woman whom you gave me, she gave^[k] me some fruit^[l] from the tree and I ate it.” ¹³So the Lord God said to the woman, “What is this^[m] you have done?” And the woman replied, “The serpent^[n] tricked^[o] me, and I ate.”

¹⁴The Lord God said to the serpent,^[p]

“Because you have done this,
cursed^[q] are you above all the cattle
and all the living creatures of the field!
On your belly you will crawl^[r]
and dust you will eat^[s] all the days of your life.
¹⁵And I will put hostility^[t] between you and the woman
and between your offspring and her offspring;^[u]
he^[v] will strike your head,
and^[w] you^[x] will strike^[y] his heel.”^[z]

Footnotes

Genesis 3:8 tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.
Genesis 3:8 tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol y^ehvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).
Genesis 3:8 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”
Genesis 3:9 tn The Hebrew verb קָרָא (qaraʾ, “to call”) followed by the preposition אֶל (ʾel) or ל (lamed) “to, unto”) often carries the connotation of “summon.”
Genesis 3:9 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”
Genesis 3:10 tn Heb “and he said.”
Genesis 3:10 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”
Genesis 3:11 tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.
Genesis 3:11 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.
Genesis 3:11 sn The Hebrew word order (“Did you from the tree—which I commanded you not to eat from it—eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.
Genesis 3:12 tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.
Genesis 3:12 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.
Genesis 3:13 tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).
Genesis 3:13 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.
Genesis 3:13 tn This verb (the Hiphil of נָשָׁא, nashaʾ) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).
Genesis 3:14 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.
Genesis 3:14 tn The Hebrew word translated “cursed,” a passive participle from אָרָר (ʾarar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “banished” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.
Genesis 3:14 tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.
Genesis 3:14 sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.
Genesis 3:15 tn The Hebrew word translated “hostility” is derived from the root אֵיב (ʾev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.
Genesis 3:15 sn The Hebrew word זֶרַע (zera‘, “seed, offspring”) can designate an individual (Gen 4:25) or a collective (Gen 13:16) and may imply both in this line. The text anticipates the ongoing struggle between humans (the woman’s offspring) and snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51). The text may also allude to a larger conflict, as Tremper Longman (Genesis [The Story of God Commentary], 67) suggests that the author and the ancient audience of Genesis would have seen the serpent as representing spiritual forces of evil. This verse can be seen as a piece of the same fabric discussing the conflict between good and evil, where the serpent also represents Satan (cf. Rev 12:9) and the woman’s seed also represents God’s people and the Messiah. The promise of seed in the Books of Moses and the rest of the Old Testament is a developing motif of anticipatory hope. After referring to humanity here, in subsequent contexts it refers to Israel (Abraham’s seed), the Davidic line, and to the Messiah. Interpreters who understand this verse as an allusion to the spiritual conflict vary in how incipient or developed they view the theme to be here.
Genesis 3:15 tn The singular pronoun refers to the offspring. As a collective noun, זֶרַע (zeraʿ, “seed, offspring”) may be replaced by a plural pronoun (Isa 65:23; Ezra 2:59; Neh 7:61). When the referent is singular it must have corresponding singular forms. But it may also take a singular verb (Gen 16:10; 22:17; 24:60) or be replaced by a singular pronoun even when referring to a collective group (Deut 31:21). So by form alone, the referent may be to a group or an individual. The LXX translates “seed” with a neuter noun (σπέρμα, sperma) but then uses the masculine singular pronoun, indicating the translator may have taken the pronoun to refer to a person. Gordon Wenham (Genesis 1-15 [WBC] 80-81) notes that the Palestinian targums (Pseudo-Jonathan, Neofiti, Fragment-Targums), and possibly the Targum Onqelos in the East, had a messianic interpretation.
Genesis 3:15 tn Or “but you will…”; or “as he attacks your head, you will attack his heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
Genesis 3:15 sn The address in the second person singular can extend to the descendants of the one being addressed. For example in Gen 28:14, the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out to the west, east, north, and south.” Jacob will not personally “spread out” in all directions, but rather his offspring will. Applied here the reference is to the ongoing conflict between humans and snakes. Not viewing this device at work here would distinguish the continuing battle of this snake against humanity, suggesting to some interpreters that the serpent stands for Satan.
Genesis 3:15 tn The nuance of this rare verb is difficult to know with certainty. The woman’s offspring and the serpent’s offspring are both said to שׁוּף (shuf) at each other. Some have supposed two homonymous roots meaning “to bite” and “to crush,” but this appears to force the context (the results of striking) into the verb. Cognates in West and South Semitic include meanings of spreading, rubbing out, smearing, stroking, and polishing (HALOT, 1446). Perhaps a back and forth motion is central to the meaning and this can easily be pictured in a confrontation between a person and a snake, whether striking at each other or swaying before the attack. LXX uses τηρέω (tēreō) “to watch, keep, guard,” apparently envisioning the two watching each other in anticipation of attack. Others emphasize the act of striking, “bring blows against” (Josephus Ant. 1.1.11) or the result of the striking motion, “bruise, bite.” In the other two uses of the verb the subjects are darkness (Ps 139:11) and a storm (Job 9:17). Gordon Wenham (Genesis 1-15 [WBC], 80-81) suggests “batter,” as a storm would strike in Job. For Ps 139:11 a conjectural reading from סָכַך (sakhakh; “to cover”) has become widely accepted in place of שׁוּף. Others propose that שׁוּף (shuf) and שָׁאַף (shaʾaf) are related, the latter including meanings “to pester, to attack” (HALOT, 1375). sn Rom 16:20 may echo Gen 3:15 but it does not use any of the specific language of Gen 3:15 in the LXX. Paul’s Greek word for “crush” in Rom 16:20 may reflect use of the Hebrew of Gen 3:15 rather than the LXX. Paul chose imagery of God soon crushing Satan’s head under the feet of the church. If Paul was interpreting Gen 3:15, he was not seeing it as culminating in and limited to Jesus defeating Satan via the crucifixion and resurrection, but as extending beyond that.
Genesis 3:15 sn Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8 and Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians, going back to Justin Martyr (a.d. 160) and Irenaeus (a.d. 180), additionally understand v. 15 as the so-called protevangelium, prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15, ” JBL 84 [1965]: 425-27). According to this view, the passage would give the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). In this view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).

Psalm 130

Psalm 130^[a]

A song of ascents.^[b]

130 From the deep water^[c] I cry out to you, O Lord.
²O Lord, listen to me.^[d]
Pay attention to^[e] my plea for mercy.
³If you, O Lord, were to keep track of^[f] sins,
O Lord, who could stand before you?^[g]
⁴But^[h] you are willing to forgive,^[i]
so that you might^[j] be honored.^[k]
⁵I rely on^[l] the Lord.
I rely on him with my whole being;^[m]
I wait for his assuring word.^[n]
⁶I yearn for the Lord,^[o]
more than watchmen do for the morning,
yes, more than watchmen do for the morning.^[p]
⁷O Israel, hope in the Lord,
for the Lord exhibits loyal love,^[q]
and is more than willing to deliver.^[r]
⁸He will deliver^[s] Israel
from all their sins.^[t]

Footnotes

Psalm 130:1 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
Psalm 130:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
Psalm 130:1 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
Psalm 130:2 tn Heb “my voice.”
Psalm 130:2 tn Heb “may your ears be attentive to the voice of.”
Psalm 130:3 tn Heb “observe.”
Psalm 130:3 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
Psalm 130:4 tn Or “surely.”
Psalm 130:4 tn Heb “for with you [there is] forgiveness.”
Psalm 130:4 tn Or “consequently you are.”
Psalm 130:4 tn Heb “feared.”
Psalm 130:5 tn Or “wait for.”
Psalm 130:5 tn Heb “my soul waits.”
Psalm 130:5 tn Heb “his word.”
Psalm 130:6 tn Heb “my soul for the master.”
Psalm 130:6 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
Psalm 130:7 tn Heb “for with the Lord [is] loyal love.”
Psalm 130:7 tn Heb “and abundantly with him [is] redemption.”
Psalm 130:8 tn Or “redeem.”
Psalm 130:8 tn Or “all the consequences of their sins.” The Hebrew noun עָוֹן (ʿavon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to deliverance from the national consequences of sin or forgiveness per se (v. 4). See L. C. Allen, Psalms 101-150 (WBC), 192.

2 Corinthians 4:13-5:1

¹³But since we have the same spirit of faith as that shown in^[a] what has been written, “I believed; therefore I spoke,”^[b] we also believe, therefore we also speak. ¹⁴We do so^[c] because we know that the one who raised up Jesus^[d] will also raise us up with Jesus and will bring us with you into his presence. ¹⁵For all these things are for your sake, so that the grace that is including^[e] more and more people may cause thanksgiving to increase^[f] to the glory of God. ¹⁶Therefore we do not despair,^[g] but even if our physical body^[h] is wearing away, our inner person^[i] is being renewed day by day. ¹⁷For our momentary, light suffering^[j] is producing for us an eternal weight of glory far beyond all comparison ¹⁸because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.

Living by Faith, Not by Sight

5 For we know that if our earthly house, the tent we live in,^[k] is dismantled,^[l] we have a building from God, a house not built by human hands, that is eternal in the heavens.

Mark 3:20-35

Jesus and Beelzebul

²⁰Now^[a] Jesus^[b] went home, and a crowd gathered so that they were not able to eat. ²¹When his family^[c] heard this they went out to restrain him, for they said, “He is out of his mind.” ²²The experts in the law^[d] who came down from Jerusalem said, “He is possessed by Beelzebul,”^[e] and, “By the ruler^[f] of demons he casts out demons!” ²³So^[g] he called them and spoke to them in parables:^[h] “How can Satan cast out Satan? ²⁴If^[i] a kingdom is divided against itself, that kingdom will not be able to stand. ²⁵If a house is divided against itself, that house will not be able to stand. ²⁶And if Satan rises against himself and is divided, he is not able to stand and his end has come. ²⁷But no one is able to enter a strong man’s^[j] house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house.^[k] ²⁸I tell you the truth,^[l] people will be forgiven for all sins, even all the blasphemies they utter.^[m] ²⁹But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin”^[n] ³⁰(because they said, “He has an unclean spirit”^[o]).

Jesus’ True Family

³¹Then^[p] Jesus’^[q] mother and his brothers^[r] came. Standing^[s] outside, they sent word to him, to summon him. ³²A crowd was sitting around him and they said to him, “Look, your mother and your brothers^[t] are outside looking for you.” ³³He answered them and said, “Who are my mother and my brothers?”^[u] ³⁴And looking at those who were sitting around him in a circle, he said, “Here^[v] are my mother and my brothers! ³⁵For whoever does the will of God is^[w] my brother and sister and mother.”

Footnotes

Mark 3:20 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Mark 3:20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Mark 3:21 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (hoi par’ autou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou hoi grammateis kai hoi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (hoi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.
Mark 3:22 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
Mark 3:22 tn Grk “He has Beelzebul.”sn Beelzebul is another name for Satan. So some people, particularly here the experts in the law, recognized Jesus’ work as supernatural, but called it diabolical.
Mark 3:22 tn Or “prince.”
Mark 3:23 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
Mark 3:23 sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 27) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.
Mark 3:24 sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
Mark 3:27 sn The strong man here pictures Satan.
Mark 3:27 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
Mark 3:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Mark 3:28 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
Mark 3:29 sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.
Mark 3:30 sn Unclean spirit refers to an evil spirit.
Mark 3:31 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 3:31 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
Mark 3:31 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
Mark 3:31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Mark 3:32 tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ ƒ^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.
Mark 3:33 tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.
Mark 3:34 tn Grk “Behold my mother and my brothers.”
Mark 3:35 tn The pleonastic pronoun οὗτος (houtos, “this one”) which precedes this verb has not been translated.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

The Judgment Oracles of God at the Fall

Footnotes

Psalm 130[a]

A song of ascents.[b]

Footnotes

Living by Faith, Not by Sight

Footnotes

Jesus and Beelzebul

Jesus’ True Family

Footnotes

Psalm 130^[a]

A song of ascents.^[b]