Markus 1:16

1:16 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). ¹ 

Markus 1:40

Cleansing a Leper

1:40 Now ²  a leper ³  came to him and fell to his knees, asking for help. “If ⁴  you are willing, you can make me clean,” he said.

Markus 2:18

The Superiority of the New

2:18 Now ⁵  John’s ⁶  disciples and the Pharisees ⁷  were fasting. ⁸  So ⁹  they came to Jesus ¹⁰  and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?”

Markus 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹¹  Jesus ¹²  did not want anyone to know,

Markus 9:38

On Jesus’ Side

9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.”

Markus 11:21

11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.”

Markus 12:34

12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

Markus 12:41

The Widow’s Offering

12:41 Then ¹³  he ¹⁴  sat down opposite the offering box, ¹⁵  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 13:1

The Destruction of the Temple

13:1 Now ¹⁶  as Jesus ¹⁷  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ¹⁸ 

Markus 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

[1:16]  ¹ sn This is a parenthetical comment by the author.

[1:40]  ² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ³ sn 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).

[1:40]  ⁴ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[2:18]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:18]  ⁶ sn John refers to John the Baptist.

[2:18]  ⁷ sn See the note on Pharisees in 2:16.

[2:18]  ⁸ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[2:18]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

[2:18]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:30]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:41]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹⁴ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ¹⁵ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

[13:1]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ¹⁸ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.