Pope Francis, The Lord’s Prayer, and Bible Translation

Pope Francis recently suggested on Italian television that the petition in the Lord’s Prayer, “Do not lead us into temptation” (Matt 6.13; Luke 11.4), “is not a good translation because it speaks of a God who induces temptation.” He added, “It is Satan who leads us into temptation; that’s his department.” He argued that the verse should be rendered, “Do not let us fall into temptation.”

A myriad of implications arise from the pontiff’s statement. Among them I list just three: (1) Have translations of the Bible gotten this verse wrong for 2000 years, only now to be corrected? (2) What is the nature of translation? (3) Do we have the right to change the wording of the original because it seems to contradict what Scripture says elsewhere?

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Matthew 6 in Codex Sinaiticus

(1)       Have translations of the Bible gotten this verse wrong for 2000 years?

Jerome’s Vulgate—the version that has been the official Bible of the Catholic Church for centuries—reads here ne inducas nos in temptationem: “Do not lead us into temptation.” Perhaps intentionally, but certainly ironically, the pope said in his interview, “ti induce alla tentazione satana è quello ufficio di satana.” That is, Satan is the one who induces or leads us into temptation, not God. He used the Italian equivalent to Jerome’s Latin (‘inducas’ means ‘lead’ or even ‘induce,’ as the English cognate suggests), but seems to deny what the Vulgate plainly says.

In 1979, the Nova Vulgata became the official Catholic translation (after Vatican II, it follows the Greek and Hebrew more closely), yet it too says ne inducas nos. So, the pontiff is not only going against modern translations but even his own Vulgate.

Other translations also read “do not lead us into temptation” or the like (e.g., “lead us not”): KJV, ASV, RSV, NASB, NIV, ESV, HCSB, NET, WEB, Lutherbibel, Nouvelle Edition de Genève, Reina Valera. Others have “do not put us to the test,” “do not bring us into hard testing,” or “do not subject us to the final test” (NJB, TEV, REB, NABR; the NJB and NABR are Catholic translations).

It may be surprising, however, to discover that a few modern translations come close to Pope Francis’s version. The New Living Translation (2nd edition), a Protestant Bible, has “don’t let us yield to temptation.” The Nouvelle Version Segond Révisée, another Protestant translation, has “ne nous laisse pas entrer dans la tentation” (“do not allow us to enter temptation”). The Nuova Riveduta of the Sacra Bibbia, an Italian Protestant work, reads “non ci esporre alla tentazione” (“do not expose us to temptation”). The NLT and SEGR both accent what might be called the passive or permissive will of God (i.e., “don’t let us”) rather than the active (“don’t lead us”); the Nuova Riveduta seems to be halfway between ‘lead’ of the standard translations and ‘let’ of the outliers.

Nevertheless, there seems to be an overwhelming consensus that “do not lead us” or the like is how the text should be rendered. (We will examine the Greek shortly.) But the few that have gone against the grain—and have been on the market for many years—have not created nearly the reaction of Pope Francis’s latest provocation. Perhaps this is due both to the fact that the pontiff said this and that it stands in direct contradiction to the Vulgate and other Catholic versions. But this leads us into the question of translation philosophy.


(2)       What is the nature of translation?

There are two broad theories of translation today—formal equivalence and functional equivalence. Formal equivalence means that the translation attempts to retain the wording and syntax of the original language as much as possible. Functional equivalence means that the translation gives a higher priority to the semantics of the original, bringing out the force of original text regardless of how it is worded.

Brief history of English translations

Both of these have pros and cons. On the one hand, it is a myth that a so-called “literal” translation is more accurate. Many believe that the King James Bible is the most literal translation available. But even the original preface of the KJV noted that the translators’ objective was as much literary quality as it was accuracy. The Authorized Version is probably the only literary masterpiece ever produced by a committee—and it’s a translation no less! If it were extremely literal, this accolade would never have been made about the KJV.

In fact, the Revised Version of 1885—the first English translation done by a committee since the KJV (or AV) appeared in 1611—was done by a committee of British and American scholars who wanted to replace the King James with “King Truth.” But the translation was not palatable because it was too stiff, hardly readable, downright ugly. Ironically, the RV was difficult to read not because of archaisms as much as because of slavish literalism. The sales were awful, and the American Standard Version of 1901 was something of a reaction to it by the Americans on the RV committee. This is still wooden English, though an improvement over the RV. (The NASB has followed in the train of the RV and ASV.)

But in 1952, the Revised Standard Version appeared. Its understated elegance and good English made it memorable. It truly was a revision in the line of the King James Bible. The ESV and the NRSV have continued this formal equivalence philosophy with simplicity, understated elegance, memorability, and accuracy. As Bruce Metzger, the chairman of the NRSV translation committee, stated, the objective followed by the NRSV translators was to “be as literal as possible, as free as necessary.”

Other translations have followed a more functional equivalent philosophy. The NIV and New English Bible were the first major English translations in the last three centuries to break completely from the Tyndale-Geneva-King James chain. The New English Bible (now, Revised English Bible [REB]) is much more of a functional equivalent work than the NIV, and it is also much more elegant and memorable than the NIV. But the NIV (and its revision, the NIV 2011) is both very accurate and very readable. It has become the most popular Bible translation in any language in history. And yet, even the NIV reads “do not lead us into temptation” in Matt 6.13.

All translation is interpretation

It is important to recognize, however, that all translation is interpretation. The reason is that the syntax and lexical mapping in one language never match exactly that of another language. The context determines the meaning. A so-called “word-for-word” translation is quite impossible for anything more than a short phrase or sentence. In this passage, for example, the word translated “temptation” is the same word that is elsewhere translated “testing.” Interpretation is required; translators cannot simply leave the word to allow for both meanings since “temptation” has connotations of sin while “testing” does not. However, in this passage there is good reason to see πειρασμός (peirasmos) as bearing the force of temptation, as we will see below. But the point is that an interpretation of the text is already done in even the most formal equivalent translations of this passage. In one sense, the pope’s rendering is an interpretation of an interpretation.

Many on the functional-equivalent side of the translation debate are determined to clear up all ambiguities in the text, to make everything crystal clear. Some of these translators have little training in exegesis. Typically, the less training they have in the original languages and biblical studies, the more they assume that the Bible is perfectly clear everywhere; it just needs to have the proper functional equivalence to bring out its meaning. But this is terribly naïve.

Students in seminary often come into the program thinking that once they get some Greek and Hebrew under their belts the interpretive issues will simply disappear. The reality is that study in the original languages in some places will expand on the interpretive possibilities, in others shrink them. But most importantly, such training will replace a misinformed list of options for one that is better informed and at least has some validity.

Ideally, a translation should give the readers of the Bible in their own language the same interpretive options that a reader of the original will have. And this means that it is important for readers of the Bible to struggle with the same, often intentional, ambiguities found in the original text.

When the NET Bible was in beta-mode, we field-tested it on the Internet. Comments were welcome; hundreds of thousands poured in. Some professional translators committed to functional equivalence argued with our rendering of ἐν Χριστῷ as “in Christ.” They pointed out that this hardly communicated anything in English and that it was difficult to grasp Paul’s meaning of his favorite phrase (he uses it 73 times). They noted correctly that Paul uses ἐν Χριστῷ in a variety of contexts and in a variety of ways. And they wanted us to reflect those nuances in every place. Their view was in line with what Lady Oppenheimer wrote in her book Incarnation and Immanence ([1973], p. 17): “Christians have a great deal to say about the ways in which people can be related to God and to each other, and many of the things they wish to say take for granted the possibility of certain sorts of close relationships which are not on the face of it compatible with common sense.”

We rejected their input on this point and decided to keep the translation “in Christ.” Why? Because we believed that the modern English reader should have the same semantic options as the original reader. Close analogies to this sort of language are not to be found in Greco-Roman literature. This means that Paul’s original readers had to work hard to get at the apostle’s meaning, ultimately coming to see the rich tapestry of “in Christ” as deeper and richer than any functional equivalent could provide. In this instance, we felt that clearing up the ambiguity of the text would rob the modern reader of the joy of discovery and the value of thinking deeply about Scripture.

There are times, however, when retaining the original ambiguity does not help the modern reader. In such cases, interpretation is required of the translator. In Rom 3.22 the NET translators felt that translating διὰ πίστεως Ἰησοῦ Χριστοῦ as “by faith of Jesus Christ” was simply too ambiguous. This is exactly what the KJV has here, and it communicates poorly what the meaning of the original is because it does not interpret. Although one or two scholars have suggested that πίστις Χριστοῦ means “faith of Christ”—that is, the faith that Christ himself had—this is not a popular view. The two leading options are either “faith in Christ” or “the faithfulness of Christ.” How could they be so disparate? The reason is due to one lexical and one grammatical problem. πίστις lexically can mean faith or faithfulness. And the genitive Χριστοῦ can be subjective or objective. If objective, Christ is the object of πίστις (and hence, “faith in Christ”); if subjective, Christ is semantically the subject (“the faithfulness of Christ”—that is, that he is faithful). Leaving the text as “faith of Christ” hardly allows for either of these interpretive translations. The ambiguity in English is not the same as it is in Greek. In this case, a more literal translation ends up being the worst translation. The only real choice here is for translators to commit to one interpretation since leaving it neutral actually gives the wrong impression of the meaning to the English reader.

So then, should translation be formally equivalent for functionally equivalent? Neither one is adequate. Faithful equivalence is really required—faithful to the meaning of the original. If this can be accomplished by following a somewhat formal equivalent (since a completely formal equivalent is quite impossible), fine. But Greek and Hebrew are structured so differently that to force both of them into one kind of translation model is a one-size-fits-all mentality that simply won’t work.

On the one hand, there are hundreds of places when formal equivalence simply doesn’t help the English reader understand the interpretive possibilities of the original text. Yet that is the goal of formal equivalence. As we have said, the reality is that every translation is an interpretation. The question is how much we should try to interpret in any given place.

On the other hand, functional equivalence translations often take liberties with the text by offering a less-likely or even an illegitimate rendering, and they frequently make the text clear for a reader who could, in their own native language, figure out what the author is talking about. Some of the most stunning prose in the Bible is full of figurative language that to reduce it to its referential meaning is to destroy its beauty, thought-provoking nature, connotative force, and lingering memorability.

The Lord’s Prayer and translation

The pope’s rendering certainly is on the functional-equivalent side rather than the formal-equivalent side. But does that make it illegitimate?

In this instance, the bishop of Rome has taken many liberties with the text, both linguistically and contextually, thereby robbing the modern reader of seeing the connections that Matthew himself has laid out.

Not only is the Greek in both Matt 6.13 and Luke 11.4 textually certain (variants for “do not lead us into temptation” are trivial amounting to minor spelling differences), but the syntax is clear. The verb in the petition “lead” is an aorist active subjunctive (εἰσενέγκῃς); with the negative particle, “do not lead” is the idea. The pope wants it to mean “allow” which speaks instead of God not permitting something rather than him actively leading us. And the pontiff seems to have assumed that the Greek “lead into temptation” means “permit to fall into temptation.” Several lexical, syntactical, and interpretive shifts are seen here.

The broader context of Matthew’s Gospel may give us a clue as to why the Lord said, “Do not lead us into temptation.” Immediately after Jesus’ baptism, we are told that he “was led up into the wilderness by the Spirit to be tempted by the devil” (Matthew 4.1). The Greek text indicates that the purpose of the Spirit’s leading Jesus into the wilderness was so that he would be tempted by the devil (“to be tempted” [πειρασθῆναι] is an infinitive of purpose, giving the purpose of the Spirit’s leading). Mark words this even more starkly: “Immediately the Spirit drove him into the wilderness” (Mark 1.13).

Evidently, there is a sense in which Jesus was delivered into the hands of the evil one, by the Holy Spirit himself, to be tempted. But the Greek here makes an interesting point about who is responsible for what. Two passive verbs are used in Matt 4.1— ἀνήχθη (“he was led”) and πειρασθῆναι (“to be tempted”). The agents are listed with identical prepositions: ὑπό. This is the preposition used especially for ultimate agent. It is rare to see ὑπό followed by πνεύματος (“Spirit”) in the NT (only five passages). Doing so here, Matthew shows that the Spirit is not subordinate to the devil but is the agent ultimately responsible for leading Jesus into the wilderness, while the devil is the ultimate agent of the temptation. The Spirit is not responsible for that. The Spirit did not tempt Jesus, but he did lead him to be tempted. The balance is intentional: leading into temptation is not the same as tempting. God the Holy Spirit led Jesus into temptation, but he did not tempt him. Wrestling with the implications of this requires more than a little reflection.

Although Satan’s purpose was to destroy Jesus before he ever went to the cross, God’s purpose in using Satan was painted on a broader canvas. God tests; Satan tempts. The Son of God went through similar testing as the children of Israel in the wilderness. They were there for forty years; he was there for forty days. Where they failed he succeeded.

Further, the temptation that the Lord faced was the ultimate temptation—the offer of the entire world on a platter. Jesus can ask the disciples to pray that the Father would not lead them into temptation and that God would deliver them from the evil one precisely because Jesus himself faced the ultimate temptation by the evil one. Whereas the Spirit led Jesus to be tempted, Jesus asks the Father not to lead his disciples into temptation; whereas Jesus was delivered over to Satan for tempting (testing from the Father’s perspective), Jesus prays that his followers will be delivered from the evil one. It is precisely because of Jesus’ substitutionary death and life that this prayer can be recited today by Christians with the full assurance that God will answer us.

Pope Francis’s translation, however, subverts all this: “do not let us fall into temptation.” The original text speaks clearly of God leading, not permitting. To tamper with the wording misses the connection with the Lord’s temptation.


(3)     What does the original text really mean and do we have the right to change it in translation?

 The pope makes a good point that our heavenly Father does not tempt us. And yet, he argues that point from a theological construct derived elsewhere in the Bible (see James 1.13). “Do not lead us into temptation” does not mean that God tempts us; the petition is for God’s protection from the evil one, as the rest of Matt 6.13 says.

 Further, the notion that we can change the wording to fit the meaning that we find somewhere else might actually be doing a disservice to the biblical authors’ intentions. The Bible is full of paradoxes, figurative language, jolting imagery. To simplify and pacify such language cuts off the legs of its literary and even spiritual power.

At bottom, what the pontiff is doing is interpretation—but interpretation that removes the tension and paradox from the text, is not true to the force of the original, and buries the connection to Jesus’ temptation. Better to leave the text alone and allow God’s people to experience the joy of discovery of the meaning of Holy Writ.

Wittenberg at 500

Wittenberg, Tuesday, October 31, 2017: The 500th anniversary of the Reformation in this little hamlet that was once the intellectual hub of Saxony and beyond. Reformation Day was a big event (even Angela Merkel made an appearance), and I was there with my bride. My third visit to Lutherstadt. The crowds swelled, especially close to the Schlosskirche and the town square. The day before and after, the town was virtually empty.

St Mary's church and town square_500th ann copy

How many of the celebrants really knew what the Reformation was all about? Sure, it changed western civilization, gave modern man the Bible in his own language—one that was based on the original tongues, delivered to the Renaissance a swift kick in the derriere, moved toward integrating science and religion and bringing both out of the middle ages (which were, in many ways, still the dark ages), elevated the education levels of children throughout Europe, established biblical scholarship on a new plane, inaugurated critical thinking of the Bible, added to the scientific method, built hospitals, toppled governments, granted individuals their God-ordained dignity, began to produce the wealth of nations, instigated the Protestant work ethic, and increased learning of the arts, science, history, and literature like no other period before or since has ever done.

But what did it ultimately do? It was begun by a lone Augustinian monk, standing up against the world, who articulated that salvation is free, and it comes by faith alone in Christ alone. Simul iustus et peccator (“at the same time, just and a sinner”) was the slogan based on Rom 3.23–24, and it’s still true today. The greatest good that Luther did was to remind us all of God’s grace and the redemption that we find in Christ alone. One lone monk changed the world because he had the courage of his convictions and believed that his God would not deny him. How about we change the world again—just one of us, or more (!)—and remind people of God’s grace, of the sacrifice that his own Son made on our behalf and in our stead, so that by the merit of Christ’s life and death alone—not ours—our eternal life is secured.

Schlosskirche Wittenberg_27 Oct 2017 copy

The clarion call of the Reformation is as desperately needed today as it ever was, yet after 500 years it has become muddled once again. And many evangelicals nowadays are denying the very roots of the Reformation—the imputation of Christ’s righteousness to our accounts, our Lord suffering God’s wrath in our place on the cross, salvation as a free gift (not based on our works), Scripture as our final authority, the exaltation of Christ.

Luther statue_500th anniversary copy

Sure, Luther got a lot wrong. His hot-headedness got him in trouble often, and many times unnecessarily so. But that same passion is exactly what was needed at the Diet of Worms. However, he also kept Erasmus from joining the ranks of the Reformers in spite of the priest’s own arguments with Rome. He needed a Melanchthon to temper him, to be the quiet, peaceful, intellectual force behind the Reformation. Luther’s worst offense was what he wrote about the Jews in his later years (On the Jews and Their Lies [1543]). It was ugly, un-Christian, hate speech. The Jüdensau is still in the same spot it has occupied for over 700 years—up high in the southeast corner of St. Mary’s Church—the first Protestant church—where Luther preached hundreds of times.

But let us not use Luther’s very flawed nature as an excuse to turn a deaf ear to his gospel proclamation. After all, we stand on the shoulders of giants today, but those giants more often than not had clay feet. And their very failings remind us that, of all the men and women who have ever lived, Christ alone is worthy of all honor.

Will another lone Christ-follower stand up today? Just think what one person can do if fear is not part of their vocabulary!

Contradictions in the Gospels: An Interview with Mike Licona

On April 21 Christianity Today published an interview with Dr. Michael Licona about his new, provocative, and innovative book, Why Are There Differences in the Gospels?: What We Can Learn from Ancient Biography (Oxford). In the interview Licona says things such as, [Christians] often engage in “harmonization efforts, which sometimes subject the Gospels to a sort of hermeneutical waterboarding until they tell the harmonizer what he wants to hear”; “If I fail to [let the Bible’s evidence about itself speak], I deceive myself, claiming to have a high view of Scripture when in reality I would have a high view of my view of Scripture.”

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And the heart of the interview–and the recent book: “What my book does is look at how one of the most highly regarded biographers of antiquity—Plutarch—reported the same events differently. By looking at those different accounts, I can identify patterns in those differences, infer compositional devices from those patterns, and then read the Gospels with those devices in mind. It’s truly amazing to see the Gospel authors using many of the same compositional devices employed by Plutarch!”

And what does he say about historical reliability in the Gospels? You’ll just have to read the interview and, more importantly, read the book!

Μονογενής = ‘only begotten’?

So says Charles Lee Irons, “Let’s Go Back to ‘Only Begotten,’” Gospel Coalition website, 23 Nov 2016: https://www.thegospelcoalition.org/article/lets-go-back-to-only-begotten#_ftn3

Irons begins by noting that in the KJV there are five Johannine passages that speak of the “only begotten” Son of God (John 1.14, 18; 3.16, 18; 1 John 4.9). He then notes that in the modern era there has been a broad scholarly consensus that μονογενής means ‘one of a kind.’ He then accurately represents the rationale for this consensus: “Scholars have argued that the compound Greek adjective is not derived from monos (‘only’) + gennao (‘beget’) but from monos (‘only’) + genos (‘kind’). Thus, they argue, the term shouldn’t be translated ‘only begotten’ but ‘only one of his kind’ or ‘unique.’”

Irons offers as his first argument that μονογενής means ‘only begotten’ in some passages. This presumably means that there is no noun like ‘son’ or ‘daughter’ in the context to already suggest birth, though he does not say this. It is certainly what I expected in order for his argument to make much sense, however. Otherwise, ‘one and only son/daughter’ makes perfectly good sense, which would defeat his point.

Irons begins by citing one reference from Plato—Critias 113d: μονογενῆ θυγατέρα ἐγεννησάσθην. Here not only is ‘daughter’ mentioned explicitly, but also that she had been ‘born.’ If μονογενής here means ‘only begotten’ then an awkward tautology occurs: “They begot an only-begotten daughter.” (The Attic aorist middle dual is here used.)

Further, I was surprised to read his three biblical examples:
Luke 7.12: μονογενὴς υἱός—here ‘son’ is explicit.

Luke 8.42: θυγάτηρ μονογενής—again, explicit.

Luke 9.38: διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν. But here ‘son’ is already mentioned, so the ‘one and only’ [son] is simply good economical Greek style.

Thus, Irons’s approach so far is simply question begging.

He follows this up with 1 Clement 25.2 [Irons says it is 25.1], which speaks of the Phoenix as ‘one of a kind’ using μονογενής. He also mentions an unidentified text (‘an ancient treatise’) that speaks of trees as ‘in one kind.’ But he adds, “these are uniformly metaphorical extensions of the basic meaning…” That, too, is begging the question, because he is assuming that the essential idea of μονογενής has to do with birth.

Second, he says that “careful examination of the word list of Thesaurus Linguae Graecae reveals at least 145 other words based on the –genēs stem.” This is a more significant argument, but I would need to see his evidence before recognizing its validity. He also adds that “fewer than a dozen have meanings involving the notion of genus or kind.” To argue from other words that have the –γενής stem as though they must inform the meaning of μονογενής may seem to be imbibing etymological fallacy, especially since there are some –γενής words that have the force of ‘kind’ or ‘genus.’ However, if ‘begotten’ is the routine meaning diachronically, and especially synchronically during the Koine period, Irons may well have a point.

He does seem to engage in etymologizing, however, when he says that γενός and γεννάω “both genos and gennao derive from a common Indo-European root, ǵenh (‘beget, arise’).” He finishes his arguments by again claiming that –γενής essentially has to do with birth. The BDAG lexicon allows for the meaning ‘only begotten’ for μονογενής but seems to view this meaning as secondary. In addition, they note that in the Johannine literature “The renderings only, unique may be quite adequate for all its occurrences here.”

 All in all, Irons is right to focus on the data provided in TLG for this certainly expands our knowledge base of the term. But that he seems to have focused on cognates that have the morpheme –γενής rather than the specific usage of μονογενής, both diachronically and synchronically, is a weakness in his argument.


A Curator’s Guide — An Exploration into Matthew and Mark

img_9080Across the next few weeks, I will be publishing a series of blog posts celebrating the work of Robert M. Bowman, Jr. in creating helpful bibliographies on books of the Bible. Bowman is a very careful and well-researched theologian, exegete, and author, having published many articles and books on religion, theology, and apologetics. In particular, I’d like to highlight a book he co-authored with Ed Komoszewski, Putting Jesus in His Place, which is the most accessible introduction to the deity of Christ published in the last several decades. Each week I will upload new posts with the bibliographies of certain New Testament books compiled by Bowman. This first post will feature the bibliographies for Matthew and Mark, and subsequent posts will provide bibliographies for books up through Revelation. Rob has done his homework and I am grateful for the opportunity to post this bibliography of resource tools for studying the New Testament


Davies, William D., and Dale C. Allison. A Critical and Exegetical Commentary on the Gospel according to Matthew. Volume I: Matthew 1-7. Volume II: Matthew 8-18. Volume III: Matthew 19-28. ICC. Edinburgh: T. & T. Clark, 1988, 1991, 1996. The best non-evangelical, critical commentary. Both Davies and Allison are renowned scholars on Matthew.

Evans, Craig A. Matthew. New Cambridge Bible Commentary. Cambridge: Cambridge University Press, 2012. Best recent commentary, strong on the historical and cultural contexts.

France, R. T. The Gospel of Matthew. NICNT. Grand Rapids: Eerdmans, 2007. Best exegetical and theological commentary, a stand-out especially in its handling of the Olivet Discourse.

Keener, Craig. A Commentary on the Gospel of Matthew. Grand Rapids: Eerdmans, 1999. Most thorough treatment of Matthew’s cultural context, with numerous citations to background literature from both Jewish and Greco-Roman sources.

Quarles, Charles L. Sermon on the Mount: Restoring Christ’s Message to the Modern Church. NAC Studies in Bible & Theology. E. Ray Clendenen, series ed. Nashville: B&H, 2011. Best commentary on the Sermon on the Mount.


Bock, Darrell L. Mark. New Cambridge Bible Commentary. New York: Cambridge University Press, 2015. Current, meaty commentary by a leading evangelical scholar on the Gospels, featuring a helpful overview of Markan scholarship and an especially lengthy bibliography of secondary literature on Mark.

Collins, Adela Yarbro. Mark: A Commentary, ed. Harold W. Attridge. Hermeneia. Minneapolis: Fortress Press, 2007. The standard liberal commentary, bringing a wealth of background information to bear but depreciating the historical nature of the Gospel narrative.

France, R. T. The Gospel of Mark. NIGTC. Grand Rapids: Zondervan, 2002. Conservative commentary striking an excellent balance of exegetical and theological engagement with the text.

Marcus, Joel. Mark 1-8 and Mark 8-16. AB 27, 27A. New York: Doubleday—Anchor Bible, 2000, 2009. Arguably the best mainline, non-conservative commentary on Mark.

Stein, Robert H. Mark. BECNT. Grand Rapids: Baker, 2008. Detailed evangelical commentary fully engaging textual and literary-critical issues.