Mark 1:35

Praying and Preaching

1:35 Then ¹  Jesus ²  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. ³ 

Mark 2:15

2:15 As Jesus ⁴  was having a meal ⁵  in Levi’s ⁶  home, many tax collectors ⁷  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Mark 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ⁸  the whole crowd was on the shore by the lake.

Mark 5:15

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.

Mark 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Mark 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ⁹  left there, he went to the region of Tyre. ¹⁰  When he went into a house, he did not want anyone to know, but ¹¹  he was not able to escape notice.

Mark 9:1

9:1 And he said to them, “I tell you the truth, ¹²  there are some standing here who will not ¹³  experience ¹⁴  death before they see the kingdom of God come with power.” ¹⁵ 

Mark 10:29

10:29 Jesus said, “I tell you the truth, ¹⁶  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

Mark 11:2

11:2 and said to them, “Go to the village ahead of you. ¹⁷  As soon as you enter it, you will find a colt tied there that has never been ridden. ¹⁸  Untie it and bring it here.

Mark 12:32

12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ¹⁹ 

Mark 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ²⁰  He has been raised! ²¹  He is not here. Look, there is the place where they laid him.

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¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵ tn Grk “As he reclined at table.”

sn 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.

⁶ tn Grk “his.”

⁷ sn 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.

⁸ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰ tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important 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.

map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.

¹¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹³ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

¹⁴ 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).

¹⁵ 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; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was 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.

¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁷ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

¹⁸ tn Grk “a colt tied there on which no one of men has ever sat.”

¹⁹ sn A quotation from Deut 4:35.

²⁰ sn See the note on Crucify in 15:13.

²¹ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.