1:2 Abraham was the father 1 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,
5:1 When 6 he saw the crowds, he went up the mountain. 7 After he sat down his disciples came to him.
9:1 After getting into a boat he crossed to the other side and came to his own town. 10
11:1 When 16 Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.
11:2 Now when John 17 heard in prison about the deeds Christ 18 had done, he sent his disciples to ask a question: 19
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 29 18:24 As 30 he began settling his accounts, a man who owed ten thousand talents 31 was brought to him.
27:32 As 38 they were going out, they found a man from Cyrene named Simon, whom they forced 39 to carry his cross. 40
1 tn Grk “fathered.”
2 sn Before the mention of Jeconiah, several medieval
3 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
4 tn The feminine singular genitive noun νυκτός (nuktos, “night”) indicates the time during which the action of the main verb takes place (ExSyn 124).
5 tn Here δέ (de) has been translated as “so” to indicate the implied result of the angel’s instructions.
6 tn Here δέ (de) has not been translated.
7 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
8 tc ‡ Most
sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.
9 tn Grk “Or is there.”
10 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
11 sn See the note on Pharisees in 3:7.
12 sn 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.
13 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
14 tn Grk “two tunics.” See the note on the word “tunic” in Matt 5:40.
15 sn Mark 6:8 allows one staff. It might be that Matthew’s summary (cf. Luke 9:3) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
16 tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
17 sn John refers to John the Baptist.
18 tc The Western codex D and a few other
tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 1:16.
19 tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later
tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.
20 tn Here δέ (de) has not been translated.
21 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
22 tn Grk “and being grieved, the king commanded.”
sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
23 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
24 tn Grk “asked that they might touch.”
25 tc Most
26 sn A quotation from Exod 20:12; Deut 5:16.
27 sn A quotation from Exod 21:17; Lev 20:9.
28 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of
tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.
sn Here Jesus refers 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. 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. 4).
29 tn See the note on the word “slave” in 8:9.
30 tn Here δέ (de) has not been translated.
31 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
32 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
33 tn Here καί (kai) has not been translated.
34 sn See the note on Pharisees in 3:7.
35 tn See the note on the word “slave” in 8:9.
36 tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
37 sn The one who has dipped his hand into the bowl with me. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
38 tn Here δέ (de) has not been translated.
39 tn Or “conscripted”; or “pressed into service.”
40 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
41 tn Here καί (kai) has not been translated.
42 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
43 tn Grk “was written.”
44 tn Here καί (kai) has not been translated.
45 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
46 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
47 tn Here δέ (de) has not been translated.