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Discovery Box| (0.30) | (Luk 7:8) | 3 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. |
| (0.30) | (Luk 5:36) | 1 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter. |
| (0.30) | (Luk 5:27) | 4 sn It is possible that Levi is a second name for Matthew because people often used alternative names in 1st century Jewish culture. |
| (0.30) | (Luk 5:26) | 4 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. |
| (0.30) | (Luk 5:20) | 3 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man. |
| (0.30) | (Luk 5:9) | 1 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly. |
| (0.30) | (Luk 4:19) | 2 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free. |
| (0.30) | (Luk 4:8) | 4 sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position. |
| (0.30) | (Luk 4:1) | 3 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident. |
| (0.30) | (Luk 1:5) | 6 sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing. |
| (0.30) | (Mar 16:18) | 1 tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6. |
| (0.30) | (Mar 15:42) | 2 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath. |
| (0.30) | (Mar 15:2) | 2 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome. |
| (0.30) | (Mar 14:41) | 2 tc Codex D (with some support with minor variation from W Θ ƒ13 565 2542 it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text. |
| (0.30) | (Mar 14:3) | 6 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikēs) is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered. |
| (0.30) | (Mar 10:47) | 3 sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace. |
| (0.30) | (Mar 10:2) | 2 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style. |
| (0.30) | (Mar 9:50) | 2 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle. |
| (0.30) | (Mar 9:19) | 1 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English. |
| (0.30) | (Mar 6:48) | 1 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity. |
