Mark 1–8

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The Ministry of John the Baptist

^1:1The beginning of the gospel¹ of Jesus Christ,² the Son of God.³^1:2As it is written in Isaiah the prophet,⁴

“Look, I am sending my messenger ahead of you,

who will prepare your way,⁵

^1:3the voice of one shouting in the wilderness,

‘Prepare the way for the Lord,

make⁶ his paths straight.’ ”⁷

^1:4In the wilderness⁸ John the baptizer⁹ began preaching a baptism of repentance for the forgiveness of sins.¹⁰^1:5People¹¹ from the whole Judean countryside and all of Jerusalem¹² were going out to him, and he was baptizing them¹³ in the Jordan River as they confessed their sins. ^1:6John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey.¹⁴^1:7He proclaimed,¹⁵ “One more powerful than I am is coming after me; I am not worthy¹⁶ to bend down and untie the strap¹⁷ of his sandals. ^1:8I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

^1:9Now¹⁸ in those days Jesus came from Nazareth¹⁹ in Galilee and was baptized by John in the Jordan River.²⁰^1:10And just as Jesus²¹ was coming up out of the water, he saw the heavens²² splitting apart and the Spirit descending on him like a dove.²³^1:11And a voice came from heaven: “You are my one dear Son;²⁴ in you I take great delight.”²⁵^1:12The Spirit immediately drove him into the wilderness. ^1:13He was in the wilderness forty days,²⁶ enduring temptations from Satan. He²⁷ was with wild animals, and angels were ministering to his needs.²⁸

Preaching in Galilee and the Call of the Disciples

^1:14Now after John was imprisoned,²⁹ Jesus went into Galilee and proclaimed the gospel³⁰ of God.³¹^1:15He³² said, “The time is fulfilled and the kingdom of God³³ is near. Repent and believe the gospel!” ^1:16As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen).³⁴^1:17Jesus said to them, “Follow me, and I will turn you into fishers of people.”³⁵^1:18They left their nets immediately and followed him.³⁶^1:19Going on a little farther, he saw James, the son of Zebedee, and John his brother in their³⁷ boat mending nets. ^1:20Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Jesus’ Authority

^1:21Then³⁸ they went to Capernaum.³⁹ When the Sabbath came,⁴⁰ Jesus⁴¹ went into the synagogue⁴² and began to teach. ^1:22The people there⁴³ were amazed by his teaching, because he taught them like one who had authority,⁴⁴ not like the experts in the law.⁴⁵^1:23Just then there was a man in their synagogue with an unclean spirit,⁴⁶ and he cried out,⁴⁷^1:24“Leave us alone,⁴⁸ Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One⁴⁹ of God!” ^1:25But⁵⁰ Jesus rebuked him:⁵¹ “Silence! Come out of him!”⁵²^1:26After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. ^1:27They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.” ^1:28So⁵³ the news about him spread quickly throughout all the region around Galilee.

Healings at Simon’s House

^1:29Now⁵⁴ as soon as they left the synagogue,⁵⁵ they entered Simon and Andrew’s house, with James and John. ^1:30Simon’s mother-in-law was lying down, sick with a fever, so⁵⁶ they spoke to Jesus⁵⁷ at once about her. ^1:31He came and raised her up by gently taking her hand. Then the fever left her and she began to serve⁵⁸ them. ^1:32When it was evening, after sunset, they brought to him all who were sick and demon-possessed. ^1:33The whole town gathered by the door. ^1:34So⁵⁹ he healed many who were sick with various diseases and drove out many demons.⁶⁰ But⁶¹ he would not permit the demons to speak,⁶² because they knew him.⁶³

Praying and Preaching

^1:35Then⁶⁴ Jesus⁶⁵ got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer.⁶⁶^1:36Simon and his companions searched for him. ^1:37When they found him, they said, “Everyone is looking for you.” ^1:38He replied,⁶⁷ “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.”⁶⁸^1:39So⁶⁹ he went into all of Galilee preaching in their synagogues⁷⁰ and casting out demons.

Cleansing a Leper

^1:40Now⁷¹ a leper⁷² came to him and fell to his knees, asking for help. “If⁷³ you are willing, you can make me clean,” he said. ^1:41Moved with compassion,⁷⁴ Jesus⁷⁵ stretched out his hand and touched⁷⁶ him, saying, “I am willing. Be clean!” ^1:42The leprosy left him at once, and he was clean. ^1:43Immediately Jesus⁷⁷ sent the man⁷⁸ away with a very strong warning. ^1:44He told him,⁷⁹ “See that you do not say anything to anyone,⁸⁰ but go, show yourself to a priest, and bring the offering that Moses commanded⁸¹ for your cleansing, as a testimony to them.”⁸²^1:45But as the man⁸³ went out he began to announce it publicly and spread the story widely, so that Jesus⁸⁴ was no longer able to enter any town openly but stayed outside in remote places. Still⁸⁵ they kept coming⁸⁶ to him from everywhere.

Healing and Forgiving a Paralytic

^2:1Now¹ after some days, when he returned to Capernaum,² the news spread³ that he was at home. ^2:2So many gathered that there was no longer any room, not even by⁴ the door, and he preached the word to them. ^2:3Some people⁵ came bringing to him a paralytic, carried by four of them.⁶^2:4When they were not able to bring him in because of the crowd, they removed the roof⁷ above Jesus.⁸ Then,⁹ after tearing it out, they lowered the stretcher the paralytic was lying on. ^2:5When Jesus saw their¹⁰ faith, he said to the paralytic, “Son, your sins are forgiven.”¹¹^2:6Now some of the experts in the law¹² were sitting there, turning these things over in their minds:¹³^2:7“Why does this man speak this way? He is blaspheming!¹⁴ Who can forgive sins but God alone?” ^2:8Now¹⁵ immediately, when Jesus realized in his spirit that they were contemplating such thoughts,¹⁶ he said to them, “Why are you thinking such things in your hearts?¹⁷^2:9Which is easier,¹⁸ to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? ^2:10But so that you may know¹⁹ that the Son of Man²⁰ has authority on earth to forgive sins,”—he said to the paralytic²¹—^2:11“I tell you, stand up, take your stretcher, and go home.”²²^2:12And immediately the man²³ stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

The Call of Levi; Eating with Sinners

^2:13Jesus²⁴ went out again by the sea. The whole crowd came to him, and he taught them. ^2:14As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth.²⁵ “Follow me,” he said to him. And he got up and followed him. ^2:15As Jesus²⁶ was having a meal²⁷ in Levi’s²⁸ home, many tax collectors²⁹ and sinners were eating with Jesus and his disciples, for there were many who followed him. ^2:16When the experts in the law³⁰ and the Pharisees³¹ saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?”³²^2:17When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do.³³ I have not come to call the righteous, but sinners.”

The Superiority of the New

^2:18Now³⁴ John’s³⁵ disciples and the Pharisees³⁶ were fasting.³⁷ So³⁸ they came to Jesus³⁹ and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” ^2:19Jesus⁴⁰ said to them, “The wedding guests⁴¹ cannot fast while the bridegroom⁴² is with them, can they?⁴³ As long as they have the bridegroom with them they do not fast. ^2:20But the days are coming when the bridegroom will be taken from them,⁴⁴ and at that time⁴⁵ they will fast. ^2:21No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. ^2:22And no one pours new wine into old wineskins;⁴⁶ otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.”⁴⁷

Lord of the Sabbath

^2:23Jesus⁴⁸ was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat⁴⁹ as they made their way. ^2:24So⁵⁰ the Pharisees⁵¹ said to him, “Look, why are they doing what is against the law on the Sabbath?” ^2:25He said to them, “Have you never read what David did when he was in need and he and his companions were hungry—^2:26how he entered the house of God when Abiathar was high priest⁵² and ate the sacred bread,⁵³ which is against the law⁵⁴ for any but the priests to eat, and also gave it to his companions?”⁵⁵^2:27Then⁵⁶ he said to them, “The Sabbath was made for people,⁵⁷ not people for the Sabbath. ^2:28For this reason the Son of Man is lord⁵⁸ even of the Sabbath.”

Healing a Withered Hand

^3:1Then¹ Jesus² entered the synagogue³ again, and a man was there who had a withered⁴ hand. ^3:2They watched⁵ Jesus⁶ closely to see if he would heal him on the Sabbath,⁷ so that they could accuse him. ^3:3So he said to the man who had the withered hand, “Stand up among all these people.”⁸^3:4Then⁹ he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. ^3:5After looking around¹⁰ at them in anger, grieved by the hardness of their hearts,¹¹ he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.¹²^3:6So¹³ the Pharisees¹⁴ went out immediately and began plotting with the Herodians,¹⁵ as to how they could assassinate¹⁶ him.

Crowds by the Sea

^3:7Then¹⁷ Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him.¹⁸ And from Judea, ^3:8Jerusalem,^19…

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Footnotes

1 By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).
2 The genitive in the phrase τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ (tou euangeliou Iēsou Christou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ; M. Zerwick, , §§36–39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.
3 א* Θ 28 l2211 sams Or lack υἱοῦ θεοῦ (huiou theou, “son of God”), while virtually all the rest of the witnesses have the words (A f1, 13 33 𝔐 also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: ΙΥ Χ Ρ Υ Υ Υ ΘΥ. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (huios theou, “son of God”). Even though א is in general one of the best NT , its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel … God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation. The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, archē) to allude to Genesis 1:1 (in the Greek Bible, ). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.”
4 Instead of “in Isaiah the prophet” the majority of read “in the prophets” (A W f13 𝔐 Irlat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The reading is thus in harmony with the majority of late . On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ f1 33 565 700 892 1241 2427 al syp co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later seems motivated by a desire to resolve this difficulty.
5 The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
6 This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.
7 A quotation from Isa 40:3.
8 Or “desert.”
9 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]).
10 A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.
11 Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.
12 For location see ; ; ; ; ; ; ; ; .
13 Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
14 John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
15 Grk “proclaimed, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
16 Grk “of whom I am not worthy.” The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
17 The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
18 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
19 For location see ; ; ; ; .
20 “River” is not in the Greek text but is supplied for clarity.
21 Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.
22 Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.
23 The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
24 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 1).
25 Or “with you I am well pleased.” The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32–33).
26 The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).
27 Grk “And he.”
28 Grk “were serving him,” “were ministering to him.”
29 Or “arrested,” “taken into custody” (see L&N 37.12).
30 Most witnesses, especially later ones (A D W 𝔐 lat), have τῆς βασιλείας (tēs basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou theou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ f1, 13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.
31 The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ; M. Zerwick, , §§36–39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
32 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
33 The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.
34 This is a parenthetical comment by the author.
35 The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.” The kind of fishing envisioned was net—not line—fishing (cf. v. 16; cf. also ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (, people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [], ). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.
36 The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
37 Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tō ploiō) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).
38 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
39 Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. For location see ; ; .
40 The Greek word εὐθύς (euthus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use ( 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect ( 10), 73–77.
41 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
42 The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the , Megillah 3–4; Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.
43 Grk “They.”
44 Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
45 Or “the scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
46 Unclean spirit refers to an evil spirit.
47 Grk “he cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
48 Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek ( ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone.…” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.
49 The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
50 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
51 Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
52 The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
53 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
54 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
55 See the note on synagogue in .
56 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
57 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
58 The imperfect verb is taken ingressively here.
59 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
60 Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
61 Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
62 Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.
63 The vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [ēdeisan auton Christon einai] in B L W Θ f1 28 33vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτόν εἶναι [ēdeisan ton Christon auton einai] in [א2] C [f13 700] 892 1241 [1424] ); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 𝔐 lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.
64 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
65 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
66 The imperfect προσηύχετο (prosēucheto) implies some duration to the prayer.
67 Grk “And he said to them.”
68 Grk “Because for this purpose I have come forth.”
69 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
70 See the note on synagogue in .
71 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
72 The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45–46).
73 This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
74 The reading found in almost the entire NT tradition is σπλαγχνισθείς (splanchnistheis, “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin (a ff2 r1*) here read ὀργισθείς (ojrgistheis, “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger ( ) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).
75 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
76 Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also , Nega’im 3.1; 11.1; 12.1; 13.6–12).
77 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
78 Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
79 Grk “And after warning him, he immediately sent him away and told him.”
80 The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.
81 On the phrase bring the offering that Moses commanded see Lev 14:1–32.
82 Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
83 Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
84 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
85 Grk “and”; καί (kai) often has a mildly contrastive force, as here.
86 The imperfect verb has been translated iteratively.
1 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. For location see ; ; .
3 Grk “it was heard.”
4 Some translations (e.g., , ) take the preposition πρός (pros), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (, ), and still others, “around the door” (). There is some ambiguity inherent in the description here.
5 Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
6 The redundancy in this verse is characteristic of the author’s rougher style.
7 A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
8 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
9 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10 The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
11 The passive voice here is a divine passive ( ). It is clear that God does the forgiving.
12 Or “some of the scribes.” See the note on the phrase “experts in the law” in .
13 Grk “Reasoning within their hearts.”
14 Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
15 Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.
16 Grk “they were thus reasoning within themselves.”
17 Grk “Why are you reasoning these things in your hearts?”
18 Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
19 Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
20 The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
21 Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
22 Grk “to your house.”
23 Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
24 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
25 While “tax office” is sometimes given as a translation for τελώνιον (telōnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
26 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
27 Grk “As he reclined at table.” As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
28 Grk “his.”
29 The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
30 Or “the scribes.” See the note on the phrase “experts in the law” in .
31 Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
32 The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
33 Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
34 Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
35 John refers to John the Baptist.
36 See the note on Pharisees in .
37 John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29–34; 23:26–32; Num 29:7–11). The zealous fasted twice a week on Monday and Thursday.
38 Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.
39 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
40 Grk “And Jesus.”
41 Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
42 The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5–6; 62:4–5; 4 Ezra 2:15, 38).
43 Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).
44 The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).
45 Grk “then on that day.”
46 Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
47 The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
48 Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
49 Or “heads of grain.” While the generic term στάχυς (stachus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; 1).
50 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
51 See the note on Pharisees in .
52 A decision about the proper translation of this Greek phrase (ἐπὶ Ἀβιαθὰρ ἀρχιερέως, ejpi Abiathar ajrchiereōs) is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1–7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sys and a few others omit ἐπὶ Ἀβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 f13 and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ Ἀβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.
53 Grk “the bread of presentation.” The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5–9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1–8, Luke 6:1–5.
54 Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
56 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
57 The Greek term ἄνθρωπος (anthrōpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”
58 The term “lord” is in emphatic position in the Greek text. A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
1 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 See the note on synagogue in .
4 Withered means the man’s hand was shrunken and paralyzed.
5 The term translated watched … closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
6 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
7 The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the , Shabbat 6.3; 12.1; 18.3; 19.2; Yoma 8.6).
8 Grk “Stand up in the middle.” Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
9 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10 The aorist participle περιβλεψάμενος (periblepsamenos) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around … he said”).
11 This term is a collective singular in the Greek text.
12 The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
13 Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
14 See the note on Pharisees in .
15 Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated. The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
16 Grk “destroy.”
17 Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18 The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
19… For location see ; ; ; ; ; ; ; ; .

Cross references

55 See 1 Sam 21:1–6.