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Discovery Box| (0.20) | (Luk 6:21) | 1 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Pss 37:16-19; 107:9). |
| (0.20) | (Luk 5:18) | 3 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinē) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106. |
| (0.20) | (Luk 4:34) | 2 sn 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. |
| (0.20) | (Luk 4:29) | 4 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned. |
| (0.20) | (Luk 3:23) | 4 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent. |
| (0.20) | (Luk 3:22) | 2 tn 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 BDAG 7 s.v. 1). |
| (0.20) | (Luk 3:1) | 4 sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage. |
| (0.20) | (Luk 1:26) | 2 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible. |
| (0.20) | (Mar 15:23) | 1 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it. |
| (0.20) | (Mar 13:13) | 2 sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials. |
| (0.20) | (Mar 13:1) | 3 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain. |
| (0.20) | (Mar 10:47) | 2 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]). |
| (0.20) | (Mar 10:30) | 3 sn Note that Mark (see also Matt 19:29; Luke 10:25; 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24). |
| (0.20) | (Mar 10:18) | 1 sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it. |
| (0.20) | (Mar 9:50) | 1 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him. |
| (0.20) | (Mar 9:7) | 4 tn 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 BDAG 7 s.v. 1). |
| (0.20) | (Mar 6:24) | 3 tn While Matthew and Luke consistently use the noun βαπτίστης (baptistēs, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (ho baptizōn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]). |
| (0.20) | (Mar 6:14) | 5 tn 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]). |
| (0.20) | (Mar 3:33) | 1 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. |
| (0.20) | (Mar 1:24) | 2 sn 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. |
