Mar 1 | SBLG | STEP | Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ χριστοῦ.

The beginning of the gospel ^{▼▼ By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).} of Jesus Christ, ^{▼▼ The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Iēsou Christou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119–21; M. Zerwick, "Biblical Greeks, ##36–39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.} the Son of God. ^{▼▼ א* Θ 28 l2211 pc sa^msOr lack υἱοῦ θεοῦ (huiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A f^{1, 13} 33 Maj. also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: ΙΥ̅Χ̅Ρ̅Υ̅Υ̅Υ̅Θ̅Υ̅. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (huios qeou, “son of God”). Even though א is in general one of the best NT mss, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation.} ^{▼▼ The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, archē) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.”}

(NIV)

The beginning of the good news about Jesus the Messiah, ^{▼▼Or Jesus Christ. Messiah (Hebrew) and Christ (Greek) both mean Anointed One.} the Son of God, ^{▼▼Some manuscripts do not have the Son of God.}

(ESV)

The beginning of the gospel of Jesus Christ, ^hthe Son of God. ^{▼▼Some manuscripts omit the Son of God}

Mark 1:2

(SBLG)

^{▼▼ Καθὼς = WH Treg NA/NIV: || Ὡς = RP} Καθὼς γέγραπται ἐν ^{▼▼ τῷ Ἠσαΐᾳ τῷ προφήτῃ = WH Treg NA/NIV: || τοῖς προφήταις = RP} τῷ Ἠσαΐᾳ τῷ προφήτῃ ⸃· ^{▼▼ Ἰδοὺ = WH Treg NA/NIV: || Ἰδοὺ ἐγὼ = RP} Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν ^{▼▼ σου = WH Treg NA/NIV: || σου ἔμπροσθέν σου = RP} σου·

(NETfull)

As it is written in Isaiah the prophet, ^{▼▼ Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W f¹³ Maj. Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ f¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.}

“ Look, I am sending my messenger ahead of you,
who will prepare your way, ^{▼▼ The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.}

(NIV)

as it is written in Isaiah the prophet:

‘I will send my messenger ahead of you,
who will prepare your way’ ^{▼▼Mal. 3:1} –

(ESV)

^qAs it is written in Isaiah the prophet, ^{▼▼Some manuscripts in the prophets}

^s“Behold, I send my messenger before your face,
who will prepare your way,

Mark 1:3

(SBLG)

φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ,

(NETfull)

the voice of one shouting in the wilderness,
‘ Prepare the way for the Lord,
make ^{▼▼ This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.} his paths straight. ’” ^{▼▼ A quotation from Isa 40:3.}

(NIV)

‘a voice of one calling in the wilderness,
“Prepare the way for the Lord,
make straight paths for him.”’ ^{▼▼Isaiah 40:3}

(ESV)

^wthe voice of one crying in the wilderness:
^x‘Prepare ^{▼▼Or crying: Prepare in the wilderness} the way of the Lord,
make his paths straight,’”

Mark 1:4

(SBLG)

ἐγένετο Ἰωάννης ^{▼▼ ὁ = WH Treg NA/NIV: || [omit] = RP} ὁ βαπτίζων ἐν τῇ ^{▼▼ ἐρήμῳ = WH: || ἐρήμῳ καὶ = Treg NA/NIV RP} ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν.

(NETfull)

In the wilderness ^{▼▼ Or “desert.”} John the baptizer ^{▼▼ 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]).} began preaching a baptism of repentance for the forgiveness of sins. ^{▼▼ A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.}

(NIV)

And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.

(ESV)

^aeJohn appeared, baptizing in ^afthe wilderness and proclaiming ^aga baptism of ^ahrepentance ^aifor the forgiveness of sins.

Mark 1:5

(SBLG)

καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται ^{▼▼ πάντες καὶ ἐβαπτίζοντο = WH Treg NA/NIV: || καὶ ἐβαπτίζοντο πάντες = RP} πάντες, καὶ ἐβαπτίζοντο ⸃ ^{▼▼ ὑπ᾽ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ = WH Treg NA/NIV: || ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ᾽ αὐτοῦ = RP} ὑπ᾽ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ⸃ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.

(NETfull)

People ^{▼▼ Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.} from the whole Judean countryside and all of Jerusalem ^{▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} were going out to him, and he was baptizing them ^{▼▼ Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.} in the Jordan River as they confessed their sins.

(NIV)

The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptised by him in the River Jordan.

(ESV)

And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, ^aoconfessing their sins.

Mark 1:6

(SBLG)

^{▼▼ καὶ ἦν = WH Treg NA/NIV: || Ἦν δὲ = RP} καὶ ἦν ⸃ ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον.

(NETfull)

John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ^{▼▼ John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.}

(NIV)

John wore clothing made of camel’s hair, with a leather belt round his waist, and he ate locusts and wild honey.

(ESV)

Now John was ^arclothed with camel’s hair and ^aswore a leather belt around his waist and ate ^atlocusts and ^auwild honey.

Mark 1:7

(SBLG)

καὶ ἐκήρυσσεν λέγων· Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ·

(NETfull)

He proclaimed, ^{▼▼ Grk “proclaimed, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.} “One more powerful than I am is coming after me; I am not worthy ^{▼▼ Grk “of whom I am not worthy.”} ^{▼▼ The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.} to bend down and untie the strap ^{▼▼ The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.} of his sandals.

(NIV)

And this was his message: ‘After me comes the one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie.

(ESV)

And he preached, saying, ^az“After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie.

Mark 1:8

(SBLG)

^{▼▼ ἐγὼ = WH Treg NA/NIV: || ἐγὼ μὲν = RP} ἐγὼ ἐβάπτισα ^{▼▼ ὑμᾶς = WH NA/NIV: || ὑμᾶς ἐν = Treg RP} ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ^{▼▼ ἐν = Treg NA/NIV RP: || [omit] = WH} ἐν πνεύματι ἁγίῳ.

(NETfull)

I baptize you with water, but he will baptize you with the Holy Spirit.”

(NIV)

I baptise you with ^{▼▼Or in} water, but he will baptise you with ^{▼▼Or in} the Holy Spirit.’

(ESV)

^bfI have baptized you with water, but ^bghe will baptize you with the Holy Spirit.”

Mark 1:9

(SBLG)

Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη ^{▼▼ εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου = WH Treg NA/NIV: || ὑπὸ Ἰωάννου εἰς τὸν Ἰορδάνην = RP} εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου ⸃.

(NETfull)

Now ^{▼▼ Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.} in those days Jesus came from Nazareth ^{▼▼ For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.} in Galilee and was baptized by John in the Jordan River. ^{▼▼ “River” is not in the Greek text but is supplied for clarity.}

(NIV)

At that time Jesus came from Nazareth in Galilee and was baptised by John in the Jordan.

(ESV)

^blIn those days Jesus ^bmcame from Nazareth of Galilee and was baptized by John in the Jordan.

Mark 1:10

(SBLG)

καὶ ^{▼▼ εὐθὺς = WH Treg NA/NIV: || εὐθέως = RP} εὐθὺς ἀναβαίνων ^{▼▼ ἐκ = WH Treg NA/NIV: || ἀπὸ = RP} ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ^{▼▼ ὡς = WH Treg NA/NIV: || ὡσεὶ = RP} ὡς περιστερὰν καταβαῖνον ^{▼▼ εἰς = WH Treg NA/NIV: || ἐπ᾽ = RP} εἰς αὐτόν·

(NETfull)

And just as Jesus ^{▼▼ Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.} was coming up out of the water, he saw the heavens ^{▼▼ Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.} splitting apart and the Spirit descending on him like a dove. ^{▼▼ The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.}

(NIV)

Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove.

(ESV)

And when he came up out of the water, immediately he ^busaw ^bvthe heavens being torn open ^bwand the Spirit descending on him like a dove.

Mark 1:11

(SBLG)

καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν· Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν ^{▼▼ σοὶ = WH Treg NA/NIV: || ᾧ = RP} σοὶ εὐδόκησα.

(NETfull)

And a voice came from heaven: “You are my one dear Son; ^{▼▼ 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).} in you I take great delight.” ^{▼▼ Or “with you I am well pleased.”} ^{▼▼ The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32–33).}

(NIV)

And a voice came from heaven: ‘You are my Son, whom I love; with you I am well pleased.’

(ESV)

And ^cba voice came from heaven, ^cc“You are my beloved Son; ^{▼▼Or my Son, my (or the) Beloved} with you I am well pleased.”

Mark 1:12

(SBLG)

Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον.

(NETfull)

The Spirit immediately drove him into the wilderness.

(NIV)

At once the Spirit sent him out into the wilderness,

(ESV)

^ceThe Spirit immediately drove him out into the wilderness.

Mark 1:13

(SBLG)

καὶ ^{▼▼ ἦν = WH Treg NA/NIV: || ἦν ἐκεῖ = RP} ἦν ἐν τῇ ἐρήμῳ ^{▼▼ τεσσεράκοντα ἡμέρας = WH Treg NA/NIV: || ἡμέρας τεσσεράκοντα = RP} τεσσεράκοντα ἡμέρας ⸃ πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.

(NETfull)

He was in the wilderness forty days, ^{▼▼ The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).} enduring temptations from Satan. He ^{▼▼ Grk “And he.”} was with wild animals, and angels were ministering to his needs. ^{▼▼ Grk “were serving him,” “were ministering to him.”}

(NIV)

and he was in the wilderness for forty days, being tempted ^{▼▼The Greek for tempted can also mean tested.} by Satan. He was with the wild animals, and angels attended him.

(ESV)

^clAnd he was in the wilderness forty days, being ^cmtempted by ^cnSatan. And he was with the wild animals, and ^cothe angels were ministering to him.

Mark 1:14

(SBLG)

^{▼▼ Καὶ μετὰ = WH Treg: || Μετὰ δὲ = NA/NIV RP} Καὶ μετὰ ⸃ τὸ παραδοθῆναι τὸν Ἰωάννην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ ^{▼▼ εὐαγγέλιον = WH Treg NA/NIV: || εὐαγγέλιον τῆς βασιλείας = RP} εὐαγγέλιον τοῦ θεοῦ

(NETfull)

Now after John was imprisoned, ^{▼▼ Or “arrested,” “taken into custody” (see L&N 37.12).} Jesus went into Galilee and proclaimed the gospel ^{▼▼ Most witnesses, especially later ones (A D W Maj. lat), have τῆς βασιλείας (tēs basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ f^{1, 13} 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.} of God. ^{▼▼ The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119–21; M. Zerwick, "Biblical Greeks, ##36–39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.}

(NIV)

After John was put in prison, Jesus went into Galilee, proclaiming the good news of God.

(ESV)

^cuNow after John was arrested, Jesus ^cvcame into Galilee, proclaiming the gospel of God,

Mark 1:15

(SBLG)

καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.

(NETfull)

He ^{▼▼ Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.} said, “The time is fulfilled and the kingdom of God ^{▼▼ The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.} is near. Repent and believe the gospel!”

(NIV)

‘The time has come,’ he said. ‘The kingdom of God has come near. Repent and believe the good news!’

(ESV)

and saying, ^cy“The time is fulfilled, and ^czthe kingdom of God is at hand; ^darepent and believe in the gospel.”

Mark 1:16

(SBLG)

^{▼▼ Καὶ παράγων = WH Treg NA/NIV: || Περιπατῶν δὲ = RP} Καὶ παράγων ⸃ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν Σίμωνα καὶ Ἀνδρέαν τὸν ^{▼▼ ἀδελφὸν = WH Treg NA/NIV: || ἀδελφὸν αὐτοῦ τοῦ = RP} ἀδελφὸν Σίμωνος ^{▼▼ ἀμφιβάλλοντας = WH Treg NA/NIV: || βάλλοντας ἀμφίβληστρον = RP} ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ, ἦσαν γὰρ ἁλιεῖς·

(NETfull)

As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ^{▼▼ This is a parenthetical comment by the author.}

(NIV)

As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen.

(ESV)

^dfPassing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen.

Mark 1:17

(SBLG)

καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων.

(NETfull)

Jesus said to them, “Follow me, and I will turn you into fishers of people.” ^{▼▼ The Greek term ἄνθρωπος (anqrōpos) is used here in a generic sense, referring to both men and women, thus “people.”} ^{▼▼ The kind of fishing envisioned was net - not line - fishing (cf. v. 16; 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.}

(NIV)

‘Come, follow me,’ Jesus said, ‘and I will send you out to fish for people.’

(ESV)

And Jesus said to them, “Follow me, and I will make you become ^difishers of men.” ^{▼▼The Greek word anthropoi refers here to both men and women}

Mark 1:18

(SBLG)

καὶ ^{▼▼ εὐθὺς = WH NA/NIV: || εὐθέως = RP Treg} εὐθὺς ἀφέντες τὰ ^{▼▼ δίκτυα = WH Treg NA/NIV: || δίκτυα αὐτῶν = RP} δίκτυα ἠκολούθησαν αὐτῷ.

(NETfull)

They left their nets immediately and followed him. ^{▼▼ The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.}

(NIV)

At once they left their nets and followed him.

(ESV)

And immediately they left their nets and followed him.

Mark 1:19

(SBLG)

καὶ ^{▼▼ προβὰς = WH Treg NA/NIV: || ἐκεῖθεν = RP} προβὰς ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα,

(NETfull)

Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ^{▼▼ 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).} boat mending nets.

(NIV)

When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets.

(ESV)

And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets.

Mark 1:20

(SBLG)

καὶ ^{▼▼ εὐθὺς = WH Treg NA/NIV: || εὐθέως = RP} εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ.

(NETfull)

Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

(NIV)

Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him.

(ESV)

And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.

Mark 1:21

(SBLG)

Καὶ εἰσπορεύονται εἰς Καφαρναούμ. καὶ ^{▼▼ εὐθὺς = WH NA/NIV: || εὐθέως = Treg RP} εὐθὺς τοῖς σάββασιν ^{▼▼ ἐδίδασκεν εἰς τὴν συναγωγήν = Holmes WHmarg: || εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν = WH Treg NA/NIV RP} ἐδίδασκεν εἰς τὴν συναγωγήν ⸃.

(NETfull)

Then ^{▼▼ Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} they went to Capernaum. ^{▼▼ Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.} ^{▼▼ For location see Map1-D2; Map2-C3; Map3-B2.} When the Sabbath came, ^{▼▼ The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73–77.} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} went into the synagogue ^{▼▼ The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3–4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.} and began to teach.

(NIV)

They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach.

(ESV)

^dyAnd they went into Capernaum, and immediately ^dzon the Sabbath ^eahe entered the synagogue and was teaching.

Mark 1:22

(SBLG)

καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς.

(NETfull)

The people there ^{▼▼ Grk “They.”} were amazed by his teaching, because he taught them like one who had authority, ^{▼▼ Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.} not like the experts in the law. ^{▼▼ Or “the scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.}

(NIV)

The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.

(ESV)

And ^eethey were astonished at his teaching, ^effor he taught them as one who had authority, and not as the scribes.

Mark 1:23

(SBLG)

καὶ ^{▼▼ εὐθὺς = WH NA/NIV: || [omit] = Treg RP} εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ καὶ ἀνέκραξεν

(NETfull)

Just then there was a man in their synagogue with an unclean spirit, ^{▼▼ Unclean spirit refers to an evil spirit.} and he cried out, ^{▼▼ Grk “he cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.}

(NIV)

Just then a man in their synagogue who was possessed by an impure spirit cried out,

(ESV)

And immediately there was in their synagogue a man with an unclean spirit. And he cried out,

Mark 1:24

(SBLG)

λέγων· ^{▼▼ Τί = WH Treg NA/NIV: || Ἔα τί = RP} Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.

(NETfull)

“Leave us alone, ^{▼▼ Grk ”What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression see Lk 8:28 and (in a different context) John 2:4.} Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ^{▼▼ 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.} of God!”

(NIV)

‘What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are – the Holy One of God!’

(ESV)

^em“What have you to do with us, Jesus of Nazareth? Have you come to destroy us? ^enI know who you are— ^eothe Holy One of God.”

Mark 1:25

(SBLG)

καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ.

(NETfull)

But ^{▼▼ Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} Jesus rebuked him: ^{▼▼ Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.} “Silence! Come out of him!” ^{▼▼ The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.}

(NIV)

‘Be quiet!’ said Jesus sternly. ‘Come out of him!’

(ESV)

But Jesus ^esrebuked him, saying, “Be silent, and come out of him!”

Mark 1:26

(SBLG)

καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ ^{▼▼ φωνῆσαν = WH Treg NA/NIV: || κράξαν = RP} φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ.

(NETfull)

After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him.

(NIV)

The impure spirit shook the man violently and came out of him with a shriek.

(ESV)

And the unclean spirit, ^euconvulsing him and ^evcrying out with a loud voice, came out of him.

Mark 1:27

(SBLG)

καὶ ἐθαμβήθησαν ^{▼▼ ἅπαντες = WH Treg NA/NIV: || πάντες = RP} ἅπαντες, ὥστε συζητεῖν ^{▼▼ πρὸς ἑαυτοὺς = Treg NA/NIV RP: || αὐτοὺς = WH} πρὸς ἑαυτοὺς ⸃ λέγοντας· Τί ἐστιν τοῦτο; ^{▼▼ διδαχὴ καινή = WH Treg NA/NIV: || Τίς ἡ διδαχὴ ἡ καινὴ αὕτη ὅτι = RP} διδαχὴ καινή ⸃· κατ᾽ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ.

(NETfull)

They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

(NIV)

The people were all so amazed that they asked each other, ‘What is this? A new teaching – and with authority! He even gives orders to impure spirits and they obey him.’

(ESV)

And they were all ^ezamazed, so that they questioned among themselves, saying, “What is this? ^faA new teaching with authority! He commands even the unclean spirits, and they obey him.”

Mark 1:28

(SBLG)

^{▼▼ καὶ ἐξῆλθεν = WH Treg NA/NIV: || Ἐξῆλθεν δὲ = RP} καὶ ἐξῆλθεν ⸃ ἡ ἀκοὴ αὐτοῦ εὐθὺς ^{▼▼ πανταχοῦ = WH Treg NA/NIV: || [omit] = RP} πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς Γαλιλαίας.

(NETfull)

So ^{▼▼ Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.} the news about him spread quickly throughout all the region around Galilee.

(NIV)

News about him spread quickly over the whole region of Galilee.

(ESV)

And at once his fame spread everywhere throughout all the surrounding region of Galilee.

Mark 1:29

(SBLG)

Καὶ ^{▼▼ εὐθὺς = WH Treg NA/NIV: || εὐθέως = RP} εὐθὺς ἐκ τῆς συναγωγῆς ^{▼▼ ἐξελθόντες ἦλθον = WH NA/NIV RP: || ἐξελθὼν ἦλθεν = Treg} ἐξελθόντες ἦλθον ⸃ εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάννου.

(NETfull)

Now ^{▼▼ Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.} as soon as they left the synagogue, ^{▼▼ See the note on synagogue in 1:21.} they entered Simon and Andrew’s house, with James and John.

(NIV)

As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew.

(ESV)

^fiAnd immediately he ^{▼▼Some manuscripts they} ^fkleft the synagogue and entered the house of Simon and Andrew, with James and John.

Mark 1:30

(SBLG)

ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ ^{▼▼ εὐθὺς = WH Treg NA/NIV: || εὐθέως = RP} εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς.

(NETfull)

Simon’s mother-in-law was lying down, sick with a fever, so ^{▼▼ Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.} they spoke to Jesus ^{▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} at once about her.

(NIV)

Simon’s mother-in-law was in bed with a fever, and they immediately told Jesus about her.

(ESV)

Now ^foSimon’s mother-in-law lay ill with a fever, and immediately they told him about her.

Mark 1:31

(SBLG)

καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς ^{▼▼ χειρός = WH NA/NIV: || χειρός αὐτῆς = Treg RP} χειρός· καὶ ἀφῆκεν αὐτὴν ὁ ^{▼▼ πυρετός = WH Treg NA/NIV: || πυρετός εὐθέως = RP} πυρετός, καὶ διηκόνει αὐτοῖς.

(NETfull)

He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ^{▼▼ The imperfect verb is taken ingressively here.} them.

(NIV)

So he went to her, took her hand and helped her up. The fever left her and she began to wait on them.

(ESV)

And he came and ^fstook her by the hand and lifted her up, and the fever left her, and she began to serve them.

Mark 1:32

(SBLG)

Ὀψίας δὲ γενομένης, ὅτε ^{▼▼ ἔδυ = NA/NIV RP: || ἔδυσεν = WH Treg} ἔδυ ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους·

(NETfull)

When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

(NIV)

That evening after sunset the people brought to Jesus all who were ill and demon-possessed.

(ESV)

That evening at sundown they brought to him all who were sick or ^fuoppressed by demons.

Mark 1:33

(SBLG)

καὶ ^{▼▼ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη = WH Treg NA/NIV: || ἡ πόλις ὅλη ἐπισυνηγμένη ἦν = RP} ἦν ὅλη ἡ πόλις ἐπισυνηγμένη ⸃ πρὸς τὴν θύραν.

(NETfull)

The whole town gathered by the door.

(NIV)

The whole town gathered at the door,

(ESV)

And the whole city was gathered together at the door.

Mark 1:34

(SBLG)

καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν ^{▼▼ αὐτόν = Treg NA/NIV RP: || αὐτόν χριστὸν εἶναι = WH} αὐτόν.

(NETfull)

So ^{▼▼ Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.} he healed many who were sick with various diseases and drove out many demons. ^{▼▼ Note how the author distinguishes healing from exorcism here, implying that the two are not identical.} But ^{▼▼ Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.} he would not permit the demons to speak, ^{▼▼ Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.} because they knew him. ^{▼▼ The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [ēdeisan auton Christon einai] in B L W Θ f¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [ēdeisan ton Christon auton einai] in [א²] C [f¹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Maj. lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.}

(NIV)

and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was.

(ESV)

^gcAnd he healed many who were sick with various diseases, and cast out many demons. And ^gdhe would not permit the demons to speak, because they knew him.

Mark 1:35

(SBLG)

Καὶ πρωῒ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν καὶ ἀπῆλθεν εἰς ἔρημον τόπον κἀκεῖ προσηύχετο.

(NETfull)

Then ^{▼▼ Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. ^{▼▼ The imperfect προσηύχετο (prosēuceto) implies some duration to the prayer.}

(NIV)

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed.

(ESV)

^ghAnd rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and ^githere he prayed.

Mark 1:36

(SBLG)

καὶ ^{▼▼ κατεδίωξεν = WH NA/NIV: || κατεδίωξαν = Treg RP} κατεδίωξεν αὐτὸν ^{▼▼ Σίμων = WH NA/NIV: || ὁ Σίμων = Treg RP} Σίμων καὶ οἱ μετ᾽ αὐτοῦ,

(NETfull)

Simon and his companions searched for him.

(NIV)

Simon and his companions went to look for him,

(ESV)

And Simon and those who were with him searched for him,

Mark 1:37

(SBLG)

καὶ ^{▼▼ εὗρον αὐτὸν καὶ = WH Treg NA/NIV: || εὑρόντες αὐτὸν = RP} εὗρον αὐτὸν καὶ ⸃ λέγουσιν αὐτῷ ὅτι Πάντες ^{▼▼ ζητοῦσίν σε = WH Treg NA/NIV: || σε ζητοῦσιν = RP} ζητοῦσίν σε ⸃.

(NETfull)

When they found him, they said, “Everyone is looking for you.”

(NIV)

and when they found him, they exclaimed: ‘Everyone is looking for you!’

(ESV)

and they found him and said to him, ^gn“Everyone is looking for you.”

Mark 1:38

(SBLG)

καὶ λέγει αὐτοῖς· Ἄγωμεν ^{▼▼ ἀλλαχοῦ = WH Treg NA/NIV: || [omit] = RP} ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω, εἰς τοῦτο γὰρ ^{▼▼ ἐξῆλθον = WH Treg NA/NIV: || ἐξελήλυθα = RP} ἐξῆλθον.

(NETfull)

He replied, ^{▼▼ Grk “And he said to them.”} “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ^{▼▼ Grk “Because for this purpose I have come forth.”}

(NIV)

Jesus replied, ‘Let us go somewhere else – to the nearby villages – so that I can preach there also. That is why I have come.’

(ESV)

And he said to them, “Let us go on to the next towns, that I may preach there also, for ^gsthat is why I came out.”

Mark 1:39

(SBLG)

καὶ ^{▼▼ ἦλθεν = WH Treg NA/NIV: || ἦν = RP} ἦλθεν κηρύσσων ^{▼▼ εἰς τὰς συναγωγὰς = WH Treg NA/NIV: || ἐν ταῖς συναγωγαῖς = RP} εἰς τὰς συναγωγὰς ⸃ αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων.

(NETfull)

So ^{▼▼ Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.} he went into all of Galilee preaching in their synagogues ^{▼▼ See the note on synagogue in 1:21.} and casting out demons.

(NIV)

So he travelled throughout Galilee, preaching in their synagogues and driving out demons.

(ESV)

^gxAnd ^gyhe went throughout all Galilee, preaching in their synagogues and casting out demons.

Mark 1:40

(SBLG)

Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν καὶ ^{▼▼ γονυπετῶν = WH: || γονυπετῶν καὶ = NA/NIV; || αὐτὸν καὶ = Treg RP} γονυπετῶν λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι.

(NETfull)

Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the transition to a new topic.} a leper ^{▼▼ The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45–46).} came to him and fell to his knees, asking for help. “If ^{▼▼ This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.} you are willing, you can make me clean,” he said.

(NIV)

A man with leprosy ^{▼▼The Greek word traditionally translated leprosy was used for various diseases affecting the skin.} came to him and begged him on his knees, ‘If you are willing, you can make me clean.’

(ESV)

^heAnd a leper ^{▼▼Leprosy was a term for several skin diseases; see Leviticus 13} came to him, imploring him, and ^hgkneeling said to him, ^hh“If you will, you can make me clean.”

Mark 1:41

(SBLG)

^{▼▼ καὶ = WH Treg NA/NIV: || Ὁ δὲ Ἰησοῦς = RP} καὶ ^{▼▼ ὀργισθεὶς = Holmes WHmarg: || σπλαγχνισθεὶς = WH Treg NA/NIV RP} ὀργισθεὶς ἐκτείνας τὴν χεῖρα ^{▼▼ αὐτοῦ ἥψατο = WH Treg NA/NIV: || ἥψατο αὐτοῦ = RP} αὐτοῦ ἥψατο ⸃ καὶ λέγει αὐτῷ· Θέλω, καθαρίσθητι·

(NETfull)

Moved with compassion, ^{▼▼ The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splanchnistheis, “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (orgistheis, “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} stretched out his hand and touched ^{▼▼ Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).} him, saying, “I am willing. Be clean!”

(NIV)

Jesus was indignant. ^{▼▼Many manuscripts Jesus was filled with compassion} He reached out his hand and touched the man. ‘I am willing,’ he said. ‘Be clean!’

(ESV)

Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.”

Mark 1:42

(SBLG)

καὶ ^{▼▼ εὐθὺς = WH Treg NA/NIV: || εἰπόντος αὐτοῦ εὐθέως = RP} εὐθὺς ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπρα, καὶ ἐκαθαρίσθη.

(NETfull)

The leprosy left him at once, and he was clean.

(NIV)

Immediately the leprosy left him and he was cleansed.

(ESV)

And immediately the leprosy left him, and he was made clean.

Mark 1:43

(SBLG)

καὶ ἐμβριμησάμενος αὐτῷ ^{▼▼ εὐθὺς = WH Treg NA/NIV: || εὐθέως = RP} εὐθὺς ἐξέβαλεν αὐτόν,

(NETfull)

Immediately Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} sent the man ^{▼▼ Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.} away with a very strong warning.

(NIV)

Jesus sent him away at once with a strong warning:

(ESV)

And ^htJesus ^{▼▼Greek he; also verse 45} sternly charged him and sent him away at once,

Mark 1:44

(SBLG)

καὶ λέγει αὐτῷ· Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωϋσῆς εἰς μαρτύριον αὐτοῖς.

(NETfull)

He told him, ^{▼▼ Grk “And after warning him, he immediately sent him away and told him.”} “See that you do not say anything to anyone, ^{▼▼ The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.} but go, show yourself to a priest, and bring the offering that Moses commanded ^{▼▼ On the phrase bring the offering that Moses commanded see Lev 14:1–32.} for your cleansing, as a testimony to them.” ^{▼▼ Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.}

(NIV)

‘See that you don’t tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.’

(ESV)

and said to him, ^hz“See that you say nothing to anyone, but go, ^iashow yourself to the priest and ^iboffer for your cleansing what Moses commanded, ^icfor a proof to them.”

Mark 1:45

(SBLG)

ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλὰ ἔξω ^{▼▼ ἐπ᾽ = WH Treg NA/NIV: || ἐν = RP} ἐπ᾽ ἐρήμοις τόποις ἦν· καὶ ἤρχοντο πρὸς αὐτὸν ^{▼▼ πάντοθεν = WH Treg NA/NIV: || πανταχόθεν = RP} πάντοθεν.

(NETfull)

But as the man ^{▼▼ Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.} went out he began to announce it publicly and spread the story widely, so that Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} was no longer able to enter any town openly but stayed outside in remote places. Still ^{▼▼ Grk “and”; καί (kai) often has a mildly contrastive force, as here.} they kept coming ^{▼▼ The imperfect verb has been translated iteratively.} to him from everywhere.

(NIV)

Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere.

(ESV)

^ijBut he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter ^ika town, but was out in ^ildesolate places, and ^impeople were coming to him from every quarter.