translation_id: net-engnet

book_id: MRK

label: NET translator note

text: Grk “And.” Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


text: Grk “Stand up in the middle.” sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.


text: The aorist participle περιβλεψάμενος ( peribleyameno" ) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).


text: This term is a collective singular in the Greek text.


text: Grk “And.” Here καί ( kai ) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.


text: Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated. sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13 ) and twice in Mark ( 3:6; 12:13 ; some mss also read “Herodians” instead of “Herod” in Mark 8:15 ). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.


text: Grk “destroy.”


text: The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).


text: For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


text: Grk “they”; the referent (the crowd) has been specified in the translation for clarity.


text: Grk “And.” Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Grk “And.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: Or “up a mountain” ( εἰς τὸ ὅρος , eis to Joro" ). sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29 ), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.


text: Grk “And he.”


text: 33 2427 Ï lat sy bo). Some important witnesses include the phrase ( א B C* Δ 565 579 pc ), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί ( kai ), and the first word after the clause in question is also καί . And the first two letters of the second word, in each instance, are επ ( ep ). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)


text: Grk “to James, the son of Zebedee, and John, the brother of James.”


label: NET textual note

text: This disciple is called Λεββαῖον ( Lebbaion , “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.


text: Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “ enthusiast, zealot ” (see Luke 6:15 ; Acts 1:13 ), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.


text: Grk “who even betrayed him.”


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ ( Joi par ’ aujtou , here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί ( peri autou Joi grammatei" kai Joi loipoi , “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary. tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ ( Joi par ’ autou ), see BDAG 756-57 s.v. παρά A.3.b. β . ב . sn The incident involving the religious leaders accusing Jesus of being in league with the devil ( 3:22-30 ) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest ; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51 ) because they thought he was out of his mind ( 3:21 ). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.


text: Or “The scribes.” See the note on the phrase “experts in the law” in 1:22 .


text: Grk “He has Beelzebul.” sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.


text: Or “prince.”


text: Grk “And.” Here καί ( kai ) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.


text: Grk “Truly ( ἀμήν , amhn ), I say to you.”


text: Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”


text: Grk “And.” Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Grk “his”; the referent (Jesus) has been specified in the translation for clarity.


text: Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: has the words in brackets, indicating some doubt as to their authenticity.


text: 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.


text: Grk “Behold my mother and my brothers.”


text: The pleonastic pronoun οὗτος ( Jouto" , “this one”) which precedes this verb has not been translated.