Markus 1:22

1:22 The people there ¹  were amazed by his teaching, because he taught them like one who had authority, ²  not like the experts in the law. ³ 

Markus 1:38

1:38 He replied, ⁴  “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.” ⁵ 

Markus 4:10

The Purpose of Parables

4:10 When he was alone, those around him with the twelve asked him about the parables.

Markus 4:17

4:17 But ⁶  they have no root in themselves and do not endure. ⁷  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 5:22

5:22 Then ⁸  one of the synagogue rulers, ⁹  named Jairus, ¹⁰  came up, and when he saw Jesus, ¹¹  he fell at his feet.

Markus 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ¹²  had married her.

Markus 7:13

7:13 Thus you nullify ¹³  the word of God by your tradition that you have handed down. And you do many things like this.”

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Markus 9:33

Questions About the Greatest

9:33 Then ¹⁴  they came to Capernaum. ¹⁵  After Jesus ¹⁶  was inside the house he asked them, “What were you discussing on the way?”

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 10:40

10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” ¹⁷ 

Markus 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ¹⁸ 

Markus 12:29

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.

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. ¹⁹ 

Markus 13:13

13:13 You will be hated by everyone because of my name. ²⁰  But the one who endures to the end will be saved. ²¹ 

Markus 14:68

14:68 But he denied it: ²²  “I don’t even understand what you’re talking about!” ²³  Then ²⁴  he went out to the gateway, and a rooster crowed. ²⁵ 

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ²⁶  after he had Jesus flogged, ²⁷  he handed him over ²⁸  to be crucified.

[1:22]  ¹ tn Grk “They.”

[1:22]  ² sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ³ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[1:38]  ⁴ tn Grk “And he said to them.”

[1:38]  ⁵ tn Grk “Because for this purpose I have come forth.”

[4:17]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ⁷ tn Grk “are temporary.”

[5:22]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁹ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ¹⁰ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:17]  ¹² tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[7:13]  ¹³ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[9:33]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ¹⁵ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ¹⁷ sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.

[12:10]  ¹⁸ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[12:10]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[12:32]  ¹⁹ sn A quotation from Deut 4:35.

[13:13]  ²⁰ sn See 1 Cor 1:25-31.

[13:13]  ²¹ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[14:68]  ²² tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ²³ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

[14:68]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ²⁵ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

[14:68]  tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.

[15:15]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ²⁷ 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]  ²⁸ tn Or “delivered him up.”