Markus 1:17

1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ¹ 

Markus 1:44

1:44 He told him, ²  “See that you do not say anything to anyone, ³  but go, show yourself to a priest, and bring the offering that Moses commanded ⁴  for your cleansing, as a testimony to them.” ⁵ 

Markus 2:9

2:9 Which is easier, ⁶  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’?

Markus 2:19

2:19 Jesus ⁷  said to them, “The wedding guests ⁸  cannot fast while the bridegroom ⁹  is with them, can they? ¹⁰  As long as they have the bridegroom with them they do not fast.

Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ¹¹  would not press toward him.

Markus 4:39-40

4:39 So ¹²  he got up and rebuked ¹³  the wind, and said to the sea, ¹⁴  “Be quiet! Calm down!” Then ¹⁵  the wind stopped, and it was dead calm. 4:40 And he said to them, “Why are you cowardly? Do you still not have faith?”

Markus 5:33-34

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth. 5:34 He said to her, “Daughter, your faith has made you well. ¹⁶  Go in peace, and be healed of your disease.”

Markus 5:43

5:43 He strictly ordered that no one should know about this, ¹⁷  and told them to give her something to eat.

Markus 6:22

6:22 When his daughter Herodias ¹⁸  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”

Markus 6:24

6:24 So ¹⁹  she went out and said to her mother, “What should I ask for?” Her mother ²⁰  said, “The head of John the baptizer.” ²¹ 

Markus 6:37

6:37 But he answered them, ²²  “You ²³  give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins ²⁴  and give it to them to eat?”

Markus 7:6

7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

‘This people honors me with their lips,

but their heart ²⁵  is far from me.

Markus 7:10-11

7:10 For Moses said, ‘Honor your father and your mother,’ ²⁶  and, ‘Whoever insults his father or mother must be put to death.’ ²⁷  7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ²⁸  (that is, a gift for God),

Markus 7:29

7:29 Then ²⁹  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Markus 8:7

8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well.

Markus 8:34

Following Jesus

8:34 Then ³⁰  Jesus ³¹  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ³²  he must deny ³³  himself, take up his cross, ³⁴  and follow me.

Markus 9:21

9:21 Jesus ³⁵  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 9:23

9:23 Then Jesus said to him, “‘If you are able?’ ³⁶  All things are possible for the one who believes.”

Markus 9:29

9:29 He told them, “This kind can come out only by prayer.” ³⁷ 

Markus 9:36

9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them,

Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 10:3

10:3 He answered them, ³⁸  “What did Moses command you?”

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ³⁹ 

Markus 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ⁴⁰ 

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ⁴¹  No one is good except God alone.

Markus 10:21

10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money ⁴²  to the poor, and you will have treasure ⁴³  in heaven. Then come, follow me.”

Markus 10:36

10:36 He said to them, “What do you want me to do for you?”

Markus 10:38-39

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ⁴⁴  10:39 They said to him, “We are able.” ⁴⁵  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Markus 10:49

10:49 Jesus stopped and said, “Call him.” So ⁴⁶  they called the blind man and said to him, “Have courage! Get up! He is calling you.”

Markus 10:51-52

10:51 Then ⁴⁷  Jesus said to him, ⁴⁸  “What do you want me to do for you?” The blind man replied, “Rabbi, ⁴⁹  let me see again.” ⁵⁰  10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ⁵¹  his sight and followed him on the road.

Markus 11:3

11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ⁵²  and will send it back here soon.’”

Markus 11:14

11:14 He said to it, ⁵³  “May no one ever eat fruit from you again.” And his disciples heard it. ⁵⁴ 

Markus 11:23

11:23 I tell you the truth, ⁵⁵  if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him.

Markus 11:29

11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things:

Markus 11:31-32

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Markus 12:12

12:12 Now ⁵⁶  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ⁵⁷  they left him and went away. ⁵⁸ 

Markus 12:15

12:15 But he saw through their hypocrisy and said ⁵⁹  to them, “Why are you testing me? Bring me a denarius ⁶⁰  and let me look at it.”

Markus 12:17

12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁶¹  And they were utterly amazed at him.

Markus 12:26

12:26 Now as for the dead being raised, ⁶²  have you not read in the book of Moses, in the passage about the bush, ⁶³  how God said to him, ‘I am the God of Abraham, the ⁶⁴  God of Isaac, and the God of Jacob’? ⁶⁵ 

Markus 12:32

12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ⁶⁶ 

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 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁶⁷  All will be torn down!” ⁶⁸ 

Markus 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Markus 14:14

14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

Markus 14:16

14:16 So ⁶⁹  the disciples left, went ⁷⁰  into the city, and found things just as he had told them, ⁷¹  and they prepared the Passover.

Markus 14:18

14:18 While they were at the table ⁷²  eating, Jesus said, “I tell you the truth, ⁷³  one of you eating with me will betray me.” ⁷⁴ 

Markus 14:20

14:20 He said to them, “It is one of the twelve, one who dips his hand ⁷⁵  with me into the bowl. ⁷⁶ 

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 14:24

14:24 He said to them, “This is my blood, the blood ⁷⁷  of the covenant, ⁷⁸  that is poured out for many.

Markus 14:39

14:39 He went away again and prayed the same thing.

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ⁷⁹ 

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ⁸⁰  of the Power ⁸¹  and coming with the clouds of heaven.” ⁸² 

Markus 14:72

14:72 Immediately a rooster ⁸³  crowed a second time. Then ⁸⁴  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ⁸⁵ 

Markus 15:39

15:39 Now when the centurion, ⁸⁶  who stood in front of him, saw how he died, ⁸⁷  he said, “Truly this man was God’s Son!”

Markus 16:7

16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.”

Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

[1:17]  ¹ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:17]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[1:44]  ² tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ³ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ⁴ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁵ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[2:9]  ⁶ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[2:19]  ⁷ tn Grk “And Jesus.”

[2:19]  ⁸ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ⁹ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ¹⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[3:9]  ¹¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[4:39]  ¹² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ¹³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ¹⁴ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

[4:39]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:34]  ¹⁶ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[5:43]  ¹⁷ sn That no one should know about this. See the note on the phrase who he was in 3:12.

[6:22]  ¹⁸ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ 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.

[6:24]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ²⁰ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ²¹ tn 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]).

[6:37]  ²² tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

[6:37]  ²³ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[6:37]  ²⁴ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

[7:6]  ²⁵ tn The term “heart” is a collective singular in the Greek text.

[7:10]  ²⁶ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ²⁷ sn A quotation from Exod 21:17; Lev 20:9.

[7:11]  ²⁸ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[7:29]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ³² tn Grk “to follow after me.”

[8:34]  ³³ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ³⁴ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:21]  ³⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:23]  ³⁶ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[9:29]  ³⁷ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[10:3]  ³⁸ tn Grk “But answering, he said to them.”

[10:5]  ³⁹ tn Grk “heart” (a collective singular).

[10:14]  ⁴⁰ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:18]  ⁴¹ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[10:21]  ⁴² tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[10:21]  ⁴³ sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[10:38]  ⁴⁴ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[10:39]  ⁴⁵ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[10:49]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[10:51]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ⁴⁸ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ⁴⁹ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ⁵⁰ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[10:52]  ⁵¹ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[11:3]  ⁵² sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[11:14]  ⁵³ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ⁵⁴ sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[11:23]  ⁵⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:12]  ⁵⁶ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ⁵⁸ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[12:15]  ⁵⁹ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ⁶⁰ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:15]  sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.

[12:17]  ⁶¹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[12:26]  ⁶² tn Grk “Now as for the dead that they are raised.”

[12:26]  ⁶³ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ⁶⁴ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ⁶⁵ sn A quotation from Exod 3:6.

[12:32]  ⁶⁶ sn A quotation from Deut 4:35.

[13:2]  ⁶⁷ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ⁶⁸ tn Grk “not one stone will be left here on another which will not be thrown down.”

[14:16]  ⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ⁷⁰ tn Grk “and came.”

[14:16]  ⁷¹ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[14:18]  ⁷² tn Grk “while they were reclined at the table.”

[14:18]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:18]  ⁷³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ⁷⁴ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:20]  ⁷⁵ tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

[14:20]  ⁷⁶ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[14:24]  ⁷⁷ tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[14:24]  ⁷⁸ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

[14:24]  sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[14:48]  ⁷⁹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[14:62]  ⁸⁰ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ⁸¹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ⁸² sn An allusion to Dan 7:13.

[14:72]  ⁸³ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ⁸⁵ tn Grk “he wept deeply.”

[15:39]  ⁸⁶ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ⁸⁷ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”