Markus 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Markus 1:5

1:5 People ³  from the whole Judean countryside and all of Jerusalem ⁴  were going out to him, and he was baptizing them ⁵  in the Jordan River as they confessed their sins.

Markus 1:15

1:15 He ⁶  said, “The time is fulfilled and the kingdom of God ⁷  is near. Repent and believe the gospel!”

Markus 1:19-20

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁸  boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Markus 1:44

1:44 He told him, ⁹  “See that you do not say anything to anyone, ¹⁰  but go, show yourself to a priest, and bring the offering that Moses commanded ¹¹  for your cleansing, as a testimony to them.” ¹² 

Markus 2:5

2:5 When Jesus saw their ¹³  faith, he said to the paralytic, “Son, your sins are forgiven.” ¹⁴ 

Markus 2:8-10

2:8 Now ¹⁵  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ¹⁶  he said to them, “Why are you thinking such things in your hearts? ¹⁷  2:9 Which is easier, ¹⁸  to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know ¹⁹  that the Son of Man ²⁰  has authority on earth to forgive sins,” – he said to the paralytic ²¹  –

Markus 2:15

2:15 As Jesus ²²  was having a meal ²³  in Levi’s ²⁴  home, many tax collectors ²⁵  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Markus 3:3

3:3 So he said to the man who had the withered hand, “Stand up among all these people.” ²⁶ 

Markus 3:5

3:5 After looking around ²⁷  at them in anger, grieved by the hardness of their hearts, ²⁸  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ²⁹ 

Markus 3:16

3:16 He appointed twelve: ³⁰  To Simon ³¹  he gave the name Peter;

Markus 3:22

3:22 The experts in the law ³²  who came down from Jerusalem ³³  said, “He is possessed by Beelzebul,” ³⁴  and, “By the ruler ³⁵  of demons he casts out demons.”

Markus 4:4

4:4 And as he sowed, some seed ³⁶  fell along the path, and the birds came and devoured it.

Markus 4:28

4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

Markus 4:36

4:36 So ³⁷  after leaving the crowd, they took him along, just as he was, in the boat, ³⁸  and other boats were with him.

Markus 4:39

4:39 So ³⁹  he got up and rebuked ⁴⁰  the wind, and said to the sea, ⁴¹  “Be quiet! Calm down!” Then ⁴²  the wind stopped, and it was dead calm.

Markus 5:11

5:11 There on the hillside, ⁴³  a great herd of pigs was feeding.

Markus 5:16

5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.

Markus 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Markus 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ⁴⁴ 

Markus 5:29-30

5:29 At once the bleeding stopped, ⁴⁵  and she felt in her body that she was healed of her disease. 5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”

Markus 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Markus 6:18

6:18 For John had repeatedly told ⁴⁶  Herod, “It is not lawful for you to have your brother’s wife.” ⁴⁷ 

Markus 6:22

6:22 When his daughter Herodias ⁴⁸  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 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Markus 6:32

6:32 So they went away by themselves in a boat to some remote place.

Markus 6:39

6:39 Then he directed them all to sit down in groups on the green grass.

Markus 6:48

6:48 He ⁴⁹  saw them straining at the oars, because the wind was against them. As the night was ending, ⁵⁰  he came to them walking on the sea, ⁵¹  for ⁵²  he wanted to pass by them. ⁵³ 

Markus 7:11-12

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁵⁴  (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother.

Markus 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ⁵⁵  asked him to cast the demon out of her daughter.

Markus 8:6

8:6 Then ⁵⁶  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ⁵⁷  they served the crowd.

Markus 8:12

8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, ⁵⁸  no sign will be given to this generation.”

Markus 8:14

The Yeast of the Pharisees and Herod

8:14 Now ⁵⁹  they had forgotten to take bread, except for one loaf they had with them in the boat.

Markus 9:4-5

9:4 Then Elijah appeared before them along with Moses, ⁶⁰  and they were talking with Jesus. 9:5 So ⁶¹  Peter said to Jesus, ⁶²  “Rabbi, it is good for us to be here. Let us make three shelters ⁶³  – one for you, one for Moses, and one for Elijah.”

Markus 9:23

9:23 Then Jesus said to him, “‘If you are able?’ ⁶⁴  All things are possible for the one who believes.”

Markus 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ⁶⁵  the unclean spirit, ⁶⁶  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Markus 9:37-39

9:37 “Whoever welcomes ⁶⁷  one of these little children ⁶⁸  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

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.” 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 10:22

10:22 But at this statement, the man ⁶⁹  looked sad and went away sorrowful, for he was very rich. ⁷⁰ 

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ⁷¹  but not for God; all things are possible for God.”

Markus 10:30

10:30 who will not receive in this age ⁷²  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ⁷³  – and in the age to come, eternal life. ⁷⁴ 

Markus 11:15

Cleansing the Temple

11:15 Then ⁷⁵  they came to Jerusalem. ⁷⁶  Jesus ⁷⁷  entered the temple area ⁷⁸  and began to drive out those who were selling and buying in the temple courts. ⁷⁹  He turned over the tables of the money changers and the chairs of those selling doves,

Markus 11:23

11:23 I tell you the truth, ⁸⁰  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 11:27

The Authority of Jesus

11:27 They came again to Jerusalem. ⁸¹  While Jesus ⁸²  was walking in the temple courts, ⁸³  the chief priests, the experts in the law, ⁸⁴  and the elders came up to him

Markus 11:33

11:33 So ⁸⁵  they answered Jesus, ⁸⁶  “We don’t know.” ⁸⁷  Then Jesus said to them, “Neither will I tell you ⁸⁸  by what authority ⁸⁹  I am doing these things.”

Markus 12:2

12:2 At harvest time he sent a slave ⁹⁰  to the tenants to collect from them ⁹¹  his portion of the crop. ⁹² 

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.” ⁹³  And they were utterly amazed at him.

Markus 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ⁹⁴  must marry ⁹⁵  the widow and father children ⁹⁶  for his brother.’ ⁹⁷ 

Markus 12:35-36

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ⁹⁸  say that the Christ ⁹⁹  is David’s son? ¹⁰⁰  12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ¹⁰¹ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹⁰² 

Markus 13:6

13:6 Many will come in my name, saying, ‘I am he,’ ¹⁰³  and they will mislead many.

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ¹⁰⁴  in charge, assigning ¹⁰⁵  to each his work, and commanded the doorkeeper to stay alert.

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 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Markus 14:37

14:37 Then ¹⁰⁶  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Markus 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ¹⁰⁷  you did not arrest me. But this has happened so that ¹⁰⁸  the scriptures would be fulfilled.”

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ¹⁰⁹  one of them, because you are also a Galilean.”

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ¹¹⁰  after he had Jesus flogged, ¹¹¹  he handed him over ¹¹²  to be crucified.

Markus 15:45

15:45 When Pilate ¹¹³  was informed by the centurion, ¹¹⁴  he gave the body to Joseph.

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 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ¹¹⁵ 

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:5]  ³ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

[1:5]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:5]  ⁵ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

[1:15]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁷ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[1:19]  ⁸ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[1:44]  ⁹ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ¹⁰ 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]  ¹¹ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ¹² 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.

[2:5]  ¹³ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ¹⁴ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:8]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ¹⁶ tn Grk “they were thus reasoning within themselves.”

[2:8]  ¹⁷ tn Grk “Why are you reasoning these things in your hearts?”

[2:9]  ¹⁸ 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.

[2:10]  ¹⁹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ²⁰ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ²¹ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[2:15]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ²³ tn Grk “As he reclined at table.”

[2:15]  sn As Jesus was having a meal. 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.

[2:15]  ²⁴ tn Grk “his.”

[2:15]  ²⁵ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[3:3]  ²⁶ tn Grk “Stand up in the middle.”

[3:3]  sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[3:5]  ²⁷ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ²⁸ tn This term is a collective singular in the Greek text.

[3:5]  ²⁹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[3:16]  ³⁰ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

[3:16]  ³¹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[3:22]  ³² tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ³⁴ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ³⁵ tn Or “prince.”

[4:4]  ³⁶ tn Mark’s version of the parable, like Luke’s (cf. Luke 8:4-8), uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[4:36]  ³⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ³⁸ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[4:39]  ³⁹ 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]  ⁴⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ⁴¹ 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]  ⁴² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:11]  ⁴³ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[5:27]  ⁴⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[5:29]  ⁴⁵ tn Grk “the flow of her blood dried up.”

[5:29]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[6:18]  ⁴⁶ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ⁴⁷ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:22]  ⁴⁸ 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.

[6:48]  ⁴⁹ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ⁵⁰ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ⁵¹ tn Or “on the lake.”

[6:48]  ⁵² tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ⁵³ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[7:11]  ⁵⁴ 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).

[7:26]  ⁵⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:6]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁵⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:12]  ⁵⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[8:14]  ⁵⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[9:4]  ⁶⁰ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:5]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ⁶² tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ⁶³ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[9:23]  ⁶⁴ 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.

[9:25]  ⁶⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ⁶⁶ sn Unclean spirit refers to an evil spirit.

[9:37]  ⁶⁷ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ⁶⁸ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[10:22]  ⁶⁹ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ⁷⁰ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[10:27]  ⁷¹ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[10:30]  ⁷² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ⁷³ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ⁷⁴ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[11:15]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ⁷⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ⁷⁸ tn Grk “the temple.”

[11:15]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[11:15]  ⁷⁹ tn Grk “the temple.”

[11:15]  sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[11:23]  ⁸⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[11:27]  ⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁸² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ⁸³ tn Grk “the temple.”

[11:27]  ⁸⁴ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:33]  ⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[11:33]  ⁸⁶ tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.

[11:33]  ⁸⁷ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.

[11:33]  ⁸⁸ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[11:33]  ⁸⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.

[12:2]  ⁹⁰ tn See the note on the word “slave” in 10:44.

[12:2]  sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

[12:2]  ⁹¹ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ⁹² tn Grk “from the fruits of the vineyard.”

[12:17]  ⁹³ 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.

[12:19]  ⁹⁴ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ⁹⁵ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ⁹⁶ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ⁹⁷ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[12:35]  ⁹⁸ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁹⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ¹⁰⁰ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[12:36]  ¹⁰¹ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[12:36]  ¹⁰² sn A quotation from Ps 110:1.

[13:6]  ¹⁰³ tn That is, “I am the Messiah.”

[13:34]  ¹⁰⁴ tn See the note on the word “slave” in 10:44.

[13:34]  ¹⁰⁵ tn Grk “giving.”

[14:37]  ¹⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:49]  ¹⁰⁷ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ¹⁰⁸ tn Grk “But so that”; the verb “has happened” is implied.

[14:70]  ¹⁰⁹ tn Grk “Truly you are.”

[15:15]  ¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ¹¹¹ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.

[15:15]  ¹¹² tn Or “delivered him up.”

[15:45]  ¹¹³ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ¹¹⁴ sn See the note on the word centurion in 15:39.

[16:17]  ¹¹⁵ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.