¹ sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.

² sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

² tn Here the specific name of the coin was retained in the translation because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.

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).

¹ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

¹ 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).

¹ sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).

² tn Here the specific name of the coin was retained in the translation because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.

³ tc A majority of witnesses read σου (sou, “your”) here, perhaps as a clarifying addition. At the same time, it is possible that the pronoun dropped out through haplography or was excised because of perceived redundancy (there are two other such pronouns in the verse) by א B. All things considered, σου is most likely authentic.

⁵ 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).

² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

¹ sn A tetrarch, a ruler with rank and authority lower than a king, 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 rather than an official title.

¹ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places mentioned by Jesus in the following verses, since these localities tended to be relatively larger and more important by the standards of the time.

¹ sn The statement seems to imply that the law and the prophets continued until John appeared, but John’s arrival on the scene marks a transition to the time of fulfillment about which the prophets prophesied. John is a transitional figure with connections to both the previous age and the coming age inaugurated by Jesus.

¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

³ 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).

⁴ sn A quotation from Isa 7:14; 8:8, 10. The Hebrew name Emmanuel literally means “God (is) with us.” This phrase occurs three times in the OT in close proximity, and subsequent uses are likely related to preceding ones. Thus it is very likely the present author had each in mind when he defined the name in v. 23.

¹ sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4; Isa 30:26; 60:1, 3). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun.

¹ sn My covenant refers to the priestly covenant through Aaron and his grandson Phinehas (see Exod 6:16-20; Num 25:10-13; Jer 33:21-22). The point here is to contrast the priestly ideal with the disgraceful manner in which it was being carried out in postexilic times.