translation_id: net-engnet

book_id: MRK

label: NET translator note

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


text: Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.


text: ) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55 , “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.


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: Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα ).


text: Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment ( χιτών , citwn ) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “ chiton .” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.


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 “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: While Matthew and Luke consistently use the noun βαπτίστης ( baptisths , “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων ( Jo baptizwn , “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [ Mark 6:25; 8:28 ]).


text: Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.


text: The imperfect tense verb is here rendered with an iterative force.


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


text: Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.


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


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


text: 33 Ï lat sy) have ἐποίει ( epoiei , “he did”; cf. KJV’s “he did many things.”) The best mss ( א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω ( poiew , “I do”) certainly occurs more frequently than ἀπορέω ( aporew , “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption. Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω ( aporew ) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).


text: Grk “and.” Here καί ( kai ) has been translated as “and yet” to indicate the concessive nature of the final clause.


text: Grk “him”; the referent (John) 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 “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος , “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable .”


text: pc , but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος , despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.


text: places the word in brackets, indicating some doubt as to its authenticity.


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


text: Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.


text: While Matthew and Luke consistently use the noun βαπτίστης ( baptisths , “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων ( Jo baptizwn , “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [ Mark 6:25; 8:28 ]).


text: Grk “she asked, saying.” The participle λέγουσα ( legousa ) is redundant and has not been translated.


text: Grk “and being deeply grieved, the king did not want.”


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 “his”; the referent (John the Baptist) has been specified in the translation for clarity.


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


text: Grk “ran together on foot.” The idea of συντρέχω ( suntrecw ) is “to come together quickly to form a crowd” (L&N 15.133).


text: Or “cities.”


text: ), conflate the two readings ( προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν , “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” ( TCGNT 78).


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


text: Grk “came out [of the boat],” with the reference to the boat understood.


text: Grk “And.” Here καί ( kai ) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.


text: Or “a desert” (meaning a deserted or desolate area with sparse vegetation).


text: Grk “answering, he said to them.” The participle ἀποκριθείς ( apokriqeis ) is redundant, but the syntax of the sentence has been changed for clarity.


text: Here the pronoun ὑμεῖς ( Jumeis ) is used, making “you” in the translation emphatic.


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


text: puts αὐτοῦ in brackets, indicating some doubts as to its authenticity. Grk “the disciples”; the Greek article has been translated here as a possessive pronoun ( ExSyn 215).


text: Here καί ( kai ) has been translated as “now” to indicate a somewhat parenthetical remark by the author.


text: The Greek word here is ἀνήρ , meaning “adult male” (BDAG 79 s.v. 1 ). According to Matt 14:21 , Jesus fed not only five thousand men, but also an unspecified number of women and children.


text: 28 565 700 2542 lat sa) lack τοὺς ἄρτους ( tous artous , lit. “the loaves” [here translated “the bread”]). On the other hand, just as weighty mss (A B L 33 2427 Ï ) have the words. Although a decision is not easy, the most satisfactory explanation seems to be that scribes were more prone to delete than to add the words here. They may have been puzzled as to why “the bread” should be mentioned without a corresponding mention of “fish.” Since neither Matt 14:21 or Luke 9:17 explicitly mention the bread, a desire for harmonization may have motivated the copyists as well. On the other hand, D and W are prone to longer, explanatory readings. Since they both lack the words here, it is likely that their archetypes also lacked the words. But given Mark’s pleonastic style, the good witnesses with “the bread,” and a reasonable explanation for the omission, “the bread” is most likely part of the original text of Mark.


text: This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.


text: Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.


text: Or “on the lake.”


text: The καί ( kai ) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.


text: Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48 ).


text: Grk “he spoke with them, and said to them.”


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


text: Grk “wherever they heard he was.”


text: Grk “asked that they might touch.”