Markus 1:21

Jesus’ Authority

1:21 Then ¹  they went to Capernaum. ²  When the Sabbath came, ³  Jesus ⁴  went into the synagogue ⁵  and began to teach.

Markus 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 2:15-16

2:15 As Jesus ⁶  was having a meal ⁷  in Levi’s ⁸  home, many tax collectors ⁹  and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law ¹⁰  and the Pharisees ¹¹  saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ¹² 

Markus 2:23-24

Lord of the Sabbath

2:23 Jesus ¹³  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ¹⁴  as they made their way. 2:24 So ¹⁵  the Pharisees ¹⁶  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 2:26

2:26 how he entered the house of God when Abiathar was high priest ¹⁷  and ate the sacred bread, ¹⁸  which is against the law ¹⁹  for any but the priests to eat, and also gave it to his companions?” ²⁰ 

Markus 3:2

3:2 They watched ²¹  Jesus ²²  closely to see if he would heal him on the Sabbath, ²³  so that they could accuse him.

Markus 3:4

3:4 Then ²⁴  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Markus 3:9

3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ²⁵  would not press toward him.

Markus 3:28

3:28 I tell you the truth, ²⁶  people will be forgiven for all sins, even all the blasphemies they utter. ²⁷ 

Markus 4:10-11

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables. 4:11 He said to them, “The secret ²⁸  of the kingdom of God has been given ²⁹  to you. But to those outside, everything is in parables,

Markus 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Markus 5:3

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Markus 5:5

5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Markus 6:4

6:4 Then ³⁰  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 6:21-22

6:21 But ³¹  a suitable day ³²  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias ³³  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 6:41

6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He ³⁴  gave them to his ³⁵  disciples to serve the people, and he divided the two fish among them all.

Markus 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Markus 6:55

6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. ³⁶ 

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 ³⁷  is far from me.

Markus 7:27

7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” ³⁸ 

Markus 8:6

8:6 Then ³⁹  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 ⁴⁰  they served the crowd.

Markus 8:34

Following Jesus

8:34 Then ⁴¹  Jesus ⁴²  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ⁴³  he must deny ⁴⁴  himself, take up his cross, ⁴⁵  and follow me.

Markus 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ⁴⁶  they were not able to do so.” ⁴⁷ 

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 ⁴⁸  to the poor, and you will have treasure ⁴⁹  in heaven. Then come, follow me.”

Markus 10:23-24

10:23 Then ⁵⁰  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again Jesus said to them, ⁵¹  “Children, how hard it is ⁵²  to enter the kingdom of God!

Markus 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ⁵³  They will condemn him to death and will turn him over to the Gentiles.

Markus 11:10

11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”

Markus 11:17

11:17 Then he began to teach ⁵⁴  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ⁵⁵  But you have turned it into a den ⁵⁶  of robbers!” ⁵⁷ 

Markus 11:25

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ⁵⁸  also forgive you your sins.”

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ⁵⁹  in heaven.

Markus 12:39

12:39 and the best seats in the synagogues ⁶⁰  and the places of honor at banquets.

Markus 13:25

13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. ⁶¹ 

Markus 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ⁶²  in charge, assigning ⁶³  to each his work, and commanded the doorkeeper to stay alert.

Markus 14:5

14:5 It ⁶⁴  could have been sold for more than three hundred silver coins ⁶⁵  and the money ⁶⁶  given to the poor!” So ⁶⁷  they spoke angrily to her.

Markus 14:32

Gethsemane

14:32 Then ⁶⁸  they went to a place called Gethsemane, and Jesus ⁶⁹  said to his disciples, “Sit here while I pray.”

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

Markus 16:5

16:5 Then ⁷⁰  as they went into the tomb, they saw a young man dressed in a white robe ⁷¹  sitting on the right side; and they were alarmed.

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 16:10

16:10 She went out and told those who were with him, while they were mourning and weeping.

Markus 16:13-14

16:13 They went back and told the rest, but they did not believe them. 16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.

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; ⁷² 

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

[1:21]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ² sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  map For location see Map1 D2; Map2 C3; Map3 B2.

[1:21]  ³ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[1:21]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ⁵ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

[2:15]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ⁷ 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]  ⁸ tn Grk “his.”

[2:15]  ⁹ 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.

[2:16]  ¹⁰ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

[2:16]  ¹¹ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[2:16]  ¹² sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[2:23]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ¹⁴ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[2:24]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ¹⁶ sn See the note on Pharisees in 2:16.

[2:26]  ¹⁷ tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 ˹³ and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.

[2:26]  ¹⁸ tn Grk “the bread of presentation.”

[2:26]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1-8, Luke 6:1-5.

[2:26]  ¹⁹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[2:26]  ²⁰ sn See 1 Sam 21:1-6.

[3:2]  ²¹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[3:2]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ²³ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[3:4]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:9]  ²⁵ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[3:28]  ²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ²⁷ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[4:11]  ²⁸ tn Grk “the mystery.”

[4:11]  sn The key term secret (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[4:11]  ²⁹ tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[6:4]  ³⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:21]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ³² tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[6:22]  ³³ 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.

[6:41]  ³⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ³⁵ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁷ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

[6:41]  tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[6:55]  ³⁶ tn Grk “wherever they heard he was.”

[7:6]  ³⁷ tn The term “heart” is a collective singular in the Greek text.

[7:27]  ³⁸ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

[7:27]  sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

[8:6]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ⁴⁰ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[8:34]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ⁴³ tn Grk “to follow after me.”

[8:34]  ⁴⁴ 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]  ⁴⁵ 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.

[9:18]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ⁴⁷ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[10:21]  ⁴⁸ 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]  ⁴⁹ 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.

[10:23]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:24]  ⁵¹ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ⁵² tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[10:33]  ⁵³ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:17]  ⁵⁴ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ⁵⁵ sn A quotation from Isa 56:7.

[11:17]  ⁵⁶ tn Or “a hideout” (see L&N 1.57).

[11:17]  ⁵⁷ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[11:25]  ⁵⁸ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[12:25]  ⁵⁹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[12:39]  ⁶⁰ sn See the note on synagogue in 1:21.

[13:25]  ⁶¹ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[13:34]  ⁶² tn See the note on the word “slave” in 10:44.

[13:34]  ⁶³ tn Grk “giving.”

[14:5]  ⁶⁴ tn Here γάρ (gar) has not been translated.

[14:5]  ⁶⁵ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

[14:5]  ⁶⁶ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[14:5]  ⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:32]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:5]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁷¹ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:17]  ⁷² 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.