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Discovery Box| (0.17) | (Mar 15:43) | 4 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial. |
| (0.17) | (Mar 15:34) | 1 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them. |
| (0.17) | (Mar 14:72) | 1 tn This occurrence of the word ἀλέκτωρ (alektōr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB. |
| (0.17) | (Mar 12:16) | 2 sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life. |
| (0.17) | (Mar 11:17) | 4 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience. |
| (0.17) | (Mar 8:29) | 2 sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name. |
| (0.17) | (Mar 5:13) | 2 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place. |
| (0.17) | (Mar 5:19) | 3 sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political. |
| (0.17) | (Mar 5:22) | 3 tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include P45 א A B C L M lat sy co. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text. |
| (0.17) | (Mar 5:25) | 3 sn This story of the woman who had been suffering from hemorrhages for 12 years is recounted in the middle of the story about Jairus’ daughter. Mark’s account (as is often the case) is longer and more detailed than the parallel accounts in Matt 9:18-26 and Luke 8:40-56. Mark’s fuller account may be intended to show that the healing of the woman was an anticipation of the healing of the little girl. |
| (0.17) | (Mar 6:3) | 2 sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29). |
| (0.17) | (Mar 2:7) | 1 sn Blaspheming in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative. |
| (0.17) | (Mar 1:19) | 1 tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tō ploiō) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats). |
| (0.17) | (Mat 27:58) | 1 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial. |
| (0.17) | (Mat 22:20) | 2 sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life. |
| (0.17) | (Mat 22:7) | 2 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apōlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred. |
| (0.17) | (Mat 21:13) | 3 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience. |
| (0.17) | (Mat 18:24) | 2 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 6,000 denarii with gold talents worth at least thirty times that much).” |
| (0.17) | (Mat 15:6) | 1 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). |
| (0.17) | (Mat 13:55) | 1 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29). |
