¹ sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

² sn A quotation from Ps 91:12.

³ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. 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” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). 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.

⁴ sn A quotation from Exod 20:14; Deut 5:17.

⁵ sn If anyone forces you to go one mile. In NT times Roman soldiers had the authority to press civilians into service to carry loads for them.

⁶ sn A quotation from Lev 19:18.

⁷ tn Here δέ (de) has not been translated.

⁸ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

⁹ tn Or “unbelievers”; Grk “Gentiles.”

¹⁰ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

¹¹ sn Do not be afraid. One should respect and show reverence to God, but need not fear his tender care.

¹² sn The one who sent me refers to God.

¹³ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.

¹⁴ tn Grk “And answering, Jesus said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

¹⁵ sn What you hear and see. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

¹⁶ tn Here δέ (de) has not been translated.

¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸ tn The imperfect tense verb is here rendered with an iterative force.

¹⁹ sn This marriage of Herod to his brother Philip’s wife 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.

²⁰ tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 pc e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

²¹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

²² tn Grk “But answering, he said to them.”

²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

²⁴ tn Grk “And answering, Simon Peter said.”

²⁵ 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.

²⁶ tn Grk “For truly (ἀμήν, amhn), I say to you.” Here γάρ (gar) has not been translated.

²⁷ tn Grk “faith as,” “faith like.”

²⁸ tn Here καί (kai) has not been translated.

²⁹ tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.

³⁰ tn See the note on the word “slave” in 8:9.

³¹ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

³² tn Grk “Truly (ἀμήν, amhn), I say to you.”

³³ tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

³⁵ tn Grk “all these things will come on this generation.”

³⁶ tc Most later mss (L 0281 Ï lat) have here ὥρᾳ ({wra, “hour”) instead of ἡμέρα (Jemera, “day”). Although the merits of this reading could be argued either way, in light of the overwhelming and diverse early support for ἡμέρᾳ ({א B C D W Δ Θ Ë¹³ 33 892 1424, as well as several versions and fathers}), the more general term is surely correct.

³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

³⁸ tn Grk “he”; the referent (the master) has been specified in the translation for clarity.

³⁹ tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.