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PDF Gospel of Mark The Gospel of MARK Part of the Holy Bible A Translation From the Greek by David Robert Palmer https://bibletranslation.ws/palmer-translation/ ipfs://drpbible.x ipfs://ebibles.x To get printed edtions on Amazon go here: http://bit.ly/PrintPostWS With Footnotes and Endnotes by David Robert Palmer July 23, 2021 Edition (First Edition was March 1998) You do not need anyone's permission to quote from, store, print, photocopy, re-format or publish this document. Just do not change the text. If you quote it, you might put (DRP) after your quotation if you like. The textual variant data in my footnote apparatus are gathered from the United Bible Societies’ Greek New Testament 3rd Edition (making adjustments for outdated data therein); the 4th Edition UBS GNT, the UBS Textual Commentary on the Greek New Testament, ed. Metzger; the NA27 GNT; Swanson’s Gospels apparatus; the online Münster Institute transcripts, and from Wieland Willker’s excellent online textual commentary on the Gospels. The readings for Φ (043) I obtained myself from Batiffol, Source gallica.bnf.fr / Bibliothèque nationale de France. PAG E 1 The Good News According to MARK Chapter 1 John the Baptizer Prepares the Way 1The beginning of the good news about Jesus Christ, the Son of God.1 2As2 it is written in the prophets: 3 "Behold, I am sending my messenger before your face, who will prepare your way," 3"a voice of one calling in the wilderness, 'Prepare the way for the Lord, make the paths straight for him,'4" 4so5 John the Baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5And the whole region of Judea was going out to him, even all the Jerusalemites, and were getting baptized by him in the Jordan River, confessing their sins. 6And John was dressed in 1 1:1 txt Χριστοῦ υἱοῦ θεοῦ ℵ¹ Β D L W [NA27] {C} ‖ Χριστοῦ υἱοῦ τοῦ θεοῦ A E Σ Φ TR HF RP ‖ Χριστοῦ υἱοῦ θεοῦ or Χριστοῦ υἱοῦ τοῦ θεοῦ ita,aur,b,d,f,ff2,l,q,r1 vg syrp,h copsamss,bo arm eth geo² Irenaeuslat⅔ Ambrose Chromatius Jerome3/6 Augustine Faustus-Milevis ‖ Χριστοῦ ℵ* syrpal copsams arm geo¹ Origengr,lat Asterius Serapion Cyril-Jerusalem Severian Hesychius; Victorinus-Pettau Jerome3/6 ‖ omit Χριστοῦ Ἰησοῦ as well Irenaeusgr,lat⅓ Epiphanius ‖ lac ⁴⁵ C N syrs. Some early manuscripts do not have, "Son of God." There was always a temptation, to which copyists often succumbed, to expand titles and quasi-titles of books. It is possible that these words were added that way. However, the manuscript support for them is strong. Yet one sign that a reading is secondary is when there are many variables of it, as we find here. The early translations are indeterminate for absence/presence of definite articles, but they mostly support the inclusion of “Son of God.” 2 1·2a txt Καθὼς ℵ B L ΝΑ27 {\} ‖ ὡς A D W Φ TR HF RP ‖ lac ⁴⁵ C N P syrs. 3 1:2b txt τοῖς προφήταις "in the prophets" A E W Σ Φ vgms syrh copboms mg eth slav Irenaeuslat⅔ Asterius TR HF RP ‖ τ σαΐᾳ τ προφήτῃ “in Isaiah the Prophet” ℵ B (L Ἰσαΐᾳ) it vg syrpal,p,hmg copsa,bopt IrenaeusGr,Lat Origen¼ NA27 {A} ‖ σαΐᾳ τ προφήτῃ “in Isaiah the Prophet” D arm geo Iranaeusgr Origen¾ Serapion Epiphanius Severian Titus- Bostra Basil Epiphanius Hesychius Victor-Antioch ( σαΐᾳ or τ σαΐᾳ ita,aur,b,d,f,ff2,l,q,r1 vg syrp,hmgpal copsa,bo Irenaeuslat⅓ Origenlat; (Victorinus-Pettau Chromatius omit τ προφήτῃ) Ambrosiaster (Jerome) Augustine ‖ σαΐᾳ καὶ ἐν τοῖς προφήταις “in Isaiah and in the prophets” itr1vid ‖ lac ⁴⁵ C G N Q Ψ 157 syrs. According to Strack-Billerbeck, “Kommentar zum Neuen Testament aus Talmud und Midrasch,” I, p. 597, Jewish sources were also known to combine Malachi 3 with Isaiah 40. 4 1:3 The first quotation appears to be a blend of Exodus 23:20 and Malachi 3:1, and the second quotation is of Isaiah 40:3. 5 1:4 Many translations say something like, "So John appeared..." This is because his appearing is connected to the Καθὼς γέγραπται (just as it is written) at the beginning of verse 2. When there is so much text elapsed between the καθὼς and what is compared, our ears require a reminder complement. In other words, Just as it is written, ..., so John appeared. PAG E 36 camel's hair, with a leather belt around his waist, and eating locusts and wild honey. 7And he would preach, saying, "After me is coming someone more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. 8I have baptized you in water, but he will baptize you in the Holy Spirit." The Baptism and Temptation of Jesus 9And it came about in those days that Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10And going up out of the water he immediately saw the heavens opening, and the Spirit as a dove coming down to him. 11And a voice from heaven said, "You are my beloved Son; in you I have taken good pleasure." 12And immediately the Spirit thrusts him forth into the wilderness. 13And he was in the wilderness forty days being tempted by Satan, and was with the wild beasts. And the angels were attending him.6 The Calling of Simon, Andrew, James, and John 14And after John was put in prison, Jesus went into Galilee, proclaiming the good news of God,7 15and saying, "The time has played out,8 and the kingdom of God has come near. Repent and believe the good news." 16And passing along beside the Sea of Galilee, he saw Simon, and Andrew, Simon's brother, casting a net in the sea, for they were fishers. 6 1:13 Greek: οἱ ἄγγελοι διηκόνουν αὐτ . The verb διακονέω - diakonéō generally means "to act as a waiter, as an attendant, as a servant." The same word is used in the parallel in Matthew 4:11, but there it sounds more like the angels came only after the temptation was concluded, and that their waiting on him involved feeding him. But in Mark it sounds like the angels were attending him throughout the entire duration of his temptation. Obviously, they were not feeding him during the 40 days, or he would not have been fasting and been tempted over the bread. No, Mark means something else by διακονέω. Mark is known for having a military outlook, and that Jesus was a rough man of action. And here he was amongst the dangers of Satan and wild beasts, and Jesus' attendants were standing by for him militarily to protect him. Somewhat like armor-bearers were attendants. Yet the world διακονέω encompasses the idea of feeding, and we can understand it to mean that they took care of him, met his needs, both military needs and nourishment needs, at the appropriate times, as they waited on him throughout. We know from Matthew that they were farther away before the temptation was concluded, and when it was over, they approached right up to Jesus and tended to his needs. 7 1·14b txt εὐαγγέλιον ℵ B L vgms itb,ff²,t syrs,h copsa,bopt arm geo slavmss Or NA27 {A} ‖ εὐαγγέλιον τῆς βασιλείας A D E W Σ Φ 064 lat syrp copbopt ita,aur,d,f,l,r¹ vg eth Jer TR RP ‖ hiant C N P Ψ. The phrase τὸ εὐαγγέλιον τοῦ θεοῦ "the gospel of God" is found in the gospels only here, so copyists naturally harmonized it to a more familiar "the gospel of the kingdom of God." The biggest flaw by far of the Byzantine text stream in the gospels, is harmonization. 8 1:15 Πεπλήρωται ὁ καιρὸς - Literally, "the time has been completed or filled." It means another time has come, because the time allotted for the age before it has run out. Bauer's lexicon says it means, "the age has come to an end." This idea is echoed by the apostle Paul in Acts 17:30: "In the past, God overlooked such ignorance, but now he commands all people everywhere to repent." And very succinct is Galatians 4:4, "But when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law..." Jesus himself also taught that the age of the law was passing away; see Matt. 11:13 and Luke 16:16, "The Law and the Prophets were until John. Since that time, the kingdom of God is forcing its way forward, and the aggressive lay hold of it. And if you are willing to accept it, John is the Elijah who was to come." PAG E 1 17And Jesus said to them, "Come, you two. Follow me, and I will make you fishers of people." 18And they followed him right away, leaving the nets. 19And when he had gone a little farther, he saw James the son of Zebedee, and his brother John. They also were on board a boat, mending the nets. 20At once he called them, and they went off after him, leaving their father Zebedee in the boat with the hired hands. Jesus' Teaching Has Authority 21And they enter into Capernaum, and having gone straight into the synagogue on the Sabbath, he began to teach. 22And they were amazed at his teaching, because he was teaching them as one having authority, and not like the Torah scholars.9 23And right then there was a man in their synagogue who was in an unclean spirit.
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