Markus 2:8

2:8 Now ¹  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ²  he said to them, “Why are you thinking such things in your hearts? ³ 

Markus 4:36

4:36 So ⁴  after leaving the crowd, they took him along, just as he was, in the boat, ⁵  and other boats were with him.

Markus 5:15

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid.

Markus 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ⁶  from all the towns ⁷  and arrived there ahead of them. ⁸ 

Markus 10:1

Divorce

10:1 Then ⁹  Jesus ¹⁰  left that place and went to the region of Judea and ¹¹  beyond the Jordan River. ¹²  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 11:31

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Markus 12:41

The Widow’s Offering

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

Markus 14:12

The Passover

14:12 Now ¹⁶  on the first day of the feast of ¹⁷  Unleavened Bread, when the Passover lamb is sacrificed, ¹⁸  Jesus’ ¹⁹  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ²⁰ 

Markus 14:25

14:25 I tell you the truth, ²¹  I will no longer drink of the fruit ²²  of the vine until that day when I drink it new in the kingdom of God.”

Markus 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

[2:8]  ¹ 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]  ² tn Grk “they were thus reasoning within themselves.”

[2:8]  ³ tn Grk “Why are you reasoning these things in your hearts?”

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

[4:36]  ⁵ 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.

[6:33]  ⁶ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ⁷ tn Or “cities.”

[6:33]  ⁸ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[10:1]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹¹ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ¹² tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

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

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

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

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

[14:12]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ¹⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ¹⁸ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ¹⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ²⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:25]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ²² tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).